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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41681	The court of gentiles. Part III, The vanity of pagan philosophy demonstrated from its causes, parts, proprieties, and effects, namely pagan idolatrie, Judaic apostasie, gnostic infusions, errors among the Greek fathers, specially Origen, Arianisme, Pelagianisme, and the whole systeme of papisme or antichristianisme : distributed into three parts, mystic, scholastic, and canonic theologie / by Theophilus Gale.	Gale, Theophilus, 1628-1678.	1677 (1677)	Wing G141; ESTC R10994	239,335	264

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

of Pythagorean and Jewish Dogmes and Fables which were afterward greedily received by Antichrist and his Adherents who glorie much in their Mystic or rather fabulose sense and interpretation of Scriptures Yea it cannot be denied but that some of the Fathers specially Origen who being of the Alexandrian Schole did much Pythagorise were too guilty of mixing their Fables Allegories or Mystic sense with Divine Revelations Al this the Spirit of God foresaw and therefore he abounds the more in his Divine Cautions against such Pythagoric Cabalistic Mystic and fabulose mixtures in sacred Theologie 1 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We find the like sacred premonition 1 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But refuse profane and old wives fables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old woman signifies anile or absurd ridiculose He understandes saith Grotius the doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Metempseuchose or Transmigration of Souls from one bodie to another which is the foundation of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence These Fables are first profane because they are bottomed on no Divine Revelation thence they are old wives fables i. e. absurd like such as old wives recite to Children That this fable of the Metempseuchose which Grotius conceives to be here understood was indeed of Pythagorean extract has been at large proved This and other Fables these Pythagorising Gnostics made the foundation of their Abstinences wherein they were afterward followed by Antichrist whose Doctrines of Demons were but one great fable or lye which the Apostle here dehortes al Christians from under the name of Timothie whom he exhortes rather to exercise himself to Godlinesse But exercise thy self rather to Godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to exercise in the Gymnade It follows v. 8 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of which see hereafter B. 2. C. 2. S. 3. § 10. Our Apostle gives the like exhortation to Titus whom he left in Crete to preserve those Churches from the leven of the Jewish and Gnostic infusions So Tit. 1.14 Not giving heed to Jewish fables Tit. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were in Crete many Jews who had sucked in this Grecian humor of coining Fables They had their Fables concerning Behemoth Leviathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metempseuchosis also of their Messias his being a temporal Monarch his War with Gog and Magog c. which they took up in imitation of the Grecian Fables By al this we see how much Vanitie and Corruption ensued upon that Mythologic Symbolic Enigmatic or Mystic mode of Philosophising which was at first taken up in imitation of Sacred Oracles by the Phenicians and Egyptians from whom the Grecians derived it and from these the Jewish Cabalists after their subjection to the Grecian Monarchie brought it back again and mixed it with their Divine Oracles and Mysteries to the great prejudice of their Religion as also of the Christian for the Pythagorising Judaising Gnostics to save themselves from persecution did herein symbolise both with the Jews and Grecians as also Antichrist and al his adherents vvho have been as fruitful in fabulose mystic Theologie as the Grecians Jews or Gnostics ever were § 2. Having demonstrated the Vanitie and Corruption of Philosophie The Vanitie of Philosophie in regard of its Proprieties specially Symbolic from its forme or mode we now procede to demonstrate the same from its Proprieties And herein we shal only mention such Proprieties as the Philosophers themselves have made essential to true Philosophie shewing how defective yea corrupt their Philosophie was in regard of those very Attributes which they themselves constituted as essential thereto 1. The desicience of Philosophie as to truth For 1. The Philosophers generally supposed that Truth was an essential ingredient yea the spirit of al Philosophie This Plato largely proves Repub. 6. pag. 485 c. where he affirmes That there could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing more proper to Wisdome than Truth whence he addes that it was impossible that the same nature should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Philosopher and yet a lover of falshood That truth is an essential Attribute yea indeed the principal end of al true Philosophie see Philosoph General P. 2. l. 3. c. 1. Sect. 3. § 1. Now that al the Pagan Philosophie was greatly defective and thence vain in regard of this Proprietie is evident in that it was not only for a great part fabulose and false but wholly shadowy and conjectural only 1. It was for the most part false 1 That a great part of the Ethnic Philosophie was fabulose and false has been already sufficiently demonstrated from its effential parts both Mater and Forme namely that al Physic Speculations about the origine of the Universe its first Mater Forme and Privation c. were but fabulose and for the most part false Traditions about the first Creation that their Ethics were but false or at best imperfect Ideas of Virtues that their Politics were but carnal and so false Reasons of State and therefore stiled in the Scripture tromperie deceit and lies as Psal 119.113 118 128 163. That the whole of their Theologie as to their Doctrine of Demons c. was most corrupt and Idolatric We have al summed up Rom. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. a drossy spurious reprobate mind or judgement 2. Philosophie but a night-day 2 That the whole of Pagan Philosophie was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Platonic notion a cloudy dark nocturne Philosophie is most apparent whence it also follows that it had little of truth in it for al true knowlege supposeth ideal existence or in-being of the Object in the Understanding also that this existence which the Object has in us be agreable to the existence it has in it self otherwise our conceptions of it cannot be said to be true For what is knowlege but the Imitamen Idea or Image of a thing impressed on the Mind how then can any have a true knowlege of a thing unlesse the subjective Idea in his mind exactly answer to the objective Idea of the thing in it self Yea he that Philosophiseth on a thing truely must have in his formal conceptions the latitude and other dimensions of the thing also its Causes Proprieties Qualities Operations and natural effects al which suppose the inherence of the thing in the mind not Physically but in its ideal forme or image as Digby has at large proved in his discourse of the Soul Now how vastly short these poor blind Philosophers came of such true ideas and notions of things is easie to guesse by their own Confessions Plato ingenuously confesseth That al men did but as it were dream in their contemplations and notions of things And this dreaming Philosophie he thus describeth Repub. 5. p. 476. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To dream is when a man counts that which is like to another not like but the

〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Demon-worship as hereafter C. 2. S. 3. § 10. 3. More particularly these Gnostics affected Celibate 3. Forbidding Mariage Pythagorean and forbad Mariage in imitation of the Pythagoreans So Theodoret saith that Saturnius a Ringleader amongst the Gnostics was the first amongst Christians that affirmed Mariage to be the worke of the Devil and Clemens Alex. Strom. l. 3. saies this was generally the Doctrine of the Gnostics So Hammond on 1 Tim. 4.3 Forbidding to marie 1 Tim. 4.3 Part of the character of these Gnostic Heretics is to interdict Mariages and speak against them as unlawful These Heretics had much of their Doctrine from the Pythagorean Philosophers c. Hence 4. These Pythagorising Gnostics enjoined Abstinence from the flesh of Bestes and several other meats as Col. 2.21 22. 4. Abstinences Touch not taste not handle not which were Pythagorean Injunctions assumed by these Gnostics as before So Hammond on 1 Tim. 4.3 Commanding to abstain from meats c. See Theodoret and Clemens Alex. Strom. l. 3. of the Gnostic Abstinences 5. The Gnostics also in imitation of the Pythagoreans 5. Their Sorcerie Divination c. much addicted themselves to Divination Sorcerie and lying wonders This was that which Simon Magus the Father of the Gnostics endeavored to render himself famose by who would sain have purchased the gist of doing Miracles from the Apostles but when that could not be he gives up himself to the Devil for a purchase of the same which as the Ancients generally report he grew famose for both amongst the Heathens and Gnostic Gospellers Insomuch that Hammond and Grotius would fain restrain Antichrists lying wonders 2 Thes 2.9 to Simon Magus or such-like 6. These carnal Gnostics 6. Their sensualitie and uncleannesse 2 Pet. 2.18 notwithstanding their pretensions to spiritual Mysteries professed and practised monstrose Sensualitie and uncleannesses These seem struck at 2 Pet. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lasciviose waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selga was a Town in Pisidia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where men lived luxuriosely and polluted themselves by mutual uncleannesses Whence unclean persons were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminently selgites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here augmentative as the Etymologist Suidas and Bochart Whence Plinie Nat. Hist l. 15. c. 7. makes mention of Selitic Oil which these Selgites invented to fortifie their spirits and nerves debilitated by luxurie and uncleannesse Schmidius and others give a contrary character of these Selgites yet al agree in this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies great luxurie and libidinose uncleannesse which the Gnostics were guiltie of For saies Grotius they gave their Philtra or love-charmes and counted lasciviose deeds amongst things indifferent Jude 12. So Jude 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your love-festes which these sensual Gnostics converted into fuel for their uncleannesse The Nicolaitans Rev. 2.15 seem to be of this Gnostic Sect. He that has a mind to hear more of their monstrose wickednesse may consult Epiphanius and Irenaeus who have laid them open 7. These Gnostics had 7. Their Expiations c. 2 Tim. 4.4 in imitation of the Pythagorean Purifications their Expiations So Grotius on 2 Tim. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Fables saith he were concerning the Expiations of sins according to the Chaldaic and Orphic Disciplines In those a chief place was given to Sea-water and thence to fountain-water Scilla sulphur bitumen c. The Gnostics held also free-wil as Jansenius informes us 8. Lastly 8. They turned the Resurrection into an Allegoric as §. 6. to lay a sure foundation for their wickednesse these Gnostics denied the Resurrection turning al the Scriptures that tended to prove the Resurrection into mere Allegories So Hymeneus and Philetus who were of this Gnostic sect 2 Tim. 2.18 Saying the Resurrection is past already i.e. They turned the Scripture-relation of the Resurrection into a mere Allegoric 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of the Pythagorean and Platonic Resurrections as Grotius Touching Pythagoras's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its ressemblance to the Gnostic see Court Gent. P. 2. B. 2. C. 2. § 8. These were the noxious Infusions of the Pythagorising Gnostics who were herein but fore-runners of the Roman Antichrist Pagan Philosophie the cause of many Errors amongst the Fathers c. as we shal fully demonstrate Chap. 2. § 8. As Pagan Philosophie laid the foundation of the Gnostic Heresie so also of the great fundamental Errors which have been ever since broched and revived in the Churches of Christ And indeed herein we may not excuse the Greek Fathers who being many of them brought up in the Schole of Alexandria and other Academies where the Grecanic Philosophie flourished dranke in therewith many Philosophic Errors and Infusions which proved not a little prejudicial to the simplicitie of the Christian Theologie Thus Justin Martyr having his spirit deeply drencht in Platonic Philosophie even to some degree of Intemperance 1 he presumed That Plato's Dogmes were not aliene from the Doctrine of Christ as Apol. 1. 2 Hence he asserted That such as lived according to reason albeit Pagans as Socrates Heraclitus and such-like might be saved 3 He held in imitation of the Philosophers Demons that God committed the care of human affaires and sublunary things to Angels as Apol. 1. p. 44. 4 He was too much a Patron of Moral free-wil in corrupt nature as Apol. 2. Thus also Clemens Alexandrinus so termed because brought up at Alexandria in Egypt having been educated in Philosophic which then greatly flourished in the Schole of Alexandria he therewith imbibed many Errors which he mixed with his Christian Theologie As 1 He held That Christ assumed flesh thereby to demonstrate unto men their sufficient forces to obey Gods Commandments whence also he asserted That obedience and inobedience was in our power as Strom. 2. Likewise That the precepts of God are such as may be or not be observed by us as Strom. 4. Yea Strom. 2. he saith That Faith also is in our power because infidelitie Which Pelagian Infusions he imbibed from the Stoic Philosophie wherein his spirit was drenched Yet Strom. 3. he assertes efficacious Grace for the production of al Moral good And Strom. 2. he owns the Infusion of faith by God which he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 He asserted That those who were before Christ and lived honestly were made just by the Law and by Philosophic yet that they wanted faith in Christ whence that in Hel they expected the coming of Christ and his Apostles by whose Preaching there they were converted to believe in Christ and so at length saved Again That none were perfectly saved by Christ before his coming as Strom. 5.6 3 He sometimes assertes Justification by Workes as in Protreptico he saith Men might purchase Salvation by their own workes sometimes he joines Faith and Workes together as Strom. 5 6. 4

these learned Fathers withal discovered the Vanitie and Corruptions of Pagan Philosophie as then constituted but this they were so far from undertaking as that they assumed a considerable part of the Pythagorean and Platonic Philosophie both Mater and Forme and mixed it with their Sacred Theologie and so out of al framed an Image like that of Nebuchadnezar Dan. 2.31 32. And amongst other Platonic Mysteries that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word on which Ammonius and Plotinus had much commented was taken and applied to the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word explicated by John which gave occasion and foundation to many Philosophic debates and contestes in the Schole and Church of Alexandria as also to the Heresie of Arius as it had done to that of Samosetanus before This is wel taken notice of by that great French Reformer Morelius Discipl liv 2. chap. 4. pag. 87 88. It has been the custome saies he to use Disputes in many places whence many inconveniences may follow For such Disputes tend only to awaken and discover the spirit whence follows much presumtion and ostentation and the starting of high and curiose Questions which may afterward trouble the Church The Arian Heresie had its rise from the particular conferences of learned men in the citie of Alexandria Indeed Constantine sharply reprehended these curiose Disputes c. The same may be applied to the Photinian Heresie which was the same with the Arian and Samosatenan Of which see Melanchton Lib. 3. of the Churches conflict after Constantine We have before touched on this Chap. 3. § 2 3. of Book 1. out of Justinian who acquaintes us that these Philosophic Notions about the Platonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which supposed a real difference in nature betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of the World gave occasion to the Arian Heresie See Justinian in 1 Joh. 1.1 and Origen's influence on Arianisme in what precedes § 8. § 10. Another great fundamental Error which received spirit and life from Pagan Philosophie is Pelagianisme 2. Pagan Philosophie the cause of Pelagianisme which strikes diametrically at the free efficacious Grace of Christ as Arianisme at his Divinitie and containes in it much of the spirit of Antichrist We have before in what was laid down touching the Vanitie of Pagan Ethics B. 1. C. 2. § 4. proved that the Philosophers generally asserted a Moral power or Free wil in al men to performe virtuose actions They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Reason their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free-wil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in our power and seeds of virtue which they made the spring of al their good workes These notions the Greek Fathers specially Origen who was bred up amongst the Philosophers in the Schole of Alexandria sucked in with too much greedinesse who made them the foundation of his Exhortations to good workes which he cried up without end or measure and to awaken Christians more effectually hereto he took up this Philosophic principe That it was in the power of mens free-wil to performe the same This laid the foundation for the Pelagian Heresie as we have before observed out of Morelius and we find this excellently opened to us by Jansenius Origen laid the foundation for Pelagianisme in his Augustinus Tom. 1. lib. 6 cap. 13 c. Amongst al saies he that preceded Pelagius I find no more skilful Architect of the Pelagian Heresie than Origen who gave origine to many Heresies which for some ages after his death infested the Church specially by his Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there was none that he did more exactly forme than the Pelagian Neither wil you easily find any Dogme one excepted used by Pelagius or Julianus against the Church or any interpretation of Scripture favoring that Heresie which Origen did not forme to their hands so that sometimes they use the very words of Origen against the truth which because it may seem incredible to some I wil a little more fully demonstrate Which he does 1 From Origen's asserting an Indifference of Free wil. 2 From his supposing the Law of Nature sufficient to guide us to live wel c. 3 From his pleading for Merits and perfect Righteousnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 From his overthrowing the Doctrine of free Election Predestination c. 5 From his denying or lessening Original Sin and Grace as it appeareth by his Commentaries on the Epistle to the Romans specially on Chap. 5. as also his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then he addes cap. 18. that the whole of this Heresie had its foundation in the Pythagorean Stoic and Peripatetic Philosophie He also acquaints that the Origenists or Monkes that followed Origen and his Doctrine in Egypt and Palestine aspiring after a Monkish Perfection and Religiose life embraced these Infusions of Origen from whom the Massilienses and Pelagians traduced their Heresie Hieronymus Adversus Pelag. ad Ctesiphontem assures us That the Doctrine of Pelagius was but a branch of Origen's And the same Hieronymus Apolog. 1. adversus Ruffin saith that Origen held That God chose men not that they might be holy but for their foreseen sanctitie and holinesse which made way for that great Pelagian Error touching Election from the prevision of good Workes More touching the Traduction of Pelagianisme from Origen's Dogmes see what precedes § 8. That Philosophie was the cause of Pelagianisme also Godeau that great French Historian in the Life of Augustin Liv. 2. Chap. 2. p. 200. demonstrates thus Neverthelesse the Philosophie of Aristotle and Zeno seems to have contributed much to Pelagianisme And if Tertullian has named the Philosophers the Patriarches of Heretics that is particularly true in regard of the Pelagians who if we may so speake are descended in a direct line For the first Error of Pelagius was touching the perfection of justice and impeccabilitie which he held a man might attain to in this life Which is the same with the Apathie or the exemtion from passions which the Stoics attributed to their wise man And albeit Aristotle and the New Academics held That a wise man is capable of passions but virtue consistes in the moderation of them yet both one and t'other agreed in this That virtue came from man not from God And Cicero explicating their Doctrine saith Who ever gave God thankes for being a good man And Seneca saith There is a good which is the cause of a blessed life namely to confide in a mans self Lo the Abregement of the Pelagian Doctrine Philosophie furnisht the Pelagians not only with Materials to build their Forteresse against the Church but also with Armes to defend it And Augustin doth reproach Julian with the subtilities of Logic which he had learned c. As Vanitie and Pride is the character of Human Philosophie so also of the

〈◊〉 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