〈◊〉 〈◊〉 〈◊〉 〈◊〉 conservative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curative As for Prophylactick or conservative Medicine we have many excellent Praescripts and Rules given us by Plato Hippocrates and others for the right management and improvement thereof Plato informs us that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good habitude and Crasis of bodie is extreamly advantagious for the due motions and exercises both of body and soul So in his Timaeus fol. 88. he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one preservation to both for neither is the soul moved without the body nor yet the bodie without the soul So again in his Timaeus fol. 103. Plato assures us That the beginnings of all evils are from inordinate Pleasures Griefs Desires and Fears which are kindled from the ill habitude and temperature of the bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the ill Crases of the bodie produce these c. but to descend to particulars 1. One Rule given us for the conservation of health is to consider well and diligently to avoid the causes of diseases Plato in his Timaeus fol. 102. tells us what are the principal causes of all diseases First saies he The primarie and principal cause of all diseases is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assymmetrie or disproportion of the first qualities namely if they are either redundant or defective This others term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. Hence follows another cause of diseases which Plato calls The mutations or alterations of the blood by reason of some corruption or preternatural fermentation for hence saies he springs bile and pituite or flegme as all other sick humours 3. The last cause of diseases he here mentions is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ataxie or disorder of humours namely when choler or bile flegme or melancholie admit any extravasasion or flowing forth from their proper seats into any other parts of the body where fixing their seat they cause a solution and dissolution To these causes of diseases mentioned by Plato we may add others as 4. That of Hippocrates Aphorism 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all excess is destructive to nature This regards all excesses in repletions or evacuations sleep or watchings c. 5. Sudden mutations are apt to produce diseases This is imâ—lyed in that Canon of Hippocrates Aphoris 51. Sect. 2. Nature makes no sudden changes and every sudden change is dangerous 6. Another cause of diseases is an ill stomack or concoction accordâ—ng to that Canon an errour in the first concoction is never cured in the rest 7. Whence also follows another pregnant cause of diseases namely cruditie according to that great Aphorisme Cruditie is the Mother of all diseases For indeed almost all diseases under which men labour ordinarily spring from repletion and indigestion when more food is taken in than nature requires or the stomack can digest Yea Physitians say That a Plethora or full estate of bodie even though it be without impurity of blood is dangerous as to health because nature if weak cannot weild it But they make cruditie the seminarie of all diseases For say they health consists in two things 1. In the due proportion of the humours as well in quantitie as qualitie 2. In a certain spongious habitude of the whole body free from all obstructions that so the spirits and blood may have a free circulation throughout all parts Now cruditie obstructs both of these 8. Hence follows Obstruction which is reputed another seminal parent or cause of Diseases especially if the obstruction be seated in any principal part as the head heart liver spleen whence flow Convulsions Apoplexies Epilepsies if the obstruction be in the head Jandise if in the liver c. 9. Catarrhes also are judged another fountain of diseases c. 10. A dislocation or solution of parts tends much to the impairment and affliction of the whole according to that Physical Canon all grief ariseth from the solution of the Continuum 11. Lastly the weakness of any part tendeth greatly to the decay of the whole for as Physicians observe the stronger parts thrust their superfluities on the weaker Thus much for the causes of Diseases § 17. A second great Prophylactick Canon for the conservation of health is this To maintain nature in her due functions exercises and operations This is laid down by Plato in his Timaeus fol. 90. where he tells us that Medicine chiefly consists in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render all their due operations This is more fully exprest by Hippocrates 6. Epid. Comm. 5. Tit. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natures are the Physicians of diseases whence Physitians are stued the Ministers of Nature id est to assist her in the exerting her proper offices and exercises which are these 1. One great and proper exercise of Nature is a natural excretion of humours which is usually accomplished by perfective fermentation or ebullition of the blood whereby the excrementitious parts are severed and the whole masse of blood purified besides natural flâ—xes of the haemorrhoides and haemorrhages c. 2. Another great office or exercise of Nature is Perspiration insensible or sensible which requires a spongious habitude of body free from all obstructions And indeed no one can duly apprehend the sovereign influence natural perspiration has for the conservation of health as also for the expelling all noxious humours and malignant vapours That which assists nature herein is the keeping the bodie under exercises motion in the open air whereby the pores are kept open c. 3. Another office of Nature is to keep the spirits both natural vital and animal in their due vigour activity and exercises For it 's well known that the spirits are the great fabricators and opificers of whatever is transacted in the bodie Now the spirits are fed and conserved by a regular commixture of radical moisture and congenial heat for bodies frigid have but a jejune and slender spirit whereas things moderately hot are spirituous Also things grateful to the spirits do most foment and emprove them 4. Another exercise of Nature consists in the due evacuation of excrements which requires that the body be soluble and laxe not costive for costiveness of bodie breeds many diseases c. 5. Another office of Nature is to keep the bodie and all parts thereof permeable which is necessarie in order to a due circulation of the blood 6. Another office of Nature is to keep the Lungs in their due crasis and exercise whence that Canon to live well is to breath well § 18. A third Canon for the conservation of health regards the Non-naturalls as they call them namely Aliment Air Exercise c. 1. As for Aliment or food Plato as Pythagoras before him layes much stresse on a good regiment or government in diet Plato seems to make the whole of Medicine to consist in allowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper or due food
all owes its original to the bosom of Divine Wisdom § 5. Hence it follows that the original impulsive cause of all Philosophie was Admiration of the admirable Wisdom Power and Goodnes of God shining in his works of Creation and Providence as Rom. 1.19 20. So Plato in his Theaetetus tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Pathos or affection of a Philosopher is to admire neither had Philosophie any other original than this The like Aristotle asserts in the Proeme to his Metaphysicks which Stobaeus Serm. 3. cites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men now as formerly begin to Philosophize from admiration for men first began to admire things lesse wonderful then proceeding thus by degrees they doubted of greater matters as of the origine of the Vniverse c. whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore a Philosopher seems to be in some sense a Philomythist or Mythologist i e a relator of Fables and wonders for a Fable consists of things wonderful The same see Arist Metaph. lib. 2. cap. 2. In which words Aristotle gives us an exact and full account of the original ground and impulsive cause of all Philosophie both Mythologick and Simple For whence was it that the Phenicians Egyptians and their Apes the Grecians so much delighted themselves in their Philosophick contemplations of the origine of the Vniverse c. but from some fabulous narrations or broken traditions which they had traduced to them from the Jewish Church touching the wonders of God which appeared in his works of Creation and Providence especially towards his Church which these purblind Heathens greatly admired though they understood them not and so mixed their own Mythologick or fabulous conjectures with them And that this was the true Origine of all the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night Philosophie which is Plato's own phrase will be more evident hereafter when we come to treat of the Grecian Philosophie § 6. As for the created causes of Philosophie they may be reduced to these two common heads 1. Its first Institutors or Authors 2. It s constitutive principles both material and formal or the essential parts thereof We design some discourse on both thence to make good our Demonstration touching the Traduction of all Philosophie from the Scriptures and Jewish Church And to proceed methodically herein We shall begin with the first human Institutors or Authors of Philosophie who were indeed Divine and divinely illuminated so that the wisdom we find scattered up and down amongst the Pagan Philosophers was but borrowed and derived from these Divine â—ights who were inlightned by the Divine Word that life and light of men which shined in the darknes of the Pagan World but the darknes comprehended it not as John 1.4 5. the light c. The first created Divine Institutor of all Philosophie was Adam who without all peraduenture was the greatest amongst meer mortals that ever the world possessed concerning whom the Scripture tels us Gâ—n 2.19 20. That he gave names to every living thing c. which argues his great Sagacitie and philosophick penetration into their natures For look aâ— our conceptions if true so also names if proper should be and as we may presume at first were no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images of things So both Aristotle and Plato cal names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitations of things Adam could by his profound Philosophie anatomize and exactly prie into the very natures of things and there contemplate those glorious Ideas and Characters of created Light and Order which the increased Light and Divine Wisdom had impressed thereon and thence he could by the quicknes of his apprehension immediately collect and forme the same into a complete systemâ— or bodie of Philosophie as also most methodically branch forth the same into particular sciences c. whereas all Philosophers since Adam having lost by his fall this Philosophick Sagacitie of prying into the natures of things they can only make some poor conjectures in comparison from some common accidents and the external superficies or effects of things and therefore cannot receive conceptions or give names exactly suited to the natures of things as Adam before them did And that Plato had received some broken tradition touching this Philosophie of Adam is evident from what he laies down in his Politicus and elsewhere touching the golden Age or the state of Innocence wherein saies he our first parent was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Philosopher that ever was And Balâ—us de Script Brit. cent 10. praesat tels us That from Adam all good Arts and human Wisdom flowed as from their Fountain He was the first that discovered the motions of the celestial bodies the natures of Plants of Living and all other creatures he first published the formes of Ecclesiastick Politick and Oeconomick Government From whose Schole proceeded whatever good Arts and Wisdom were afterward propagated by our Fathers unto mankind So that whatever Astronomie Geometrie and other Arts contain in them he knew the whole thereof· Thus Baleus The like Hornius Hist Philosoph lib 1. cap 2. Adam therefore being constituted in this Theatre of the Universe he was ignorant of nothing that pertained to the Mysterie of Nature He knew exactly and that without error the Natures of all Animals the virtues of Herbes and the causes of things The Light of Reason which we now call Logick altogether unspotted and without cloud overcame the obscuritie of things and dispelled darknes if there were any Now there was the highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactnes of Oeconomicks and Politicks for man was never so much as then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature Which the ancient Mythologists are wont to adumbrate under the Golden Age wherein Sponte sua sine lege fidem rectumque colebant The seat of this most noble Philosophie is in the sacred Scriptures stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Garden of Eden For there is nothing more excellent given by the great God to mankind than that pleasure which ariseth from the contemplation of things The Chaldees cal this Garden of Pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greeks following them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise Thus Hornius who cap. 11. repetes the same in these words All Arts as mankind had their beginning from Adam who among the pleasures of Paradise learned Philosophie even from God himself And Kâ—ckerman Tract 2. Praecogn Logic. cap. 2. saies that he doubts not but that our first Parents delivered over to their Posteritie together with other Sciences even Logick also especially seeing they who were nearest the Origine of all things had an intellect so much the more excellent than ours by how much the more they excelled us in length of life firmitude of health and lastly in air food c. § 7. From Adam sprung Seth who according to Josephus lib. 1. Antiq. cap. 3. followed his father in the
Jackson And that the main if not the whole of Mythologick and Symbolick Philosophie was but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reflexe Image of Jewish Mysteries and Discipline traduced by Artificial Imitation has been sufficiently proved by what was mentioned touching the matter and forme of Mythologick Philosophie Namely as to its forme Whence sprang the Egyptian Hieroglyphicks the Phenician and Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fables Pythagoras's Symbols and Plato's Allegories but from the Jewish Types Allegories Enigmes and Parables and both the one and the other founded upon that great Oriental Maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then if we consider the matter of Symbolick Philosophie it seems plainly to be taken up by traductiâ—n from and in imitation of some Divine work or truth Whence can we imagine that Pythagoras should receive his Institutes and Ceremonies of Purifications Washings White Vestments Sacrifices with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or School wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as well as novices but from the Jewish Ceremonies and Scholes which he affected to the utmost of his skill to imitate whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewish Imitator or Ape And as for Plato Johan Grammaticus de Creat Mundi l. 1. c 2. tels us plainly that he imitated Moses in his exposition of the World's Origine as in many other things And indeed none of the ancient Philosophers was better skilled in this kind of artificial Imitation than Plato who had a luxuriant pregnant Fancy which is the proper seat of Imitation and a great dexterity backed with much affection yea ambition to imitate the Easterne particularly the Jewish Wisdom Neither was he only versed in the Practick part of this Art but also in the Theory For we find in his Works and no where else that I know of excellent discourses professedly treating of Imitation 1. its subject which he makes to be the Phantasie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the power of the imagination in order to imitation see Les Conferences par les Beaux esprits Tom. 1. Confer 5. de la ressemblance 2. its object which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. seâ—sible Formes or Images representing some thing Moral or Spiritual 3. its effect which he makes to be a shadowy dark truth For saies Plato Reipub. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Imitator is but a Coiner of Idols or Images and these Images he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadows of Truth whence he addes that imitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imperfect representation of Truth wherefore he adviseth those who would studie with advantage the Symbolick Philosophie which he and others before him had taught not to fasten on the Fables Allegories or Symbolick Images wherewith Truth was clothed but rather to attend unto the Truth it self couched under these Images Shadows or imperfect notices 4. whence he laies down the great Benefits of Imitation in Natural and Moral Philosophie for the colouring and shadowing forth of Truth as also in Oeconomicks and Politicks Examples and Patternes being the most powerful because visible precepts lastly he shews the sad abuse of it by the fabulous Poets in their feigned Stâ—rieâ— or Romances and blasphemous Figments of their Gods which gives us a clear Demonstration what a mighty influence Imitation had upon the Grecanick Philosophie Symbolick and what followed of which see more Plato Reipub. lib. 6. also lib. 10. and Serranus thereon § 12. 4. Another Seminal Principle which had an influential Causality on this Mythologick Symbolick Philosophie was the Itch of Curiosity or an eager inquisitive humor innate in those first Grecian Philosophers which made them restles in their Inquisitions after some Knowledge touching the first Principles of things and the Supream Vniversal First Cause This indeed was one first moving impulsive Cause of all Philosophie whence it received its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it 's defined by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Appetition of Wisdom For the Oriental parts Phenicia and Egypt which bordered on Judea having first had some tasts of the Knowledge of God the first Cause his Names Perfections and Works both of Creation and Providence by some imperfect Traditions from the Jews this awakened the inquisitive Grecians who alwaies labored under an itch of curiosity even unto Pauls time as it appears Acts 17.21 to make farther Search into these dark Mysteries concerning which they had received some very broken and imperfect notices This inquisitive curious humor put Thales Pythagoras Solon and Plato with the Poets before them upon their travels into the Oriental parts to get more exact information touching the first principles of Wisdom § 13. 5. Another Master vein which fed the Grecian Mythologick Philosophie was Pride in appropriating that to themselves which was done by or belonged unto others thus did they appropriate the chief of God's names to their own Gods Jupiter Jao Adonis c. so in like manner Noahs Floud was attributed to Deucalion with multitudes of the like Instances and to make these their assumings authentick they disguised the traditions they received in the Oriental parts with many Fables and Symbols thereby to make them passe for their own 6. Another fountain of their Philomythick Philosophie was the natural propension and inclination of their hearts to Idolatrie Hence sprang the Grecian Polytheism Hellenism and much of their vain Philosophie for their imaginations being vain and their foolish hearts darkned by Idolatrous opinions and persuasions hence they convert all those imperfect Traditions they had received touching the true God and his Works into fabulous narrations which they appropiate unto their false Gods c. 7. We might also mention the Carnal Policy of the first Greek Philosophers as another spring of their Mythologie For seeing the people too much resolved to maintain these fabulous Gods the Poets had commended to them they conceived it their wisest course to darken those traditions they had received touching the true God his Vnity Nature and Works by Fables Symbols and Allegories thereby to avoid the envy and hatred of the people And thus much indeed Plato seems ingenuously to confesse for saith he to assert many Gods is without shew of reason Only we embrace them being impelled thereto though without shadow of reason by the Autoritie of our Fathers and the severity of Laws c. Plato Timaeo It seems he had not so much courage as his Master Socrates who notwithstanding these Obstacles declared himself plainly enough in the case § 14. By all that has been mentioned touching the Matter Forme and Causes of Mythologick or Symbolick Philosophie I conceive we have given so far as our Matter will bear it a sufficient demonstration of its traduction originally from the Jewish Church and Scripture Revelation And what has been
that the chiefest Good lay in Pleasure whence the whole Sect was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Epicureans after them 3. Antisthenes another of Socrates's Scholars founded the Cynick Sect. His chief Position was that Virtue was the chiefest Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he was followed by Zeno his Scholar who was the Founder of the Stoick Sect which as to Morals held a great communion with the Cynicks and they both with Socrates c. 4. Another of Socrates's Scholars was Euclid the Megarick whose Followers were thence called Megaricks and afterwards Eristicks and by some Dialecticks because they exercised themselves chiefly in Dialectick Questions which humor Euclid suckt in not from Socrates but Parmenides and Zeno the Eleatick 5. Phaedo of Elia another of Socrates's Scholars established the Eleatick Sect. He writ many of Socrates's Elegant Speeches 6. But the most renowned of all Socrates's Scholars was Plato that famous Founder of the old Academie whence the new Academicks descended as the Platonists as it follows CHAP. II. Of the Platonick Philosophie its traduction from the Jews That Plato borrowed his Philosophie from the Jews proved by the universal consent 1. of Pagans Plato's own Confessions that he received his choicest Principles from the Barbâ—riâ—ns Phenicians and Syrians i. e. the Jews Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Jewish Traditions His Traditions of the Divine Ideas Providence Immortalitie of the Soul and Origine of the Universe from the Jews The Testimonie of Numenius 2. The Testimonies of Jews Aristobulus Josephus 3. Testimonies of Christians 1. More ancient as Clem. Alexandrinus Just Martyr Jo. Grammaticus Ambrose Austin 2. Moderne Lud. Vives Selden Jackson Cudworth Stillingfleet and Hornius § 1. HAving given some cursorie account of the Socratick Philosophie we now proceed to the Platonick the main Branch of the Socratick to demonstrate its traduction from the Jewish Divine Oracles And herein we shall take up the same method we laid down in our Discourse of Pythagorick Philosophie namely first to give that which the Scholes terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Demonstration that ' t is so and then to proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the several Causes Methods and waies by which Plato traduced his Philosophie from the Jewish Church and Oracles As for the first Branch of our Demonstration to prove the quod sit that Plato indeed borrowed the choicest parts of his Philosophie from the Jews and sacred Scriptures we shall endeavour to make it good by an universal consent or Testimonie w ch though but as they phrase it an inartificial Argument yet will it prove strong and binding as to our present design For we shall produce Testimonies from all parties both Pagans Jews and Christians and those most able and faithful Recorders of and Searchers into Antiquitie so that there will not be place left for doubting so far as such an humane Faith will reach that parties so diametrically opposite in their inclinations perswasions humors principles spirits and interests should universally conspire to impose a cheat and falsitie on all their posteritie in a matter concerning which they had sufficient advantages to satisfie themselves and their posterities That Grecian Philosophie in general was traduced from the Jewish Church we proved by universal consent Book 2. Chap. 1. which might serve as to our particular case But we shall now give you some particular Testimonies to prove that Plato derived his Philosophie from the Jews and Scriptures And amongst those from Pagans we shall begin with some Confessions dropt from Plato's own Pen which seem to give some grounded evidence if not full conviction to our Conclusion 1. Plato confesseth ingeniously that he together with the rest of the Grecians received their choicest Traditions and Learning from certain Barbarians more ancient than themselves So in his Cratylus fol. 426. edit Steph. Plato acknowledgeth That the first Institution of Letters was from the Gods by certain Barbarians c. so in his Epinom Plato saies What the Greeks received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they put into a better mode that is they cloath'd in a Greek fashion thereby to disguise it That by Barbarians can be meant no other than the Hebrews we have endeavoured to prove out of Justin Martyr Clemens Alexandrinus Epiphanius Nicephorus and Serranus before Part. 1. Book 1. Chap. 2. This is farther evident by what we find in Tatianus contra Graecos Oratio thus translated It becomes not you O Grecians to prosecute the Barbarians with so much enmitie and to be so invidious against their Placits For what is there of Studie among you which drew not its Origine from the Barbarians c. Then having largely explicated the chief parts of the Grecian Learning he proceeds to demonstrate that the Mosaick Wisdom which he calls Barbarick was most ancient Therefore saith he I have bid adieu to the vain Glorie of the Romans to the frigid Eloquence of the Athenians and their contentious Studies and have embraced our Barbarick Philosophie which how it is more ancient than your Disciplines I now proceed to explicate This he demonstrates very accurately by evincing that Moses was more ancient than Berosus who writ the Chaldean Annals yea then Cadmus c. whence he concludes thus Hence it appears that Moses was more ancient than those ancient Heroes and it is but equal that we give credit to the elder rather than to the Grecians who drew their Dogmes not rightly understood from the others Fountain For many of the Grecian Sophists being induced by a certain Curiositie indeavoured to deprave and pervert whatever they learned from Moses or the like wise Men which they did partly that they might make that their own which they drew from others partly that under a feigned Composition of Speech conceling what they understood not they might corrupt the Truth by their Comments Thus Tatianus 2. Plato makes mention of certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrian and Phenician Fables which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable c. So Plato de repub l. 3. fol. 414. tells us of a Phenician Fable touching the Fraternitie of all men made out of the Earth c. where Serranus observes that this Fable is but a foot-step of the Primitive Truth touching the formation of Adam out of the Earth and that by the name of the Phenician Doctrine is noted the Jewish So Plato in his Symposium speaks of a Phenician Fable touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or man and woman conjoyned which Cudworth with others makes to be but a Jewish Tradition of Eves formation out of Adam Yea the Jews themselves had this Cabbalistick Fable of an Androgynon common amongst them as Grotius has observed on 1 Tim. 3.4 as afore And Hammond on Matth. 15.22 tells us in express termes that when the Heathens speak of the Original of their Literature from the Phenicians they
weaken'd This contentious kind of Logick made the Stoicks Cynicks 'twixt whom there was a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or symbolization reject rational natural Philosophie because it was man's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chief end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live virtuously as Diog. Laertius § 5. Secondly Another Logick Precept laid down by Plato is this That the matter of Logical discussions be weightie and useful not frivolous or unnecessarie So in his Phaedrus fol. 277. Plato compares a Logician to a skilful Seedsman who soweth such Dialectick artificial notions and discourses as will bring forth the best fruit for use and advantage This is the more diligently to be heeded because in Dialectick Debates nothing is more easie to be found than an occasion of disputing about Chimera's c. This Rule follows on the foregoing and therefore needs not farther illustration 3. A Third Rule given by Plato in order to a Logical disquisition of Truth is that we be sure to lay down sound and substantial Principles as the foundation of all following discourse and conclusions Thus Plato in his Philebus being about to dispute he will have them first lay down by common consent some few foundation Principles His own words are fol. 20. these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us lay down a few confessed principles before us and then addes the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles fairly granted are immoveable So agen Plato in Cratylus fol. 436. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man ought about the first Principle of any undertaking to discourse much and to consider much whether it be rightly laid or not This is of great moment because according to that measure of strength or weaknes which is in the Principles such will be the strength or weaknes of the Conclusions Whence that old maxime quoted by Aristotle The Principle is half the whole i. e. Lay a good Principle and your work is half done The first Principle gives light to all following Principles but receives none from them 4. Rule for Dialectick discourse is this That there be a methodick procedure from certain plain Hypotheses or evident concessions to those things which are more general obscure and of an higher contemplation Thus Plato Repub. 7. fol. 533. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Plato makes Logick to be nothing else than a Method whereby we proceed from some certain and plain Hypotheses by certain medium's or assents to the highest and first Principle or Truth This Method which Plato commends whereby we proceed from the particular to the general from the effect to the cause and from the end to the beginning is usually stiled in the Scholes Analytick method whereof as 't is said Plato was the first Inventor Certainly such a procedure from effects to their causes and from particulars to generals must be of great use for the discoverie of Truth For there is nothing can be rightly known 'till the first causes whence it sprang be made manifest Particulars receive strength and certainty from generals out of which they grow and generals receive light and evidence from particulars In all parts of knowledge things most general are most firme on which the certaintie of particulars depends See les conferences par beaux Esprits Tom. 1. Conf. 1. This also is commended by Ammonius in Arist Categ pag. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will exactly understand the nature of the whole must exactly consider its parts 5. Rule Plato prescribeth the use of Examples and clear illustrations as necessarie in Logick discourse for the evidencing of Truth So in his Politicus fol. 277. It is very hard saies he to demonstrate any thing that is great or transcendent without Examples for every ones knowledge seems to be but dreaming we are indeed ignorant of every thing And Serranus on this place Comments thus Plato wils that in our inquisitions into the natures of things more obscure we place before our understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exemplars and adumbrations of things more known thereby to make our investigation more facile and speedie Therefore in searching into the natures of great things we are to make use of the examples of the least things Neither was this Plato's advice only but his practice also For none of the Ancients yea may not we say of the Moderns also may be compared with him as to the use of proper and accurate examples and instances for the illustration of Truth Whence that Proverbial speech Plato teacheth Aristotle proveth § 6. Rule for Logical disquisitions is this 'To distinguish well betwixt Truth and Falshood So Plato in his Gorgias fol. 507 tels us that we must be exceeding exact in severing Truth from Falshood for the better performing whereof he acquaints us Repub. 7. fol. 537. that a Logician must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accurate Inquisitor and elsewhere he laies down this as requisite for one that would exactly difference Truth from Falshood that he have Sagacitie good Disposition and libertie of Judgment Calvin tells us this is the best method for avoiding Errour to consider well the danger imminent on both sides And Beza in the life of Calvin gives him this Character That amongst other excellent graces these Two shined most brightly in him viz. 1. A singular vivacitie to discover where the difficultie of matters lay and 2. A marvellous dexteritie to couch his responses without losing one word 7. Rule In order to the right distinguishing 'twixt Truth and Falshood it 's necessarie to state the affirmative well in some Theses or Suppositions So Plato tells us 't is but one and the same labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to establish the Truth and revince the Errour So agen in his Sophist Plato acquaints us that he who will understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Negative must well understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Affirmative And the reason is evident Because no Negative hath in it self the cause of it's Truth but it is so by the Truth of the Affirmative neither was there ever any proposition false but because some other was true nor can the falsitie of the one be known but by the Truth of the other 8. Rule In the Definition or Description of things we may not expect more certainty or exactnes than the matter affordeth or requireth So Plato in Critias fol. 107. When Painters saith he endeavour to Limne forth to us Divine things we find our selves abundantly satisfied if they expresse but some small image of those things So Arist Ethick lib. 1. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the office of a learner to seek after so much exactnes in every kind as the nature of the thing admits For addes he you must not put an Orator to demonstrate by Logick or a Mathematician to persuade by Oratorie c. in Divinis maximis minimum investigare maximum est In great and Divine
great injustice of Aristotle and his Adherents in their Disputes against Plato in that quarelling with and triumphing over his words they regard not his sense or mind wrapped up under those Symbolick and Metaphorick Notions Thus here when Plato Philosophizeth of the soul of the Universe or the Universal spirit that animates this Universe noâ— minding his hidden sense they cavil against his Notion as if he did indeed make the Universe a Monstre But to come to the right understanding of this Notion We shall endeavour to draw forth Plato's mind in these Propositions 1. The original and primarie notion or mind of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vniversal spirit or soul of the Universe seems to be but a broken Tradition from Gen. 1.2 And the Spirit of God moved upon the face of the Waters and so an imperfect reference to the third person in the Trinitie whom Moses makes to be the more immediate fomenter and influencer of all things Hence the Platonists in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Universal spirit to be the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or person That Plato by his Spirit of the Vniverse or Vniversal spirit meant the Spirit of God or God is evident by his description thereof in his de Legib. lib. 10. fol. 896. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul or Spirit of all things is most ancient and the principle of motion and of all good this Soul also is the cause of all things honest and evil of all things just and unjust and of all contraries This is a full description of the spirit's operation and influx on all things both good and evil materially considered But Plato discourseth more fully particularly concerning this Universal Divine Spirit his Prolifick Seminal Efformation of the Universe in what precedes fol. 395. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul or Spirit permeâ—ting and enhabiting all things c. Plato here proves that God is the Soul of the World from the Analogie or Proportion he bears to the living Soul For look as the Sensitive Soul conveighed from the Paâ—ent together with and in the Seed does by its Prolifick Efformative Virtue forme and shape the faetus till it be perfected So God whom he here stiles the Vniversal soul permeating and enhabiting all things is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first fashiâ—ner or the Efformative and Spermatick principle of the Vniverse Or look as the humane spirit though precedent to and no way depending on the bodie is notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle phraseth it the perfection or perfective principle of the man so Plato's Universal Spirit or Spirit of the Vniverse though it be precedent to and independent on the said Universe yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Efformative and perfective principle thereof This Plato's indwelling soul of the Universe is the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plastick Efformative Power Spirit or Principle which our Chymists take to be the Vniversal spirit informing all things And that all these Platonick â—otions of this Soul or Spirit of the Vniverse were but broken traditions derived originally from Gen. 1.2 The Spirit of God moved c. will I think be evident to any that shall consider how parallel they are For whereas 't is said Gen. 1.2 the Spirit moved some will have the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to imply such a motion or agitation as carries with it an Efformative fomentation like to that of a Broodie Hen fomenting her Egges The Spirit of God as it were to speake with Reverence set abrood upon the Waters till it be Hatâ—hed and brought forth the Vniverse To which Plato's Spermatick Efformativs spirit of the Universe exactly answers as also to that Psal 33.6 By the breath of his mouthâ— Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit of his Mouth Neither is this only a Novel Observation for Ludovicus Vives who was well veriâ— in Plato is fully of this persuasion as he layes it down in his Comment on August Civit. lib. 10. cap. 23. If we will saies he more exactly follow Plato its easie to defend that the Soul of the world is that spirit which moved upon the Waters Gen. 1.2 which they seem to make imparting life and essence to all things through the masse of the Universe Thus he who gives us a good explication of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. Plato's Soul of the Universe seems to refer sometimes to the Divine Spirit his Providential influence on and concurse with all things This indeed follows upon and differs not really from the foregoing notion of Plato's Universal spirit For look as the spirit of God was the first Fomenter Framer and Perfectioner of the Universe so does he still continue the supreme Governour Orderer and Influencer of it and of all its motions c. Parallel hereto does Plato make his Universal spirit to be not only the first Composer but also the Disposer and Orderer of the Universe and all its Motions so in his de Legib. lib. 10. fol. 897. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's manifest that we must confesse the supreme soul provides for the whole world and acts it c. This is another reason why Plato stiles the Universe a living Creature as he himself acquaints us in his Timaeus fol. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought to say that this world is truly a Living and Intelligent Creature because it comes under the Providence of God Hence Plato stiles this Universal Divine spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he does most wisely and methodically dispose and order all Providential occurrences and natural affairs So in his Phileb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All wise men agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine mind is King to us both of Heaven and Earth So agen Phaedo fol. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we judge if it be so that the Divine Mind adorning adorneth all things and placeth ev'ry thing in the best forme and station that may be which is more briefly yet fully in the Platonick Definitions thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Mind is that which adornes and is the cause of all things we have all this fully expressed by the Stoicks according to the relation of Laertius in Zeno thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world is enhabited by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Mind and Providence the Mind dispensing administrating or ordering every part thereof as the Soul in you which is a full Explication of Plato's Universal spirit and doth exactly answer to the Scripture's relation of the Spirit of God his preservation of and providence over all things as Psal 104.30 Thou sendest forth thy spirit c. So that we need no way doubt but that Plato traduced this second Notion of his Universal spirit from the Sacred fountain 3. Plato seems
also sometimes under the Notion of his Universal spirit or Soul to comprehend that Universal Symmetrie Harmonie Order Beautie and Form◠which appears in the Universe So in his Timaeus fol. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The bodie of the Vniverse is framed by proportion and friendship of the Four Elements c. where he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 analogie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symmetrie the bond of Union Universal spirit or forme by which all the parts of the Vniverse in themselves opposite contrarie by a friendly kind of discord are conjoyned and agree together This piece of Plato's Vniversal Spirit is but the result of the former For the Spirit of God having at first framed and still ordering the Vniverse and all its parts according to Eternal Wisdome Law and Contrivement hence flows the most exact Order Beautie and Harmonie of all parts though never so contrarie mutually conspiring and moving according to that Law of Nature imprest upon their beings and the particular conduct or disposition of the Divine Providence to their appointed ends so that Plato here puts the Effect for the Cause namely Order for the Divine Spirit who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orderer Collector and Conjoyner of all these parts in the Vniverse But of this more when we come to Plato's Forme of the Vniverse 4. Some by Plato's Universal Spirit understand that Ignifick virtue or Vivifick natural heat which in the first Creation was infused into the Chaos and afterward diffused through ev'ry part of the Universe for the fomenting and nourishing thereof This say they Plato cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire or an Ignifick Spirit which fashioneth divers Effects which Moses calls the Spirit of God Gen 1.2 Thus Beza and out of him Serranus on Plato's Timaeus fol. 10. But though Plato seems to own such a prolifick fire or ignifick spirit diffused through the Vniverse yet his Universal spirit or chief Soul of the Universe seems distinct here-from as much as the cause from its effect Of this more hereafter § 6. Having endeavoured to explicate Plato's Universal Spirit or the Spirit of the Universe we are now to proceed to its bodie and material Principle The proper bodie of the Universe according to the mind of Plato is composed of the Four Elements Fire Water Earth Air but the original matter of these Elements he makes to be the Chaos which being first in order of Nature and existence ought firstly to be discoursed of It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principle universally granted by all the Ancient Philosophers before Aristotle that the Universe had an origine and that this Origine was from God So that the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or question was what the material principle or first matter of the Universe was We find the several persuasions touching this matter distinctly though concisely given us by Clemens Romanus Recognitionum lib 8 o Pythagoras said that the Elements or principles of all things were Numbers Callistratus Qualities Alcmaeon Contrarieties Anaximandrus Immensitie Anaxagoras Similarie of parts Epicurus Atomes Diodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Impartibles or Indivisibles Asclepias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Tumors or Elations Geometers Fines i. e. Bounds Democritus Idea's Thales Water Parmenides Earth Plato Fire Water Air Earth Aristotle also a fifth Element which he named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unnameable Thus Vossius de Philos part 1. cap. 5. § 13. Although this relation needs some emendation yet 't is the best I have met with in this kind and therefore it must passe Only as to Plato we must know that though he made the Four Elements before named the compleat bodie yet he made them not the first original matter of the Universe For Plato in his Timaeus describes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first matter thus It is saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Genus or Species out of which ev'ry thing is composed and he expresly saies that it is neither Fire nor Water nor Earth nor Air but the Common Mother and Nurse of all these which effuseth its seed and virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watrie Firie and receptive of the formes of Air and Earth And indeed this Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaos seems exactly the same with and we need no way doubt but was originally traduced from that of Moses Gen. 1.2 And the Earth was without forme and void Thus Richardson in the Exposition on his Divinitie Tables Table 5. MSS. Materia This the Philosophers did find stumbling upon it but mistaking it very much Aristotle had it from Plato he had it from the Egyptians they from the Jews This will easily appear by parallelizing the affections of the one and the other which we shall endeavour in these following Propositions 1. Moses makes Divine Creation the original of his First Matter or Chaos Gen. 1.1 So does Plato as before § 4. answerable to that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First of all the Chaos was made That Peripatetick dream of an Eternal first matter never came into Plato's head though some impute it to him as before § 3. 2. Moses calls his First Matter Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without forme which P. Fagius renders out of Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same word which Plato useth to expresse his First Matter by and little different in sound but lesse or nothing at all in sense from Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slime which Philo Byblius stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Great Bochart conceives from the Phenician and Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mod which signifies Matter as before Book 1. chap. 3. § 13 14. Aquila on Deut. 32.10 renders this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confused or without order and Plato describes his first matter by the same word calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely because it was without any substantial forme order or perfection yea Plato expresly stiles his first matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without forme as Moses Hence those Peripatetick descriptions of this first matter that it is nec quid nec quale nec quantum indefinite and informe yet capable of any forme which have caused so much dispute in the Scholes 3. Moses makes his First Matter to be Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and void whence some conceive that Plato with the rest of the Greeks traduced their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by an usual change of ב into ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Bochart makes the original of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaos But if we cannot argue fully from the Names yet as to Things we may draw an exact Parallel 'twixt Moses and Plato as to this particular For Plato as well as
in the Golden Age partaking of the fruits of the Earth without toyl or labour or Apparel having conference with the beasts c. All which were but Fables or traditions he had received from the Ancients whereby he means the Jews or their neighbours the Phenicians c. For so Sanchoniathon expresseth the Creation of mankind to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith Bochart according to the Phenician and Hebrew expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col-ri-jah the breath of Gods mouth as 't is expressely mentâ—oned Gen. 1.7 breath of life As Plato had these great traditions or notices touching man's Creation and happie Estate in general so particularly touching the Soul of man its Divine original immaterial infinite capacitie activitie immortalitie and perfection As to the souls Divine original c. he saies in his Phaedrus fol. 245 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Soul is ingenerable immortal and living c. because it is a self-moving principle In his Phaedo he calls the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal In his lib. 10. de Repub. he saies the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomposite or simple and in his Epinom he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporeal As to the souls capacitie Plato proves in hâ—â— Phaedo fol. 79. That it was infinite or boundlesâ— never satisfied with any thing but the first Truth and chiefest good The soul saith he contends towards that which is â—ure and alwaies the same most akin unto it so in his Protag fol 322. he makes the soul to be nearly allyed to God the like in his Phaedo fol. 80. Plato saith It becomes the body to serve but the soul to rule because it is most like unto the Divine Immortal Intelligible most uniform and first Being he also proves the immortality of the soul from its 1. incorruptibilitie 2. sollicitude 3. innate appetite 4. uniform self motion 5. connate Idea of God Thus Plato in his Phaedo fol. 55.81 speaking of the souls disunion with and dislodging from the body saies That it returns to that original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idea to which it is akin i. e. to God as elsewhere Hence Plato concludes the dignitie and perfection of the soul so in his Phaedo fol. 55. he gathers up this conclusion That the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 akin homogeneous or alike in nature to God and that it does in a sober sense participate of a self-goodness and self-beautie with God So again fol. 56. he saies That the soul being allyed to God becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partner of the Divine Nature whence it is in its manner and according to its capacity as God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomposite infinite incorruptible immortal and thence de Leg. 5. fol. 726. Plato concludes that of all possessions next to God the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Divine and peculiar Plato gives us also a good account of the Faculties of the Rational Soul 1. he treats accurately of the humane understanding which he stiles our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemon whereby we are elevated from earth to an heavenly alliance and conversation He makes the mind to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plant of the supream Being not earthly but heavenly The proper object of the mind Plato makes to be Truth which he calls the life and food of the mind so de Repub. 6. fol. 490. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by truth the mind truly lives and is nourished As for the manner how truth is conveighed to the understanding Plato tells us 't is by assimilation i. e. there are certain Ideas images or notions imprest upon the understanding conformable to those natural Ideas which exist in the things themselves which we know He gives us also a particular account of the several sorts of knowledge 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is by him defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge of Beings Eternal c. 2. Intelligence is a knowledge of first principles 3. Science is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstrative knowledge 4. Opinion is intermedious 'twixt Science and Ignorance or a conjectural assent 5. Imitation is an image-framing Art 6. Faith is an assent grounded on Authority c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence is a power effective of happiness â—he parts whereof are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. Conscience he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fame 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. Plato also discourseth of the Will which Definit Platon fol. 413. is thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational desire c. That these Platonick contemplations about the Soul its original immortalitie c. were derived originally from the Scriptures or Jewish Church seems probable by Plato's own words in his Phaedo fol. 85. where having proved the Souls immortalitie by many demonstrative arguments he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might proceed herein by a more firm Divine word what this more firm and Divine word should be if not sacred Divine Scriptures traduced to him we cannot imagine Thus Plato received these and such like divine contemplations touching the Soul by some Oriental tradition derived originally from the sacred Fountain as he himself seems to acknowledge and I conceive it cannot rationally be denyed or if it should 't will not be difficult to prove the same in its proper place when we come to treat of Plato's Metaphysicks whereunto these speculations about the Soul its original c. belong § 16. Having given these brief touches of mans original main constitutive part his soul its nature c. we now proceed to the humane bodies to lay down such physick or medicinal Aphorisms and praescripts as are given us by Plato and others for the conservation thereof in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good temperament and habitude of health and vigour That the Ancients reduced Medicine to Physicks or Natural Philosophie is evident both from name and thing Hippocrates the great Master of Medicinal Wisdom stiles Medicine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural Science And indeed there seems such an essential connexion 'twixt Medicine and Natural Philosophy as that they cannot without violence offered to both be disjoyned each from other which Aristotle and others acknowledge Whence it is that those great Philosophers Plato Aristotle Theophrastus with others mix so many Medicinal Aphorisms with their Natural Philosophizings Hence also saies Apuleius in Apol. Let men cease to wonder if the Philosophers have in their very Doctrine discoursed of the causes and remedies of diseases To speak a little of Medicine in General which is usually described a practick Art of conserving or restoring health whence it is distributed by some into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others add to these parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I should rather close with that common distribution of Medicine inâ—o 〈◊〉
presently fall upon the thing it self but by little and little prepare the minds of the Auditors thereby to render them more capable to attend unto and receive the head of the matter Hence in points of great moment he allows of a Proeme so Arist Rhetor. lib. 3. cap. 14. pag. 220. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most necessarie and proper work of a Proeme is this to discover the end of a discouse wherefore if the matter be evident or small there is no need of a Proeme 5. But one of the best rules that I have observed in Aristotle in order to a Methodical procedure in the handling of any point is that in Ethic. lib. 1. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must remember that in all things we may not seek after the same exactness but in every thing we must content our selves with such a method as the subject matter will bear Neither may we in like manner search after the cause in all things but in some things it may suffice that we well demonstrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is so as in first principles for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is first and a Principle and of Principles some are discovered by Induction some by sense some by some other usage and way c. This golden Rule strikes at the bold assumings of those who expect the like certaintie and fulness of demonstration in all subjects though never so sublime It gives also a sharpe rebuke to Scholemen who generally bring all matters to their forme whereas Aristotle here as nature teacheth us to suit our forme or method to our matter 6. But then Aristotle proceeds to another Canon Eth. lib. 1. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we must take diligent care that we define exactly For accurate definitions give an huge advantage to what follows This beginning therefore being well laid it seems more than half of the whole work and there is by it a great discovery made of the things we inquire into 21. If any expect a more full Scheme of Aristotle's Logick the best at least most useful I meet with is that of Ramus who albeit he does in many things oppose Aristotle yet he seems to have done it not without grounds but with designe to render Aristotle's Logick more useful This will appear by the following Scheme of Ramus's Logick As Grammar saith Ramus has two parts Etymologie which treats of single words and Syntaxis which is of words conjoyned so Logick consists of two parts Invention and Judgment 1. Invention is a part of Logick which instructs us in the mode of finding out Arguments An Argument is that which is affected or assumed to argue somewhat by which is Artificial or Inartificial An Artificial Argument is that which argues from it self which is either first or secondarie an Inartificial argument is that which argueth from Autoritie 2. Judgment is the second part of Logick which consists in the right disposement of Arguments in order to a right judgment of things for every thing is judged by a certain Rule of dâ—sposition whence judgment and disposition passe for the same And as Invention treats of single Arguments so Judgment of conjoynd Now judgment is either Axiomatick or Dianoetick 1. Axiomatick Judgment is the disposition of an Argument with an Argument whereby we judge that something is or is not which by the Latins is called an Enuntiate Pronuntiate Effate 2 Hence followeth Dianoetick judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourse consists in the deducing one Axâ—ome from another which is either Syllogisme or Method Syllogisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discourse wherein the Question is so disposed with the Argument as that the Anteâ—edent being rightly placed the conclusion necessarily follows For when the Axiome is dubious the Question is put and to confirm the same we make use of an Argument which is collated with the Question The Antecedent of a Syllogisme has two parts a Proposition and Assumption The Proposition is the first part of the Antecedent wherein at least the consequent of the Question is disposed with the Argument The Assumption is the second part of the Antecedent which is assumed out of the proposition The consequent of a Syllogisme is that part which comprehends the Question and concludes the same whence 't is called the Conclusion If any part of the Syllogisme be wanting 't is called an Enthymeme A Syllogisme is either simple or Compound c. Method is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Discourse composed of various homogeneous Axiomes proposed according to the evidence of their Nature whence the convenience of all amongst themselves is judged and comprehended in memorie And look as in an Axiome Truth and Falsehood is regarded and in a Syllogisme the Consequence and inconsequence so in Method it is considered that what is more clear does precede and what is more obscure follows so that Order and Confusion is wholly the object of this judgement as Aristotle By how much the more general any Rule is by so much the more it ought to precede The most general Rule must be first because it is first in regard of Light and knowledge Whence the most general Definition must be first and then the Distribution must follow which if it be various the partition into Integral parts must precede and then the Division into the species must follow The Perfect Definition consists of Essential causes namely of the Genus and Form Thus Ramus of Logick § 22. Having finisht Aristotle's Logick we now Proceed to his Ethicks the first part of Practick Philosophie wherein making use of an Analytick Method he begins with mans chief end or happinesse so Arist Eth. lib. 1. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every soul desires some chief good or last end c. Aristotle makes two chief parts of Human happinesse Objective and Formal He begins with man's Objective happinesse and proves first that there is one chiefest Good and then gives some Characters of this chiefest Good which may be all reduced to these several particulars 1 Aristotle makes the chiefest good to be that which is most Ancient or the first principal of all things So in his Rhetor. lib. 1. cap. 7. treating of the degrees of goodnesse he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is the principle of all things is better than that which is not the principle 2. He placeth the chiefest Good in the last End of all things Thus Arist Rhetor. lib. 1. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the End is alwaies better than that which is not the End for this is alwaies for another's sake whereas that is for its own sake So agen he tels u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is nearest the end is best 3. Hence it follows that the Chiefest Good is that which is desired for it self So Aristotle in his Rhetor. lib. 1. cap. 7.