The arraignment of worldly philosophy, or, The false wisdom its being a great hinderance to the Christian faith, and a great enemy to the true divine wisdom / by George Keith.

THE Arraignment of Worldly Philosophy, &c.

Colos. 2. 8.

Beware lest any man spoil you through Philosophy, and vain deceit, after the Tradition of Men, after the Rudiments of the World, and not after Christ.

IT is very evident out of these Words of the Apostle Paul, what that Philosophy is that he cautioneth the Colossians against, to wit, that which is after the Tradition of Men, after the Rudiments and Elements of the World, and not after Christ, and which in the following words of this same Chapter, he calleth the Commandments and Doctrines of Men, and having a shew of Wisdom in will-worship, and voluntary humi∣lity and worshipping of Angels, v. 18. 23. and in v. 20. he calleth it a dog∣matising; the words in our English Translation, why are ye subject to Or∣dinances, are more duly translated; why dogmatize ye, or why are ye dogmatized? That is, subjected to mens Opinions and Doctrines, that tend to overthrow and destroy your Faith; such as many of the Opi∣nions and Doctrines of them were that professed themselves to be Phi∣losophers at that time. Some of the particular Errors, and hurtful Do∣ctrines of these Philosophers he doth particularly mention, as 1. the worshipping of Angels: 2. a self-will'd Humility: 3. the neglecting the body: 4. abstaining from meats, so as neither to touch, taste nor handle them; for some of the Philosophers of that time did forbid the use of certain meats, and particularly of flesh, as being hurtful to the study of Philosophy. But the true Christian Faith and Doctrine taught by Christ and the Apostles, alloweth the sober and moderate use of all meats that are not in themselves unwholesome to the body, as some are. Also he describeth the Effects of this vain and hurtful Philosophy of the Gentiles: 1. It made them intrude into things not seen: 2. It made them vain, and puffed up the fleshly mind: 3. It led from the Head Christ, and from Faith in him.

But as Paul here cautioneth, and giveth warning against the world∣ly Philosophy, or wisdom of the Gentile Philosophers, so he exalteth and commandeth the true Wisdom that is after Christ▪ and setteth the one in opposition to the other, the one being after the Traditions of

Men, and Rudiments or Elements of the World; the other being af∣ter Christ, in whom are hid all the Treasures of Wisdom and Know∣ledge, v. 3. as if he had said to them, Why should ye look after that which is rather falsly called Philosophy among the Gentiles, than that which is true Philosophy or Wisdom; for granting that they may have some scraps and Fragments of some true Knowledge, yet it being min∣gled and mixed with many hurtful Errors, contrary to the Doctrine and Faith of Christ, it is better to shun it than to look after it. But if ye desire or love true Wisdom and Knowledg, seek after it in Christ, learn it of him; for in him are hid all the Treasures of Wisdom and Knowledg; for who would go and eat scraps of Food mixed with Poy∣son, when they can have a plentiful Table, well furnish'd with all va∣riety of wholesome meats, without any mixture of any hurtful thing?

It is convenient in this place to take notice, that it is only the hurt∣ful and false Opinions of these called Philosophers, that the Apostle Paul doth chiefly caution them against, and because what things of Truth, or true Knowledg they had, or taught either by word of mouth, or by their books and writings, was so greatly mixed with many hurtful Errors, it was more advisable for them that were weak, to let the whole alone, because not only all things of Truth, or true Knowledge, that the best of them had, were not only to be learned from Christ, without them, but much more, even all that was requisite or conducing to true happiness or satisfaction. And as things receive their Name and Deno∣mination from their greater part, so the Philosophy of the Gentiles con∣taining for the most part more Errors than Truth, might well be term∣ed hurtful and erroneous. Yet strictly speaking, it was not what they had of Truth, or true Knowledg, either of things divine or natural that the Apostle cautioned them against, as fit to be rejected or disowned; for whatever is of Truth to be found in any men, is to be owned and acknowledged in its place, and a good use and improvement may be made of it to convince them of the Errors that they hold; for as all the parts of Truth are well coherent and consisting, and stand in most excellent Harmony one with another, so Truth and Error are very in∣coherent, and break the Harmony and beautiful consistency of things; Therefore by what a man holds of Truth in some small measure, he may be convinced of his Errors when it is shewed to him in the clear light of divine illumination, or even of the true Reason of Man, that what

Opi∣nions or Perswasions he judgeth to be true, are inconsistent with the Truths he doth hold, that therefore they must needs be Errors, and false and unsound Notions. And after this manner Paul dealt with these called Philosophers at Athens, Acts 17. citing a most true and excellent saying out of one of their own Authors, That men, or mankind, is the Offspring of God; and from this he took occasion, whereby to con∣vince them of their Idolatry and Superstition, and such a method did the Ancient Fathers, so called, and Primitive Teachers in the Church, after the Apostles days, make use of in disputing against the Philoso∣phers in these times, who were commonly the greatest Enemies and Op∣posers of the Christian Faith, by which they did mightily confound them, and put them to silence, and gain'd upon divers of them, so that they received the Christian Faith and Doctrine.

And seeing it was not any thing of Truth, or true knowledg that Paul did caution men against in them called Gentile Philosophers, whether they had it by vertue of that common divine illumination given to all man∣kind, or by the use of their true Reason, as men in subordination to that more excellent principle, jointly working together, both which are the good gifts of God, and are not to be disregarded, but duly esteemed and valued in their several places; the one, to wit, the divine illumination, as the Master or Mistress; the other as the Servant or Handmaid, to wit, the true Reason or reasonable understanding of man: but it was chief∣ly or rather indeed only their gross Errors that did oppose and impugn the true Christian Faith and Doctrine that these called Philosophers did hold and which made them so great Enemies to the Christian Faith, tha•• they neither did receive it themselves, while they retain'd these Er∣rors, nor suffered their Hearers and Followers, that believed them, to re∣ceive it; therefore it was that Paul did so warmly and earnestly warn them to whom he wrote this Epistle, against that called Philosophy that was then among the Gentiles, with whom they conversed, and that he saith beware; the Greek Word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, see, as if he had said, take no∣thing upon trust from men, neither believe what they say upon their bare credit and authority; but see with the Eyes of your understand∣ings, that God hath anointed and opened with his heavenly and divine Eye-salve; and with these Eyes compare things with thing; and by so doing ye will find that the Gentiles Philosophy teacheth many things contrary to the true Faith of Christ, and their wisdom is for the most

part contrary to the wisdom which Christ teacheth. And that he saith, beware, or see lest any spoil you, or make a prey of you, or rob you, through philosophy and vain deceit. The latter words are explanatory, as to say, the Philosophy I caution you against, it is not the true Philosophy, or wisdom; but vain deceit; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he calleth it; a shew or talk of wisdom; but not the true divine wisdom.

And whereas the Apostle Paul doth not enumerate all, nor most of their Errors in this place, nor any where else, but only mentioneth a few in particular, and giveth them a warning against the Philosophy profest at that time among the Gentiles in general, as being hurtful, and oppo∣seth the wisdom of the world to the wisdom of God; as 1 Cor. 1. after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching, to save them that believe; and so doth James set in opposition the wisdom from above and the wisdom from below, with the qualities and properties of each, calling that from below, earthly, sen∣sual and Devilish; as indeed the greatest part of the Learning or Philo∣phy of them called Greeks at that time, was no other. It is not to be un∣derstood, that the Apostle did reject, or condemn the true exercise, use and improvement of mens rational faculties, either in the invention, or cultivation of such useful Arts and Sciences as were really useful for the life of man, as the skill of Husbandry, Navigation, Arithmetick, or the knowledg of Numbers, and use of them, in Accounting, Geometry, A∣stronomy, and other the like useful Arts, which were for most part the result and improvement of Mans Nature, Reason and Understanding, as a Man, however it may be allowed, that in some cases and things God did teach some men these or the like things by a divine illumination, work∣ing upon their rational understandings, as men: For tho there is nothing that is supernatural in all these Arts and Sciences commonly taught in Schools, or which surpasseth the common capacity of mens reason to un∣derstand them, yet the invention, or first discovery of them might have had a more immediately divine original; as when Christ opened the na∣tural eyes of the blind to see, their seeing was natural, after their eyes were open'd; but the opening of them was supernatural and miraculous. It being therefore the gross and hurtful Errors that did abound in the Gentile Philosophy, that made Paul give such caution against it; And the same Errors continuing among many called Christians at this day, that spoil them, by hurting yea, destroying the Faith of some, and hinder∣ing

the Faith of others, which were among the Gentiles in that day, I have found a Zeal raised in my heart, and a weighty concern upon me to point at divers gross Errors held professed, and taught in this day, by some called Christians, as Doctrines and Principles of true Philosophy, most of which were the very Errors of the old Heathen Philosophers; and they are such as follow, particularly the Platonists and Stoicks taught,

1. That the Body is no part of a Man, but a Prison and Grave to the Soul. Hence they could not but deny the Resurrection of the Body after Death; for no man after he is set free out of Prison, has any desire to re∣turn to it again; and also from this Error, no doubt, came that neglecting of the Body that Paul mentions, Col. 2. 23. which makes me the more think strange of some at this day, who tho they plainly profess, they believe nothing of the Resurrection of this body, or any part or parts of it, yet they are but overmuch addicted highly to nourish and cloath it, and that in a very high degree, and have an extraordinary love to it, and care of it, as if it were their only immortal part. But such who are of this O∣pinion, that the Body is as a Prison and Grave to the Soul, and consequent∣ly expects no Resurrection to it, more than to the body of a beast, do not understand how the body, by sin, is changed, to be liker to a Prison, or Grave, than to a Palace, such as it was before the Fall, even as a most fair and stately Palace; and such it will become again at the Resurrection of the Dead. Again, many of old taught, and now teach,

2. That Matter or Body has no life or perception, sense or feeling of pleasure or pain, even when the Soul is in it, and united to it; but that the Soul or Spirit of a man, is the alone subject of all sensation and percep∣tion; And because some late Philosophers, so called, do not own Beasts, Fishes and Fowls to have any principle in 'em, but meer body or mat∣ter, they deny that they have any sense or perception; but say, they are moved by springs, and Mechanick motions, like to Watches or Clocks: Hence such cannot but consequentially deny the Resurrection of the bo∣dy, for if the body be wholly without all sense or perception, either of pleasure or pain, to what purpose should it be raised, seeing its insensi∣bility makes it uncapable either of future felicity or misery; or any capa∣ble subject of reward or punishment: But this is plain contrary to Christs Doctrine, who said, Fear not them that can kill the Body; but fear him that can cast both Soul and Body into Hell-Fire. Where note these 2 things: 1. If the Body can be killed, that has a Life: 2. That it is capable of future

punishment as well as the Soul; and consequently the body of a Saint is capable of a future reward, together with the Soul: and the Scripture teacheth us, that not only the Soul of a true believer, but the Body is for the Lord, and the Lord for it; to wit, that it may be a Temple for the Lord to dwell in, in the future state and world to come; and therefore he who raised up Jesus from the dead, will also raise us up by Jesus, 1 Cor. 6. 13, 14. Rom. 8. 11. And it is great ignorance in such, and a sinful excuse of their great error and unbelief, who so frequently say, Let us not be concerned about the manner of the Resurrection of the Body, since it is not discovered, nor told us in Scripture what manner of body it shall be; but let us live well, and we need not take thought about the Resurrection of the bo∣dy; For the Scripture doth plainly tell us what manner of body it shall be when raised, as well as what manner of body it is that is sown, or bu∣ried; It is sown natural, it is raised spiritual, &c. 1 Cor. 15. 42, 43. And men cannot live well unless they have the true Faith of the Resurrection of the body; for the unbelief of it leads us to all looseness and Epicurism, by the plain testimony of the Scripture in the foremention'd Chap. 1 Cor. 15. 32. If the dead rise not (the Greek hath it in the Plural Number, if dead men rise not) let us eat and drink for to morrow we die. And here the Apostle is not discoursing of the New Birth, or rising of the soul out of the death of sin, as some most grosly and perversly think; but of the Resurrection of the bo∣dy: also the Apostle doth most excellently argue, That not to believe the Resurrection of the dead, is not to believe the Resurrection of Christ; and not to believe the Resurrection of Christ, maketh faith vain, and preaching vain: and if faith be vain, they arë yet in their sins who profess faith; and there∣fore they cannot live well. Lo! how the Apostle inseparably linketh all these things together; so that to break one Link, is to break the whole Chain: See v. 13, 14.

3. Tho both Platonists and Stoicks taught many true things of God, and some did profess to own Gods inbeing in them, and his divine teach∣ings, comforts and refreshments, yet as they taught nothing of that great mystery of our salvation; Viz. the Son of God, our Lord Jesus Christ, his coming in the flesh, his dying for our sins to reconcile us unto God, be∣ing that great propitiatory sacrifice for all mankind, so much of their Doctrine did contradict it. Hence many of the ancient Philosophers, not understanding the spiritual signification of the Jews Sacrifices, as they were Types of Christ, that was to be offered up for the sins of the world

in his body of flesh, upon the Tree of the Cross, as accordingly was ful∣filled, did deride the Jews for their Sacrifices, according to that ancient Latin Distick of Cato:

Cum tu sis nocens, cur moritur Victima prote; Stultitia est morte alterius sperare salutem. When thou hast sinn'd, why should for thee a Sacrifice be slain? By another's Death, Life to expect, it foolish is, and vain.

And therefore it was that Paul said, That Christ crucified was foolishness to the Greeks, that sought after wisdom; To wit, The Worldly Philo∣sophy; as well as a stumbling block to the Jews.

4. Both Platonists and Stoicks placed all their happiness in an inward prin∣ciple lodged within themselves, which tho some owned to be God, yet they greatly erred in not understanding, in acknowledging, That all di∣vine influences and communications flow from God into men through the Man Christ Jesus, our alone Mediator: and therefore any Religion they had was mixt with great ignorance and error, or not understanding the ne∣cessity of the One Mediator, in whom God has placed all fullness of the di∣vine influences and communications of Grace and Truth, Light and Life, out of whom we are to receive our several measures, as our Faith is exercised on him, and as our dependance is upon him; even as the Members depend upon the Head, and the Branches on the Root for life and nourishment. But they placing all within themselves, even of what they did or could enjoy of God, were in a great error; even as much as who should say, The Branch has all within it that makes it fruitful; or the members of the body have all within them that makes them live and move: so no dependance upon the Head, Christ, the Mediator betwixt God and men: yea this error is so great that whoever holds it, as too many do at this day (as well as formerly) they make themselves as God, or equal to him; for it is the alone perfe∣ction and dignity of God to have all within himself, and needing nothing without himself; for even the Man Christ had not all from within himself; but hath God to be his Head, as God hath given him to be our Head; as he taught concerning himself, My Father is greater than I: and as the Father hath Life in himself, so he hath given to the Son to have Life in himself, that he may quicken whomsoever he will; therefore we read that in his prayer to the Father he lifted up his eyes to Heaven, Joh. 17. 1. expecting to

be heard from thence; yea in his comparing his Disciples to the Branches, and himself to the Vine, and his Father to the Husbandman, this great my∣stery is held forth, how as our dependance is on the Man Christ, so his dependance is on the Father; for as the Vine giveth sap and nourishment to the Branches, so the Husbandman giveth earth and soil to the Vine; it being a great part of the Husbandmans work to put fat or good earth to the root of the Tree, as well as to prune and dress the Branches of it: And he did receive of the Father these Divine Gifts that he gave and still giveth to his Church.

5. None of all the Philosophers taught remission of sin, and justificasion by the blood of Christ, and Faith in it; or understood that Evangelical myste∣ry, how Christ was wounded for our Transgressions, and was bruised for our Iniquities; and that by his stripes we are healed; and how he did bear our sins in his body on the Tree, and made peace for us by the blood of his Cross. But they placed their whole Acceptance upon their Vertues and good Works, tho divers of them professed (Platonists and Stoicks as well as Peripateticks, and particularly Aristotle in his Ethicks) That what Vertues and good Works they did bring forth, was from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; some Divine Thing or Principle within them. But that this was a great Error in them Paul doth abundantly prove both out of his Epistle to the Romans and Gala∣tians, That as the Jews were not justified before God by any Works of the Law, so neither were the Gentiles; but all were guilty before God: For what∣soever the Law saith, it saith to them that are under the Law; that every mouth may be stopt, and the whole world become guilty before God. Now this that makes the whole world guilty, and stops every mouth is the Law with∣in, which is from the divine principle, seeing the greatest part of the world have no Law without. And therefore he concludes, That no man is ju∣stified by the works of the Law, but by the faith of Christ; All are justified who have that Faith; which Faith is the gift of God, and is wrought in every one that has it by the mighty power of God; which Faith is a Liv∣ing Faith, and is always accompanied with good works.

6. Tho many of the ancient Philosophers profess'd to believe the Im∣mortality of Souls, and future Rewards and Punishments to mens souls; yet they had no belief of the Resurrection of the Body; as is clear not only no from their own books, but also from the Testimony of the Holy Scrip∣ture; For when Paul preached to them at Athens, Jesus and the Resurrecti∣on, certain Philosophers of the Epicureans and Stoicks mocked him, and

called him Babler. Now as this their Denial of the Resurrection of the Dead, did proceed from the two aforementioned Errors held by many both then and at this day; viz. that the body of man was no part of him, but the soul's prison and grave; and that the body has no Life, or per∣ception, when united to the soul: so it did proceed from a 3d gross er∣ror, as absurd as any of the 2 former; viz. That the substance, or first matter of earthly bodies, differ in kind from heavenly bodies; and consequently that no earthly body is convertible into an heavenly body, and no animal body is convertible into a spiritual body: And from such a great Error the igno∣rance and unbelier of those floweth, that do not believe that Christ's Animal and visible body, of flesh and blood, is converted and changed to be now in Heaven a spiritual and heavenly body; And as they do not believe this change of Christ's body (the substance remaining the same) so nor do they believe that the bodies of the Saints shall be chan∣ged from animal to spiritual, and from Terrestrial to Coelestial and Heavenly, tho the Scripture-testimony is plain and express for such a change, the substance of the body remaining the same; For if the sub∣stance did not remain the same, the change would not be a conversion or transmutation, but an exchange or permutation; as when one chan∣geth Copper for Gold, by selling Copper for Gold; this is quite another thing than when Copper is transmuted and converted into Gold.

7. The ancient Philosophers did not believe any general Day of Judg∣ment, or end of this world; but mostly they did conceit, That as it was from Eternity in the manner and condition as it is now in, rouling and revolving in a continual sphere of generation and corruption, even Ve∣getables and Animals, as well as Men, so it would continue to Eternity in the like manner and condition as it is now in, still running round in a continual sphere of generation and corruption, and of Living and Dying, and Dying and Living again (but as to this they were divided in Opinions, some holding, That the Souls of Men that were throughly purg∣ed from all Sins and Vices, attained to a state of blessedness, joy and rest with God, and did never return to live again in the body: Others holding, That after some long Tracts of Time, Souls might decline from their state of Felicity, in the Divine Fruition, and so descend into humane bodies a∣gain.) But these Opinions are contrary to the holy Scriptures, which plainly inform us, That this visible world had a beginning, and that mankind had a beginning in Adam and Eve; and that the Years of the

World, from Adam to Christ's coming in the flesh, are about 4000 years, by Scri¦piure Chronology: And as this visible world had a beginning, so it will have an end, as the Scripture doth plainly inform us. But it is not to be judg'd, That the end of this world will be an anmhilation, or reducing of it to nothing, as some imagin, but only a change, as the Scripture calleth it. Nor can it be proved either from Scripture or Reason, That this visible world had its beginning from nothing, or of nothing, but since about 5000 years, and some odd hundreds; For it is evident from Scripture, that this visible world did not take its rise or beginning from meer nothing, but from that which Moses calleth, Gen, 1. 2. tohu va bohu, which the Septuagint Translati∣on rendereth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is Invisible; and the Epistle to the Hebrews, c. 11. call∣eth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is things not appearing.

8. Divers called ancient Philosophers, as well as some now, held the Soul or Spirit of man to be a part of God's Essence, or that there were but one great soul or spirit acting in the bodies of all men both good and bad. And of this gross and vile Error some Ranters and vain Notionists are guilty, who yet profess to own the Scriptures, but the Scripture is against them in this and all their other gross Er∣rors and Imaginations: For the Soul, or Spirit of Man, is a created being or sub∣stance, according to Is. 57. 16. And it is a most gross and false Opinion, contrary both to Scripture and all sound understanding, to imagin, that the soul of man that sinneth, and is defiled with sin, can be a part of God; For God is holy and per∣fect. Beside, it is not proper to say, that God hath any Parts, it being contrary to the Nature of his infinite Perfection, to be compounded of parts, or divisible in∣to parts; wherefore when the Scripture speaketh of his Face and back parts, that is to be understood only by way of Allegory, in condescention to the weakness of humane understanding. This gross and vile Error, viz. That the Soul is a part of God's Essence, or that there is but one great Soul or Spirit acting in the bodies of all men, both good and bad, taketh away all distinction of Vertue and Vice, and conse∣quently all future Rewards and Punishments; it is lately much revived by them called Hobbists and Deists.

9. As many, or most of those called Ancient Philosophers, held absurd and false Principles and Doctrines both concerning the Body and Soul of Man, so many of them did grosly err concerning the glorious Being and Attributes of God; some holding him to be Corporeal, some denying his Omnipresence, and limiting him to some remote place above the visible Heavens and Stars; Others denying his Om∣niscience, and universal providence over all his creatures: All which gross Errors being so generally condemned by all sound and sincere Christians, and being so plainly contradicted by the Testimonies of holy Scripture, I shall not at present be at pains to refute, it sufficing to my present purpose to have named them, as sufficient instances to prove, That the Worldly Philosophy is a great hindrance to the Christian Faith, and opposite to the Doctrine of the holy Scriptures, that have proceeded from the divine Wisdom and Spirit, to which the wisdom and spirit of this World is contrary.

10. Some of these called Ancient Philosophers, did conceit, that there were in God passions of grief and anger, such as there are in men, upon emergent occasions, and that God could change his mind, or will and purpose concerning men and things, as some ignorant Persons do so conceive at this day, imagining, that not only anger and grief is competible unto God, but repentance also, too litterally and car∣nally understanding that Place of Scripture, that it repented God that he had made man; not well considering that the Scripture speaketh frequently of God, in condescension to our weakness, by Metaphors, Figures and Allegories, as when we read of his Eyes, Ears, Mouth, Hands, &c. And the Scripture saith, God is not as man, that he can repent; and his gifts and calling are without repentance: And seeing in God there is no variableness, nor shadow of change, as both Scripture and good Reason teacheth, how can it be conceived, that there can be any change of his mind, will and purpose, concerning either persons or things? And as for An∣ger and Grief, they may be said to be in God effectively, but not subjectively; not as accidents inherent in their subject; for no accidents can have place in God, who is an infinitely perfect Being, God's Anger being his most holy and righ∣teous will to pun••sh transgressors, and his Grief being an utter aversion from sin, and hatred of it.

11 Some also have imagined, as the Manichees and Gnosticks of Old, That God could be wounded and bruised, or oppressed by mens sins, and that his Life or Spirit could be killed, and slain in men, by their sins; misunderstanding and per∣verting some places of Scripture, that if they be understood of God himself, can∣not be otherwise construed, but to be spoken figuratively, as when he is said to have repented. But if by the Life and Spirit of God, be not meant God him∣self, as oft it is, but a life and spirit begotten or formed by the living Power of God in the Saints, from a Divine Seed sown in them, called in Scripture, the Seed of God, it ought to be granted, That this formed Life, Birth or Plant, may, and doth suffer in men by their sins, and the tender Seed of God is burthened, griev∣ed, and, so to speak, wounded in men by their sins. But this Seed is not God him∣self, but somewhat that is emanated, and that proceeded from him, and doth belong to the Mediatory Spirit of Christ, and is a measure thereof, the fullness of which dwelleth for ever in the Man Christ Jesus, and out of whose fullness to eve∣ry one of us is given grace, according to the measure of the gift of Christ, as the Scripture declareth.

12. The high and mysterious Doctrine of the Election and Predestination of the Saints, by the way of grace and holiness, to bring them to glory and happiness ever∣lasting, and how God hath chosen all the heirs of salvation in Christ Jesus, their e∣lect Head, Root and Foundation, both unto holiness, as the means, and everlasting happiness and life, as the end; is a thing, that the wisest of the World's Philoso∣phers understood nothing of; for it is a great part of that wisdom▪ that Paul said, he spoke among them that were perfect. Eph. 1. 4, 5, 6, 7, 8. and Eph. 3. 10, 11. And there is scarce any Doctrine of the Christian Faith, that the carnal and fleshly wisdom

of man doth more contradict and oppose, and argue and contend against, than this high and mysterious, and yet most comfortable Doctrine of the Christian Faith, plainly and amply testified of in the holy Scriptures.

13. And lastly, The worldly Philosophy and fleshly Wisdom hath invented many Words, Terms and Phrases that do rather darken and obscure the Truth, than tend to discover it; so that what God said unto Joh, might well be said concerning them called Philosophers both ancient and late; Who is this that darkneth Counsel with words without knowledge? And multitudes of dark and obscure Words hath bred a multitude of dark, obscure and fallacious di∣stinctions, and these have be got endless disputes and controversies in that call∣ed Natural Philosophy: and as that called the Natural Philosophy is greatly corrupted with fallacious Terms, Phrases, Distinctions and Maxims or Axioms so called; so the mixing or mingling that called Philosophy with Matters of Religion, which is not for the most part true, but false, this hath done great hurt, and hath occasioned a great corruption in the Doctrine relating to the Faith of Christ and the Christian Religion, commonly called Divinity and Theology, especially that taught in Universities commonly called School Di∣vinity, being stuffed with the Words, Terms, Phrases, vain and fallacious di∣stinctions, definitions and Maxims of the World's Philosophy, which has not a true Foundation in the truth of things, but is only grounded on mens ima∣ginations, and traditional glosses, that have but guess'd at things, that hath led the minds of Men into a Labyrinth and Wilderness of Confusion, and un∣profitable jangling and disputing, deservedly called by the Apostle Paul, the Opposition of Science falsly so called; for well may that be Science falsly so called, that is only a sophistical Art of wrangling, contending and opposing what another man saith, whatever it be, and so dispute things endlesly pro and contra, insomuch that there is scarce any conclusion or assertion in that called Natural Philosophy, but both the Affirmative and Negative, by point-blank contradiction, is defended, by multitudes of Authors; and what one builds, another destroys; what one proveth to be truth, another (as he thinketh) pro∣veth to be error, and both pretend to Reason and Philosophy. Beside, that the Worldly Philosophy for the most part is rather a skill to talk of things with a multitude of words, without any true knowledg, than a real solid knowledg of them. Hence it is that Paul defineth it to be the wisdom of words, and the enticing words of man's wisdom; also the wisdom of man, which God will de∣stroy, 1 Cor. 1, and 2 Chapters.

And as many of them called Old Philosophers, held many false and absurd Opinions directly contrary to the Christian Faith, so do many of late pretend∣ing greatly to Philosophy among those called Christians, especially the Ma∣sters and Professors (so called) of Philosophy in Universities and publick Schools of Learning in the Church of Rome: tom whom too many Protestant Professors have borrowed some of their corrupt Leaven of false Philosophy, which they

have mingled with that they call Divinity or Theology, but is not pure Divi∣nity or Theology, not being the Truth as it is in Jesus, which is free from all mixtures of Error and Falshood whatsoever. And of such Errors held by Po∣pish Professors of Philosophy, I shall first instance some concerning body or bodily substance and matter.

I. One gross Error held by them is, That the quantity, and other accidents of a Body, can subsist or remain without the substance. And on this absurd Error in that called Philosophy, they build their false Faith, that after the words of Conse∣cration, the quantity of the Bread and Wine, and other accidents of Colour, Smell, Taste and Feeling, in that called the Eucharist, remain in the consecra∣ted Wafer or Cake, while the substance of the Bread and Wine is gone, and ceaseth any more to be.

II. A second gross Error in their Philosophy is, That there can be a penetration of bodies and bodily parts? so that one whole body remaing a body still, can be in the same place with another body of the same quantity, occupying the same room and space at one and the same time, and consequently that the whole substance of a man's body may occupy no more room or space than the least grain or atome of bread; and on this absurd Error they build their false Faith, That the same Body of Christ that was crucified, and raised again, and ascen∣ded into Heaven, is in every grain or atome of the Eucharistical Bread.

III. A third gross error concerning bodies, they teach, is, That one and the same body in all its parts, undivided one from another, can be in many places at once. And on this absurd error they build their false faith, That the visible Body of Christ is in many thousand places at once, to wit, not only in every consecrated Cake or Wafer, but in every grain thereof.

IV. A fourth gross error they teach, is, That one body can be transubstantiated into another body; which is to say, That the substance or essence of the body is chan∣ged into another substance or essence. And on this absurd error they build their absurd Doctrine of Transubstantiation, affirming, That the substance of the Bread and Wine in the Eucharist, or Supper, after Consecration, is transubstantiated; that is, changed into the substance of Christ's Body. But as the Popish error of Tran∣substantiation is exceeding gross and hurtful, so is the error of some no less gross, but rather much more both gross and hurtful, who feign, That the glorified Bo∣dy of Christ is Omnipresent, so not only attributing to it above what a Body is ca∣pable of in its highest▪ exaltation, but what is a proper and peculiar Attribute of God Almighty, and essential to him. Into which gross error having fallen by their great ignorance, they seek to defend it, by grosly pervetting that place of Scripture, Eph. 4 10. He that descended, is the same also that ascended up far a∣bove all heavens, that he might fill all things. But it is not said here, nor any where else in Scripture, That his Body that was raised from the dead filleth all things; but it is expresly said, Acts 3. 21. That the heavens must receive him, until the time of the restitution of all things: which must needs be understood of his Body,

or bodily presence; concerning which Christ said himself, The poor you have al∣ways with you, but me ye have not always, viz. bodily, though spiritually present. But I would not have any to think, that I deny, that Christ's glorified Body can extend its Vertue to men here on earth, as he pleaseth; for that I readily grant and believe, that both his Soul and Body can extend their Vertue, as by Rays and Beams to the Saints upon Earth; and no doubt but his Mediatory Spirit and Life doth extend it self into our souls. But this is no proof, that Christ's Body is every where where God is; for so to affirm is a grosser error than that of the Popish Transubstantiation; for the Popish Doctrine only teacheth a Tran∣substantiation of one body into another, viz. of the body and substance of bread in∣to Christ's Body; but this teacheth the Transubstantiation of Christ's body into the Godhead; which is most unreasonable, as well as most contrary to Scripture, and is a reviving of the Old Eutychian Heresie, condemned, and that most justly, by ancient Christians, many Hundred Years ago.

V. A 5th gross error held in common both by Papists and many call'd Pro∣testants, is, That in the daily generation and corruption of bodies, as when flesh or wood is consumed with fire, the body of flesh or wood is substantially changed, the for∣mer substantial form (so called by them) ceasing to be, that was formerly in the flesh or wood, and a new substantial form in the Fire, or smoak and ashes, being newly produced. And accordingly they most falsly teach, That the elements of fire, air, water and earth, differ substantially in their substantial and essential forms, and that a gross body cannot be changed into a spiritual and subtile body, but that there must be a change of the substance. Whence it is that Papists gene∣rally, and too many call'd Protestants, have such gross and carnal conceptions of the Resurrection-bodies of the Saints that shall be raised at the last day, i∣magining they must be raised with gross flesh, blood and bones, as they now have, otherwise they should not be the same bodies in substance as now they are. Whereas the plain truth is, that bodies can undergo great changes, even the greatest that are possible, from gross to be exceeding spiritual and subtile, without any substantial change, being only changed in accidental forms and modes, but remaining the same in substance; as when the Water was mira∣culously changed by Christ into Wine; here was no Transubstantiation, or change of the bodily substance, but only a Transformation, or change of the accidental forms and modes of the Water, into new accidental forms and modes of Wine.

VI. A 6th gross error, common generally both to Papists and many called Protestants, in that called by them Philosophy, is, that many things which are real substances▪ they hold them to be but accidents, or accidental qualities, as the light or influence of the Sun, or of common fire, they hold to be nothing but accidental qualities; also the Emanations that commonly flow from Stones, Minerals▪ Metals, Herbs and Animals, causing sympathy and antipathy, some whereof are more manifest, that affect our gross senses of smelling, tasting and

feeling; others more hidden and occult, as that of the Loadstone, that draweth Iron to it: they hold them to be accidental qualities, having no real substance. Whereas the more true and sincere Philosophy teacheth, that these things are real substances, being either the Emission or Outflowings (commonly called effluvia) of the more subtile and spiritual parts of these bodies, whence they come forth, and proceed from, or the Rays and Beams of some Spirits that may be lodged in them. And on this error they build divers absurd errors in that called their Divinity, both in relation to the bodies and souls of men; as first in relation to the body: The vertue that went forth from our blessed Lord's Person, that healed the woman of her bloody Issue, they hold not to be any sub∣stance, but only an accident or quality. And next in relation to the souls of men, that divine vertue of grace, light and life that cometh from Christ into the souls of men, the Schoolmen commonly both among Papists and Prote∣stants (some excepted of Protestants, who are more understanding) hold, That it is no substance, but an accident or quality, which otherways they call Habit: and they commonly define the Grace of God in the souls of the Saints to be no sub∣stance, but an infused supernatural habit: and the vertues and fruits of the Spi∣rit, as Faith, Hope, Love, &c. they call supernatural and infused habits and qualities, that are in themselves of a perishing Nature; And the seed of God in the Saints, they do not hold to be any substance, but a quality, or infused ha∣bit. And the great occasion of this their Error, That Grace is no substance, but an accident (viz. habit or quality, which Aristotle placeth among the Predica∣ments of Accidents) proceedeth from this, That whereas they observe the Scri∣pture distinguisheth betwixt Christ and the Grace of Christ, as also betwixt God and the Grace of God, and betwixt the Holy Ghost and that Divine influence that cometh from him into mens souls; from thence they infer, That seeing that seed or influence of God's Grace, is not the Godhead, it must be some ac∣cident, habit or quality infused in the soul by God, there being, as they sup∣pose, no middle being, of a middle Nature betwixt God and the souls of men▪ but in this they are greatly mistaken for there is a middle being betwixt the Godhead and the souls of men, which is that Mediatory Spirit, and Divine Na∣ture of Christ, as he was the Heavenly Man, Mediator, Head and High Priest and Husband of his Church from the beginning of the World: the which Mediatory Spirit of Christ dwells in all fulness in the Person of our blessed Lord, that was born of the Virgin Mary, who suffered death for our sins, and rose again, and is ascended into Heaven, and still dwelleth in him, and of his fulness we all receive our several measures, as John hath declared, John 1. and as Paul likewise hath said, Eph. 4. 7. To every one of us is given grace, according to the measure of the gift of Christ. And tho the various measures of this Mediatory Spirit of Christ are not dividable, nor separable one from ano∣ther, but most inseparably united, yet a real distinction may and ought to be allowed, as betwixt the Rays and beams of the Sun, that are inseparably united

one with another, and all with the Body of the Sun, yet one Ray is not ano∣ther, but have a real distinction, so the particular measure of the Gift of Christ, called by several Names and Denominations, as Grace, Truth, Light and Life, &c. that is in one of the Saints is not the same particular and nume∣rical measure that is in another: And as we are taught not only by express words of Scripture, but by the Saints experience, that there are greater and lesser, higher and lower measures of this Divine Mediatory Spirit, Life and Nature, and Divine Light, this doth sufficiently prove, that it is not the God∣head, or Supream Infinite Being, called in Hebrew Ensoph; for there is nothing in the Supreme Being that can be called greater or lesser, higher or lower, seeing every thing in God is most infinitely and supreamly High and Great; and seeing also, according to Scripture, the Father, the Son, and the Holy Ghost; are this One only most High and Supream Infinite Being, or Godhead: It must needs be confessed, That this Divine Spirit in the Saints, that hath its measures higher and lower, is not the Godhead of either the Father▪ the Son or the Holy Spirit, but the Mediatory Spirit of the Son, as above-mentioned, in which the Father, the Son, and the Holy Spirit dwelleth, as in a most glorious Temple, or place of Habitation, called in Hebrew, Schechina, i. e. Tabernacle. And be∣cause the Godhead of Christ, and the Holy Ghost dwelleth in the same, whose Godhead is the same with the Godhead of the Father, most immediately, therefore it is that it receiveth and beareth frequently the Name of the Son, and also of Holy Ghost, and is called the Spirit of the Father, and also the Spi∣rit of the Son. But it is not to be supposed, or thought, that this Middle Be∣ing is more immediately near to us than the Godhead, as with respect to God's Essence or Being, for that doth most intimately, or immediately penetrate all things, and is most immediately present in all things, but with respect of Ma∣nifestation and Revelation, that infinite Being of the Godhead is such, that no created understanding, or mind of Men or Angels can see, or behold his glory: therefore He is said to be such in Scripture, whom no eye hath seen or can see, and dwelling in the Light which none can approach unto; for no man hath seen God at any time; to wit, as He is in Himself, but the only begotten Son of God▪ who dwelleth in his bosome, hath declared him, who is the Image of the invisible God, the brightness of his glory, and the express Image or Character of his Substance. And seeing both the Scriptures Testimony, and the Saints experience doth prove, that somewhat really divine, by way of influence and emanation, doth come into the Souls and Hearts of the Saints from above, even from the glo∣rified Man Christ Jesus, that is glorified in Heaven, called in Scripture, Grace, Life, Light, Spirit, Power, Vertue, and is compared to Rain, Dew, Water, Wine, Oyl, Milk, Honey, and is called Metaphorically by these Names. It is certain this Divine Being and Substance, that doth so descend from Christ in Heaven, in∣to the souls of men here on earth, must needs be some Middle Nature betwixt God and us, for the Godhead of Christ, and of the Holy Ghost, which is one

and the same Godhead with the Father, filleth all places, and is in all places, and so cannot ascend, or descend, or move from one place to another; therefore that divine vertue and influence of Light, Life and Grace, that descendeth and floweth down from above, out of the fullness that dwelleth in the glorified Man Christ Jesus, is not the Godhead, but some Middle Being, called by some Vehiculum Dei, i. e. the Vehicle, or Chariot of God; that is a real substance, and no accident or bare quality, seeing, according to the best and truest Rules of Philosophy, Accidens non migrat de subjecto in subjectum, Accidents do not move from one subject to another. And if Grace were a spiritual Accident or Qua∣lity, it could not be taken from one and given to another, as the slothful Ser∣vant's Talent was taken from him, and given to him that had ten Talents.

VII. There is another great error held by many called Professors of Philoso∣phy, both among Papists and Protestants, viz. That the Souls of pious and holy men, have no higher Faculties or Powers but such as are Rational, or discursive, whereby the Reason, or rational Faculty of man's Soul draweth conclusions from certain Premisses, the which Premisses are either the conclusions of other Premisses, hanging together like the Links of a Chain, or some Maxims or first Principles of the Humane Understanding. But many such Maxims call∣ed first Principles, are false and unsound Notions, from which must needs pro∣ceed false and unsound Conclusions, and with such that called Natural Philoso∣phy doth abound. But some of the Antient Philosophers, as the Platonists, and par∣ticularly Plotinus, did hold, That there was in the soul of man a power or faculty a∣bove that which is discursive, whereby being assisted by the Divine Light, it could e∣rect or elevate it self into God, and be joyned to him, he appearing to the Soul, having neither Form, nor any Idea or similitude, as Porphirius relateth of Plotinus, that so it happened frequently to him, and once so to Porphirius himself: the which high attainment and experience they declared came to be witnessed by the Souls passing through certain degrees of purification, illumination, and abstraction from all world∣ly things, and fleshly desires and affections, yea and by the Souls being raised above all its natural powers and faculties of Imagination or Ratiocination, and the actings thereof, to contemplate God alone, and be joyned to him by this one higher power of the Soul, which Plotinus, the Platonick Philosopher, doth so distinguish from Rea∣son, that he calleth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. greater than Reason, and be∣fore Reason, Ennead. 6. lib 9. cap. 10. The which divine enjoyment he calleth a silent touch of the Soul whereby it toucheth God, cap 9. and whereby the Soul re∣tiring it self from all multiplicity (as if a large circle did contract its Rays and Circumference to a small Point or center) into unity, becometh one, and joyneth Center to Center, viz. the Soul's Center to God, its Center, and this he calleth, the fleet, or flight, of the one to the one, cap. 11. By which it appeareth how much more dark and ignorant the late Schoolmen and Professors of Philosophy are, than these ancient Plaronick Philosophers were, who professed such a divine attain∣ment, fruition and enjoyment of God, not only without all Words, and ex∣ternal

Objects, but even without all internal Form, Idea or Image of any world∣ly thing: which so high attainment of divine knowledge must needs be gran∣ted by all intelligent men to have proceeded from some real degree of internal divine revelation and inspiration, a thing so much generally now opposed, and by none more than by them that are reputed great Scholars and Philoso∣phers. But whether these above mentioned Platonick Philosophers (who did soar more aloft in an High Profession of divine knowledge than all other Sects of them called Philosophers, did really experience and enjoy what they did profess, I think it not propor in this place much to dispute; I shall only at pre∣sent freely declare my Judgment, That I think it is very probable, that at times, when it was best with them, they might have had some divine touch, taste and relish of a real divine enjoyment. But it was not permanent, nor abiding with them; for had it been so, it would no doubt have brought them further than they arri∣ved, and would have cleared and freed their Minds of those gross errors that generally they were clouded and entangled with, even the best of them; for the best of them held some gross errors, and had very dark and Obscure Notions and Conceptions about God and Divine Things, and spoke not very certain∣ly and clearly of the Felicity of souls of Good Men after Death, altho they did generally profess to believe the souls immortality, and future rewards and pu∣nishments▪ but not one of them believed the Resurrection of the Body, as the Scriptures hold it forth; for they generally believed the body was the soul's pri∣son or grave, and so it would be no Felicity to the soul to be re-united to it, not understanding how the body at the Resurrection is so refined and dignified, yea, glorified, that it shall be no Prison nor Grave to the Soul, but a most beau∣tiful Palace and Throne, such as it was to Adam's Soul, before he sinned, and which at the Resurrection shall be enriched with greater Beauty and Glory than it then had. Also both Plotinus and Porphirius were great Enemies to the Christians, and wrote against them which plainly enough shews they were but dark men, and had at best at that time but little acquaintance with the di∣vine illumination in their experience, notwithstanding their high profession of it, as it is with too many at this day, who profess the divine Light, and talk much more of it than they walk in it: for if either Plotinus or Porphirius had been faithful to that divine illumination given to them in common with all mankind, it would have led them to befriend, and not to oppose the Christians in that time, when Christianity did flourish a great deal more in the Purity and true life and power of it, than it did in after-ages.

And thus I have in 20 divers instances, discovered the great hurt of the Worldly Philosophy, its being a great hinderance to the Christian Faith, and a great enemy to the Divine Wisdom and true divine Philosophy: by which Worldly Philosophy I understand not only that taught by these called ancient Phi∣losophers, but even that lately and at present taught by many called Christians, that containeth more hurtful errors than any thing which may happen to be

taught by them of truth, do profit. So that to pass a free and impartial Judgment upon all that called commonly Philosophy, both ancient and modern, of all the sorts and sects of them called Philosophers, it consisteth of a great mixture of error and falshood, containing many dangerous and hurtful Opinions, but mingled with some true Notions of things, that lie so obscure and veiled under the clouds of their many great and dangerous er∣rors, that until it be better resined, reformed and purged from the great dross, filth and poyson of these many hurtful errors wherewithal it doth abound, it seemeth to me as well as to many more, that are impartial Judges in the case, that the study of it in this state of so great mixture, is rather hurtful than really profitable: And to spend time in turning over the many Vo∣lumes of that called Philosophy, to find the pure Truth, either of Things Natural or Divine, is not only to lose time, but to expose the mind to the great danger of being leavened and corrupted with gross and hurt∣ful errors tending to overthrow the Christian Faith and to beget in the mind of him that is studious in it, a deep prejudice and enmity against the True Divine Philosophy, and the Truth as it is in Jesus. But the pious endeavour of some late Writers is greatly to be commended, who have attempted to correct and reform the vulgar errors in that called Philoso∣phy, as the Author of the book called Enchiridion Physicae restitutae, and the lately deceased, and worthily esteemed Esq Boyl, and others.

And here, before I come to a conclusion of my intended matter, I think to answer 2 weighty questions, and that very briefly.

The first is, What is the chief cause or reason, that men generally pro∣fessing to seek after the True Philosophy, Wisdom or Knowledge of Things both Divine and Natural, have so greatly miss'd it, and instead of the pure Truth, have embraced Error, for the greatest part.

Ans. The chief cause or reason is, their too much relying upon their Humane Understanding, and the bare exercise of Human Reason, which they generally made the Rule and measuring Line to find out all Truth or True Knowledg in natural things, even as Christians, so called, too generally do the same at this day; and I wish they did not so do in the search of Divine Truth also, and in the enquiry after the Knowledg of Divine Things. Hence it is that some derive the Etymology of the word mens in Latin, that signifieth the Mind in English, from the Latin word metiri, to measure, as if the bare mind or humane understanding of man, were the measure of all truth, at least in the knowledg of natural things.

And because they did either wholly, or for most part rely upon their humane understanding, and bare exercise of humane Reason, thence it came to pass, that the divine gift of God, even that divine principle of Light wherewithal Christ the eternal word had enlightned them, was neglected, and like the unfaithful and slothful servant, this divine Ta∣lent wherewithal they ought to have occupied and traded, they buried in the earth; and thus professing themselves wise, they became Fools: And tho what was to be known of God, had been in some measure made manifest in them, God having shewed it unto them by the divine illumination of the eternal word; yet, as Paul declareth, when they knew God, they glorified him not as God; nor were they thankful: And because they did not like to retain God in their knowledge, but held the Truth in unrighteousness, therefore their foolish hearts were darkened and they were given up to vile affections; and this was the more general state of them call'd Heathen, or Gentile Philosophers; yet I will not judg so hardly or uncharitably of them universally, because the more sober and humble minded Gentiles, did not profess so much, but practised more and better, and might be, and I believe were in a better state and conditi∣on towards God: And tho I shall be far from concluding, that they are perished, yet whoever of them are saved with eternal salvation, it is not by any works of Righteousness which they had done, in their meer Gentile state, or by any Obedience to any Law or Light whatsoever, with∣out Faith in Christ Jesus; but by Faith in Christ Jesus, all who ever have been or shall be saved from the beginning of the world to the end of it, have and shall obtain eternal Life and Salvation, as Paul hath largely declared and proved in his Epistles to the Romans and Galatians; and in his Epistle to the Ephesians, he telleth them, That by grace they were sa∣ved, through faith, and not by any works they had performed before faith was given them, and wrought in them. But how the true Faith of Christ was wrought in them, in those days, when it was not outwardly preached to them by the Ministry of Men, nor by the holy Scriptures, is best to leave among the secrets of God, till he be pleased further to reveal it, seeing it is confessed generally on all hands, that the Spirit of God was sufficient to work the true Faith in them, without an Outward Ministry; who worketh when, where and how he pleaseth, who can and doth (no doubt) preach to them born deaf and dumb, whose ways are above our ways, and his thoughts above ours, as the Heavens are above the Earth.

The 2d question is this, What is the true Divine Philosophy, how di∣stinguished from the Worldly Philosophy, which the Apostle Paul bid the believing Colossians beware of, saying, Beware lest any spoil you thro' Philosophy and vain Deceit, Col. 2.

Ans. The true Divine Philosophy is a measure of the Divine Wisdom and Knowledg, whether of things Divine or Natural: which the Mind of Man receiveth by Divine Illumination, Revelation and Inspiration, that cometh from the Spirit of Christ Jesus, the which Spirit of Christ Jesus, as it is a sanctifying Spirit, sealing to Men their Adoption; and is therefore called the Spirit of Adoption, all true and sincere believers re∣ceive from the Man Christ Jesus, through true Faith in him, and from God the Father through Christ; and this was that Spirit in the Prophets and Apostles, that taught them their knowledge of God, and of things both Divine and Natural, and which not only revealed to them, and in them the glorious Attributes and Perfections of the Great Creator, and the great mysteries of his Divine Wisdom, Counsel and Will, but also shewed and taught them many things of the Creation, and opened unto them the book of the Creatures, as is largely to be seen by such as are spiritu∣ally minded, in the holy Scriptures, how excellently the Prophets, as Mo∣ses, David, Isaiah, and many others were taught in the knowledge of the Creation, as well as of the Creator, by his Divine Spirit and Light in them. And this Divine Philosophy and Wisdom is distinguished from the worldly Philosophy, which Paul bid the Colossians beware of, chiefly and principally in this, that the Divine Philosophy is after Christ; that is to say, the Spirit of Christ doth teach it to all the sincere Lovers and Professors thereof. But the worldly Philosophy (excepting some Fragments of Truth that some of these called Heathen Philosophers had, from the common Di∣vine Illumination which was in them, and in all men, but which they lit∣tle heeded or regarded) did proceed from the spirit of the world, which is a spirit of error, and leadeth its followers into all error, as the spirit of Truth leadeth into all Truth; and therefore the worldly Philosophy or Wis∣dom, is called in Scripture, the fleshly Wisdom that is enmity to God. And as Paul called the Doctrines of some false Teachers, that professed Christi∣anity in his Day, the Doctrines of Devils; so well may the false Doctrines of them called Heathen Philosophers, be called the Doctrines of Devils, be∣ing so directly opposite to the true Christian Doctrine and Faith taught by Christ and the holy Prophets, Evangelists and Apostles, recorded in

the holy Scriptures; for indeed most, or rather all the Heresies, and gross Errors of the false Teachers, pretending to Christianity, since the days of the Apostles, had their Rise and Original from the Errors of the Hea∣then Philosophers that went before them, as the Heresies of the Arians, Nestorians, Eutychians, Sabellians, Macedonians, Pelagians, the Mani∣chees and Gnosticks, and many others, as might be at large demonstra∣ted, if it were necessary. And as the Divine Philosophy or Wisdom, dif∣fereth from the worldly Philosophy, in their Rise and Original, as is above said, so in their greatly differing effects; The Divine Wisdom and Phi∣losophy teacheth the pure Truth, without any mixture of Error or Falshood; the Worldly Philosophy or Wisdom, teacheth nothing but Error, Untruth and Falshood; for what things were or are true that are found in the Sayings or Writings of the Heathen Philosophers, do not properly belong to the worldly Philosophy, but to that little Seed of Truth and Light which did at times shine in them, but very obscurely or glimmeringly, because of the great Darkness that did for most part prevail in them, the which Truth they did generally hold in unrighte∣ousness, as Paul hath declared. Again, the Divine Philosophy or Wisdom maketh her Lovers pure, peaceable, meek and humble, and full of good fruits; but the worldly Philosophy being of an Opposite Nature, hath the contrary effects, maketh her followers impure, wrathful, contentious and proud; and notwithstanding that many of the Heathen Philosophers pretended to great humility and purity, and other Vertues; and I can∣not be so uncharitable, as to conclude universally; That none of them had not some real Vertues, yet for most part, as the History of their Lives do sufficiently prove, they had more a shew of these Vertues than any real possession of them, for such as their Wisdom was, such were their Ver∣tues; but their Wisdom, as Paul hath defined it, was a shew, or talk of Wisdom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 2 23. and so were their Vertues for most part. And in their feigned humility they would not call themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. wise men, as some of their Ancestors were called, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Lovers of Wisdom; Pythagoras being the first that so called himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Philosopher, i. e. a Lover of Wisdom. But the Apostle Paul being taught by the Divine Wisdom, telleth us what their Wisdom, and Profession of it, amounted unto, professing themselves to be wise, they became fools, Rom. 1. 22. and therefore in order to mens attaining the true Wisdom, he taught, That men must first become fools; That is, to deny the Wis∣dom

of this World; even as Christ taught, That for Judgment he came into this World, that they that see might be made blind, and they that are blind might see.

And now for a Conclusion, I give this Warning and Caution, That as the Errors of them called Philosophers, whether Ancient or Late, led men to oppugn the True Faith of Christ; so have the ignorant, vain, false and foolish Reasonings of some men, which they borrow from none of them called Philosophers; but supposing Themselves to be able enough to find out Reasons to prove or disprove things they either like or dislike, without any true Cause or Ground: They are oft bold to bring forth their crooked and perverse Reasonings, and make use of them against the holy Doctrines and Principles of the Christian Faith and Religion: And none I find more ready, by corrupt and false Reasons, to contend against the Truth than such who in words cry out against Reason, like whorish women that cry out against chaste women, and most unjustly charge them with the Vice whereof they themselves are most guilty; Therefore let all be warned from giving way to false and corrupt Rea∣son, or from making use of it to fight against any Doctrine or Principle of the Christian Faith, or from medling to interpret any part of holy Scripture by their bare carnal human Reason, as too many presume to do, who instead of truly interpreting it, do pervert it, to their own Destruction: But let their Human Reason be subjested unto the Obedi∣ence of Faith, and let the spiritual Weapons be made use of, which are mighty to pull down strong Holds, casting down Imaginations; the Greek hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Reasonings; and every High Thing that exalteth itself against the knowledg of God, and bringeth into Captivity every Thought, to the Obedience of Christ, 2 Cor. 10. 45.

THE END.