The Court of the Gentiles Part 4, Title page – Preface
THE COURT OF THE GENTILES.
PART IV. Of Reformed Philoſophie.
Wherein Plato's Moral, and Metaphyſic or prime Philoſophie is reduced to an uſeful Forme and Method.
By Theophilus Gale.
LONDON, Printed by J. Macock, for Thomas Cockeril, at the Sign of the Atlas in Cornhil, near the Royal Exchange. MDCLXXVII.
PREFACE.
WHat venimous and efficacious Influences Corruptions in Philoſophie diffuſe into Theologie and Chriſtianitie,The firſt Reformers of Philoſophie. has been ſufficiently demonſtrated throughout the precedent Diſcourſe, touching the Vanitie of Philoſophie; as alſo by the late practices of the Jeſuites, who have made it their principal concerne to adulterate Philoſophie, thereby to make it ſubſervient to their corrupt Theologie. And it has been to me for ſome while a ſad Contemplation, that Students in Philoſophie are compelled to have recourſe to the poiſoned ſprings of Jeſuitic Philoſophie, and therewith to imbibe many poiſonous infuſions in Theologie. Hence it was that our firſt Reformers, obſerving what potent influences corrupt Philoſophie had on corruptions in Theologie, firſt attemted the Reformation of Philoſophie, and that in order to the Reformation of Theologic and Eccleſiaſtic Affaires. This noble and generoſe deſigne was begun by Wiclef, Wiclef.that great Engliſh Apoſtle, who firſt begun to engage againſt Antichriſtian Dogmes in Philoſophic Diſputes; wherein he attained unto a great Eminence and Fame, both in England and Bohemia: for John Huſſe was at firſt illuminated by Wiclefs Philoſophic Diſcourſes; who was indeed a perſon, not only of admirable Claritie in explicating Divine Myſteries, but alſo of a marvellous acumen to penetrate the ſecrets of Nature and Philoſophie. Wiclef was followed by Weſſelus Groningenſis, who,Weſſelus. by reaſon of his incomparable skil in al Sciences, was communly ſtiled, Lux Mundi. He was called by Philip the Elector Palatine to the profeſſion of Theologie at Heidelburg, Anno 1477. but being, by reaſon of his warm zele for Reformation, forced to leave his Theologic profeſſion, he undertook that of Philoſophie, ſpecially Platonic; which he eſtimed moſt profitable and agreable to Chriſtianiſme.Savonarola. The ſame generoſe deſigne was eſpouſed by Hieronymus Savonarola, in Italia, a perſon of great natural Acumen and Sagacitie as to Philoſophie, as wel as flagrant zele for Reformation. He reduced Philoſophie to a more natural Forme and Method, rendring it ſubſervient to Theologie, ſo far as the Darkneſſe and Iniquitie of thoſe times would permit; in which noble undertakement he made no ſmal progreſſe, as it is evident by his Epitome of Philoſophie. To whom we may adde foarnes Picus, Picus Mirandula.Prince of Mirandula and Concordia, a perſon of prodigioſe Parts and Learning; who was alſo very zeloſe in his Endeavors for the Reformation of Philoſophie, as wel as Eccleſiaſtic Diſcipline, as it appeares by his moſt elaborate and learned workes.
Neither were there wanting ſome in the following Age, who ſpent indefatigable ſtudies and endeavors for the Reforming Philoſophie, in order to the Reformation of Theologie. Among thoſe Ludovicus Vives, Philip Melanchton, Lud. Vives.Jacobus Faber Stapulenſis, and Peter Ramus deſerve immortal commemoration. Ludovicus Vives, a perſon of ſingular parts and Intelligence in Philoſophie, made it his deſigne to detect the Vanitie and Abuſes of the Ariſtotelean Philoſophie, as depraved by the Scholaſtic Theologues. He addicted himſelf principally to the Platonic Philoſophie,Phil. Melanchton. as it appeares by his accurate commentaries, in Auguſt de Civit. Dei. Philip Melanchton gave in like manner a very great advance to the Reformation of Philoſophie: who was a perſon indued with a great Vivacitie of judgement, and dexterous Sagacitie, whereby he penetrated into the deepeſt Myſteries of Scholaſtic Sophiſterie, as wel as Philoſophie. He excelled al Reformers of Philoſophie of his times: whence he is ſtiled by Hornius, Firſt Philoſ l. 6. c. 9. The Author and Reſtaurator of Philoſophie in Germanie: So much was the whole of Philoſophie refined by him. He illuſtrated Logic, Phyſic, Ethic and Mathematic Sciences; and reduced them to an excellent and uſeful Method: he pared off from Philoſophie a great quantitie of ſterile, inutile, ſpinoſe Queſtions, and clothed her with a more native evident habit or forme, whereby ſhe became Beautiful and Amiable. See more hereof in his life incomparably drawn by Joachimus Camerarius Alſo Jacobus Faber Stapulenſis is greatly renowned for his warme endeavors in order to the Reformation of Philoſophie,Fab. Stapulenſis. as wel as Theologie in France; for the which he ſuffered great Perſecutions by the Scholaſtic Theologues at Paris: yet was he preſerved by the Mediation of that illuſtrious Princeſſe Marguerite de Valois, Queen of Navarre. It was this Stapulenſis, who, by his elaborate Lectures and Books, brought to light in the Univerſitie of Paris, that true Logic and Mathematics, in lieu of that Scholaſtic Sophiſterie, which before reigned there. That which is moſt marvellous in him is this, that being educated in the midſt of Barbariſme, he arrived to ſo great an Elevation of Philoſophic Sciences and ingenuous Arts, as alſo of Theologie. Beza ſtiles him one of the moſt noble perſonages on earth, in regard of his Learning, Pietie, and generoſe deſignes for Reformation. Out of his Schole proceded many Learned men, who proved great Inſtruments of Reformation. But yet, I conceive, none deſerves a more illuſtrious Character among the firſt Reformers of Philoſophie,Pet. Ramus. than Peter Ramus, who followed the ſteps of Faber Stapulenſis, for the Reforming of Logic and Philoſophie, as alſo of other ingenuous Arts; which lay buried under the Barbariſme of Scholaſtic Theologie. He at firſt profeſſed and taught the Liberal Arts, Philoſophie, and Mathematic Sciences in the College Prelaea; and afterward in the Royal College, at Paris. He moſtly inclined to Plato's Philoſophie, greatly oppoſing Ariſtotle, which gain'd him the hatred of Jacobus Carpentarius, profeſſor alſo of Philoſophie; whoſe Scholars imbrued their hands in Ramus's bloud, in the general Maſſacre at Paris, 1572. This Ramus was a perſon of a very generoſe and flagrant zele for the Reformation of Eccleſiaſtic Diſcipline, as wel as Philoſophie.
Thus we ſee how much our firſt zeloſe Reformers thought themſelves concerned for the Reformation of Philoſophie,The right uſe and abuſe of Platonic Philoſophie. in order to a more pure Theologie. And indeed no wonder, ſince the main corruptions in Theologie have had their origine from ſome corruptions in Philoſophie, as it is ſufficiently demonſtrated throughout the precedent part of Vain Philoſophie. Theſe and ſuch like conſiderations gave the firſt Impreſſes and Impulſes to this our preſent undertakement, for the Reduction of Philoſophie to a more ſane and uſeful Forme and Method. And whereas in my firſt Conceptions I intended to have diſcourſed only hiſtorically of Plato's Philoſophie, ſince finding upon a review of Plato's Philoſophemes a very great Affinitie and Conformitie of mine own Contemplations thereto, I have diſcourſed more largely and Philoſophically thereon, reducing mine own ſentiments thereto; yet not without varietie of Reſtrictions, Limitations, and Amplifications, as the ſubſtrate mater may require. And herein we are not without many Precedents both among the more Orthodoxe of the Fathers, as alſo our firſt Reformers. It's wel known, how much Juſtin Martyr, that great Chriſtian Philoſopher, delighted himſelf in the Studie of Platonic Philoſophie, even to ſome Intemperance, in that he affirmes, Apol. 1. p. 51. That the Dogmes of Plato were not, foreign, aliene from thoſe of Chriſt And who knows not how much Auguſtin doth Platoniſe,Auguſtinus noſter immenſas Deo gratias agit, qùod ad ejus manus pervenerint libri Platonicorum. Picus Mirandul. Apol. p. 82. in ſome of his moſt ſublime Contemplations? Yea, the noble Picus Earle of Mirandula aſſures us, that Auguſtin gave immenſe thankes to God, for the Platonic Books that came to his hands. So great uſe did his humble, Spiritual mind make of Platonic Philoſophemes, in order to the exaltation of free, efficacious Grace. So likewiſe among our firſt Reformers, Picus Mirandulanus, Savonarola, Weſſelus, Lud. Vives, Ramus, &c. chiefly addicted themſelves to Plato, in order to the Reformation of Philoſophie. Thus alſo Janſenius, that great Patron of Efficacious Grace, greatly prefers Platonic Philoſophie before al other. Yea, may we not avouch, that the choiſeſt Phyſic or natural Philoſophemes entertained by our New-philoſophers, Gaſſendus, Carteſius, &c. are but Imitamens of Contemplations laid down by Plato? This we have endeavored to make good, in our Philoſoph. General. P. 1. l. 3. c. 2. Albeit that Plato's Philoſophie has been thus generally entertained by the beſt of Chriſtian Philoſophers, yet it cannot be denied, but that it has been the Prolific cauſe of the worſt Hereſies and Corruptions in the Church. For whence ſprang Arianiſme, Pelagianiſme, Myſtic Theologie, and may we not ſay the whole Complexum of Antichriſtianiſme, but from Platonic Philoſophie, profeſſed in the Schole of Alexandria? This is evidently demonſtrated in the precedent Part of the Vanitie of Philoſophie. Al this being granted, yet it follows not, but that Platonic Philoſophie may be greatly uſeful if wel managed, and rendred ſubſervient to Theologie, as in Auguſtin. Whereas Origen and his Sectators, the Monkes of Egypt, by their too fond eſtime of Platonic Philoſophie, and reduction of the Scriptures, yea the whole of Theologie to a ſubordination thereto, gave the firſt Formation, yea perfect Lineaments to the Man of ſin, and his Antichriſtian Theologie. I ſhal only adde on this Theme what Plutarch, in Cleomene, declares of the Stoic Philoſophie; If it fal on great and acute wits, it becomes lubricous, inordinate, and incertain; but if it be mixed with a ſerious, meek, and humble mind, it greatly conduceth to the true and proper good. So greatly uſeful may Platonic Philoſophie be, if loged in a ſerious, humble, meek, believing mind; which hath both Wiſdome and Grace to render the ſame ſubordinate to Theologie.
But now having prefaced thus much touching the firſt Reformers of Philoſophie,The Deſigne of this Diſcourſe to render Philoſophie ſubſervient to Chriſtian Theologie. and what Method may ſeem moſt conducible to the Reformation thereof, we may not conclude without ſome notices of the principal deſigne of this Diſcourſe, and our procedure therein. As for its original Deſigne, it is too too apparent, that our Theologie of late has received great damage and prejudice by the old Ariſtotelean Philoſophie, as Sophiſticated by the Jeſuites; as alſo by New-philoſophie, as abuſed by Atheiſtic wits: would it not then be a deſign of great moment, ſo to Reforme Philoſophie, as to render it no longer oppoſite, but ſubſervient to Theologie? How far we have attained hereto the Reader muſt be Judge. As for our procedure herein, thus much, it's hoped, we may without Vanitie declare, that we have ſincerely endeavoured to render our Philoſophemes Conformable to Sacred Philoſophie, and the Doctrine of the Church of England. I muſt confeſſe, as I grow in years, ſo I daily grow more and more in the Admiration of the Wiſdome, Zele, and Pietie of our firſt great Reformers, Cranmer, Jewel, &c. who delivered down to us the Apoſtolic Doctrine, ſealed by ſome of them with their own bloud. O! how curioſe and tenacious were they of the Forme of ſound Words! But Alas! what a reproche is it now, among wanton wits, to be an Orthodoxe Divine! What a world of new-coined termes of art are foiſted into Chriſtian Theologie, virtually if not intentionally to the prejudice thereof! Chryſoſtome underſtandes foreign, 1 Tim. 6.20. of Novel Termes and Formes, which then began to be introduced into the Church: Alas! what would he ſay, if he lived in our days, and heard thoſe vain Clamors, and bablings about words, which are now affected! And was not this the grand crime imputed, by the Orthodoxe Fathers, to Origen, That deſpiſing the ſimplicitie of the Scriptures and Chriſtian Theologie, he affected new Termes and Modes of interpreting Scriptures? which his too great confidence in his own Parts, and preſuming himſelf to be wiſer than others precipitated him into, to the ſubverſon of Chriſtian Theologie, as Court Gent. P. 3. B. 2. C. 1. §. 8. And may we not fear the like Cataſtrophe as to thoſe exotic Notions of ſome now-adays? May not the Doctrine of the Church of England, which now lyes bleeding, take up that Lamentation, Zech. 13.8. Theſe are the wounds, with which I was wounded in the houſe of my friends? Have we not juſt cauſe to perſuade ourſelves, that were there but an Uniformitie of aſſent and conſent as to the Doctrine of the Church of England, contained in 36 Articles, there would not be ſo great a Difformitie and diſagreament about Diſcipline, contained in the other three? Albeit I am no friend to thoſe vexatioſe, contentioſe, and inutile Diſputes of theſe Times; yet I have been forced to declare my diſſent from ſome learned and pious men of this Age and Nation; with hopes that it wil not bring me under the Imputation of being Contentioſe, diſaffected, or irreſpectuoſe towards perſons of ſo great eſtime for natural Parts, Learning, or Pietie: For I ſolemnely declare, that it is no ſmal affliction to me to diſſent, much more publicly to declare my diſſent, from any who are of repute for Learning and Pietie: neither could any thing induce me to offer ſuch an apparent violence to mine one repoſe and retirement, did I not conceive my ſelf under an eſſential obligation, to give my Teſtimonie to thoſe great Truths and Doctrines of the Church of England, which our Anceſtors valued more than their bloud.
I ſhal conclude with that of profunde and pious Bradwardine, in his Preface to his moſt excellent Book, do Cauſa Dei: where having laid open the Pride, Multitude, and continued Succeſſions of the Pelagians, he breakes out into this pure Flame of Divine Zele, Pag. 5. Burning with Zele for the Cauſe of God I deliberately thruſt mine hand into a terrible flame: For I am not ignorant, how much the Peſtiferous Pelagians, enraged in their ſpirits, wil with tumultuoſe clamors barke at, and with cruel Teeth endeavor to rend in pieces this Paper, or Book.