Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	delusion_n	unrighteousness_n	1,978	5	11.2673	5	false

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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

THE COURT OF THE GENTILES PART III. THE VANITY OF PAGAN PHILOSOPHIE DEMONSTRATED From its Causes Parts Proprieties and Effects namely Pagan Idolatrie Judaic Apostasie Gnostic Infusions Errors among the Greek Fathers specially Origen Arianisme Pelagianisme and the whole Systeme of Papisme or Antichristianisme distributed into three Parts Mystic Scholastic and Canonic Theologie By Theophilus Gale LONDON Printed by A. Maxwell and R. Roberts for T. Cockeril at the Sign of the Atlas in Cornhil near the Royal Exchange M.DC.LXXVII PREFACE WHatever fals under the Law of Creation The Corruption of Philosophic is thereby limited and confined and by how much the more excellent and perfect the thing is by so much the greater is its Vitiositie and Vanitie if it excede its just limits For the corruption of the best things is ever worst This is in nothing more evident than in Philosophie which in its original and primitive Idea was most August and Gloriose but now alas alas what an inane confused sterile thing is it How difficult is it to separate any regular Use from the Abuse thereof The Designe of this following Discourse is to explicate and demonstrate the prodigiose Abuses which Philosophie by reason of the Vanitie Errors and Prejudices of mans corrupt mind has been obnoxious unto whereof we have prefixed an Introductorie Breviarie in our Preface to the second Part as also in the Contents of this third so that we shal not need to Preface any thing farther hereof That which we have now under Contemplation is a Proemial account of the grand Designe Moment and Vse of this Third Part touching the VANITIE OF PAGAN PHILOSOPHIE in order to a separation of its Abuse from the regular Vse thereof As for the grand Designe of this Discourse The Designe of this Discourse we must ingenuosly confesse it gave us some of the first and principal Ideas and Impressions of al our Contemplations for the Reformation of Philosophie For after long Observation and Inquisition made into the many prodigiose Errors and grand Apostasies of the Church in al Ages specially under Antichrist we find that Vain Philosophie lies as a latent root and conceled spring of this Mysterie of Iniquitie Whence springes al Apostasie in Profession but from some degree of Apostasie in Light and Affection As God's departure from Churches is gradual so the departure of Churches from God And what are the first steps of departing from God but when the Love of God and his Evangelie Truths is shut out of the heart Is there not a strange Infatuation and callose stupiditie in the least degree of backsliding from the love of the Truth and its simplicitie And was not this that which gave the first lines to the formation of that Man of Sin and his Antichristian Apostasie This the Spirit of God assures us of 2 Thes 2.10 11. 2 Thes 2.10 11. foretelling That the Man of Sin should come with al deceivablenesse of unrighteousnesse because they received not the love of the Truth that they might be saved And for this cause God shal send them strong delusion that they should believe a lie The whole stresse of this Antichristian Apostasie seems to be laid on this that men received not the love of the Truth or the Truth in the love thereof This was that maligne worme that lay at the root of the heart which caused a vital decay in Christianitie and so laid the foundation of that great Antichristian Apostasie even in those Primitive Churches As in Nature al withering begins at the root though it first appear in the branches so in al Apostasie the consumtion begins first at the heart And whence proceded this vital consumtion at the heart of the first Christians and Churches but from want of love to Evangelic Truth and its simplicitie Was it not hence that many of the Fathers specially Origen and such as were educated in the Schole at Alexandria labored under a libidinose insatiable thirst after Vain Philosophie vainly hoping thereby to beautifie and adorne Christian Theologie But did they really attain their End was not the whole Systeme of Antichristian Errors Apostasies and Abominations introduced hereby This we have copiosely demonstrated Book II. of this Third Part. If it be further inquired how it comes to passe The malignitie of Pagan Philosophie that Pagan Philosophie which containes in it so many useful Philosophemes and Contemplations should have such a venimous influence on the worst of Errors and Apostasies That which satisfies mine own Inquisition herein may be reduced to these three Heads 1. As considered in it self 1 The Vanitie and Malignitie of the Object 2 The Vanitie and Malignitie of the Subject 3 The Curse of God on both 1. The Object Pagan Philosophie considered in it self containes in it much of Vanitie and Malignitie This we have sufficiently demonstrated B. 1. throughout from the Causes Parts and Adjuncts of Pagan Philosophie But that wherein the Spirit of its malignitie seems to consiste is not so much its Mater Parts Adjuncts or effective springs as its principal End and Designe which is to reduce and advance lapsed man to a state of Integritie and Perfection by the force and improvement of his own Free-wil The grand Designe of Ethnic Philosophie in its original constitution was to put men under a Covenant of Workes thereby to keep them from Sin and to merit Life Proud nature ever affectes an Independence as to God and to procure a Divine life by its own forces What more pleasing to corrupt nature than to act from and for it self O! how fruitful is the root of the Old Covenant in corrupt nature How apt is every man by nature to run himself on a Covenant of Workes and deifie some righteousnesse of his own though never so unrighteous What latent venes of Pelagianisme are there in the hearts of al by nature whence according to Augustin Pelagianisme is the Heresie of Nature Now what was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prime Error of al Ethnic Philosophie but this so to cultivate refine and elevate corrupt nature as to render it a sit Temple of the Deitie without the superaddition of Medicinal Grace It 's true that Socratic and Platonic Philosophie speakes much of the Divine Infusion of Virtue yet stil as the reward of mens endeavors without the least regard to the New Covenant or true Mediator 2. But yet the principal poison and malignitie of Pagan Philosophie arose from the Spirits and Principes of those who composed the same 2. As to its Subject or were conversant therein Had Philosophie been never so pure and virgin in it self yet falling on carnal proud and wanton wits how soon was it adulterated and rendred vain yea noxious We see by sad experience how soon the Evangel of our Lord and Evangelic Dogmes are turned into the greatest Errors when men of corrupt minds engage therein How much more then was Philosophie in it self so corrupt obnoxious to Vanitie and

〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sundry workings of this Curiositie 4. Spiritual Pride Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Effects of Philosophie Pride 1 Tim. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 10.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Carnal Presumption Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hab. 2.4 Affected ignorance the effect of carnal Confidence Socrates's sense of his ignorance 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contentious Logic. 1 Tim. 6.3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verbal contentiose amongst the Philosophers The effects of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envie Strife Atheisme c. 1 Tim. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Opiniatretie and Dogmatising Col. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its origine and vanitie 8. Carnal Policie Psal 119.113 118 163. 9. Judicial hardnesse Rom. 1.18 21 22 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. Idolatric inclination 11. Fabulose imitation § 1. HAving in the former Part contemplated Philosophie in its origine and progresse Vain Philosophie from ignorance we are now to take view of it in its degenerate corrupt and deform'd Idea or visage For though it were in its origine a weak imperfect reflexion of that gloriose Divine Revelation which shone from the Sun of Righteousnesse on the Jewish Church yet falling on proud carnal indisposed hearts it did but harden them the more So that Holding the truth in unrighteousnesse they became vain in their imaginations and their foolish heart was darkened for professing themselves to be wise they became foolish as Rom. 1.18 21 22. Now to penetrate fully the Corruptions and Vanitie of Pagan Philosophie we shal consider it 1. In its Causes 2. In its Mater and Parts 3. In its Forme and Proprieties 4. In its Effects We shal begin with the Vanitie of Philosophie as considered in its Causes And the first prolific seminal cause of al the Vanitie and corruption of Philosophie was the innate congenite darknesse or the native ignorance of the natural understanding 1 Cor. 2.14 The natural man i. e. Nature in its highest Philosophic elevation By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Animal or natural man we are to understand not only the brutish sensual man but man under the highest raisures of natural or moral endowments so far as he is void of the Spirit of God and opposite to the spiritual man ver 15. Thus Chrysostome interprets this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who lives after the flesh not having his mind illuminated by the Spirit but clothed only with a natural human intelligence which the creator hath more or lesse invested the souls of al with This Dr. Reynolds in his Conc. ad Clerum has largely proved These first Sophists or Philosophers finding themselves in the dark as to the origine and first principes of the Universe but much more as to the sublime Mysteries of Divinitie they considered how they might reduce their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those dark Notices and Remains of natural light unto a more perfect contemplation of things in their true and genuine Ideas And in order hereto that they might the better foment and emprove these few commun Principes contemplative and active they under-took many tedious Travels and Labors they went far and near to the Egyptians Phenicians and Chaldeans but principally to the Hebrews who were scattered amongst al these Nations from whom they received immediately or by the mediation of those neighboring Nations some fragments and broken traditions of the first origine of things their Connexions Causalities Effects c. Also of the first Eternal Being his Perfections Operations and Modes of worship c. which forrein heavenly Plants of Divine Revelation they endeavored to transplant into the Garden of their natural Understandings and Philosophie hoping thereby to cultivate and elevate their own natural Principes But these Divine Mysteries being too big for their natural Acumen they soon degenerated into vain imaginations We find al this set forth to the life by Paul in his Discourse to the Athenian Philosophers Act. 17.27 Act. 17.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If happily they might by groping after him find him i. e. like blind men c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily and properly signifies to touch as they who play on a Music Instrument But thence in a more laxe notion it notes to grope with the hand as blind men grope for the Wal and thence metaphorically as applied to the mind it importeth the dark inquiries of blind nature after God and things Supernatural This is excellently illustrated 2 Pet. 1.9 But he that wanteth these things is blind and cannot see afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not able to open his eyes Or as Beza Not able to see far So Aristotle defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to Budaeus Myopes are such who from their birth see things next them but things remote they cannot see Or as Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they alwaies blink with their eyes Thus learned Bochart in his elaborate Book De Animalibus Sacris part 1. lib. 1. cap. 4. pag. 31. Where having layd down three interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he addes a fourth which he closeth with I prefer saies he the fourth interpretation of them who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut the eyes to twinkle to blink with the eyes So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Isa 6.10 Matt. 13.15 Act. 28.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they twinkled with their eyes Thus also the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut the eyes as Isa 33.15 Therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is blind because he voluntarily shuts his eyes that he may not see or who seems to see what he unwillingly beholds Such are by Job 24.13 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebels against the light John 3.20 This fully agrees to these Gentile Philosophers Rom. 1.18 who are said Rom. 1.18 To hold the truth in unrighteousnesse i. e. They had some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commun notions of a Deitie which they cultivated by studiose Contemplation of the invisible perfections of God in his visible workes as ver 19 and farther by some broken Tradition borrowed from the Church of God Yet al this while the truth being captivated by their dark minds they could not see afar off they had only a purblind light or as Plato cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night-day knowledge of Divine things which rendered them only skilful in coining vain imaginations c. They may be said to hold the truth in unrighteousnesse on a twofold account 1. As by their unrighteousnesse they captivated the Truth Their unrighteous

of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such also were the opinions of the New Academics and Sceptics who held nothing to be knowable or perceptible nothing to be in it self shameful c. Such were the fruits of this vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find excellently set forth by Plato in his Repub. 7. from pag. 532 to 539 where discoursing professedly of Dialectic Disputes or Logic and having opened the nature of it that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we procede from some lower Hypothesis to the first Principes c. he procedes to shew the Qualities of a good Logician and evil fruits of contentiose Litigations And his general direction is That men studie not Logic before they are Thirtie years aged for saies he young men engaging in Dialectic Disputes abuse this Art to contradictions each of other and so sometimes overcomming and sometimes being overcome at last they come to believe nothing whereas elder Persons seeking not childlike glorie but truth are more moderate and grave but young men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being alwaies used to contradictions affect like little Dogs mutually to overcome each other 1 Tim. 6.5 Thus Plato It follows 1 Tim. 6.5 Perverse Disputings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to Grotius seems the truest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Philosophic terme and signifies their more solemne Disputations Whence Gellius cals the very place where they disputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually in composition signifies perverse or not right as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Jam. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving themselves with a Paralogisme or false dangerous reasoning and dispute Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a perverse and inane Disputation or Exercitation a curiose jejune concertation It 's rendred here by the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the conflict of the Sons of Man Or and the mutual attrition for those Sophists mutually brought down each other and by their Scab infected each other Chrysostome and Theophylact out of him render it confrications For those vain Sophists mutually rubbed each other like scabbed Sheep and by their Philosophic confrications or rubbings mutually infected each other Thence it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. having their minds altogether averse from pietie which is the greatest corruption Such were these Pythagorising Gnostics who albeit they pretended to a sublime mystical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowlege yet were they professed enemies to Pietie being indeed guilty of unheard-of uncleannesses and wickednesses So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. destitute of al true saving practic knowlege notwithstanding al their Pythagoric Dogmes and Institutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. making use of the Christian Religion only as a blind or politic medium to promove their gain and cover over their sensual designes Their godlinesse lies in gain here lies their Religion or measure of good and evil whereas saith he ver 6 Vers 6. Godlinesse with contentement is great gain to a sincere Christian This is added to the former by an allusive Antanaclasis as Glassius or by an Epanorthosis as Schmidius The Pseudo-Christians estimed Gain Godlinesse i. e. They by their perverse Philosophic Disputations wrested the Scripture and Religion so as to make al subserve their private Gain These Nazianzone stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as Hucstered and made Morehandise of Christ But the Apostle assures us That godlinesse is the best gain i. e. it brings the best profit to mens souls Thus we see how Paul does here anatomise this Philosophic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contentiose Logic as the pregnant cause of their Philosophic Emulations Contentions Railings Evil opinions and al manner of vain Philosophisings And indeed nothing more natural than that such perverse Disputings should determine in Scepticisme and Atheisme as Jansenius hath wel observed of the Scholemens Disputes Therefore our Apostle in the end of this Epistle does further inculcate this his Exhortation against these vain Disputes 1 Tim. 6.20 O Timothy 1 Tim. 6.20 keep that which is committed to thy trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a decomposite of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Depositum committed to the trust of another This Depositum which Timothy was so charily to keep was the great Doctrine of the Gospel which he cals a Depositum because it is committed by Christ to his Ministers in charge So 2 Tim. 1.14 we find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the same sense 1 Tim. 1.18 2 Tim. 2.2 So in the Book called Musar the precepts of the Law are called a Depositum as some observe Thence it follows avoiding profane and vain bablings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Glossarie is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is either a clamor about vain maters or of vain words such as agree not with the forme of sound Doctrine Chrysostome understands it of novel words and formes of speech introduced Theophylact here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain discourse or Disputation which is therefore vain because it 's mater forme concomitants and effects were al vain and fruitlesse It was conversant only about vain maters Genealogies of the Aeones c. and it tended only to vain ends vain glorie c. Further he saies these bablings were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only vain but profane i. e. they being foisted into sacred Theologie not by Gods appointment but from their own inventions merely to symbolise with Pagar Philosophers c. they were thence profane It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oppositions The Greeks interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradictions Much of the glorie of these vain Disputers lay in their facultie of contradicting each other The Peripatetic studies how he might contradict the Academic the Stoic opposeth both the Peripatetic and the Platonist the New-Academic and Sceptic al other Sects Thus were they involved in perpetual contradictions and the fruit of al these Litigations was no other than a false Science or vain Philosophie So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Science falsly so called i. e. Of spinose frivolous questions such as assume the name of Science but deserve not the same You see here saies Grotius how ancient the name of Gnostics was which these Philosophers mingling with the Christian Churches assumed to themselves despising al others as rude and ignorant but boasting of their knowlege falsely so termed Clement Alex. saies this Epistle was upon this account rejected by the Gnostics because they saw themselves herein described to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Pride and vain Opinion hath hurt Philosophie so false or falsely so called Knowlege hath spoiled their Knowlege Thence he produceth this

but that the Apostle here takes in the worldly wisdome and politic prudence not only of Statesmen but also of the Philosophers who passed for Princes and Rulers of this World specially the Pythagoreans who were great Statesmen and Politicians as wel as Philosophers This Carnal Policie was the great engine of the Gnostics those sensual professors who to symbolise and keep fair both with Jews and Gentiles composed a politic and flesh-pleasing Theologie of worldly Rudiments and Elements partly Pythagorean and partly Jewish as before on Col. 2.18 19 20 21 wherein Antichrist and his Adherents as in other Institutes have exactly followed them as hereafter § 9. The great judicial Cause which rendred al Pagan Philosophie vain and cursed Judiciarie blindnesse and hardnesse was Judiciarie Hardnesse of heart and Blindnesse of mind or Gods delivering those Pagan Philosophers up to spiritual Occecation Blindnesse and Hardnesse of heart This was the effect of al the former causes and a great cause of al their vain Philosophie as we find it fully laid down by the Apostle Rom. 1.18 21 22 28. Rom. 1.18 21 c. Vers 18 he saies The wrath of God was reveled from heaven against such as hold the truth in unrighteousnesse We must know the Apostle in these Verses discourseth of the Gentile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Philosophers as ver 22. And I conceive principally of the Pythagoreans who were of the Italic Sect and therefore flourished at Rome Now of these Paul saies That the wrath of God was reveled against them because they held the truth in unrighteousnesse i. e. what-ever knowlege of Divine truth they had acquired either from Jewish Tradition or from the Improvements of their own commun Principes by which they were capacitated to contemplate the invisible perfections of God in the visible creatures it was al captivated by and made subservient to their lusts whence God gave them up to their own vain Imaginations and foolish hearts as vers 21 Because when they knew God they glorified him not as God i. e. Their knowlege was not active Neither were thankeful i. e. They ascribed not the glorie and praise of their Philosophic contemplations unto God they owned not him as the Sun of righteousnesse whence al these rayes of human knowlege sprang but they attributed al their Philosophic attainments to their own parts Sagacitie and Disquisitions and so improved al for the greatening and advancing of themselves their Idolwisdome c. Whence it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They waxed vain in their Discourses Reasonings or Philosophisings For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Philosophie terme the manner of Disputing amongst the Ancients both Jews and Grecians being by Dialogues The meaning is al their Philosophic reasonings and disputes proved by Gods secret judicial dereliction and permission of them vain yea cursed And thence it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saies Grotius Such as the sin was such was the punishment They shook off the light of Reason and God took away the remainders as Eph. 4.18 So vers 22 Professing themselves wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. glorying in their wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were made fools God in his righteous judgement befooling them Which is more fully explained vers 28 as they did not like c. Here is an elegant Paranomasia or allusion in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they reprobate or reject God in their knowledge and God gives them up to a reprobate or drossy mind So we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate money i. e. drossy c. Justly does God leave such to a reprobate mind who reprobate him 10. We might mention also Idolatrical inclination as another fruitful womb of vain Philosophie amongst the Pagans the universal Inclination of al more or lesse unto Idolatrie and Superstition as Rom. 1.23 24 25 26 which is Act. 17.18 applied to their Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of this more in the effects of vain Philosophie B. 2. Chap. 1. 11. Lastly Fabulous Imitation Mythologic or fabulose imitation of Divine Truths and Mysteries might also be mentioned as that which had a great influential causalitie on the vanitie of the Pythagorean as of al other Philosophic Of which we have already largely treated in the causes of Mythologic Philosophie Part. 2. B. 2. C. 2. § 3 c. CHAP. II. The Vanitie of Philosophie from its Mater Parts c. 1. The Vanitie of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contentiose Logic c. Rom. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.14 1 Tim. 1.6 Aristotle's Logic how it became so Eristic by the Arabians and Scholemen A general consent of the learned against Eristic Logic 1 Cor. 14.20 2. The vanitie of Physiologie 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Rom. 1.20 1 Cor. 2.6 Physiologie the cause of idolatrie Rom. 21.23 c. 3. The vanitie of the Mathematics its influence on Idolatrie and Atheisme 4. The vanitie of Ethics Eph. 5.6 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Defects of Ethics 1. as to its mater 2. As to its ends amongst the Romans and Stoics 3. As to its Rule which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. As to its principe which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Freewil or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good-nature or seeds of Virtue Socrates opposed that Stoic Principe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Philosophic Free-wil the root of Pelagianisme No moral virtue but what is supernatural against the Scholemen The defects of Philosophic Ethics as to supernatural principes Faith Love c. 5. The Vanitie of their Politics 1 Cor. 1.20 both comparatively and absolutely as the root of Atheisme and Idolatrie c. § 1. WE have hitherto only considered the vanitie of Philosophie in its Causes and Roots The vanitie and corruption of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Logic. we shal now procede to demonstrate the said vanitie of Philosophie from its own essential Idea or Nature Parts and Proprieties The essential Idea Nature and parts of Philosophie as of other things consist in its Mater and Forme both of which have great mixture of vanitie in them As for the mater of Philosophie it contains Naturals Morals and Supernaturals Natural Philosophie comprehends Logic Physics and Mathematics Concerning Logic we have no ful mention of the Pythagoreans being much versed herein yet are we not without some concluding though indirect Arguments of their skil herein For Porphyrie tels us That Pythagoras had besides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain and familiar way of Philosophising And we have already shewn how that Parmenides and Zeno the Eleatics who belonged to the Italic Sect did much Pythagorise as in other points so likewise as we may presume in this of Logic of which they are thought to be the first Inventors at least great promotors as it appears by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉