The court of the gentiles, or, A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures and Jewish church. Part 2, Of philosophie in order to a demonstration of 1. The perfection of Gods word and church light, 2. The imperfection of natures light and mischief of vain philosophie, 3. The right use of human learning and especially sound philosophie / by Theoph. Gale ...

* 1.1CHAP. III. Of the Stoick Sect, and Philosophie, its original, &c.

§. I. Of Zeno his Original, and Praeceptors. II. Zeno's Schole the Stoa; his institution of the Stoick Sect, his Charactor. III. Cleanthes his Character. IIII. Chrysippus his repute amongst the Stoicks. V. Dio∣genes Babylonius, Antipater, Possidonius. VI. Roman Stoicks, Cato, Varro, Antoninus, Tullie, Seneca. VII. Christian Sto∣icks. VIII Stoick Philosophie was but a corrupt derivation from the Jewish Theologie. IX. Of Stoicisme in general, and its combination with Socratick, and Cynick Philosophie, with its difference from the Peripatetick, and New Academick. X. Particular Dogmes of Stoi∣cisme. 1. of the Stoick Comprehension. 2. The Stoick Metaphysicks; of God, his Names, Nature, and Attributes, of God's works of creation, and Providence, of fate, and God's providence over Mankind. 3. Of the Stoick Physicks, the Soul; the Stoick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 4. the Stoick Ethicks. 1. Appetition, and self-preservation, with tolerance, and ab∣stinence. 2. That passions are irrational 3. that the wise are only free. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 6. Virtue desirable for it self. §. 15. The corrup∣tions of Stoicisme, and its opposition to Christianitie.

* 1.2§. 1. NExt to the Cynicks follow the Stoicks, who received their original from them, by Zeno the founder of their Sect, who was sometimes Scholar to Crates. This Zeno was borne at Cittium, a Greek Sea-town in the Isle of Cyprus. So Strabo lib. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Cittium has a port, which may be shut; hence sprang Zeno the prince of the Stoick Sect.

This Cittium was planted, and enha∣bited by a Colonie of the Phenicians, whence Zeno was by some stil∣ed the Phenician; Thence Crates cals him the little Phenician; as Suidas in Zeno: Zeno being according to Laertius about 17. years of age (or as Persaeus 22.) took a voyage to Athens, whither he was inclined, as well by his particular propension to Philosophie, as by his businesse, which was to sell some purple, which he had

brought out of Phenicia, as some will have it. Though Laertius seems to make the only ground of his voyage into Greece to be for traffick; but being robbed by Pirats, or shipwrackt, he thence took occasion of going to Athens; where consulting the oracle, how he might live best? answer was made, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

If he should joyn himself to the dead, &c.

which understand∣ing of studie, he betook himself with great diligence to read the books of the Ancients, and so came into familiaritie with Crates the Cynick, but being, as Laertius tels us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, too modest for the Cynick Impudence, leaving Cra∣tes, he applied himself to Stilpo the Megarick Philosopher; From him he betook himself unto Zenocrates: He heard also Polemo the Academick as Cicero lib. 1. Quaest. Acad.

§. 2. Zeno having been long an hearer of others;* 1.3 endeavoured to correct what was amisse in them, and at length thought good to institute a new Sect: for which purpose he made choice of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the painted Porch, so named from the Pictures of Po∣lygnatus, otherwise called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where in the time of the 30 Tyrants near 1400. Citizens were put to death. So Laertius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.4

Here Zeno walked, and Philosophized, whither resorted many Disciples, who (as Laertius addes) were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from this Stoa called Stoicks.

Zeno was indeed a person of great Intellectuals, and naturals; as it appears by the opposition made against him by Carneades, who was fain in his engagements against Zeno to purge his head with white Hellebore. And as his worth was great, so his reputation amongst the Athenians was not little: For by the Philoso∣phie, which he taught, and by the practice of his Life conforma∣ble to that Doctrine, Zeno gained so high an estimation amongst the Athenians, that they deposited the keys of their Citie in his hands, with their Liberties. His name was also much honored by his own Country-men, as well at Cyprus, as at Sidon. See Stanley of Stoick. Philosophie; and Diogenes Laertius of Zeno, who farther addes, that Zeno being sensible, what gain he had by Philosophie, was wont to say touching his losses at Sea, which were the oc∣casion thereo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I made a prosperous voi∣age, when I suffered shipwrack, &c.

* 1.5§. 3. Zeno of Cittium was succeeded by Cleanthes Assius his Audi∣tor, who by reason of his unwearied labour and indefatigable studie was termed another Hercules; also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he imploy∣ed himself in drawing water by night that so he might by day imploy himself in his studies. Thence that of Arrianus in Epictetum, lib. 3. cap. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Where is Cleanthes, who together followed his studies, and drew water? Tullie gives him an high Character, calling him the father of the Stoicks, as lib. 3. de Natura Deorum.

And Simplicius commentar. in Euchirid. Epicteti tells us,

that he was so far honored by the Roman Senat, that they appointed his Statue to be erected at Assum, a Citie of Eolis, where he was born. And certainly the Fragments of his Workes, which yet remain, argue him to have been a per∣son of great worth as to Philosophie.

We find 37. Heroick ver∣ses with an Hemistich of his in Stobaeus's Physick Eclogues: also 5. Jambicks turned into Latin in Senecae Epist. 107. likewise 4. Heroicks in Clemens Alexandr. lib. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. besides Proses in Sextus; and Jam∣bicks in Plutarch,* 1.6 and Galen, with others.

§. 4. Cleanthes's Auditor, and successor was Chrysippus, who was borne at Sole, a Town of Cilicia (whence came the name Solaecisme) and of great repute amongst the Stoicks, according to that old saying of Laertius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

unlesse there had been a Chrysippus, the Stoa had not subsisted. So Tul∣lie lib. 1. de Finibus: Nothing▪ saies he▪ belonging to the Stoick Philosophie was pretermitted by Chrysippus.

He writ an excellent Discourse of Providence, out of which Aulus Gellius (lib. 6. cap. 2.) has collected some heads, of which yet Laertius, who has writ his life, makes no mention.

§. 5. Chrysippus was heard, and succeded by Diogenes Babylonius: Diogenes by Antipater: and Antipater by Possidonius. We find all these mentioned together by Galen, or who ever else were the author 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, initio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This man was heard by Zeno of Cit∣tium, who invented the Philosophie of the Stoicks, whose mode of Philosophizing was followed by Cleanthes; of whom Chrysippus was an auditor, who followed the same Institution: of this

man Diogenes Babylonius was Auditor, as also Master of Antipater; of whom Possidonius was Auditor.

Diogenes Babylonius was he, who in the Second Punick War (P. Scipio and M. Marcellus being Con∣suls) was together with Carneades the Academick,* 1.7 and Critolaus the Peripatetick sent by the Athenians to Rome on Publick Embas∣sage, as Cicero lib. 4. Tuscul. Diogenes, Laertius (in Diogenes the Cy∣nick) tels us, that he was borne at Seleucia, and called Babybonian from the vicinitie of Place. The Disciple of this Diogenes Baby∣lonius was Antipater Sidonius, whom Cicero de Officiis lib. 3. cals the most acute person. Seneca Epist. 92. reckons him amongst the famous Heroes of the Stoick Sect. He was of Sidon, and thence termed Sido∣nius. The Disciples of Antipater, were Panaetius, as also Possidonius.* 1.8 This Possidonius was Originally of Syria, though he chose ra∣ther to passe for a Rhodian, as Strabo, and Athenaeus. Strabo lib. 16. saies he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the most learned of his Age. Also lib. 14. that he had the Administration of the Rhodian Republick.

§. 6. Besides these there are several others amongst the Ro∣mans, who may justly be reputed of the Stoick Sect,* 1.9 as Tubero, Cato, Varro; and after them Thraseus Paetus, Helvidius Priscus, Rubellius,* 1.10 Plautus, with M. Antoninus the Emperor, in whose time no Sect flourished so much as the Stoick, according to Sextus Empiricus: Tullie seems mostly in love with this Sect; as in Tuscul. 4. where he seems to make them almost the only laudable Sect. How far Seneca was enclined to this Sect is evident enough by his Epistles: Epistol. 83. he cals it the the most valiant and holie Sect; and de Const. Sap. cap. 1. he saies

There was so much difference 'twixt the Stoicks, and other Professors of Wisdom, as there was 'twixt men, and women.

Seneca received the Principles of Stoick Philo∣sophie from Sotion, whom he acknowledgeth to be his Praeceptors So Epist. 49. and 58.

§. 7. Yea not onely amongst the Gentiles, but even amongst Christians many were much drencht in Stoick Philosophie.* 1.11 So Pantae∣nus Bishop of Alexandria, who as Jerom acquaints us, i•• was sent to

the Indian Brachmans, to preach Christ among them, that so, if it might please God, this Christian Philosopher might convert those Pagan Philosophers.

Disciple to this Pantaenus was Cle∣mens Alexandrinus, who oft discovers his affection to the Stoick Philosophie. That which made this Sect so pleasing to many Chri∣stians,

as well as Pagans, was the gravitie of their conversation, their contempt of terrene good, their moderation in the use of crea∣ture-comforts, and patience in the want of them: Hence Jerom on Esa. 10. saies,

the Stoicks do in many things agree with our Dogmes.

§. 8. And indeed no wonder, if the Stoicks agreed very far with the Chri••tian Religion as to morals;* 1.12 seeing the choicest of their notions were but corrupt derivations and traductions from the Sacred fountain of Israel: which will be evident from these particulars. 1. The Stoicks Morals were but rivulets streaming from the Socratick Philosophie, which, as we have before demon∣strated, had its original from Jewish Morals delivered by Solomon and others. 2. Zeno the Founder of the Stoick Sect was (as we have before shewen §. 1.) Native of Cittium, a Phenician Town in Cyprus, and so of Phenician extract. Now (as we have else where demonstrated at large) the Phenicians had familiar conversation with the Jews, & great notices of their Doctrines, especially such as were moral. That Zeno traduced the choicest parts of his Philosophie from the Phenicians, and Jews is well observed by Hornius Hist. Philos. lib. 3. cap. 16.

It is easie for any to understand whence Zeno attained to so great Sapience. For seeing he had his original from Cittium, which received Phenician Colonies, we need no way doubt, but that he drew from their Monuments, and Myste∣ries, those his contemplations, which do so much accord with Divine Veritie; Especially such things, as de delivered touch∣ing Providence. Cyprus is near Palestine and Aegypt, yea enhabited by Colonies from both; &c.

3. Yea in Cyprus, where Zeno suck∣ed in his first breath, and institution, there were many Jews, as Grotius on Math. 22.23.

In Cyprus (saies he) whence Zeno was, there were ever many Jews.

4. Antipater a great Master of the Stoick Philosophie was also of Sidon, a Phenician town bordering on Judea; and thence had great advantage for the acquainting himself with the Jewish Institutes, and Morals, as. §. 5. 5. Last∣ly many of the Stoick Dogmes are apparently of Jewish origination; as the Stoick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spermatick word, whereby the Ʋniverse was framed; which is evidently a derivation from Gen. 1.1. Also the Stoick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or final conflagration, and purification of all things by fire is evidently no other, than some broken tradition of

Enoch's, or some Jewish prophecie of the last conflagration; as else where we may prove. The truth of this position will far∣ther appear from the following Dogmes of Stoicisme.

§. 9.* 1.13 First that Stoi••isme was but a branch of the Socratick Phi∣losophie is sufficiently apparent both from their agreeme••t in mat∣ter, and also from the assistance Zeno had from Socrates's Disci∣ples. The Stoicks also held a very good correspondence and ac∣cord with those of the old Academie.* 1.14 But their chiefest commu∣nion was with the ••ynicks. For Zeno their founder was first insti∣tuted in Cynicisme under Crates, whence there sprang a great fraternitie 'twixt the Cynicks and Stoicks, as in the former Chapter. §. 4. The Stoicks stood at a great di••tance from, and Contest with the Peripateticks about the agreement of Natural, and Moral good. The Stoicks held that things hone••t were disjoyned from things Commodious toto genere, in their whole Nature:* 1.15 The Peripateticks h••ld their difference to be only gradual. Some thought this Contro∣versie 'twixt the Stoicks, and Pe••ipateticks to be only verbal: So Antiochu••, Varro's Praeceptor, who composed a book of the Concord 'twixt the Stoicks, and Peripateticks. But Cicero, lib. 1. de Nat. Deo∣rum, contradicts him thus.

I wonder that Antiochus a person so greatly acute saw not, that there was an huge distance 'twixt the Stoicks, who disjoyned things hone•• from things commodious, not only in name, but toto genere; and the Peripateticks, who com∣pounded thi••gs hone••t w••th things commodious so as they should differ amongst themselves in magnitude, and degrees only, not in kind. For this is not a small dissension of words only, but a very great difference of things.

Yet in some things the Stoicks and Peripateti••ks agreed; as that they both made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, right reason, the measure of good, and ••vil•• they both made Virtue desirable for it self, &c. The Stoicks also differed much from those of the New Academie, who stiffely asserted an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or incompreh••nsion. For Zeno had sharp, and perpetual conflicts with Arcesilas,* 1.16 who instituted the Second Acad••mi••, and the Academick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence also Ca••n••ad••s, who was the In••itutor of the third, or New Acad••mie, writ sharpely aga••nst Zeno the Stoick his b••oks, as Aul. Gellius lib. 17. cap. 15.* 1.17

§. 10. As for the particular Dogmes of Stoicisme, the Stoicks held 1. That there are certain, common principles, or Ideas in men,

which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Comprehensions, in opposition to the Academick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incomprehension, introduced by Arcesilas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was first used in this sense by Leno; and that in a sense Meta∣phorical, and borrowed from things apprehended by the hand, which allusion he expressed by action: for shewing his hand with the fingers stretched forth, this he made the image of fancie: then bending them a little, this he made a symbol of assent: then com∣pressing them, and closing his fist, this he made to be comprehension; which according to the Stoicks is a firme, and certain knowledge. For, say they, whatsoever is understood, is comprehended by the mind one of these two waies: either 1. by evident incursion which Laertius stiles a knowledge by sense, or 2. by transition from Ev••dence, termed by Laertius collection by Demonstration, of which they make 3. kinds. 1. Assimilation: So a person is comprehended by his picture. 2. Composttion as of a Goat and an Hart is made Hirco-cer∣vus. 3. Analogie, which is either by Augmentation, or Diminution. Thus of Stoick comprehension.

* 1.18§. 11. 2. As to Metaphysicks; the Stoicks held, as Laertius tels us, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That God was but one called by several names viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jupiter, &c. 2. They define God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

That God is a Living, Immortal, Rational, Perfect Being, or intellectual in happinesse, void of all Evil, providential over the world, not of human forme, maker, and, as it were, parent of the Universe. According to Plutarch. Philos••ph. Placit. 1.6. The Stoicks define God, A spirit full of in∣telligence, of a fierie nature, having no proper forme, but trans∣forming himself into whatsoever he pleaseth. So Laertius ac∣quaints us, that they held God to be the first, most pure being, whose essence was comprehensive of, and diffused through all beings. 3. The Stoicks asserted likewise, that God was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ingenerable, and incorruptible. We understand by God, saith Antipater, a living Nature, or substance, happie, incorruptible, doing good to mankind, &c.

* 1.19§. 12. Touching God••s Works of Creation, and Providence, La∣ertius informes us, that the Stoicks held

God to be the first Cause of all things, and as the faetus is conteined in the Seed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So also God was the Spermatick Word

of the Ʋniverse, according to Joh. 1.12. They affirme also (addes Laertius) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That the Universe was framed according to infinite Wisdome, prevision, or Providence: according to Gen. 1.31.

God saw. Touching God's Providence over the World,* 1.20 the Stoicks assert (as Plutarch. Placit. Philos.)

That God is an operative artificial fire, Methodically ordering, and effecting the generation of things, comprehending in him∣self all that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prolifick Virtue, whereby every thing is produced according to fate.

This seems the same with the Platonick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋniversal spirit traduced from Gen. 1.2. which is farther evident from their notions of Fate, which Zeno makes not to differ much from Nature, and Providence. Chrysippus defines Fate,* 1.21

a spiritual power governing the world orderly, or an eternal indeclinable series of things commixing, and impli∣cating it self by eternal orders of consequence, of which it is composed, and connected: or the reason of the world, or the law of all things in the world governed by Providence. Panaetius the Stoick expressely asserts Fate to be God.

Though many of the Fathers, as Ju••tin Martyr. Apol. 1. Ireneus, Epiphanius with others dispute vehemently against this Stoick Fate, &c. The Stoicks held also, that the Gods had a more particular providence over mankind,* 1.22 which is manifested by this, that all things in the world were made for the use of Man. Hence also they held with Pythagoras, Socrates, Plato and the rest, certain Daemons, which had inspection over, and compassion for men: So Laertius in Zeno 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That these Daemons were but Satanick Apes of the Jewish Messias, we have else where demonstrated.

§. 13. Touching Natural Philosophie, the Stoicks held. 1. The Soul to be a spirit connatural, and immortal: So Laertius in Zeno,* 1.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. They asserted also the final conflagration of the World by fire, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and traduced originally from the Jews, though immediately from the Phenicians, as Grotius affirmes. This (saies he) Zens received from the Phenicians, &c.

§. 14.* 1.24 But the Stoicks chief excellence consistes in Moral Phi∣losophie; the first part whereof they place in Appetition, and their

first appetition (according to Laertius) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to preserve self,

for, say they, it is not lawfull for any to be so proper to any, as to himself, and because nothing conduceth so much to self-preservation, as tolerance, and abstinence: thence some com∣prehend the whole of their Morals in these two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bear, and abstain.* 1.25

2. The Stoicks held 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Passions were ir∣rational: whence they defined 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Passion is the irrational, and preternatural motion of the Soul: again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

an inordinate impulse: and thence they concluded all wise men were austere, not indulging themselves, or others, in pleasures, grief, or other passions.

They held also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Will was contrarie to concupiscence. Whence they assert also, that there were 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or good affections in wise men: namely Will, Joy, and Caution: but 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or pertur∣bations in fools, Cupiditie, Gladnesse, Fear, and Sorrow: as Lud: Vives in Aug. Civ. lib. 14. cap. 8.

§. 14.3. The Stoicks held also (as Diogen. Laert.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

that the wise man was only free, but wicked men slaves.

This Libertie they defined thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Libertie is a power of self-motion. 4. They affirmed likewise, that there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a right reason not only Objective, but also Subjective, and innate in human nature, which be∣ing improved might bring men to a state of happiness. So Laer∣tius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 5. Hence also they held, that there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a good nature, or seeds of Virtue in nature, and Free-will to good. Whence likewise, contrarie to Socrates, they asserted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Virtue was teachable. So Zeno, in an Epi∣stle to Antigonus, saith,

that a generous nature with indifferent exercise, &

the assistance of a Praeceptor might easily attain to per∣ect Virtue. 6. Some of them held, that Virtue might be lost; others that it could not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of those firme princi∣ples. Cleanthes said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That a righteous man was such by Nature, not by institution.

7. They held also, that Virtue was desirable for it self, and that our Objective happinesse lay in Virtue, &c. 8. They thence affirmed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

That friendship was to be found only amongst virtuous persons, by reason of their like∣nesse. 9. They held likewise, that holie persons only could

Worship God aright, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that devout, and just persons only were skilful in such Rites, as belonged to the Gods.

10. Lastly they affirmed that a virtu∣ous man affects not monastick life, but active. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

a Virtuous person is communicative by nature, and active.

See these Dogmes of Stoicisme more largely in Laertius on Zeno, where he gives us a brief account of the whole bodie of Stoick Philosophie. The same, as to morals, is laid down more fully by Epictetus in his Enchiridion, as also by Simplicius in his annota∣tions thereon, & yet more amply by Arrianus, who collected Epi∣ctetus his Stoick Discourses delivered at home, or abroad, & digested them into a systeme. But none has given us a more perfect Idea of Stoick Philosophie, than amongst the ancients Lucius Seneca, and A∣mongst the moderne Lipsius in his Manuduct. to Stoick Philosophie.

§. 15. Albeit the Stoicks, as to Morals,* 1.26 came the nearest of any to Christians, yet were they of all Sects of Philosophers the great∣est Enemies to the Christian Religion: and indeed no wonder; seeing their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or whole designe was to attain unto Happinesse by their Virtuous Works, and so to make that of their own Carnal Wisdome, and Free-will to all good, which we do of Christ. Hence they asserted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a right reason, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Free-will to all good, with seeds of Virtue in human nature. Whence Austin affirmes, that the Stoicks as well, as the Epicureans, come under that condemnation of the Apostle Rom. 8.5.* 1.27 &c. They that are after the flesh, &c. For indeed to make our own Wis∣dome, and Free-will, our God, as the Stoicks did, is the most cursed piece of our Carnal-mindednesse, and Idolatrie. Now that the Sto∣icks made their own Wisdome, and Virtues their God, is very evi∣dent from that of Grotius in Act. 17.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] who there

saies, that the Stoicks were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vessels filled with vain presumption, and most averse from the Christian Re∣ligion; they denyed, that their Wise man came short in any thing of Jupiter; that he owed nothing to God for his Wisdome; That Jupiter could not do more than a good man; that Jupiter was for a longer time good, but that a wise man esteemed never the worse of himself, because his Virtues were shut up within a narrower compasse of time: which you find in Seneca Epi••t. 73. that a man should kill himself, rather than endure servitude, con∣tumelies,

or great diseases.

Thus Grotius. And indeed Stoick Phi∣losophie, albeit it give us an excellent Idea of Moralitie, yet falling upon our nature as degenerate, and corrupt, it has hitherto been of little use, save to feed spiritual pride, and turn off men from the Covenant of Grace to live upon the old Covenant of Works. This is sufficiently evident from that poisonous influence which Sto∣ick Philosophie has had on Pelagianisme: For the chiefest of the Pelagian infusions received their first ferment from the Stoa; Whence sprang the Pelagian Right Reason; Free-will; Seeds of Vir∣tue; Impeccancie, or perfect state, but from the Stoick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.28 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? as we shall else where, God willing, de∣monstrate fully. That Stoick Philosophie is very apt to puff up, and swell proud corrupt nature, Plutarch himself seems to confesse in Cleomene, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Stoick Philosophie, if it fall upon great, and acute natures, proves lubricous, inordinate, or doubtful; but if it be tem∣pered with a grave, and meek, or humble mind, it confers much to true, or proper good.

This great, or proud nature, which receives so much dammage by Stoick Philosophie, is com∣mon to all men naturally: and the truely humble, and Meek spirit (which Plutarch makes the only sit subject for Stoick Philosophie) is no where to be found, but in the Schole of Christ, namely among such, who being stript of their own Wisdom, Free-wil to all Good, and other legal sufficiencies, know how to improve those Stoick Principles of Moralitie on Gospel motives or grounds, with Gos∣pel dependance on Christ, and unto Gospel Ends, viz. the exal∣tation of Christ his free Grace, and the Glorie of it. This is the true Christian Stoicisme.

Notes

• * 1.1

  Chap.
• * 1.2

  Of Zeno his original, and Instructors.
• * 1.3

  Zeno's insti∣tution of the Stoick Self, with his Cha∣racter.
• * 1.4

  Zeno in tant•• apud Atheni∣enses aestimie fuit, ut coronae aurea dona∣rent: ipsi a∣ram consecra∣rent: dubiis{que} temporibus claves urbi•• apud eum de∣ponerent. Cer∣tatim igitur undi{que} juven∣tus non Artica solum, sed & totius Graeciae ad eum con∣fluebat. Horni∣us, Hist. Phil. l. 3. c. 16.
• * 1.5

  Zeno's succes∣sor Cleanthes his Character.
• * 1.6

  Of Chrysippus. Reliquit dis∣cipulum Chrysippū, acutissimum omnium Phi∣losophorum; unde Chry∣sippeū acu∣men, •• qui tamen pri∣mus corrupit virilem Se∣ctam Spino∣fo accumine Quaestionū. Lipsius l. 1. de Const. c. 10.

  Of Diogenes Babylonius.
• * 1.7

  Antipater Si∣donius.
• * 1.8

  Possidonius.
• * 1.9

  Roman Sto∣icks.
• * 1.10

  Cato. Varro. Antoninus. Tullie. Seneca.
• * 1.11

  Christian Sto∣icks.
• * 1.12

  That the Sto∣ick Philoso∣phie was but a corrupt de∣rivation from the Jewish Theologie.
• * 1.13

  Of Stoicisme in general, and its com∣bination with other Sects.
• * 1.14

  The Stoicks conspire with the Cynicks.
• * 1.15

  Their diffe∣rence with the Peripa∣tetick.
• * 1.16

  Their contests with the New Academicks.
• * 1.17

  The particu∣lar Dogmes of Stoicisme. 1. Comprehen∣sion.
• * 1.18

  2. The Stoicks notions of God, and his nature.
• * 1.19

  God's creati∣tion and Pro∣vidence.
• * 1.20

  Of Provi∣dence.
• * 1.21

  Of Fate.
• * 1.22

  God's provi∣dence over Mankind.
• * 1.23

  Stoicks Phy∣sicks. 1. Of the Soul. 2. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  The Stoicks Ethicks.
• * 1.25

  2. That passi∣ons are irra∣tional. Diogenes Laertius in Zeno.
• * 1.26

  The corrupti∣ons of the Stoick Philo∣sophie, and its contradiction to Christiani∣tie.
• * 1.27

  Rom. 8.5.
• * 1.28

  Stoick Philo∣sophie, a cause of Pelagia∣nisme.