And Steven, difputing with the Libertines, Cire- Steven. nians, and Alexandrians, and divers Philofophers of Cilicia and Afia, did hold forth to them nothing but Chrift, and that He should put an end to the Temple and Law, and should change all the Customs of Mofes. And, They were not able to refift the Wisdom and Spirit by which he fpake, Acts 6.

And Paul at the University of Athens, reproved Paul. there Heathenifm, and taught nothing among the Epicureans and Stoicks, and other Sects of Philofophers, but the Refurrection of Chrift, and his Kingdom and Judgment, Acts 17.

He also difputed daily in the School of one Tyrannus, and that for two Years together, and perSwaded only the things touching the Kingdom of God, brought into the World by Jefus Chrift, Acts 19. And he fo prevailed with his Doctrine, that many which used Curious Arts, brought their Books together, and burnt them before all Men, and the Price of thems was counted at Fifty Thousand Pieces of Silver: So that, as the Gospel prevailed, and the Name of Christ was magnified, fo did People renounce Philofophy, and burn their Books of Curious Arts: To recover which Books again out of their Ashes, if it might be, our University would give as much Money (if they could procure it from good Benefactors) as they were then valued at by the Heathen. So that as they, through the Efficacy of the Gospel, of Heathens became Chriftians, and threw away all other Learning, and burns their Books of great Value, left they should infect others: So on the contrary, in our Univerfities of Pretended Chriftians, Men ufually become true Heathens; never valuing the precious Gofpel of God our Saviour, as they do other Heathenish and Philofophical Books.

Farther, the fame Paul dwelt after at Rome two whole Years in his own hired House, and during

all

all that time, Preached only the Kingdom of God, and taught thofe things which concern the Lord Jesus Chrift, with all Boldness: But taught not one Word of Philosophy.

He also at Corinth, a great and famous City of Greece, full of Philofophers and Orators, taught nothing among them, but Chrift crucified, to the Jews a ftumbling Block, and to the Greeks Foolishnefs; But to them that believe, both of Jews and Greeks, Chrift the Power of God, and the Wisdom of God, I Cor. 1.

And as he made no Ufe of Humane Learning all this while, fo in 1 Cor. 2. he plainly renounces it, and rejects it; faying,

Ver. 1. And 1 Brethren, when I came to you, came not with Excellency of Speech or Wisdom, declaring unto you the Teftimony of God.

Ver. 2. For I determined not to know any thing mong you, fave Jefus Chrift, and him Crucified.

Ver. 3. And I was with you in Weakness, and Fear, and much Trembling.

Ver. 4. And my Speech and Preaching was not with enticing Words of Mans Wisdom, but in Demonftration of the Spirit and Power.

Ver. 5. That your Faith fhould not stand in the Wif dom of Man, but in the Power of God.

Ver. 6. Howbeit, we speak Wisdom among them that are perfect; Yet not the Wisdom of this World, nor of the Princes of this World, which comes to nought.

Ver. 7. But we speak the Wisdom of God in a My ftery, even the hidden Wifdem, which God Ordained be fore the World unto our Glory, &c.

Ver. 13. Which things also we speak, not in the Words which Mans Wisdom teacheth, but which the Holy Spirit teacheth, comparing Spiritual things with Spiritual things.

In a Word, this whole Chapter tends to the utter Rejection of Philofophy, (which is the Wisdom of the World,) in the Kingdom of Christ, which is the Kingdom of God.

He also in his Epiftle to the Colloffians, chap. 2. gives forth another plain Teftimony against Philofophy, defiring verf. 2. that the Hearts of the Believers might be comforted, and that they might be knit together in Love, and unto all Riches of the full Afsurance of Understanding, to the Acknowledgement of the Mystery of God, and of the Father, and of Chrift, in whom are hid all the Treafures of Wisdom and KnowLedge; And this (faith he) I fay, left a Man Should beguile you with enticing Words: Wherefore, verf. 8. faith he, Beware left any Man Spoil you through Philofophy and vain Deceit, after the Tradition of Men, after the Rudiments or Elements of the World, and not after Chrift; for in him dwells the Fulness of the Godhead bodily, and ye are compleat in him, who is the Head of all Principality and Power. Here is a fufficient Caution against Philofophy, for the true Church for ever. For what need we (if we are true Christians) to turn aside for Wisdom, and Knowledge, and Learning, and curious Arts, to the Heathen, feeing God hath given Christ to us, in whom is treafured up all the Heights, and Depths, and Lengths, and Breadths of Wisdom and Knowledge, whereby the whole World was made, and every Creature formed and fashioned, and in which it hath its Being, Subftance, and Operation? Yea in this Chrift dwells all the Fulnefs of the Infinite and Eternal God, and he is the Head of all Principality and Power, in Earth and Heaven; and there is in him alone, infinitely enough to make us Wife and Learned for ever, without calling in the Help and Contributions of the vain Philofophers, and their foolish Wisdom. It is enough for Chriftian Schools to be taught to

know

The Primi

Bians and

know Chrift, by the Miniftration of the Spirit; and all other Learning that is out of Chrift, though it seem to be never fo high and deep, all faithful Christians are to reject it, as meer Sophiftry and Deceit.

And thus you fee that the Apostles, as well as Chrift, taught their Scholars and Difciples only the Gospel, and fpake not one Word for Philofophy, but directly against it.

And the following Fathers, and next Teachers tive Chri- of the Christian Church after the Apostles, they also Believers obeyed the Command of Chrift, and followed the aught no Example of the Apostles in this Matter. For Philofophy. the Bishops and Presbyters, that is, the Overseers and Elders, had tender Regard to the Children of Christians, and did teach them as well as the People, the pure Doctrine of the Gofpel; They held forth to them, Chrift Crucified, and did exhort them to Faith, new Obedience, the Confeffion of Chrift, and patient Suffering; and did not at all intermingle Philofophy with their Divinity, but al ways rejected and condemned it, all along the first and pureft times of the Chriftian Church, till the Mystery of Iniquity began to arife, and did cunningly infinuate it felf into the Church, by the means of Humane Learning.

Justine Mar

And here it will not be amifs to relate what Er forfook fuftine Martyr faith of himself, as to this matter; Philofophy, & betook who was before his Converfion to the Christian helf on- Faith, a great Philofopher and lived about 150 Scriptures. Years after Chrift's Nativity: He (in his Dia

ly to the

logue with Trypho) relates, How first he joyned himfelf to that Sect of Philofophers called the Stoicks, and after to the Peripateticks, after to the Pythagorean Sect, and after to the Platonists, but had no SAtisfaction in his Mind by all this Knowledge: But as laft be beholding the Torments and Sufferings of Chriftians, and feeing them bear them with fuch Comfort

and Conftancy, he did thereby conceive that it was impoffible for that kind of People to be subject to any Vice, on Carnality; which Vices of their own Nature are not able to fuftain any fharp Adverfity, much? lefs the Bitterness of Death. And hereupon, he began 3: to love and fearch after the Chriftian Religion: and being afflicted in Mind, he did withdraw himself into a folitary Place, where there met him an old Antient Father, of comely Vifage, and gentle Behaviour, who began to Reafon with him, and to tell him that there was no Knowledge of Truth among the Philofophers, who neither knew God, nor were aided by his Holy Spirit: And did farther reafon with him of the Immortality of the Soul, of the Reward of the Godly, and Punishment of the Wicked. Then Juftine being fatisfied with his Reasons, yielded to him, and demanded of him, how he might attain to that true Knowledge of God, whereof he had spoken? Who counfelled him to read the Scriptures, adjoyning therewith Prayer, &c.

ad volunta

modanda.

dei.

And as this Juftine left all other Learning, and Non ad hubetook himself only to the Scriptures; fo in the manas ra understanding of the Scriptures, he rejected all tiones, fed his Philofophy, and Philofophical Apprehenfions; tem Doarifaying, that the Interpretation of the Scripture is to be interpretatio næ Spiritus, accommodated to the Will of the Doctrine of the Spirit, eft accom and not to Humane Reafonings. And that he might Juftin. in be fure and fafe in all things, he had conftant Re-Expolit. ficourse to the Scriptures, thus understood. So that Juftine Martyr being effectually converted, wholly left his Philofophy, and betook himself to the Scriptures, and taught them to the Church, as he had been taught them of God, by his Spirit. Conftantine Conftantine the Emperor (though he were the the Empe first that brought in the Myftery of Iniquity into care for the the Chriftian Church, by mingling the Civil and teaching the Scriptures to Ecclefiaftical States and Laws together) there be- Chriftians. ing, in his time, a great Increase of Chriftians, Eufeb. fib. through conßantin,

ror, took

4. de vita