The Court of the Gentiles Part 2, Title page – Preface
THE COURT OF THE GENTILES: OR, A Diſcourſe touching the Original of HUMAN LITERATURE, both Philologie, and Philoſophie, from the SCRIPTURES, and JEWISH CHURCH: In order to a Demonſtration, OF
1. The Perfection of Gods Word, and Church Light.
2. The Imperfection of Natures Light, and miſchief of Vain Philoſophie.
3. The right Uſe of Human Learning, and eſpecially ſound Philoſophie.
PART II. Of Philoſophie.
By THEOPH. GALE, M. A. late Fellow of Magd. Coll. Oxon.
foreign (Philoſophis Ethnicis) foreign.
Orig. cont. Cels. lib. 6.
Philoſophia Moſaica omni Sapientia Vetuſtior. Aug. Steuch. Eugub. de Peren. Phil. lib. 7. cap. 11. Eam (Chriſtianam intelligit) veram, perfectamque probari Philoſophiam, quae ſupra caeteras omnes oſtendit Deum; clariusque Principia, Cauſasque omnes ad hunc ſuum revocat Fontem.
Idem l. 10. c. 9.
OXFORD: Printed by WILL: HALL, for THO: GILBERT. 1670
THE PREFACE.
PHiloſophie was in its firſt deſcent, a generous, Noble thing, a Virgin-beautie, a pure Light, born of the Father of Lights, in whoſe Light alone we can ſee light. But, alas! how ſoon did ſhe loſe her original Virginitie, and primitive puritie? how ſoon was ſhe, of an Angel of Light, transformed into a child of darkneſſe? Adam no ſooner fell, but Philoſophie fell with him, and became a common Strumpet, for carnal Reaſon to commit follie with. And oh! how have the laſcivious Wits, of lapſed humane nature, ever ſince gone a Whoring after vain Philoſophie? But ſuch was the infinite Benignitie, and Condeſcenſion of Soveraigne Light, and Love, as that he vouchſafed to Irradiate a ſpot of the lapſed world, even his Holy Land, and Elect Seed, with freſh, and glorious rayes of the Light of Life, conveighed in, and by Sacred Revelations. And oh! how beautiful, how raviſhing were thoſe bright beams of Divine Light, which ſhone on Judea? Were not all the adjacent parts illuminated hereby? Yea, did not Greece it ſelf (eſteemed the eye of the World) light her Candle at this Sacred Fire? Were not all the Grecian Scholes hung with Philoſophick Ornaments, or Contemplations, ſtollen out of the Judaick Ward-robe? Were not Pythagoras's College, Plato's Academie; Ariſtotle's Peripatum, Zeno's Stoa, and Epicurus's Gardens, all watered with rivulets, though in themſelves corrupt, originally derived from the ſacred Fountain of Siloam? Whence had Phaenicia, Egypt, Chaldea, Perſia, with our Occidental Parts, their Barbarick Philoſophie, but from the ſacred Emanations of Sion? The Demonſtration of this is, foreign, the original Idea of this Diſcourſe.
But yet, notwithſtanding thoſe rich, and reſplendent Derivations of Divine Revelation, how much did the Gentile world ſolace it ſelf in its own native darkneſſe? what mixtures of vain Imaginations with Judaick Traditions? what muddie, dirtie phantaſmes did they mingle with thoſe broken Traditions, they received from the waters of the Sanctuarie? Neither was this the crime of the Pagan world only, but alſo of the Church of God; which has in all Ages, ſo far as the ſpirit of Apoſtaſie prevailod, been greatly fond of vain Philoſophie: And (which is a prodigious matter of aſtoniſhment) thoſe very Philoſophick Traditions, which the thirſtie greedie Grecians imbibed, originally from the ſacred Fountain in Judea, and afterwards, by many ſucceſſive Metamorphoſes, adulterated with their own fabulous, and ridiculous infuſions, I ſay, theſe very Philoſophick Traditions, thus Sophiſticated, both Jews, and Chriſtians, have in their declined ſtate, drank in, with as much greedineſſe, as the Minor Poets did Homer's Vomit. And hence indeed, even from this bitter Root of Vain Philoſophie, have ſprung all peſtiferous, and noxious Hereſies, and Idolatries, which have cauſed ſuch miſerable Declenſions, both in the Judaick, and Chriſtian Churches. The Demonſtration hereof is the ultimate, and ſupreme end (next to the Glorie of God) I have had under Intention, in the compoſure of theſe Philologick, and Philoſophick diſcourſes. And albeit I can promiſe nothing, whether ever, or when ſuch an undertakement may ſee light, yet take this enſuing Specimen, or Abſtract Idea of what is deſigned herein.
1. The Vanitie, and manifold defects of Pagan Philoſophie may be demonſtrated from its Cauſes: For the Effect cannot be more perfect, or noble than it's Cauſe: If the Springhead be poiſoned, the Streams muſt needs have the ſame tincture and taint. What were the main ſprings of Pagan Philoſophie, but ſome broken Judaick Traditions adulterated, and poiſoned with their own ignorant Inventions, Curioſitie, Pride, Preſumption, Confidence, Contentious Diſputes, Opinionativeneſſe, Dogmatiſings, Carnal Policie, Idololatrick Inclinations, and fabulous Imitations? were not theſe the great Proliſick principles of all Pagan Philoſophie? And may we expect a wholeſome Iſſue, or Progenie, from ſuch envenomed Parents?
2. The various defects of Pagan Philoſophie, may be meaſured by its Matter, and Parts. How full of contentions is Logick;The Vanitie of Pagan Philoſophie, from it's Parts. eſpecially as delivered by Zeno, and Ariſtotle's Commentators the Arabians? what groſſe miſtakes are there in (the greateſt among Pagan Philoſophers) Ariſtotle in his Phyſicks? Not to mention any lower, and leſſer ones againſt Reaſon only, which ſome quarrel him for; as namely, touching the firſt Principles of Bodies; his making I know not what Chimerical firſt Matter a Principle of real, and even Privation it ſelf of poſitive Bodilie Beings, and the like: I ſhall inſtance only in that his great Signal Contradiction to Faith, and Reaſon together, the Eternitie of the World; to Faith, Heb. 11.3. and very many other Scriptures: and to Reaſon; ſince that very ſame Argument of his (drawn from that grand abſurditie of the Part being equal to the Whole) whereby he diſproves the poſſibilitie of its Infinitie in Extenſion, would give as clear baffle to the poſſibilitie of it's Infinitie in Duration alſo. Beſides, how extreamly defectuous are the Pagan Ethicks, both as to Matter, End, Rule, and Principles? Are not alſo their Oeconomicks, Politicks, and Mathematicks, greatly defective, and vain? But that, which gives us a more black Idea of the Vanitie of the Grecians Philoſophie, is their Metaphyſicks, or Natural Theologie. It's true, Pythagoras, and Plato, had clear Traditions of the Deitie, and Divine Perfections; but yet what a maſſe of fabulous narrations, and phantaſmes of their own do they contemper therewith? How ſuperſtitious, yea ridiculous, are their Daemon-gods, and Worſhip? Yea, what a Monſtrous Satanick ſpirit of Hell inſpired their whole Syſteme of Divination, by Dreams, Maladies, Animals, Plants, Men, Elements, Stars, and things Artificial, as Gloſſes, &c.
The ſad effects of Pagan Philoſophie.3. But nothing affords us a more evident Demonſtration, of the defects, and vanitie of Pagan Philoſophie, than the monſtrous, miſchievous effects it has produced among men. Not to mention the peſtiferous Influence it had on the Pagan world,1. In the Judaick Church. for the Improvement, and propagation of Atheiſme, Polutheiſme, Superſtition, and Idolatrie: We ſhall begin with the malignant Contagion, which the Judaick Church received from vain Philoſophie. So long as the Judaick Theologie continued under it's own native, ſimple habit of Divine Revelation, without commixtures of vain Philoſophie, it retained its primitive Puritie, Beautie, and Glorie. It's true, there was a great Declenſion, and Apoſtaſie, as to Worſhip, even ſhortly after their eſtabliſhment in Canaan: But whence ſprang this, but from the Phenician, and Chaldaick Philoſophie, touching Planetarie Deities, and Daemons, called by the Phenicians Baalim? Yet ſtill the Judaick Doctrine continued entire, and pure; till ſome time after the Babyloniſh Captivitie, the Grecanick Philoſophie began to incorporate therewith. And the Riſe hereof was this; when the ſacred Garden of Judea was laid waſte, and the Grecians became Lords of the Oriental parts, the carnal Jews, out of a fond compleaſance, began to plant this Garden of the Lord, their Scholes, and Church, with Grecian Sciences; which proved the fatal ſubverſion of their Sacred Theologie. Neither were the Godly Reforming Jews, without a previſion of the curſed Effects, which would follow on this commixture of Pagan Philoſophie with their ſacred Oracles: and therefore in the time of the Haſmoneans, Grotius …u Coloſ. 2.8.or Macchabees, there was a conſtitution made, That whoſoever taught his Son the Grecian Philoſophie ſhould be anathematized. But yet, as the Judaick Reformation begun by Ezra, and others, degenerated into Formalitie, and Superſtition, the Jews more and more imbibed the Grecanick Philoſophie, which proved the Foundation of their chiefeſt Hereſies, and Superſtitions. For we no way doubt, but (in it's time, and place) to demonſtrate, that the main Errors of the Phariſees, Sadduces, and other Judaick Hereticks, received their firſt Formation, Lineaments, and Improvement from Grecian Philoſophie, eſpecially the Pythagorean. Yea, we doubt not, but to …vince, that the chief of the Jewiſh Talmud, or Syſteme of their Oral Traditions, which the Phariſees call the Traditions of the El…ers, Mark. 7.3.5. were no other than Pythagorean Dogmes, and Inſtitutes; and thence ſtiled by our bleſſed Lord, The Doctrines and Traditions of men, Mark 7.7, 8.
The firſt great Errors that infeſted the Chriſtian Churches,2. In the primitive Chriſtian Churches. The Gnoſtick Errors. were thoſe of the Gnoſticks; who pretended unto a very ſublime foreign, or Myſtick Theologie; which was no other than a corrupt complexum of Orphaick, Pythagorick, and Judaick Infuſions. For whence borrowed they their foreign, Conjunctions, and Genealogies, namely, touching the conjunction of one thing with another; and thence the generation of a third; as they ſay, [out of the conjunction of Night, and Silence, was generated the Chaos] but from the Mythologick, and Symbolick Philoſophie of the Pythagoreans, &c. Again, it ſeems very probable, that all their Will-worſhip, and voluntarie humilitie, mentioned Col. 2.18. were but corrupt Imitations of Pythagorean Dogmes, and Inſtitutes, as Col. 2.8.
Neither want we ſufficient evidence to evince, that vain Philoſophie was the chief Seminarie, and Nurſe of the main Errors broached in the four firſt Centuries after Chriſt. This Tertullian was greatly ſenſible of; and therefore he ſtiles the Philoſophers, A Giry, Apologetick. Tertul. Preface.the Patriarchs of Hereticks. Yea, a French Author informs us, That Tertullian did puiſſantly Combat the Vanitie of Philoſophie, which he had formerly ſo much affected; becauſe he knew full well, that it was the principal foundation of Superſtition, &c. Ir is not difficult, from an enumeration of particulars, to demonſtrate, that the moſt malignant Hereſies, which ſo greatly infected the primitive Churches were fermented in, and breathed from the Schole of Alexandria, which was then the Source, and Fountain of Gentile Philoſophie. Whence had Paulus Samoſatenus his Blaſphemous Infuſions,Samoſatenus his Errors. but from Plotinus (ſucceſſor to Ammonius in his Schole of Alexandria) who Philoſophizing here, of the Eternal foreign, Word, (and that according to the Platonick Mode) Samoſatenu…, his Auditor, drew hence his Grand Impoſtures, that our bleſſed Saviour was only Man; and that by foreign, John 1.1. We may not underſtand any ſubſiſtent perſon, but only the manifeſtative word of promiſe. Arrianiſme.And did not Arrius in like manner derive his blaſphemous Perſuaſions touching Chriſt, from the very ſame poiſoned Fountain? For he being a Presbyter in the Church of Alexandria, and too much drenched in thoſe Platonick ſpeculations, touching the Divine foreign, made it his foreign (as Samoſatenus before him) to reconcile John's explication of foreign, The Word, with that of Plato. So a great French Divine informes us,Morel. Diſcipl. Libr. 2. cap. 4. fol. 87. Pelagianiſme. That the Arrian Hereſie had it's riſe from the particular Conferences of learned Men in the Citie of Alexandria. And had not the Pelagian Hereſie the ſame peſtiferous root? This is incomparably well demonſtrated by Janſeniu…, in his Auguſtinus, Tom. 1. lib. 6. cap. 13. where he ſhews, how Origen (Scholar to Ammoniu…, in his ſchole of Alexandria) by mingling Platonick Contemplations with Scripture-Revelations, gave Matter, and Forme to the chief Pelagian Dogmes. Yea, it is generally confeſſed, that Pelagius himſelf viſited this ſchole of Alexandria, and other parts of Egypt, where gaining intimate familiaritie, & converſation with the Origeniſtick Monks, ſucceſſors of Origen, he had thence huge aſſiſtance for the formation of Pelagianiſme: Not to mention what advantages, and aides he received from other of the Greek-Fathers, who followed Origen, as the Latin Fathers Auguſtine.
Having explicated the black Character, or heretical Impreſſes, Antichriſtianiſme from Pagan Philoſophie. 1. Myſtick Theologie.which the Gentile Philoſophie left on the primitive Churches, we now proceed to the bodie of Antichriſtianiſme, (which is a Complexum of Hereſies, and Apoſtaſies) to diſcover what prodigious, and venemous Influences it received from Pagan Philoſophie. The firſt Lineaments of this Myſterie of Iniquitie, were formed out of a Myſtick Theologie, compoſed by the Alexandrine, and other Egyptian Monks, ſucceſſors of Origen, out of that Pythagorean, and Platonick Philoſophie, which flouriſhed in this Schole of Alexandria. For that the chiefeſt parts of that Myſtick Theologie, which gave the firſt lines to the bodie of Antichriſtianiſme, were formed out of Pythagorean, and Platonick Philoſophie, ſeems moſt evident, both from the Matter, Forme, and firſt Formers thereof. What are the chief materials of this Myſtick Theologie, but Pythagorean, and Platonick ſpeculations? An Egge is ſcarcely more like an Egge, than thoſe Myſtick contemplations coined by Origen, and his ſucceſſors, are like Pythagorean, and Platonick Infuſions. Neither do they agree only in Matter, but in Forme alſo. For as the Pythagoreans, and Platoniſts delighted much to wrap up their philoſophizings in Symbolick, Parabolick, Aenigmatick, and Allegorick Modes: juſt ſo thoſe Monkiſh Divines their Myſtick Theologie. Laſtly, that this Myſtick Theologie, which gave the firſt formation to Antichriſtianiſme, was but an Ape of Pythagorean, and Platonick Philoſophie, is very evident from the firſt formers thereof, who were the Origeniſtick Monks, ſucceſſors of Origen; not only as to their manner of Life, but mode of Theologie alſo; which they endeavoured to render Conformable to the Pythagorean, and Platonick Philoſophie. Yea, not only their Theologie, but alſo their monaſtick Life, and Diſcipline, ſeems to be no other than a corrupt Idea borrowed from the Pythagorean College, which will appear to any, that ſhall compare them together, according to the account we have given of the Pythagorean College, Book 2. Chap. 6. Thus learned Bochart, in his Treatiſe againſt Veron (Part. 3. Chap. 25. §. 4. Art. 1.) proves at large, That the Injunction of Celibate, and Monaſtick Life, was one of the Superſtitions brought out of Egypt by Pythagoras; who forbad Marriage to thoſe of his Sect, and erected a Cloiſtre, &c.
…Another vital part of Antichriſtianiſme conſiſts in Scholaſtick Theologie, as it hath long flouriſht in the Papacie, and been for many Ages the Main of their Divinitie; ſo formed, and calculated, as might be moſt advantageous for the confirmation of the Doctrine of Antichriſt, and that in Imitation of, and Derivation from Ariſtotle's Philoſophie, though not ſimply, and as delivered by him, yet as explicated, and taught by the Arabians, Averroes, and Avicenna his Commentators; who as much corrupted his Senſe, as they little underſtood his Language. For look as the firſt Monks were wholly drencht in Platonick, and Pythagorean Philoſophie: ſo the Scholemen gave up themſelves to Ariſtotle thus corrupted into an Artificial kind of contentious Diſputation, as that which beſt ſuited with their Deſigne; which was to ſupport the Papal Empire by force of Argument, and wrangling Diſpute; the cunning contrivers of the Antichriſtian Religion, firſt forging the Doctrines, and then committing them to the ſubtile Scholemen to be maintain'd, & defended.
The laſt Branch of Antichriſtianiſme, I ſhall here mention, is the Canoniſts Theologie, The Canoniſts Theologie.touching the Canonization, & Worſhipping of Saints, The Directorie of the Inquiſitors calls the Canonization of ſaints, their Apotheoſis, i. e. Deification. Bochart. cont. Veron. pag. 815.which ſtands in ſuch a Compliance with the Pagan foreign, and Daemonolatrie, as ſeems not to have been accidental, and caſual, but ſtudied, and contriv'd: The very Popiſh Directorie of the Inquiſitors ſticks not to call the Canonization of Saints their Apotheoſis, i. e. Deification: And that the whole Papal foreign, or Saint-Worſhip, is but an Imitation of the Pagan foreign, or Daemon-Worſhip, is excellently explicated, and demonſtrated by Judicious Mede, on 1 Tim. 4.1, 2. touching the Apoſtaſie of the latter times. This we may (perhaps in due time, and place) demonſtrate by a parallel 'twixt the Papal Saints, and Pagan Daemons. 1. In their Origine; 2. In their Formal foreign; 3. In their Mediatorie Offices; 4. In their Feſtivals; 5. In their Images, and Reliques; 6. In the Offerings made to them; 7. In their Exorciſmes, and Miracles; 8. In the Invocation of them; 9. In the ſacred Rites, and Ceremonies performed to them; 10. In that Hierarchie, and Supremacie aſſumed by the Pope, that great Demonarch. In all theſe regards there ſeems to be an intimate Symbolization between the Papal foreign, and Pagan foreign; which was the great figment of the Philoſophers, as we may hereafter demonſtrate. Thus we have given a conciſe Idea of what is intended touching the defects, vanitie, and miſchiefs of Pagan Philoſophie.
Sound Philoſophie.But now to diſabuſe the minds of any ſuch, as may ungroundedly conceit, that all Philoſophie is uſeleſſe, as alſo to lay a foundation for a Syſteme of ſound Reformed Philoſophie, we are not without ſome formed Intentions (if Providence favor the ſame) to make an Eſſay, for the caſting of the whole body of ſound Philoſophie into one Syſteme, whereof Logick muſt be the Key. At preſent it muſt ſuffice to hint, that he, who will imbue his mind with a true Idea of Philoſophie, muſt—Nullius jurare in Verba Magiſtri: muſt not tenaciouſly adhere to the ſtiffe Dogmes of any particular Sect of Philoſophers whatſoever; which is uſually the way to prepoſſeſſe the Mind againſt more of Truth, than it poſſeſſeth it of: but he muſt keep his Judgment free, and apt to receive any Impreſſions of Truth, from whatſoever objects, or perſons they flow. He that is inclined, foreign, to ſerve an Hypotheſis, will never be brought foreign. to ſacrifice to Truth. And therefore the Deſigne of the New Platoniſts in the Schole of Alexandria, who called themſelves foreign (of whom ſee B. 3. C. 4. §. 15.) was thus far honourable, in that they eſpouſed not any one Sect, but endeavoured to Cull, what was moſt Eligible, out of every Sect. It is good advice, which Grotius (Epiſt. 16.) gives a Student in Philoſophie, to obſerve (eſpecially in Ethicks) the differences of the Sects: what were the Sentiments of Pythagoras; what thoſe of the ſevere Stoicks; what thoſe of the Old, and New Academie; and what thoſe of Epicurus. For theſe being unknown, there ariſeth a great Darkneſſe, &c. This is one great Inducement, which drew us to fill up this whole Diſcourſe with the Hiſtorick Narration of Philoſophie; that ſo young Students might have a more free, and open air of Philoſophie to breath in; and not be tied up to the confined Dogmes of any one Sect; which has proved a great detriment not onelyonly to Divine, but alſo to humane Wiſdome.