〈◊〉 Cyrus and so it agrees with the Hebraic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheres which signifies the Sun 2 Cyrus their great Emperor who was dignified with the same title of Honor as their supreme Lord on earth and after his death worshipped by them as a Demon or one of their Baalim Mediatorie Lords Hence the Exploits of Cyrus being most famose among the Grecians or else from the Suns Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified among the Grecians supreme Dominion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreme Lord the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim plainly indigitates the Philosophers Demons or Mediatorie Lords which were the original Exemplars of Antichrist's Mediatorie Saints But more expresly Col. 2.8 9 10 c. v. 8. our Apostle gives us an account of the means by which the Gnostics of that Age and Antichrist after them should introduce these Demon-Mediators and that is vain Pythagorean Philosophie to which v. 9. he opposeth Christ in whom dwels al the fulnesse of the Godhead bodily Col. 2.9 10 18 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. really essentially and perfectly in opposition to those Demons or Idol-Gods Whence he addes v. 10. And ye are complete in him which is the head of al principalitie and power i.e. Christ is your complete Mediator who is Head or Soverain of al Angels and men and therefore infinitely above al tho2e Pythagorean Demons Gnostic Aeones and Popish Canonised Saints be they what they wil. Thence he subjoines ver 18. Let no man beguile you of your reward in a voluntarie humilitie and worshipping of Angels Which the Gnostics then and Antichrist since introduced placing Angels as Mediators in the room of Christ So it follows ver 19. Not holding the head i.e. They who are guilty of this Angel-worship do thereby disclaim Christ who is the only Mediator and Intercessor to the Father By which Prophetic discoverie the Spirit of God doth fully strike thorough al those Demon-Saint-Mediators which Antichrist by his Ecclesiastic Canons has introduced and placed on Christ's Throne It would be an endlesse thing to enumerate al those Canonised Saints which Antichrist has by his creative power erected as Mediators in imitation of the Pagan Demons I shal yet mention one or two of the chiefest The supreme and head of al Antichrist's Canonic Saints is the Virgin Marie who passeth amongst his Sons for a Deesse or Godesse yea they seem to lay more stresse upon her Mediation and Intercession than upon Christ's This our blessed Lord foreseeing seems to give a tacite check unto in not admitting her to be an Intercessor here on Earth in a smal and trivial case So Joh. 2.4 Joh. 2 4. What have I to do with thee O woman c. Christ denies her Mediation and Intercession in a trifle thereby to rebuke those fond conceits which he foresaw Antichrist would in following times insinuate touching her prevalence and Intercession with himself Another great Saint-Mediator is Peter to whom they give the Keys of Heaven But we find Paul to put a stop to this Idolising humor as much depressing him as Antichrist exalts him Yea indeed nothing is more injuriose to those blessed Spirits than to attribute to them a Mediatorie Office Whence the Spirit of God cals this blasphemie against those heavenly inhabitants Revel 13.6 Rev. 13.6 And them that dwelt in heaven i. e. saies Mede in his Clav. Apocalyp against Angels and men by Demon-worship And indeed what greater contumelie or blasphemie can there be cast forth against those glorified Spirits than to place them in the room of Pagan Demons to occupie and possesse the Mediatorie Throne of their dearest Lord whose glorie is so dear unto them Certainly Antichrist wil never receive thankes from them for this pretended favor but real blasphemie against them SECT III. That Antichrist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but an Imitamen of the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrated from the several parts thereof § 1. Antickrist's Canonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.1 2. WE have hitherto treated of the Origine Canonisation and Mediatorie Office of Antichrist's Canonised Saints and proved that al was but as 1 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a personation or imitation of Pagan Demons We shal now procede to discourse more professedly and particularly of Antichrists Canonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship with endeavors to prove That al is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mimic imitation of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship And to make our way hereunto clear we shal lay down these two Premunitions 1 That the formal constitution or essence of Antichrist's Apostasie lies in Idolatrie 2 That this Antichristian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship is really Idolatrie First The essence of Antichrist's Apostasie in Idolatrie Revel 17.5 The Mother of Harlots Why Antichrists Idolatrie is stiled Adulterie That Antichrists formal Idea or essence consistes in Idolatrie is evident by those Characters which are given him in Scripture Babylon his royal feat is called Rev. 17.5 The mother of Harlots and so elsewhere the great Whore c. Now this is the usual Character of Idolaters in the Old Testament as Hos 2. And there is much reason why Antichrist's Idolatrie as al other should be expressed under this Symbolic image of Adulterie For Believers in regard of their Consciences are looked upon as the Spouse of Christ So 2 Cor. 11.2 I am jealous of you c. wherefore to submit the Conscience to any but Christ is according to Divine estimation spiritual Adulterie This is the case of Antichristian as of al other Idolatrie which cuts the bond of Communion betwixt Christ and any Church as Adulterie does the Mariage bond betwixt Husband and Wife This is wel observed by Mede on 2 Pet. 2.1 Diatrib 3. pag. 554 555. As a Wife who hath given her faith to one Husband if she commits adulterie with others denies him to be that she cals him though she cal him her Husband never so much so the Church the Spouse of Christ if she bow down her self to other Mediators she commits spiritual adulterie i.e. Idolatrie and denies the Lord that bought her 2 Pet. 2.1 as here 2 Pet. 2.1 That this should be the meaning here let this one reason serve the turne that this is alwaies the meaning of the like phrase in the Old Testament where instead of the Lord that bought them we have the Lord that brought them out of the land of Egypt So Deut. 32.15 Judg. 2.12 Psal 81.10 11. The Holy Ghost placeth the essence and soul of the great Apostasie under the Man of Sin in Idolatrie and spiritual fornication other Errors or Heresies how grosse soever are but accidental to that great Apostasie even as Whores have usually other faultes which yet are no
3. Canonic Antichristianisme from Pagan Philosophie the main designe whereof has been to defend Antichrist's Authoritie and Discipline by Ecclesiastic Canons For look as the Monkes by their pretended Sanctitie and Mystic Theologie and the Scholemen by their Eristic Theologie so in like manner the Canonists by their Canonic Theologie have endeavored to their utmost to maintain and propagate Antichrists Soveraintie and Discipline The chief Head of these Canonists was Gratian who reduced the Ecclesiastic Canons to a bodie called the Canon-Law the scope whereof chiefly is to support the Discipline of the Pope under a pretension of the Catholic Church and its Autoritie For as the Scholemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or taske was to defend the Pope's Power and Doctrine by Disputation and strength of argument so the work of these Canonists was to maintain Antichrist's Soveraintie and Discipline by producing the Canons and Authoritie of the Catholic Church They pretend not to Scholastic Reason or Argument for that say they does but diminish the Authoritie of a Law but their great Diana is the Churches Authoritie which they urge as the fountain of al their Ecclesiastic Canons and Impositions But to run up this Canonic Theologie to its origine or spring head we no way dout but to make it very evident that the main if not the whole of Antichrist's Ecclesiastic Canons and Discipline owes its origine to Pythagorean or some other Philosophic Institutes This we shal make good both by Divine and Human Autoritie And the great hinge on which this our Demonstration shal turne is that eminent Prophetic image or character of Antichrist 1 Tim. 4.1 2 3. compared with Col. 2.8 9 10 18 19 20 21 22 23. And to give a general key to these and such Prophetic descriptions of Antichrist we are to know that though they might have some typic and initial fulfilling in the Gnostic Heretics which started up in the Apostles times and were fore-runners of Antichrist as has been once and agian observed Ch 1. § 7. Yet their main scope is to characterise and delineate Antitichrist his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition and tyrannic Impositions For it is usual with the Spirit of God in Scripture to paint forth and decipher the great and famose Apostasie under Antichrist by lesser and more particular Usurpations and Apostasies of persons in those times wherein the Prophesie was delivered So in the Old Testament what is Historically spoken of Egypt Babylon Antiochus c. is in the New Testament applied to Antichrist and his Kingdome in like manner as David and Solomon are made Types of Christ So here we denie not but that these Prophetic Characters of Antichrist laid down by Paul and John might have some foundation in and regard unto those Gnostic Antichrists of their time of whom Simon Magus was the Head but to confine al these great Prophetic descriptions of Antichrist to Simon Magus or some Heretic of those times as Grotius and his Sectators seem to do savors too much of an Antichristian spirit No it is our safest course to interpret Scripture in its largest sense for as it has been wel observed by Sir Francis Bacon in his Advancement of Learning Prophetic Scriptures have their fulfilling over and again in diverse Periods and Ages so that al these Scriptures which we have before made use of to characterise and describe the Gnostics and their Philosophic Infusions who were the Forerunners of Antichrist may much more truely and fully be applied to Antichrist the great Antitype who though last in Execution yet was first in Intention as we need no way dout Having given this key we shal procede to demonstrate That Antichrists Canonic Theologie or Ecclesiastic Canons were Derivations from and Imitamens of Philosophic and principally Pythagoric Institutes And herein we shal follow our wonted method reducing the whole of our Demonstration to the Forme and Mater of Canonic Theologie § 2. As for the Forme of Antichrists Canon Law it received its Constitution from its formal Object answerably to al other Laws The forme of Antichrists Canon Law from the Churches Autoritie taken up in imitation of the Pythagorean Dogmes or Canons 1 Thes 2.13 For the formal Object of any Law is the Autoritie of the Law-giver which is the principal foundation or proper motive on which it dependes Whence the formal Object of this Antichristian Canon-Law is the pretended Autoritie of the Church on which al their Ecclesiastic Canons are founded as on their principal ground and proper motive For look as Christs Divine Law has for its formal Object his Divine Autoritie reveled in Scripture according to 1 Thes 2.13 As the word of God This As is reduplicative not specificative only as quatenus is used in the Scholes i. e. they received the Word of God under this reduplication As the word of God or as clothed with Divine Autoritie so parallel hereto Antichrist's Canon-Law has for its formal Object the pretended Churches Autoritic whence resultes its formal constitution or obligatorie spirit and force Now that this formal constitution of Antichrist's Canonic Theologie exactly answers to and as we may presume was taken up in imitation of the Pythagorean mode of dogmatising or imposing Institutes seems evident from what intimations we find hereof in the forementioned Scriptures So 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines of Demons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as used in the Pythagorean Schole signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dogme Decree Institute Canon so also it seems to be used Col. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being appendent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Institutes and Dogmes of the Philosophers as Grotius answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. of which hereafter Sect. 4. § 3. Thus Mat. 15.9 as also S. 4. S. 3. So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines of Demons here we may understand those Dogmes Institutes and Canons which Antichrist by his pretended Ecclesiastic Autoritie and Traditions should impose upon the Churches of Christ in imitation of those Pythagorean Dogmes Institutes and Canons imposed by Pythagoras on his Scholars in reference to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship For the Explication whereof we may remember that amongst Pythagoras's Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit HE SAID IT i. e. Pythagoras had the same weight and autoritie as any Law or Canon in human Polities They disputed not but obeyed their Masters Canons and Institutes with as great reverence as the Sons of Antichrist do his Ecclesiastic Canons so that a Dogme or Doctrine in his Schole had the sul force and obligation of a Law specially in maters of Discipline and Demon-worship In imitation whereof our Apostle here tels us that Antichrist should introduce his Demon-Dogmes or Canons under a pretext of Church-autoritie or tradition And this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it implies a Dogme or
and Inquisition into the Causes Adjuncts and Effects of vain Philosophie which is the principal Intendement of the following Discourse And if we wil indeed render Philosophie useful we must observe these general Rules 1 That al Philosophie be reduced See more of these Rules Philos Genera Disser Prooem p. 7 c. to and measured by its original and perfect Exemplar the Divine Word and Light Had the first Fathers Origen c. as also the Scholastic Theologues their Successors taken this course what great use might they have made of Ethnic Philosophie and preserved the Church from those monstrose Errors and Abuses that followed the same 2 That so much only of Pagan Philosophie must be admitted as may subserve Christian Theologie not oppose the same 3 That not the end of Ethnic Philosophie or Philosophers may be assumed by us but only such Philosophemes as may serve to explicate Dogmes in Theologie The End both of Pagan Philosophie and Philosophers being to exalt the Lights and Heats or Forces of corrupt nature and to reduce men to the old antiquated Covenant of Workes this may in no regard be admitted by Christians who are under a New Covenant yet there are many excellent Philosophemes and Notions both Moral and Metaphysic which if improved by an humble fidele mind on Evangelic Principes and Motiyes may be of great use not only for the Moralising of Persons and Republics but also for the Explication of many momentose Verities in Christian Theologie Hereof we have given many Specimens in our Fourth Part of the Court of the Gentiles as also in our Philosophia Generalis Part 1. Lib. 3. Chap. 3 4. and Part 2. We are also to premit something touching the Forme and Method of this following Discourse The Forme of this Discourse which we have endeavored to suit to our Mater as Nature doth her Formes And whereas we have explicated and insisted on so many Textes of Scripture we presume that wil not be thought impertinent sithat our main subject is the Vanitie and Abuses of Philosophie which are best evidenced by Divine Light We may not also pretermit without some mention the many Citations and Explications made use of by us out of Grotius whose Annotations and Illustrations we have frequently cited not as if we estimed him an authentic Judge in maters of Faith or Scripture but as he was a good Critic wel-skilled in Antiquitie and a person of great estime for his Learning so that it cannot be conceived that his Indignation against Pagan Philosophie should procede from any groundlesse prejudice against the same but rather from a just and deserved apprehension of the many evils and pestiferous effects that attended the abuse thereof I must ingenuously confesse that when I did read Grotius's Annotations on the New Testament and diligently observed how much he decried vain Philosophie by reason of its noxious Infusions and venimous influences on the principal Errors in the Christian Church it put me on more curiose Inquisition and diligent researches into this mater wherein I found the Abuses of Philosophie much greater than ever I imagined As for Grotius himself if it may not seem too great presumtion to give the world my Character of so Learned a man I conceive he did the Church and Learned men good service before he by reason of Interest or Discontent fel off to Socinianisme and Cassandrian Poperie which his Controversies with Rivet demonstrate him greatly propense unto And to make good this my Charge I shal give a Specimen of some Socinian and Popish Errors which lie scattered in his Annotations on the New Testament On Joh. 8.58 he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eram I was i.e. saith he Christ was before Abraham in Divine appointment So Joh. 10.38 he saith That the Father was in him by his influence and he was in the Father by perfect obedience So Joh. 17.5 he understandes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine Decree Al which overthrow Christ's Deitie Again Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith he I have by my daily precepts and exemple endeavored it c. Where he makes Christ a Mediator only by Precepts and Exemple according to the Socinian Mode And then he addes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of perdition is said not of any Destination of God but of his own merit whereby he denies Reprobation And ver 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be al one i.e. saith he one in faith and love which notes only a Moral union with Christ So ver 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. saith he by Dogme and Exemple Again 1 Cor. 8.11 he saith that Christ died altogether for al men that they might be converted by the Gospel therefore also for them that perish Which is both Pelagian Socinian and Popish Ephes 6.19 he hath this expression Shal we thinke that the prayers of Paul reigning with Christ profit us nothing where he assertes the Intercession of Saints And ver 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thus explicates He hath joined the principal cause with the second cause Where he makes Christ a second cause which is ranke Socinianisme and Arianisme foisted into the Primitive Churches by Origen as we have demonstrated Book 2. Chap. 1. § 8 9. So Philip. 2.6 he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be locked on as God And on Phil. 3.11 he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth the thing to be uncertain whereby he agrees with the Papists in denying Assurance So in ver 12 13. he assertes falling from Grace Also Col. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dead in sins he understandes with a diminution as it were dead Moreover on 2 Tim. 4.7 he upbraides such who trusted in imputed Righteousnesse which is the spirit of Poperie And 1 Tim. 3.16 God was manifest c. he leaves out God and applies al to the Gospel which he learned from the Socinians Again Tit. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he interprets of Election by or for faith And on Heb. 6.4 5. he concludes that the best of Christians may fal from Grace And Hebr. 10.5 he interprets Christs coming into the world of his passing from a private life to his Ministerial Office which subvertes the Deitie of Christ And ver 18. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remission of sin he understandes the sanation or curing of the soul from sin which is manifest Papisme And Hebr. 10.29 he saith that justified persons who have received the spirit may fal away And James 2.23 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imputed he understandes that faith was reputed by God as an egregious thing which is ranke Socinianisme And Revel 20.15 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that it sufficeth not that the name be sometime written in the book of life c. How much he endeavored to elude and evade al those Characteristic notes of Antichrist given by Paul and John affixing them on Simon Magus or some other is evident by his
〈◊〉 The Vates are nothing else but Interpreters of the Gods Pag. 536. he gives us the manner how their Idol Apollo inspired these Diviners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by the endeavor of al these draws the mind of men where he pleaseth Plato here according to his Allegoric mode supposeth a long chain or series of Diviners impelled or drawn by their God Apollo whom he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime and first mover That this their great Oracle Apollo was no other than the Devil is most evident who is called by the same name in Scripture as Deut. 32.17 he is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer Deut. 32.17 which the Greeks cal most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo and so Rev. 9.11 the Devil's name Abaddon which signifies a Destroyer is by the Spirit of God rendred Apollyon which is the same with Apollo The origine of the Delphie Divination That Apollo was the great God of Divination is asserted by Augustin de Civit. Dei l. 4. c. 11. In Divinations Apollo c. where Lud. Vives on these words observes That they supposing this Apollo to be the Sun i. e. the Eye of the World easily believed that he beheld and knew althings both past present and to come wherefore he was every-where consulted and gave answers as in many other places so specially at Delphus as Diodorus in the Life of Philip whose origine he thus relates In that place at the entry of the Delphic Temple was a Den of a great and obscure winding unto which a Goat feeding thereabout ascending received an Afflation from that subterraneous spirit and began in an unusual manner to dance which the Pastor admiring he himself approching to the mouth of the Den was surprised with a Furor and began to foretel things future This some others attemted and were affected in like manner The mater proceded thus far that he who would know things future brought some who thrusting in the head into the mouth of the Den might Divine Which seeing it could not be done without danger no nor without the destruction of many the Delphics erected a Temple there to their Divining-God Apollo and appointed a Virgin who setting in the Machine might safely receive the Afflation of that Divine spirit and give answers to such as consulted the Oracle Which Machine was called from its three Pillars Tripos as it were of three feet much of the same forme with the usual Tripet The Priest was called Pythia who in the beginning was a Virgin like to Diana Afterward a certain Pythia being defloured by Echecrates the Delphics rejecting Virgins appointed a Woman no lesse than fifty years aged who yet was to use a Virgin habit that so the old custome might not altogether perish Thus Diodorus Siculus and out of him Ludov. Vives § 7. The nature of Divination out of Plato To treat a little more distinctly of the nature of this Pagan Divination whereby both its origine and vanitie wil more fully appear The Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they supposed its cause to be externe spiritual and divine I find no-where a more ful and clear account hereof than in Plato who both in his Timeus Phaedrus and more professedly in his Io treats of this Subject 1. As to the origine of Divination Plato Io p. 533. saith That Poetic Enthusiasme comes not by Art but by a Divine power like the stone which Euripides called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnetem Loadstone which stone doth not only draw iron-rings but also puts a virtue into them to draw others to them So Prophetic men are inspired by the Muse 1. It s origine not by Art but divine Afflation Thence he in his Io pag. 534. tels us That it comes not by Art but by a divine power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets utter these things not by Art but from a divine power For adds he Art extendes it self to althings under the same kind So agen pag. 536. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not by art but by a divine fate or afflation And more particularly in his Phaedrus pag. 245. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the third sort of madnesse and transport surprising the tender and inaccessible mind is from the Muses exciting and inspiring it unto Enthusiastic Songs and Poems But he that undertakes this Prophetic Poesie from a confidence on some art is very imperfect in comparison of him that is possessed with an Ectastic furor Wherefore al that Prophetic Poesie which issues from the mind of a sober temperate man vanisheth Truely I could reckon up to thee so many and more illustrious effects of this furor inspired by God His design is to shew that al Poetic Prophesie comes from a Divine Enthusiasme or afflation without art Thence he tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This furor is given by the Gods with the greatest felicitie Whence in the Platonic Definitions we find Divination thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divination is a science discovering a mater without Demonstration i. e. by mere Enthusiasme 2. The Instruments Poets and Prophets The usual Organs or Instruments the Devil under the name of Apollo used to deliver his Oracles by were at first the Poets whence amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poets and Prophets were of the same import So Paul Tit. 1.12 cals one of their Poets Prophet and Vates signifies both a Poet and Prophet Yea the Philosophers who were many of them Poets also were not a little guilty of this Satanic Art specially the Pythagoreans These Organs Plato tels us the God used in delivering his Oracles to men So Io 534 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the God whiles he takes from them their mind useth these ministers as messengers to deliver his Oracles and divine Prophets that we who hear may understand that it is not they who are thus deprived of their mind that speak things of so great moment but that it is God that speaks them and by the ministerie of those men speaks to us Wherein observe 1 That the Devil under the Title of Apollo and as an Ape of God deprived his Prophets of their right mind and put them into an Ecstatic rapture thereby to declare unto the World that his Oracles came not from the exercitation of Reason or by Art but by Divine Enthusiasme 2 That the Prophets were but mere Organs used by this God to declare his Oracles Thence he subjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We have an infallible demonstration hereof in Tynnichus Chalcidensis who never composed any other Verse worthy of memorie save that Pean in the honor of Apollo which is in the mouth of al and indeed the most excellent of al Poems which he himself stiles the Invent of the Muses Now hereby it seems to me
same with that other to which it is like So agen saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men curiose to hear and see are much taken with beautiful words and colors and figures and whatsoever procedeth hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is impossible for the mind of such to see and embrace the nature of beautie it self he means God Then he addes That such as judge of good things but yet cannot judge of good it self or the first Beautie can be said only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live in a sleep or dream Such he cals pag. 480. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of opinion rather than lovers of wisdome which is a true character of al the Philosophers The like Plato addes Repub. 7. pag. 534. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such an one knoweth not either good it self or any other good but if he hath attained to some shadow of good it is rather in opinion than certain knowlege and thence the life which he now leads is as it were sleepy and buried in the vain Images of Dreams until he awake and so descendes into Hel there to take an eternal nap I grant Plato in this and the forementioned citations speakes not universally of al Philosophers but only of some who rested satisfied in the contemplation of some lower shadows pictures or reflexions of good but contemplated not the supreme original Good Beautie it self or God But yet upon the supposition of his Position viz. That al true Philosophie leads men unto and terminates on God the knowlege love and imitation of him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Beautie and Good it self this I say being granted as it is eternally true hence our assertion wil necessarily follow that the wisest of these blind Philosophers were indeed but Dreamers void of al true practic knowlege of God But wil you hear Plato speaking Categorically and universally of the whole masse of Mankind plunged in Cimmerian darknesse Consult then what he laies down in his Repub. 7. pag. 514. Let us suppose saies he according to his Allegoric mode a Subterraneous habitation in the fashion of a Den whose entrance lies open at a great distance in which there are men even from their infance bound neck and heels together lying on the ground and beholding nothing but what lies before them without being able to turne their heads Let there be likewise a fire kindled over head behind their backs afar off Let there be also a way made betwixt the persons bound and the fire for men to passe up and down and a wal made some distance from the way and over-topping it Then let men walk up and down carrying statues and vesseles of al sorts sometimes talking sometimes silent Hence let their some shadows of the shining fire fal upon the opposite part of the Den neither let these men behold any thing save these shadows without dout they wil think these shadows to be the things themselves and the truth of the very things they wil think also the words of the men walking over head to be the words of these shadows Such is the state of these men lying bound in darknesse The Den is this World in which we men lie prostrate on the ground bound by chaines of native ignorance so that we cannot turne our heads about whence we cannot contemplate the true light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Being i. e. God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of other Beings but we can see only the shadows of things which yet we guesse are the things themselves and thus we accommodate our words which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the symbols of things c. Thus Plato ingenuously acknowlegeth mans native ignorance in words worthy of a Christian He sayes p. 533. that Human nature is fallen into a gulf of darknesse and ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eye of the soul is immerst in the barbaric mire of Ignorance Agen he tels us Rep. 7. p. 521. how the Soul may be delivered from these chains of native ignorance and that his Philosophie was intended for this use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be is the knowlege of the reduction of the Soul from its night-day or ignorance to the true knowlege of Being or God This knowlege of God he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idea of the chiefest Good also the Contemplation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of being not according to opinion but according to essence This he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true Philosophie which he and al those of his Tribe were void of For albeit they pretended to some Metaphysic Contemplations touching the first Being yet that they were without any true Idea of God and so without true Philosophie I think is evident by what has been said But the Scripture speakes more fully of the falshood and vanitie of Pagan Philosophie so in that famose Text Col. 2.8 Philosophie and vain deceit i.e. as Grotius vain and deceitful Philosophie So 1 Tim. 6.20 1 Tim. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of false knowlege which Grotius understands of the Pythagorising Gnostics their Philosophic infusions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lie signifies primarily falsely so called assuming a name not belonging to it or not answering its name These Pythagorising wanton Gnostics affected the name of Mysterious science or knowlege they would fain passe for knowing men such as had a deep insight into the most abstruse Mysteries But Paul assures us That al their Mystic science was but falsly termed such their spinose and argute questions were but frivolous and vain imbibed from the Pythagorean source and no way deserving the name of true science So Clemens Alexandr applying this Scripture to the Gnostics saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as pride and arrogant opinion spoiled Philosophie so false knowlege knowlege c. With which that of Plato suites wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think nothing has done so much hurt to man as false opinion To all which we may adde that of our Lord Luk. 11.35 Take heed that the light which is in thee be not darknesse i.e. content not thy self with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark spurious false night-Philosophie c. § 3. A second Proprietie of true Philosophie according to the Philosophers themselves 2. Proprietie of vain Philosophie that it is only Traditional Equivocal and Artificial not Intuitive and native is that it be a contemplation of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only by phantasmes or imaginations but according to the nature or essence of the things themselves i. e. al true Philosophie gives a natural or native Idea of things it is substantial solid real intuitive knowlege But now it 's apparent that Pagan Philosophie was but artificial imitamens traditional emty notions and aerial speculations about the pictures of things they never saw nor yet understood the things themselves more than by some broken corrupt Tradition And surely this
men when they had occasion to make use of them it was transacted by Images Statues Pillars c. which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These the Philosophers themselves made use of and worshipped not that they looked upon them as their Gods but only as visible bodies unto which they supposed their Gods or Demons vouchsafed their presence and influence answerable to Jeroboams Calves which he erected at Dan and Bethel supposing that God would have yielded his presence to them We have this mysterie laid open to us by Plotinus and Hermes Trismegistus who tel us That Images were made as bodies to be informed by Ghosts as with Souls for an Image was as a trap to catch Demons and a device to tye them to a place and keep them from departing away Of which see August Civit. lib. 8. c. 23. 2 Another way whereby they worshipped these their Demons 2. By Sepulchers Shrines and Temples was by Religiose Sepulchres and Shrines for there they hoped to find their Ghost-Gods in a peculiar manner And indeed it was not unusual for the Devil their great Demon to frequent Sepulchres and Tombes as we find him in our Savior's time amongst the Tombes And these Gentiles supposing some peculiar presences and influences of their Demons at their Sepulchres hence therefore it was their custome to build Shrines and Temples at such places where the bodies or ashes of their Ghost-Demons lay entombed whence the Primitive Christians and Fathers upbraid the Gentiles that their Temples were but the Sepulchres of dead men which custome notwithstanding the Christians themselves when Antichrist began to get head took up building their Churches by the Graves of some Saint 3 Moreover in the worship of their Demons they used cuttings 3. By Cuttings 1 King 18.28 Deut. 14.1 and lancings of their flesh as 1 King 18.28 For their Demons being the Deified Ghosts of men deceased they made use of these Funeral rites in the worship of them in token that they were men deceased Levit. 19.28 Thence Deut. 14.1 and Lev. 19.28 God forbids his People this Funeral rite of cutting and lancing because abused to Demon-Idolatrie yet did some transgresse as Jer. 41.5 4 Agen Jer. 41.5 4. By Columnes Festivals Abstinences sacred Vestments c. in the Demon-worship they had many other rites as worshipping of Columnes Templing of Reliques Funeral-Orations Festivals Abstinences sacred Vestments c. which were al assumed by Antichrist according to 1 Tim. 4.1 as hereafter C. 2. S. 3. § 1 c. We have the whole of this Demon-worship set forth by Sacrifices to the dead Psal 106.28 compared with Numb 25.2 3. and Deut. 32.17 as Mede Diatr 3. In short it 's evident both from the Pythagorean Scholes as also from what is mentioned of the Athenian Philosophers Act. 17.16 that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon worship and Superstition flourished most there where Philosphie flourished most and that the former was but a Satanic effect of the later Thus pregnant was Pagan Philosophie for the conception and improvement of Demon-worship which was in some regard the worst of al Gentile Idolatrie in that creeping into the Churches of God it caused the greatest Apostasie that ever was 1 in the Jewish Church which under Ahab and his successors fel to this Demon or Baal-worship brought in by Jezebel 2 In the Christian Churches under Antichrist who brought in al these Demon-doctrines and worship applying the same to his Saints according to 1 Tim. 4.1 as hereafter 1 Tim. 4.1 C. 2. c. 3. And as Pagan Philosophie had this Demon-Idolatrie contained formally in the very bowels of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie so had it also a great causal Influence upon al other both Poetic and Politic Idolatrie What Influence al Idolatrie received from Philosophie For as we afore observed al Idolatrie had its origine from superstitiose Admiration grounded on Philosophic Contemplations of those eminent qualities hidden virtues and influences or excellent Beauties and Glories that shone in the Creatures So the Astronomers by frequent contemplations of those Celestial Bodies their excellent structure Beautie and Glorie their regular Motions powerful Influences and Governments were ravisht into great Admiration of them and thence were enticed to Idolatric Adoration c. So the Physiologist or Natural Philosopher observing many hidden qualities and mystic Impresses or characters of Divine Wisdome Power and Goodnesse in several partes of Nature was so far ravisht herewith as that he adored the Creature instead of its Creator which was frequent amongst the Egyptians who as Plutarch observes adored every Creature wherein they perceived any Divine qualitie to sparkle Thus likewise the Politicians idolised human Wisdome and Valor where-ever they found it in any eminent degree as the Stoics adored Moral Virtue and command of Passions as their God c. Yea that this Philosophic contemplation gave the first origine to Superstition and Idolatrie is that which Plato long since observed and makes mention of in his Cratylus where he saies That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods had their origination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from contemplation because men being ravished with the contemplation of that heavenly Machine decked and adorned with so many gloriose Bodies whose admirable Power Efficace and Influence they had daily experience of hence they called the Stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving them the names of Saturne Jupiter c. This origination which Plato gives to these Pagan Gods and their worship seems most true For certain it is that their first Idol-Gods were the Celestial Bodies called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of God the Heaven the Sun c. which the Scripture termes the Host of Heaven And it is also generally confessed that this Star-worship began amongst the Chaldeans who were great Astronomers called Zabii whence this piece of Idolatrie was called Zabaisme as before P. 2. Book 1. Ch. 4. And that Idolatrie was indeed the product of Pagan Philosophie seems more than probable by what is mentioned Rom. 1.20 21. Rom. 1.20 c. For the invisible things c. They contemplated the invisible Glories and Beauties of the Deitie in his visible workes But v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became vain in their Philosophisings or reasonings And he gives you the mode or manner of their vain reasonings v. 23 Ver. 23. And changed the Glorie of God into an image c. i.e. they contemplated those eminent Divine qualities shining in the Creatures so long til they fel to the adoring and Idolising of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And changed They changed the Glorie of the incorruptible God in the coined image of a corruptible man c. i.e. For the gloriose incorruptible God they worshipped the Idols of corruptible men c. Schmidius distinguisheth here between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change somewhat into somewhat whereby
〈◊〉 〈◊〉 〈◊〉 〈◊〉 or work to cavil at the Existence and Providence of God! whose folie and iniquitie is by so much the greater by how much the more credulous they are in maters more obscure For the most incredulous of these Atheistes are as credulous in their kind as the most simple why else do they so greedily assent to the Principes of Epicurus or some moderne Philosopher upon Reasons infinitely more sleight and trivial than those which are offered to prove a Deitie and why are they so opiniatre and dogmatising as to the imposing their own Phaenomena without shadow of solid reason Plato shal one day rise up in judgement against such Sceptic Atheistes who in his Book 10 de Legib. from pag. 888 to 909 makes it his businesse to cure a young man laboring under this Epidemic disease of Atheisme proving 1 That there is a God 2 That this God takes care of human affaires even the least 3 That this God is most just and therefore not to be flatered into favor by Prayers or Sacrifices 4 That Atheisme is the peste of human kind of Families of Communwealths and therefore to be restrain'd by Penal Laws Emprisonment Banishment and the like Such are the evils of Atheisme which had its origine from vain Philosophie influenced by pride as Psal 10.4 Psal 10.4 Al his thoughts are there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. These are the sceptic politic mischievous Philosophisings of his proud heart that there is no God Of the origine of Atheisme from Philosophie c. also of its maligne nature and influences see Court Gent. Par. 4. B. 2. C. 2. § 1. touching the Existence of God § 5. We have laid down the evil Effects of Pagan Philosophie in general as they regard both the Pagans themselves Pagan Philosophic the cause of Jewish Apostasies as also the People of God We now procede to the sad evils which Pagan Philosophie infused into the Church of God both Jewish and Christian We shal begin with the Jewish Church and here our main businesse wil be to shew that al the great Apostasies of the Jews had their foundation in Pagan Philosophie To make our way clear hereto we are to remember that as the Pagan Philosophers traduced the choisest pieces of their Philosophie originally from the Jewish Church so the Jews growing weary of their Sacred Oracles and Mysteries thirsted after those very corrupt Derivations and streams of Pagan Wisdome and Mysteries which were but darke Imitamens of and broken Traditions from their Divine Philosophie So vain and foolish were their imagination The Jewish Baal-worship the Effect of the Philosophic Demon-Theologie 1. The great Errors and Apostasie of the Israelitic and Jewish Church before the Babilonian Captivitie lay in Idolatrie and particularly in that of their Baalim or Demon-worship It 's likely these Apostatising Israelites and Jews had other vain Opinions and Heresies besides those which related to their Idolatrie yet we scarce find any other taken notice of and recorded in Scripture For the Spirit of God foreseeing that this Philosophic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship would prove the great foundation of Apostasie both in the Jewish and Christian Church he seems to passe by other vain opinions and make it his businesse both by Prophetic Precautions Threats and Judgements to strike at this So Deut. 13. throughout that Chapter the Lord gives severe Comminations and punishments to be inflicted on such as turne away to Idolatrie Deut. 14.1 and more particularly Deut. 14.1 God gives a strict prohibition against Baalim or Demon-worship Ye shal not cut your selves 1 King 18.28 c. That these Funeral-rites were a part of that worship they gave to their Baalim is plain from 1 King 18.28 Yet notwithstanding al Divine Comminations and Maledictions how soon did the carnal Jews affect an imitation of their Idolatrous neighbors the Phenicians in this Baal-worship which was the same with the Grecian Demon-worship and both but a Philosophic Imitamen of the Jewish Messias his Mysteries and Worship as has been before once and again proved The sum of al is this The Philosophers had a Divinitie of their own distinct from that of the Poets which was fabulose and that of the Statesmen Priests and people which was Politic which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie wherein they in imitation of the Jewish God and Messias asserted some of the wisest of them one supreme soverain God and many other petty made Gods which the Phenicians called Baalim from Belus a Phenician King Lords and the Grecians Demons whose office was to be as Mediators betwixt Men and the supreme God whom the most of them conceited to have his residence in the Heavens yea in the Bodie of the Sun as the soul in the bodie and therefore too remote at least too sublime and pure to mingle with Sublunarie affaires whence there could be no communion with him but by these Demons or Baal-Gods who were nothing else but the Souls of great Worthies deceased and deified These the Apostle seems to hint 1 Cor. 8.5 Lords many 1 Cor. 8.5 These Baalim were brought into Judea by Jezebel daughter of Eth-baal King of Tyre where Baal or Belus the first of these Baalim reigned and proved the foundation of that great Israelitic and Jewish Apostasie For no sooner were these Baalim by Jezebels politic contrivement brought into the Jewish Church but presently they are according to and in imitation of the Phenicians Natural Theologie made as Mediators to the true God and so they became as a counter-Messias or Anti messias excluding the true Messias For we must know that the Apostatizing Israelites did not wholly cast off the Worship of the true God no that were too grosse for such a knowing professing people only herein lay their Apostasie and Idolatrie that in imitation of the Philosophers Natural Theologie they worshipped the true God with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship they placed these Phenician Baalim as an Anti-messias in the room of Christ This Baal-worship is called the way of Ahab because it was brought into Israel by Jezebel his Queen 1 King 16.31 32. and established by him according to 1 King 16.31 32. which caused a total Apostasie among them For the true Prophets who would not conforme to this Baal-worship were destroyed or removed and others who were willing to conforme to Baals worship put in their room so 1 King 18.22 Elijah saies 1 King 18.22 that he only of the true Prophets remained but Baals Prophets were four hundred and fifty men And because these Baalim brought in by Jezebel were an Anti-messias hence the Gnostics infusions who revived this Doctrine of Demons and laid the foundation for Antichrist to build upon is called the Doctrine of Jezebel Rev. 2.20 Rev. 2.20 And indeed Jezebel was an exact type and forerunner of the Antichristian Whore who brought in her Saints and Saint-worship
He held with the Stoics That perfection in Virtue was attainable in this life Strom. 6 7. 5 He cals Martyrie the purgation of sin Strom. 4. But none imbibed more Philosophic Errors than Origen as in what follows How much Philosophie corrupted the Fathers has been taken notice of by many Reformers as by Amesius Bellarm. Enerv. Tom. 4. lib. 6. cap. 1. It is evident that the Fathers by and from Philosophie introduced into the Church various modes of speaking specially of human Merits and of the righteousnesse of the Gospel which appear not in Scripture whence there was occasion given and taken by the Scholemen of framing perniciose Errors The like Tilenus Syntagm part 2. Disp 16. Thes 31. Neither saies he did the Fathers introduce into the Church some Ornaments only from Rhetoricians but also Dogmes from the Philosophers Scholes specially from Plato's Academie some also from Zeno's porch which were incorporated by little and little into the Church At length things growing worse and worse Plato being ejected by the Scholemen successors of the Fathers and Aristotle exalted into Christs chair he does even engage in controversie with Christ about the Rule of truth specially in the Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about contingent and free-wil although truely in this point the most ancient Greek Fathers had rather hear Aristotle than Paul Thus Tilenus who afterward himself fel into the same snare as to Free-wil c. This in a more peculiar manner concernes the Greek Fathers Origen's Errors from Philosophic such as were brought up in the Schole of Alexandria specially ' Origen who being Scholar to Ammonius that great Master of Platonic Philosophie whom some reckon to be a Christian follows his Masters steps in endeavoring to reforme Platonic Philosophie and reduce it to the forme of Christian Theologie wherein he came infinitely short of his designe for he did by these his vain attemts but the more sophisticate and adulterate Divine Theologie not only by his many Platonic Allegories but also by those several Philosophic termes and errors which he mixed with the Doctrines of Faith Ludov. Vives in August Civit lib. 9. cap. 11. tels that from Plato's Demons Origen without dout derived his Error in asserting that Mens Souls were changed into Demons and these again into Mens Souls as in Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or freewil his Pre-existence of Souls c. 1. The Pelagian Errors came from Origen Origen the Founder of Pelagianisme Jansenius August De Haeres Pelagian Tom. 1. l. 6. c. 13 c. gives us a particular and large account how al the Pelagian Dogmes were formed out of Origen's Philosophic Contemplations 1 The Pelagians saith he were severely reprehended by Augustin for making Indifference to Good and Evil with the exclusion of Necessitie as to one part essential to the libertie of the wil in every state For this is the most principal basis of the whole Pelagian structure which Origen entirely delivered For he was so far fond of this Philosophic libertie and a Patron of this indifference to Good and Evil as that he decreed man without this was to be reckoned among Brutes and Stones Hear Origen discoursing of this libertie Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 5. And by consequence it is from us and in our motions that we are blessed or holy c. See Jans p. 150. 2 Origen every-where inculcates and cries up the sufficience of Natures Law to live wel As Lib. 2. in Rom. Jans c. 14. p. 151. 3 Touching Grace and its Merit the very error of Pelagius and the Massilienses is delivered by Origen as also touching the perfection of Justice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As l. 4. in Rom. And in his Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his scope is to shew That the Providence of God doth governe immortal souls according to the merits of each as Jansen c. 15. p. 152. 4 Origen as Pelagius utterly overthrows Election Predestination and Vocation according to the purpose of God Jans c. 16. p. 152. 5 Al the Glosses of Scriptures touching Original sin and Grace which the Pelagians abuse yea the whole systeme of Pelagian Errors Origen preformed as it sufficiently appears by his Comments on the Epistle to the Romans specially on Ch. 5. and his Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jansen c. 17. p. 153. gives this as the root of al Origen's Errors namely the Ubertie and Fecunditie of his Wit too much immersed in vain Philosophie as hereafter § 10. and C. 2. Sect. 1. § 4. 2. Origen gave also a great foundation and improvement to ' the Arian Heresie 1 By asserting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Arianism from Origen Joh. 1.1 is taken only Metaphorically and Ideally according to the Platonic mode as in what immediately follows § 9. 2 He held also That the Son of God saw not the Father because he was a creature made not borne the Son of God that the Son who is the Image of the Invisible God compared with the Father was not Truth i.e. True God That God the Father was an incomprehensible Light but Christ if compared with the Father was a very poor splendor which yet with us by reason of our imbecillitie may seem very great That the Son was not Bonitie it self but a certain air or image of Bonitie so that he could not be termed absolutely good but only with an additament A good Pastor or the like As Hieronym Epist ad Avitum 3 He said also That the Holy Spirit was the third in Dignitie and honor after the Father and Son yea inferior to the Son as Hicronym ad Avitum Who also in Epist ad Pammachium saith That he spoke il of the Son but worse of the Holy Spirit 4 He held That the Father contained althings the Son was only in Rational Creatures and the Holy Spirit only in Believers as Athanasius Quaest 71. ad Antiochum relates These notions about the Trimtie he imbibed from that Platonic Philosophie then taught in the Schole of Alexandria wherein he was instructed which acknowleged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie namely 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father whom they made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supreme Being 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason whom they made inferior to the first And 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mundane Spirit which they made inferior to both the former And hence Origen traduced his Trinitie which gave the original Exemplar to Arianisme Whence Epiphanius in Epist ad Joannem Hierosolymitanum cals Origen the Father of Arius and Hieronymus Epist ad Pammachium stiles him the Ocean and Fountain of Arius And Socrates l. 4. c. 21. with others related that the Arians frequently used Testimonies taken out of Origen's Books See P. 4. B. 2. C. 6. § 4. 3. Origen by his Platonic Philosophemes Poperic from Origen gave a great advance to
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
Pelagian Heresie and it is its specifie difference For if a man examine al its propositions he shal find in them a spirit of pride in the most insolent degree We have a secret desire of Independence which is graven on the very fund of our corrupt nature Thence one being asked why Pelagianisme did spring up in al Ages answered because there were Pelagianae sibrae certain Pelagian sibres or smal venes of Pelagianisme in the hearts of al. Jansenius likewise tels us Tom. 1. lib. 7. cap. 17. That the Greek Fathers out of too great opinion of Origen and his Commentaries sucked in from him the same opinions about Free-wil which Chrysostome Oecumenius and Theophylact were too guilty of Origen's opinion for Free-wil see in his Philocalia cap. 21 23 25 26 c. This may serve as a reason why Pelagius found so much favor from the Greek Fathers in the Council of Dispolis An. 415. That Pelagius himself received much of his Heresie from these Origenistic Monkes seated in Egypt with whom he had conversation whilest in those parts may hereafter appear when we come to treat more fully of Pelagianisme revived by the Scholemen It sufficeth at present to shew what foundation was laid for the Pelagian Heresie by the Greek Fathers specially those of the Alexandrine Schole who out of a vain designe to gain reputation to the Christian Theologie contempered some of the purer and more reformed parts of the Pythagorean and Platonic Philosophie therewith to the great prejudice yea corruption thereof which Antichrist afterwards makes use of for the exaltation of his throne and introduction of his Mystical Scholastic Canonic Theologie as it follows C. 2. S. 1. § 1 c. But to give a Summarie account of the rise and progresse of Pelagian Dogmes Bradwardine in his Preface to his never-enough to be admired Book De Causa Dei against the Pelagians A Summarie of Pelagianisme tels us that the lapsed Angels were the first Founders of this Sect who depending on their mutable Free-wil though then Morally holy fel from their Dependence on Divine Grace into that miserable servitude of sin they are now chained under The same Error Augustin Aquinas and other Antipelagian Scholemen make to be the cause of Adam's Fal. And if his Moral Free-wil when void of Sin could not preserve him from falling into sin and miserie when he depended thereon how is it possible that corrupt Free-wil in his lapsed posteritie should raise them up to a state of Union and Communion with God from whom they are now by reason of the spiritual death and servitude of Sin so far distant Bradwardine also makes Pelagianisme to have been avouched and owned by Cain Nimrod Nebuchadnezar and other forerunners of Antichrist That it was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Pharisees is most evident both from Sacred Scriptures as Luk 18.9 11. and elsewhere as also by the general consent of such as have written of the Pharisees Drusius c. In the Primitive Christian Churches this Pelagian Infusion was diffused among the Gnostics and other legal carnal Christians even in the Apostles daies as seems evident by their Epistles which elsewhere if the Lord please we shal make apparent But the principal founder of this Pelagian Placite in the Primitive times was Origen as Jansenius has incomparably wel demonstrated in his Historie of Pelagianisme From Origen and his Sectators the Monkes of Egypt Pelagius the reproche of our ancient Britaines imbibed his venimous Infusions which proved the vital spirits of Antichrist that man of sin To give check and confusion to these proud sentiments of that Pelagian Antichristian party God raised up Augustin for the succur of his poor bleeding Church Augustin's Zele against Pelagianisme against the most pestiferous Heresie that ever infested it He was a person of prodigiose natural acumen and Capacitie he had an ample vast soul filled with Divine Lights and Heats he was indeed the Restaurator of the ancient Faith in this point and Doctor of Grace being indeed an infatigable and invincible champion of Free-grace against Free-wil He penetrated al the secrets of the Pelagians and opened their Vanitie he entred by the conduct of Gods Spirit into the very bowels of corrupt Nature and anatomised al its subtile Recesses and Diverticules He descended into the darknesses of the blind mind and discovered its venimous influences on human Acts He also manifested the feeblesses and impotence of the corrupt Wil as to what is spiritually good He made a perfect Anatomie of the old Adam dissecting the smal fibres thereof And this Pelagian Heresie which may wel be stiled the Heresie of corrupt Nature the daughter and mother of Pride did but the more inflame his zele for Divine Grace and increase his profound Humilitie and whereas the pride of mans spirit takes great satisfaction in such flesh-pleasing notions his incomparable Humilitie led him to a more implacable enmitie against them and being fortified with the armor of Divine Light and Grace he confounded the Fautors of Pelagianisme and Patrones of corrupt Free-wil discovered their puerile ignorant Sophismes and impudent Blasphemies as also contemned their reproches and calumnies He explicated his Hypotheses with claritie and demonstrated them with invincible force specially in his two last pieces those he writ against the Semi-pelagians of the Predestination of Saints and of the gift of Perseverance We have an incomparable Systeme of al his choifest sentiments about Grace collected by that great Patrone of Free-Grace and Impugnator of Free-wil Jansenius in his Augustinus where also we find an excellent account of Augustin's Life and Zele against the Pelagians the like in Godeau La Vie de St. Augustin And because some of late have thought Augustin too warme and passionate in his Zele against the Pelagians I shal give an abbreviate Idea or character of his spirit and zele for God which is more copiosely and lively delineated by Godeau that great French Historian in the forementioned Historie of Augustin's Life Augustin was a wonder of nature for Parts and a miracle of Grace for Pietie It were easie to find admirable Parallels between those two great men Paul and Augustin which Godeau cals the ancient and new Apostle of Jesus Christ Augustin observed in Paul an admirable Fidelitie a celeste Eloquence which was by so much the more capable to prevail by how much the lesse human He also observed in him a singular adresse to manage Spirits an incomparable claritie to explicate Mysteries a singular prudence to distribute Divine Verities according to the capacitie of his Disciples a marvellous judgement in his counsels a profound intelligence to discover the secrets of mens hearts a perfect charitie for sinners and yet an amorous vehemence against Sin Libertines were constrained to admire in Augustin an exemple which they were not willing to imitate He studied more to become pious than learned and to purifie his heart from carnal Affections than to enrich his Understanding
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
parts of Whoredome so hath the spiritual Whore many other Heresies but her Whoredome is Idolatrie Idolatrie is the only character and note whereby the great Apostasie of the visible Church is distinguished from al other blasphemies and heresies of what age soever The same he addes Diatr 4. pag. 254. Babylon is not called the Lyar of Babylon the Tyrant of Babylon the Heretic of Babylon the murtherer of Babylon but the Whore of Babylon Now if the Church of Rome be not an Idolatresse or spiritual Whore prostituting her self to other Gods to Stocks and Stones and many waies breaking her faith to her one Lord and Mediator Christ Jesus by committing fornication with I know not how many other Mediators there never was a Whore in the World And certainly if the Church of Rome may herein be justified the Church of Israel had but hard measure to be condemned for spiritual Adulterie or Idolatrie This also is wel observed by Mestrezat de l' Eglise liv 2. c. 4. Idolatrie cuts the bond of Communion betwixt the Creature and the Creator in the same sort as Adulterie does the Mariage-bond c. And there is yet a farther mysterie in this name of the great Whore of Babylon Rev. 17.5 Mysterie Babylon the great mother of Harlots Revel 17.5 Babylon the great 2 Thes 2.7 1 The first part of this Antichristian Name is Mysterie which denotes that her Apostasie is a Mysterie of Iniquity as 2 Thes 2.7 i.e. 1 A profound infinite Golphe or Abysse of al manner of Iniquitie So Josephus speaking of Antipater the Son of Herod a most wicked wretch saith That man erres not who affirmeth that the life of Antipater was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mysterie of iniquitie Of which more hereafter S. 4. § 2. 2 This Antichristian Whore is said to have Mysterie written on her forehead in that al her Doctrines and Superstitions were but a mysteriose hypocritic Imitamen of Demon-Doctrines and Superstitions under the masque and vizard of Christianitie Thence the Antichristian Beste when he came upon the Stage appeared in the forme not of a Dragon as the Pagan Beste Revel 12.7 but of a Leopard Rom. 13.2 or Panther Rev. 13.2 which by his sweet smel and beautiful color allures al Bestes to it And it 's said Rev. 13.11 12 13 14 15. that Antichrist had two hornes like a Lamb i.e. like Christ and did wonders and deceived men c. and al this in a mysterie or under a semblance of being Christ's Vicar though indeed he gave life to the Image of the Beste i.e. revived al the Demon-worship of the Pagan Beste And to decipher this Mysterie of Antichrist what Joseph Scaliger mentions on Revel 17.5 is worthy of particular remarque Mr. de Montmorency being at Rome when they spake freely of the Pope was told by a Father of good repute that on the Frontal of the Pope's Mitre was writ in letters of Gold MYSTERIVM which title was since altered by Julius as that which demonstrated this name Revel 17.5 to belong to him But then 2 Why is she called Babylon the Great c Why we must know that she is called Babylon the Great in the same respect that Nimrod is called a mighty hunter Gen. 10.9 i. e. in regard of tyrannic usurpation for look as old Babel was the first seat and patterne of ambitiose usurpation and tyrannie under Nimrod so the Roman Church which is here named spiritual Babylon is the seat of Antichrist's tyrannic Usurpation and Domination But this is not al. 3 There follows another part of her name that is the mother of Harlots c. Herein also this Antichristian Whore imitates old Babel which we know was the first foundresse of Idols and Demon-worship or Idolatrie which is spiritual Adulterie And has not Rome exactly answered her patterne old Babylon in Spiritual fornication or Demon-Idolatrie So that we see this Mystic name of the Whore of Babylon contains two parts 1 Spiritual Vsurpation 2 Spiritual Fornication or Idolatrie and al in imitation of old Babel's tyrannic Usurpation and Idolatrie And it is farther worth our observation that these two have usually by a secret judgement of God gone hand in hand for when Gods people wil serve other Gods or Mediators God in righteousnesse leaves them to fal under the Tyrannie of other Lords This is Gods regular course to punish Idolatrie with slaverie as Mede has wel observed on Jer. 10.11 Diatr 2. 2. Rev. 13.1 The name of Blasphemie Another name given to Antichrist whereby his Apostasie is notified to us is Blasphemie so Rev. 13.1 and upon his heads the name of Blasphemie That this name of Blasphemie is here given him to signifie his Idolatrie and Demon-worship is evident from the usual Phraseologie of Scripture which frequently expresseth Idolatrie by this name of Blasphemie There are three words in the Hebrew by which Idolatrie is signified unto us al which the LXX and Vulgar Latin render Blasphemie Ezech. 20.27 1 Ezech. 20.27 your Fathers have blasphemed me the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garats signifies Idolatrie 2 Esa 65.7 And blasphemed me Isa 65.7 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodotion translateth it signifies also to play the Idolater 3 Another word whereby Idolatrie is signified is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly to provoke to wrath by reproches and contumeliose words and therefore it is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is used to expresse Idolatrie Deut. 31.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 31.20 And indeed the very thing speaks so much for what greater reproche or blasphemie can there be against God than to attribute that Mediatorie glorie to the Creature which is due only to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farther that this name Blasphemie given to Antichrist is a signal distinctive character of his Idolatrie is apparent from the several branches thereof Revel 13.6 mentioned vers 6. where the general name is distributed into three severals each of which implies Idolatrie 1 He is said to blaspheme the name of God i. e. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image-worship 2 His tabernacle i.e. the human nature of Christ by worshipping his breaden God Transubstantiated 3 The heavenly Inhabitants i. e. Angels and Saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon and Saint worship As Mede Clav. Apocalyp on this place By al which it is evident that the formal reason essence and soul of Antichrists Apostasie consistes in Idolatrie A second thing to be premissed is that Antichrists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Antichrists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship is really Idolatrie yea the chiefest part of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship This follows upon what has been already laid down and wil farther appear from what follows we have it proved at large by Mede in his Apostasie of the later
purpose shewing How al their Traditions touching the worship of their Demons were received from the Oracle as Repub. 5. and elsewhere And the Pythagoreans had so particular a veneration for their Master Pythagoras as that they looked upon al his Institutes to be Divine Inspirations whence they stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine and judged his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Tradition specially as to such things as related to their Demon-worship Now that al Antichrist's Ecclesiastic Traditions with which his Canonic Theologie aboundes are but corrupt Derivations from this Pythagorean fountain we shal endeavor to evince from 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.1 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as wel a Tradition or Canon as Doctrine we have already proved Mat 15.2 6 9. S. 2. § 3. And this is very evident from Mat. 15.2 6 9. the consideration of which Scripture wil give us much light as to our present designe The Pharisees v. 2. complain that Christs Disciples transgresse the Tradition of the Elders They cal them the Traditions of the Elders because they pretended these Traditions were delivered by God to Moses when on the Mount and so delivered by him to Joshua and from Joshua handed down by the Elders succeding in the great Sanedrim But Christ tels them that these Traditions were not as they pretended of Divine Origine which he proves because they make void the Commandement of God as v. 3 -6. And our Savior ver 9. gives the true Genealogie of al those Pharisaic Traditions Teaching for Doctrines the Commandements of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. These your Ecclesiastic Traditions which you make to be so Canonic and Divine are indeed but the Commandements of men i.e. Pythagorean Dogmes and Institutes for such these Pharisaic Washings and Purifications were with al the rest of their Externe Abstinences and Severities as it appears by Col. 2.20 21 22 23. as before S. 3. § 10. see the like Mark 7.2 3 4 c. Book 2. Chap. 1. § 5. Under this description of the Pharisaic Traditions our blessed Lord laies open to us al those Canonic Traditions of Antichrist and their origination 1 It 's true the Sons of Antichrist pretend these their Traditions to be dropt from the mouth of Christ and so handed down by the Churches Oral Tradition in al Ages and did not the Pharisees pretend the same for their Oral Law as they cal it or the Traditions of the Elders Would they not fain persuade us that those Oral Traditions were at first delivered by God to Moses on the Mount by Moses to Joshua by Joshua to the LXX Elders and by them in continued successions down to their dayes Which yet Christ tels us were but the Commandements or Institutes of men as Mar. 7.8 i.e. as Paul explaineth Christ's words Mark 7.8 Col. 2.8 20 21. of vain Philosophers or according to 1 Tim. 4.1 Demon-Dogmes Canons and Traditions 2 The Sons of Antichrist adorne and dignifie their Canonic Traditions with al manner of illustrious Titles of honor and did not the Pharisees and their successors the Talmudistes dignifie their Oral Traditions with as splendid Titles of honor Do not both one and t'other estime it a far greater sin to break a Tradition of the Church than to violate the Law of God 3 Antichrist commandes that al his Canonic Traditions be swallowed down with an implicite faith albeit never so contradictorie to commun sense reason and Divine saith and did not the Pharisees and their Sectators the Rabbines enjoin the same So R. Sal. Jarchi on Deut. 17.11 Thou shalt not saith he recede from the words of the Elders albeit they should say unto thee that thy right hand is the left and thy left the right 4 The Pope doth anathematise al those that violate his Traditions and did not the Pharisees of old as the Rabbines do the very same O! what an exact parallel is there between Pharisaic and Antichristian Traditions Thus we see how these Demon-Doctrines or Traditions which Antichrist's Canonic Theologie is ful of owe their origine to the Pythagorean Demon Theologie Canons or Traditions § 4. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Chapter To conclude this Argument touching Antichrist's Demon-Dogmes Traditions and Canons we have sufficiently proved that the whole of Antichrist's Canonic Theologie is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of Pagan Demon-Doctrines and Canons We have also proved that these Demon-Dogmes and Institutes were formed and shaped into a Natural Theologie by the Philosophers and principally by the Pythagoreans and Pythagorising Platonistes It 's true Orpheus Homer and Hesiod were the first that brought in Demons and Demon-worship into Grece but yet we must know 't was the Philosophers that formed and shaped these Doctrines of Demons into a complete bodie of Natural Theologie constituting these Demons as Mediators with the supreme God c. For the Poets Homer c. confound their Demons with the supreme Gods so Homer cals Jupiter a Demon as Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saies Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plutarch de cessat Oracul tels us that Homer made no difference between the Gods and Demons It was indeed the Philosophers Pythagoras Plato c. those Founders of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie who formalised and shaped this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonologie into its proper Forme and Figure which afterwards the Pythagorising Platonistes of the Alexandrine Schole Ammonius Plotinus Porphyrie Jamblichus Proclus c. reformed and refined so that it became a fit Idea or image for Origen and his adherents the Monkes of Alexandria to forme and fashion the first lineaments of Antichrist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by out of which Antichrist himself when he came to the stature of a perfect Man of sin extracted al his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with al the other parts of his Demonologie or Canonic Theologie according to 1 Tim. 4.1 compared with Rev. 9.20 Rev. 9.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demons i.e. saies Mede Deasters consecrated both of Angels and dead men to be Mediators betwixt God and Men which the Scripture cals Baalim the like Act. 17.22 Act. 17.22 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Devoted to Demon-fear or worship so 1 Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the Demons libamen or drinke offering as before S. 3. § 4. By al which laid together it is most evident that al Antichrist's Canonic Theologie is but a reviving of the old Philosophic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonologie or Demon-Dogmes Canons and Traditions formed into a Systeme of Natural Theologie by Pythagoras and Plato and since reformed by the Pythagorising Platonistes of Alexandria Ammonius Plotinus Porphyrie Origen and the rest Yea we have demonstrated that the whole bodie and spirit of Antichristianisme had its conception and formation in the wombe of Pagan Philosophie and was brought forth in this Schole of Alexandria which proved the Nurserie of Antichrist and al his Mystic Scholastic and Canonic Theologie specially 1 of Monastic Life and Institutes 2 Of al Pelagianisme 3 Of al Demonologie and Demonolatrie 4 Of al Abstinences Satisfactions and Merits 5 Of Purgatorie 6 Of Papal Primatie c. By which we see how much Antichrist has been obliged to Pagan Philosophie and principally to the Schole of Alexandria for his Nativitie and Nurserie Al which being superadded to our former Demonstrations from the Causes Parts Properties and Effects of Vain Philosophie sufficiently prove our Conclusion touching the Vanitie of Pagan Philosophie FINIS ERRATA PAge 1. in Contents l. 3. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 5. for 32. l. 34. P. 2. l. 2 l. contentions Item l. 6. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 3. l. 27. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 4. l. 1. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 7. l. 18. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 12. l. 21. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 15. l. 35. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 26. Contents l. 5. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 27. l. 35. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 30. l. 37. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 31. l. 1. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 55. l. 33. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 58. l. 26. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 67. l. 32. Scripture P. 71. l. 7. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 76. l. 24. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 81. l. 9. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 86. l. 37. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 88. l. 13. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 90. l. 32. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 98. l. 35. l. right hand P. 102. Marg. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 104. l. 35 36. l. We shal serve and worship their Sepulchres or Shrines as of Demons P. 108. l. ult l. solve P. 121. l. 21. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 132. l. 18. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 163. l. 12. l. § 1. Another P. 165. l. 19. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 22. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 26. l. of which also S. 4. § 3. P. 172. l. 22. l. Prophesies P. 182. l. 16. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 187. l. 6. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item l. 8. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 214. l. 25. l. Macarius P. 216. Marg. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 224. l. 35. l. l. 2. c. 15.
opportunitie to broach and perfect their Mystic contemplations Thus also the Pythagoreans Platonistes and Egyptian Priests spent a great part of their time in sublime Mystic Contemplations which made their Philosophie so Symbolic and Mystic as Porphyrie de Abstinent l. 4. § 6. p. 149. and Philos General p. 1. l. 1. c. 2. S. 7. § 1. paragr 5. Farther that this Mystic Divinitie was taken up in Imitation of and Derivation from the Pythagorean Egyptian and Platonic Philosophie may appear not only from the Authors of it Origen and his followers who were seated at the fountain of Platonic Philosophie but also by its essential parts both mater and forme Mater of mystic Theologie Pythagorcan or mode 1 As for the mater of this Monkish Mystic Divinitie it aboundes with many Philosophic Fables and lying wonders answerable to the Mystic Fables in Pythagoras and Plato's Philosophie Indeed the whole of Antichrists Theologie is but a mere Philosophic and lying Mysterie as 2 Thes 2.9 But yet no part of Antichristianisme is so stuffed with lying Fables and Demonic Miracles as this Mystic Theologie framed by these Antichristian Monkes By whom were those Legends of fabulose wonders supposed to be wrought by Saints framed but by these Mystic Divines and that in imitation of the Pythagorean wonders wrought by Apollonius Tyanaeus and others of that Sect Indeed the whole of this Mystic Monkish Divinitie seems to be but a mere Pythagorean and Platonic Fable for though the original Idea might be some Divine Scripture-Mysterie yet these fabulose Monkes mixe so many of their own fantastic allegoric Fables therewith as that a critical eye can hardly discerne any elements or characters of Divine Truth amidst so many Fables 2 Neither is the mater only of this Mystic Theologie fabulose but its forme also Mystic Theologie as to its Forme Pythagorean Platonic answerable to the Mythologic Symbolic Allegoric mode of Philosophising so commun amongst the Pythagoreans and Platonists How much do these Mystic Divines glorie in their Tropologic Anagogic and Allegoric explication of Scripture Neither is there any Scripture so plain literal or historic but they have some Tropologic or Mystic sense for it witnesse that of Job 1.14 where by the Oxen plowing they understand the people laboring and by the Asses feeding beside them they understand the Priests feeding on the peoples labors In which Mystic Explication though most absurd as to the Texte yet we have more of truth than they ever dreamed of namely that al their Monastic Orders and Antichristian Priests are but so many idle Asses which feed on and waxe fat by the labors of poor Laics as they cal the people Indeed this Monkish Mystic Theologie does in point of Fables and Allegories seem to excede either the Jewish Cabala or the Pythagorean and Platonic Philosophie whence it received its original Ideas And we need no way dout but that the Spirit of God in laying down such severe Premonitions and Cautions against giving heed to Fables had a very great eye upon this fabulose mystic Divinitie which at first the Gnostics and since these Monkish Divines the first-borne sons of Antichrist took up in imitation of their Grand-fathers the Pythagorean and Platonic Philosophers So 1 Tim. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophic Fables 1 Tim. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Allegoric Genealogies these Monkes affected as wel as the Gnostics The like 1 Tim. 4.7 where he addes this as one part of these Doctrines of Demons revived by Antichrist 1 Tim. 4.7 that they should revive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old Philosophic fables which these mystic Monkes were greatly guilty of The like Tit. 1.14 In al which Textes we find these mystic Divines the Monkes fully characterised as wel as the Gnostics of which see B. 1. Chap. 4. § 1. § 2. After the Mystic Theologie framed by the Monkes The Origine of the Schole-men and their Theologie from Aristotle succeded the Schole-Divinitie composed by the Scholemen which received its origine from the very same fountain of Pagan Philosophie and tended to the very same end namely the confirmation and farther propagation of Antichristianisme though the medium and course taken up by the later was quite different yea opposite to that used by the former For the Monkes deriving their Mystic Theologie from the Pythagorean and Platonic Philosophie made use of al their fabulose Miracles and lying Wonders al their allegoric and mystic Interpretations of Scripture with al their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pythagorean Institutes Abstinences Severities and other pretended Sanctities of their Monastic life as medium's to gain credit and authoritie to Antichrist their Parent and Lord. But now the Scholemen those younger sons of Antichrist though they had the same end in their eye yet they proceded on a new and different medium or way For these vain Sophists traducing their Scholastic Divinitie from their Grandfather Aristotle his Eristic Philosophie made it their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or businesse to maintain Antichrist their Father's Doctrine and Authoritie by vain disputations according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contentiose Logic in the Eleatic and Peripatetic Scholes And to make the demonstration hereof more firme and evident we shal a little consider the origine of Scholemen and their Divinitie its parts essential and integral As for the origine of the Schole-Divines they began to slourish in the thirteenth Centurie Scholasticorum apud Graecos Johan Damascenus apud Latinos Petr. Lombard fuit Pater Hornius Hist Philos l. 6. c. 2. about the middle thereof and their chief feat was at Paris which was then the eye of Europe for Liberal Sciences and Theologie For Charles the Great having in the ninth Centurie erected a famose Universitie there those who had inclinations to good Literature resorted thither as to the commun Schole thereof specially considering the Inundation of Barbarisme and Ignorance in Italie But that which rendred this Universitie of Paris more famose was the College of the Sorbonne instituted by Robert D. brother of Lewis King of France about the year 1270. Here the Scholemen Albertus Magnus Hugo the Cardinal Thomas Aquinas Bonaventura and the rest of that Gang seated themselves making it their businesse to defend the Popes Doctrine and Authoritie by their Philosophic distinctions and disputations wherein they found at first great opposition from more sober Divines and Professors of the Universitie at Paris specially from Gulielmus de sancto Amore a pious Reformer who flourished about the year 1260 and greatly declaimed and writ against those Schole-Divines their Philosophic Infusions as that which was likely to prove perniciose to the Church wherein indeed he was a true Prophet He writ many excellent Treatises against these Schole-Divines viz. A Defensorie of the Scripture and Church against the dangers which hung over the Universal Church by Hypocrites and false Teachers also of the perils of the later times of the signes of false prophets
c. Yet notwithstanding the Schole-men those great Champions of Antichrist found so much favor from Alphonsus Earle of Poictou another brother of Lewis King of France as that he by threats and terrors chased away the more zelose Reforming Divines and established these Scholastic Doctors in the Sorboune as it is wel observed by our famose Baleus de Script Britan. Cent. 4 cap. 34. where he farther addes this And as Cantipratensis has it in his Book of Mystic Bees Albertus Magnus Hugo Cardinalis Thomas Aquinas Bonaventura and others of the same meal did many and wonderful things at Paris And Erasnus saies that the Philosophie which these our Masters afterward used in the Scholes had its origine in these daies Leland saies that in those times Arts degenerated from their puritie and I know not what sophistic Garrulitie made a noise in the Schole Thus Baleus who also cap. 77. acquaints us that Arnoldus de Villa Nova a famose Physician and Mathematician who flourished about An. 1300. opposed in like manner these Divines affirming that they had perfidiously adjoined the Dreams of the Philosophers to the Scriptures Franciscus Petrarcha lib. 1. de Remed utriusque fortunae Dialog 46. complaines of these Scholemen thus They fable many things rashly of God and nature by their airy Sophismes they circumscribe the most Omnipotent Majestie they dispute so of the secrets of Nature as if they came down from Heaven By which we see that in the first peepings forth of this Schole-Divinitie out of its shel there were not wanting some zelose Reformers who opposed it as being but a Philosophic dream which would greatly prejudice the true Christian Theologie And to make the same more evident and clear we shal consider this Scholastic Theologie in its Parts both essential and integral with their origine from Pagan Philosophie § 3. The first Essential part of Scholastic Divinitie The Eristic mode of Scholastic Theologie from the Eleatic and Peripatetic Scholes we shal consider is its Forme or Mode of Philophising which is Eristic or Dialectic answerable to that in the Eleatic and Peripatetic Schole For as we have formerly observed B. 1. C. 2. § 1. there was in the Eleatic Schole a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eristic or contentiose mode of Disputing whereof there was also some spice in the old Academie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a probationarie or problematic mode of disputing which yet was only about things doutful but in the new Academies it determined in an universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sceptisme This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentiose Logic as seated in the old Academic Scholes was more simple and plain being managed only in a way of Dialogue according to the Scriptural mode of Disputation Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifie to dispute But Aristotle to avoid the prejudices which such a naked forme of disputation was exposed to reduceth the disputes of his Schole to a more artificial forme and method of syllogising wherein by reason of his natural acumen he was extreme dexterous Him therefore these Scholemen follow as their Master he having laid down a more succinct accurate artificial forme of disputation Thus Luther as Sleidan Lib. 11. Comment saies That Aristotle was in great repute among the Schole-Divines and there was nothing so absurd so remote from our Religion which they defend not which they clothe not with some interpretation although far-fetcht that so his honor and name may be great And Schmidius applies to them 2 Tim. 2.23 Foolish and unlearned Questions reject knowing that they breed contentions But how guilty these Schole-Divines are as to contentiose disputes is set forth to the life by one of their own Religion Erasmus in his Annotations on 1 Tim. 1.6 where he discovers how far they have by their frivolous vain Questions and Digladiations turned away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vain babling Though to give Aristotle his due he was nothing near so vain and contentiose in his Disputes as these Scholemen are It 's true he left some Theses to be disputed by his Scholars as also Theophrastus his successor after him as an exercice of their acumen and wits but these disputations were nothing like those vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contentiose disputes which are in use amongst the Scholemen Therefore to give a more particular account of the origine of these vain Scholastic Disputes we must know that these Scholemen though they pretend Aristotle to be their Master yet they rather owe their Eristic mode of disputing to Aristotle's Commentators the Arabians How far the Arabians contributed to Scholastic Theologie particularly to Aben roes who having little or no skil in the Greek and not much in the Latin could only make some poor guesses touching Aristotle's mind and sense whence he framed many exotic termes and uncouth notions and distinctions as so many blinds to concele his ignorance We sind this wel observed by Owen de Theolog lib. 6. cap. 7. pag. 515 c. In al the Eristic disputations Aristotle's name is pretended when as they rather follow his corrupt Interpreters and Commentators For the Arabians from whom the Scholemen derived al their niceties being most ignorant of Greek and Latin were forced to make use of rude and unlearned Translations from the Latin to the Arabic Tongue which in many places could no way reach the sense of the Original c. The like account I sind in Hornius Histor Philos l. 5. c. 10. of these Arabian Commentators on Aristotle thus I wish they had been skilled which is altogether necessarie to accurate Philosophie in the Tongues and in Philologie But they being borne in the midst of Barbarisme what else brought they to Philosophie but Ingenie and Industrie There happened another evil that whilest they estimed Aristotle for the God of Sapience who could not erre they ost erre with erring Aristotle This also we may peremtorily affirme that they who gave up themselves to Aristotle's Philosophie could not understand Aristotle in his own tongue nor yet in any tolerable Version There were extant Arabic Versions but those in many places maimed perverted corrupted Which happened by the fault partly of the times partly of men partly of the Tongues The times were so barbarous that Grece it self was ignorant of her own Plato and Aristotle For as it was difficult to turne Aristotle out of Greek by reason of his concise and interrupted manner of speech so was it most difficult for the Arabians whose speech as it is evident Quanquam dubium non sit quin si ipsos Arabes sua lingua quae scripserunt lectitaremus aut purior saltem versio adornaretur propius ad mentem Aristotelis accessuri essent Horn. Histor Philos l. 5. c. 10. is most disserent from the Greek hence it was that these Commentators so often mistake Aristotle Thus Caelius lib. 2. A. l. cap. 2. of Avincenna He being saies he imbued