The Court of the Gentiles Part 3, Book 1 · Chapter 3

The Court of the Gentiles Part 3 · Book 1 · Chapter 3

p. 45CHAP. III. The Vanitie of Metaphyſics, or Natural Theologie, and Divination.

The Pythagorean Philoſophic Theologie of al moſt vain. (1) In regard of God: [1] They underſtood not their own notions of God; [2] Nor the Trinitie; [3] Nor their Ideas. (2) The vanitie of their Theologie as to the Divine foreign, Word, and Demon-Doctrines. Col. 2.8, 9. foreign, i.e. really, eſſentially, perfectly. Col. 2.10, 18, 19, largely opened. (3) The vanitie of their Daemon-worſhip. (4) Alſo of their notions about the Soul. (5) The helliſh corruption of their Magic and Divination, which they took up in imitation of the Jewiſh modes of Revelation. Their Art of Divination part of their Doctrines of Demons. 1 Tim. 4.1. Apollo their great God of Divination, his Origine and Temple at Delphus, &c. The nature of Divination out of Plato, (1) Its origine, Divine afflation. (2) Its inſtruments, at firſt Poets, then Philoſophers. (3) This mode of Divination uſually extatic. (4) Alſo by Enthuſiaſme. (5) Theſe Enthuſiaſts had their Judges, as the Jewiſh. (6) The End of Divination. (7) The ſundry kinds of Divination, by Dreams, Maladies, &c. (8) Divination by Magic: of Apollonius Tyanaeus: 1 Tim. 4.1. (9) Divination by Animals, Plants, Men, Elements, Stars, and things artificial, Glaſſes, Axes, &c.

§. 1. HAving diſcourſed of the Vanitie of Philoſophie in Naturals and Morals, we now procede to the Vanitie of its Metaphyſics, or Supernatural Philoſophie, which contains Natural Theologie, and Divination. As for the Pagan foreign,The Corruption of Natural Theologie. Natural Theologie, there was none more famoſe than that of the Pythagoreans, which came the neareſt of any to the Scripture Theologie, and yet was nevertheleſſe corrupt. Yea indeed there ſeems to be this peculiar curſe on the Pythagorean Natural Theologie, that though it came the neareſt of any to Divine Theologie, yet was it the moſt corrupt of al both in it ſelf, as alſo in its effects. For none more devoted to Superſtition and Idolatrie than the Pythagoreans; none greater Hereſiarches, or founders of Hereſie in the Chriſtian Church than they. This we may look upon as procedeing from a particular curſe of God p. 46upon this, as on al other Human Inventions in Divine Maters, which uſually the nearer reſſemblance they have with Divine Inſtitutions, the more are they blaſted by God, even to the turning aſide and ſubverting ſuch as depend upon them. Thus the caſe ſtood with theſe Pythagoreans, as wel as with the reſt of the Philoſophers; who finding themſelves fallen from that Natural Theologie their firſt Parents were poſſeſſed withal, and which their natures ſtil retained ſome Phyſical and more remote capacitie unto, they ſtudied al wayes poſſible to recover the ſame: in order whereto having acquired ſome broken Jewiſh Traditions of that new model of Religion God was pleaſed to vouchſafe unto his Church, they hoped by the improvement of their own foreign, commun principes, on theſe rudiments or foundations received from the Jewiſh Church, to erect a new frame or bodie of Natural Divinitie, in lieu of that which they found themſelves deprived of. Which deſigne of theirs proved altogether abortive; yea ſo far were theſe blind Philoſophers from reaching their End of attaining a new edition of that Natural Theologie they had loſt by the Fal, as that al their attemts and ſtudies in order hereto ſerve only the more effectually to envelop and entangle them in groſſer ignorance, Atheiſme, Superſtition, and Idolatrie. This has been excellently opened to us by Owen, Theolog. lib. 1. cap. 7. where having laid open the deſigne of the new Platoniſts, after the breaking forth of the Goſpel to reforme Philoſophie, ſo as to make it a Vicarious Natural Theologie, he addes the ſame of the Pythagorean Philoſophie: Al that ancient Wiſdome (ſaith he) of Pythagoras conſiſted in a way for the Inſtitution of Religion. I confeſſe the whole of that Philoſophie ſavored of Idolatrie ſuperſtition; which yet retained ſome obſcure Images and Characters of the Truth. The event therefore anſwered not this famoſe attemt; yea by theſe undertakings Natural Theologie was more corrupted rather than repaired. Such were the miſerable effects of their proud and vain attemts, by which hoping and endeavoring to reſtore themſelves to their ancient inheritance of Natural Theologie, founded on the Covenant of Workes, and poſſeſſed by their firſt Parents in the Golden age of Innocence, they fel into greater bondage of Superſtition and Idolatrie. But to treat more particularly of the corruption of this Philoſophic Natural Theologie, we ſhal conſider it (1) In its Ultimate object. (2) In its Mediate object. (3) In its parts.

§. 2. As for the ultimate and ſupreme Object of their Metaphyſics or Natural Theologie, it was God the firſt Eternal Being, The corruption of Natural Theologie as to its ultimate object, God.and laſt end of althings. And here it cannot be denied but that the Pythagoreans, and Platoniſts after them, had many good Metaphyſic Contemplations of God, as the firſt Being and laſt End; alſo of his Divine Perfections and Ideas, as we ſhal Demonſtrate Part. 4. B. 2. Yet theſe their Metaphyſic notions of God were not without great mixture of vanitie and corruption. For (1) few or none underſtood their own Philoſophic notions touching God, their foreign,The Philoſophers underſtood not their own notions of God; nor how he was the Author of Eternal Life. &c. but receiving the foundations of theſe Metaphyſic Contemplations from Scriptural Traditions, as Exod. 3.14. or the like, they Philoſophiſed thereon, without right conception of the things of which they diſcourſed. This ſeems more than hinted in Paul's obſervation touching the Athenian Altar, To the unknown God, Act. 17.23. That there was a God the wiſer of theſe blind Grecians knew, partly by Tradition, partly by the improvement of their own commun Principes: but what, or who this God was, that was to them a thing unknown; and therefore ſome ſuppoſe Saturne to be this one God, i. e. Adam or Noah: others cal him Jupiter Hammon, i.e. Cham: and others of them could reach no farther than the Sun, whom they ſuppoſed to be the moſt glorioſe Creature, and therefore God. The wiſeſt of them knew not where to find, or what to make of this God, on which they thus Philoſophiſed. They only groped after him, as Act. 17.27.1 Cor. 1.21.1 Cor 1:21 So 1 Cor. 1.21, For after that in the wiſdome of God the world by wiſdome knew not God: i.e. By al their Metaphyſic wiſdome, whether Traditional or acquired from the improvement of their Natural Principes, they could not come to any right Idea or true notion of God, what he was and where to be found. 'Tis true they had ſome general ſpeculations of him as the firſt Being, ſelf Being, infinite, eternal, and moſt ſimple Being, &c. yet they knew him not as the Author and Object of Eternal Life, as Joh. 17.3. whence al their knowlege of him proved altogether vain and unprofitable. This Grotius makes the import of Paul's declamation againſt the vain deceit of Philoſophie, (principally the Pythagoreans,) Col. 2.8. foreign, take diligent heed, Col. 2.8.Col 2:8look wel to it. It notes, that men are very prone to fal into this ſnare, and therefore ought to take the more heed. That no one ſpoil you. foreign, is interpreted by Heſychius foreign, that no one ſtrip you naked. Vain Philoſophie ſtrips men naked of their beſt Robes, namely the Righteoſeneſſe of Chriſt, and ſaving Knowlege of God. foreign, is a Militarie notion, deduced by Critics from foreign, a prey, or ſpoil taken in War, (from foreign to ſpoil) and foreign to lead. Whence it primarily notes, to lead or carry away by an armed power in an hoſtile manner. Thus many Pythagoriſing Gnoſtics ſeduced and led captive many carnal profeſſors, and ſtript them naked of their Chriſtian Doctrines, by vain Philoſophie. foreign. He uſeth (ſaith Grotius) the Greek word Philoſophie, becauſe it was received; but it truly deceived men: for either it did not promiſe Eternal Life, or elſe it ſhewed not the true and certain way which leadeth thither. So that in truth al their fine-ſpun Metaphyſic Contemplations of God the firſt Eternal and al-ſufficient Being, were as to them altogether vain and uſeleſſe; becauſe they had no regard to God as the Author, Object, Mater and Way to Eternal Life,2. They had no true knowlege of the Trinitie. which they were wholly ignorant of. (2) Much leſſe had theſe Pagan Philoſophers any true notions of the Trinitie. This great Myſterie of Trinitie in Ʋnitie, and Ʋnitie in Trinitie was altogether hid from them. I ſhal not denie, but that theſe blind Heathens, ſpecially the wiſer of them, might have ſome very dark and imperfect Traditions concerning a Trinitie: whence ſome conceive that great Oriental maxime,How far they had notices of a Trinitie. which Pythagoras brought with him into Grece touching God, that he was foreign, One and many, was but ſome broken Jewiſh Tradition of the Trinitie. We may grant alſo that the Platoniſts had ſome weak corrupt Traditions of three foreign, Hypoſtaſes, or Perſons, which they called foreign, Trinitie; whereof the firſt was by them named foreign, Self-being; foreign, the good, and foreign, the Father: The ſecond Perſon they called, foreign, the Mind; foreign, the Word; and foreign, the begotten; alſo foreign, the framer: The third, foreign, the Soul of the World. Theſe and ſuch-like poor dim notices of a Trinitie, 'tis likely Pythagoras and Plato after him traduced originally from the Jews, if not immediately, yet mediately by the Phenicians and Egyptians. Of which ſee more fully, Philoſ. General. p. 1. l. 3. c. 4. Sect. 1, §. 13. But yet that neither the Grecian, Egyptian, or Phenician Philoſophers had any true or ſound notion of the Trinitie, I think, wil be ſufficiently evident to any ſober mind, that ſhal conſider what a world of fables and contradictions p. 49they mixed with theſe broken diſcoveries they had received of a Trinitie. This indeed Plato ingenuouſly confeſſeth, in ſaying, That he had received many Myſteries from the Ancients, which he underſtood not, but expected ſome Interpreter to unfold them to him. And indeed he never ſpoke more truth; for both he and Pythagoras before him, having an infinite thirſt after Divine Myſteries, to ſatisfie their inquiſitive humor, they would catch at every ſhadow of Oriental Jewiſh Antiquitie, though they underſtood nothing thereof. This ſeems the true account of their Philoſophic Speculations about the Trinitie, which is confirmed by Juſtinian, on 1 Joh. 1.1, &c. Sect. 52, 53, 54.That theſe Philoſophic notions about foreign, &c gace occaſion to the Arian Hereſic, ſee B. 2. Chap 1. Sect. …. where having mentioned the many Metaphyſic Contemplations of the Pagan Philoſophers about foreign, he concludes thus: Truly many things have been taken out of Moſes his Law by the Philoſophers and Poets, but depraved, changed, and wreſted, as we learn out of Auguſtin, de Civit. Dei, l. 8. cap. 11. & lib. 18. c. 37. In which manner alſo perhaps they corrupted ſuch notions as referred to the origine of the Divine foreign, Word; and taught that thoſe Perſons differed in nature, who are only diſtinguiſhed in Hypoſtaſis: and ſo the firſt Mind they called Good it ſelf; the ſecond, the Opiſicer or Framer of the World; the third, the Soul of the World. From which error ſome ſuppoſe the Arian Impietie to have ſprang. Which things being thus, it ſeems moſt likely, that theſe Philoſophers, by a certain magnitude of ingenie and aſſiduous ſtudie and diligence, might come to know ſomething of God; which yet was mixed with many errors: neither yet could they attain in any meaſure to the Myſterie of the Trinitie, or the Eternal Production of the Divine Word. The like account I find in Serranus, on Plato's Epiſt. 6. pag. 323. where Plato ſpeaking of God in theſe words: God the Imperator of al things that are, or that ſhal be; and the Father of this Principal Cauſe: [Et illius Principis Cauſae Patrem.] Theſe words, ſaies Serranus, ſome of our Writers underſtand as if Plato hereby hinted to us the Myſterie of the Trinitie: ſo alſo they underſtand foreign in his Epimon. But away with theſe madneſſes! Plato truly might ſpeak many things, which he traduced from the Phenician Doctrine, but underſtood not; yea it is not likely that the Phenicians or Egyptians, who were the conſervators of theſe Platonic, foreign, ineffable Doctrines, underſtood ſo great a Myſterie as this of the Trinitie. I find p. 50ſomething alſo in Sanchoniathon's fragments much like this paſſage of Plato: (which confirmes what has been quoted out of Serranus) foreign, according to theſe was there begotten a certain Eliun. That Eliun is the ſame with the Scripture foreign Elohim God, or foreign Elion the Moſt High, is plain; though Sanchoniathon's Fables touching this Eliun argue he underſtood not what he ſaid. This may ſuffice to prove, that al thoſe Metaphyſic Contemplations, which peradventure had their origine from ſome ſhadowie dark Jewiſh notices touching the Trinitie, as managed by the Philoſophers, were but vain corrupt and unintelligible notions; yea, that they gave foundation to the Arian Hereſie, which was hatched in the Schole of Alexandria, where this Pythagorean Platonic Philoſophie then flouriſhed, as we ſhal prove,Their vanitie as to the Divine Ideas and Decrees. B. 2. c. 1. §. 9. (3) What we have mentioned of the Trinitie holds alſo true to prove the vanitie and corruption of the Pythagorean and Platonic Philoſophemes about the Divine Ideas, and Decrees. It's true, Pythagoras, Parmenides, Timaeus the Locrian, and Plato out of them, had ſome more tolerable Contemplations concerning the Divine Ideas, both of things poſſible and future, inherent in the Divine mind; yea they ſeem to aſſert the Eternitie, Simplicitie, Immutabilitie, abſolute Soveraintie and Independence of theſe Divine Ideas; to the ſhame and conſuſion of the Pelagians, Scholemen, and Arminians; as we ſhal prove, Par. 4. B. 2. c. 5. §. 2. of Divine Ideas. Yet theſe their Metaphyſic notions of Divine Ideas were not without great commixture of vanitie and corruption in themſelves, and of much more dangerous influence in the Chriſtian Scholes: for much of the Gnoſtic Infuſions in the primitive Churches, as alſo of the Monkiſh Myſtic Divinitie, and the Scholaſtic corrupt ſpeculations about the Decrees of God, received their origine from theſe Pythagorean and Platonic Ideas, as it may appear hereafter, B. 2.

§. 3.The vanitie of the Philoſophers Natural Theologie as to its mediate Object. As the Pagan Philoſophic Theologie was vain and corrupt as to its ultimate Object, the Divine Being, Perſons, and Ideas; ſo was it much more corrupt in regard of its mediate Object, or the mediums and waies, by which the ſoul was to be raiſed up to the knowlege, worſhip, and enjoyment of this firſt Eternal Being. 'Tis true, the light of Nature, and thoſe viſible Ideas of Gods Wiſdome, Power, and Goodneſſe impreſſed on the Book of the Creatures, together with thoſe imperfect p. 51notices traduced from the Jewiſh Church, gave theſe Natural Theologiſts ſome glimmering notions of the Deitie, his Perfections and Operations: but as for Chriſt the mediate Object, or Mediator betwixt God and Man, Him they ſeem to have been altogether ſtrangers unto. It's granted they had ſome fabuloſe Traditions touching their Sheepherd-God Pan; touching Minerva the Goddeſſe of Wiſdome, her being produced out of Jupiter's brain; touching Silenus, &c. which ſome conceive to be but corrupt imitations of and reflexions from the Jewiſh Meſſias, his Name and Offices; who is in Scripture called a Sheepherd, Shilo, the Wiſdome of God, &c. But yet the many Fables which they mixt with theſe Traditions, (perhaps originally Jewiſh) argue their ſtupid ignorance of Chriſt the Savior of the World. We ſhal hereafter B. 2. C. 1. §. 5. and C. 2. §. 2. §. 3. ſhew how that al the Phenician Baalim, and Grecian Demons, were but Idolatrie Imitamens or Apes of the true Meſſias; yet were theſe blind Heathens ſo far from gaining any knowledge of the true Meſſias hereby, as indeed al their Demon-contemplations and worſhip did but leave them under greater darkneſſe and diſtance as to the true Mediator. For this was the great deſigne of Satan,Al their Demon-Doctrines vain and corrupt. by theſe Idol-Demons or Mediators (which he fat up in oppoſition to, though in imitation of Chriſt) to ſhut the dore againſt Chriſt, that ſo he might detain thoſe blind Sophiſts in ignorance of, and eſtrangement from him the way of Life. 'Tis true, theſe Gentile-Philoſophers, the wiſer of them, Thales, Pythagoras, and Plato, (who having converſed abroad in the Oriental parts, ſeem to have had ſome more awakened thoughts touching the Fal and loſt condition of Mankind by reaſon of Sin) could not but conclude a neceſſitie of ſome Satisfaction to be made to Divine Juſtice; and finding nothing in themſelves as a fit Atonement, they found out theſe new Mediators their Demons, whoſe Office it was to intercede betwixt Men and the ſupreme God; conveighing mens ſacrifices, ſupplications, and worſhip to God; and God's Divine commands, Gifts, and other vouchſafements to men; by which means there was a Communion maintained betwixt the ſupreme God and Men. This was the ſubſtance of that foreign, Natural Theologie, brought in by the Philoſophers, in diſtinction from (if not oppoſition to) foreign the fabuloſe Theologie of the Poets; as alſo to the foreign, Politic Theologie of Stateſmen, Prieſt and People. This Natural p. 52Theologie of the Philoſophers, ſpecially of the Pythagoreans and Platoniſts, which comprehended this Doctrine of Demons, was not leſſe injurioſe to Chriſt, than the fabuloſe Theologie of the Poets, or the Politic of the Stateſmen: For look as in the Chriſtian Church Antichriſt ſits in the Temple of God, as a counter-Chriſt; ſo amongſt theſe Pagans, their Demons were a kind of Gentile-Antichriſt, or counter-Meſſias. Yea, which is more, al Antichriſts Apoſtaſie to Saint worſhip; al his Images, Shrines, Reliques, Canonifations, Invocations, Interceſſions, Satiſfactions of Saints, with al his Feſtivals, Abſtinences, &c. were al but branches of this Demon-Worſhip, as 'tis evident from 1 Tim. 4.1. Act. 17.18. 1 Cor. 10.21. Rev. 9.13. This wil appear in its place, B. 2. C. 2. §. 3, &c. which is a ſufficient demonſtration of the monſtroſe vanitie and corruption of this Natural Theologie, which theſe vain Sophiſts ſo much prided themſelves in, as that whereby they hoped and endeavored to reſtore that Natural Theologie they loſt in their firſt Parents. But at preſent it ſhal ſuffice us to diſcover, how this piece of their Metaphyſic Philoſophie, or Natural Theologie, was not only void of, but alſo Diametrically oppoſite to Chriſt as Mediator, and therefore moſt vain and degenerate. And for the proof hereof I ſhal have recourſe to that great Chapter, wherein Paul ſeems profeſſedly to ſet himſelf againſt the vanitie of the Pythagorean and other Philoſophie.Col. 2.3.Col 2:3 Col. 2.3, he tels them, That in Chriſt were hid al the treaſures of wiſdome, &c. foreign, are hid; the ſimilitude ſeems to be taken from a Cheſt, wherein men lay up their money, to be taken forth as occaſion may ſerve. Thus the LXX, Dan. 11.43. foreign, in the hidden treaſures of Gold. What infinite hidden Treaſures of Wiſdome are there in Chriſt! The Wiſdome of Chriſt is compared to Treaſures, Prov. 8.10, 11, 19. Whence Paul addes, V. 4. And this I ſay, Ver. 4.leſt any man ſhould beguile you with enticing words. foreign anſwers to the Hebraic foreign and foreign, for which the LXX place foreign. It ſignifies primarily, by falſe Ratiocinations, which yet have the color and tincture of truth, to circumvent the ſimple; by ſophiſtic reaſon to impoſe on others; by a captioſe fallacioſe ſyllogiſme to deceive. Thence foreign is, by Heſychius, made Synonymous and equipollent to foreign, Deceit; and foreign to foreign. The Apoſtles mind ſeems this: Let no Pythagoriſing Judaiſing Chriſtians plunder you of your Chriſtian p. 53Wiſdome and Theologie, by the enticing heart-bewitching notions of vain Philoſophie. Grotius obſerves, that there were, even in thoſe dawnings of Chriſtianitie, ſowen in Phrygia the Seeds of the Phrygian Hereſie, compoſed of Judaic and Pythagoric Dogmes, mixed with Chriſtian Theologie; and thoſe that would not eſpouſe this Hereſie were ſtiled by theſe Sectaries carnal and illiterate. Whence Verſ. 8. he exhortes,Ver. 8. that None ſpoil them of Chriſts treaſures of Wiſdome, through Philoſophie and vain deceit, after the tradition of men. i.e. (ſaies Hammond in his Paraphraſe on theſe words,) And take care that no bodie plunder you of al that you have, your Principes of Chriſtian Knowlege, by that vain, emtie, frothie, pretended knowlege and wiſdome which the Gnoſtics talk of, 1 Tim. 1.4. 1 Tim. 6.20. taken out of the Heathen Pythagorcan Philoſophie, together with the obſervances of the Moſaic Law, and very diſtant and contrarie to Chriſtian Divinitie, &c. It's evident, he oppoſeth the vain Philoſophie of theſe Pythagoriſing Gnoſtics to thoſe Treaſures of Wiſdome which were hid in, and reveled by Chriſt the only Mediator, whom theſe Pythagorean Gnoſtics endeavored to exclude, placing their Aeones and Demons in his room. Whence it follows, Verſ. 9. For in him dwelleth al the fulneſſe of the Godhead bodily. foreign, bodily; i.e. (1) really, Ver. 9.foreign. 1. Really.and that [1] In oppoſition to al the Jewiſh Types and Figures, which were but ſhadows of Chriſt the ſubſtance or bodie; [2] Really, in oppoſition to al thoſe falſe Demons or Aeones, which were at firſt hatcht by the vain Metaphyſic Philoſophie, or Natural Theologie of the Heathen Philoſophers, and now brought into the Chriſtian Theologie by theſe Pythagoriſing Gnoſtics, as forerunners of Antichriſt. (2) foreign ſignifies alſo eſſentially, or ſubſtantially. Thus Occumenius interprets it by foreign, eſſentially. So among the Hebrews foreign ſignifies eſſence as wel as bodie; and foreign, Ver. 11. denotes eſſence: 2. Eſſentially.and then the meaning is, That the whole Divine Nature or Eſſence dwels in Chriſt, ſo that he is truely and Eſſentially God, in oppoſition to their Philoſophic Demons, which were but Idols. (3) foreign may be rendred perſonally. Thus foreign ſignifies a Perſon, 3. Perſonally.Rom. 12.1. 2 Cor. 10.10. So Pindar, foreign, four Perſons: and Sophocles, foreign, My perſon. The Deitie dwels in the Human Nature of Chriſt perſonally, by an Hypoſtatic perſonal Union, typified by Gods habitation over the Arke, which was p. 54but the Type of Chriſts Human Nature.4. Perfectly. (4) foreign may ſignifie perfectly and eminently; as Chriſt is ſaid, Ver. 10. to be a complete Head, above al Principalities. (5) foreign may alſo denote the perfection of Goſpel-revelation delivered by Chriſt, in oppoſition to the Typic ſhadowie Theologie of the Jews, and to the falſe Natural Theologie of the vain Philoſophers, Ver. 8. Thus Hammond in his Paraphraſe: For the whole wil of God (ſaies he) is by Chriſt really made known unto us, as his Divinitie really dwels in him; and therefore there is little need of the additions of the Gnoſtics, which they borrow out of the Heatheniſh and Jewiſh Theologie, to ſupply the defects of the Evangelie Doctrine. Though this ſenſe ſeems alſo included, yet the former may not be excluded, as it appears by what follows, v. 10. Ye are complete in him, which is the Head of al Principalitie and power. Ver. 10. Complete.i. e. He is a complete Head, or perfect Mediator, infinitely above al Angelic Principalities and Human Powers, whence thoſe Pythagorean Demons and Aeones had their origine. For al their Demons were but Human powers, or great Heroes deified; and al their Aeones, but Angels of a ſuperior or lower degree; al infinitely ſhort of Chriſt, who is the Head of al Principalities and Powers, and therefore a perfect Mediator in whom you are complete, in oppoſition to al their Gentile Demons or Aeones, &c. I am not ignorant, that Hammond in his Paraphraſe on theſe words, (following the humor of Grotius, who was too much Socinian and againſt the Deitie of Chriſt) interprets this of their being complete in knowlege by the Doctrine of Chriſt, without ſuch ſupplies as theſe, from the Doctrines and Divinitie of the Gnoſtics about their Aeones, looked on by them as Divine immortal powers. Which ſenſe, though true and included in the words, yet may it not exclude Chriſt as the ſimple object of Faith, or as he is the complete only Mediator, in oppoſition to al thoſe Philoſophic Demons, Aeones, or Idol-Mediators, which theſe Pythagoriſing Gnoſtics then began to foiſt into the Chriſtian Theologie, and were afterward in a more perfect manner eſtabliſhed by Antichriſt, that great Demon, or Idol ſet up in God's Houſe. Theſe Pythagorean Demons and Aeones, which were the great Mediators in the Philoſophers foreign, Natural Theologie, and brought into the Chriſtian Theologie firſt by the Gnoſtics, and then by Antichriſt, are again openly ſtruck at by the Apoſtle, in this caution p. 55of his to the Coloſſians, Chap. 2. v. 18, 19. V. 18, foreign.Col. 2.18, 19.Col 2:18Col 2:19 Let no man beguile you of your reward in a voluntary humilitie and wil-worſhip of Angels. foreign, according to its origination, ſignifies an humilitie of mind, quaſi foreign, minding low things. But here it ſignifies a ſuperſtitioſe and ſervile demiſſion or proſtitution of the ſpirit to falſe objects of worſhip, together with an hypocritie ſhew and ſtudie of humilitie. Here is, ſaies Grotius, foreign. i.e. In an humble Wil-worſhip performed to Angels; which theſe Pythagoriſing Gnoſtics called Aeones, and worſhipped as Mediators to God, diſtributing them into certain Claſſes, and allowing them their reſpective Offices, without any other ground than their own fantiaſtic imitation of that Natural Theologie amongſt the Heathen Philoſophers. foreign, let no man beguile you. foreign ſignifies (1) and properly, to give ſentence againſt any one, whereby he is pronounced unworthy of the foreign, or the reward given to ſuch as contended for victorie. And ſo it is an alluſion to ſuch as ran in the race, who if they were defective or irregular in their race, were condemned by Judges appointed for this purpoſe to loſe the reward; whence foreign is rendred by Phavorinus, foreign, let no man condemne you, as defective or irregular in your Chriſtian race; beware of loſing your reward by an Idolatrie Wil-worſhip given to Angels or Men, anſwerable to the Heathens Natutural Theologie. (2) foreign notes foreign praeripere, by craft to cheat men of their crown or reward. So Pauſanias, foreign. So Jerome ſaith, That Paul uſed this word, according to the cuſtome of his own Province, namely, Tarſis and Cilicia; for foreign in the Cilician tongue notes cunningly to cheat another of his reward. And then the ſenſe is, let no one, by theſe Pythagorean Dogmes, craftily cheat you of your reward, by inducing you to bow your ſouls, in a ſuperſtitioſe ſervile manner, to worſhip Angels, and thence to reject Chriſt your Head. So it follows v. 19. foreign i.e. (ſaies Grotius) not keeping cloſe to Chriſt, whom God has therefore given to be Head of the Church, that ſo by him our deſires may be offered up unto himſelf. The ſum of theſe Apoſtolic exhortations is this: Paul ſaw the Pagan Demons (which were the main ſubject of their Natural Theologie) creeping in apace into the Church of God, under the Myſtic Theologie of the Pythagoriſing p. 56Gnoſtics: he foreſaw alſo by the ſpirit of Propheſie, that Antichriſt, the great Chriſtian Demon, would advance the ſaid Demons on Chriſts throne, by aſſuming to himſelf a power of Canoniſing Saints as Interceſſors or Mediators; giving Indulgences, making Laws, erecting Images, &c. al which were but branches of the old Pagan Demon worſhip; which Paul foreſeeing Antichriſt would erect in the room of Chriſt, he was the more invective againſt this their Pagan Natural Theologie touching Demons, &c.

§. 4.4 Demon-worſhip vain and corrupt. Hence it followed that the Natural Theologie of theſe Pagan Philoſophers proved exceding vain, corrupt, and abominable, as to al thoſe modes or rites of Worſhip, which they either invented themſelves, or traduced from the Jewiſh Church. It has been acknowleged, that theſe blind Philoſophers, ſpecially the Pythagoreans, had very many Rites and Modes of Worſhip by tradition from, and in imitation of the Jewiſh Rites and Worſhip, as Part 2. B 2. chap. 2. §. 4. But al theſe apiſh Modes of Worſhip being not received as Divine Inſtitutes, but mixed with their own fantaſtic Idolatric inventions, and paſſing through the hands of their Demons, and thence terminating on ſome Idol-God, proved but a miſerable piece of Heatheniſh Wil-worſhip and Idolatrie. It's true, theſe proud Philoſophers aſpired, by this their Demon-worſhip (the fruit of their Natural Theologie) to reduce themſelves to a friendſhip with the great, though unknown God: but al their attemts herein proved vain and ſucceſſeleſſe; yea al did but caſt them at a greater diſtance from the true God, into a ſervile ſubjection to Satan the God of this World. The Demon-Theologie, or Wil worſhip of the Pagan Philoſophers was brought into the Chriſtian Church firſt by the Gnoſtics, and afterward by Antichriſt; which the Apoſtle Paul foreſeeing does greatly caution Chriſtians againſt in the forementioned Epiſtle, Col. 2.18, 19, 20, 21, 22, 23. ſpecially v. 23. foreign. Alſo in the 1 Tim. 4.1, 2, 3, of which hereafter, when we come to Antichriſtian Wil-worſhip, which was but the effect of this Pagan Demon-worſhip.

§. 5.5 The Vanitie of their Metaphyſic Philoſophiſings about the Soul. Another part of their Metaphyſic Philoſophie, or Natural Theologie, conſiſtes in ſome Traditions and Contemplations touching the Human Soul, its Divine Origine, Infuſion, Separation, and Immortalitie; concerning which it cannot be denied but that the Philoſophers, ſpecially ſuch as had converſation with the p. 57Jews or Jewiſh Traditions, had very many good ſpeculations and notions, far beyond many atheiſtic ſpirits of this age; but yet ſuch as were mixed with many vain corrupt conceptions and groſſe ſuperſtitions:Pre-exiſtence of al Souls. as (1) They held the Soul to be of Divine extract and origine, according to that citation of Paul, Act. 17.28. Of which ſee Court Gent. Part 2. B. 3. C. 9. Sect. 3. §. 3. But yet withal they held the eternal ſimultaneous production and Pre-exiſtence of al Souls: which opinion of theirs Origen, with ſome other of the Fathers, who did much Pythagoriſe, are ſaid to have ſucked in.Metempſychoſis. (2) The Philoſophers alſo held the Subſiſtence, yea Immortalitie of the Soul after its diſunion from the bodie; but withal they held alſo a Metempſychoſis or Tranſmigration of the Soul into other bodies: which opinion the Jews, ſpecially the Phariſees, dranke in from the Pythagorean Philoſophie, if the Pythagoreans had it not from the Jews firſt.Purgatorie. (3) The Pythagorean and Platonic Philoſophers aſſerted ſome kind of Purgatorie, which they called foreign, Purification of the Soul by fire; whence the Papiſts had their Purgatorie, as hereafter, B. 2. C. 2. Sect. 3. §. 11.

§. 6. But amongſt al the pieces of Pagan Metaphyſics, 6. The helliſh Corruption of their Magic.or Natural Theologie, none is more corrupt, yea Satanic, than their Magic, or black Art of Divination, wherein the Pythagoreans and other Philoſophers were greatly verſed. That this Satanic Science of Divination, or Witchcraft, ſo much in requeſt amongſt the wiſeſt of Pagan Philoſophers, proceded originally from, and in imitation of the Divine Oracles vouchſafed the Jewiſh Church, wil be evident to any that ſhal give himſelf the trouble of drawing a parallel betwixt the one and t'other. That the Pythagoreans were famoſe for this Art of Magic, ſee Jamblicus in the Life of Pythagoras, Cap. 29. Pythagoras, as it is ſuppoſed, had it from the Chaldeans, or Egyptians, or peradventure immediately from the Jews; amongſt whom having obſerved a ſpirit of Propheſie, or Divination vouchſafed them by their God, with which Jeremie, Ezechiel, and Daniel (who lived much about his time, and with whom ſome think he had converſe,) were endowed,The four waies of Divination amongſt the Jews imitated by the Pagan Diviners. he affecting an imitation of them herein, enters into a compact with the Devil his God in order hereto.

The Jews had four kinds of Divine Revelation. (1) foreign Prophetie: which was either [1] by externe Viſion; or [2] by p. 58interne Imagination, or mental Viſion, vouchſafed either to perſons ſleeping, and ſo it was called Dreams; or to ſuch as waked, and ſo it was called Ecſtaſie, Apoc. 1.10. Ezech. 1.12. we have both mentioned, Numb. 12.6. in a Viſion and in a Dream. Anſwerably whereto the Pagan Diviners had their night-Dreams, and day-Viſions, whereby they divined things. (2) The Jews had a more gentle and commun kind of Enthuſiaſme, or Divine Afflation of the Spirit, which they called foreign, the Afflate of the holy Spirit, as in Job, Moſes, David, and other Penmen of the Sacred Scripture; who had alſo the ſpirit of Prophetie, though not in ſuch an Ecſtatic mode as ſome other Prophets, Ezechiel, Daniel, &c. Anſwerably whereto the Pagan Diviners had alſo their milder Enthuſiaſmes, vouchſafed their Poets by Diabolic Inſpiration. (3) The Jews had their Ʋrim and Thummim, which was the Oracle by which God vouchſafed Anſwers to his People. In imitation whereof Pagan Diviners had their Teraphim, which Mede on Deut. 33.8. (Diatr. 2. pag. 368.) ſaies, was amongſt theſe Idolaters anſwerable to the Ʋrim and Thummim of the holy Patriarchs. And ſuch alſo was the Ephod of the Idolatrous Jews, which they conſulted as their Reſponſorie, Jud. 8.27, 33. Anſwerably whereto the Egyptian Prieſts (as Elianus and Diodorus write) had their foreign, their little image of Saphir; which was called foreign, truth, in imitation of the Jewiſh Ʋrim and Thummim, as Grotius. (4) The Jews had another kind of Divine Revelation, which they called foreign the daughter of voice, or vocal revelation, which ſeems mentioned Numb. 12.8. but was more uſual under the ſecond Temple, after the Ʋrim and Thummim ceaſed, whereby God reveled himſelf to his people, as at Chriſt's Baptiſme, Mat. 3.17. Anſwerable whereto the Gentiles had their foreign, Aparitions of their Gods, with Vocal tradition or declaration of their minds to men, which gave the firſt occaſion to their foreign, Pillars of Stone, erected as Memorials of their Gods Aparition, in imitation of the Stone which Jacob erected at Bethel, as a Memorial of God's Aparition and diſcourſe with him. Of which more fully, B. 2. C. 2. Sect. 3. §. 3.

That this black Art of Divination was in much uſe,The Art of Divication part of their Doctrine of Demons. not only amongſt the Poets and Prieſts, but alſo amongſt the wiſeſt of the Philoſophers, the Pythagoreans and Platoniſts, is evident by this, that it was a part of that Doctrine of Demons, or foreign, p. 59Natural Theologie, which did in a more peculiar manner belong to the Philoſophers. So Plato, in his Sympoſium, pag. 202, 203. treating profeſſedly of theſe Demons, he brings in Socrates demanding of Diotima, what facultie this his foreign, Demon, had. To which Diotima replies, foreign, a facultie of Interpreting the Gods mind, &c. And having diſcourſed at large of the Offices of this Socratic Demon, he addes, foreign, from this Demon al the Art of Divination procedes. Whence Mercurie the great Egyptian Demon, was called foreign, an Interpreter, as 'tis ſuppoſed, from and in imitation of Joſeph that great Divine Interpreter. Farther, that this Satanic Art of Divination was part of their Demon-worſhip, and thence of their Natural Theologie, is evident by what Diogenes Laertius reports of Pythagoras in his Life. Pythagoras (ſaies he) affirmed, that the whole air was ful of Souls; which he ſuppoſed to be Demons and Heroes, by whom there were infuſed Dreams and Signes, and Diſeaſes, both into Men and Beſtes; from whence aroſe Luſtrations, Expiations, and al Divinations, and Propheties. Diog. of Pythag.

The great Oracle to which al their Diviners reſorted,Apollo their great Oracle. was that of the Idol-God Apollo, (whoſe Temple was erected at Delphus, in imitation of God's at Jeruſalem) and al inferior Vates or Diviners were but his Interpreters. This is wel ſet forth by Plato in his Io, pag. 534. foreign, The Vates are nothing elſe but Interpreters of the Gods. Pag. 536. he gives us the manner how their Idol-Apollo inſpired theſe Diviners; foreign, 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 foreign, 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 foreign a Deſtroyer; Deut. 32.17.Deut 32:17which the Greeks cal moſt properly foreign, 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 p. 60Lud. 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 foreign, or foreign, is by ſome derived from foreign, 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 foreign, Magnetem, Loadſtone; which p. 61ſtone 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. Its 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: foreign, 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. foreign, &c. not by art but by a divine fate, or afflation. And more particularly in his Phaedrus, pag. 245. foreign, &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, foreign This furor is given by the Gods with the greateſt felicitie. Whence in the Platonic Definitions we find Divination thus defined, foreign, 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 foreign & foreign, 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, foreign, 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 p. 62God 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, foreign, &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 that God hath demonſtrated, that we may not dout, but that theſe excellent Poems were in no regard human, or the product of mens wits, but divine and coming from God; for the Poets [or Prophets] are no other than Interpreters of God. This deſcription which he gives of theſe falſe Diviners ſuits wel with Gods true Prophets,3. Theſe Diviners in an exſtatic rapture or furie. who are but Inſtruments by which he ſpeaks. (3) Plato tels us that theſe Organs or Prophets, which the Demoniac power inſpired, were, whileſt under this ſpirit of Divination, in an Ecſtaſie or Rapture. So Io 533. foreign, Thus therefore the Muſe her ſelf by a certain divine ſpirit doth inſpire ſome; and by the miniſtrie of ſuch inſpired perſons there is a ſeries of others inſpired aptly connected. Agen, foreign They rage and fome, and are poſſeſſed like the Prieſts of Bacchus. And pag. 534. he ſaith, that this his Diviner was foreign, &c. Rapt into a divine ecſtaſie, and mad, neither did he continue in his ſenſes or mind, being moved foreign, by a divine fate. The meaning is, he was in an ecſtatic rapture, not (compos mentis) in a ſound mind. This Plato explains yet more fully in his Timaeus, pag. 72. foreign, This is a ſufficient ſigne, that God hath vouchſafed this facultie of Divination to human madneſſe: (i.e. to men furioſe:) and he gives this reaſon for it, becauſe God has planted this power of Divining in part of the Liver, &c. Then he addes, foreign, &c. for no one in his right mind or ſenſes is inſpired by this ſpirit of Divination, but ſuch only whoſe minds and ſenſes p. 63are bound up by ſleep, or diſeaſe, or Enthuſiaſme, &c. Herein alſo the Devil plaid the Ape, and imitated the Divine mode of Prophetie, which for the moſt part was by ecſtatic raptures and viſions. Whence,4. Divination by Enthuſiaſme. (4) The uſual mode or way by which this their Demoniac ſpirit inſpired or poſſeſſed theſe ecſtatic Prophets, was Enthuſiaſme. So Plato in that fore-mentioned place of Timaeus, pag. 72. None is inſpired with this true divine power of Divination continuing in his mind, foreign, But having his prudence or reaſon bound either by ſleep, or by a diſeaſe, or changed by ſome Enthuſiaſme. And then he gives the reaſon, foreign, &c. But it belongs to a prudent man to underſtand ſuch things as are ſpoken, or expreſſed by certain ſignes, either by dream or watching, from the Enthuſiaſtic nature. This ecſtatic foreign, Enthuſiaſme, Plato in his Io makes to be foreign, an imitation of Divine ecſtaſie or rapture. And indeed it was but a Satanic imitation of Divine Enthuſiaſme, which Divines deſcribe to be a Divine extraordinary immediate Inſpiration of God, in the reception whereof the Soul is merely paſſive, and yet vehemently moved or agitated thereby, even unto an Ecſtaſie or Divine Evagation; as the Apoſtles were inſpired after Chriſt's Aſcenſion. This Demoniac Enthuſiaſme, of which Plato ſo much treats both in his Timaeus and Io, was but the Ape of the Divine. (5) Hence, ſaies Plato, Theſe Enthuſiaſtic Diviners could not judge of their own Divination, but had there Judges.theſe Ecſtatic Diviners could not judge of their own Enthuſiaſme, but had Judges appointed them by the Law. So it follows in that forecited place of Timaeus, pag. 72. foreign The work of ſuch an ecſtatic Enthuſiaſt, whether he remain under this Enthuſiaſtic furor, or not, is not to judge of thoſe things he ſaw or ſpake. — Hence the Law has appointed a ſort of Prophets as Judges over theſe divine Vaticinations, which ſome cal Vates, — which name they are worthy of, who are certain Interpreters of things uttered in Propheties. Herein alſo theſe Demoniac Diviners imitated the Jewiſh Prophets, amongſt whom there were ſome who had a gift or ſpirit of diſcerning touching the Prophetic revelations of others, as 1 Cor. 12.10, Diſcerning of ſpirits. 1 Cor. 14.19, Let the other judge. 1 Cor. 12.10.1 Cor 12:10So v. 32. which though p. 64here perhaps it may be meant of ordinary teaching; yet there was the ſame gift of diſcerning and judging extraordinary Prophets in the Jewiſh Church.The end of Divination to breed a friendſhip with God, and reſtore Natural Theologie. (6) The main end or deſigne of this their Demoniae Divination was to bring them into a Reconciliation, and friendſhip with God. So Plato in his Sympoſium, pag. 188. foreign Divination is to breed a friendſhip between God and men; becauſe it knows thoſe amoroſe impetuoſities that are in men, and tend to pietie or impietie. By which it appears, that the main end or deſigne of thoſe Natural Theologiſts in erecting this Demoniac mode of Divination, was to make up thoſe defects that were in their Natural Theologie; thereby to breed a reconcilement and friendſhip with their Gods: wherein they alſo affected an imitation of Divine Oracles and Propheties, whoſe main end was to reſtore loſt man to a friendſhip with God. And thus far indeed theſe Demoniac Oracles attained their end, that they brought ſuch as ſubjected themſelves to them into a miſerable compact and friendſhip with the Devil, their great Apollo or Soul deſtroying God.

§. 8.The ſundry kinds of Divination. As for the ſundry kinds of Divination, the Philoſophers (who were ſufficiently vain herein) were not yet ſo vain as the Poets or common Prophets: for Plato in his Timaeus, pag. 7. makes mention only of three ſorts of foreign, Enthuſiaſtic Divination. (1) foreign, by ſleep or dreams. (2) foreign, by ſome diſeaſe or frenſie. (3) foreign, by ſome Enthuſiaſme, properly ſo cal'd. Theſe alſo were the chief of the Pythagorean Divinations, and the effects of their Demon-worſhip; (as was before obſerved) wherein they affected an imitation of Divine Oracles.1. Divination by Dreams. (1) As for that of Enthuſiaſme, we have already ſufficiently opened it. (2) In their Divination by Dreams they had their foreign, Onirocrites, Judge and Interpreter of Dreams, as before out of Plato. Apollonius Attalus writ of the foreign, as Artemidorus after him. Diogenes Laertius reportes of Diogenes the Cynic, That when he ſaw Phyſicians and Philoſophers, he ſaid, Man is the wiſeſt of al creatures; but when he ſaw Interpreters of Dreams, Conjecturers, Prophets, &c. he ſaid, foreign, nothing is to be eſtimed more vain than man. To ſome that were affrightned at their Dreams, he ſaid, You conſider not the things you do waking, but your imaginary dreams you curioſely examine. So that we ſee p. 65ſome of the Philoſophers were not ſo vain and doting on Dreams as others. Yet were the Pythagoreans greatly vain in this piece of Dreaming-Divination: So Epicharmus, (aliàs Cous) that famoſe Pythagorean Philoſopher, of whom Tertullian in his Book de Anima, cap. 46. ſpeaks thus, But Epicharmus with Philochore the Athenian, amongſt Divinations gave the chiefeſt place to Dreams. He makes mention alſo of Hermippus, who writ five Books of Dreams. (3) Their Divination by Diſeaſes may take in that of Sternutation or Sneeſing, which they called foreign, and made uſe of as an inſtrument of Divination. This mode of Divination was very ancient. Ariſtotle, 1. de Animal. ſaith, That Sternutation was an angural ſigne, and that the ancients eſtimed it ominoſe. Yea Caſaubon, ad Athenae, l. 2. c. 15. ſaith, that they received Sternutament with Adoration; becauſe they not only thought it ſacred, as Ariſtotle, but alſo a God. Thus Salmaſius, among the Letters collected by Beverovicius, Quaeſt. Epiſtol. p. 31. Moreover in al good Omens or Auguries objected to them, they were wont to adore, either God himſelf, from whom they conceited the Omen came, or the very Omen it ſelf, if it ſeemed to have any thing of Divinitie. So that of Xenophon, l. 3. de Expedit. Cyr. muſt be underſtood; where it's ſaid, That al the Soldiers having heard the Sternutation, foreign, with one impetus worſhipped the God, i.e. the Sternutament which they eſtimed as ſacred, and God. And as Sternutation was reputed ominoſe among the ancient Grecians and Romans, ſo alſo among the later Jews, who were wont to ſay to him that ſneeſed, foreign Good life be to you, i. e. God ſave you. If any ſneeſed in prayer they thought it a good Omen, as Buxtorf. Synagog. c. 5. From this Pagan Superſtition of ſaluting ſuch as ſneeſed, many Chriſtians in the times of Papal darkneſſe ſucked in the like cuſtome; which continues to this day in France, where generally al ſalute ſuch as ſneeſe, and pray, God ſave; as if it were a thing very ominoſe. Thus among the Abaſſines in Africa, when their Negus or Emperor ſneeſeth, he is ſaluted by al throughout the Citie with great ſolemnitie, ſuch as are next him at the Court beginning firſt, and thence others following. More of Divination by Sternutation, ſee Voctius, Diſputat. Part 3. p. 132. Agen, the tinkling noiſe of the ear was by Pagans uſed as a medium by which they divined. Likewiſe the ſaliſſation or palpitation of any member called by them foreign, was another mode of their p. 66Divination. Whence Melampos the Hierogrammatiſt his foreign, &c. yet extant; and Suidas tels us that Poſſidonius writ his foreign, in which he expounded what the ſudden motion of every Member did indicate. Iſidorus, Origin. lib. 8. c. 9. acquaints us, that theſe Saliſſators were ſo called, becauſe when any parts of their Members ſuffered a palpitation, or leaping, they foretold ſomething proſperous or ſad to happen. Theſe three were branches of their foreign.

§. 9.Of Divination by Magic. They had another kind of Divination ſtrictly called Magic, which was, as they ſay, the Invention of the Perſians, (whence their wiſe-men were called Magi) wherein the Pythagoreans and other Philoſophers were not a little verſed; of which Suidas gives this account: foreign, Magic truely is the Invocation of the Demons, thoſe benefactors, for the procuring of ſome good; ſuch were the Predictions of Apollonius Tyanaeus. Apollonius Tyanaeus his Magic and Demon-Doctrines, a type and forerunner of Antichriſt, and his Saint-worſhip.Whereby we are informed that Magic was a part of the Demon-worſhip; which as it's ſuppoſed, Pythagoras brought into Grece. That the Pythagoreans were generally exerciſed in Magic is a commun opinion. And this Apollonius Tyanaeus, whom Suidas here brings in for a famoſe Magician, was indeed of the Pythagorean Sect, who by his Magic and Sorcerie produced many lying wonders; for which he was greatly extolled by the Pythagoriſing Platoniſtes, Porphyrie and others; who endeavored to equaliſe him with Chriſt in point of Miracles and Divine (or rather Diabolic) Predictions; thereby to caſt a diſgrace upon the Chriſtians Redeemer and Religion, in order to the advancement of their own Natural Theologie or Metaphyſics. We have the Life of this Apollonius Tyanaeus writ by Philoſtratus, by which it is apparent that al his Predictions and lying wonders were wrought by commerce with the Devil, who was the Philoſophers great foreign, Demon or Diviner. Philoſtratus having, Chap. 1. ſhewn how much Apollonius affected an imitation of Pythagoras, procedes Chap. 2. to vindicate him from the Imputation of Magic. They do, ſaith he, unjuſtly condemne Apollonius, who foreſaw and foretold many things, as guilty of this crime; as if they ſhould accuſe Socrates, who foreknew many things by his Demon; or Anaxagoras, who knew many things before they happened, &c. Thence he goes on to give us the Hiſtorie of his Life, and the p. 67many Miracles he did. Hierocles out of this Hiſtorie of Philoſtratus, equaliſeth this Apollonius, in point of Miracles wrought, to Chriſt. Euſebius anſwers Hierocles, and demonſtrates, that al Apollonius's Miracles were but Lying wonders, or Magic Deluſions, wrought by Diabolic Inſpirations. Grotius relates, That there was a ſtatue of his that ſpoke, being inſpired by ſome Diabolic ſpirit, but that his mouth was ſoon ſtopped by the power of Chriſt, and the preaching of the Goſpel. More, in his Myſterie of Godlineſſe, B. 5. C. 7. proves, That there is nothing in the Hiſtorie of Apollonius that can anſwer to Chriſt's Reſurrection, &c. It is evident that al his Prophetic Predictions were but Satanic Deluſions. Thus Grotius underſtands that Prophetic prediction of Paul, 1 Tim. 4.1,1 Tim. 4.1.1 Tim 4:1 And the Doctrines of Devils, foreign. He mainly points out (ſaies Grotius) the Pythagoreans; of whom the chief were Magi, Magicians, and had commerce with Devils or Demons. Amongſt thoſe Apollonius Tyanaeus was very famoſe, who is here in a more particular manner denoted: for he came to Epheſus while Timothie yet lived. Though I can no way fal in with Grotius's deſigne, to interpret this (as he does others) Scripture chiefly of Apollonius Tyanaeus's Magic Art, thereby to ſecure Antichriſt's Doctrines from the dints of this Prediction; yet thus far I think we may ſafely allow him, that this Text may have ſome eye or regard to Apollonius Tyanaeus, and other Pythagorean Philoſophers, who were the inventors and promotors of theſe Doctrines of Demons here mentioned, and ſo counter-Chriſts, or Pagan-Antichriſts; and therefore be conſequence, great promotors of thoſe Antichriſtian Demons and Doctrines, which (by means of their Philoſophie foiſted into the Chriſtian Church by the Pythagoriſing Gnoſtics) were now gendring. Thus may we ſafely underſtand this (and ſo other) Scriptures of the Pythagorean Demons, and particularly of Apollonius Tyanaeus, (who was famoſe in that Sect) as he was a Type and forerunner of Antichriſt, by reaſon of his Pythagorean Doctrines of Demons, and Magic Art, which Antichriſt atterward was to reaſſume and practiſe, according to that 2 Theſ 2.9,2 Theſ. 2.9.2 Thess 2:9 Lying-wonders. And indeed al Antichriſt's Lying-wonders, al his Saints, and Saint-worſhip, are but Satanic imitamens of the Pythagorean Demon Doctrines, Worſhip and Magic; as hereafter, B. 2. C. 2. So that we may wel allow this Text a collateral typic p. 68regard to the Pythagoreans, though its principal eye be on Antichriſt and his Demon-Doctrines, as Mede obſerves.

§. 10.Divination 1. by Birds. There were many other kinds of Satanic Divination, more ordinary and uſual amongſt the Prieſts and vulgar people. As (1) Divination by Birds, which principally belonged to the Augures: who were ſo called by the Romans, as if one ſhould ſay Avi-geres, becauſe they obſerved what the Birds did. Now this Bird-Divination was gathered chiefly by the flying, or ſinging of Birds. To which alſo we may refer their foreign Divination by Cockes, 2. From four four-footed Beſtes.&c. (2) They had alſo their Divinations from fourfooted Beſtes, ſpecially their Sacrifices, which belonged to their Aruſpices; who were ſo called from aras inſpiciendo, beholding the intrals of the Sacrifice on the Altar. The firſt inventor of this kind of Divination was, as 'tis ſaid, Tages. There was in like manner mater of Divination taken from the meeting of four-footed Beſtes; alſo from the neighing of Horſes; but ſpecially from any monſtroſe production in nature, or preternatural motion; as if there were any exceſſe or defect in Nature.3. From Men. (3) They had likewiſe their Divinations from Men, as from the lineaments of the Bodie; foreign, Chiromantie, from the Hand: foreign, Phyſiognomie from the Face; alſo from meeting of Men, from caſualties at Feſtes, and from dead perſons, which they called foreign, Necromantie. Hornius Hiſt. Philoſ. l. 5. c. 2. ſpeaks thus of foreign, Chiromantie, &c. There is no dout to be made but this Art was moſt ancient, and had its riſe in the Eaſt, where that mad ſtudie of Aſtrologie flouriſhed. For when they perceived the Influences of the Heavens on theſe Inferiors, it remained that they ſhewed the convenance of theſe Inferiors with the Superiors. Therefore making Man a little World, they reduced each of his parts to the Celeſtial lineaments. Whence ſprang that Diſcipline called by the Grekes foreign, which they diſtributed into foreign, and foreign. 4. From Herbs.(4) They had their Divinations from Plants, called foreign,5. From Inanimates. practiſed by Witches. (5) They had their Divinations from Inanimates; [1] From Natural Elements, Water, Earth, Fire.as [1] from the Elements: from Water, which they called foreign. So Numa, to prove that his Sacred Conſtitutions came from the Gods, was compelled to make an Hydromantie, affirming that he ſaw in the Water the Images of the Gods, or rather the Devils, from whom he received his Conſtitutions. And Caeſar ſaies, there were Women p. 69in Germanie, who divined from the courſe and noiſe of Waters. They had alſo their Divination from the Earth, called foreign, from the Fire called foreign, from the Smoke called foreign. [2] They had alſo their Divinations from Celeſtial Bodies; [2] From Celeſtial Bodies, Stars, Meteors, &c.from the Stars called foreign, Aſtrologie; wherein the Chaldeans were much verſed: from Thunder and Lightening, &c. [3] They had likewiſe their Divinations from things Artificial, as (1) from Glaſſes; which they called foreign & foreign.[3] From things Artificial. (2) From Sieves, called foreign. (3) From Keyes, called foreign. (4) From Axes, called foreign. (5) From Rings, foreign. (6) From Phials, foreign: (7) From Meal, foreign. (8) From a Baſon, foreign. (9) From Lots, foreign. Of theſe ſundry kinds of Divination, ſee more Lud. Vives, in Auguſt. de Civit. l. 7. c. 35. Voſſius de Philoſophia, p. 1. c. 22. and our Philoſoph. General. p. 1. l. 1. c. 4. Sect. 9. §. 8. So monſtroſe and Hel-bred was the Ethnic Divination and Natural Theologie.