The Court of the Gentiles Part 3, Book 2 · Chapter 1

The Court of the Gentiles Part 3 · Book 2 · Chapter 1

p. 97CHAP. I. Pagan Philoſophie the Cauſe of Pagan Idolatrie, Judaic Apoſtaſie, and Errors in the Primitive Churches of Chriſt.

Pagan Philoſophie vain, (1) as to its end, Eccleſ. 10.2, 3. (2) As it cauſeth Soul-deceit, Epheſ. 4.14. Epheſ. 5.6. Col. 2.4, 8, 18. (3) As productive of Idolatrie, ſpecially Demon-worſhip, Images, &c. As to Atheiſme, which was the product of Phyſics, Mathematics, Politics and Eriſtic Philoſphie. (4) Jewiſh Apoſtaſie from Pagan Philoſophie; [1] The Jewiſh Baalim, or Demons. [2] The Apoſaſie of the Jews after the Captivitie from Pagan Philoſophie. The Jewiſh Cabala from Pythagorean Symbolic Philoſophie. So likewiſe their Talmud. (5) Pagan Philoſophie the cauſe of the great Errors in the Primitive Churches, 2 Tim. 2.14, 16, 17. foreign. (1) The Gnoſtic Errors from Pagan Philoſophie; their Myſtic Theologie from Mythologic, Symbolic Philoſophie, [1] Their Aeones from Philoſophic Ideas and Demons, 1 Joh. 2.18. foreign. [2] Their foreign, from Pythagorean Inſtitutes. [3] Forbidding Mariages, 1 Tim. 4.3. [4] Abſtinences. [5] Sorceie. [6] Senſualitie. [7] Expiations. [8] Allegoric Reſurrection. (2) Pagan Philoſophie the cauſe of many Errors amongſt the Fathers, ſpecially thoſe of the Scholes of Alexandria. (3) The Errors of Samoſetanus and Arius had their riſe in the Schole of Alexandria, from the Platonic Contemplations about foreign, &c. (4) Pagan Philoſophie the cauſe of Pelagianiſme, which was founded by Origen and the Origeniſts, with other Greek Fathers, who did too much ſymboliſe with Pagan Philoſophers herein. A Summarie of Pelagianiſme and Auguſtin's zele againſt it.

p. 98§. 1. WE have diſcourſed of the Vanitie of Pagan Philoſophie from its Cauſes, Eſſential Partes, and Attributes; we now procede to demonſtrate the ſame from its Effects; wherein there appeares much more Vanitie than in the former. The many vain Effects of Pagan Philoſophie may be reduced to theſe commun Heads. (1) They are more general, ſuch as regard both Pagans and the People of God. (2) They are more particular and peculiar, [1] To the Jewiſh Church: [2] To the Chriſtian Churches, both primitive or purer, and later under Antichriſtian Apoſtaſie.Pagan Philoſophie vain as to its Effects. (1.) It came ſhort of its End. We are to begin with the corrupt Effects of vain Philoſophie in general, as relating both to Pagans and the Profeſſing People of God. And amongſt theſe we may reckon, (1) as one great piece of its Vanitie, that it reached not that end which it propoſed: For a thing is ſaid to be vain, when it attains not its propoſed End. Now the End which theſe vain Philoſophers propoſed was by their Philoſophie to reduce the Soul to that natural ſtate of knowing and enjoying God, which it was poſſeſſed of in Innocence. So Philoſophie is defined by Plato, foreign, The reduction of the ſoul from its night-day to the true ſight of Being, i.e. God. Agen, he cals Philoſophie the contemplation, love, and imitation of God. But now how far al Pagan Philoſophie came ſhort of this End, is evident by what has been laid down in the foregoing Diſcourſes. Yea take Philoſophie in its zenith or meridian glorie, and it was but a mere foreign, Theorie, foreign, likeneſſe, or foreign, as Rom. 2.20, forme of knowledge. It gave not the leaſt foreign, Metamorphoſe to the Soul, as Faith is ſaid to do, 2 Cor. 3.8. foreign. Solomon gives an excellent character of al the Pagan Philoſophers,Prov. 7.7. foreignProv 7:7 Prov. 7.7, And beheld amongſt the ſimple ones — a young man void of underſtanding. foreign of an heart: i.e. Practic underſtanding.Eccl. 10.2, 3. foreignEccl 10:2Eccl 10:3 So Eccleſ. 10.2, 3, we have an excellent antitheſe betwixt a true Philoſopher and the vain: we find the true Philoſopher characteriſed thus, v. 2, A wiſe mans heart is at his right; i.e. his Philoſophie or Wiſdome is practic and directive, he can make uſe of it on al occaſions. But a fools heart is at his left; i.e. his Philoſophie is no way practic or operative. So it follows, v. 3, Yea alſo when he that is a fool walketh by the way, his wiſdome [foreign his heart] faileth him. i.e. Al his Philoſophic p. 99Contemplations, when they come to maters of Practice or Direction, fail him. Whence it follows: [and he ſaith to every one that he is a fool,] i.e. his actions beſpeak him to be a mere fool, void of an heart or practic judgement, notwithſtanding al his pretenſions to Philoſophic Wiſdome. Such wiſe fools were Pythagoras, Socrates, Plato, the Stoics, &c. who, notwithſtanding al their Philoſophic Speculations, were void of an heart or true pactic directive Wiſdome.

§. 2. Pagan Philoſophie has not only come ſhort of its End which was propoſed, but alſo proved a great ſnare, deluſion,Pagan Philoſophie ſouldeceit and deluſion. and cloke for al manner of wickedneſſe, which is an effect worſe than the former. This our Apoſtle Paul ſeems to give ſome hints of, 1 Cor. 3.1. He cals them Babes. 1 Cor. 3.1.1 Cor 3:1They had much carnal wiſdome, being ſeated in the eye of Grece, yet he looks upon them as Babes as to Divine Wiſdome.Ver. 10. Ver. 10, &c. he gives cautions againſt building Hay and ſtubble, i.e. Human Philoſophic Inventions on the Goſpels foundation. Then v. 18,Ver. 18. he gives a particular caution againſt this ſelf-deceiving, vain Philoſophie, Let no man deceive himſelf; if any man among you ſeemeth to be wiſe in this world, &c. foreign, Let no man deceive himſelf; i.e. with vain Philoſophie, &c. So Grotius on this Text: Al Philoſophie (ſaies he) repugnant to the Goſpel is deceit, 2 Theſ. 2.3. Thence it follows v. 19,Ver. 19. For the wiſdome of this world is fooliſhneſſe with God. foreign, their Metaphyſic Sapience, or Philoſophie. He notes the moſt ſublime Contemplations and Philoſophemes among the Philoſophers. Thence he addes, He takes the wiſe in their own craftineſſe. foreign, from foreign, ſignifies al manner of Calliditie, or Dexteritie to cheat and deceive; an art of cheating; wherein many Corinthian Sophiſtes or Gnoſtics were much verſed. So agen v. 20,Ver. 20. The Lord knoweth the thoughts of the wiſe, that they are vain. foreign, the Philoſophic Reaſonings or Diſputes of the Sophiſts; they are both Philoſophic termes. Theſe Philoſphic reaſonings are ſaid to be vain, in that they deceived thoſe who truſted to them. foreign primarily notes, to confer among themſelves by Queſtions and Reſponſions or Anſwers; which was the ancient mode of diſputing both among the Jews and Grecians. Thus Mat. 21.25. Luk. 12.17. Mark 2.6, 8. Hence foreign ſignifies a Diſceptation or Ratiocination either Mental or Oral. Sometimes it ſignifies the ſame with foreign, inane concertation or p. 100diſpute of words about things of no moment. Phil. 2.14.Phil 2:14So Phil. 2.14. foreign here, ſaith Grotius, ſeems to be thoſe bitter contentions about things no way conducing to pietie: whereof there were many among the Philoſophers, ſpecially the Ariſtoteleans, who abounded in Macedonia where Philippi ſtood. Our Apoſtle ſeems alſo to ſtrike at this ſoul-deceit of vain Philoſophie in his Epiſtle to the Epheſians, amongſt whom there lived many Pythagoriſing Jews and Gnoſtics. Epheſ. 4.14.Eph 4:14So Epheſ. 4.14, That we be no more henceforth children toſſed to and fro. foreign, i.e. fluctuating up and down like the waves of the Sea, and carried about with every wind of doctrine by the ſleight of men. foreign.foreign. Amongſt the Grecians foreign ſignified a Dice, and becauſe the caſt of a Dice was moſt caſual and incertain as to its event, as alſo that whereby crafty Gameſters circumvented the more ſimple; thence the word was by them tranſlted from its primitive notion to ſignifie, (1) any caſual and uncertain event; and this ſignification here, though metaphoric and borrowed, is very emphatic, and lively, ſetting forth the skipping levitie and inconstance of mens minds, more uncertain than the caſt of the Dice. Thus Beza underſtands the word here. But yet (2) we muſt take in alſo the ſecond notion of foreign, as it notes crafty circumvention of the more ſimple. There were at Epheſus many Pythagoriſing Gnoſtics, who, by their ſublime ſpeculations and ſubtile fraudulent diſtinctions, circumvented the more ſimple profeſſors as wel as themſelves. Thence our Apoſtle procedes to give a further account of the root of al: foreign, by cunning craftineſſe. It is the ſame with that before mentioned, 1 Cor. 3.19, whereby he ſeems to paint forth the Philoſophic ſophiſterie of thoſe Pythagoriſing Jews and Gnoſtics, who lay in wait to beguile and enſnare poor ſilly profeſſors. So it follows, foreign, whereby they lie in wait to deceive. i.e. By their cunning crafty Philoſophiſings. foreign, method, is a compendioſe and artificial way of handling ſimple Themes, Propoſitions, or Sciences. Thence foreign notes a certain Art of cheating or deceiving, comprehended under certain general rules. Thus Chryſoſtome, foreign, to lie in wait to deceive, is artificioſely to circumvent ſome one, and by a compendiary way to reduce him under his power. Agen, foreign, Lying in wait to deceive, i.e. Preparing a perſuaſive diſcourſe, p. 101and uſing artifices to cover the cheat. Which courſe theſe Pythagoriſing Gnoſtics took. Our Apoſtle inculcates this exhortatorie caution, Epheſ. 5.6, Let no man deceive you with vain words. Epheſ. 5.6. foreign.Eph 5:6foreign. He markes out, ſaies Grotius, the Philoſophers who aſſerted there was no evil in Inceſtes, Communitie of Wives, over-reaching of one the other in buyings and ſellings, &c. whoſe vain foreign, i.e. reaſonings or Philoſophiſings the Pythagoriſing Gnoſtics made uſe of, to color over their groſſe wickedneſſes, and ſo to deceive the more ſimple Chriſtians. foreign may ſignifie Philoſophic Arguments or reaſonings as wel as words. This our Apoſtle does yet more profeſſedly diſcourſe of, and againſt, in his Epiſtle to the Coloſſians, who were very ſorely infeſted, at leaſt aſſaulted, by the Pythagoriſing Gnoſtics. So Col. 2.4,Col. 2.4. foreignCol 2:4 And this I ſay leſt any one ſhould beguile you. foreign, i.e. Deceive you by Sophiſtic diſputes of vain Philoſophie. foreign ſignifies to impoſe a ſophiſtic and fallacious argument, which yet has the color and ſhew of a good argument, thereby to circumvent the credulous and ſimple; which is the main work of a Sophiſter. It anſwers to foreign and foreign, which the Seventy interpret by foreign & foreign, to cheat and deceive. Hence Heſychius explicates foreign, a Paralogiſme, by foreign, deceit; and foreign, a Paralogiſt, by foreign, a Deceiver or Cheater. So that foreign ſignifies properly by falſe ratiocination to deceive, by ſophiſtic reaſon, or captioſe ſyllogiſme to impoſe on others, or on our ſelves; and ſo it's oppoſed to foreign, and foreign, to diſpute regularly. Jam. 1.22.Jas 1:22Hence Jam. 1.22. Such as content themſelves with mere Philoſophic reaſon, or notional knowledge, are brought in as foreign, impoſing a Paralogiſme, or fallacious argument on themſelves. Indeed for men to acquieſce in mere Philoſophic or ſpeculative Wiſdome, is the worſt of Paralogiſmes, and Sophiſterie; for it is ſelf-deceit, it is ſoul deceit: Therefore the Apoſtle gives the more ſevere caution againſt it. Then it follows, Col. 2.4. foreign, with entiſing words. Col. 2.4. foreign.Col 2:4Here we have the mater of their Paralogiſtic fallacious Philoſophiſings; which was fair plauſible pretextes of Reaſon, probable or perſuaſive Diſcourſes, Artificially and Philoſophically compoſed, thereby the more effectually to deceive: ſo the word foreign importes. This our Apoſtle does more fully explaine, v. 8,Ver. 8. foreign. Beware leſt any ſpoil you. foreign. This terme is militarie, ſignifying the carrying away a prey. foreign notes a prey or ſpoil taken in war, p. 102and foreign to carry away. foreign ſignifieth properly, in an hoſtile manner, and by an armed power to plunder and carrie away: whence foreign is by Heſychius interpreted foreign, plundering, or ſtripping naked: and foreign: as foreign. As if the Apoſtle had ſaid: Let no man plunder and ſtrip you naked of your Chriſtian Dogmes, which are your higheſt ornaments, by vain Pythagorean or other Philoſophie. Thence follows the great engine by which this was accompliſhed: By Philoſophie and vain deceit, here is foreign, one and the ſame thing under a double expreſſion; as if he had ſaid, foreign, by the vain deceit of Philoſophie. So Grotius. The like he addes v. 18. foreign,Ver. 18. foreign. Let no one deceive you of your brabium, or reward. foreign ſignifies to moderate as a Judge in the Grecian Games, and ſo it is the ſame with foreign, jus dicere, to judge and paſſe ſentence; whence the Judges were called foreign, and the Reward foreign. Hence foreign, ſignifies (1) and properly to give ſentence againſt any one as unworthy of the foreign, or Reward. So Phavorinus, foreign. So Beza here underſtands it, Let no man act the part of a Judge againſt you. But (2) Jerome tels us, that foreign in the Cilician tongue, wherein Paul was inſtituted being of Tarſis, ſignifies to ſpoil or rob one of his reward. Thus here it ſignifies in a borrowed notion, to beguile of the reward. And the medium by which they did it, was Pythagorean Philoſophie. foreign, pede inferens. Theſe Gnoſtics having ſucked in the Pythagorean infuſions about Angels and Demon-worſhip, they thence coined many curioſe myſtic ſpeculations about theſe Philoſophic Myſteries, which had v. 23. foreign, a pretext or ſhew of wiſdome, which deceived the ſimpler ſort of profeſſors; but al this vain Philoſophie was but foreign, a fooliſh deceitful wiſd me, as hereafter. This gives us a ſufficient general account of thoſe monſtroſe Soul-deceits which enſued upon the ſpreading of Pagan Philoſophie, and its infuſions in the Churches of God. But to deſcend to Particulars.

§. 3. Another curſed Effect of vain Pagan Philoſophie was Idolatric. 3. Effect of Pagan Philoſophie was Idolatrie.It's granted that the Philoſophers, the wiſeſt of them, Thales, Pythagoras, Socrates, Plato, renounced the Mythologic Theologie of the Poets, as alſo Politic in uſe amongſt the Stateſmen, Prieſts, and people, aſſuming a new Divinitie or Religion of their own inventing, called foreign, Natural Theologie: p. 103which though it were leſſe fabuloſe,Obſervatum eſt ibi maximè viguiſſe ſuperſtitionem, foreign, ubi maximè florebant philoſophi. Quod vel Athenicaſium exemplo pater, de quo Act. 17.16. Hine factum eſt, ut ex ipſis Philoſophis Dcorum Saccr otes legerenlur. Hornius Hiſt. Philoſ. l. 3. The origine of Demons from Pagan Philoſophie.Acts 17:16 and more ſuited to corrupt reaſon than either the Poetic or Politic Theologie, yet was it no way leſſe ſubject to Superſtition and Idolatrie: For though in this their Natural Theologie they owned one eternal ſupreme God, yet they withal aſſerted an inſinitie of Demons, or petty Gods, which they made to be Mediators betwixt this one ſupreme God and Men. Thence Plato ſtiles them foreign, made and viſible Gods: alſo foreign, Idols and Images of the great God. Agen he ſaies, they were foreign, made by, but under the great God. It's true he cals them alſo foreign, immortal; but then he tels us, they had only foreign, a framed Immortalitie, at the pleaſure of the great God. In brief, they were but certain Heroes or noble Perſonages deified after their Death, whom they ſuppoſed to have their chief reſidence in the Stars; whence they were called foreign, deaſtri. So Tullie ſaies of Julius Caeſar, that he was turned into a Star, &c. As they preſumed the chief God to have his main reſidence in the Sun, whom the Phenicians called Moloch, from foreign, and the Grecians, Saturne, Apollo, Jupiter, as their phantaſies inclin'd them; hence Julian's Oration to the Sun, which he makes the ſupreme God: So theſe Demons they placed in Dignitie, foreign, Co-rulers with the great God, as Plato, Polit. pag. 251. The Romans called them ſemi-Gods, and Medioxumi, or midling Gods, from their office; becauſe they were to be as Mediators betwixt Men and the ſupreme God. Such were Romulus, Hercules, Aeſculapius, Tyndarides, as Lud. Vives in Auguſt. Civ. l. 2. c. 16. Plutarch, in his Diſcourſe of the ceſſation of Oracles, does greatly extol ſuch as invented theſe Demons or midling ſort of Gods, and made them Mediators betwixt the ſupreme God and Men; which ſome attribute to Orpheus, or ſome other Phrygian, others to the Egyptians. The office they give them is to be as Mediators betwixt the ſupreme God and Men: Homer (addes he) promiſcuouſly uſeth the names of Gods and Demons. Heſiod was the firſt who diſtinguiſhed the four orders of Rational Nature into Gods, Demons, Heroes, and men: out of theſe later Demons and Heroes were made. But none gives us a more clear and ful account of the origine, Nature, Office, and Worſhip of theſe Demons than Plato, whom we have elſewhere quoted to this purpoſe; to which we may adde, what he mentions of them in his Cratylus, pag. 397. foreign, p. 104&c. Knoweſt thou therefore whom Heſiod makes theſe Demons to be? that he ſaies they were men who lived in the firſt golden age. Then he addes, foreign, becauſe they were wiſe and knowing men, he called them Demons. Whence he concludes, foreign, Every good man dying gains a great fate and honor, and is made a Demon, according to the name of wiſdome. Here Plato gives us a true account of the origine of theſe Demons; who were indeed at firſt men famoſe for Wiſdome and Heroic Atchievements; of whom ſome think Joſeph (whom the Egyptians worſhipped as God under their Idol Apis, &c.) to be the firſt; others make Belus King of Tyre a Phenician (diſtinct from the Aſſyrian Belus) to be one of the firſt of theſe Demons; who were thence called by the Phenicians foreign Baalim. So Virgil tels us, That Belus or Baal was a deified Phenician King. Theſe Baalim (who were nothing elſe but the Souls of deceaſed Worthies deified) were brought into Iſrael by Jezebel, the daughter of Eth baal King of Tyre, which laid the foundation of the Jewiſh Idolatrie, as hereafter. And that theſe Demons were not only Mediators, but alſo Objects of Worſhip, even amongſt the Philoſphers themſelves, is evident, by what we find in Plato, Repub. 5.468, 469. In theſe things, ſaies he, we follow the authoritie of Homer. For we in our Sacrifices and ſuch like Aſſemblies, honor good and valiant men ſo far as their merits require it, with Hymnes and Honorable ſeats, and fleſh ſacrifices, and ful cups, or drink-offerings. — For he that after many noble atchievements dies in War, ſhal we not ſay that he belongs to the Golden age? — Let us conſult therefore Gods Oracle, in what rank thoſe bleſſed and divine men are to be placed, and with what Enſignes they are to be honored; and we ſhal performe to them ſuch honors as he ſhal preſcribe, foreign, and for the future we ſhal ſerve them as Demons, and worſhip their Sepulchres, or Shrines. Thus Plato, wherein we have the origine and ſundry modes of this Demon-Worſhip. 1. Demons worſhipped by Images.(1) As for the manner how theſe Demon-Gods were worſhipped, and as it were brought to the lure of men, when they had occaſion to make uſe of them, it was tranſacted by Images, Statues, Pillars, p. 105&c. which they called foreign. Theſe the Philoſophers themſelves made uſe of and worſhipped; not that they looked upon them as their Gods, but only as viſible bodies, unto which they ſuppoſed their Gods or Demons vouchſafed their preſence and influence, anſwerable to Jeroboams Calves, which he erected at Dan and Bethel, ſuppoſing that God would have yielded his preſence to them. We have this myſterie laid open to us by Plotinus and Hermes Triſmegiſtus, who tel us, That Images were made as bodies to be informed by Ghoſts as with Souls: for an Image was as a trap to catch Demons, and a device to tye them to a place, and keep them from departing away. Of which ſee Auguſt. Civit. lib. 8. c. 23. (2) Another way whereby they worſhipped theſe their Demons,2. By Sepulchers, Shrines, and Temples. was by Religioſe Sepulchres and Shrines: for there they hoped to find their Ghoſt-Gods in a peculiar manner. And indeed it was not unuſual for the Devil, their great Demon, to frequent Sepulchres and Tombes; as we find him in our Savior's time amongſt the Tombes. And theſe Gentiles ſuppoſing ſome peculiar preſences and influences of their Demons at their Sepulchres, hence therefore it was their cuſtome to build Shrines and Temples at ſuch places, where the bodies or aſhes of their Ghoſt-Demons lay entombed; whence the Primitive Chriſtians and Fathers upbraid the Gentiles, that their Temples were but the Sepulchres of dead men; which cuſtome notwithſtanding the Chriſtians themſelves, when Antichriſt began to get head, took up, building their Churches by the Graves of ſome Saint. (3) Moreover in the worſhip of their Demons they uſed cuttings, 3. By Cuttings. 1 King. 18.28. Deut. 14.1.1 Kgs 18:28Deut 14:1and lancings of their fleſh, as 1 King. 18.28. For their Demons being the Deified Ghoſts of men deceaſed, they made uſe of theſe Funeral rites in the worſhip of them, in token that they were men deceaſed.Levit. 19.28.Lev 19:28 Thence Deut. 14.1. and Lev. 19.28. God forbids his People this Funeral rite of cutting and lancing; becauſe abuſed to Demon-Idolatrie: yet did ſome tranſgreſſe, as Jer. 41.5. (4) Agen,Jer. 41.5. 4. By Columnes, Feſtivals, Abſtinences, ſacred Veſtments, &c.Jer 41:5Jer 41:4 in the Demon-worſhip they had many other rites; as worſhipping of Columnes, Templing of Reliques, Funeral-Orations, Feſtivals, Abſtinences, ſacred Veſtments, &c. which were al aſſumed by Antichriſt, according to 1 Tim. 4.1. as hereafter, C. 2. S. 3. §. 1, &c. We have the whole of this Demonworſhip ſet forth by Sacrifices to the dead, Pſal. 106.28, compared with Numb. 25.2, 3. and Deut. 32.17. as Mede Diatr. 3. In ſhort, p. 106it's evident both from the Pythagorean Scholes, as alſo from what is mentioned of the Athenian Philoſophers, Act. 17.16. that the foreign, Demon worſhip and Superſtition flouriſhed moſt there where Philoſphie flouriſhed moſt, and that the former was but a Satanic effect of the later. Thus pregnant was Pagan Philoſophie for the conception and improvement of Demon-worſhip; which was in ſome regard the worſt of al Gentile Idolatrie, in that creeping into the Churches of God, it cauſed the greateſt Apoſtaſie that ever was, (1) in the Jewiſh Church, which under Ahab and his ſucceſſors fel to this Demon, or Baal-worſhip brought in by Jezebel. (2) In the Chriſtian Churches under Antichriſt, who brought in al theſe Demon-doctrines and worſhip, applying the ſame to his Saints, according to 1 Tim. 4.1. as hereafter,1 Tim. 4.1.1 Tim 4:1 C. 2. c. 3.

And as Pagan Philoſophie had this Demon-Idolatrie contained formally in the very bowels of its foreign, Natural Theologie; ſo had it alſo a great cauſal Influence upon al other both Poetic and Politic Idolatrie. What Influence al Idolatrie received from Philoſophie.For, as we afore obſerved, al Idolatrie had its origine from ſuperſtitioſe Admiration grounded on Philoſophic Contemplations of thoſe eminent qualities, hidden virtues and influences, or excellent Beauties and Glories that ſhone in the Creatures. So the Aſtronomers, by frequent contemplations of thoſe Celeſtial Bodies, their excellent ſtructure, Beautie, and Glorie, their regular Motions, powerful Influences and Governments, were raviſht into great Admiration of them, and thence were enticed to Idolatric Adoration, &c. So the Phyſiologiſt, or Natural Philoſopher, obſerving many hidden qualities and myſtic Impreſſes or characters of Divine Wiſdome, Power, and Goodneſſe in ſeveral partes of Nature, was ſo far raviſht herewith, as that he adored the Creature inſtead of its Creator; which was frequent amongſt the Egyptians, who, as Plutarch obſerves, adored every Creature wherein they perceived any Divine qualitie to ſparkle. Thus likewiſe the Politicians idoliſed human Wiſdome and Valor where-ever they found it in any eminent degree: as the Stoics adored Moral Virtue, and command of Paſſions, as their God, &c. Yea that this Philoſophic contemplation gave the firſt origine to Superſtition and Idolatrie, is that which Plato long ſince obſerved, and makes mention of in his Cratylus: where he ſaies, That foreign, [the Gods] had their origination foreign, from contemplation; becauſe p. 107men being raviſhed with the contemplation of that heavenly Machine, decked and adorned with ſo many glorioſe Bodies, whoſe admirable Power, Efficace, and Influence, they had daily experience of, hence they called the Stars foreign, Gods; giving them the names of Saturne, Jupiter, &c. This origination, which Plato gives to theſe Pagan Gods and their worſhip, ſeems moſt true: For certain it is, that their firſt Idol-Gods were the Celeſtial Bodies, called by them foreign (from foreign or foreign the names of God) the Heaven, the Sun, &c. which the Scripture termes the Hoſt of Heaven. And it is alſo generally confeſſed, that this Star-worſhip began amongſt the Chaldeans, who were great Aſtronomers, called Zabii; whence this piece of Idolatrie was called Zabaiſme, as before, P. 2. Book 1. Ch. 4. And that Idolatrie was indeed the product of Pagan Philoſophie ſeems more than probable by what is mentioned,Rom. 1.20, 21.Rom 1:20Rom 1:21 Rom. 1.20, &c. For the inviſible things, &c. They contemplated the inviſible Glories and Beauties of the Deitie in his viſible workes. But v. 21. foreign, they became vain in their Philoſophiſings or reaſonings. And he gives you the mode or manner of their vain reaſonings, v. 23,Ver. 23. And changed the Glorie of God into an image, &c. i.e. they contemplated thoſe eminent Divine qualities ſhining in the Creatures ſo long, til they fel to the adoring and Idoliſing of them, foreign, And changed. They changed the Glorie of the incorruptible God in the coined image of a corruptible man, &c. i.e. For the glorioſe incorruptible God they worſhipped the Idols of corruptible men, &c. Schmidius diſtinguiſheth here between foreign, to change ſomewhat into ſomewhat, whereby the ſubject, into which ſomewhat is tranſmuted, is noted; as ver. 26. and foreign, to change ſomewhat in ſomewhat, which notes the mode and medium of the change. So here, they changed the Glorie of the incorruptible God, in the framed image of corruptible man, &c. i.e. whiles they worſhipped the image of a corruptible man, or beſte, for the true and glorioſe God. Not that the wiſer of them made theſe Creatures the ultimate object of their worſhip; no, that was too groſſe for ſuch pretenders to Wiſdome: but they repreſented, according to their phantaſies, the gloriſe God under the figures and ſhapes of theſe vile creatures; to which they attributed the ſervice and honor due to the great God. So Plutarch ſaies of the Egyptians, That they worſhipped not thoſe ſeveral Creatures p. 108they met with ſimply as Gods, but thoſe Divine qualities they obſerved in thoſe Creatures: as the Jews thought they worſhipped Jehovah under their Golden Calf. Thus much for the influence Pagan Philoſophie has on Idolatrie. We might adde to this Divination, which is but a piece of Idolatrie, and was the effect of Pagan Philoſophie, as before, Chap. 3. §. 7, 8, 9.

§. 4. Another monſtroſe Effect of vain Pagan Philoſophie is Atheiſme, Atheiſme the effect of Pagan Philoſophie. 1. foreign a preparative to Atheiſme.which may juſtly challenge the Philoſophers for its Parents; and that upon ſundry accounts and regards. 1. Pagan Philoſophie had a mighty influence on Atheiſme, in that it was a dore and inlet to Superſtition and Idolatrie. For there is (as has been obſerved) a very great cognation or affinitie betwixt ſuperſtitioſe Idolatrie and Atheiſme. Idolatrie at firſt opened the dore unto, and ſince has very much advanced Atheiſme: foreign, The Atheiſt believes there are no Gods, and the ſuperſtitioſe perſon wiſheth there were none. We have in what foregoes ſhewen, that the Philoſophers Natural Theologie and Religion was but a foreign, a ſuperſtitioſe Demon-fear or worſhip. This was the Religion of the Athenian Philoſophers,Act. 17.18, 27.Acts 17:18Acts 17:27 Act. 17.18. foreign. So v. 27. i.e. as being poſſeſſed with a dreadful apprehenſion of your Demon-Gods, and ſo wholly addicted to a ſuperſtitioſe fear and worſhip of them. Al their foreign, Demon-fear and Religion, aroſe from ſlaviſh falſe apprehenſions of an angry ſin-revenging Deitie, whom though they flatered with their lips, yet they hated in their hearts, and therefore really wiſhed he were not. Thus did their foreign prepare the way to Atheiſme: yea not only ſo, but it opened an effectual dore thereto by bringing in a foreign, Polytheiſme or Multiplicitie of Gods. For he that has power to believe a pluralitie of Gods, is the next dore unto Atheiſme, or a belief that there is no God: To multiplie the Deitie is to deſtroie it, as Gaches l' Atheiſme conſondu, pag. 5. This indeed proved too true by the event: for the firſt apparence that we find of Atheiſme, was when this foreign, ſuperſtitioſe Demon-fear or Religion, invented by the Philoſophers moſt flouriſhed in Grece; namely when thoſe Sceptic wits, Democritus, Epicurus, &c. could not find any rational foreign, or Apparences of reaſon, for thoſe multitudes of Demon-Gods which were brought into Grece, they ſet their wits on work to ſalve the Phaenomena of nature without the ſuppoſition p. 109of theſe or any other Deities. Thus did Philoſophic Polytheiſme, or foreign, make way to Atheiſme.

2. Pagan Philoſophie had alſo a formal Efficience on Atheiſme,2. Pagan Philoſophic had a formal influence on Atheiſme. in that it made the Creature an Independent, ſelf-ſufficient, prime Agent and Mover in natural Productions and Motions; and ſo left no room for, or neceſſitie of a Deitie. This indeed is an epidemic contagion, which has more or leſſe infected every part of Pagan Philoſophie, and laid open a broad gate to Atheiſme. It's confeſſed, true ſane Philoſophie, ſuch as Adam had in Innocence, gives a ful demonſtration of the Deitie from his viſible workes, Rom. 1.19, 20. Ay but Pagan vain Philoſophie in al its contemplations on the Creature, was apt to leave out the Creator and acquieſce in the ſenſible objects it contemplated, as in the firſt moving influential cauſe. Whence that great obſervation of Sir Francis Bacon, That a little Philoſophie makes men Atheiſts, though a great deal would cure them of Atheiſme. And this indeed Plato takes notice of, as the great crime of many Philoſophers in his age, whom he cals foreign, mere ſophiſters; who, by reaſon of their Impietie, abuſed their Aſtronomic and other Philoſophic Sciences unto Atheiſme. So Plato, Leg. 12. pag. 967. diſputes againſt ſuch impious Philoſophers, who, from their Aſtronomic Philoſophiſings, conceiving that things depended not on the Providence of God, but on the neceſſary concatenation and connexion of ſecond cauſes, foreign, became Atheiſts. Whereas, ſaies he, foreign, It is the Divine Mind that diſpoſeth every thing: for he that conſidereth theſe things not impiouſly nor fooliſhly, wil never become an Atheiſt. But his and al other Pagan Philoſophie was utterly void of ſuch a ſerious ſolid conſideration of the viſible workes of God. Al their vain Philoſophiſings were ſo much taken up in the admiration of thoſe few raies of Divine Wiſdome, Beautie, and Order, which they obſerved in the Creatures, as that they at firſt neglected, and then rejected the Creator of al, as one that was inviſible and unknowne to their carnal Minds. This was long ſince obſerved by Auguſtin, de Civit. l. 5. cap. 2. What the Phyſician believed to belong to the like temper of health, this the Philoſopher and Aſtrologer aſcribe to that Influence and conſtitution of the Stars, which was at the conception and birth of every one. But we ſhal a little run thorough the p. 110chief parts of Pagan Philoſophie, and ſhew how much each contributes to Atheiſme.

1. Pagan Phyſiologie, 1. What Influence Phyſiologie hath upon Atheiſme.or Natural Philoſophie ſtrictly ſo termed, has not a little contributed to Atheiſme, in that thoſe proud Phyſiologiſts, not underſtanding the true origine of the Univerſe, nor that Divine Providence which governes and moderates al Natural productions, and motions, aſſigned cauſes of things ſuitable to their own humors and inclinations; excluding the great God from having any thing to do in the World. Thus Democritus and Epicurus reduced the firſt origine of the Univerſe to a fortuitous concurrence and caſual combination of Atomes, excluding Divine Providence from having any thing to do herein; which curſed piece of Philoſophie has taken too much root amongſt ſome new Philoſophers. Ariſtotle, who endeavored to reduce al Effects to Mater and Forme, aſſerted a firſt eternal Mater ingenerable and incorruptible; which he made to be the ſeminarie of al Productions; out of whoſe paſſive power al Formes (by I know not what kind of emanation) were educed. Which unintelligible opinion, though it were but ſome broken Tradition of the firſt Chaos, yet it laid a foundation for excluding al Divine efficience and concurrence in the production of things. Neither are there wanting ſome in this Chriſtian World, who dare aſſert an Eternitie of Mater, at leaſt a poſſibilitie of the Worlds Eternitie. As an Appendix to Natural Philoſophie we may adde Medicine, Medicine how the cauſe of Atheiſme.which has had a powerful influence on Atheiſme in this regard; becauſe theſe proud Naturaliſts, obſerving by long experience many excellent qualities, ſoverain virtues and Medicinal influences in ſeveral Minerals, Stones, Plants, Animals, &c. hence they would fain perſwade themſelves and the world, that the terme of mans life was not fixt, but variable and determinable by their Art and Medicaments: which piece of Atheiſme continues to this very day very commun. 2. The Mathematic Sciences have had,2. How the Mathematics are influential on Atheiſme. and ſtil have no little influence on Atheiſme: and that (1) more general; inaſmuch as thoſe profound Mathematicians, being wholly taken up in ocular and ſenſible Demonſtrations, they expect the ſame in Divine Maters, rejecting Divine Authoritie and Teſtimonie, though it be in ſome ſenſe more certain and infallible than their Mathematic Demonſtrations. To paſſe by other inſtances which are many, we need go no further than Hobs's Leviathan for proof p. 111hereof. (2) But more particularly,Specially Aſtronomie. Pagan Aſtronomie has had a powerful cauſalitie for the production of Atheiſme, in that it brought in a fatal kind of neceſſitie and abſolute dependence not only of Sublunary Bodies, but alſo of human affairs and things moſt contingent, on Celeſtial conſtellations and influences. Thoſe Pagan Aſtronomers held for the moſt part (which ſome Judicial Aſtrologers ſtil aſſert) an eſſential ſubordination of al Sublunary cauſes and effects to the Celeſtial. Particularly that the foreign, Good order, good Temperament, good nature, and good operation, as wel moral as natural, in al human perſons and affairs received meaſure and determination, according to, and by derived influences from, the foreign or foreign of the Heavens. Which perſuaſion yet was more tolerable in thoſe blind Heathens, who held the Stars to be Gods, than in the Atheiſtic Aſtrologers of theſe days, who reduce the moſt contingent Effects and events of Providence to ſome Aſtrologic Figures, abſtract Formes, Celeſtial Governements, inſenſible Influences, or ſuch like Stoic Fate and Neceſſitie, thereby to exclude Divine Providence from ordering and determining human affairs. 3. Neither was their Philoſophie Politics leſſe influential on this curſed root of Atheiſme. 3. Philoſophic Politics productive of Atheiſme.For the great Politicians of former as wel as of later Ages have been ever apt to conceit, that the World is governed by no other Providence than that of State-Wiſdome and Intereſt: They would fain perſuade themſelves and others, that al Mutations in States or private affairs do happen but from ſome politic cauſe, contrivement, and reſolutions of men. This Politic Atheiſme ſeems to have had its birth and improvement from the Romans, (where the Pythagorean Philoſophie flouriſhed) and the flouriſhing of their Empire; who finding the ſucceſſe of their politic Contrivances and Reſolutions, began to ſet the Crown of al their ſucceſſes on the head of carnal Policie and Courage, excluding Divine Providence from ſharing therein. Amongſt theſe Politic Atheiſtes we may wel reckon Nebuchadnezar, according to his own proud aſſumings, Dan. 4.30,Dan. 4.30.Dan 4:30 Is not this great Babylon that I have built — by the might of my power. i.e. By my politic contrivances and power. For the honor of my Majeſtie. i.e. For the Advancement of my Name and Intereſt. Here we ſee how his proud Atheiſtic heart ſhuts God out as efficient and final cauſe, both of which he aſcribes to himſelf. And how apt potent Princes and States are to follow p. 112proud Nebuchadnezar, in making their own Wiſdome and Power the ſole efficient, as alſo their own Majeſtie, Grandeur and Glorie, the ſole End of al State-affairs, and Politic Undertakements, to the excluſion of Divine Providences, the experience of ſome late years as wel as former Ages hath given us too great Demonſtration. That which gives theſe Politic Atheiſtes advantage is, that whereas in the Infant-ſtate of the World God kept alive the Memorial of his Providence by Miraculoſe and amazing Operations thereof, he afterwards about the beginning of the Roman Empire, (which was the ſeat of Politic Atheiſme) began to ſuſpend thoſe Miraculoſe Effects of his Power, employing more of Wiſdome in governing the Politic World, the effects whereof are not ſo obvious to ſenſe as thoſe of his Power. This made theſe Politic Atheiſtes deifie their own carnal wiſdome and reſolutions, as the only Moderators of human affairs. And 'twere wel if there were not too many ſuch now-adaies. 4. But no part of Pagan Philoſophie did more directly and efficaciouſly conduce to the production and improvement of Atheiſme, 4. Eriſtic Philoſophie or Logic the cauſe of Atheiſme.than their foreign, contentioſe Logic, which the Scripture cals foreign, &c. 2 Tim. 2.14. 1 Tim. 6.4, 5. of which before. Indeed Eriſtic Logic and Atheiſme ſeem to have had their conception and birth from the ſame Philoſophic womb, and ſo, as twins, to run parallel til Pagan Philoſophie grew extinct. For in the Eleatic Schole, where this foreign, contentioſe Logic, received its formation and ſpirit under Zeno, Democritus and others, Philoſophic Atheiſme received alſo its Conception and Birth, and that much about the ſame time. This appears in that Meliſſus, who was condiſciple with Zeno the Eleatic under Xenophanes, ſeems to be the firſt that began foreign, to ſuſpend his belief touching the Gods; affirming, that nothing was to be determined concerning them, by reaſon of our dark and obſcure knowlege. And Zeno himſelf held a multitude of Worlds, and the Souls origine from the Temperament of the ſour Elements: which were both foundations of Atheiſme. But Leucippus, Zeno's Diſciple, who is ſtiled foreign, and Democritus, who was as to Phyſics Scholar to Leucippus, gave both of them a great advance to Atheiſme, by their Eriſtic Philoſophiſings about Atomes. For they aſſerted the origine of althings to be from the fortuitous caſual conjunction and combination of an infinite number of Atomes; which opinion was greedily imbibed by Epicurus, p. 113and made uſe of by al as a medium to ſolve the Phaenomena of nature, without any ſuppoſition of a Providence. This was the product of their foreign, Eriſtic Philoſophiſing. And indeed nothing is more natural and commun, than by frequent contentioſe diſputes at length to grow Academics and Sceptics; ſo to disbelieve every thing, even the Exiſtence and Providence of God. And what a world of ſuch Sceptic Atheiſtes are there in this Age, who make it their foreign, or work, to cavil at the Exiſtence and Providence of God! whoſe folie and iniquitie is by ſo much the greater, by how much the more credulous they are in maters more obſcure. For the moſt incredulous of theſe Atheiſtes, are as credulous in their kind as the moſt ſimple; why elſe do they ſo greedily aſſent to the Principes of Epicurus, or ſome moderne Philoſopher, upon Reaſons infinitely more ſleight and trivial, than thoſe which are offered to prove a Deitie? and why are they ſo opiniatre and dogmatiſing as to the impoſing their own Phaenomena, without ſhadow of ſolid reaſon? Plato ſhal one day riſe up in judgement againſt ſuch Sceptic Atheiſtes; who, in his Book 10 de Legib. from pag. 888, to 909, makes it his buſineſſe to cure a young man laboring under this Epidemic diſeaſe of Atheiſme; proving, (1) That there is a God. (2) That this God takes care of human affaires, even the leaſt. (3) That this God is moſt juſt, and therefore not to be flatered into favor by Prayers or Sacrifices. (4) That Atheiſme is the peſte of human kind, of Families, of Communwealths; and therefore to be reſtrain'd by Penal Laws, Empriſonment, Baniſhment, and the like. Such are the evils of Atheiſme, which had its origine from vain Philoſophie influenced by pride, as Pſal. 10.4,Pſal. 10.4.Ps 10:4 Al his thoughts are there is no God. foreign, i.e. Theſe are the ſceptic, politic, miſchievous Philoſophiſings of his proud heart, that there is no God. Of the origine of Atheiſme from Philoſophie, &c. alſo of its maligne nature and influences, ſee Court Gent. Par. 4. B. 2. C. 2. §. 1. touching the Exiſtence of God.

§. 5. We have laid down the evil Effects of Pagan Philoſophie in general, as they regard both the Pagans themſelves,Pagan Philoſophic the cauſe of Jewiſh Apoſtaſies. as alſo the People of God. We now procede to the ſad evils which Pagan Philoſophie infuſed into the Church of God, both Jewiſh and Chriſtian. We ſhal begin with the Jewiſh Church: and here our main buſineſſe wil be to ſhew that al the great Apoſtaſies of the Jews had their foundation in Pagan Philoſophie. p. 114To make our way clear hereto, we are to remember, that as the Pagan Philoſophers traduced the choiſeſt pieces of their Philoſophie originally from the Jewiſh Church; ſo the Jews growing weary of their Sacred Oracles and Myſteries, thirſted after thoſe very corrupt Derivations and ſtreams of Pagan Wiſdome and Myſteries, which were but darke Imitamens of, and broken Traditions from their Divine Philoſophie. So vain and fooliſh were their imagination.The Jewiſh Baal-worſhip the Effect of the Philoſophic Demon-Theologie. 1. The great Errors and Apoſtaſie of the Iſraelitic and Jewiſh Church, before the Babilonian Captivitie, lay in Idolatrie, and particularly in that of their Baalim, or Demon-worſhip. It's likely theſe Apoſtatiſing Iſraelites and Jews had other vain Opinions and Hereſies, beſides thoſe which related to their Idolatrie, yet we ſcarce find any other taken notice of and recorded in Scripture. For the Spirit of God foreſeeing that this Philoſophic foreign, Demon-worſhip, would prove the great foundation of Apoſtaſie both in the Jewiſh and Chriſtian Church, he ſeems to paſſe by other vain opinions, and make it his buſineſſe both by Prophetic Precautions, Threats, and Judgements, to ſtrike at this. So Deut. 13. throughout that Chapter, the Lord gives ſevere Comminations and puniſhments to be inflicted on ſuch as turne away to Idolatrie;Deut. 14.1.Deut 14:1 and more particularly Deut. 14.1. God gives a ſtrict prohibition againſt Baalim, or Demon-worſhip, Ye ſhal not cut your ſelves, 1 King. 18.28.1 Kgs 18:28&c. That theſe Funeral-rites were a part of that worſhip they gave to their Baalim is plain from 1 King. 18.28. Yet notwithſtanding al Divine Comminations and Maledictions, how ſoon did the carnal Jews affect an imitation of their Idolatrous neighbors the Phenicians in this Baal-worſhip, which was the ſame with the Grecian Demon-worſhip, and both but a Philoſophic Imitamen of the Jewiſh Meſſias his Myſteries and Worſhip, as has been before once and again proved. The ſum of al is this, The Philoſophers had a Divinitie of their own, (diſtinct from that of the Poets, which was fabuloſe, and that of the Stateſmen, Prieſts and people, which was Politic) which they called foreign, Natural Theologie; wherein they, in imitation of the Jewiſh God and Meſſias, aſſerted (ſome of the wiſeſt of them) one ſupreme ſoverain God, and many other petty made Gods, which the Phenicians called Baalim, (from Belus a Phenician King) Lords, and the Grecians, Demons: whoſe office was to be as Mediators betwixt Men and the ſupreme God: p. 115whom the moſt of them conceited to have his reſidence in the Heavens, yea in the Bodie of the Sun, as the ſoul in the bodie, and therefore too remote, at leaſt too ſublime and pure to mingle with Sublunarie affaires; whence there could be no communion with him but by theſe Demons or Baal-Gods, who were nothing elſe but the Souls of great Worthies deceaſed and deified. Theſe the Apoſtle ſeems to hint, 1 Cor. 8.5, Lords many. 1 Cor. 8.5.1 Cor 8:5Theſe Baalim were brought into Judea by Jezebel, daughter of Eth-baal King of Tyre, (where Baal or Belus the firſt of theſe Baalim reigned) and proved the foundation of that great Iſraelitic and Jewiſh Apoſtaſie. For no ſooner were theſe Baalim, by Jezebels politic contrivement, brought into the Jewiſh Church, but preſently they are according to, and in imitation of the Phenicians Natural Theologie, made as Mediators to the true God; and ſo they became as a counter-Meſſias, or Anti meſſias, excluding the true Meſſias. For we muſt know, that the Apoſtatizing Iſraelites did not wholly caſt off the Worſhip of the true God; no, that were too groſſe for ſuch a knowing profeſſing people: only herein lay their Apoſtaſie and Idolatrie, that, in imitation of the Philoſophers Natural Theologie, they worſhipped the true God with a foreign, Demon-worſhip: they placed theſe Phenician Baalim, as an Anti-meſſias, in the room of Chriſt. This Baal-worſhip is called the way of Ahab, becauſe it was brought into Iſrael by Jezebel his Queen,1 King. 16.31, 32.1 Kgs 16:311 Kgs 16:32 and eſtabliſhed by him according to 1 King. 16.31, 32. which cauſed a total Apoſtaſie among them: For the true Prophets, who would not conforme to this Baal-worſhip, were deſtroyed or removed; and others, who were willing to conforme to Baals worſhip, put in their room; ſo 1 King. 18.22, Elijah ſaies,1 King. 18.22.1 Kgs 18:22 that he only of the true Prophets remained, but Baals Prophets were four hundred and fifty men. And becauſe theſe Baalim brought in by Jezebel were an Anti-meſſias, hence the Gnoſtics infuſions, who revived this Doctrine of Demons and laid the foundation for Antichriſt to build upon, is called the Doctrine of Jezebel, Rev. 2.20.Rev 2:20Rev. 2.20. And indeed Jezebel was an exact type and forerunner of the Antichriſtian Whore, who brought in her Saints and Saint-worſhip exactly conformable to Jezebel's Baalim. As Mede on 2 Pet. 2.1. Diatrib. 3. Edit. 1. pag. 548. excellently ſhews us: Here note, ſaith he, that whereſoever you read in Scripture of the Idolatrie of Jeroboam's Calves, and of Ahab's Baalim, think of what p. 116I have told you, and know, that whatſoever God ſpeakes againſt theſe things there, the ſame he ſpeaks of the Apoſtate Chriſtians under Rome, whoſe caſe is the very ſame. The Holy Ghoſt placeth the eſſence of the great Apoſtaſie under the Man of Sin, in Idolatrie, and ſpiritual fornication, &c.

2. The Apoſtaſie of the Jewiſh Church after the Babylonian Captivitie had in like manner its foundation in Pagan Philoſophie. The Apoſtaſie of the Jewiſh Church after the Captivitie from Pagan Philoſophie.It's true the Jews after their Captivitie were profeſſed enemies to Idolatrie, for which they had been ſo ſeverely puniſhed; yet had they great Errors and Corruptions, which they ſucked in together with the Grecian Philoſophie. For look as the Grecians, Pythagoras, Plato, &c. received the chief Rudiments and Elements of their Philoſophie from the Jewiſh Church; ſo the Jews, when they came to live under the Grecian Monarchie, began to ſymboliſe with their new Lords in Wiſdome and Philoſophie. We find little of Pagan Philoſophie in uſe amongſt the Jews before the Captivitie, ſave only ſome few pieces of the Mathematics, which we may preſume they had from the Phenicians or the Egyptians, or, as learned Dr Owen conceives, from the Chaldeans; and made uſe of in their Idolatrous Worſhip. But after the Captivitie, when they became ſubject to their Grecian Lords, they ſoon drank in the Grecian Philoſophie; which proved the corruption, yea ſubverſion of their Divine Theologie. This the pious and devote amongſt them foreſaw, and therefore in the time of the Haſmoneans, or Macchabees, there was a Decree made, That whoſoever taught his Son the Grecian Philoſophie ſhould be accurſed. Which notwithſtanding could not prevent the inundation of Grecian Philoſophie on the Jewiſh Church, to the infinite prejudice of their Sacred Theologie, as it's wel obſerved by Grotius on Col. 2.8, foreign, I do not wonder (ſaies he) that in the times of the Haſmoneans there was a decree made, That he ſhould be curſed that taught his Son the Grecian Philoſophie; not that it was in it ſelf evil to know it, but in that they ſaw much danger therein. And truely we muſt confeſſe, that after the Jews gave up themſelves to the ſtudie of Greek Books, their ancient Doctrine was much ſophiſticated. It's confeſt, that the Jews before the Captivitie had very much perverted their Doctrine,Eſa. 47.10.Isa 47:10 according to Eſa. 47.10. Thy wiſdome and knowlege hath perverted thee. foreign, i. e. cauſed thee to turne aſide. But after their returne from Babylon p. 117there was an univerſal Reformation made by Eſra and others both as to Doctrine and Diſcipline, which continued til this new ſoundation of Apoſtaſie was laid by the mixing Grecian Philoſophie with their Doctrine. This is wel obſerved by Owen, Theol. lib. 5. cap. 14. The Jewiſh Doctors before the Babylonian Captivitie ſeem (according to what mention we ſind) to have received none of the Exotic literature or ſciences, excepting the Mathematics; which they ſeem to have received from the Chaldeans, and to have abuſed to Idolatrous uſes. For al human Wiſdome is prone to Pride and foreign, Superſtition, ſpecially when it fals upon a Mind not brought into obedience to the Truth. For that Grecian Philoſophie being by degrees brought into the Church, it ſpeedily turned to the ruine of the more pure Theologie. Hence they, whoſe Religion conſiſted only in Faith and Obedience, began to erect Scholes altogether unlike thoſe over which the ancient Prophets preſided, and to ſal into Sects. The names of Plato and Ariſtotle were not more famoſe amongſt the rout of Grecian diſputers, than thoſe of Shammai, Hillel, &c. amongſt the Jews.

Now the Corruptions that crept into the Jewiſh Theologie by its commixture with the Grecian Philoſophie, may be reduced to theſe three heads. (1) Their Cabaliſtic Mythologie. Tie Jewiſh Cabala from the Grecian Symbolic Philoſophie.(2) Their Phariſaic and Talmudic Dochrines and Traditions. (3) Their Eriſtic or contentioſe Diſputations. 1. As for the Jewiſh Cabala or Cabaliſtic Mythologie, it ſeems to be exactly framed in imitation of the Grecian Mythologie and Symbolic mode of Philoſophiſing. It's true, the Jewiſh Church had even from its firſt Inſtitution its choiſeſt Myſteries delivered in Symbols, Parables, Enigmes, and other terrene ſhadows; whence we need no way dout, the Pagan Philoſophers, Egyptians, Phenicians and Grecians traduced their Mythologic and Enigmatic modes of Philoſophiſing. Theſe the Jews, when they came under the Grecian Governement, ſo far fel in love with, as that, deſpiſing their own Sacred Oracles and Myſteries, (by reaſon of their ſimplicitie) they clothe them with a new Grecian habit, or fabuloſe garb, which they cal their Cabala, or myſtic ſenſe; by virtue whereof they in a ſhort time grew as skilful in coming Fables as ever the Grecians were. This Jewiſh Cabala was ſo called from foreign to receive: for as the office of the Rabbi or Doctor was foreign to deliver; ſo that of the Diſciple was foreign to receive: which p. 118ſometimes alſo was expreſſed by foreign, to hear. Whence the Cabaliſtes were wont to expreſſe the Traditions of their Doctors by this foreign, the wiſe ſaid: anſwerably to that foreign, he ſaid it, in the Pythagorean Schole. Reuchlin, de Arte Cabaliſt. l. 3. p. 51. aſſures us, That the Judaic Cabala is nothing elſe but their Symbolic Theologie, wherein not only Letters and Names are ſignes of things, but alſo things of things. The Papiſts make their Anagogic ſenſe of Scripture correſpondent to the Judaic Cabala. Some refer the Origine of this Cabaliſtic ſenſe of Scripture to the Angel Raziel's conſolation given to Adam in Paradiſe after his Fal, as Reuchlin: others to Moſes, as Johan. Picus Mirand. others to Eſra, as Paulus Fagius. But I conceive it no difficult task to demonſtrate, that this Cabaliſtic Symbolic Explication of Scripture found no place in the Judaic Theologie, 'til the Pythagorean and Platonic Philoſophie was incorporated therewith. And indeed Johannes Picus, that noble Earle of Mirandula, and prodigioſe Scholar, ſeems to grant this our Hypotheſis, by acknowleging the aſſinitie of the Jewiſh Cabala to the Pythagorean and Platonic Philoſophie. So learned Reuchlin, de Art. Cabaliſt. pag. 22, 23. makes this Cabaliſtic Theologie the ſame with the Pythagorean Doctrine. Hence alſo the Gnoſtics and Valentinians imbibed their Myſtic Theologie, as hereafter, §. 7. Theſe Cabaliſtes making it their main ſtudie to comment on the Sacred Text, mingled, according to the Grecian Mode, ſo many Fables therewith, as that little of the Divine Character appeared: there was no Text ſo clear, ſo Hiſtoric, but they brought it under ſome Cabala, or myſtic and allegoric ſenſe; ſo that the Jewiſh Theologie ſeemed more like to Pythagoras and Plato's Philoſophie, than to the Sacred Inſtitutes of Moſes and the Prophets. That the Helleniſtic Jews generally followed the Symbolic, Allegoric Philoſophie of Pythagoras and Plato, is evident by the Writings of their chiefeſt Sophiſts, Philo Judaeus, and al ſuch as were bred up at Alexandria, where the Pythagorean and Platonic Philoſophie flouriſhed. So Euſebius Hiſt. Eccleſ. lib. 2. cap. 4. foreign, &c. He greatly affected the Platonic and Pythagorean Philoſophie, ſpeaking of Philo Jud us. But the Scripture gives us a ſufficient account touching theſe Philoſophic Fables, which had been foiſted into the Jewiſh Theologie by the Cabaliſtes. 1 Tim. 1.4.1 Tim 1:4So 1 Tim. 1.4. foreign. He treats here, p. 119ſaith Grotius, of ſuch as turning from Judaiſme to Chriſtianiſme mixed many Jewiſh Fables with Chriſtianiſme, as the conſequents ſhew, and Tit. 1.14. Such were thoſe Jewiſh Fables concerning what God did before the Creation: of Man being at firſt made foreign, of his copulation with the Beſtes, and with Lilith, and of the Demons ſpringing thence, of Behemoth and Leviathan, of the Soul's pre-exiſtence before the bodie, &c. That many of theſe Fables were Pythagorean and Platonic is evident. Which we may preſume theſe Grecian Philoſophers at firſt took up in imitation of Jewiſh Myſteries, and then the Jews took them up again at ſecond hand from the Philoſophers. The like 1 Tim. 4.7. foreign. He underſtandes, ſaies Grotius, the Doctrine of Metempſeuchoſis, which was the foundation of this abſtinence. So Tit. 1.14. foreign, i.e. ſaies Grotius, of the Meſſias being a Temporal Monarch, of the firſt Reſurrection on the Earth, of the War of Gog and Magog, &c. Of which ſee what precedes, B. 1. ch. 4. §. 1. See more of this Judaic Cabala, Hottinger. Theſaur. Philolog. l. 1. c. 3. Sect. 5. p. 437, &c.

2. The Jewiſh Theologie had in its Declenſion, beſides the Cabala, 2. The Jewiſh Talmud of Traditions.or Myſtic Explication of Scripture, a Talmud or ſyſteme of Traditions, which they pretend were at firſt delivered by God unto Moſes on the Mount, to be handed down by Joſhua and his Succeſſors unto Poſteritie. This they cal foreign, the Oral Law, which they equaliſe unto, yea prefer before the Scriptures. For they ſay, (juſt as the Papiſts of their Traditions) That we cannot arrive to a perfect explication of the Divine Precepts, but by theſe Traditions of the Ancients: again, that without this Oral Law, the whole written Law is wrapped up in darkneſſe. Whence they affirme, that men offend more by breaking theſe Traditions, than by violating the words of the Law, as Sanhedr. c. 10. §. 3. Yea they command that al Talmudic Traditions be ſwallowed down with an implicite faith, as R. Sol. Jarchi, on Deut. 17.11. See more of this, Hotting. Theſaur. Philolog. l. 2. c. 3. S. 3. p. 560, &c. This Oral Law the Phariſees made the rule of their wil-worſhip, as Mark 7.3-13. Theſe in after-times they compiled into their Falmuds; on which the Rabbines have ſpent vaſt Commentaries. But to give the true origine of theſe Phariſaic Rabbinic Traditions, they were indeed but corrupt imitations of Pythagorean Philoſophie and Myſteries. For as the Pythagoreans received p. 120their Myſteries and Diſcipline by Tradition originally from the Jews, ſo the Jews when they came under the Grecian yoke reaſſume many of theſe Pythagorean Dogmes and Inſtitutes, and coin many more in imitation of their Pythagorean Preceptors. That many of thoſe Traditions mentioned in the New Teſtament were Pythagorean as wel as Jewiſh is evident: particularly Mark 7.3, 5. the Phariſees cal them foreign, ſuppoſing them to be traduced down from Moſes by Oral Tradition; but Chriſt cals them ver. 7. foreign, i.e. of the Pythagorean Philoſophers, as Col. 2.22, 23. Agen Chriſt cals them, Mark 7.8. foreign. by which alſo he ſeems to ſtrike at the Pythagoreans, according to Col. 2.8, 20, 21. That the Rabbinic Phariſaic Dogmes of Freewil, &c. were of Philoſophic Origine ſhal be (as already it has been) proved.

3. Al thoſe Eriſtic and vain diſputes amongſt the Jews had alſo their origine from Grecian Philoſophie. 3. The Jewiſh diſputation from the Grecian Philoſophie. Tit. 3.9.Titus 3:9So Tit. 3.9. foreign. i.e. ſaies Grotius, thoſe vain queſtions and various emanations of Proprieties, or foreign, the figments of idle Jews: thence foreign. i. e. ſaies Grotius, contentions ariſing from the differing interpretation of the Law. The Jews at Crete labored under the ſame diſeaſe with thoſe of Epheſus, 2 Tim. 2.23. The Jewiſh Doctors never knew what belonged to ſuch Eriſtic contentioſe diſputes before they were made drunken with Grecian Philoſophie. Laſtly, the later Jews are thought to receive much of their corruption from the Stoic Philoſophie: ſo Heinſius, 2 de Sat. Horat. ſaies, That an egge is not more like an egge, than the Paradoxes of the Rabbines to the Paradoxes of the Stoics. Yet Maimonides, and Aben Tibbon follow Ariſtotle for the moſt part according to the Arabic Verſions. For theſe later Jews mingling with the Saracens have received their Philoſophie from them, as Hornius Hiſt. Philoſ. l. 5. c. 10.

§. 6. As the Pagan Philoſophic had a very poiſonous peſtilentioſe influence on the Jewiſh Church,Pagan Philoſophic the cauſe of the greateſt Errors in the Chriſtian Churches. ſo has it been not leſſe pernicioſe to the Chriſtian Churches both primitive and later. This the Spirit of God foreſaw, and therefore he abounds in his Divine Premonitions and cautions againſt admitting this vain Philoſophie into the Churches of Chriſt, ſo as to give any occaſion for its mixture with the great Doctrines of Faith. We have given ſeveral Scriptures to make this good, and ſhal at preſent only p. 121adde that, 2 Tim. 2.14, 16, 17, 18, 23. v. 14. foreign,2 Tim. 2.14, &c. foreign2 Tim 2:14 put them in remembrance. foreign, i.e. frequently inculcate this on thy hearers, &c. foreign, obteſting or adjuring them before the Lord. It notes the moſt ſolemne Adjuration. And to what? foreign, that they ſtrive not about words; i.e. according to the cuſtome of the vain Philoſophers, who had their foreign, ſtrifes about words. In oppoſition whereto he exhortes Timothic, v. 15. To ſtudie, that he approve himſelf to God, — foreign,Ver. 15. foreign. rightly dividing the word of truth. foreign, from foreign & foreign, properly ſignifies to divide accurately: but here it is taken Metaphorically, as by the Seventy, Prov. 3.6. foreign. So Prov. 11.5. foreign. Hebr. foreign, which the Seventy elſewhere render foreign, & foreign. Grotius and others take the Metaphor from the accurate Section and diviſion of the Sacrifices; which the Levites, according to a certain ſolemne rite, accurately divided. But our learned N. Fuller, Miſcel. l. 3. c. 16. makes it to be a Metaphoric alluſion to the Section of the Law, communly underſtood by al. For, the Verſes of the Scripture were ſtiled foreign, i.e. foreign, ſegmenta, or particles. Whence they who gave up themſelves to the ſtudie of the Scriptures, were ſtiled foreign, they who divided the Law. Thus Paul exhortes Timothie, (who was from his infance inſtituted in the Scriptures, and therefore wel underſtood the import of this phraſe) foreign, accurately to divide the word of truth: which he oppoſeth to the foreign, i.e. ſtriving about words, v. 14. So v. 16. foreign, ſhun. Ver. 16.There is a great elegance in the original, which ſignifies primarily to circumclude, or ſhut up, thence to ſhun or avoid; becauſe we are wont to ſhut up what we fear and would avoid, as Lions, Bears, &c. The ſame word is uſed Tit. 3.9. Then he addes the mater he was to avoid; foreign, profane and vain bablings; i.e. ſaies Grotius, Mens comments or figments about Divine maters without any Revelation. foreign ſignifies (1) Aclamor about vain maters: or (2) Avain clamor; or clamor of vain words, ſuch as agree not with the forme of ſound Doctrine. So Chryſoſtome underſtands it here, of ſuch new formes of ſpeech, or unheard of termes, which were not uſed in the Churches. foreign is of the ſame import with foreign, v. 14. and takes in al Philoſophic diſcourſes or diſputes; which in maters Divine without a Divine Revelation are foreign, profane and vain bablings. For, addes he, they p. 122wil encreaſe unto more ungodlineſſe. foreign. i.e. ſuch vain Philoſophiſings, though they ſeem to have ſome reſſemblance to Divine Truth, and but little error in them, yet wil they in the iſſue determine in the fouleſt Hereſies and Abominations, even in Antichriſtianiſme.Ver. 17. Thence it follows, v. 17. foreign, their Philoſophic diſcourſe or Ratiocination: foreignfor ſo foreign may ſignifie as wel as word. foreign, wil eat as doth a Cancer. The word we tranſlate Cancer ſignifies properly a Gangrene, which is ſomewhat like, though different from a Cancer. That phraſe foreign, wil eat, has a peculiar ſignificance in it: for we know a Gangrene mightily ſpreads and feeds upon the ſound fleſh: foreign, as Lev. 13.22. Whence the Greekes derive foreign, i.e. foreign, to eat; as Heſychius. It properly ſignifies the mortification of ſome carnoſe part, by reaſon of an inflammation; ſo that if there be not ſome opportune remedie immediately applied, or the part cut off, the Gangrene eats farther and farther on the adjacent parts, until the whole man periſh. Such a venimous and diſſuſive influence has vain Philoſophie on the minds of men, yea on whole Churches. This (addes Grotius) he affirmes, That Philoſophic evil ſpreades far, ſpecially ſeing many wil embrace this mode of living, that they may avoid thoſe puniſhments which hang over the Chriſtians. Nothing does ſo much hurt Chriſtianiſme as thoſe Inſtitutes, which came very near to Chriſtianiſme, and by certain interpretations mollified the foreign, Polutheiſme. Of whom is Hymeneus and Philctus: v. 18. who concerning the truth have erred, ſaying the Reſurrection is paſt already. Theſe Pythagoriſing Gnoſtics, by their Philoſophic Allegories, endeavored to make void the Doctrine of the Goſpel touching the Reſurrection. The Philoſophers, both Pythagorcans and Platoniſtes, as they called a wicked life, foreign, death; ſo a reformed life was by them termed foreign, a Reſurrection, and foreign, a new birth: and theſe ſenſual Gnoſlics, that they might the more freely enjoy their luſts without fear of a future judgement, would needs perſuade themſelves and others, that the Reſurrection, of which the Goſpel ſpeaks ſo plainly, was already paſt; intending thereby the Philoſophers ſymbolic allegoric Reſurrection. Then the Apoſtle concludes,2 Tim. 2.23.2 Tim 2:23 v. 23. fooliſh and unlearned queſtions avoid. foreign fooliſh, i.e. becauſe they no way tend to true Wiſdome: al theſe Philoſophic Allegories and Queſtions are but a mere foreign, fooliſh wiſdome. See the like, 1 Tim. 1.4, &c. foreign, unlearned. p. 123foreign uncorrigable, impudent. foreign is ſometimes put for foreign, as Prov. 8.5. ſometimes for foreign, Prov. 15.13. as alſo ſometimes for foreign, Prov. 17.22. Paul here (ſaies Grotius) underſtandes immodeſt Queſtions. For the Greeks expreſſe foreign by foreign, becauſe foreign & foreign are of the ſame import. Knowing that they gender to ſtrife, as Tit. 3.9. The Hebrew foreign is ſometimes rendred foreign, ſometimes foreign, as Grotius. By al which it is evident, that this Gnoſtic Gangrene had its riſe from Pythagorean and Platonic Philoſophie. And indeed that the Philoſophers were the great Hereſiarchs, or founders of al thoſe great Errors and Hereſies, which like a Gangrene inſeſted the Chriſtian Theologie and Churches, was a commun received perſuaſion amongſt the Fathers and Primitive Chriſtians: the truth whereof wil appear evident by an examen of Particulars, and diſcoverie how al the great Errors brought into the Chriſtian Church, both before and after the riſe of Antichriſt, had their origine from Pagan Philoſophie.

§. 7. The firſt great Hereſie, The Gnoſtics Errors from Pagan Philoſophic.which as a Gangrene did overſpread and conſume much of the beautie, glorie, and vigor of the Primitive Churches, was that of the Gnoſtics, which had taken a conſiderable rooting in the Apoſtles daies, as is gathered from the Epiſtles of Paul to the Corinthians, Epheſians, Coloſſians, and Timothie; alſo from the Epiſtles of Peter, and Jude; al which ſeem ſul of ſevere admonitions and invectives againſt theſe poiſonous Infuſions of the Gnoſtics; which the Spirit of God did the more abundantly caution the Churches againſt, becauſe he foreſaw they would open an effectual dore to Antichriſt, and his Exaltation in the Temple of God. Theodoret, Euſebius, and Nicephorus make this Hereſie of the Gnoſtics to ariſe from Saturninus, Baſilides, and Carpocrates, about An. 137. But others refer the origine of this Hereſie to the Apoſtles times, as in what follows. Now that theſe Gnoſtic Infuſions were but the corrupt off-ſpring of Pagan Philoſophie is generally acknowleged by the Learned, and wil be very apparent by a brief conſideration of Particulars. 1. As to the origination of their Name,1. The origination of their Name. they were called foreign, Gnoſtics, from their own aſſumings and pretenſions to an extraordinary foreign, knowlege, which indeed was but ſpurious and falſe Science, as the Apoſtle upbraids them, 1 Tim. 6.20. foreign, of ſcience falſely ſo called. 1 Tim. 6.20.1 Tim 6:20You ſee here, ſaies Grotius, how ancient the name of Gnoſtics p. 124is, which theſe Philoſophers mixing with the Chriſtian Aſſemblies aſſumed to themſelves, deſpiſing al others as rude and ignorant, and falſely challenging the encomium of Science. Clemens ſaith, the Gnoſtics rejected this Epiſtle, becauſe they ſaw themſelves ſo lively characteriſed herein. I wil not poſitively affirme, that the name foreign, Gnoſtics, was given to, or aſſumed by them in the Apoſtles daies, though Grotius and Hammond favor this ſentiment; becauſe ſome learned men contradict it: but this I believe, that the Gnoſtic Infuſions and Errors were very much diffuſed through ſome of the Primitive Churches in the Apoſtles daies; and therefore oft ſtrucke at in their Epiſtles, as it wil appear by what follows, out of Irenaeus Diſciple of Polycarp, who lived in the ſecond Centurie, and profeſſedly wrote againſt the Gnoſtics, and Valentinus their Sectator. Yea Euſebius and Photius tel us, that Irenaeus's five Books againſt the Gnoſtics, and Valentinians, had this title, foreign, a reviction of knowlege falſely ſo called. That theſe Gnoſtics had diſſuſed much of their poiſon in the Apoſtles times, is affirmed by Ignatius in his Epiſtle to Philadelph. if genuine.

2. As to their Doctrine; 2. The Gnoſtics myſtic Theologic. Jude v. 19.theſe Pythagoriſing Gnoſtics pretended unto a very myſtic, ſublime, and ſpiritual Theologic, anſwerable to their name. So Jude v. 19. Theſe be they that ſeparate themſelves. foreign, i.e. ſaies Grotius, who ſeparate and diſtinguiſh themſelves from others, as more wiſe and knowing, foreign. Not having the Spirit; i.e. they boaſt of very great ſpiritual Inſpirations, but indeed they are but Diabolic Infuſions; not from the Spirit. That this Myſtic Theologie of the Gnoſtics was indeed the iſſue of vain Pagan Philoſophie, together with ſome Jewiſh Obſervances, is a general perſuaſion of the Learned, Grotius and others. Irenaeus and Epiphanius tel us, that the Gnoſtics had the Images of Plato and Pythagoras, which they joined with the Image of Chriſt: This indeed holds true as to al their Myſtic Theologie, which was but a compoſition of Platonic and Pythagoric Philoſophemes, perſumed with ſome Judaic and Chriſtian Dogmes.Col. 2.8.Col 2:8 So Hammond on Col. 2.8. With Philoſophie and vain deceit. Paraph. And take care (ſaies he) that no bodie plunder you of al that you have, your Principles of Chriſtian Knowlege, by that vain, emty, frothie, pretended knowlege and wiſdome, which the Gnoſtics talke of, 1 Tim. 1.4. and 6.20. taken out of the Heatheniſh Pythagorean Philoſophie, p. 125together with the obſervances of the Moſaical Law, and very diſtant and contrarie to Chriſtian Divinitie. Thus Hammond, who addes the ſame in his Paraphraſe on v. 9. for in him, &c. i.e. for the whole wil of God is by Chriſt really made known to us, — and therefore there is little need of the additions of the Gnoſtics, which they borrow out of the Heathen and Jewiſh Theologie, to ſupplie the defects of the Evangelical Doctrine. The like he addes v. 10. of which hereafter. But to treat more diſtinctly of the origine of this Myſtic Theologic taken up by the Gnoſtics, as a medium for ſymboliſing with the Gentiles, we muſt know, that it was partly Mythologic and fabuloſe; partly Symbolic and Enigmatic; and wholly Allegoric. (1) As for the Mythologic and fabuloſe part of the Gnoſtics Myſtic Theologie, 1. The Gnoſtic Theologie mythic and fabuloſe.it ſeems to be derived from the Mythologic Philoſophers and Poets, Orpheus, Heſiod, Amiphanes, Philiſtion, and Pherecydes, who writ of the foreign, Genealogie of the Gods; whence the Gnoſtics borrowed their foreign, Conjunctions, and from them Genealogies, how one thing joined to another begets a third: as out of night and ſilence (ſay they) comes forth Chaos, &c. which indeed was the ſame with the Theologie of Orpheus, and the reſt of theſe Theologiſtes.1 Tim. 1.4.1 Tim 1:4 So 1 Tim. 1.4. That they give not heed to fables and endleſſe genealogies. He cals them Genealogies, (ſaith Grotius) becauſe they feigned the emanation of the one from the other. And for theſe Genealogies they would ſeem more wiſe than others; whence deſpiſing other Chriſtians as more rude and ignorant, they made the name foreign, of Gnoſtics, peculiar to themſelves. Though indeed al their foreign, or Myſtic Theologie, was but a mere Mythologic Philoſophic foreign, or fabuloſe Wiſdome, taken up in imitation of the Orphic Myſtic Theologie, or Genealogie of the Gods, &c. as hereafter. (2) Neither was this Gnoſtic Theologie only Mythologic, but alſo Symbolic, Enigmatic and Allegoric, in imitation of the Pythagoric and Platonic Philoſophie,1. The Gnoſtics Aeones, their office as Mediators and origine from Pythagorean and Platonic Ideas and Demons. as it may appear by the following Diſcourſe of its parts.

1. A great and principal part of the Gnoſtics Myſtic Theologie comprehended the Doctrine of their Aeones, their Origine, Genealogie, and Office, which they took up in imitation of the Pythagorean and Platonic Ideas and Demons, applying the ſame to the Angels. So Ireneus, adverſ. Haereſ. lib. 2. cap. 19. where he opens this myſterie to us, ſhewing how theſe Gnoſtics framed their p. 126Aeones in imitation of the ancient Poets and Philoſophers, Pythagoras, Democritus, Plato, &c. Antiphanes, ſaith he, in his Theogonie, ſaith, that out of night and ſilence the Chaos came forth, &c. Hence the Gnoſtics formed their Aeones. — And that they cal them Images or Ideas, they manifeſtly follow the opinion of Democritus and Plato — But in that they make the Savior to reſult out of al theſe Aeones, they bring in nothing but Heſiod's Pandora. And in that they wil that al this be transferred into Numbers, this they had from the Pythagoreans, &c. He tels us, that theſe Reveries were framed out of the Platonic Ideas, &c. Tertullian, libro de anima, ſaies, That the heretic ſeeds of the Gnoſtics ſhined in the Platonic Ideas. Which he cals in the ſame place, The heretic Sacraments of Ideas. And more fully, lib. de Praeſcript. cap. 7. Tertullian aſſures us, That the very Hereſies of the Gnoſtics had their compoſure and ornament from Philoſophie. Thence the Aeones, and I know not what formes and Trinitie of man in Valentinus, who was of this Gnoſtic ſect, as hereafter. And as the Pythagoric and Platonic Ideas contributed much to theſe Gnoſtic Aeones, ſo alſo their Doctrines of Demons. Thus Grotius and Hammond out of him ſeem to make thoſe foreign, Doctrines of Demons, 1 Tim. 4.1.1 Tim 4:1mentioned 1 Tim. 4.1. to be the character of the Gnoſtics Theologic, which ſo far as the Gnoſtics were types and forerunners of Antichriſt his Demon-Doctrines and Apoſtaſie, we may ſafely grant. Though, I conceive, that Prophetic character primarily refers to the Antichriſtian foreign, which was but an imitamen of the Philoſophers foreign, or Demon-worſhip, as hereafter: yet we may alſo take in the Gnoſtic Aeones, as forerunners of Antichriſts Saints, and Imitamens of the Philoſophers Demons. And indeed theſe Gnoſtic foreign, Aeones, as to their Origine and Office, ſeem much the ſame with the Pythagorean and Platonic Demons. For theſe Gnoſtics looked on their Aeones as midling-Gods, or Mediators; which our Apoſtle ſeems to ſtrike at Col. 2.10.Col. 2.10, 19.Col 2:10Col 2:19 Ye are complete in him which is the Head of al principalitie and power. i.e. (ſaies Hammond in his Paraphraſe) By him you have knowlege enough to complete you, without ſuch ſupplies as theſe, from the Doctrines and Divinitie of the Gnoſtics about their Aeones, looked on by them as Divine Immortal Powers, of which, whatſoever they are, (if they be not Idol-nothings) be they Angels of a ſuperior or ſecond degree, p. 127Chriſt is the Head; and they that have Chriſt, need not trouble themſelves with theſe acceſſions. By which it is plain, that theſe Gnoſtics made their Aeones, as Mediators, anſwerable to the Philoſophers Demons, and Antichriſts Saints; which were al erected as Mediators in the room of Chriſt. Therefore v. 18. we find mention of a Voluntarie humilitie and worſhip, which theſe Pythagoriſing Gnoſtics gave unto their Angelic Powers or Aeones; which ver. 19. is ſtiled a not holding the Head: i.e. (ſaies Hammond in his Paraphr.) They that be guilty hereof diſclaim Chriſt, who indeed is the Head of his Church, the only Interceſſor to his Father. The Apoſtle ſeems the more invective againſt theſe Gnoſtic A ones and Mediators, becauſe they were but the fore-runners of Antichriſt and his Demons or Saints. This ſeems to be the meaning of that Scripture, '1 Joh. 2.18. Ye have heard that Antichriſt ſhal come, 1 Joh. 2.18.1 John 2:18even now are there many Antichriſts. The Syriac renders foreign, i.e. foreign, a falſe Chriſt. Such indeed were theſe Gnoſtic Aeones, as the Pythagorean Demons, whence they ſprang, and both the Parents and precurſors of the great Antichriſt and his Demon Saints. I know Grotius, (and ſo Hammond who follows him) out of his too great favor for the Roman Antichriſt, reſtraines this and other Prophetic diſcoveries of Antichriſt to ſome Pſeudochriſt, or Antichriſt ſtarted up in the Apoſtles times; ſuch as Barchochebas amongſt the Jews, Apollonius Tyanaeus amongſt the Pagans, and Simon Magus amongſt the Gnoſtics: but this is too narrow a conceit to find room in any true Chriſtian heart. Yet thus much we may allow him, and al other Caſſandrian Patrones of the Roman Antichriſt, that theſe holy Penmen, in their Prophetic diſcoveries of the great Antichriſt, might have an eye on thoſe Pagan, Jewiſh, and Gnoſtic Antichriſts of their time, as fore-runners and Ideas of the great Roman Antichriſt. And indeed 'tis our ſafeſt courſe to interpret Scripture in its largeſt ſenſe.

But as to the origine of theſe Gnoſtic Aeones, they were taken up in imitation of the Grecian foreign, Generation of the Gods, begun by Sanchoniathon the Phenician Mythologiſt, who was followed herein by Orpheus, Heſiod, and Pherecydes, who was of Phenician extract, and ſpent a main part of his Philoſophiſings in the explaining this foreign, Genealogie of the Gods: from whom we may preſume Pythagoras his Scholar learned the ſame, p. 128as alſo from the Orphic Theologiſtes, with whom he much converſed. Now the Gnoſtics applie the whole of this Pagan foreign, Generation of the Gods, to their foreign, Aeones, or Angelic Powers; which the Apoſtle ſeems to ſtrike at, 1 Tim. 1.4. Neither give heed to Fables and endleſſe Genealogies, which miniſter queſtions, &c. i. e. (ſaies Hammond in his Paraphraſe) warne thy flock not to heed thoſe fabuloſe Pedegrees of the Gods, which under the name of Aeones the Gnoſtics talke ſo much of, and ſo bring in many perplexe diſputes. The like in his note on foreign. Moſt of the Divinitie, ſaies he, of the Gnoſtics conſiſted of Conjunctions, and then from them Genealogies, how one thing joins with another, and begets a third, and applies al the Theologie and Genealogies of the Gods in Orpheus, &c. to the foreign, Aeones, as they called the Angels, &c. See Iren. l. 2. c. 19.

2. Theſe Pythagoriſing Gnoſtics abounded much in Wil-worſhip, 2. The Gnoſtics wil-worſhip from Pagan Inſtitutes. Col. 2.16, 18.Col 2:16Col 2:18and Superſtitioſe Ceremonies, in imitation of Pythagorean Inſtitutes and Demon-worſhip. This the Apoſtle ſeems to intimate, Col. 2.16. Let no man therefore judge you in meat and drink, &c. As the Gnostics did. Then he addes, v. 18. Let no man beguile you of your reward in a voluntarie humilitie, and worſhipping of Angels, &c. i.e. (ſaies Hammond) Let no man pleaſe himſelf, and condemne you, in point of worſhipping Angels as Mediators to God, as if there were ſome ſpecial humilitie in ſo doing, &c. Which the Gnostics were guiltie of. Thence v. 20, 21, 22. he mentions ſundry Pythagorean Institutes which theſe Gnoſtics aſſumed.Ver. 23. And then ver. 23. he concludes, Which things have indeed a ſhew of wiſdome. foreign, a pretext or vain umbrage of Pythagorean wiſdome, &c. In Wil-worſhip. foreign, i.e. according to the Thracian, Orphic, and Pythagorean Inſtitutes, which abounded in Wil worſhip, and foreign, Demon-fear. foreign ſignifies Religioſe Rites and Worſhip, which Plutarch deduceth from the Thracians, among whom the Orphic Myſteries prevailed. Whence it is oft uſed to ſignifie Superstition and ſuperſtitioſe worſhip, Col. 2.18.Col 2:18as Col. 2.18. foreign, the ſuperſtitioſe worſhip of Angels. So Heſychius interprets foreign by foreign, a ſuperſtitioſe perſon. Hence foreign ſignifies primarily, a worſhip invented and inſtituted by the wil of man. So it's taken materially and paſſively for any worſhip that receives its original Inſtitution from the wil of man, not the p. 129wil of God. Thence Heſychius explicates foreign, by foreign, Wil-worſhip: and Phavorinus expounds, foreign, he worſhips according to his own wil, what ſeems good to him. And becauſe al ſuch Wil worſhip is in Divine eſtimation ſuperſtition, hence foreign is here rendred by the old Latin, Ambroſe, and Eraſmus, Superſtitio, q. Supra ſtatutum. Such was the ſuperſtitioſe Wil-worſhip of the Gnostics, which they invented in imitation of the Philoſophic foreign, or Demon-worſhip, as hereafter, C. 2. S. 3. §. 10.

3. More particularly theſe Gnoſtics affected Celibate, 3. Forbidding Mariage Pythagorean.and forbad Mariage, in imitation of the Pythagoreans. So Theodoret ſaith, that Saturnius, a Ringleader amongſt the Gnoſtics, was the firſt amongſt Chriſtians that affirmed Mariage to be the worke of the Devil: and Clemens Alex. Strom. l. 3. ſaies, this was generally the Doctrine of the Gnoſtics. So Hammond on 1 Tim. 4.3. Forbidding to marie. 1 Tim. 4.3.1 Tim 4:3Part of the character of theſe Gnoſtic Heretics is to interdict Mariages, and ſpeak againſt them as unlawful. — Theſe Heretics had much of their Doctrine from the Pythagorean Philoſophers, &c. Hence,

4. Theſe Pythagoriſing Gnoſtics enjoined Abſtinence from the fleſh of Beſtes, and ſeveral other meats, as Col. 2.21, 22.4. Abſtinences. Touch not, taſte not, handle not; which were Pythagorean Injunctions aſſumed by theſe Gnoſtics, as before. So Hammond on 1 Tim. 4.3. Commanding to abſtain from meats, &c. See Theodoret and Clemens Alex. Strom. l. 3. of the Gnoſtic Abſtinences.

5. The Gnoſtics alſo, in imitation of the Pythagoreans, 5. Their Sorcerie, Divination, &c.much addicted themſelves to Divination, Sorcerie, and lying wonders. This was that which Simon Magus, the Father of the Gnoſtics, endeavored to render himſelf famoſe by, who would ſain have purchaſed the giſt of doing Miracles from the Apoſtles; but when that could not be, he gives up himſelf to the Devil for a purchaſe of the ſame; which, as the Ancients generally report, he grew famoſe for both amongſt the Heathens and Gnoſtic Goſpellers. Inſomuch that Hammond and Grotius would fain reſtrain Antichriſts lying wonders, 2 Theſ. 2.9. to Simon Magus, or ſuchlike.

6. Theſe carnal Gnoſtics, 6. Their ſenſualitie and uncleanneſſe. 2 Pet. 2.18.2 Pet 2:18notwithſtanding their pretenſions to ſpiritual Myſteries, profeſſed and practiſed monſtroſe Senſualitie and uncleanneſſes. Theſe ſeem ſtruck at 2 Pet. 2.18. foreign, laſcivioſe waies. foreign, Selga, was a Town in Piſidia, foreign, p. 130where men lived luxurioſely, and polluted themſelves by mutual uncleanneſſes. Whence unclean perſons were termed foreign, eminently ſelgites, foreign being here augmentative, as the Etymologiſt, Suidas, and Bochart. Whence Plinie, Nat. Hiſt. l. 15. c. 7. makes mention of Selitic Oil, which theſe Selgites invented, to fortifie their ſpirits and nerves, debilitated by luxurie and uncleanneſſe. Schmidius and others give a contrary character of theſe Selgites; yet al agree in this, that foreign ſignifies great luxurie and libidinoſe uncleanneſſe, which the Gnoſtics were guiltie of. For, ſaies Grotius, they gave their Philtra, or love-charmes, and counted laſcivioſe deeds amongſt things indifferent.Jude 12.Jude 1:12 So Jude 12. foreign, in your love-feſtes; which theſe ſenſual Gnoſtics converted into fuel for their uncleanneſſe. The Nicolaitans, Rev. 2.15. ſeem to be of this Gnoſtic Sect. He that has a mind to hear more of their monſtroſe wickedneſſe may conſult Epiphanius and Irenaeus, who have laid them open.

7. Theſe Gnoſtics had,7. Their Expiations, &c. 2 Tim. 4.4.2 Tim 4:4 in imitation of the Pythagorean Purifications, their Expiations. So Grotius on 2 Tim. 4.4. foreign. Theſe Fables (ſaith he) were concerning the Expiations of ſins, according to the Chaldaic and Orphic Diſciplines. In thoſe a chief place was given to Sea-water, and thence to fountain-water, Scilla, ſulphur, bitumen, &c. The Gnoſtics held alſo free-wil, as Janſenius informes us.

8. Laſtly,8. They turned the Reſurrection into an Allegoric, as §. 6. to lay a ſure foundation for their wickedneſſe, theſe Gnoſtics denied the Reſurrection, turning al the Scriptures that tended to prove the Reſurrection into mere Allegories. So Hymeneus and Philetus, who were of this Gnoſtic ſect, 2 Tim. 2.18. Saying the Reſurrection is paſt already. i.e. They turned the Scripture-relation of the Reſurrection into a mere Allegoric foreign & foreign, in imitation of the Pythagorean and Platonic Reſurrections, as Grotius. Touching Pythagoras's foreign, and its reſſemblance to the Gnoſtic, ſee Court Gent. P. 2. B. 2. C. 2. §. 8. Theſe were the noxious Infuſions of the Pythagoriſing Gnoſtics, who were herein but fore-runners of the Roman Antichriſt,Pagan Philoſophie the cauſe of many Errors amongſt the Fathers, &c. as we ſhal fully demonſtrate, Chap. 2.

§. 8. As Pagan Philoſophie laid the foundation of the Gnoſtic Hereſie, ſo alſo of the great fundamental Errors, which have been ever ſince broched and revived in the Churches of Chriſt. And indeed herein we may not excuſe the Greek Fathers, p. 131who being many of them brought up in the Schole of Alexandria, and other Academies, where the Grecanic Philoſophie flouriſhed, dranke in therewith many Philoſophic Errors and Infuſions, which proved not a little prejudicial to the ſimplicitie of the Chriſtian Theologie. Thus Juſtin Martyr, having his ſpirit deeply drencht in Platonic Philoſophie, even to ſome degree of Intemperance, (1) he preſumed, That Plato's Dogmes were not aliene from the Doctrine of Chriſt, as Apol. 1. (2) Hence he aſſerted, That ſuch as lived according to reaſon, albeit Pagans, as Socrates, Heraclitus, and ſuch-like, might be ſaved. (3) He held, in imitation of the Philoſophers Demons, that God committed the care of human affaires, and ſublunary things to Angels, as Apol. 1. p. 44. (4) He was too much a Patron of Moral free-wil, in corrupt nature, as Apol. 2. Thus alſo Clemens Alexandrinus, ſo termed becauſe brought up at Alexandria in Egypt, having been educated in Philoſophic, which then greatly flouriſhed in the Schole of Alexandria, he therewith imbibed many Errors, which he mixed with his Chriſtian Theologie. As (1) He held, That Chriſt aſſumed fleſh, thereby to demonſtrate unto men their ſufficient forces to obey Gods Commandments: whence alſo he aſſerted, That obedience and inobedience was in our power; as Strom. 2. Likewiſe, That the precepts of God are ſuch as may be, or not be obſerved by us, as Strom. 4. Yea Strom. 2. he ſaith, That Faith alſo is in our power, becauſe infidelitie. Which Pelagian Infuſions he imbibed from the Stoic Philoſophie, wherein his ſpirit was drenched. Yet Strom. 3. he aſſertes efficacious Grace for the production of al Moral good. And Strom. 2. he owns the Infuſion of faith by God, which he makes to be foreign. (2) He aſſerted, That thoſe who were before Chriſt, and lived honeſtly, were made juſt by the Law, and by Philoſophic, yet that they wanted faith in Chriſt; whence that in Hel they expected the coming of Chriſt and his Apoſtles, by whoſe Preaching there they were converted to believe in Chriſt, and ſo at length ſaved. Again, That none were perfectly ſaved by Chriſt before his coming, as Strom. 5.6. (3) He ſometimes aſſertes Juſtification by Workes: as in Protreptico, he ſaith, Men might purchaſe Salvation by their own workes: ſometimes he joines Faith and Workes together, as Strom. 5, & 6. (4) He held with the Stoics, That perfection in Virtue was attainable in this life, Strom. 6, 7. (5) He cals Martyrie the purgation of ſin. Strom. 4. But none imbibed more Philoſophic Errors p. 132than Origen, as in what follows. How much Philoſophie corrupted the Fathers, has been taken notice of by many Reformers; as by Ameſius, Bellarm. Enerv. Tom. 4. lib. 6. cap. 1. It is evident, that the Fathers by and from Philoſophie introduced into the Church various modes of ſpeaking, ſpecially of human Merits, and of the righteouſneſſe of the Goſpel, which appear not in Scripture; whence there was occaſion given and taken by the Scholemen of framing pernicioſe Errors. The like Tilenus, Syntagm. part. 2. Diſp. 16. Theſ. 31. Neither (ſaies he) did the Fathers introduce into the Church ſome Ornaments only from Rhetoricians, but alſo Dogmes from the Philoſophers Scholes, ſpecially from Plato's Academie; ſome alſo from Zeno's porch; which were incorporated by little and little into the Church. At length things growing worſe and worſe, Plato being ejected by the Scholemen (ſucceſſors of the Fathers) and Ariſtotle exalted into Chriſts chair, he does even engage in controverſie with Chriſt about the Rule of truth, ſpecially in the Doctrine foreign, about contingent and free-wil: although truely in this point the moſt ancient Greek Fathers had rather hear Ariſtotle than Paul. Thus Tilenus, who afterward himſelf fel into the ſame ſnare as to Free-wil, &c.

This in a more peculiar manner concernes the Greek Fathers,Origen's Errors from Philoſophic. ſuch as were brought up in the Schole of Alexandria, ſpecially 'Origen, who being Scholar to Ammonius, that great Maſter of Platonic Philoſophie, (whom ſome reckon to be a Chriſtian) follows his Maſters ſteps in endeavoring to reforme Platonic Philoſophie, and reduce it to the forme of Chriſtian Theologie; wherein he came infinitely ſhort of his deſigne: for he did by theſe his vain attemts, but the more ſophiſticate and adulterate Divine Theologie; not only by his many Platonic Allegories, but alſo by thoſe ſeveral Philoſophic termes and errors which he mixed with the Doctrines of Faith,Ludov. Vives in Auguſt. Civit. lib. 9. cap. 11. tels that from Plato's Demons Origen without dout derived his Error in aſſerting that Mens Souls were changed into Demons, and theſe again into Mens Souls, as in Lib. foreign. namely his foreign, or freewil, his Pre-exiſtence of Souls, &c.

1. The Pelagian Errors came from Origen. Origen the Founder of Pelagianiſme.Janſenius, Auguſt. De Haereſ. Pelagian, Tom. 1. l. 6. c. 13, &c. gives us a particular p. 133and large account, how al the Pelagian Dogmes were formed out of Origen's Philoſophic Contemplations. (1) The Pelagians (ſaith he) were ſeverely reprehended by Auguſtin for making Indifference to Good and Evil, with the excluſion of Neceſſitie as to one part, eſſential to the libertie of the wil in every ſtate. For this is the moſt principal baſis of the whole Pelagian ſtructure; which Origen entirely delivered: For he was ſo far fond of this Philoſophic libertie, and a Patron of this indifference to Good and Evil, as that he decreed man without this was to be reckoned among Brutes and Stones. Hear Origen diſcourſing of this libertie, Lib. 1. foreign, C. 5. And by conſequence it is from us, and in our motions, that we are bleſſed or holy, &c. See Janſ. p. 150. (2) Origen every-where inculcates and cries up the ſufficience of Natures Law to live wel. As Lib. 2. in Rom. Janſ. c. 14. p. 151. (3) Touching Grace and its Merit, the very error of Pelagius and the Maſſilienſes is delivered by Origen; as alſo touching the perfection of Juſtice, and foreign. As l. 4. in Rom. And in his Books foreign, his ſcope is to ſhew, That the Providence of God doth governe immortal ſouls according to the merits of each, as Janſen. c. 15. p. 152. (4) Origen, as Pelagius, utterly overthrows Election, Predeſtination, and Vocation according to the purpoſe of God. Janſ. c. 16. p. 152. (5) Al the Gloſſes of Scriptures touching Original ſin and Grace, which the Pelagians abuſe, yea the whole ſyſteme of Pelagian Errors Origen preformed, as it ſufficiently appears by his Comments on the Epiſtle to the Romans, ſpecially on Ch. 5. and his Books foreign. Janſen. c. 17. p. 153. gives this as the root of al Origen's Errors, namely the Ubertie and Fecunditie of his Wit too much immerſed in vain Philoſophie, as hereafter, §. 10. and C. 2. Sect. 1. §. 4.

2. Origen gave alſo a great foundation and improvement to 'the Arian Hereſie. (1) By aſſerting that foreign, the Word, Arianiſm from Origen.Joh. 1.1. is taken only Metaphorically, and Ideally, according to the Platonic mode, as in what immediately follows §. 9. (2) He held alſo, That the Son of God ſaw not the Father, becauſe he was a creature made, not borne the Son of God: that the Son, who is the Image of the Inviſible God, compared with the Father, was not Truth, i.e. True God. That God the Father was an incomprehenſible Light; but Chriſt, if compared with the Father, was a very poor ſplendor, which yet with us, by reaſon of our p. 134imbecillitie, may ſeem very great. That the Son was not Bonitie it ſelf, but a certain air or image of Bonitie, ſo that he could not be termed abſolutely good, but only with an additament, A good Paſtor, or the like. As Hieronym. Epiſt. ad Avitum. (3) He ſaid alſo, That the Holy Spirit was the third in Dignitie and honor after the Father and Son, yea inferior to the Son, as Hicronym. ad Avitum. Who alſo in Epiſt. ad Pammachium, ſaith, That he ſpoke il of the Son, but worſe of the Holy Spirit. (4) He held, That the Father contained althings, the Son was only in Rational Creatures, and the Holy Spirit only in Believers, as Athanaſius, Quaeſt. 71. ad Antiochum, relates. Theſe notions about the Trimtie he imbibed from that Platonic Philoſophie then taught in the Schole of Alexandria, wherein he was inſtructed; which acknowleged a foreign, Trinitie; namely, [1] foreign, the Father; whom they made to be foreign, the ſupreme Being. [2] foreign, the Mind, or foreign, the Reaſon; whom they made inferior to the firſt. And [3] foreign, the mundane Spirit; which they made inferior to both the former. And hence Origen traduced his Trinitie, which gave the original Exemplar to Arianiſme. Whence Epiphanius, in Epiſt. ad Joannem Hieroſolymitanum, cals Origen, the Father of Arius: and Hieronymus Epiſt. ad Pammachium, ſtiles him, the Ocean and Fountain of Arius. And Socrates, l. 4. c. 21. with others, related, that the Arians frequently uſed Teſtimonies taken out of Origen's Books. See P. 4. B. 2. C. 6. §. 4.

3. Origen by his Platonic Philoſophemes,Poperic from Origen. gave a great advance to the whole Syſteme of Papiſme, or Antichriſtianiſme. (1) He gave the firſt lines to al Myſtic Theologie, by turning al Scriptures, even the moſt plain into Allegories, according to the Platonic mode, of which more hereafter, Chap. 2 Sect. 1. §. 1. (2) He was the firſt Founder of Monaſtic Life, Abſtinences, and Auſterities. [1] He emaſeulated himſelf, i.e. extinguiſhed virilitie, thereby to preſerve Chaſtitie. [2] He underſtood thoſe Precepts of our Lord, againſt having two coats, ſhooes, and making proviſion for the morrow, in a literal ſenſe, as belonging to al Chriſtians; and thence affected voluntarie Povertie, as the Monkes of Egypt his Succeſſors. [3] He abſtained from neceſſarie food, as the Pythagoreans, and Popiſh Monkes; whereby he endangered his health. [4] He affected ſuperſtitioſe ſanctitie and ſeverities, abſtaining from neceſſarie ſleep, lying on the ground, &c. as Monkes. (3) He held human merits, and juſtiſication p. 135by workes, placing Mans Satisfactions, Tears, Contrition, and other good workes, as the cauſes of Remiſſion of Sins. So in his Hom. 24. on Numbers, and 24, and 23, on Joſhua, and Hom. 1. in Ezech. (4) He aſſerted, with the Papiſtes, Perfection in this life, namely, that Saints may extinguiſh al tho fome of ſin in this life, and ſo ſatisfie the Law. Of which ſee Lib. 1. in Job, Hom. 8. and Hieron. ad Cteſiph. adverſ. Pelagianos. (5) He was the firſt that introduced Purgatorie, from the Platonic Schole at Alexandria, into the Church of God. Plato's notions of Purgatorie ſee in what follows, Chap. 2. S. 3. §. 11. And Origen in imitation hereof held, That ſome ſins were purged out here, but others paſſed with us into the next life, where they were by the torment of ſire purged out. Of which ſee his Hom. 8. in Leviticus. Hom. 2, & 3. in Pſal. & Hom. 14. in Jeremie.

4. There were many other great Errors aſſerted and introduced by Origen, Other Errors of Origen.from that Platonic Schole at Alexandria, and its corrupt Infuſions. As (1) he held the pre-exiſtence of Souls. Thus Plato in his Timaeus, and elſewhere he ſaith, Thut al Souls were produced at once, and diſtributed into the Stars, &c. So Nicephorus, lib. 5. c. 23. Auguſt. lib. 2. de Civit. Dei. c. 23. as Epiphanius, Hieronymus and Suidas relate, that Origen held, Human ſouls to have been before bodies, and that for their ſins they were chained to bodies: which was a great Philoſopheme among the Platoniſtes. (2) Hieronymus, Epiſt. ad Avitum, & Apol. 2. adverſus Ruffinum, aſſures us, that he held, in imitation of Pythagoras and Plato, foreign, or the Tranſmigration of Souls from one Bodie into another. (3) He held, That the Devils and ſouls of the wicked ſhould be at laſt ſaved, and that after long puniſhments they ſhould be aſſociated to the good Angels. Thus foreign, l. 1. c. 6, 8. Hom. 9. in Jerem. which alſo is related by Theophilus, Epiphanius, Hieronymus and Auguſtinus. So lib. 2. contra Celſum, he ſaith, That the ſoul of Chriſt diveſted of its bodie converted many ſouls. (4) He denied the Reſurrection of the fleſh, affirming, that our Bodies after the Reſurrection ſhould be round, aereous, and not of the ſame ſubſtance they now are. Thus de Reſurrect. l. 4. & Expoſ. in Pſal. 1. as Hieron. ad Pammachium.

How many and great the Errors of Origen were, which he imbibed from the Pythagorean and Platonic Philoſophic in the Alexandrine Schole, is more fully explicated by Hieronymus, in Epiſtolis ad Avitum, and Pammachium, and Oceanum, Tom. 2. p. 136Oper. p. 190. Alſo in Apolog. adverſus Ruffinum. Theſe his Venimous Errors began firſt to be eſpouſed by the Monkes of Egypt, who dranke in the ſame with much greedineſſe, and diffuſed them throughout the whole maſſe of their Myſtic Theologie, which gave great conteſtes among the Churches of thoſe times, as Baronius has wel obſerved on the year 256. Alexander, Euſebius, Didymus, and others, ſtudioſely endeavored the defenſe of Origen; but Methodius, Euſtachius, Apollinarius, Anaſtaſius, Theophilus, Hieronymus, Athanaſius, Auguſtinus, and many other of the Fathers; and more particularly the Conſtantinopolitan Council, An. 551. condemned Origen of many Peſtilential and prodigioſe Errors, imbibed from Ethnic Philoſophers. Cluverus in Apocalypſ. Tom. 2. p. 315, &c. applies that character, Rev. 8.10, 11.Rev. 8.10, 11.Rev 8:10Rev 8:11 And there fel a great Star from Heaven, burning as it were a lampe, &c. unto Origen; who, as Severus Sulpitius obſerves, in what he did wel came ſhort of none after the Apoſtles; but in what he erred, none was worſe. That this Texte, Revel. 8.10, 11. pointes out Origen, Cluverus proves, (1) from the time of this third Trumpet, which anſwers exactly to Origen. (2) From the ſeveral parts of the character: [1] He burned as a lampe, which notes his ſpiritual gifts, as Mat. 5.15. Joh. 5.35. [2] Yet he fel from Heaven; i. e. from his ſpiritual celeſtial Light, into miſerable terrene darkneſſes of Ethnic Philoſophie. [3] He fel upon the third part of the rivers and fountains of waters; i.e. on the People and Eccleſiaſtic Aſſemblies, which were corrupted by him. [4] And his name was wormewood, namely by reaſon of the extreme bitterneſſe of his Dogmes and ſuperſtitioſe ſeverities.

But to conclude Origen's Character, the original ſprings of theſe his monſtroſe Errors ſeem theſe. (1) The natural Luxuriance of his exorbitant phantaſie, which recreated it ſelf in the Allegoric mode of the Platoniſtes. (2) His deſpiſing the ſimplicitie of the Scriptures, and Chriſtian Theologie. (3) His too great confidence in his own parts, and preſuming himſelf to be wiſer than others. (4) His affectation of new Termes and Modes of interpreting Scripture. (5) But moſt of al his inſolent abuſe of Divine Myſteries and Truths, by reducing the ſame to Platonic Philoſophemes. Hence baſil, Hom. 3. Hexaem. ſeverely redargues Origen's Allegoric Mode of Theologiſing: and elſewhere he termes it, foreign, a fabuloſe figment. Greg. p. 137Nazianzen, Orat. 42. ſtiles Origen's way of commenting foreign, worthy of a conjector of Dreams, in alluſion to the foreign of Artemidorus, and Apollonius Attalus, as before, L. 1. C. 3. §. 8. Greg. Nyſſenus, in Cant. Praeſat. & l. de ho. opat. c. 18. diſputes ſharpely againſt the Deliries or ſick Dreams of Origen. Cyril Alexandrin. in Act. Concil. C P. ſtigmatiſeth Origen with the character of Antichriſt: foreign, Origen has ſtarted up in the midſt of the true Church, as the Abomination of Deſolation. Epiphanius, in haereſ. 64. hath writ ſeverely againſt Origen's Errors, whom he termes foreign, ſelf-willed ſophiſt, or one tenacious of his own ſentiments in wiſdome. And he termes his Doctrine, foreign, Abſurditie and pernicioſe Doctrine in many parts of ſaith, &c. Whence the Greek Theologues in the fifth Oecumenic Council anathematiſed him for his Errors. Of which ſee more, Vincentius Lyrinenſis, lib. adverſ. Haereſ. c. 23. How much theſe Primitive Churches were infeſted by Errors imbibed from Ethnic Philoſophie, ſpecially thoſe of Origen and the Schole of Alexandria, has been wel obſerved by that great French Divine Morelius, in his Diſcipline de l' Egliſe, liv. 2. chap. 6. pag. 101. Human Philoſophie has corrupted many, who deſirous to mixe it with the Goſpel, disfigured the Doctrine thereof, and at length made of it a pure Human Philoſophie. This happened not al at once, but by little and little, until it came to darken Grace. For Origen endeavoring to exhort men to performe workes worthy of their Vocation, extolled good workes without meaſure: and the more to awaken men hereto, he gave them to underſtand, that theſe good workes were in their power and from their Free-wil. Which opinion opened the dore to the Pelagians. — In general the ignorance of al Science has produced great evils: but yet the greateſt part have had their fource from Reaſon, Human opinion, and Philoſophie; which for this reaſon Tertullian rejected and baniſhed from the Church, as being the miſtreſſe of Hereſies. Agen, liv. 3. chap. 14. pag. 260. Morelius addes, That Philoſophie and Curioſitie corrupted this noble Schole of Alexandria, and by conſequent the Church Which ought therefore to be carefully avoided; becauſe theſe two evils are natural to Scholars, who not contenting themſelves with the ſimplicitie of the Goſpel, are ambitioſe to beautifie p. 138it with human ornaments of Eloquence and Philoſophie; and from a rage to get knowlege would fain mount up higher than their very Doctors.

We find this myſterie of iniquitie excellently laid open by Owen, Theolog. lib. 6. cap. 8. where he ſhews us, how this Pagan Philoſophie at firſt crept in amongſt the Fathers, to the great prejudice of Chriſtian Theologie. The ſacred Chorus (ſaies he) of the Apoſtles being removed, Satan again attemted the corrupting of Evangelic Truth, and that not without ſucceſſe. For what he could not accompliſh by open aſſault, he gradually obtained in defenſe of the Truth. For after the Apoſtles were removed, the Patronage of Truth came into the hands of Learned men. Of this number were Clemens, Origen, &c. whom it ſufficed not to uſe the Word and Spirit of God againſt the enemies of Truth, but they were pleaſed to engage alſo with reaſons drawen from ſecular learning. And it happened in progreſſe of time, that theſe Philoſophic arguments, which theſe learned men uſed in the defenſe of Truth, yea the very termes and words, were eſtimed as neceſſary parts of Religion. But this Philoſophic fatal evil did in a more particular manner infect the Church after the Peripatetic Philoſophie, (which for ſome ages had lain neglected) began to pleaſe Students in good literature. For this Philoſophie of Ariſtotle being revived and adorned by the Mahumedan Arabians, and thence ſucked in by the Scholemen, they utterly abrogated the Evangelic Theologie. And as many of the Fathers thus corrupted the Doctrine of the Goſpel by Philoſophic Notions and Infuſions; ſo in like manner the Worſhip of the Goſpel was by their aſſuming Philoſophic termes and rites greatly corrupted. Pythagoras, Plato, and other of the Philoſophers had, in imitation of the Jewiſh Church, their foreign, &c. And the Greek Fathers in imitation of theſe Philoſophic Rites, cal their Sacraments and other Myſteries by the ſame Names; yea aſſume many of the ſame Rites to clothe Chriſts Myſteries withal. Thus the ſpurious Dionyſius Areopagita cals the Euchariſt, foreign. And Caſaub. Exer. 16. c. 43. aſſures us,Of theſe Teletae, ſee Court of the Gentil. par. 1. B. 2. c. 9. §. 10. that when the firſt Chriſtians cal their Sacraments Teletas, &c. theſe and the like Names were transferred from the Sacreds of the Pagans. The Grecians called the Deification of the Heroes foreign. Hence among the Fathers, ſpecially ſuch as were Popiſhly inclined, foreign, p. 139and foreign is attributed to Saints. But of this more fully in what follows of Antichriſtian Rites, Ch. 2. S. 3. §. 11.

§. 9. But to deſcend to particulars. 1. Al thoſe hel bred,1. The Samoſatenus & A…ian Hereſie from Pagan Philoſophie. black Errors, which ſtruck at the Deitie of Chriſt, had their foundation in Pagan Philoſophie. Such were the opinions of Samoſatemus, Arius, &c. As for the Hereſie of Samoſatenus and its traduction from Pagan Philoſophie, we find a good account in Melancthon, Chron. lib. 3. of the ſtate of the Church under Valerius and Aurelianus: Paulus Samoſatenus, (ſaies he) who fel upon the blaſphemie of Ebion and Cerinthus, had this occaſion for his Errors: Plotinus the Philoſopher (who was Scholar to Ammonius) reading in the Schole of Alexandria, had mingled with his Philoſophie Allegories touching the Eternal Word. And in as much as there were many debates about theſe things from the writings of the Ancients, Paulus Samoſatenus drew thence his impoſtures, and maintained, that Jeſus Chriſt was only man, and that by foreign, the word, Joh. 1.1. We may not underſtand any perſon ſubſiſtent, but the declaration and word of promiſe. Theſe Reveries were received with much applaudiſſement by curioſe ſpirits, and particularly by Zenobia Queen of Arabia and Dame of Antioch: by whoſe means P. Samoſatenus was maintained ſecure for ten years ſpace. This Hereſie of Samoſatenus denying the Divinitie of Chriſt was revived by Arius, and that from the very ſame foundation of Platonic Philoſophie, yea in the very ſame Schole of Alexandria. This is wel explicated by Aquinas, Sum. part. 1. Q. 32. A. 1. We find, ſaith he, in the Books of the Platoniſtes, That in the beginning the Word was: by which Word they underſtood not a perſon in the Trinitie, but an Ideal Reaſon, by which God made al things — whence ſprang the Error of Origen, and Arius, who followed the Platoniſtes herein. So again in what follows, Q. 34. Art. 1. Aquinas aſſures us, That Origen laid the foundation of Arianiſme, by affirming, That the Word in Divine 'maters, ſignified only Metaphorically, not properly. That Arius alſo had his Infuſions from the Platoniſtes in this Schole of Alexandria is evident: For Arius was a Presbyter in this Church, and Student in this Schole, where the Pythagorcan and Platonic Philoſophie was at this time wholly in requeſt, (for Ariſtotle came not in play til afterward) which the learned Chriſtians Clemens Alexandrinus, Origen, &c. made uſe of as a medium to p. 140illuſtrate and prove the great myſteries of Faith touching the Divine foreign, word, mentioned, Joh. 1.1. hoping by ſuch ſymboliſings, and claiming kindred with theſe Philoſophic notions and traditions (originally Jewiſh) touching the Platonic foreign, they might gain very much credit and intereſt amongſt theſe Platonic Sophistes. Hence theſe learned Fathers Clemens and Origen made it their buſineſſe to lay open the cognation betwixt Pagan Philoſophie and the Myſteries of the Goſpel; proving, that Philoſophie was but a reflexe beam, or broken derivation and tradition of Sacred Revelation. Which deſigne and undertaking had been of excellent uſe, had theſe learned Fathers withal diſcovered the Vanitie and Corruptions of Pagan Philoſophie as then conſtituted: but this they were ſo far from undertaking, as that they aſſumed a conſiderable part of the Pythagorean and Platonic Philoſophie, both Mater and Forme, and mixed it with their Sacred Theologie; and ſo out of al framed an Image like that of Nebuchadnezar, Dan. 2.31, 32. And amongſt other Platonic Myſteries, that of foreign, the word, on which Ammonius and Plotinus had much commented, was taken and applied to the Divine foreign, Word, explicated by John; which gave occaſion and foundation to many Philoſophic debates and conteſtes in the Schole and Church of Alexandria; as alſo to the Hereſie of Arius, as it had done to that of Samoſetanus before. This is wel taken notice of by that great French Reformer Morelius, Diſcipl. liv. 2. chap. 4. pag. 87, 88. It has been the cuſtome (ſaies he) to uſe Diſputes in many places, whence many inconveniences may follow: For ſuch Diſputes tend only to awaken and diſcover the ſpirit, whence follows much preſumtion and oſtentation, and the ſtarting of high and curioſe Queſtions; which may afterward trouble the Church. The Arian Hereſie had its riſe from the particular conferences of learned men in the citie of Alexandria. Indeed Conſtantine ſharply reprehended theſe curioſe Diſputes, &c. The ſame may be applied to the Photinian Hereſie, which was the ſame with the Arian and Samoſatenan. Of which ſee Melanchton, Lib. 3. of the Churches conflict after Conſtantine. We have before touched on this (Chap. 3. §. 2, 3. of Book 1.) out of Juſtinian, who acquaintes us, that theſe Philoſophic Notions about the Platonic foreign, which ſuppoſed a real difference in nature betwixt the foreign, the Father, foreign, the Word, and foreign, p. 141the Soul of the World, gave occaſion to the Arian Hereſie. See Juſtinian in 1 Joh. 1.1. and Origen's influence on Arianiſme in what precedes, §. 8.

§. 10. Another great fundamental Error, which received ſpirit and life from Pagan Philoſophie, is Pelagianiſme; 2. Pagan Philoſophie the cauſe of Pelagianiſme.which ſtrikes diametrically at the free efficacious Grace of Chriſt, (as Arianiſme at his Divinitie) and containes in it much of the ſpirit of Antichriſt. We have before in what was laid down touching the Vanitie of Pagan Ethics, B. 1. C. 2. §. 4. proved, that the Philoſophers generally aſſerted a Moral power, or Free wil, in al men to performe virtuoſe actions. They had their foreign, right Reaſon; their foreign, good nature; foreign, free-wil; foreign, things in our power, and ſeeds of virtue, which they made the ſpring of al their good workes. Theſe notions the Greek Fathers, ſpecially Origen, (who was bred up amongſt the Philoſophers in the Schole of Alexandria) ſucked in with too much greedineſſe, who made them the foundation of his Exhortations to good workes, which he cried up without end or meaſure; and to awaken Chriſtians more effectually hereto, he took up this Philoſophic principe, That it was in the power of mens free-wil to performe the ſame. This laid the foundation for the Pelagian Hereſie, as we have before obſerved out of Morelius, and we find this excellently opened to us by Janſenius, Origen laid the foundation for Pelagianiſme.in his Auguſtinus, Tom. 1. lib. 6 cap. 13, &c. Amongſt al (ſaies he) that preceded Pelagius, I find no more skilful Architect of the Pelagian Hereſie than Origen; who gave origine to many Hereſies, which for ſome ages after his death infeſted the Church; ſpecially by his Books, foreign. But there was none that he did more exactly forme than the Pelagian. Neither wil you eaſily find any Dogme, one excepted, uſed by Pelagius, or Julianus, againſt the Church, or any interpretation of Scripture favoring that Hereſie, which Origen did not forme to their hands: ſo that ſometimes they uſe the very words of Origen againſt the truth; which, becauſe it may ſeem incredible to ſome, I wil a little more fully demonſtrate. Which he does, (1) From Origen's aſſerting an Indifference of Free wil. (2) From his ſuppoſing the Law of Nature ſufficient to guide us to live wel, &c. (3) From his pleading for Merits, and perfect Righteouſneſſe, and foreign. (4) From his overthrowing the Doctrine of free Election, Predeſtination, &c. (5) From his denying or p. 142leſſening Original Sin and Grace, as it appeareth by his Commentaries on the Epiſtle to the Romans, ſpecially on Chap. 5. as alſo his Book foreign. And then he addes cap. 18. that the whole of this Hereſie had its foundation in the Pythagorean, Stoic, and Peripatetic Philoſophie. He alſo acquaints that the Origeniſts, or Monkes that followed Origen and his Doctrine in Egypt and Paleſtine, aſpiring after a Monkiſh Perfection and Religioſe life embraced theſe Infuſions of Origen, from whom the Maſſilienſes and Pelagians traduced their Hereſie. Hieronymus Adverſus Pelag. ad Cteſiphontem, aſſures us, That the Doctrine of Pelagius was but a branch of Origen's. And the ſame Hieronymus, Apolog. 1. adverſus Ruffin. ſaith that Origen held, That God choſe men, not that they might be holy, but for their foreſeen ſanctitie and holineſſe: which made way for that great Pelagian Error, touching Election from the previſion of good Workes. More touching the Traduction of Pelagianiſme from Origen's Dogmes, ſee what precedes §. 8.

That Philoſophie was the cauſe of Pelagianiſme alſo, Godeau, that great French Hiſtorian in the Life of Auguſtin, Liv. 2. Chap. 2. p. 200. demonſtrates thus, Nevertheleſſe the Philoſophie of Ariſtotle and Zeno ſeems to have contributed much to Pelagianiſme. And if Tertullian has named the Philoſophers the Patriarches of Heretics, that is particularly true in regard of the Pelagians; who, if we may ſo ſpeake, are deſcended in a direct line. For the firſt Error of Pelagius was touching the perfection of juſtice and impeccabilitie, which he held a man might attain to in this life. Which is the ſame with the Apathie, or the exemtion from paſſions; which the Stoics attributed to their wiſe man. And albeit Ariſtotle and the New Academics held, That a wiſe man is capable of paſſions, but virtue conſiſtes in the moderation of them; yet both one and t'other agreed in this, That virtue came from man, not from God. And Cicero explicating their Doctrine, ſaith, Who ever gave God thankes for being a good man? And Seneca ſaith, There is a good, which is the cauſe of a bleſſed life, namely to confide in a mans ſelf. Lo, the Abregement of the Pelagian Doctrine! — Philoſophie furniſht the Pelagians not only with Materials to build their Fortereſſe againſt the Church, but alſo with Armes to defend it. And Auguſtin doth reproach Julian, with the ſubtilities of Logic, which he had learned, &c. As Vanitie p. 143and Pride is the character of Human Philoſophie, ſo alſo of the Pelagian Hereſie; and it is its ſpecifie difference: For if a man examine al its propoſitions, he ſhal find in them a ſpirit of pride in the moſt inſolent degree. — We have a ſecret deſire of Independence which is graven on the very fund of our corrupt nature. Thence one being asked why Pelagianiſme did ſpring up in al Ages, anſwered, becauſe there were Pelagianae ſibrae, certain Pelagian ſibres, or ſmal venes of Pelagianiſme in the hearts of al.

Janſenius likewiſe tels us, Tom. 1. lib. 7. cap. 17. That the Greek Fathers, out of too great opinion of Origen and his Commentaries, ſucked in from him the ſame opinions about Free-wil; which Chryſoſtome, Oecumenius and Theophylact were too guilty of Origen's opinion for Free-wil ſee in his Philocalia, cap. 21, 23, 25, 26, &c. This may ſerve as a reaſon why Pelagius found ſo much favor from the Greek Fathers in the Council of Diſpolis, An. 415. That Pelagius himſelf received much of his Hereſie from theſe Origeniſtic Monkes ſeated in Egypt, with whom he had converſation whileſt in thoſe parts, may hereafter appear, when we come to treat more fully of Pelagianiſme revived by the Scholemen. It ſufficeth at preſent to ſhew, what foundation was laid for the Pelagian Hereſie by the Greek Fathers, ſpecially thoſe of the Alexandrine Schole; who out of a vain deſigne to gain reputation to the Chriſtian Theologie contempered ſome of the purer and more reformed parts of the Pythagorean and Platonic Philoſophie therewith, to the great prejudice, yea corruption thereof, which Antichriſt afterwards makes uſe of for the exaltation of his throne, and introduction of his Myſtical, Scholaſtic, Canonic Theologie, as it follows, C. 2. S. 1. §. 1, &c.

But to give a Summarie account of the riſe and progreſſe of Pelagian Dogmes, Bradwardine in his Preface to his never-enough to be admired Book De Cauſa Dei, againſt the Pelagians, A Summarie of Pelagianiſme.tels us, that the lapſed Angels were the firſt Founders of this Sect, who depending on their mutable Free-wil, though then Morally holy, fel from their Dependence on Divine Grace, into that miſerable ſervitude of ſin they are now chained under. The ſame Error Auguſtin, Aquinas, and other Antipelagian Scholemen make to be the cauſe of Adam's Fal. And if his Moral Free-wil when void of Sin could not preſerve him from falling into ſin and miſerie, when he depended thereon, how is p. 144it poſſible that corrupt Free-wil in his lapſed poſteritie ſhould raiſe them up to a ſtate of Union and Communion with God, from whom they are now, by reaſon of the ſpiritual death and ſervitude of Sin, ſo far diſtant? Bradwardine alſo makes Pelagianiſme to have been avouched and owned by Cain, Nimrod, Nebuchadnezar, and other forerunners of Antichriſt. That it was the foreign of the Phariſees is moſt evident both from Sacred Scriptures, as Luk 18.9, 11. and elſewhere, as alſo by the general conſent of ſuch as have written of the Phariſees, Druſius, &c. In the Primitive Chriſtian Churches this Pelagian Infuſion was diffuſed among the Gnoſtics, and other legal carnal Chriſtians, even in the Apoſtles daies; as ſeems evident by their Epiſtles, which elſewhere, if the Lord pleaſe, we ſhal make apparent. But the principal founder of this Pelagian Placite in the Primitive times was Origen, as Janſenius has incomparably wel demonſtrated in his Hiſtorie of Pelagianiſme. From Origen and his Sectators the Monkes of Egypt, Pelagius, the reproche of our ancient Britaines, imbibed his venimous Infuſions, which proved the vital ſpirits of Antichriſt that man of ſin.

To give check and confuſion to theſe proud ſentiments of that Pelagian Antichriſtian party God raiſed up Auguſtin for the ſuccur of his poor bleeding Church,Auguſtin's Zele againſt Pelagianiſme. againſt the moſt peſtiferous Hereſie that ever infeſted it. He was a perſon of prodigioſe natural acumen and Capacitie: he had an ample vaſt ſoul, filled with Divine Lights and Heats: he was indeed the Reſtaurator of the ancient Faith in this point, and Doctor of Grace, being indeed an infatigable and invincible champion of Free-grace againſt Free-wil: He penetrated al the ſecrets of the Pelagians, and opened their Vanitie: he entred by the conduct of Gods Spirit into the very bowels of corrupt Nature, and anatomiſed al its ſubtile Receſſes and Diverticules: He deſcended into the darkneſſes of the blind mind, and diſcovered its venimous influences on human Acts: He alſo manifeſted the feebleſſes and impotence of the corrupt Wil as to what is ſpiritually good: He made a perfect Anatomie of the old Adam, diſſecting the ſmal fibres thereof. And this Pelagian Hereſie, which may wel be ſtiled the Hereſie of corrupt Nature, the daughter and mother of Pride, did but the more inflame his zele for Divine Grace, and increaſe his profound Humilitie: and whereas the pride of mans ſpirit takes great ſatisfaction in ſuch p. 145fleſh-pleaſing notions, his incomparable Humilitie led him to a more implacable enmitie againſt them: and being fortified with the armor of Divine Light and Grace, he confounded the Fautors of Pelagianiſme, and Patrones of corrupt Free-wil, diſcovered their puerile ignorant Sophiſmes, and impudent Blaſphemies; as alſo contemned their reproches and calumnies. He explicated his Hypotheſes with claritie, and demonſtrated them with invincible force, ſpecially in his two laſt pieces; thoſe he writ againſt the Semi-pelagians, of the Predeſtination of Saints, and of the gift of Perſeverance. We have an incomparable Syſteme of al his choifeſt ſentiments about Grace collected by that great Patrone of Free-Grace, and Impugnator of Free-wil, Janſenius, in his Auguſtinus; where alſo we find an excellent account of Auguſtin's Life, and Zele againſt the Pelagians: the like in Godeau, La Vie de St. Auguſtin. And becauſe ſome of late have thought Auguſtin too warme and paſſionate in his Zele againſt the Pelagians, I ſhal give an abbreviate Idea or character of his ſpirit and zele for God, which is more copioſely and lively delineated by Godeau, that great French Hiſtorian, in the forementioned Hiſtorie of Auguſtin's Life. Auguſtin was a wonder of nature for Parts, and a miracle of Grace for Pietie. It were eaſie to find admirable Parallels between thoſe two great men, Paul and Auguſtin, which Godeau cals the ancient and new Apoſtle of Jeſus Chriſt. Auguſtin obſerved in Paul an admirable Fidelitie, a celeſte Eloquence, which was by ſo much the more capable to prevail, by how much the leſſe human. He alſo obſerved in him a ſingular adreſſe to manage Spirits, an incomparable claritie to explicate Myſteries, a ſingular prudence to diſtribute Divine Verities according to the capacitie of his Diſciples, a marvellous judgement in his counſels, a profound intelligence to diſcover the ſecrets of mens hearts; a perfect charitie for ſinners, and yet an amorous vehemence againſt Sin. Libertines were conſtrained to admire in Auguſtin an exemple, which they were not willing to imitate. He ſtudied more to become pious than learned, and to purifie his heart from carnal Affections, than to enrich his Underſtanding with new Sciences. He thought he ought to grow in virtue according to the meaſure he grew in dignitie. He was the Maſter of al by his Doctrine and Exemples; but by his Humilitie, charitable and prudent Conduct, the Servant of al. The Son of God choſe him to p. 146defend the principal foundation of Chriſtian Religion. Other Doctors had particular lights for the defending diverſe Truths, but he had extraordinarie claritie for the defenſe of the prime Truth and Grace. If it be the nature of Science to puſſe up, then one might think ſuch an eminent Science as Auguſtin had ſhould greatly puffe him up; but the malignitie of Science was never ſo perfectly extinguiſhed as in him: and he is yet more admirable for the profunditie of his Humilitie, than for the ſublimitie of his Doctrine: he ſearched not for the praiſe of men. We might copie out al Auguſtin's Books, if we would report al the humble Sentiments which he hath couched touching himſelf, in a manner that is not affected, and wherein one cannot accuſe him, that he ſearched for Glorie in a ſeeming contemt thereof; he had no difficultie to confeſſe his ignorance in many things, which men believed he could inſtruct others in. He thus ſpeakes: I profeſſe I am of the number of thoſe which write in profiting, and profit in writing. With what Sentiments of grief, with what ſinceritie, with what ſimplicitie, with what diligence, with what confuſion doth he in his Confeſſions ſpeak of the Errors of his ſpirit, of his fooliſh imaginations, of his extravagant thoughts of Divine Verities? with what freedome doth he open his heart, that we may read al the diſorders of his paſſions? we may cal theſe Confeſſions of his the triumph of Grace. Auguſtin had in his houſe an Aſſemblie of Miniſters with whom he lived in commun; he forgat nothing to bring them to perfection; he had for al a love truly Paternal: he counſelled them in their douts, ſupported them in their infirmities, fortified them in their ſeebleſſes, accommodated himſelf to their ignorances. He had a great natural tenderneſſe of love towards his friends, which Grace formed into a Divine love.

After Auguſtin, when Pelagianiſme, by the growth of Antichriſtianiſme was come to a perfect ſtature, God raiſed up many great Reformers, ſpecially Bradwardine and Wiclef, to oppoſe the ſame.The Janſeniſtes Zele againſt Pelagianiſme. Many alſo among the Dominicans, as Aquinas, Ariminenſis, Alvarez, &c. have put forth great efforts to pul down this Idol of Pelagianiſme. But none have been more bold and ſucceſſeful in the Roman Church, for the overthrowing this proud Pelagian Idol, than pious and great Corn. Janſenius, and his Sectators; whereof we have given a large relation in our Idea of Janſeniſme. And we ſhal here only adde, that it is, or p. 147ought to be the great wonder of pious ſouls, that in this Age, wherein ſo many Profeſſors of the Reformed Religion have turned their backs on the Doctrine of Free-Grace, and imbibed ſo many Pelagian Infuſions, which are the very vital ſpirits and heart of Antichriſtianiſme, God has raiſed up, even in the boſome of Antichriſt, Janſenius and his Sectators, who, in vindication of Auguſtin's Doctrine, have approved themſelves ſuch ſtout Champions and Aſſertors of Free-Grace, againſt al Pelagian Dogmes. O! what mater of Admiration wil this be unto al Eternitie?