The Court of the Gentiles Part 3, Title page – Preface
THE COURT OF THE GENTILES. PART III. THE VANITY OF PAGAN PHILOSOPHIE DEMONSTRATED, From its Cauſes, Parts, Proprieties, and Effects; namely Pagan Idolatrie, Judaic Apoſtaſie, Gnoſtic Infuſions, Errors among the Greek Fathers, ſpecially Origen, Arianiſme, Pelagianiſme, and the whole Syſteme of Papiſme or Antichriſtianiſme, diſtributed into three Parts, Myſtic, Scholaſtic, and Canonic Theologie. By Theophilus Gale.
LONDON, Printed by A. Maxwell and R. Roberts, for T. Cockeril, at the Sign of the Atlas in Cornhil, near the Royal, Exchange. M.DC.LXXVII.
PREFACE.
WHatever fals under the Law of Creation,The Corruption of Philoſophic. is thereby limited and confined: and by how much the more excellent and perfect the thing is, by ſo much the greater is its Vitioſitie and Vanitie, if it excede its juſt limits: For the corruption of the beſt things is ever worſt. This is in nothing more evident than in Philoſophie, which in its original and primitive Idea was moſt Auguſt and Glorioſe: but now, alas! alas! what an inane, confuſed, ſterile thing is it! How difficult is it to ſeparate any regular Uſe from the Abuſe thereof! The Deſigne of this following Diſcourſe is to explicate, and demonſtrate the prodigioſe Abuſes, which Philoſophie, by reaſon of the Vanitie, Errors, and Prejudices of mans corrupt mind, has been obnoxious unto; whereof we have prefixed an Introductorie Breviarie in our Preface to the ſecond Part, as alſo in the Contents of this third; ſo that we ſhal not need to Preface any thing farther hereof. That which we have now under Contemplation is a Proemial account of the grand Deſigne, Moment, and Ʋſe of this Third Part, touching the VANITIE OF PAGAN PHILOSOPHIE, in order to a ſeparation of its Abuſe from the regular Ʋſe thereof.
As for the grand Deſigne of this Diſcourſe,The Deſigne of this Diſcourſe. we muſt ingenuoſly confeſſe, it gave us ſome of the firſt and principal Ideas and Impreſſions of al our Contemplations for the Reformation of Philoſophie. For after long Obſervation and Inquiſition made into the many prodigioſe Errors, and grand Apoſtaſies of the Church in al Ages, ſpecially under Antichriſt, we find that Vain Philoſophie lies as a latent root, and conceled ſpring of this Myſterie of Iniquitie. Whence ſpringes al Apoſtaſie in Profeſſion, but from ſome degree of Apoſtaſie in Light and Affection? As God's departure from Churches is gradual, ſo the departure of Churches from God: And what are the firſt ſteps of departing from God, but when the Love of God and his Evangelie Truths is ſhut out of the heart? Is there not a ſtrange Infatuation and calloſe ſtupiditie in the leaſt degree of backſliding from the love of the Truth and its ſimplicitie? And was not this that which gave the firſt lines to the formation of that Man of Sin, and his Antichriſtian Apoſtaſie? This the Spirit of God aſſures us of,2 Theſ. 2.10, 11. 2 Theſ. 2.10, 11. foretelling, [That the Man of Sin ſhould come] with al deceivableneſſe of unrighteouſneſſe; becauſe they received not the love of the Truth, that they might be ſaved. And for this cauſe God ſhal ſend them ſtrong deluſion, that they ſhould believe a lie. The whole ſtreſſe of this Antichriſtian Apoſtaſie ſeems to be laid on this, that men received not the love of the Truth; or the Truth in the love thereof. This was that maligne worme that lay at the root of the heart, which cauſed a vital decay in Chriſtianitie, and ſo laid the foundation of that great Antichriſtian Apoſtaſie, even in thoſe Primitive Churches. As in Nature al withering begins at the root, though it firſt appear in the branches; ſo in al Apoſtaſie, the conſumtion begins firſt at the heart. And whence proceded this vital conſumtion at the heart of the firſt Chriſtians and Churches, but from want of love to Evangelic Truth, and its ſimplicitie? Was it not hence that many of the Fathers, ſpecially Origen, and ſuch as were educated in the Schole at Alexandria, labored under a libidinoſe inſatiable thirſt after Vain Philoſophie; vainly hoping thereby to beautifie and adorne Chriſtian Theologie? But did they really attain their End? was not the whole Syſteme of Antichriſtian Errors, Apoſtaſies, and Abominations introduced hereby? This we have copioſely demonſtrated, Book II. of this Third Part.
If it be further inquired, how it comes to paſſe,The malignitie of Pagan Philoſophie. that Pagan Philoſophie, which containes in it ſo many uſeful Philoſophemes and Contemplations, ſhould have ſuch a venimous influence on the worſt of Errors and Apoſtaſies? That which ſatisfies mine own Inquiſition herein may be reduced to theſe three Heads:1. As conſidered in it ſelf. (1) The Vanitie and Malignitie of the Object. (2) The Vanitie and Malignitie of the Subject. (3) The Curſe of God on both. 1. The Object, Pagan Philoſophie, conſidered in it ſelf, containes in it much of Vanitie and Malignitie. This we have ſufficiently demonſtrated, B. 1. throughout, from the Cauſes, Parts, and Adjuncts of Pagan Philoſophie. But that wherein the Spirit of its malignitie ſeems to conſiſte is not ſo much its Mater, Parts, Adjuncts, or effective ſprings, as its principal End and Deſigne, which is to reduce and advance lapſed man to a ſtate of Integritie and Perfection, by the force and improvement of his own Free-wil. The grand Deſigne of Ethnic Philoſophie, in its original conſtitution, was to put men under a Covenant of Workes, thereby to keep them from Sin, and to merit Life. Proud nature ever affectes an Independence as to God, and to procure a Divine life by its own forces: What more pleaſing to corrupt nature than to act from, and for it ſelf? O! how fruitful is the root of the Old Covenant in corrupt nature! How apt is every man by nature to run himſelf on a Covenant of Workes, and deifie ſome righteouſneſſe of his own, though never ſo unrighteous! What latent venes of Pelagianiſme are there in the hearts of al by nature! whence, according to Augustin, Pelagianiſme is the Hereſie of Nature. Now what was the foreign, or prime Error of al Ethnic Philoſophie but this, ſo to cultivate, refine and elevate corrupt nature, as to render it a ſit Temple of the Deitie, without the ſuperaddition of Medicinal Grace? It's true, that Socratic and Platonic Philoſophie ſpeakes much of the Divine Infuſion of Virtue; yet ſtil as the reward of mens endeavors, without the leaſt regard to the New Covenant or true Mediator.
2. But yet the principal poiſon and malignitie of Pagan Philoſophie aroſe from the Spirits and Principes of thoſe who compoſed the ſame,2. As to its Subject. or were converſant therein. Had Philoſophie been never ſo pure and virgin in it ſelf, yet falling on carnal, proud, and wanton wits, how ſoon was it adulterated and rendred vain, yea noxious! We ſee, by ſad experience, how ſoon the Evangel of our Lord, and Evangelic Dogmes are turned into the greateſt Errors, when men of corrupt minds engage therein. How much more then was Philoſophie, in it ſelf ſo corrupt, obnoxious to Vanitie and corruption, when the minds of men engaged therein were ſo vain and corrupt! Thus much the Scripture takes notice of, touching the Philoſophers,Rom. 1.21. Rom. 1.21. But became vain in their imaginations, and their fooliſh hearts were darkened. The natural imagination is the moſt vain thing in the world: how doth it like the ſilke-worme, lie entangled in thoſe Philoſophemes, which came out of its own bowels! How ſoon did luſt in thoſe blind Philoſophers, put out the light of Reaſon, and ſo darken their fooliſh hearts!Ver. 22. Hence it follows, v. 22. Profeſſing themſelves to be wiſe [i.e. great Sophiſtes] they became fools. There is nothing more worthy of compaſſion, than the blindneſſe of ſuch proud Sophiſtes, who profeſſe themſelves the moſt quick-ſighted and ſage in the world. Is not the terrible peſtiferous darkeneſſe of ſuch, by ſo much the more deplorable, in that they take it for Light, which they follow with pleaſure, as Children do the Ignis fatuus, which leades them to precipices and ruine? Are not ſuch greatly to be pitied, who uſe their Reaſon only to render them more unreaſonable? And has not this been a principal cauſe of the Vanitie of Philoſophie, and its peſtiferous influences on al great Apoſtaſies?
3. We may adde hereto the Curſe of God on Philoſophie and Philoſophers,3. As to the Curſe of God. for the abuſe of that Natural or Traditional Light vouchſafed to them. This is more than intimated by Paul, in his Sacred Diſcourſe of the Gentiles Philoſophie, Rom. 1.28.Rom. 1.28. And even as they did not like to retain God in their knowlege, God gave them over to a reprobate mind, to do thoſe things that are not convenient. He ſaith, (1) They did not like to retain God in their knowledge. foreign ſignifies [1] in the general any Agnition, whereby a thing is acknowleged to be what it is. So Rom. 3.10. Col. 1.2. & 2.2. as elſewhere. And then the ſenſe is, they did not like to retain God in their acknowlegement; i.e. to acknowlege him ſuch as indeed he is, moſt perfect, alſufficient, ſimple, pure, juſt, &c. [2] Science, Intelligence, right Reaſon, as Rom. 10.2. And thus the ſenſe is; albeit they had ſome notices of God, yet they did not like to retain him in the true ſcience or right underſtanding of him. [3] More particularly, a faithful, ſalutiferous, obediential acknowlegement. Thus Epheſ. 1.17. & 4.13. Phil. 1.9. So it implies, a more accurate, exact, active knowlege, according to that Greek Gloſſe, foreign, Agnition, is knowlege ſuperadded to knowlege, i.e. to ſpeak in the Scholaſtic idiome, cognition practically practic; affective and effective knowlege; diſtinct exact knowlege. They had many ſublime notices and Metaphyſic Contemplations of God, but not ſuch as did worke their hearts to any real love, and obedience of God. Whence it follows: (2) God gave them over to a reprobate mind. foreign notes, [1] Rejected. So Hebr. 6.8. foreign, rejected and nigh unto curſing. Thus the ſenſe is, they rejected God in their mind, and God delivered them up to a rejected mind. [2] Adulterine, ſpurious, and thence rejectaneous: as foreign, rejectaneous, adulterine money. Thus it's taken, 2 Cor. 13.5, 6, 7. 2 Tim. 3.8. Tit. 1.6. and ſo the ſenſe is, God gave them up to a droſſie, vain, adulterine mind. [3] Perverſe, contrary to right Reaſon. And thus it's primarily to be underſtood here; and ſo there is an elegant alluſion between foreign, they did not approve of, and acknowlege God in their practic Judgements or Conſciences; and therefore God did not approve of, or own their practic judgements, but delivered them up to a reprobate or perverſe judgement; which hurried them into al manner of Idolatrie and wickedneſſes, as is ſpecified v. 26,-31. Thence it follows, (3) foreign, To do things not convenient. Theſe proud Sophiſtes, ſpecially the Stoics, boaſted greatly of their foreign & foreign, that which is congruous and convenient: wherein they placed the whole of Philoſophie. So Clemens Alexandr. Paedag. pag. 101. The Stoics cal that which is done according to the obedience of Reaſon and Virtue, foreign, congruous and convenient. And O! how much did they vainly glorie in this Congruitie and Convenience of their actions! Yea, did they not as many now-adayes, meaſure the Great God, and his Divine Perfections by Rules of Congruitie and Convenience, coined by their vain imaginations? But Paul gives us their true Character, that being delivered up to a reprobate mind, they did things not convenient; i. e. they fel into the moſt prodigioſe Immoralities, notwithſtanding al their pretended Moralitie. And how juſtly doth God leave ſuch as place their own Wiſedome and Moralitie in the Throne of God, to commit the moſt undecent Immoralities? Thus God bemiſted the degenerate mindes of thoſe proud Sophiſtes and Moraliſtes, cauſing their very light and Moral Virtue to play the Knaves with them, and betray them into the hands of the worſt Immoralities; as v. 29, 30, 31. Oh! how myſterioſe & inviſible are Gods ways of giving men up to a Reprobate mind! How ſoon doth light harden thoſe whom it doth not ſoften! Can there be a more ſevere judgement, than for men to be given up to a Reprobate mind, and the luſts of their own hearts? May we then wonder that Ethnic Philoſophie ſhould prove in it ſelf ſo vain and venimous, as alſo in its influences on the Church of God, when it was under ſo great a curſe of God?
Neither hath this Judiciary curſe terminated only on Pagan Philoſophie, but alſo diffuſed it ſelf throughout almoſt the whole of Scholaſtic Theologie. Yea, I muſt confeſſe my ſelf to be in this point of the ſame perſuaſion with pious Janſenius, that great Patron of Medicinal Grace, who, in his Auguſt. Tom. 2. l. 2. c. 2. pag. 326. tels us, That he could not but vehemently wonder, that many of the Gentile Philoſophers Philoſophiſed far more piouſly and rightly, of the principal heads of Moral Doctrine and Grace, than many Chriſtian Scholemen, &c. Of which ſee more Book 2. Chap. 2. Sect. 1. § 4. of this Part 3. And a great Prelat of this Age and Nation aſſures us, That there hath not been a greater plague to Chriſtian Religion than Schole-Divinitie. And he gives this reaſon of it: When men wil be wiſer than God, and thinke by their fooliſh wiſdome to adde to Gods Word; God, to convince them of their folie, ſuffers Satan to ſow ſeeds of Hereſie and Diviſion among them. Such is the vanitie and malignitie of Philoſophie, and al human wiſdome, when abuſed by men of reprobate minds, and ſo brought under a Divine Curſe.
Hence we ſee how neceſſary it is for any,The right uſe of Philoſophie. that wil make a right uſe of Philoſophie, to ſeparate therefrom its vanitie and abuſes: and how can this be duely performed, but by a curioſe Contemplation of, and Inquiſition into the Cauſes, Adjuncts, and Effects of vain Philoſophie; which is the principal Intendement of the following Diſcourſe. And if we wil indeed render Philoſophie uſeful we muſt obſerve theſe general Rules: (1) That al Philoſophie be reduced, See more of theſe Rules Philoſ. Genera. Diſſer. Prooem. p. 7, &c.to and meaſured by its original and perfect Exemplar, the Divine Word and Light. Had the firſt Fathers, Origen, &c. as alſo the Scholaſtic Theologues, their Succeſſors, taken this courſe, what great uſe might they have made of Ethnic Philoſophie, and preſerved the Church from thoſe monſtroſe Errors, and Abuſes that followed the ſame? (2) That ſo much only of Pagan Philoſophie muſt be admitted as may ſubſerve Chriſtian Theologie, not oppoſe the ſame. (3) That not the end of Ethnic Philoſophie, or Philoſophers, may be aſſumed by us, but only ſuch Philoſophemes as may ſerve to explicate Dogmes in Theologie. The End both of Pagan Philoſophie and Philoſophers, being to exalt the Lights and Heats, or Forces of corrupt nature, and to reduce men to the old antiquated Covenant of Workes, this may in no regard be admitted by Chriſtians, who are under a New Covenant: yet there are many excellent Philoſophemes and Notions both Moral and Metaphyſic, which if improved by an humble fidele mind, on Evangelic Principes and Motiyes, may be of great uſe, not only for the Moraliſing of Perſons and Republics, but alſo for the Explication of many momentoſe Verities in Chriſtian Theologie. Hereof we have given many Specimens in our Fourth Part of the Court of the Gentiles, as alſo in our Philoſophia Generalis, Part 1. Lib. 3. Chap. 3, 4. and Part 2.
We are alſo to premit ſomething touching the Forme and Method of this following Diſcourſe,The Forme of this Diſcourſe. which we have endeavored to ſuit to our Mater, as Nature doth her Formes. And whereas we have explicated and inſiſted on ſo many Textes of Scripture, we preſume that wil not be thought impertinent, ſithat our main ſubject is the Vanitie and Abuſes of Philoſophie, which are beſt evidenced by Divine Light. We may not alſo pretermit without ſome mention the many Citations and Explications made uſe of by us out of Grotius; whoſe Annotations and Illuſtrations we have frequently cited; not as if we eſtimed him an authentic Judge in maters of Faith or Scripture; but as he was a good Critic, wel-skilled in Antiquitie, and a perſon of great eſtime for his Learning; ſo that it cannot be conceived, that his Indignation againſt Pagan Philoſophie ſhould procede from any groundleſſe prejudice againſt the ſame, but rather from a juſt and deſerved apprehenſion of the many evils and peſtiferous effects that attended the abuſe thereof. I muſt ingenuouſly confeſſe, that when I did read Grotius's Annotations on the New Teſtament, and diligently obſerved, how much he decried vain Philoſophie, by reaſon of its noxious Infuſions, and venimous influences on the principal Errors in the Chriſtian Church, it put me on more curioſe Inquiſition and diligent reſearches into this mater: wherein I found the Abuſes of Philoſophie much greater than ever I imagined.
As for Grotius himſelf, if it may not ſeem too great preſumtion to give the world my Character of ſo Learned a man, I conceive he did the Church and Learned men good ſervice, before he, by reaſon of Intereſt or Diſcontent, fel off to Socinianiſme, and Caſſandrian Poperie, which his Controverſies with Rivet demonſtrate him greatly propenſe unto. And to make good this my Charge, I ſhal give a Specimen of ſome Socinian and Popiſh Errors, which lie ſcattered in his Annotations on the New Teſtament. On Joh. 8.58. he renders foreign, eram, I was. i.e. ſaith he, Chriſt was before Abraham in Divine appointment. So Joh. 10.38. he ſaith, That the Father was in him by his influence, and he was in the Father by perfect obedience. So Joh. 17.5. he underſtandes, foreign, of the Divine Decree. Al which overthrow Chriſt's Deitie. Again, Joh. 17.12. foreign. i. e. ſaith he, I have by my daily precepts and exemple endeavored it, &c. Where he makes Chriſt a Mediator only by Precepts and Exemple, according to the Socinian Mode. And then he addes, that foreign, Son of perdition, is ſaid not of any Deſtination of God, but of his own merit, whereby he denies Reprobation. And ver. 21. foreign, that they may be al one; i.e. ſaith he, one in faith and love: which notes only a Moral union with Chriſt. So ver. 26. foreign. i.e. ſaith he, by Dogme and Exemple. Again, 1 Cor. 8.11. he ſaith, that Chriſt died altogether for al men, that they might be converted by the Goſpel; therefore alſo for them that periſh. Which is both Pelagian, Socinian, and Popiſh. Epheſ. 6.19. he hath this expreſſion, Shal we thinke, that the prayers of Paul reigning with Chriſt profit us nothing? where he aſſertes the Interceſſion of Saints. And ver. 23. foreign, he thus explicates: He hath joined the principal cauſe with the ſecond cauſe. Where he makes Chriſt a ſecond cauſe, which is ranke Socinianiſme, and Arianiſme foiſted into the Primitive Churches by Origen, as we have demonſtrated, Book 2. Chap. 1. §. 8, 9. So Philip. 2.6. he interprets foreign, to be locked on as God. And on Phil. 3.11. he ſaith, foreign, ſheweth the thing to be uncertain; whereby he agrees with the Papiſts, in denying Aſſurance. So in ver. 12, 13. he aſſertes falling from Grace. Alſo Col. 2.13. foreign, Dead in ſins, he underſtandes with a diminution, as it were dead. Moreover on 2 Tim. 4.7. he upbraides ſuch who truſted in imputed Righteouſneſſe, which is the ſpirit of Poperie. And 1 Tim. 3.16. God was manifeſt, &c. he leaves out God, and applies al to the Goſpel: which he learned from the Socinians. Again, Tit. 1.1. foreign, he interprets of Election by or for faith. And on Heb. 6.4, 5. he concludes, that the beſt of Chriſtians may fal from Grace. And Hebr. 10.5. he interprets Chriſts coming into the world, of his paſſing from a private life to his Miniſterial Office, which ſubvertes the Deitie of Chriſt. And ver. 18. by foreign, Remiſſion of ſin, he underſtandes the ſanation or curing of the ſoul from ſin, which is manifeſt Papiſme. And Hebr. 10.29. he ſaith, that juſtified perſons, who have received the ſpirit, may fal away. And James 2.23. by foreign, imputed, he underſtandes, that faith was reputed by God as an egregious thing, which is ranke Socinianiſme. And Revel. 20.15. on foreign, he ſaith, that it ſufficeth not, that the name be ſometime written in the book of life, &c. How much he endeavored to elude and evade al thoſe Characteriſtic notes of Antichriſt given by Paul and John, affixing them on Simon Magus, or ſome other, is evident by his Notes on 2 Theſ. 2.3, 4, 5, &c. as alſo by his Epiſtles, ſpecially Epist. 199. to Curcellaeus.
Theſe Reflexions on Grotius I conceive expedient, as a Premonition to young Students, that they imbibe not his erroneous Infuſions, together with his Learned Annotations. I am not ignorant that by oppoſing Grotius, I greatly incur the cenſure and diſpleaſure of ſome Learned men, which is no way deſirable to an ingenuous ſpirit, or to any that love their repoſe; but this I can truely ſay, that I would differ from none farther than they differ from Truth, which ought to be more eſtimed by us than the eſtime of men, or our own quiet, of which more fully in the cloſe to our Preface, Part 4.