Philosophers who gave an Idea both of Legislative and Administrative Politics we have first Pythagoras who spent the Afternoon in instructing his Disciples in Politics besides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Laertius saies he writ Also Plato who left behind him an excellent Idea of Politics both Legislative in his several Books of Laws and Administrative in his Books of a Communwealth Aristotle likewise has given us a good Idea of Politics Yet al these Human Politics both Philosophic or Contemplative and Active if compared with Divine seem but shadows The imperfection of Human Politics 1. As to their origine and extent very imperfect yea vain for 1 Al these Human Politics were but broken imperfect derivations or traditions from the Divine Jewish Politics as elsewhere 2 Al Human Politics were very narrow and particular not general and comprehensive of particular circumstances Therefore Aristotle lib. 1. Polit. observes wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al things are most evident to such as consider particulars but they who pronounce universally deceiving deceive themselves So Trajan in his directions to Plinie saies That nothing could be constituted universally as a certain forme 3 Hence it follows that al their general Laws and Politic Precepts whether Ideal or Practic were liable to a world of Exceptions Restrictions Limitations and Alterations for their best Idea of Politics was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part not universally true and good because particulars the object thereof are infinite Hence saies Aristotle Rhet. l. 1. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Art considers or comprehends particulars because infinite which is most true of al their Human Politics which could not consider or comprehend those infinite circumstances which attend Human actions and therefore such of them as ventured to lay down an universal Idea or general Rules of Politics discovered much vanitie and imperfection besides the many Exceptions they were fain to admit and after al their most possible exactnesse in their Politic Constitutions they were forced to have recourse to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Equitie or Court of Chancerie for the emendation correction or supplement of such things as were not excepted or provided for in their universal Idea of Politics But now the Divine Politics admit not of such imperfections because the Divine Law is the most August Equal Vniversal Adequate Rule of al Politics as wel as Ecclesiastics as we have copiosely proved Philosophle Politics vain Idea Theolog. l. 1. c. 8. 2 These Human Philosophic Politics are not only imperfect and vain comparatively in regard of Divine Politics but likewise in themselves in regard of that Corruption both inherent and subsequent which attends them 1. As to their End As 1 in regard of their End in that they made their carnal Interest the only measure of Good and Evil without the least respect to Divine Interest 2. As to their Mater or Glorie as before 2 The mater of their Politics was very corrupt in that they allowed many things in themselves evil and very destructive to Human Societies as Communitie of Wives Fornication Incest Sodomie Drunkenesse 3. As to their effects c. 3 But the greatest Corruption in their Human Politics was in regard of their sad effects many waies 1. Atheisme 1 In that al their Politics were the mother and nurse of Atheisme For 1 they made Religion subserve their Politic Interests and Constitutions So Owen Theol l. 1. c. 8. These Law-givers in framing their Politic Theologie had scarce any thing else in their aime but how they might so temper Religion that thence there might not arise any disturbance or evil in the Civil state Such was Numa's Politic Religion with the rest 2 Their Politics were the mother and nurse of Atheisme in that these great Politicians attributed the good or il successe of Human affaires to their Politic wisdome or contrivances In which regard they made their Human Prudence their God or great Idol unto which al the great occurrences and dispositions of Providence must stoop which opened the dore to Atheisme 2. Idolatrie and shut God out of the World 2 The Philosophic Politics opened the dore also to Idolatrie for these Politicians had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Politic Religion which out of compliance with the peoples Idolatrie humor proved a great nurse to Idolatrie as hereafter CHAP. III. The Vanitie of Metaphysics or Natural Theologie and Divination The Pythagorean Philosophic Theologie of al most vain 1 In regard of God 1 They understood not their own notions of God 2 Nor the Trinitie 3 Nor their Ideas 2 The vanitie of their Theologie as to the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word and Demon-Doctrines Col. 2.8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. really essentially perfectly Col. 2.10 18 19 largely opened 3 The vanitie of their Daemon-worship 4 Also of their notions about the Soul 5 The hellish corruption of their Magic and Divination which they took up in imitation of the Jewish modes of Revelation Their Art of Divination part of their Doctrines of Demons 1 Tim. 4.1 Apollo their great God of Divination his Origine and Temple at Delphus c. The nature of Divination out of Plato 1 Its origine Divine afflation 2 Its instruments at first Poets then Philosophers 3 This mode of Divination usually extatic 4 Also by Enthusiasme 5 These Enthusiasts had their Judges as the Jewish 6 The End of Divination 7 The sundry kinds of Divination by Dreams Maladies c. 8 Divination by Magic of Apollonius Tyanaeus 1 Tim. 4.1 9 Divination by Animals Plants Men Elements Stars and things artificial Glasses Axes c. § 1. HAving discoursed of the Vanitie of Philosophie in Naturals and Morals we now procede to the Vanitie of its Metaphysics or Supernatural Philosophie which contains Natural Theologie and Divination As for the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Corruption of Natural Theologie Natural Theologie there was none more famose than that of the Pythagoreans which came the nearest of any to the Scripture Theologie and yet was neverthelesse corrupt Yea indeed there seems to be this peculiar curse on the Pythagorean Natural Theologie that though it came the nearest of any to Divine Theologie yet was it the most corrupt of al both in it self as also in its effects For none more devoted to Superstition and Idolatrie than the Pythagoreans none greater Heresiarches or founders of Heresie in the Christian Church than they This we may look upon as procedeing from a particular curse of God upon this as on al other Human Inventions in Divine Maters which usually the nearer ressemblance they have with Divine Institutions the more are they blasted by God even to the turning aside and subverting such as depend upon them Thus the case stood with these Pythagoreans as wel as with the rest of the Philosophers who finding themselves fallen from that Natural Theologie their first Parents were possessed withal
corruption when the minds of men engaged therein were so vain and corrupt Thus much the Scripture takes notice of touching the Philosophers Rom. 1.21 Rom. 1.21 But became vain in their imaginations and their foolish hearts were darkened The natural imagination is the most vain thing in the world how doth it like the silke-worme lie entangled in those Philosophemes which came out of its own bowels How soon did lust in those blind Philosophers put out the light of Reason and so darken their foolish hearts Ver. 22. Hence it follows v. 22. Professing themselves to be wise i.e. great Sophistes they became fools There is nothing more worthy of compassion than the blindnesse of such proud Sophistes who professe themselves the most quick-sighted and sage in the world Is not the terrible pestiferous darkenesse of such by so much the more deplorable in that they take it for Light which they follow with pleasure as Children do the Ignis fatuus which leades them to precipices and ruine Are not such greatly to be pitied who use their Reason only to render them more unreasonable And has not this been a principal cause of the Vanitie of Philosophie and its pestiferous influences on al great Apostasies 3. We may adde hereto the Curse of God on Philosophie and Philosophers 3. As to the Curse of God for the abuse of that Natural or Traditional Light vouchsafed to them This is more than intimated by Paul in his Sacred Discourse of the Gentiles Philosophie Rom. 1.28 Rom. 1.28 And even as they did not like to retain God in their knowlege God gave them over to a reprobate mind to do those things that are not convenient He saith 1 They did not like to retain God in their knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 in the general any Agnition whereby a thing is acknowleged to be what it is So Rom. 3.10 Col. 1.2 2.2 as elsewhere And then the sense is they did not like to retain God in their acknowlegement i.e. to acknowlege him such as indeed he is most perfect alsufficient simple pure just c. 2 Science Intelligence right Reason as Rom. 10.2 And thus the sense is albeit they had some notices of God yet they did not like to retain him in the true science or right understanding of him 3 More particularly a faithful salutiferous obediential acknowlegement Thus Ephes 1.17 4.13 Phil. 1.9 So it implies a more accurate exact active knowlege according to that Greek Glosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agnition is knowlege superadded to knowlege i.e. to speak in the Scholastic idiome cognition practically practic affective and effective knowlege distinct exact knowlege They had many sublime notices and Metaphysic Contemplations of God but not such as did worke their hearts to any real love and obedience of God Whence it follows 2 God gave them over to a reprobate mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes 1 Rejected So Hebr. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejected and nigh unto cursing Thus the sense is they rejected God in their mind and God delivered them up to a rejected mind 2 Adulterine spurious and thence rejectaneous as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectaneous adulterine money Thus it 's taken 2 Cor. 13.5 6 7. 2 Tim. 3.8 Tit. 1.6 and so the sense is God gave them up to a drossie vain adulterine mind 3 Perverse contrary to right Reason And thus it 's primarily to be understood here and so there is an elegant allusion between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not approve of and acknowlege God in their practic Judgements or Consciences and therefore God did not approve of or own their practic judgements but delivered them up to a reprobate or perverse judgement which hurried them into al manner of Idolatrie and wickednesses as is specified v. 26 -31. Thence it follows 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To do things not convenient These proud Sophistes specially the Stoics boasted greatly of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is congruous and convenient wherein they placed the whole of Philosophie So Clemens Alexandr Paedag. pag. 101. The Stoics cal that which is done according to the obedience of Reason and Virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congruous and convenient And O! how much did they vainly glorie in this Congruitie and Convenience of their actions Yea did they not as many now-adayes measure the Great God and his Divine Perfections by Rules of Congruitie and Convenience coined by their vain imaginations But Paul gives us their true Character that being delivered up to a reprobate mind they did things not convenient i. e. they fel into the most prodigiose Immoralities notwithstanding al their pretended Moralitie And how justly doth God leave such as place their own Wisedome and Moralitie in the Throne of God to commit the most undecent Immoralities Thus God bemisted the degenerate mindes of those proud Sophistes and Moralistes causing their very light and Moral Virtue to play the Knaves with them and betray them into the hands of the worst Immoralities as v. 29 30 31. Oh! how mysteriose invisible are Gods ways of giving men up to a Reprobate mind How soon doth light harden those whom it doth not soften Can there be a more severe judgement than for men to be given up to a Reprobate mind and the lusts of their own hearts May we then wonder that Ethnic Philosophie should prove in it self so vain and venimous as also in its influences on the Church of God when it was under so great a curse of God Neither hath this Judiciary curse terminated only on Pagan Philosophie but also diffused it self throughout almost the whole of Scholastic Theologie Yea I must confesse my self to be in this point of the same persuasion with pious Jansenius that great Patron of Medicinal Grace who in his August Tom. 2. l. 2. c. 2. pag. 326. tels us That he could not but vehemently wonder that many of the Gentile Philosophers Philosophised far more piously and rightly of the principal heads of Moral Doctrine and Grace than many Christian Scholemen c. Of which see more Book 2. Chap. 2. Sect. 1. § 4. of this Part 3. And a great Prelat of this Age and Nation assures us That there hath not been a greater plague to Christian Religion than Schole-Divinitie And he gives this reason of it When men wil be wiser than God and thinke by their foolish wisdome to adde to Gods Word God to convince them of their folie suffers Satan to sow seeds of Heresie and Division among them Such is the vanitie and malignitie of Philosophie and al human wisdome when abused by men of reprobate minds and so brought under a Divine Curse Hence we see how necessary it is for any The right use of Philosophie that wil make a right use of Philosophie to separate therefrom its vanitie and abuses and how can this be duely performed but by a curiose Contemplation of
and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the begotten also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the framer The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of the World These and such-like poor dim notices of a Trinitie 't is likely Pythagoras and Plato after him traduced originally from the Jews if not immediately yet mediately by the Phenicians and Egyptians Of which see more fully Philos General p. 1. l. 3. c. 4. Sect. 1 § 13. But yet that neither the Grecian Egyptian or Phenician Philosophers had any true or sound notion of the Trinitie I think wil be sufficiently evident to any sober mind that shal consider what a world of fables and contradictions they mixed with these broken discoveries they had received of a Trinitie This indeed Plato ingenuously confesseth in saying That he had received many Mysteries from the Ancients which he understood not but expected some Interpreter to unfold them to him And indeed he never spoke more truth for both he and Pythagoras before him having an infinite thirst after Divine Mysteries to satisfie their inquisitive humor they would catch at every shadow of Oriental Jewish Antiquitie though they understood nothing thereof This seems the true account of their Philosophic Speculations about the Trinitie which is confirmed by Justinian on 1 Joh. 1.1 c. Sect. 52 53 54. That these Philosophic notions about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c gace occasion to the Arian Heresic see B. 2. Chap 1. Sect. ◠where having mentioned the many Metaphysic Contemplations of the Pagan Philosophers about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he concludes thus Truly many things have been taken out of Moses his Law by the Philosophers and Poets but depraved changed and wrested as we learn out of Augustin de Civit. Dei l. 8. cap. 11. lib. 18. c. 37. In which manner also perhaps they corrupted such notions as referred to the origine of the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word and taught that those Persons differed in nature who are only distinguished in Hypostasis and so the first Mind they called Good it self the second the Opisicer or Framer of the World the third the Soul of the World From which error some suppose the Arian Impietie to have sprang Which things being thus it seems most likely that these Philosophers by a certain magnitude of ingenie and assiduous studie and diligence might come to know something of God which yet was mixed with many errors neither yet could they attain in any measure to the Mysterie of the Trinitie or the Eternal Production of the Divine Word The like account I find in Serranus on Plato's Epist 6. pag. 323. where Plato speaking of God in these words God the Imperator of al things that are or that shal be and the Father of this Principal Cause Et illius Principis Causae Patrem These words saies Serranus some of our Writers understand as if Plato hereby hinted to us the Mysterie of the Trinitie so also they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Epimon But away with these madnesses Plato truly might speak many things which he traduced from the Phenician Doctrine but understood not yea it is not likely that the Phenicians or Egyptians who were the conservators of these Platonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable Doctrines understood so great a Mysterie as this of the Trinitie I find something also in Sanchoniathon's fragments much like this passage of Plato which confirmes what has been quoted out of Serranus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to these was there begotten a certain Eliun That Eliun is the same with the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion the Most High is plain though Sanchoniathon's Fables touching this Eliun argue he understood not what he said This may suffice to prove that al those Metaphysic Contemplations which peradventure had their origine from some shadowie dark Jewish notices touching the Trinitie as managed by the Philosophers were but vain corrupt and unintelligible notions yea that they gave foundation to the Arian Heresie which was hatched in the Schole of Alexandria where this Pythagorean Platonic Philosophie then flourished as we shal prove Their vanitie as to the Divine Ideas and Decrees B. 2. c. 1. § 9. 3 What we have mentioned of the Trinitie holds also true to prove the vanitie and corruption of the Pythagorean and Platonic Philosophemes about the Divine Ideas and Decrees It 's true Pythagoras Parmenides Timaeus the Locrian and Plato out of them had some more tolerable Contemplations concerning the Divine Ideas both of things possible and future inherent in the Divine mind yea they seem to assert the Eternitie Simplicitie Immutabilitie absolute Soveraintie and Independence of these Divine Ideas to the shame and consusion of the Pelagians Scholemen and Arminians as we shal prove Par. 4. B. 2. c. 5. § 2. of Divine Ideas Yet these their Metaphysic notions of Divine Ideas were not without great commixture of vanitie and corruption in themselves and of much more dangerous influence in the Christian Scholes for much of the Gnostic Infusions in the primitive Churches as also of the Monkish Mystic Divinitie and the Scholastic corrupt speculations about the Decrees of God received their origine from these Pythagorean and Platonic Ideas as it may appear hereafter B. 2. § 3. The vanitie of the Philosophers Natural Theologie as to its mediate Object As the Pagan Philosophic Theologie was vain and corrupt as to its ultimate Object the Divine Being Persons and Ideas so was it much more corrupt in regard of its mediate Object or the mediums and waies by which the soul was to be raised up to the knowlege worship and enjoyment of this first Eternal Being 'T is true the light of Nature and those visible Ideas of Gods Wisdome Power and Goodnesse impressed on the Book of the Creatures together with those imperfect notices traduced from the Jewish Church gave these Natural Theologists some glimmering notions of the Deitie his Perfections and Operations but as for Christ the mediate Object or Mediator betwixt God and Man Him they seem to have been altogether strangers unto It 's granted they had some fabulose Traditions touching their Sheepherd-God Pan touching Minerva the Goddesse of Wisdome her being produced out of Jupiter's brain touching Silenus c. which some conceive to be but corrupt imitations of and reflexions from the Jewish Messias his Name and Offices who is in Scripture called a Sheepherd Shilo the Wisdome of God c. But yet the many Fables which they mixt with these Traditions perhaps originally Jewish argue their stupid ignorance of Christ the Savior of the World We shal hereafter B. 2. C. 1. § 5. and C. 2. § 2. § 3. shew how that al the Phenician Baalim and Grecian Demons were but Idolatrie Imitamens or Apes of the true Messias yet were these blind Heathens so far from gaining any knowledge of the true Messias hereby as indeed al their Demon-contemplations and
most of whose Divinitie consisted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjunctions and from them Genealogies how one thing joining with another begets a third whence sprang their Aeones or fabulose Gods So Grotius here They feigned Emanations and Productions of one from the other for which they would seem more learned than others and so despised other Christians as more rude vvhence they assumed the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnostics I do not conceive that they were called Gnostics in the Apostles times but in the following Age partly from their own Pretensions to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an high speculative mystic knowlege and partly from those Characters which are given them in Scripture as hereafter Indeed the whole of their Theologie seems to have consisted only of some mystic Fables and Genealogies borrowed from the Pythagorean Philosophie and Cabalistic Traditions It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which minister questions rather i. e. These Pythagorean Jewish Fables and Genealogies taken up by these carnal Gnostics produce nothing but vain Questions which the Rabbines cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than edification of God in faith As if he had said these Pythagorising Gnostics pretend to make use of these their Mystic Fables and Genealogies as explications of Evangelic Dispensations and Mysteries but indeed they effect nothing lesse for the Oeconomie of the Gospel holds forth a plain and simple way of believing in Christ Vers 5. without such fabulose narrations So v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the end of the Commandment is Love i.e. The scope and drift of our Gospel is Divine Love whereas their pretended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulose Speculations tend only to foment endlesse disputes and strises about words Then our Apostle procedes to give us the true Genealogie of Divine Love in opposition to the fabulose Genealogies of those Pythagorising Gnostics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a pure hears and of a good conscience and of faith unfeined Paul saith Grotius gives us a short but very useful Genealogie The Pythagoreans and Jews after them make much ado about the Genealogies of Virtues Philo Judaeus who did greatly Pythagorise turnes much of the Historie of the Old Testament into Allegoric Genealogies of Virtues c. The Gnostics followed in the same pathes Paul here gives us an easie and familiar Genealogie of true Christian Love in opposition to all their Mystic Fables which tended only to turne them aside to vain janglings So v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From which some having swarved have turned aside to vain jangling Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily notes such an one as unhappily erres from his scope or marque Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either properly or figuratively not to reach the marque These Pythagorising Gnostics aimed at high Speculation and Mystic Notions but they reached not their marque or end but fel into a vain contention and strife about words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such as busied themselves only in vain disputes as Tit. 1.10 or fabulose narrations as these Gnostics here who would fain passe for some grand Sophists or Teachers So v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 7. desiring to be teachers of the Law That first notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very emphatic denoting here an ardent desire and ambitiose affectation of a name and repute for Doctors of the Law There were saies Grotius many Jews at Ephesus some of whom embraced Christianitie but in shew only retaining much of Judaisme Amongst their Jewish Fables they asserted a Colloque of the Law with God before the Creation of the World they would that the World should have been made for the Law Thus fabulose and vain were these Pythagorising Jews and Gnostics who delighted themselves in nothing more than in unintelligible fables So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding neither what they say neither whereof they affirme i. e. they wholly give up themselves to fabulose Genealogies and Mystic Traditions which they neither understand nor yet can affirme any thing positively of as Tit. 3.8 which Fables are directly opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. as also to that great Evangelic Cabala or Divine Tradition touching Christ v. 15 This is a faithful saying and worthy of al acceptation 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ came into the world to save sinners whereof I am chief Our Apostle had in ver 4. given a caution against those Pythagorean Cabalistic Fables and Genealogies which the carnal Gnostics had sucked in to the great prejudice of Evangelic Mysteries in this v. 15. he gives them a Divine Cabala in opposition to their fabulose Cabala ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and worthy of al acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala unto which our Apostle seems here to allude as Paulus Fagius has observed on Deut. 5.27 Our Apostle saies he alludes to that Cabalistic mode as if he had said If any affect to hear a Cabala I wil shew unto him the true certain and undouted Cabala which is no other than this That Christ Jesus came into the world to save sinners c. The origine of the Jewish Cabala For the more ful explication hereof we must know that the Jews when they came under the Grecian Monarchie imbibed together with many other grosse corruptions this mythologic fabulose mode of Philosophising which was so commun amongst the Grecian Philosophers specially the Pythagoreans and indeed proved the bane of the Jewish Religion as we shal shew hereafter For look as Pagan Philosophie was in its origine but a corrupt Imitamen of Sacred Historie and Mysteries so the great corruptions which crept into the Jewish Church after the Babylonian Captivitie had their foundation in some corrupt Imitation of Pagan Philosophie amongst which this of their Jewish Cabala was one of the worst For these vain Jews growing weary of the plain and familiar simplicitie of Sacred Revelations fal in love with that Mythologic Symbolic Enigmatic or Mystic kind of Philosophising which they observed amongst the Grecians specially the Pythagoreans This fabulose and Mystic mode of Philosophising they make use of in their Commentaries on the Sacred Scriptures which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cabala i.e. a reverential reception of their Rabbies Traditions wherein they grew so vain and fabulose that there was not the most plain naked and Historic Text but they would bring it under some Cabalistic Enigmatic or Mystic sense which they caled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden sense which must be curiosely searcht into Whence it grew into a commun saying amongst these Cabalists That there was no Scripture without its Cabalistic or Mystic sense These Pythagorising Cabalists were at first followed by the licentiose Gnostics whose whole designe was to compose a flesh-pleasing Theologie out
of Pythagorean and Jewish Dogmes and Fables which were afterward greedily received by Antichrist and his Adherents who glorie much in their Mystic or rather fabulose sense and interpretation of Scriptures Yea it cannot be denied but that some of the Fathers specially Origen who being of the Alexandrian Schole did much Pythagorise were too guilty of mixing their Fables Allegories or Mystic sense with Divine Revelations Al this the Spirit of God foresaw and therefore he abounds the more in his Divine Cautions against such Pythagoric Cabalistic Mystic and fabulose mixtures in sacred Theologie 1 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We find the like sacred premonition 1 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But refuse profane and old wives fables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old woman signifies anile or absurd ridiculose He understandes saith Grotius the doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Metempseuchose or Transmigration of Souls from one bodie to another which is the foundation of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence These Fables are first profane because they are bottomed on no Divine Revelation thence they are old wives fables i. e. absurd like such as old wives recite to Children That this fable of the Metempseuchose which Grotius conceives to be here understood was indeed of Pythagorean extract has been at large proved This and other Fables these Pythagorising Gnostics made the foundation of their Abstinences wherein they were afterward followed by Antichrist whose Doctrines of Demons were but one great fable or lye which the Apostle here dehortes al Christians from under the name of Timothie whom he exhortes rather to exercise himself to Godlinesse But exercise thy self rather to Godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to exercise in the Gymnade It follows v. 8 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of which see hereafter B. 2. C. 2. S. 3. § 10. Our Apostle gives the like exhortation to Titus whom he left in Crete to preserve those Churches from the leven of the Jewish and Gnostic infusions So Tit. 1.14 Not giving heed to Jewish fables Tit. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were in Crete many Jews who had sucked in this Grecian humor of coining Fables They had their Fables concerning Behemoth Leviathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metempseuchosis also of their Messias his being a temporal Monarch his War with Gog and Magog c. which they took up in imitation of the Grecian Fables By al this we see how much Vanitie and Corruption ensued upon that Mythologic Symbolic Enigmatic or Mystic mode of Philosophising which was at first taken up in imitation of Sacred Oracles by the Phenicians and Egyptians from whom the Grecians derived it and from these the Jewish Cabalists after their subjection to the Grecian Monarchie brought it back again and mixed it with their Divine Oracles and Mysteries to the great prejudice of their Religion as also of the Christian for the Pythagorising Judaising Gnostics to save themselves from persecution did herein symbolise both with the Jews and Grecians as also Antichrist and al his adherents vvho have been as fruitful in fabulose mystic Theologie as the Grecians Jews or Gnostics ever were § 2. Having demonstrated the Vanitie and Corruption of Philosophie The Vanitie of Philosophie in regard of its Proprieties specially Symbolic from its forme or mode we now procede to demonstrate the same from its Proprieties And herein we shal only mention such Proprieties as the Philosophers themselves have made essential to true Philosophie shewing how defective yea corrupt their Philosophie was in regard of those very Attributes which they themselves constituted as essential thereto 1. The desicience of Philosophie as to truth For 1. The Philosophers generally supposed that Truth was an essential ingredient yea the spirit of al Philosophie This Plato largely proves Repub. 6. pag. 485 c. where he affirmes That there could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing more proper to Wisdome than Truth whence he addes that it was impossible that the same nature should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Philosopher and yet a lover of falshood That truth is an essential Attribute yea indeed the principal end of al true Philosophie see Philosoph General P. 2. l. 3. c. 1. Sect. 3. § 1. Now that al the Pagan Philosophie was greatly defective and thence vain in regard of this Proprietie is evident in that it was not only for a great part fabulose and false but wholly shadowy and conjectural only 1. It was for the most part false 1 That a great part of the Ethnic Philosophie was fabulose and false has been already sufficiently demonstrated from its effential parts both Mater and Forme namely that al Physic Speculations about the origine of the Universe its first Mater Forme and Privation c. were but fabulose and for the most part false Traditions about the first Creation that their Ethics were but false or at best imperfect Ideas of Virtues that their Politics were but carnal and so false Reasons of State and therefore stiled in the Scripture tromperie deceit and lies as Psal 119.113 118 128 163. That the whole of their Theologie as to their Doctrine of Demons c. was most corrupt and Idolatric We have al summed up Rom. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. a drossy spurious reprobate mind or judgement 2. Philosophie but a night-day 2 That the whole of Pagan Philosophie was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Platonic notion a cloudy dark nocturne Philosophie is most apparent whence it also follows that it had little of truth in it for al true knowlege supposeth ideal existence or in-being of the Object in the Understanding also that this existence which the Object has in us be agreable to the existence it has in it self otherwise our conceptions of it cannot be said to be true For what is knowlege but the Imitamen Idea or Image of a thing impressed on the Mind how then can any have a true knowlege of a thing unlesse the subjective Idea in his mind exactly answer to the objective Idea of the thing in it self Yea he that Philosophiseth on a thing truely must have in his formal conceptions the latitude and other dimensions of the thing also its Causes Proprieties Qualities Operations and natural effects al which suppose the inherence of the thing in the mind not Physically but in its ideal forme or image as Digby has at large proved in his discourse of the Soul Now how vastly short these poor blind Philosophers came of such true ideas and notions of things is easie to guesse by their own Confessions Plato ingenuously confesseth That al men did but as it were dream in their contemplations and notions of things And this dreaming Philosophie he thus describeth Repub. 5. p. 476. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To dream is when a man counts that which is like to another not like but the
exactly conformable to Jezebel's Baalim As Mede on 2 Pet. 2.1 Diatrib 3. Edit 1. pag. 548. excellently shews us Here note saith he that wheresoever you read in Scripture of the Idolatrie of Jeroboam's Calves and of Ahab's Baalim think of what I have told you and know that whatsoever God speakes against these things there the same he speaks of the Apostate Christians under Rome whose case is the very same The Holy Ghost placeth the essence of the great Apostasie under the Man of Sin in Idolatrie and spiritual fornication c. 2. The Apostasie of the Jewish Church after the Babylonian Captivitie had in like manner its foundation in Pagan Philosophie The Apostasie of the Jewish Church after the Captivitie from Pagan Philosophie It 's true the Jews after their Captivitie were professed enemies to Idolatrie for which they had been so severely punished yet had they great Errors and Corruptions which they sucked in together with the Grecian Philosophie For look as the Grecians Pythagoras Plato c. received the chief Rudiments and Elements of their Philosophie from the Jewish Church so the Jews when they came to live under the Grecian Monarchie began to symbolise with their new Lords in Wisdome and Philosophie We find little of Pagan Philosophie in use amongst the Jews before the Captivitie save only some few pieces of the Mathematics which we may presume they had from the Phenicians or the Egyptians or as learned Dr Owen conceives from the Chaldeans and made use of in their Idolatrous Worship But after the Captivitie when they became subject to their Grecian Lords they soon drank in the Grecian Philosophie which proved the corruption yea subversion of their Divine Theologie This the pious and devote amongst them foresaw and therefore in the time of the Hasmoneans or Macchabees there was a Decree made That whosoever taught his Son the Grecian Philosophie should be accursed Which notwithstanding could not prevent the inundation of Grecian Philosophie on the Jewish Church to the infinite prejudice of their Sacred Theologie as it 's wel observed by Grotius on Col. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not wonder saies he that in the times of the Hasmoneans there was a decree made That he should be cursed that taught his Son the Grecian Philosophie not that it was in it self evil to know it but in that they saw much danger therein And truely we must confesse that after the Jews gave up themselves to the studie of Greek Books their ancient Doctrine was much sophisticated It 's confest that the Jews before the Captivitie had very much perverted their Doctrine Esa 47.10 according to Esa 47.10 Thy wisdome and knowlege hath perverted thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. caused thee to turne aside But after their returne from Babylon there was an universal Reformation made by Esra and others both as to Doctrine and Discipline which continued til this new soundation of Apostasie was laid by the mixing Grecian Philosophie with their Doctrine This is wel observed by Owen Theol. lib. 5. cap. 14. The Jewish Doctors before the Babylonian Captivitie seem according to what mention we sind to have received none of the Exotic literature or sciences excepting the Mathematics which they seem to have received from the Chaldeans and to have abused to Idolatrous uses For al human Wisdome is prone to Pride and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition specially when it fals upon a Mind not brought into obedience to the Truth For that Grecian Philosophie being by degrees brought into the Church it speedily turned to the ruine of the more pure Theologie Hence they whose Religion consisted only in Faith and Obedience began to erect Scholes altogether unlike those over which the ancient Prophets presided and to sal into Sects The names of Plato and Aristotle were not more famose amongst the rout of Grecian disputers than those of Shammai Hillel c. amongst the Jews Now the Corruptions that crept into the Jewish Theologie by its commixture with the Grecian Philosophie may be reduced to these three heads 1 Their Cabalistic Mythologie Tie Jewish Cabala from the Grecian Symbolic Philosophie 2 Their Pharisaic and Talmudic Dochrines and Traditions 3 Their Eristic or contentiose Disputations 1. As for the Jewish Cabala or Cabalistic Mythologie it seems to be exactly framed in imitation of the Grecian Mythologie and Symbolic mode of Philosophising It 's true the Jewish Church had even from its first Institution its choisest Mysteries delivered in Symbols Parables Enigmes and other terrene shadows whence we need no way dout the Pagan Philosophers Egyptians Phenicians and Grecians traduced their Mythologic and Enigmatic modes of Philosophising These the Jews when they came under the Grecian Governement so far fel in love with as that despising their own Sacred Oracles and Mysteries by reason of their simplicitie they clothe them with a new Grecian habit or fabulose garb which they cal their Cabala or mystic sense by virtue whereof they in a short time grew as skilful in coming Fables as ever the Grecians were This Jewish Cabala was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive for as the office of the Rabbi or Doctor was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver so that of the Disciple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive which sometimes also was expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear Whence the Cabalistes were wont to expresse the Traditions of their Doctors by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise said answerably to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said it in the Pythagorean Schole Reuchlin de Arte Cabalist l. 3. p. 51. assures us That the Judaic Cabala is nothing else but their Symbolic Theologie wherein not only Letters and Names are signes of things but also things of things The Papists make their Anagogic sense of Scripture correspondent to the Judaic Cabala Some refer the Origine of this Cabalistic sense of Scripture to the Angel Raziel's consolation given to Adam in Paradise after his Fal as Reuchlin others to Moses as Johan Picus Mirand others to Esra as Paulus Fagius But I conceive it no difficult task to demonstrate that this Cabalistic Symbolic Explication of Scripture found no place in the Judaic Theologie ' til the Pythagorean and Platonic Philosophie was incorporated therewith And indeed Johannes Picus that noble Earle of Mirandula and prodigiose Scholar seems to grant this our Hypothesis by acknowleging the assinitie of the Jewish Cabala to the Pythagorean and Platonic Philosophie So learned Reuchlin de Art Cabalist pag. 22 23. makes this Cabalistic Theologie the same with the Pythagorean Doctrine Hence also the Gnostics and Valentinians imbibed their Mystic Theologie as hereafter § 7. These Cabalistes making it their main studie to comment on the Sacred Text mingled according to the Grecian Mode so many Fables therewith as that little of the Divine Character appeared there was no Text so clear so Historic but they brought it under
some Cabala or mystic and allegoric sense so that the Jewish Theologie seemed more like to Pythagoras and Plato's Philosophie than to the Sacred Institutes of Moses and the Prophets That the Hellenistic Jews generally followed the Symbolic Allegoric Philosophie of Pythagoras and Plato is evident by the Writings of their chiefest Sophists Philo Judaeus and al such as were bred up at Alexandria where the Pythagorean and Platonic Philosophie flourished So Eusebius Hist Eccles lib. 2. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He greatly affected the Platonic and Pythagorean Philosophie speaking of Philo Jud us But the Scripture gives us a sufficient account touching these Philosophic Fables which had been foisted into the Jewish Theologie by the Cabalistes 1 Tim. 1.4 So 1 Tim. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He treats here saith Grotius of such as turning from Judaisme to Christianisme mixed many Jewish Fables with Christianisme as the consequents shew and Tit. 1.14 Such were those Jewish Fables concerning what God did before the Creation of Man being at first made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his copulation with the Bestes and with Lilith and of the Demons springing thence of Behemoth and Leviathan of the Soul's pre-existence before the bodie c. That many of these Fables were Pythagorean and Platonic is evident Which we may presume these Grecian Philosophers at first took up in imitation of Jewish Mysteries and then the Jews took them up again at second hand from the Philosophers The like 1 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He understandes saies Grotius the Doctrine of Metempseuchosis which was the foundation of this abstinence So Tit. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. saies Grotius of the Messias being a Temporal Monarch of the first Resurrection on the Earth of the War of Gog and Magog c. Of which see what precedes B. 1. ch 4. § 1. See more of this Judaic Cabala Hottinger Thesaur Philolog l. 1. c. 3. Sect. 5. p. 437 c. 2. The Jewish Theologie had in its Declension besides the Cabala 2. The Jewish Talmud of Traditions or Mystic Explication of Scripture a Talmud or systeme of Traditions which they pretend were at first delivered by God unto Moses on the Mount to be handed down by Joshua and his Successors unto Posteritie This they cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oral Law which they equalise unto yea prefer before the Scriptures For they say just as the Papists of their Traditions That we cannot arrive to a perfect explication of the Divine Precepts but by these Traditions of the Ancients again that without this Oral Law the whole written Law is wrapped up in darknesse Whence they affirme that men offend more by breaking these Traditions than by violating the words of the Law as Sanhedr c. 10. § 3. Yea they command that al Talmudic Traditions be swallowed down with an implicite faith as R. Sol. Jarchi on Deut. 17.11 See more of this Hotting Thesaur Philolog l. 2. c. 3. S. 3. p. 560 c. This Oral Law the Pharisees made the rule of their wil-worship as Mark 7 3-13 These in after-times they compiled into their Falmuds on which the Rabbines have spent vast Commentaries But to give the true origine of these Pharisaic Rabbinic Traditions they were indeed but corrupt imitations of Pythagorean Philosophie and Mysteries For as the Pythagoreans received their Mysteries and Discipline by Tradition originally from the Jews so the Jews when they came under the Grecian yoke reassume many of these Pythagorean Dogmes and Institutes and coin many more in imitation of their Pythagorean Preceptors That many of those Traditions mentioned in the New Testament were Pythagorean as wel as Jewish is evident particularly Mark 7.3 5. the Pharisees cal them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing them to be traduced down from Moses by Oral Tradition but Christ cals them ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. of the Pythagorean Philosophers as Col. 2.22 23. Agen Christ cals them Mark 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which also he seems to strike at the Pythagoreans according to Col. 2.8 20 21. That the Rabbinic Pharisaic Dogmes of Freewil c. were of Philosophic Origine shal be as already it has been proved 3. Al those Eristic and vain disputes amongst the Jews had also their origine from Grecian Philosophie 3. The Jewish disputation from the Grecian Philosophie Tit. 3.9 So Tit. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. saies Grotius those vain questions and various emanations of Proprieties or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figments of idle Jews thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saies Grotius contentions arising from the differing interpretation of the Law The Jews at Crete labored under the same disease with those of Ephesus 2 Tim. 2.23 The Jewish Doctors never knew what belonged to such Eristic contentiose disputes before they were made drunken with Grecian Philosophie Lastly the later Jews are thought to receive much of their corruption from the Stoic Philosophie so Heinsius 2 de Sat. Horat. saies That an egge is not more like an egge than the Paradoxes of the Rabbines to the Paradoxes of the Stoics Yet Maimonides and Aben Tibbon follow Aristotle for the most part according to the Arabic Versions For these later Jews mingling with the Saracens have received their Philosophie from them as Hornius Hist Philos l. 5. c. 10. § 6. As the Pagan Philosophic had a very poisonous pestilentiose influence on the Jewish Church Pagan Philosophic the cause of the greatest Errors in the Christian Churches so has it been not lesse perniciose to the Christian Churches both primitive and later This the Spirit of God foresaw and therefore he abounds in his Divine Premonitions and cautions against admitting this vain Philosophie into the Churches of Christ so as to give any occasion for its mixture with the great Doctrines of Faith We have given several Scriptures to make this good and shal at present only adde that 2 Tim. 2.14 16 17 18 23. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.14 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put them in remembrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. frequently inculcate this on thy hearers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtesting or adjuring them before the Lord. It notes the most solemne Adjuration And to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they strive not about words i.e. according to the custome of the vain Philosophers who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strifes about words In opposition whereto he exhortes Timothic v. 15. To studie that he approve himself to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to divide accurately but here it is taken Metaphorically as by the Seventy Prov. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Prov. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which
the whole Systeme of Papisme or Antichristianisme 1 He gave the first lines to al Mystic Theologie by turning al Scriptures even the most plain into Allegories according to the Platonic mode of which more hereafter Chap. 2 Sect. 1. § 1. 2 He was the first Founder of Monastic Life Abstinences and Austerities 1 He emaseulated himself i.e. extinguished virilitie thereby to preserve Chastitie 2 He understood those Precepts of our Lord against having two coats shooes and making provision for the morrow in a literal sense as belonging to al Christians and thence affected voluntarie Povertie as the Monkes of Egypt his Successors 3 He abstained from necessarie food as the Pythagoreans and Popish Monkes whereby he endangered his health 4 He affected superstitiose sanctitie and severities abstaining from necessarie sleep lying on the ground c. as Monkes 3 He held human merits and justisication by workes placing Mans Satisfactions Tears Contrition and other good workes as the causes of Remission of Sins So in his Hom. 24. on Numbers and 24 and 23 on Joshua and Hom. 1. in Ezech. 4 He asserted with the Papistes Perfection in this life namely that Saints may extinguish al tho fome of sin in this life and so satisfie the Law Of which see Lib. 1. in Job Hom. 8. and Hieron ad Ctesiph advers Pelagianos 5 He was the first that introduced Purgatorie from the Platonic Schole at Alexandria into the Church of God Plato's notions of Purgatorie see in what follows Chap. 2. S. 3. § 11. And Origen in imitation hereof held That some sins were purged out here but others passed with us into the next life where they were by the torment of sire purged out Of which see his Hom. 8. in Leviticus Hom. 2 3. in Psal Hom. 14. in Jeremie 4. There were many other great Errors asserted and introduced by Origen Other Errors of Origen from that Platonic Schole at Alexandria and its corrupt Infusions As 1 he held the pre-existence of Souls Thus Plato in his Timaeus and elsewhere he saith Thut al Souls were produced at once and distributed into the Stars c. So Nicephorus lib. 5. c. 23. August lib. 2. de Civit. Dei c. 23. as Epiphanius Hieronymus and Suidas relate that Origen held Human souls to have been before bodies and that for their sins they were chained to bodies which was a great Philosopheme among the Platonistes 2 Hieronymus Epist ad Avitum Apol. 2. adversus Ruffinum assures us that he held in imitation of Pythagoras and Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Transmigration of Souls from one Bodie into another 3 He held That the Devils and souls of the wicked should be at last saved and that after long punishments they should be associated to the good Angels Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 6 8. Hom. 9. in Jerem. which also is related by Theophilus Epiphanius Hieronymus and Augustinus So lib. 2. contra Celsum he saith That the soul of Christ divested of its bodie converted many souls 4 He denied the Resurrection of the flesh affirming that our Bodies after the Resurrection should be round aereous and not of the same substance they now are Thus de Resurrect l. 4. Expos in Psal 1. as Hieron ad Pammachium How many and great the Errors of Origen were which he imbibed from the Pythagorean and Platonic Philosophic in the Alexandrine Schole is more fully explicated by Hieronymus in Epistolis ad Avitum and Pammachium and Oceanum Tom. 2. Oper. p. 190. Also in Apolog. adversus Ruffinum These his Venimous Errors began first to be espoused by the Monkes of Egypt who dranke in the same with much greedinesse and diffused them throughout the whole masse of their Mystic Theologie which gave great contestes among the Churches of those times as Baronius has wel observed on the year 256. Alexander Eusebius Didymus and others studiosely endeavored the defense of Origen but Methodius Eustachius Apollinarius Anastasius Theophilus Hieronymus Athanasius Augustinus and many other of the Fathers and more particularly the Constantinopolitan Council An. 551. condemned Origen of many Pestilential and prodigiose Errors imbibed from Ethnic Philosophers Cluverus in Apocalyps Tom. 2. p. 315 c. applies that character Rev. 8.10 11. Rev. 8.10 11. And there fel a great Star from Heaven burning as it were a lampe c. unto Origen who as Severus Sulpitius observes in what he did wel came short of none after the Apostles but in what he erred none was worse That this Texte Revel 8.10 11. pointes out Origen Cluverus proves 1 from the time of this third Trumpet which answers exactly to Origen 2 From the several parts of the character 1 He burned as a lampe which notes his spiritual gifts as Mat. 5.15 Joh. 5.35 2 Yet he fel from Heaven i. e. from his spiritual celestial Light into miserable terrene darknesses of Ethnic Philosophie 3 He fel upon the third part of the rivers and fountains of waters i.e. on the People and Ecclesiastic Assemblies which were corrupted by him 4 And his name was wormewood namely by reason of the extreme bitternesse of his Dogmes and superstitiose severities But to conclude Origen's Character the original springs of these his monstrose Errors seem these 1 The natural Luxuriance of his exorbitant phantasie which recreated it self in the Allegoric mode of the Platonistes 2 His despising the simplicitie of the Scriptures and Christian Theologie 3 His too great confidence in his own parts and presuming himself to be wiser than others 4 His affectation of new Termes and Modes of interpreting Scripture 5 But most of al his insolent abuse of Divine Mysteries and Truths by reducing the same to Platonic Philosophemes Hence basil Hom. 3. Hexaem severely redargues Origen's Allegoric Mode of Theologising and elsewhere he termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulose figment Greg. Nazianzen Orat. 42. stiles Origen's way of commenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of a conjector of Dreams in allusion to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Artemidorus and Apollonius Attalus as before L. 1. C. 3. § 8. Greg. Nyssenus in Cant. Praesat l. de ho. opat c. 18. disputes sharpely against the Deliries or sick Dreams of Origen Cyril Alexandrin in Act. Concil C P. stigmatiseth Origen with the character of Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen has started up in the midst of the true Church as the Abomination of Desolation Epiphanius in haeres 64. hath writ severely against Origen's Errors whom he termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-willed sophist or one tenacious of his own sentiments in wisdome And he termes his Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absurditie and perniciose Doctrine in many parts of saith c. Whence the Greek Theologues in the fifth Oecumenic Council anathematised him for his Errors Of which see more Vincentius Lyrinensis lib. advers Haeres c. 23. How much these Primitive Churches were infested by Errors imbibed from Ethnic Philosophie
Theologie we are to take a brief view of the Schole of Alexandria and its Constitution when Monastic Life and Theologie was introduced into the Primitive Churches This Schole of Alexandria founded by Ptolomeus Philadelphus was indeed the seat of al Philosophie yea the eye of the world as to learning at this time when Monastic Life and Theologie crept into the Church as we have largely demonstrated Court Gent. P. 2. B. 3. C. 4. § 4 c. The Philosophie that most flourished in this Alexandrine Schole at this time was Pythagorean and Platonic and the principal Professors thereof were the Egypt an Priests who were incorporated into Colleges or Convents affecting a Monastic Life and Severities in imitation of the Essenes among the Jewes who in the times of the Babylonian and subsequent Persecutions under Antiochus c. affected a Monastic solitarie life and severe Discipline to preserve the puritie of their Consciences and Religion as we have shewen Philos General P. 1. l. 1. c. 1. § 11. Hence I say both the Pythagoreans and Egyptian Priests traduced their Monastic Life and Discipline of which see Philosoph General p. 1. l. 1. c. 2. S. 7. also l. 2. c. 3. § 4. and Court Gent. P. 2. B. 2. c. 6. § 9. Now that the whole of Antichrist's Monkes their original Constitution and Discipline and Mystic Theologie was but a superstitiose Imitamen of the Egyptian and Pythagorean Monastic Life and Philosophie 1. Antichristian Monkes an Imitamen of Egyptian and Pythagorean Colleges wil be most evident by the subsequent Parallels 1. As to the origine of these Antichristian Monkes their several Orders and Rules they were indeed al but superstitiose Imitamens or Apes of Pagan Monkes and Discipline We have before P. 2. Book 2. C. 6. § 9. shewen how the Pythagoreans in imitation of the Jewish Scholes and Essenes affected a Collegiate Monastic life and Discipline And that the whole of Antichristian Monachisme was but a reflexe Idea or Imitamen of that Pythagoraen Constitution learned Bochart in his Treatise against Veron part 3. chap. 25. § 4. Art 1. proves at large shewing how this injunction of Celibat and Monastic life was one great part of the Doctrine of Demons 1 Tim. 4.1 3. which was one of the superstitions Pythagoras brought out of Egypt into Grece for he forbad Mariage to those of his Sect and erected a Cloistre of Virgins or Nuns c. then he proves how that this institution of Celibat was by Christs time established almost throughout the Pagan World But to come to Particulars 1 The Pythagorean Monkes in order to their more regular Collegiate life entred into a most strict confederation or covenant to walk by the same commun Rule enjoined by their Master Pythagoras as Court Gent. P. 2. B. 2. c. 6. § 6. Thus also the Egyptian Priests as Philos Gener. P. 1. l. 1. c. 2. S. 7. § 1. parag 11. The same do the Antichristian Monkes who make a Vow to walk regularly according to the Rule of their Founder whence they are called Regulars in opposition to the Secular Priests 2 Had the Pythagoreans in their College Novices and Perfect So have the Antichristian Monkes 3 Did the Pythagoreans separate themselves and despise al that were not of their Order as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperfect and uninitiate So do these Monastic Sons of Antichrist c. 4 Did the Pythagoreans affect a superstitiose silence so do these Monkes having this Motto over their dores Silentium silence 5 The Pythagoreans enjoyed althings in commun thence their College was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communitie The same do Antichrists Monkes in their Convents which they cal by the same name Caenobium 6 Had the Pythagoreans their Rules for abstinence from flesh c Thus also the Egyptian Priests gloried much in their abstinences from flesh c. as Philos Gener. p. 1. l. 1. c. 2. S. 7. § 1. parag 3. And have not Antichrists Monkes the same Abstinences are not the Carthusians and Praemonstrantes under a prohibition from ever eating flesh according to their character Col. 2.21 1 Tim. 4.3 7 The Pythagorean Collegiates had their white distinctive garments so have these sons of Antichrist the like distinctive Garments or Vestments which Constantin stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Garment of darknesse 8 Did the Pythagoreans greatly reverence their Elders so do these sons of Antichrist their Superiors and Elders calling them my Father c. 9 Were the Pythagoreans and Egyptian Priests much addicted to devotion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstitiose Demon-worship so are these superstitiose Monkes to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship which exactly answers to the Pythagorean Demon-worship as 1 Tim. 4.1 10 Had the Pythagoreans and Egyptian Priests their Severities Mortifications and Purifications so have these superstitiose Monkes the very same 11 The Pythagoreans divided their life into contemplative and active c. So also the Egyptian Priests as Philosoph Gener. p. 1. l. 1. c. 2. S. 7. § 1. So the Monkes Now to explicate more fully the manner how these Pythagorean and Egyptian Rites of Monastic Life and Discipline were introduced first into the Egyptian Churches and thence into the Grecian Roman and other Churches we must reflect on what was before mentioned of Origen C. 1. § 8. who in imitation of that Monastic Life so much affected by the Pythagoreans Platonistes and Egyptian Priests in the Schole of Alexandria brought in the like Monastic modes into the Churches of Egypt wherein he was followed by his Sectators the Origenistic Monkes of Egypt from whom al Antichristian Monastic Life Rules Confederations Orders Abstinences and superstitiose Rites proceded as before also in what follows S. 3. § 9. 2. To procede to the Mystic Theologie hatcht by these Antichristian Monkes and its production both as to mater and forme The Monkes Mystic Theologie from the Pythagorean and Platonic Philosophie in derivation from and in imitation of the Pythagorean and Platonic Philosophie We have already shewed that the Origine of this Mystic Divinitie was laid by the Monkes of Alexandria and other parts in Egypt the Idea or platforme whereof was given them by Origen who being brought up in the Schole of Alexandria under Ammonius that great Reformed and as some think Christian Platonist was so drencht in Pythagorean and Platonic Philosophie as that he fils his Commentaries on Scripture with little else save Allegoric and Mystic Theologie answerable to the Pythagoric and Platonic mode of Philosophising Wherein he is followed by his successors the Monkes of Alexandria amongst whom Origen by reason of his great parts and acquired learning was greatly idolised and imitated whence they were called Origenists And that which gave them great advantage for the spinning out this their Cobweb of Allegoric and Mystic Divinitie was their solitarie Monastic contemplative life which they greatly affected and whereby they being freed from the encumbrances of worldly affaires had the more
c. 2 Another Philosophic infusion suckt in by the Pelagian Schole-Divines follows in Jansenius thus It is the unanimous opinion of the Philosophers That other things are to be sought from the Gods but Virtue from a man's self So Seneca The only good which is the cause and firmament of a blessed life is to trust on a mans self In which words the whole venome of the Pelagian impietie is comprehended So Tullie de Nat. Deorum fine Virtue saies he is never acknowledged by any as received from God That the Philosophers generally asserted a natural power or freewil to moral good has been before proved Part 2. Book 3. Ch. 2. § 4. which some called the seeds of virtue others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good nature others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-power others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifference to good or evil Al which the Scholemen have foisted into their Theologie both names and things That this Scholastic Free-wil and indifference to good and evil was originally a Philosophic figment 3. Pelagian Errors about Original Sin from Philosophie see more largely Jansenius Augut Tom. 2. l. 4. c. 24. 3 It follows in Jansenius Tom. 1. l. 6. c. 18. Also their disputes against Original Sin and its punishment whence came they but from the Ethnics Philosophie for these were not only ignorant of the traduction of Sin from the Parent to the Child but also assorded unto Pelagius such materials as served for a foundation to his Error c. And have not the Scholemen made use of the same Philosophic Armes to oppugne the traduction of Original Sin 4 Jansenius addes That not only the Pelagian Dogmes Pelagians Armes from Philosophie but also the very weapons which are used by its Defendents to maintain the same were taken out of the Philosophers Shop which is so far true that if you take away the garrulitie or babling of Philosophie the whole Heresie may be dissipated by one breath Whence the Pelagians being condemned by the Church flie to the Philosophers even by their sentence to be absolved from condemnation Then he addes more particularly concerning the Scholemen how much they have somented and nourished this Pelagian Heresie by virtue of Aristotle's Philosophie incorporated into their own subtile Questions and Scholastic niceties Moreover as Philosophie alone produced this Pelagian Heresie so as many as in after-times amongst the Christians have adulterated the puritie of Divine Grace by a predominant mixture of human libertie have been seduced by the inveiglement of Philosophie For by how much the more plain and simple the truth once was explained and delivered by so much the more vexatious subtiltie found or cast in scruples and that which it found certain it made uncertain by mixing therewith uncertainties for too much of Philosophie has ever sophisticated not perfected Christian truth in that it does not believe sufficiently things divine and sixed neither does it sufficiently understand those human mixtures which by their seeming novitie flater c. We find yet a more ful confirmation hereof in Jansenius August Tom. 1. l. 6. c. 23. Amongst the Pelagians there is a great estimation of Secular Sciences and because they are sons of contention they greatly affect Logic because any thing is wont to be defended by the pertinacious against the truth by Philosophic subtilties Hence they would needs seem exact Dialectics and Aristotelics that so they may by their Syllogismes cast mists on the eyes of the ignorant Which vanitie Augustin does most frequently upbraid the Pelagians withal Hence they would have althings doutful decided by human reasons which they ever-where crack as the Philosophers were wont Namely Reason holds the chief place amongst the Pelagians to which they contend al the Scriptures must conforme although they seem to speak what is contrary thereto Whence Julian fixing the Pelagian rule saith What reason argues authoritie may not denie Thus Jansenius wherein he gives us an exact character of these Pelagian Schole-Divines and their Philosophic Theologie For what more Idolised in the Scholes than their Recta Ratio Right Reason as they stile it which they make the measure of Moral good and evil answerably to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right reason among the Philosophers of which see P. 4. B. 1. C. 2. § 2. Yea that these Schole-Divines have out-gone the very Philosophers those who were more ancient in their Pelagian Infusions is excellently laid open to us by Jansenius August Tom. 2. de Nat. pura l. 2. c. 2. p. 326. I have more than once saies he vehemently wondred that the Philosophers before the light of the Gospel shone on the Gentiles Philosophised far more rightly more accurately more holily of the chief Heads of Moral Doctrine of the Infirmitie of natural Abilitie to live wel of God to be loved in al acts of the Souls Purgation and Beatitude of the Necessitie of Grace c. than many Christian Scholemen Neither truely can I find any other cause hereof but this that they have universally followed Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain ratiocination who being willing to carpe at the choisest Heads of Learning in his Master Plato and that either from his ignorance of Divine things or from an emulation of his Master's glorie he by his minute reasonings contemplated only terrene things He supposed there needed not any Adjutorie of a superior Being either to Virtue or Happinesse its reward but being ignorant of his own Imbecillitie he taught that for every good worke a man should confide in his own strength and virtue This is the very poison which the Pelagians sucked from him as their Master whilest they stifled the Grace of God as superfluous This is the Doctrine which the Scholemen have endeavored to moderate whilest they frame two men in one a Philosopher and a Christian Whence also we see it happened that so long as Aristotle's Philosophie stood banished from the Churches Scholes there was no mention found of these Pelagian Dogmes or blandishments of pure nature in the Writings of the Latin Fathers Cyprian Ambrose Augustin c. But the Scholemen because they remembred themselves to be Christians placed a supernatural and natural man as the Arke with Dagon in the same house For whatever they perceive to be predicated of Divine Grace in Scripture that they applie to the supernatural man and whatever they find mentioned in the Philosophers touching the power of the wil and Philosophic Virtues this they applie to the natural man Whence their distinction of Virtue and Happinesse into natural and supernatural as hereafter P. 4. Book 1. Chap. 2. § 4. Thus we see how al the Pelagian Dogmes have been revived by the Scholemen and that upon Philosophic Principes SECT II. A general Account of Antichrist's Canonic Theologie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its Traduction from the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANother great Pillar of Antichrist's Throne is Canonic Theologie §. 1.
THE COURT OF THE GENTILES PART III. THE VANITY OF PAGAN PHILOSOPHIE DEMONSTRATED From its Causes Parts Proprieties and Effects namely Pagan Idolatrie Judaic Apostasie Gnostic Infusions Errors among the Greek Fathers specially Origen Arianisme Pelagianisme and the whole Systeme of Papisme or Antichristianisme distributed into three Parts Mystic Scholastic and Canonic Theologie By Theophilus Gale LONDON Printed by A. Maxwell and R. Roberts for T. Cockeril at the Sign of the Atlas in Cornhil near the Royal Exchange M.DC.LXXVII PREFACE WHatever fals under the Law of Creation The Corruption of Philosophic is thereby limited and confined and by how much the more excellent and perfect the thing is by so much the greater is its Vitiositie and Vanitie if it excede its just limits For the corruption of the best things is ever worst This is in nothing more evident than in Philosophie which in its original and primitive Idea was most August and Gloriose but now alas alas what an inane confused sterile thing is it How difficult is it to separate any regular Use from the Abuse thereof The Designe of this following Discourse is to explicate and demonstrate the prodigiose Abuses which Philosophie by reason of the Vanitie Errors and Prejudices of mans corrupt mind has been obnoxious unto whereof we have prefixed an Introductorie Breviarie in our Preface to the second Part as also in the Contents of this third so that we shal not need to Preface any thing farther hereof That which we have now under Contemplation is a Proemial account of the grand Designe Moment and Vse of this Third Part touching the VANITIE OF PAGAN PHILOSOPHIE in order to a separation of its Abuse from the regular Vse thereof As for the grand Designe of this Discourse The Designe of this Discourse we must ingenuosly confesse it gave us some of the first and principal Ideas and Impressions of al our Contemplations for the Reformation of Philosophie For after long Observation and Inquisition made into the many prodigiose Errors and grand Apostasies of the Church in al Ages specially under Antichrist we find that Vain Philosophie lies as a latent root and conceled spring of this Mysterie of Iniquitie Whence springes al Apostasie in Profession but from some degree of Apostasie in Light and Affection As God's departure from Churches is gradual so the departure of Churches from God And what are the first steps of departing from God but when the Love of God and his Evangelie Truths is shut out of the heart Is there not a strange Infatuation and callose stupiditie in the least degree of backsliding from the love of the Truth and its simplicitie And was not this that which gave the first lines to the formation of that Man of Sin and his Antichristian Apostasie This the Spirit of God assures us of 2 Thes 2.10 11. 2 Thes 2.10 11. foretelling That the Man of Sin should come with al deceivablenesse of unrighteousnesse because they received not the love of the Truth that they might be saved And for this cause God shal send them strong delusion that they should believe a lie The whole stresse of this Antichristian Apostasie seems to be laid on this that men received not the love of the Truth or the Truth in the love thereof This was that maligne worme that lay at the root of the heart which caused a vital decay in Christianitie and so laid the foundation of that great Antichristian Apostasie even in those Primitive Churches As in Nature al withering begins at the root though it first appear in the branches so in al Apostasie the consumtion begins first at the heart And whence proceded this vital consumtion at the heart of the first Christians and Churches but from want of love to Evangelic Truth and its simplicitie Was it not hence that many of the Fathers specially Origen and such as were educated in the Schole at Alexandria labored under a libidinose insatiable thirst after Vain Philosophie vainly hoping thereby to beautifie and adorne Christian Theologie But did they really attain their End was not the whole Systeme of Antichristian Errors Apostasies and Abominations introduced hereby This we have copiosely demonstrated Book II. of this Third Part. If it be further inquired how it comes to passe The malignitie of Pagan Philosophie that Pagan Philosophie which containes in it so many useful Philosophemes and Contemplations should have such a venimous influence on the worst of Errors and Apostasies That which satisfies mine own Inquisition herein may be reduced to these three Heads 1. As considered in it self 1 The Vanitie and Malignitie of the Object 2 The Vanitie and Malignitie of the Subject 3 The Curse of God on both 1. The Object Pagan Philosophie considered in it self containes in it much of Vanitie and Malignitie This we have sufficiently demonstrated B. 1. throughout from the Causes Parts and Adjuncts of Pagan Philosophie But that wherein the Spirit of its malignitie seems to consiste is not so much its Mater Parts Adjuncts or effective springs as its principal End and Designe which is to reduce and advance lapsed man to a state of Integritie and Perfection by the force and improvement of his own Free-wil The grand Designe of Ethnic Philosophie in its original constitution was to put men under a Covenant of Workes thereby to keep them from Sin and to merit Life Proud nature ever affectes an Independence as to God and to procure a Divine life by its own forces What more pleasing to corrupt nature than to act from and for it self O! how fruitful is the root of the Old Covenant in corrupt nature How apt is every man by nature to run himself on a Covenant of Workes and deifie some righteousnesse of his own though never so unrighteous What latent venes of Pelagianisme are there in the hearts of al by nature whence according to Augustin Pelagianisme is the Heresie of Nature Now what was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prime Error of al Ethnic Philosophie but this so to cultivate refine and elevate corrupt nature as to render it a sit Temple of the Deitie without the superaddition of Medicinal Grace It 's true that Socratic and Platonic Philosophie speakes much of the Divine Infusion of Virtue yet stil as the reward of mens endeavors without the least regard to the New Covenant or true Mediator 2. But yet the principal poison and malignitie of Pagan Philosophie arose from the Spirits and Principes of those who composed the same 2. As to its Subject or were conversant therein Had Philosophie been never so pure and virgin in it self yet falling on carnal proud and wanton wits how soon was it adulterated and rendred vain yea noxious We see by sad experience how soon the Evangel of our Lord and Evangelic Dogmes are turned into the greatest Errors when men of corrupt minds engage therein How much more then was Philosophie in it self so corrupt obnoxious to Vanitie and