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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word on which Ammonius and Plotinus had much commented was taken and applied to the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which supposed a real difference in nature betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Reason their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free-wil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 From his overthrowing the Doctrine of free Election Predestination c. 5 From his denying or lessening Original Sin and Grace as it appeareth by his Commentaries on the Epistle to the Romans specially on Chap. 5. as also his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and Pride is the character of Human Philosophie so also of the
3. Canonic Antichristianisme from Pagan Philosophie the main designe whereof has been to defend Antichrist's Authoritie and Discipline by Ecclesiastic Canons For look as the Monkes by their pretended Sanctitie and Mystic Theologie and the Scholemen by their Eristic Theologie so in like manner the Canonists by their Canonic Theologie have endeavored to their utmost to maintain and propagate Antichrists Soveraintie and Discipline The chief Head of these Canonists was Gratian who reduced the Ecclesiastic Canons to a bodie called the Canon-Law the scope whereof chiefly is to support the Discipline of the Pope under a pretension of the Catholic Church and its Autoritie For as the Scholemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or taske was to defend the Pope's Power and Doctrine by Disputation and strength of argument so the work of these Canonists was to maintain Antichrist's Soveraintie and Discipline by producing the Canons and Authoritie of the Catholic Church They pretend not to Scholastic Reason or Argument for that say they does but diminish the Authoritie of a Law but their great Diana is the Churches Authoritie which they urge as the fountain of al their Ecclesiastic Canons and Impositions But to run up this Canonic Theologie to its origine or spring head we no way dout but to make it very evident that the main if not the whole of Antichrist's Ecclesiastic Canons and Discipline owes its origine to Pythagorean or some other Philosophic Institutes This we shal make good both by Divine and Human Autoritie And the great hinge on which this our Demonstration shal turne is that eminent Prophetic image or character of Antichrist 1 Tim. 4.1 2 3. compared with Col. 2.8 9 10 18 19 20 21 22 23. And to give a general key to these and such Prophetic descriptions of Antichrist we are to know that though they might have some typic and initial fulfilling in the Gnostic Heretics which started up in the Apostles times and were fore-runners of Antichrist as has been once and agian observed Ch 1. § 7. Yet their main scope is to characterise and delineate Antitichrist his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstition and tyrannic Impositions For it is usual with the Spirit of God in Scripture to paint forth and decipher the great and famose Apostasie under Antichrist by lesser and more particular Usurpations and Apostasies of persons in those times wherein the Prophesie was delivered So in the Old Testament what is Historically spoken of Egypt Babylon Antiochus c. is in the New Testament applied to Antichrist and his Kingdome in like manner as David and Solomon are made Types of Christ So here we denie not but that these Prophetic Characters of Antichrist laid down by Paul and John might have some foundation in and regard unto those Gnostic Antichrists of their time of whom Simon Magus was the Head but to confine al these great Prophetic descriptions of Antichrist to Simon Magus or some Heretic of those times as Grotius and his Sectators seem to do savors too much of an Antichristian spirit No it is our safest course to interpret Scripture in its largest sense for as it has been wel observed by Sir Francis Bacon in his Advancement of Learning Prophetic Scriptures have their fulfilling over and again in diverse Periods and Ages so that al these Scriptures which we have before made use of to characterise and describe the Gnostics and their Philosophic Infusions who were the Forerunners of Antichrist may much more truely and fully be applied to Antichrist the great Antitype who though last in Execution yet was first in Intention as we need no way dout Having given this key we shal procede to demonstrate That Antichrists Canonic Theologie or Ecclesiastic Canons were Derivations from and Imitamens of Philosophic and principally Pythagoric Institutes And herein we shal follow our wonted method reducing the whole of our Demonstration to the Forme and Mater of Canonic Theologie § 2. As for the Forme of Antichrists Canon Law it received its Constitution from its formal Object answerably to al other Laws The forme of Antichrists Canon Law from the Churches Autoritie taken up in imitation of the Pythagorean Dogmes or Canons 1 Thes 2.13 For the formal Object of any Law is the Autoritie of the Law-giver which is the principal foundation or proper motive on which it dependes Whence the formal Object of this Antichristian Canon-Law is the pretended Autoritie of the Church on which al their Ecclesiastic Canons are founded as on their principal ground and proper motive For look as Christs Divine Law has for its formal Object his Divine Autoritie reveled in Scripture according to 1 Thes 2.13 As the word of God This As is reduplicative not specificative only as quatenus is used in the Scholes i. e. they received the Word of God under this reduplication As the word of God or as clothed with Divine Autoritie so parallel hereto Antichrist's Canon-Law has for its formal Object the pretended Churches Autoritic whence resultes its formal constitution or obligatorie spirit and force Now that this formal constitution of Antichrist's Canonic Theologie exactly answers to and as we may presume was taken up in imitation of the Pythagorean mode of dogmatising or imposing Institutes seems evident from what intimations we find hereof in the forementioned Scriptures So 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines of Demons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as used in the Pythagorean Schole signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dogme Decree Institute Canon so also it seems to be used Col. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being appendent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Institutes and Dogmes of the Philosophers as Grotius answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. of which hereafter Sect. 4. § 3. Thus Mat. 15.9 as also S. 4. S. 3. So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines of Demons here we may understand those Dogmes Institutes and Canons which Antichrist by his pretended Ecclesiastic Autoritie and Traditions should impose upon the Churches of Christ in imitation of those Pythagorean Dogmes Institutes and Canons imposed by Pythagoras on his Scholars in reference to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship For the Explication whereof we may remember that amongst Pythagoras's Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit HE SAID IT i. e. Pythagoras had the same weight and autoritie as any Law or Canon in human Polities They disputed not but obeyed their Masters Canons and Institutes with as great reverence as the Sons of Antichrist do his Ecclesiastic Canons so that a Dogme or Doctrine in his Schole had the sul force and obligation of a Law specially in maters of Discipline and Demon-worship In imitation whereof our Apostle here tels us that Antichrist should introduce his Demon-Dogmes or Canons under a pretext of Church-autoritie or tradition And this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it implies a Dogme or
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 Vse of this Third Part touching the VANITIE OF PAGAN PHILOSOPHIE in order to a separation of its Abuse from the regular Vse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 it 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence among the Fathers specially such as were Popishly inclined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Aâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 illustrate and prove the great mysteries of Faith touching the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word mentioned Joh. 1.1 hoping by such symbolisings and claiming kindred with these Philosophic notions and traditions originally Jewish touching the Platonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
with the Arabic Idiome and no way verst in the Greek literature read Aristotle's Books not translated but mutilated and perverted in his barbaric tongue whence no wonder if he could not attain to the sense and mind of that most eminent Author who for brevities sake oft speaks so concisely that the best Philosophers can hardly reach his sense Yea that which addes to the Scholemens mistakes of Aristotle is that they understood only some Versions of these Arabic Commentators on Aristotle That Abenroes or as they write him Averroes the chief of the Arabian Commentators on Aristotle was of great repute amongst the Scholemen at Paris yea more studied than Aristotle's Text is evident in that it was reputed the glorie of a Scholeman to be a good Averroist And not many years since we found Averroes in great vogue there We find an excellent character of these Aristotelic Divines and their Eristic mode of disputing in Jansenius's August Tom. 2. lib. pro em c. 28. The Scholemen being even drunken with the love of too much Philosophie would fain draw out penetrate forme and judge those secret mysteries of Grace almost buried and extinguished according to the rules of human reason Hence that ardor of disputing every thing and calling al those mysteries into question Hence their Theologie is stuffed with a bundle of innumerable opinions by which al things though never so contrary are made probable which according to their own declarations it is lawful for any to defend So that promtitude has scarce lest any thing certain but a belief that it is lawful to forme new opinions for Scepticisme and incertitude is the punishment of such temeritie neither is any thing more natural than that men from Peripatetics should become Academics c. We find the like account of this Schole-Divinitie and its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Owen Theol. lib. 6. c. 7. pag. 516 c. Al the difference betwixt the Scholemen and Philosophers lies in this that they have mixed somewhat of Scripture with their Science In the beginning of Reformation nothing seemed so odiose in that Apostatised Church as this Theologic Science which ruled in the Schole From this Philosophic Theologic there has sprung many Errors infinite contentions which might be easily removed if Christians would content themselves with the naked Word of God laying aside that spinose Theologie c. Sir Francis Bacon in his Novum Organum speaking of these Scholastic Divines saies That besides their reducing Theologie into an order and artificial forme they over and above effected this that Aristotle's contentiose and spinose Philosophie should be more than was meet mixed with the bodie of Religion This made Sir Henry Wotton give this as his Epitaph Disputandi pruritus est scabies Ecclesiae the itch of Disputing is the scab of the Church And indeed Christ and his Apostles foreseeing the noxious influences of these Scholastic disputes give frequent and very severe Premonitions against them So 1 Tim. 6.4 Doting about questions and strife of words 1 Tim. 6.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as Grotius answerable to the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophistic disputes which he cals v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane and vain bablings also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of science falsely so called of which see more fully B. 1. C. 1. § 6. Again 1 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Book 1. C. 2. § 1. as also 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Scriptures though they might have some fulfilling in and regard unto those vain disputings began in the Primitive Churches yet we may not limit them to those times For without dout the Spirit of God in laying down such strict cautions against these vain disputes had a particular regard to following times wherein he foresaw these Philosophic contentions would be revived as indeed they were by the Schole Divines § 4. As the Forme so also the Mater of Schole-Divinitie The mater of Schole Divinitie specially Pelagian Infusions from Philosophie had its origine in good part from Pagan Philosophie It 's true the Texte these Scholastic disputers Theologise upon is usually the Sentences collected out of the Fathers by Lombard but their Comments are for the most part little else but Philosophic Notions and Distinctions taken out of Aristotle and his Commentators Abenroes c. I shal not treat at large of the Mater of Schole Divinitie but only of their Pelagian Infusions which are their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of Antichrist which they have greatly fomented by their Scholastic Disputes and contemplations traduced from Pagan Philosophic And here we may not bring al the Schole-Divines under this imputation and condemnation For Thomas Aquinas and his followers the Thomistes who keep more close to Augustin are nothing near so guiltie of this Pelagian crime as the Jesuites Yea many of the Thomistes as Greg. Ariminensis Alvarez and others have greatly opposed the Pelagians and Jesuites in the most principal of their Dogmes against Efficacious Grace Yet that the Scholemen have been the great brochers and patrons of Pelagianisme is evident by their Writings neither did Pelagius's Doctrine find any considerable favor and acceptation in the Catholic Church til the Scholemen came in play And that these Pelagian Infusions were foisted into their Schole Divinitie by Philosophic Disputes and Principes is as clear We have in the foregoing Chapter § 8 10. shewen what foundation the Pelagian Heresie received amongst the Grecian Fathers particularly Origen and that from Pagan Philosophie Now that the Scholemen build their Pelagian Infusions upon the same foundation wil be easie to prove We find a great account hereof in Jansenius his Augustinus Tom. 1. lib. 6. cap. 18. Although if we would reduce the Pelagian Error to its proper fountain and weigh it in its own ballance we shal find that it has been composed of nothing else but of the Placits of gentile Philosophers Neither is the apparatus of that whole Heresie any thing else but pure Pythagoric Stoic and Aristotelic Philosophie so that what Tertullian and Jerome said of the Philosophers that they were the Patriarchs of Heretics may be affirmed of none more truely than of the Pelagians their descent from the Philosophers Which may easily be demonstrated of each hinge of the Pelagian Error 1. The Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Philosophie For 1 the first and chief Pelagian Dogme was concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apathie or Impeccance and what is this but that most known and proud reverie of the Pythagoric and Stoic Philosophie against which both the Peripatetics and new Academics most stoutly dispute whose opinions Tullie in his Tusculan Questions has explicated That the Scholemen have been great Champions for this Philosophic Pelagian Impeccance or state of Perfection in this life 2. Free-wil from Philosophic is evident from al their writings
of the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship gave a great and effectual entrance to the Popish Canonised Saints and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confessed by some ingenuous Papists So Ludovicus Vives on these words of Augustin de Civit. Dei l. 8. c. 27. But these are not the sacrifices of Martyrs Many Christians saies he often offend in a good mater in that they worship their He-and-She-Saints as God neither can I discerne any difference in many things between this their opinion of Saints and that which the Gentiles had of their Gods Which is indeed a great and most true Confession and is taken notice of by several of our Writers as by Reignolds in his Conference with Hart where he tels That Ludovicus Vives saith in his Comment on Augustin l. 8. c. 27. that Saints are estimed and worshipped by many as were the Gods amongst the Gentiles The like Confession I find in Cassander that moderate Papist in his Consultation Art 21. where quoting this place of Augustin he saith That the ignorance of the commun people hath attributed Divine honor to the Saints as when Temples Altars Sacrifices Priesthoods Vows Festivals are conceived to be consecrated not only to the memorie as the Ancients speak but to the honor and worship of the Saints Which Error Augustin now and then refutes We saies he build not Temples to the Martyrs as to Gods but memorials for them as dead men Where Grotius observes wel That we should take diligent heed lest under too favorable inclinations in this mater the Pagan customes be reduced into Christianisme Thus we see how Antichrists Canonised Saints were but Imitamens or Apes of the Gentile-Demons The Origine of Popish Saints the same with that of the Pagan Demons And to make the parallel yet more exact and clear we shal shew how these Popish Saints had the very same origine amongst Christians as the Deified Demons had amongst the Pagans We have already C. 1. § 3. treated of the Origine of those Demons out of Plato who tels us That they were certain noble Heroes belonging to the Golden-Age who having been exceding famose for their Wisdome Virtues or some wonderful atchievements and warlike exploits were after their death according to the appointment of the Divine Oracle Deified and worshipped as Gods We find the like account in Hesiod whom Plato cites to the same purpose who saies That the men of the Golden-Age being dead became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demons and Conservators of mortal men By men of the Golden Age we need no way dout but Hesiod and Plato meant the first Patriarches and Heads of mankind who having gained a great estime with their Posteritie for some conceived excellence of Wisdome Virtue or Warlike exploits were by the Devils inveiglement Idolised by Superstitiose spirits as Demons or Deisied Mediators This is wel observed by Mede on Gen. 3 13-15 Diatrib 2. p. 428 Here I observe saies he that over-much dotage upon a conceived excellence whether of Wisdome or whatsoever else without a special eye to Gods Commandement hath ever been the occasion of greatest Errors in the World and the Devil under this maske useth to bleer our eyes and with this bait to enveigle our hearts that he may securely bring us to his lure The admired Wisdome of the long-living Fathers of the elder World having been for so many Ages as Oracles to their off-spring growen even to a People and Nation while they lived was the ground of the ancient Idolatrie of mankind whilest they supposed that those to whom for Wisdome they had recourse being living could not but help them when they were dead This we may learne out of Hesiod who saith The men of the Golden Age being dead became Demons or Godlings and Patrons of mortal men So the opinion of the blessed Martyrs superlative Glorie in Heaven was made the occasion of the New-found Idolatrie of the Christian-Churches wherewith they are for the greatest part yet overwhelmed And the estime which Peter had above the rest of the Apostles in regard of Chiesdome even in the Apostles times was abused by the old Deceiver to instal the man of sin This made St. Paul to say 2 Thes 2.7 The mysterie of iniquitie was then working c. Thus we see how the Popish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship had the very same origine or foundation as the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. some conceived excellence pretended merit or wonder-working power § 4. We have given some account of the origine of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Primitive Churches of the third and fourth Centurie we shal procede to treat more particularly of it as reduced by Antichrist unto his systeme or bodie of Canonic Theologie in the following Centuries with endeavors to demonstrate its exact symbolisation with the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this procedure we shal discourse more particularly 1 of the origine of these Canonised Saints 2 of their formal Canonisation 3 of their Mediatory office and al in imitation of the Pagan Demons their origine c. 1. 1. The Origine of Canonised Saints answerable to that of Demons from a fond conceit of some great excellence in them As to the origine of these Canonised Saints it was as it has been hinted the very same with that of the Pagan Demons namely from a superstitiose conceit of some Divine Wisdome Power and Excellence in their Ancestors For look as in the old World its infant-state God vouchsafed several gloriose Manifestations of a miraculose Power and Providence with his Church and People thereby to confirme their Faith and amaze their Enemies which the Devil in following Ages endeavoring to imitate by his fabulose Apparitions and lying wonders allured the credulous Superstitiose World into a fond admiration of their Demon-Gods their Miraculose Apparations and Power so in like manner in the Primitive Churches Christ vouchsafing a Miraculose Power and Providence to the first Planters of the Christian Faith Antichrist in following Ages affected the like wonder-working Power and ascribed the same to his Canonised Saints 1 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al this seems fully implied in that 1 Tim. 4.2 where having made mention v. 1. of Antichrist's Doctrines of Demons which he should introduce into the Church under his Canonised Saints he addes v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Speaking lies in hypocrisie or through the hypocrisie of liers These lies which Antichrist speakes are called 2 Thes 2.9 Lying wonders or lying miracles which he pretendes to worke in and by his Demons or Canonised Saints and these he is said to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hypocrisie The primitive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a personation or imitation so in Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Imitator or one that personates another
parts of Whoredome so hath the spiritual Whore many other Heresies but her Whoredome is Idolatrie Idolatrie is the only character and note whereby the great Apostasie of the visible Church is distinguished from al other blasphemies and heresies of what age soever The same he addes Diatr 4. pag. 254. Babylon is not called the Lyar of Babylon the Tyrant of Babylon the Heretic of Babylon the murtherer of Babylon but the Whore of Babylon Now if the Church of Rome be not an Idolatresse or spiritual Whore prostituting her self to other Gods to Stocks and Stones and many waies breaking her faith to her one Lord and Mediator Christ Jesus by committing fornication with I know not how many other Mediators there never was a Whore in the World And certainly if the Church of Rome may herein be justified the Church of Israel had but hard measure to be condemned for spiritual Adulterie or Idolatrie This also is wel observed by Mestrezat de l' Eglise liv 2. c. 4. Idolatrie cuts the bond of Communion betwixt the Creature and the Creator in the same sort as Adulterie does the Mariage-bond c. And there is yet a farther mysterie in this name of the great Whore of Babylon Rev. 17.5 Mysterie Babylon the great mother of Harlots Revel 17.5 Babylon the great 2 Thes 2.7 1 The first part of this Antichristian Name is Mysterie which denotes that her Apostasie is a Mysterie of Iniquity as 2 Thes 2.7 i.e. 1 A profound infinite Golphe or Abysse of al manner of Iniquitie So Josephus speaking of Antipater the Son of Herod a most wicked wretch saith That man erres not who affirmeth that the life of Antipater was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mysterie of iniquitie Of which more hereafter S. 4. § 2. 2 This Antichristian Whore is said to have Mysterie written on her forehead in that al her Doctrines and Superstitions were but a mysteriose hypocritic Imitamen of Demon-Doctrines and Superstitions under the masque and vizard of Christianitie Thence the Antichristian Beste when he came upon the Stage appeared in the forme not of a Dragon as the Pagan Beste Revel 12.7 but of a Leopard Rom. 13.2 or Panther Rev. 13.2 which by his sweet smel and beautiful color allures al Bestes to it And it 's said Rev. 13.11 12 13 14 15. that Antichrist had two hornes like a Lamb i.e. like Christ and did wonders and deceived men c. and al this in a mysterie or under a semblance of being Christ's Vicar though indeed he gave life to the Image of the Beste i.e. revived al the Demon-worship of the Pagan Beste And to decipher this Mysterie of Antichrist what Joseph Scaliger mentions on Revel 17.5 is worthy of particular remarque Mr. de Montmorency being at Rome when they spake freely of the Pope was told by a Father of good repute that on the Frontal of the Pope's Mitre was writ in letters of Gold MYSTERIVM which title was since altered by Julius as that which demonstrated this name Revel 17.5 to belong to him But then 2 Why is she called Babylon the Great c Why we must know that she is called Babylon the Great in the same respect that Nimrod is called a mighty hunter Gen. 10.9 i. e. in regard of tyrannic usurpation for look as old Babel was the first seat and patterne of ambitiose usurpation and tyrannie under Nimrod so the Roman Church which is here named spiritual Babylon is the seat of Antichrist's tyrannic Usurpation and Domination But this is not al. 3 There follows another part of her name that is the mother of Harlots c. Herein also this Antichristian Whore imitates old Babel which we know was the first foundresse of Idols and Demon-worship or Idolatrie which is spiritual Adulterie And has not Rome exactly answered her patterne old Babylon in Spiritual fornication or Demon-Idolatrie So that we see this Mystic name of the Whore of Babylon contains two parts 1 Spiritual Vsurpation 2 Spiritual Fornication or Idolatrie and al in imitation of old Babel's tyrannic Usurpation and Idolatrie And it is farther worth our observation that these two have usually by a secret judgement of God gone hand in hand for when Gods people wil serve other Gods or Mediators God in righteousnesse leaves them to fal under the Tyrannie of other Lords This is Gods regular course to punish Idolatrie with slaverie as Mede has wel observed on Jer. 10.11 Diatr 2. 2. Rev. 13.1 The name of Blasphemie Another name given to Antichrist whereby his Apostasie is notified to us is Blasphemie so Rev. 13.1 and upon his heads the name of Blasphemie That this name of Blasphemie is here given him to signifie his Idolatrie and Demon-worship is evident from the usual Phraseologie of Scripture which frequently expresseth Idolatrie by this name of Blasphemie There are three words in the Hebrew by which Idolatrie is signified unto us al which the LXX and Vulgar Latin render Blasphemie Ezech. 20.27 1 Ezech. 20.27 your Fathers have blasphemed me the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garats signifies Idolatrie 2 Esa 65.7 And blasphemed me Isa 65.7 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodotion translateth it signifies also to play the Idolater 3 Another word whereby Idolatrie is signified is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly to provoke to wrath by reproches and contumeliose words and therefore it is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is used to expresse Idolatrie Deut. 31.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 31.20 And indeed the very thing speaks so much for what greater reproche or blasphemie can there be against God than to attribute that Mediatorie glorie to the Creature which is due only to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farther that this name Blasphemie given to Antichrist is a signal distinctive character of his Idolatrie is apparent from the several branches thereof Revel 13.6 mentioned vers 6. where the general name is distributed into three severals each of which implies Idolatrie 1 He is said to blaspheme the name of God i. e. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Image-worship 2 His tabernacle i.e. the human nature of Christ by worshipping his breaden God Transubstantiated 3 The heavenly Inhabitants i. e. Angels and Saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon and Saint worship As Mede Clav. Apocalyp on this place By al which it is evident that the formal reason essence and soul of Antichrists Apostasie consistes in Idolatrie A second thing to be premissed is that Antichrists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Antichrists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint-worship is really Idolatrie yea the chiefest part of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship This follows upon what has been already laid down and wil farther appear from what follows we have it proved at large by Mede in his Apostasie of the later
Thes 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called God The Roman Emperors called Demons i.e. Above the Roman Emperor who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called God and that 1 Truely though Figuratively as he was appointed by God to be his Vicegerent in Civil affaires So the Scriptures cal Civil Magistrates Gods Psal 82.1 I said ye are Gods c. in this sense the Emperor was truely called God But this seems not the whole or chief import of this phrase here Wherefore 2 by called God we may understand the abused sense and opinion which Parasites and the vulgar people had of their Emperors to whom they ascribed a Divinitie specially after their decease For we must know that the Roman Emperors generally affected the title of Gods and such as were deserving amongst them were estimed as such specially after their death passing for Demons Deastri or Medioxumi Such were Romulus Numa Julius Caesar and the rest of the more noble Emperors reputed Now it 's said that Antichrist should lift himself up above al that is called God i.e. he should usurpe al that pretended Hierarchie or Demonarchie which the Emperor as Supreme Head in al Maters Civil and Ecclesiastic assumed yea he should lift up himself at an higher pitch of usurped Empire than ever the Emperor either as Civil Magistrate or as Pontifex Maximus affected So much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up notes Some render the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra against the meaning is the same That this is the proper import of the words appears by what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that is worshipped the French renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinitie The Greek signifies whatever is in any soverain degree reverenced be it Civil be it Religiose 1 It signifies that Civil worship which they gave to their Emperors whence al the Emperors after Octavius were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augusti which is of the same origination and import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place So Act. 25.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustus and v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Act. 27.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustus signifies Illustrious from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lustre of the Sun 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also Religiose Worship from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship The Emperor called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Divus Augustus and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabah to celebrate which the Emperors affected as wel as Civil Whence the Roman Emperor was usually stiled Divus Augustus and so worshipped as a Demon after his death And that this is the genuine import of the words is acknowledged by Milletere after his Apostasie to the Roman Church Positiones xii Romae proponendae de fide propag Posit 3. Paul saies he pointes out to the believing Thessalonians the son of perdition by these characters 2 Thes 2.4 That he exaltes himself against al that is called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustum This is the proper name by which the Emperors were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augusti The ordinary name of the Emperor was Divus Augustus Saint Augustus which is formed of those two words used here by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Milletere who here sufficiently laies open the nakednesse of his Father the Pope who has indeed fully made good our Apostles character in exalting himself above the Pagan Emperor who was by his flaterers and the superstitiose people called and worshipped as God or as one of their Divi and Demons And is not the Pope indeed called Sanctissimus Papa the most holy Pope which is the very name the Gentiles gave their supreme God Jupiter So Bochart contre Veron pag. 883. ' This name Papa is given him from that amongst the Pagans Jupiter was called Pappas i.e. Father So Jupiter is by Muis derived from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah being pronounced by the Grecians first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Ju-pater Father Jah whereunto Pappas and Papa answer Neither does the Pope affect the name only The Pope above the Emperor but also the Divinitie of a Pagan Demon-God and that in an higher degree than ever the Pagan Emperors did For 1 does he not pretend to an extraordinarie Sanctitie and Divinitie more than ever any Divus Augustus did 2 Does he not affect and usurpe an absolute Supremacie both in Civils and Ecclesiastics beyond what the Emperor either as Civil Magistrate or as Pontifex Maximus assumed 3 Does not the Pope assume a power of making Demons or Saint-Mediators more than ever any Emperor did 4 Are not the Popes at least some Canonised as Saints and so worshipped as Demons were 5 Yea are not the Popes worshipped while living with great Ceremonies both Sacred and Civil more than ever any Pagan Emperors were Thus this man of sin has by his usurped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonarchie exalted himself above al that is called God or worshipped But then follows the description of his Papal Throne or Seat Ver 〈…〉 to rule notes the Popes Empire in that phrase Sitteth in the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit according to the Scripture-Phraseologie signifies to Rule or Preside So Psal 110.1 Sit thou at my right hand c. The like Psal 9.8 20.10 Revel 17.15 18.8 So Thomas renders it Principari dominari and Theodoret to usurp the chief seat In this regard Antichrist is said to be a counter-Christ or an Usurper of his Royal Throne who is said Heb. 1.3 Psal 110.1 Heb. 1.3 out of Psal 110.1 To sit at the right hand of God which denotes his Prophetic and Regal office for to sit in the Schole belongs to the Doctor and on the Throne to the King Thus Antichrist by sitting in the Temple of God usurpes Christ's Dignitie and Mediatorie Office as Doctor and King in his Church Mestrezat de l' Eglise liv 2. Chap. 20. pag. 430. refers this to what is mentioned of the King of Babylon Esa 14.12 13. Esa 14.12 13. I wil sit also upon the Mount of the Congregation To sit saies he in the Scripture signifies to exercise Authoritie and Empire And we are to remarque here that the Apostle speaking of Antichrist that he shal sit in the Temple of God alludes to Esa 14.12 13. where the Prophet represents the words of the King of Babylon Glorifying himself in having subjugated Judea c. The Apostle therefore being about to describe the Usurpation of Antichrist in the Church does it by this of the King of Babylon and by his pride in as much as the King of Babylon was the type and figure of Antichrist who does that spiritually upon Religion and the Consciences of men which the other had done corporally on the Church of the Jewes c. Deodate in his Annotations on these words
apparent that Antichrist's prohibition of Mariage and Monastic Constitutions or Canons are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitation of the Pagan Celibat and Monastic Rules That the Popish Nuns are but Imitamens or Apes of the Pythagorean Nuns seems evident from their origine and office as described Traitè des Ancien Ceremon An. 240 Lo the origine of these Virgins The Persecutions of those times obliged Christians not to engage themselves in the world more than need required Now in as much as Mariage oft hinders the libertie of this profession many Virgins took up a resolution with the advice and consent of their Parents to live in perpetual continence and so to join themselves more strictly to Christ according to Paul's Counsel 1 Cor. 7.40 Thence they presented themselves to the Church who recommended them to God by solemne prayers that they might take care of the poor and sick Yet were not these Vows of Continence estimed then irrevocable though afterward they were in imitation of the Pythagoreans c. But to procede to the origine of these Monastic Constitutions and Canons stablished by Antichrist as part of his Demon-Theologie The origine of Monastic Constitutions it cannot be denied but that there was some foundation laid for Monastic life about the middle of the third Centurie after Christ though it is as certain that Celibat or Monastic life was never stablished by any Ecclesiastic Canon or judged necessary ' til Antichrist came to some Head and Supremacie This is wel observed by the Author of Traitè des Ancien Ceremon pag. 28. In time of Persecution many Christians avoiding that tempest retired themselves into deserts c. When the Persecution ceased there were not wanting some who having turned this solitude into habitude continued and passed the rest of their daies there either because accustomed to such a mode of life or because the simplicitie of it was more agreable to them than the noise of the Towns or because they feared subsequent stormes But others afterward even in the midst of peace affecting such a solitarie life made that voluntarie which was before necessitated by reason of Persecution And from hence sprang the origine of the Monastic life the first foundations whereof were laid in Egypt about the year 300 by Antonius which were afterward extended even unto Syria by Hilarion unto Armenia by Eustachius unto Grece by Basil unto Italie by Ambrose By which as also by what we have afore mentioned S. 1. § 1. of this Chapter it is evident that this Monastic Celibat and Constitution began in Egypt at Alexandria where was then the most famose Schole in the world for Pythagorean and Platonic Philosophie For here the great Ammonius Plotinus Porphyrie and the rest of those Pythagorising Platonists were bred up who were great Patrons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon worship and particularly of Celibat and Monastic life for which Pythagoras laid down such severe Institutes and Canons as Plato after him Now Origen having been bred up in this same Schole of Alexandria together with Plotinus under the famose Ammonius whom some take to be a Christian he dranke such ful draughts at this fountain of Pythagorean and Platonic Philosophie as that being made drunken therewith and thence forgetting himself to be a Christian he at last dranke in also much of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-superstition and dregges and amongst other Demon-superstitions this of Monastic life and Celibat which the Monkes his Successors communly called Origenists received from him as a foundation for Antichrist to ground his Demon-Canons upon according to 1 Tim. 4.3 as before in our account of Origen B. 2. C. 1. § 8 C. 2. S. 1. § 1. Thus we see how Antichrists Canonic Constitutions for Monastic life received their foundation in the Schole of Alexandria from the Greek Fathers Origen c. their symbolising with the Pythagorising Platonistes in Demon Theologie And here it 's very observable that the first entrance of Celibat and Monastic life into Britannie was by Pelagius the Britan that eldest son of Antichrist who having travelled unto Egypt and there confirmed himself in his Pelagian Infusions by conversation with the Origenistes he was by them also initiated in the Orders and Rites of Monastic life which he brought back with him into Britannie For before the returne of Pelagius Britannie knew not what belonged to Superstitiose Monachisme as Balaeus de Script Brit. Cent. 1. c. 38. Yet we must remember that though Monastic life was introduced into these Countries by Pelagius and embraced by some it was not however brought under any Canonic Constitution ' til Augustin the Monk that great 〈…〉 of Antichrist his entrance So â—alaeus de Script Brit. 〈…〉 came into England with Augustin 〈…〉 and the Canonic Regulars with Birinus 〈…〉 So agen Cap. 97. of Centur. 1. Until Augustin the Monke's entrance the Apostolic Monkes in Britannie had libertie of Marying according to the exemple of Paulus Antonius Hilarion Macdrius Jerome and other pious Hermites who led a Monastic life in the deserts of Egypt and Palestine yet freely and without any prohibition against Mariage By which it 's evident that albeit some pious persons might affect solitude and Monastic life in the third and fourth Centuries yet there was no prohibition of Mariage or Canonic Constitution of Monastic life ' til Antichrist came to maturitie § 10. Al Antichrist's Workes of Supererogation Satisfactions Merits Al Antichrists workes of Supererogation and Merits parts of Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other pieces of Wil-worship may deservedly be reckoned as a part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon-worship which he by virtue of his Canonic Supremacie stablished in his Church Plato Repub. 5. p. 468. speaking of the Deisication of their Demons makes them to be originally nothing else but Good men or Saints whose merits were maenifest c. And whence sprang al Antichrist's Merits and Satisfactions which he ascribes to his Saints but from these Demon-merits And this indeed seems to be implied in our Apostles character of Antichrist his Demon-Theologie 1 Tim. 4.1 3. For what designe could Antichrist have in Canonising of Saints forbidding of Mariage enjoining of Abstinences 1 Tim. 4.1 3. and such-like bodily mortifications but thereby to fil up his Treasurie of Supererogations and Merits which he by his Indulgences would dispense forth according to his Soverain pleasure This seems more fully hinted Ver. 7. in what follows v. 7. where he exhortes Timothie and in him al Christians to shun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane and old wives fables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word much used amongst the Philosophers specially the Pythagoreans who were great Mythologists under which they comprehended most of their Moral precepts or Canons and it seems to be used here by our Apostle to signifie those fabulose mortifications and bodily severities which the Gnostics then and the Monkes afterward brought into the Churches of
Christ for the filling up Antichrists Magazeen of Supererogations and Merits And that this is the true meaning of the words seems evident from what follows in the same vers But exercise thy self to Godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse is opposed here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fables before mentioned As if he had said instead of these Pythagorean fabulose Mortifications which the Gnostics now and Antichrist by his Monastic Canons hereafter wil bring into the Church of Christ I exhort thee and al Christians to exercise your selves in true Gospel-mortification and spiritual Godlinesse which though it has not those Supererogations Satisfactions and Merits which Antichrist's bodily mortifications pretend unto yet it is far more profitable in al regards both as to this life and that to come And that this is the genuine sense of the words appears from what follows v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For bodily exercice Ver. 8. c. Bodily exercice here signifies the same with or is exegetic of old wives fables v. 7. i.e. Al those Pythagoric fabulose Abstinences 1 Tim. 4.9 Purifications Severities and other externe mortifications which the Pythagorising Gnostics then and the Antichristian Monkes since have foisted into the Christians Canon The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily an exercice in the Gymnade which was greatly in use amongst the Grecians it is also sometimes used to expresse intellectual and moral exercices It has here an elegant reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. as if he had said It 's true these Pythagorising Gnostics now and the superstitiose sons of Antichrist hereafter wil al pretend by these their bodily exercices and severities to promove Mortification and Godlinesse but in truth they effect nothing lesse For bodily exercice prositeth but a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to little i.e. Al those Pythagoric Abstinences Severities and other externe Mortifications which the sons of Antichrist make the foundation of their Supererogations and Merits are so far from meriting any thing at the hand of God as that they are little or nothing worth c. But Godlinesse is profitable to althings having the promisses of this life and that to come i.e. True Christian pietie though it can merit nothing at the hand of God yet it has a very great instrumental causalitie and influence by virtue of Gods gratiose promisse on our wel being both in this and the coming life Whence our Apostle addes 1 Tim. 4.9 ver 9. This is a faithful saying and worthy of al acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers exactly to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabala which the fabulose Jews in imitation of the Pythagorean Institutes made their Codex or Canon-Law by virtue of which they introduced al their Fables and mixed them with the Divine Oracles So in like manner the Pythagorising Gnostics and fabulose Monkes had their Cabala or Systeme of Pythagorean Institutes which they foisted into their Canonic Theologie and thereby introduced al their bodily exercices or Mortifications To this Pythagorean Jewish Gnostic and Monkish Cabala our Apostle here opposeth this Divine Cabala or Canon touching Christian Godlinesse the like 1 Tim. 1.15 B. 1. C. 4. § 1. Thus we see how these Pythagorean Abstinences Bodily exercices and Wil-worship Mortifications and other bodily exercices were brought into the Church by the Monkes those eldest sons of Antichrist thereby to lay a foundation for their workes of Supererogation and Merits whereof we find the like account given by Paul Col. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 Our Apostle v. 20 21 22. had mentioned some Pythagorean Dogmes Canons and Institutes which the Gnostics then and Antichrist afterward imposed as Ecclesiastic Canons on the Churches of Christ and in this v. 23. he runs them up to their spring head Which things indeed have a shew of wisdome in Wil worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. an accurate artificial Forme Image Idea or Picture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wisdome namely of some Divine mystic Cabala or Tradition dropt from Heaven For both the Pharisees Gnostics and Monkes pretended unto some Divine Cabala or Tradition for al their fabulose Abstinences and Mortifications though in truth they are al but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of Pythagorean Dogmes and Institutes as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wil-worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Grotius is a middle word signifying Rites and Ceremonies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies that these Rites were taken up of their own accord c. Our English Councils pag. 449. Canonibus sub Eadgaro Can. 60. amongst other particulars addes this We teach that al Priests shal blot out al superstitions of the Gentiles and we forbid Wilweorthunga Which is there translated in Latin Fictas ad libidinem adorationes with a Marginal reference to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.23 But learned Hammond to avoid the force of so great a Testimonie against Wil worship for Wilweorthunga would read it Welweorthunga i. e. Wel-worship it being saies he commun then to worship Wels. But this is too poor a glosse to need consutation yea he himself grants in his Annotations on this Text That the Pharisees pride and boasting was censured by Christ and their forming those voluntarie acts of Devotion into precepts and entring them into Books and separating themselves from al that did not performe their severe prescriptions rendred them Pharisees and divided them from the Hasidei c. By which he grants that the imposing human inventions is Pharisaic Wil-worship and the cause of needlesse separation or division But it 's evident that our Apostle here strikes at the very root of al bodily Abstinences and Severities which he cals neglects of the Bodie affirming that they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wil-worship i. e. the original Idea of al these externe Mortifications was some Pythagorean Dogmes Institutes and Canons as v. 8 16 20 21 22. Whence the superstitiose Pharisees transcribed al their as also the fabulose Gnostics and Monkes al their bodily Severities in order to workes of Supererogation and Merits For it 's evident that nothing can stablish a foundation for workes of Supererogation and Merits but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wil worship or somewhat not commanded and no Wil-worship has more suited with the palate of proud Pharisees Gnostics and the sons of Antichrist than the Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by reason of its many externe Severities seemed most expedient to build human Merits and Satisfactions upon Of which see more C. 1. § 7. And farther that Antichrist's Ecclesiastic Canons for the stablishing Merits and Satisfactions is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Imitation of the Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wil-worship appears by what Grotius laies down 2 Tim. 4.4 2 Tim. 4.4 And turne aside to Fables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Fables are concerning the