1. That Light which by it is discovered, (which the Lord knows is very little, weak, obscure, imperfect, uncertain, conjectural, for a great part only enabling men to quarrel with, and oppose one another, to the reproach of Reason, yet I say, that which is attained by it,) is not in the least measure by it spiritualized, or brought into that order of living to God, and with God, wherein at first it lay. This is wholly beyond its reach. As to this end, the Apostle assures us, that the utmost Issue that men come to, is darkness and folly: Rom. 1. 21, 22 gWho knows not the profound enquiries, the subtle disputations, the acute Reasonings, the admirable discoveries of Socrates, Plato and Aristotle and others? What, as to the purpose in hand did they attain by all their studies and endeavours? [Greek or Hebrew] say the Apostle, they became fools. He that by General consent bears the Crown, of Reputation for wisdom from them all, with whom to have lived was counted an inestimable happiness, dyed like a fool, sacrificing a Cock to Aesculapius. And another, that Jesus Christ alone is the true light that lighteth us Joh. 1. 9. And there is not any that hath any true light but what is immediately from him. After all the learning of men, if they have nothing else, they are still natural men and perceive not the things of God. Their light is still but darkness, and how great is that darkness? It is the Lord Jesus alone who is anointed to open the eyes of the blind. Men cannot Spiritualize a notion, nor lay it in any order, to the Glorifying of God. After all their endeavours they are still blind and dark, yea darkness it self, knowing nothing as they should. I know how the men of these attainments are apt to say, are we blind also? with great contempt of others; but God hath blasted all their pride; where (saith he) is the wise? where the Scribe &c. 1 Cor. 1. 20. I shall not add what Paul hath further cautioned us to the ⟨p. 128⟩2seeming condemning of ttPhilosophy as being fitted to make spoil of souls; nor what Tertullian with some other of the Ancients have spoken of it; being very confident, that it was the abuse and not the true use and advantage of it, that they opposed. But
1. That Light which by it is discovered, (which the Lord knows is very little, weake, obscure, imperfect, uncertaine, conjecturall, for a great part only enabling men to quarrell with, and oppose one another, to the reproach of Reason, yet I say, that which is attain'd by it,) is not in the least measure by it spiritualized, or brought into that order of living to God, and with God, wherein at first it lay. This is wholy beyond its reach. As to this end, the Apostle assures us, that the utmost Issue that men come to, is darkenesse and folly: Rom. 1. 21, 22 gWho knows not the profound enquiries, the subtile disputations, the accute Reasonings, the admirable discoverys of Socrates, Plato and Aristotle and others? What, as to the purpose in hand did they attaine by all their studdys and endeavours? 〈non-Latin alphabet〉 say the Apostle, they became fooles. He that by Generall consent beares the Crown, of Reputation for wisedome from them all, with whom to have lived was counted an inestimable happinesse, dyed like a foole, sacrificing a Cock to Aesculapius. And another, that Jesus Christ alone is the true light that lighteth us Joh. 1. 9. And there is not any that hath any true light but what is imdiately from him. After all the learning of men, if they have nothing else, they are still naturall men and perceive not the things of God. Their light is still but darknesse, and how great is that darknesse? It is the Lord Jesus alone who is annointed to open the eyes of the blind. Men cannot Spiritualize a notion, nor lay it in any order, to the Glorifying of God. After all their indeavours they are still blind and darke, yea darkenesse it selfe, knowing nothing as they should. I know how the men of these attainments are apt to say, are we blind also? with great contempt of others; but God hath blasted all their pride; where (saith he) is the wise? where the Scribe &c. 1 Cor. 1. 20. I shall not adde what Paul hath further cautioned us to the ⟨p. 128⟩2seeming condemning of ttPhilosophy as being fitted to make spoyle of soules; nor what Tertullian with some other of the Ancients have spoken of it; being very confident, that it was the abuse and not the true use and advantage of it, that they opposed. But
- g[Greek or Hebrew]. Zenoph. ap•l• pro Socrat.〈non-Latin alphabet〉. Zenoph. ap•l• pro Socrat.
- 2O Sapientia superba irridens Christum crucifixum. August. Expos. in Joh. Trac. 2. de cap. 1.
- tHaereses a Philosophia subornantur: inde Aeons, formae, & nescio quae, trinitas hominum apud Valentinum, Plat onicus fue rat; inde Marcionis deus melior de tranquilitate; a stoicis venerat: & ubi anima interire dicarur, ab epicureis observatur, & ut carnis restitutio negetur, de u na omnium philosophorum schola sumitur:—quid ergo Athenis & Hierosolomis? quid Academiae & Ecclesiae? quid Haereticis & Christianis? nostra institutio de porticu Solomonis est: nobis curiositate non opus est post Jesum Christum; nec inquisitione post evangelium: cum credimus, nihil desideramus ultra credere: hoc enim prius credimus, non esse quod ultra credere debemus. Tertul. de praescript. ad Haeret.Haereses a Philosophia subornantur: inde Aeones, formae, & nescio quae, trinitas hominum apud Valentinum, Plat onicus fue rat; inde Marcionis deus melior de tranquilitate; a stoicis venerat: & ubi anima interire dicarur, ab epicureis observatur, & ut carnis restitutio negetur, de u na omnium philosophorum schola sumitur:—quid ergo Athenis & Hierosolomis? quid Academiae & Ecclesiae? quid Haereticis & Christianis? nostra institutio de porticu Solomonis est: nobis curiositate non opus est post Jesum Christum; nec inquisitione post evangelium: cum credimus, nihil desideramus ultra credere: hoc enim prius credimus, non esse quod ultra credere debemus. Tertul. de praescript. ad Haeret.
- t—[Greek or Hebrew] Just. Mart. ad Graet. Cohort.—〈non-Latin alphabet〉 Just. Mart. ad Graet. Cohort.
