〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
being contradicted as indeed no one durst murmur against him Gen. 41.39 c. They do ill allege the event For the Egyptians after the death of Joseph and their King who favored him returned again to their Vomit and abrogated the true Philosophie This is well observed by Philip in Chronico l. 2. Not long after the death of Joseph the Egyptian Kings rejecting his Doctrine again worshipped Idols and embraced Magick Arts. Yet there remained some rudiments and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth For that the ancient Egyptians held the world to have a beginning and that they thought the year to begin from Libra which they supposed also to be the beginning of the World these Traditions they drew from no other fountain than Joseph as Jos Scaliger ad lib. 1. Manilâ—i admonisheth From the same Joseph also they learned the Souls immortalitie which presently was changed into that monstre of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As therefore the Egyptians owe not the least part of their wisdom to the Hebrews so also they participate with them in many names which is even yet discovered in many of the names of their Gods as we have before often demonstrated See Part 1. Book 2. c. 7. of Egyptian Gods § 11. But amongst all the Divine Philosophers there was none that opened a more effectual door for the propagating of philosophick principles and light than Moses who by his writings contained in his five books besides his personal Conferences laid the main foundations of all that Philosophie which first the Phenicians and Egyptians and from them the Grecians were masters of Whence was it that Sanchoniathon and the Grecian Philosophers after him had such clear notions of the original of the world the first Chaâ—s or Matter out of which God framed all things Was it not from Moses's descriprion of the Creation Gen. 1.2 Lud. Vives de Veritate fidei speaks thus The Creation of the World was so described by Moses that the greatest Philosophers admired the depth and embraced the truth of the narration especially the Pythagoreans whom Plato in his Timaeus follows who expressed the said production of the world sometimes in the very same words Plato in his Timaeus fol. â—9 being to treat of the origine of the Universe acknowledgeth this could not be known but by some probable fable or Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which came originally from Moses's Historie of the Creation This will be evident by the enumeration of particulars 1. How came Sanchoniathon that great Phenician Philosopher to the Knowledge of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cauth Ereb but from Gen. 1.2 darknes c. only the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from v. 5 Hence all the Poetick fictions of the first Chaos the philosophick contemplations of the first matter privation c. Hence also Mochus another Phenician Phisiologist received his traditions about Atomes which he makes to be the first principles of the world c. Whence also drew the Egyptians their philosophick persuasions of the worlds beginning c. if not from this Mosaick Fountain How came Plato to discourse so accurately of the order beautie harmonie and perfection of the Vniverse the contemplation whereof saies he was exceeding pleasing to its maker Could he possibly have discoursed of these things in such Scriptural Phrasiologie had he not received some Traditions from Moses Gen. 1.31 c Whence came his conceptions of Anima mundi the Soul of the world but from Jewish Traditions touching Gods framing and governing the world by his Spirit and Providence which Plato cals 〈◊〉 in the most perfect harmonious manner as the soul governes the bodie Gen. 1.2 Hence Plato according to his Allegerick manner of discourse supposeth the world to be an Animal yea a visible image of the inâ—isible God that is saies Johannes Grammaticus that excellent Christian Philosopher what Moses affirmed properly of man Gen. 1.27 that he was made according to the image of God Plato transfers to the whâ—le Vniverse Yea indeed the whole of the Grecian Physiologie touching the Origine of the world its first matter privation and forme c. in all likelyhood owes its original to some Mosaick tradition from the first chap. of Genesis c. 2. As their Physicks so also the Metaphysicks laid down by the Grecian Philosophers seem evidently to be derived and borrowed from Moses's sacred Philosophie We read Exâ—d 3.14 of Gods name I am whence Austin puts it beyond all doubt that Plato traduced his notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he ascribeth to the first and most perfect Being From the same Scripture Fountain also came his contemplations about his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as Gen. 1.2 whence the Platonicks generally assert a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie answerable to the Scriptures and in sum never Heathen Philosopher treated more distinctly yea divinely of God his Nature and Attributes as also of the Soul its spiritualitie infinite capacitie immortalitie c. than Plato which according to the common vogue of the Learned he received by conference with some Jews or by tradition from Moses's writings of which more else where 3. Farther that the Pagan Geographie had its original from Moses's Narration Gen. 10. how the world was peopled by Noahs posteritie is asserted and made evident by the Learned Boâ—haert in his Phalâ—g where he demonstrates that the Pagan Geographie exactly answers to Moses's description The like may be affirmed of the Pagan Chronologie and Historie of which before part 1. book 3· chap. 2. § 6 7. So in like manner that the Heathen Politicians or Lawgivers viz. Lycurgus Solon Minos Draco Plato c. received the chief if not the whole of their Politicks from Moses's Laws is generally affirmed by the Learned and will be made farther evident by what follows We find a good Character of Moses and his Philosophie in Hâ—rnius Hist philos l. 2 c. 13. Moses saies he had a mind most capacious for all things who being educated from his childhood among the Egyptian Priests drew from them all their wisdom even their most abstâ—use mysteries which seems to be the cause why he is reckoned by the Grecians among the Magicians Plinie l. 10. c. 10. There is another faction of Magick which sprang from Moses And Moses indeed has obtained a great name even among profane Writers Eupolemus saies that Moses was the most wise man and that he delivered Letters first to the Jews and that the Phenicians received them from the Jews as the Greeks from the Phenicians Artapanus relates that Moses was called by the Grecians Musaeus and that Orpheus learned many things from him Some conceive that Moses is mentioned in that of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Moses was thence so called because drawn out of the water is the persuasion of Learned men Others make Moses the same with the Egyptian
in his exhortation to the Gentiles speaks thus O Plato what ever good Laws are afforded thee of God c. thou hadst from the Hebrews and else where Strom. 1. he cals Plato the Philosopher who derived what he had from the Hebrews and he speaks this universally of the Philosophers that before the coming of Christ the Philosophers took part of the truth from the Hebrew Prophets though they acknowledged not the same but attributed it to themselves as their sentiments or opinions and thence some things they adulterated and other things they did by a needles diligence unlearnedly yet as seeming wise declare but other things they invented Thus Clemens Eusebius tels us that Pythagoras and Plato translated the Learning of the Jews and Egyptians into Greek The like Euseb praepar l. 9. c. 1. The most Illustrious of the Greeks were not altogether ignorant of the Judaick Philosophie some by their Writings seem to approve their manner of life others followed their Theologie so far as they were able Thus again Euseb praepar l. 10. c. 2. praefat in lib. 5. The Grecians like Merchants fetcht their Disciplines from else where So Theodoret l. 2. de Curand Graec. affect saies that Anaxagoras Pythagoras and Plato gathered many riddles or dark sayings of God from the Egyptians and Hebrews The like is affirmed of Justin Martyr Ambrose Augustin and Jerom as Justinianus in 1. Joh. 1.1 and Selden de Jur. Nat. Hebr. l. 1. c. 1. have observed And Johannes Grammaticus called otherwise Philoponus speaks affirmatively to this point so de mundi Creatione lib. 1. cap 2. pag. 4. he tels us that Plato in expounding the production of the world by God imitates Moses in many things The like he affirmes de mundi creatione lib. 6. cap. 21. pag. 24◠what Moses saies he said of Man that God made him after his own image Plato translates to all things in the world whence he stiled the world a sensible Image of the intellectual God But of this more in its place § 5. As for Moderne Writers we have a cloud of witnesses and those of the most Learned and that both of Papists and Protestants who have given assent and consent to this our conclusion touching the traduction of Grecian Philosophie from the Jewish Church and Scriptures Amongst the Papists we might mention Brietius in his Geographie Mariana on Genes 1. also Ludovicus Vives upon August de civ Dei de veritate c. of whom else where we shall at present content our selves with the Testimonie of one or two of the most learned amongst them August Steuchus Eugubinus De Peren. Philosophia lib. 1. cap. 1. treating of the Succession of Doctrine from the beginning of the world begins thus As there is one Principle of all things so also there has been one and the same Science of him at all times amongst all as both Reason and Monuments of many Nations and Letters testifie This Science springing partly from the first origine of men has been devolved through all Ages unto Posteritie c. Thence he proceeds to shew the Modus how this Philosophie was derived from hand to hand in all Ages The most true Supputation of Times proves that Methusalem lived and might converse with Adam as Noah with Methusalem Therefore Noah saw and heard all things before the Floud Moreover before Noah died Abraham was fifty years aged Neither may we conceive that this most pious man and his holy Seed would concele from Abraham who they foresaw would prove most holy and the Head of the pious Nation things of so great Moment so worthy to be commemorated Therefore from this most true cause it is most equal that the great Science of Divine and human Affairs should be deduced unto following Ages greatly overcome with Barbarisme c. Thence having explicated how Philosophie was handed down even to Moses's time the same Eugubinus addes Therefore that there has been one and the same Wisdom alwaies in all men we endeavor to persuade not only by these reasons but also by those many and great examples whereby we behold some Vestigia of the truth scattered throughout all Nations which Moses in his books long since held forth to be beheld as in a glasse a far off So in what follows he saies That Sapience also besides what the ancient Colonies brought with them passed from the Chaldeans to the Hebrews except what Moses writ which passed from the Hebrews to the Egyptians from these to the Grecians from the Grecians to the Romans For Abraham was a Chaldean in whose family the ancient Theologie and the Traditions of the Fathers whereof he was Heir as it was most equal remained All these things being reteined by Noah and his Sons were seen and heard by Abraham he declared them to his Son Grandchild from Jacob they passed unto posteritie Whence also flowed the Pietie and Sapience of Job who in no regard came short of the Pietie and Sapience of the Hebrews Canst thou conceit that he who was most ancient even in Abraham's daies saw not Noah and heard him not discoursing Hence the same Eugubinus cap. 2 having divided Philosophie into 3 parts the first conveyed by Succession from Adam to Moses the second corrupted by the Philosophers the third restored by the Sacred Scriptures of this last he concludes thus At last the third kind of Philosophie shone forth scattering by its Brightnes all the darknesses of the former not conteining it self in one place but by its beams filling the Universe c. Justinianus on the first Epistle of John c. 1. v. 1. having given us a large account of the Jewish Traditions scattered up and down amongst the Pagan Philosophers touching the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word concludes thus Truely many things have been taken up by the Philosophers and Poets from Moses's Law which they depraved changed and wrested as touching the Chaos the Giants War the Floud and many other things as we learn out of Augustin de civ dei l. 8. c. 11. and lib. 18. c. 37. And it is likely that in the same manner they corrupted those traditions they had received touching the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation so taught that those Persons differed in nature which according to the word of God differ only in Hypostasis or manner of subsisting c. § 6. But none have given a more full Explication and Demonstration of this our Assertion than the learned Protestants as well Divines as Philologists of this last Age. Amongst whom we may mention P. Melancthon in his Preface and additions to Carion Serranus that learned Philologist as well as Divine in his Preface to and Annotations on Plato almost every where asserts our conclusion as we shall have frequent occasion to shew The like doth Julius Scaliger that great Philosopher as well as Critick and Joseph Scaliger his Son more fully in his Notes on Esebius's
Chronicon gives testimonie to and proof of this Assertion The same does learned Vossius in his excellent Treatise of Idolatrie as also in that de Philosophorum sectis l. 2. c. 1 c. as hereafter Heinsius has a Discourse professedly on this Subject But Learned Bochart that rich Antiquarie and Philologist has given an incomparable advance and light to this Notion from whom I thankfully acknowledge I have received great assistance in this undertaking both by personal conference with him and also from his elaborate Works especially his Geographia Sacra Grotius also from whom I received the first hints of this Assertion doth positively affirme the same as on Mat. 24.38 but especially in his book de Veritate Religionis as else where Hornius Hist Philos lib. 3. cap. 1. speaks categorically thus The most famous of the Grecians deliver that Philosophie flow'd from the Barbarians to the Grecians Plato in Epinom Cratylo Philibo Manetho in Josephus against Apion Whence they so frequently and so honorably mention the Phenicians Chaldeans Egyptians who were all instructed by the Hebrews Whence also it was so solemne a thing for the most ancient Grecian Philosophers to travel into the Oriental parts Whence sprang the mutual commerces and common studies betwixt the Grecians and Egyptians Whence he concludes that Philosophie was not borne but educated in Greece for the most ancient wise men of Greece brought Philosophie thither from the East c. We have also the Testimonie of Diodaâ—e Amirault and Daillè c. of whom in their place § 7. To come to the Testimonies of our English Divines and learned men Jackson of the Authoritie of the Scriptures last Edit in Polio pag. 27 34 47 49 54 55 56 57 c. largely proves this our Assertion touching the Traduction of Philosophie from the Scriptures and Jewish Church And withall gives account of the manner how it was traduced of which else where Learned and pious Vsher asserts the same of Pythagoras his Philosophie as it will appear in his Life c. Thus great Richardson in the Exposition on his Divinitie Tables Table 5. MSS. treating of the first Matter saies that Aristotle received it from Plato and he from the Egyptians as these from the Jews Preston makes use of this Principle as a main Argument to prove the Divine Original and Authoritie of the Scriptures as before Sir Walter Ralegh in his Historie of the World Part 1. Book 1. Chap. 6. § 7. affirmes Categorically that the wiser of the ancient Heathens viz. Pythagoras Plato c. had their opinions of God from the Jews and Scripture though they durst not discover so much as in what follows of Platonick Philosophie Owen in his learned Discourse of Gentile Theologie which I must confesse has given me much light and confirmation herein does frequently assert the same Conclusion The same is often and strongly maintain'd by the Learned Stillingfleet in his Origines Sacrae it being indeed one chief medium he much insists on to prove the Autoritie of the Scriptures We have also the Testimonies of Mede Hammond and Cudworth for confirmation hereof as good Essayes and Discourses on this subject by Duport on Homer Bogan's Homerus Hebraïzans and Dickinson's Delphi Phoenicizantes c. But amongst our English learned Men none have given us more ample Testimonies to confirme our assertion than famous Selden in his elaborate book de Jure Nat. Hebrae lib. 1. cap. 2. where saies he Touching the famous custome of the ancient Philosophers before Christ to consult and hear the Hebrews we have many Testimonies both of Jews themselves of Christian Fathers and of Pagan Writers which he cites at large in what follows CHAP. II. Of Mythologick Philosophie its Traduction from the Jews Of Mythologick Philosophie in general and 1. particularly of the Poetick and fabulous How the Greeks disguised Oriental Traditions by Fables Of the use and abuse of Fables and Parables 2. Of Symbolick or Enigmatick Philosophie and its traduction from the Jewish Types Symbols and Enigmes 3. Of the Metaphorick and Allegorick mode of philosophiâ—ing by Plato and its descent originally from the Jews Mat. 13.3 The Matter also of Mythologick Philosophie from Gods sacred Word and Works The Causes of Mythologick Philosophie 1. Ignorance of the Hebrew 2. Of the Matter of their Traditions or Jewish Mysteries 3. Of the Forme of Jewish Doctrines 4. Of the Traditions 2 d Cause was Admiration of the wonders of God brokenly reported to them 3. Imitation another cause concerning which Plato has excellent Discourses touching the Subject Object Effect Uses and Abuses of Imitation in Symbolick Philosophie 4. Curiosity and affectation of Novelty Act. 17.21 5. Pride and self advancement 6. Inclination to Idolatrie 7. Carnal Policie to avoid the peoples hatred A general Conclusion that all Philosophie even Aristotle's it self as to its Matter was traduced from the Jewish Church and Scriptures § 1. THat the Grecian Philosophers received the choisest of their Philosophick Contemplations from the Jewish Church and Divine Revelation we have already endeavored some inartificial demonstration as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof we now proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demonstrate the same from the several causes from whence and wales by which the Grecians traduced their Philosophie from the Jewish Church and Scriptures And to make this good we shall first run thorough the sundry kinds and modes of Grecian Philosophie and thence proceed to their several Sects of Philosophers The first great mode or way of the Greeks philosophizing was Mythologick and Symbolick of which we are now to treat with endeavors to demonstrate how that both as to matter and forme they traduced it from the Jewish Church § 2. That the first Grecian Philosophie was Mythologick and Symbolick will be easily granted by any versed in those Antiquities So Diodorus Siculus lib. 4. makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient Mythologie which he also calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old fables and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythick Historie This Aristotle in the Proeme to his Metaphysicks cals Philomythie for saith he a Philosopher is in some sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Philomyther or Lover of fabulous Traditions Strabo lib. 11. makes mention of this ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that which gained little credit in the world Which Proclus on Plato's Theologie l. 1. c. 4. cals Symbolick Philosophie But to speak distinctly and properly we may distinguish Mythologick Philosophie or Philosophick Mythologie into these severals 1. Mythologick strictly taken or Parabolick 2. Hieroglyphick Symbolick or Enigmatick 3. Metaphorick and Allegorick The difference betwixt these several modes of philosophizing is this The Mythologick which the Scripture cals the Parabolick is the couching of Philosophick Principles and Mysteries under some fabulous narration or feigned storie the Symbolick is the wrapping up of Natural Principles or Moral Precepts
Morals known partly by Nature partly by Tradition from the Fathers as also the inquisition of herbs and remedies the consideration of the Stars and the description of the year and in these Sciences he Linus received the chiefest part from the Phenicians and Egyptians c. The same he affirmeth afterward of Orpheus Homer Hesiod as also of Thales and Pythagoras Now this being granted it is not difficult to conceive how these first Mythologists gained the chief materials of their Philomythie or Symbolick Philosophie For here it was in Egypt and Phenicia that these Grecian Philomythists got the skill of coining Wonders and Fables in imitation of and by Tradition from the wonders of Creation and Providence mentioned in the sacred Scriptures and vouchsafed to the Jewish Church For the report of Gods miraculous works in creating the World and governing of it especially his miraculous preservation of the Jewish Church being by tradition soon communicated to the Phenicians and Egyptians who were next neighbors to the Jews hence the Grecians derived the principal heads or first lines of their Philosophick Philomythie wherein although by successive artificial imitation the varietie grew greater and the resemblance of Divine truth lesse yet there still remained some characters and footsteps of those Divine truths and sacred Oracles from whence they originally were traduced as Jackson on the Script fol. 57. § 9. This Demonstration touching the Traduction of Mythologick Philosophie both as to Forme and Matter from the Jewish Church will be more evident if we shall take a more particular view of the causes of it which were very many and great as 1. Ignorance was a pregnant and great cause of all that Mythick Philosophie which gained so much upon the Grecians as well as on the Egyptians and Phenicians For when these dark and purblind Heathens had received any broken Traditions touching the glorious Works Wonders Mysteries and Truths of God reveled unto and in his Church the seat of his glorious presence they being not able to apprehend much lesse to comprehend the same grew vain in their imaginations and turned the glorie of God into a Lye by mixing their own Fables with those fragments of Divine Revelation which by imperfect Tradition were delivered over to them Thus were their foolish hearts darkened as Rom. 1.21 Now this their Ignorance of these Divine Mysteries was much greatned 1. from want of skill in the Hebrew Tongue and Idiome whence they gave words of ambiguous Interpretation a sense far differing from what was intended also some words they understood in a literal and proper sense which according to their genuine mind and sense ought to be taken improperly of which many instances might be given as that of Gen. 46.26 whence Bacchus was feigned to be born out of Jupiters thigh c. 2. Another thing which greatly fed and nourished the Ignorance of these Mythologick Philosophers was the sublimitie and greatnes of the Matters concerning which they philosophized So great was the confidence or rather ignorance of these first Grecian Sophists as that they durst adventure to philosophize on the deepest Mysteries of the Jewish Religion which being not able in any measure to apprehend they turned them into meer Fables This might be largly exemplified in all parts of their Philosophie as 1. In their Theologie whence came their mythologick contemplations of their Gods Jao Adonis Saturne Jupiter c. but from Hebrew Traditions of the true God c Whence the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie but from some imperfect Scripture Traditions whence Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from that essential name of God Exod 3.14 as Austin long since observed whence his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the Scripture Relation of Christ if not Gen. 1.1 yet Prov. 8. where he is called Wisdom hence also that Poetick Fiction of Minerva the Goddesse of Wisdom being produced out of Jupiters head whence also Plato's Fable of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from Gen. 1.2 The Spirit of God moving on the Waters whence also the original of their Demons and Demon worship but from some broken Traditions touching the Jewish Messias his Nature and Offices as elsewhere 2. And as those fabulous Grecians were ignorant of the sublimer matters of the Jewish Religion so also did they discover much Ignorance in Natural things concerning which they had received some traditions As Plato having had some broken relation of Eve her being taken out of Adam's side coined from hence his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly whence all those Poetick and Fabulous Narrations of the first Chaos the Golden Age c. but from corrupt traditions from Gen. 1 c 3. Another spermatick principle which bred or Root that nourished this Grecian Ignorance and consequently their Mythologick Philosophie was the peculiar mode and hidden forme under wdich the Jewish Mysteries were couched For God condescending to the Childish capacity of that Infant Church clothed the sublime Mysteries of Salvation with terrene habits sensible formes and Typick shadows or shapes which the carnal Jews themselves could not understand much lesse could those blind Heathens who received only some broken traditions of them penetrate into their Spiritual sense and marrow whence they turned all into Fables All Types Symbols and Parables though never so lively Images of things Spiritual to those who have Senses spiritually exercised in Converse with them are yet but Riddles and dark sayings to such as have not a capacitie to dive into their Spiritual import whence Christ is said Mat. 13.13 to speak in Parables to the obstinate Jews that so they might not understand 4. The last thing I shall name as that which added to their Ignorance and thence encreased their Philosophick Philomythie was the imperfection of those traditions which originally descended from the Jewish Church For as Rivers the farther they are from the Fountain the lesse they have of its original puritie and favor or as it is fabled of Argos's ship that through long absence it passed under so many emendations and alterations as that at last there was no piece left of the old bulk The like usage did these Jewish traditions find amongst those fabulous Grecians For they passing from one Age to another through the various Imaginations Inclinations Humors and Interests of men received such strange alterations and disfigurations as that it was at last difficult to find any certain piece or footsteps of the original Tradition This is well observed by Learned Selden de Jure Nat. Hebrae lib. 1. c. 2. fol 26. Neither saies he is it a wonder that we find not in the writings of the Greek Philosophers more expresse footsteps of the Jewish Doctrine yea that there is scarce any thing occurring in them which retaines the pure nature of the Hebrew originall for the Sects of Barbarick Philosophers were so mixed in the Greek Sciences as
also the Greek Philosophie it self torn into so many pieces and fractions as that it was wholly disguised c. § 10. A second cause or prolifick root of Mythologick Philosophie was Admiration and this indeed follows naturally upon the former for what is admiration but the Souls contemplation of some novel and rare matter proposed to it with desire to know the cause or as others describe it the state and disposition of the Soul towards things that are new and rare and strange of which we can give no reason for wise men wonder not because they see a reason and have a comprehension of things I hence Plutarch in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies of Pythagoras that he affirmed of himself that he gained this by Philosophie not to admire any thing for Philosophie takes away wonderment and admiration which flows from Ignorance So Aristotle Eth. l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is conscious of his own ignorance admires what seemes above him Now this being the genuine notion and Idea of Admiration to contemplate overmuch things above our capacities especially if they are strange and rare hence we may easily gather how soon those Grecian Mythologick Philosophers fell in love with the contemplation of those wonderful Experiments and Issues of Divine Creation and Providence which were handed over to them by some broken Traditions We have already shewed how Egypt and Phaenicia with other parts bordering on the Jewish Territories had received many imperfect fragments or broken Traditions touching God his Names Attributes and Works both of Creation and Providence especially of the wonders he wrought for his Church in Egypt at the Red Sea in the Wildernes and after they came to Ganaan also that they had some though very obscure notices of the Messias and his work of Redemption c. Now the Grecians travelling into those Oriental parts to acquaint themselves with these hidden Mysteries and Wonders at first fell into a great Admiration of them and anon set themselves to philosophize upon them in a mythologick mode according to the fashion of thâ—se first Ages Oriental parts And this kind of Admiration was a genuine yea the main cause of all Philosophie both Mythologick and Simple as is confessed by the chiefest Philosophers Plato and Aristotle so Plato in his Thaeetetus informes us that this is the great Affection of a Philosopher to wonder neither had Philosophie any other origine but this the like Aristotle in his lib. 11. Metaphys cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by reason of admiration men both now and in times past began to philosophize But Aristotle in the Proâ—me to his Metaphysicks gives us a full and excellent account of the mode or manner how all Philosophie especially Mythologick sprang from Admiration which because it is so much to our purpose I shall first give it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both now and in old times men began to philosophize from admiration at first indeed admiring the more easie wonders thence proceeding by little and little they began to doubt of greater matters as concerning the Origine of the Universe c. wherefore also a Philomyther or Mythologist is in some sense a Philosopher for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fable is composed of things wonderful wherein we have an admirable account 1. How all Philosophie sprang from admiration first of the lesser works and wonders of Providence perhaps he means the wonders which God wrought in Egypt the Wildernes Canaan and Babylon which were of latter date and so yet fresh in their memories 2. Then saies he they proceeded by little little to doubt of greater Matters aâ— of the original of the Vniverse c. Namely of the Creation of the World out of no preexistent Matter of the first Chaos of mans first Production and state in Innocence of the Fall of Noahs Floud which they call Deucalions c. All which particulars are largely philosophized upon by Plato in his Timaeus of the Origine of the Vniverse 3. Aristotle concludes that every Philomythist or Lover of Fables is in some sense a Philosopher for a fable is made of wonders That is as Jackson on the Scriptures fol. 34.47 and elsewhere well observes All the principal heads of Mythologick Philosophie entertained by the elder Poets and Philosophers came not into their fancies by meer accident but from the impulsion of real events and wonders of God which being delivered to them by tradition originally from the Jews stirred up Admiration in them For the traditions of God's miracles being far spread when Greece began to philosophize they could not but admire the Wisdom Power and Majesty of God that shone so greatly therein which yet being no way able for want of Divine Revelation to apprehend they turned all into Fables and vain Philosophie § 11. A third Mother root or cause of Mythologick Philosophie was Imitation which indeed was the great sovereign principle that ruled and governed those Infant Ages but its influence appeared in nothing more powerful and particular than in the Philomythie and Symbolick Philosophie of the first Poets and Philosophers who having had some broken Relations of the great Works of God in Creating and Governing the World were not only taken up in the contemplation and admiration of them but also grew ambitious of coining the like which by an artificial kind of Imitation they were dexterous in as Strabo observes and Jackson on the Scriptures fol. 49. From this vicinitie of true wonders in Jury or thereabouts were the Medes Persians and Syrians so much addicted to fabulous narrations and coining of Wonders And Greece as it received artificial Learning first from Asia so did it drink in this humor with it For the traditions of Gods Miracles in Jury and the Regions about it having been far spread when Greece began first to tattle in artificial Learning the Grecians as Children in true Antiquitie as the Egyptian Priest told Solon were apt to counterfeit the forme of ancient truthes and misapply it to unseemly matters or purposes as Children will be doing in homlier stuff which they see their Elders do better in Finally the same humor which yet reigns amongst men might possesse most of them There is no famous event which falls out though it be but a notable jest but in a short time is ascribed to a great many more than have affinitie with it In like manner did the reports of sundry events which either fell out only in Jury or upon occasion of Gods people fly about the world some with cut and mangled but most usually with enlarged artificial wings as if the same had been acted every where or the like invented on every occasion And fol. 57. he concludes that the principal or first heads of the Grecian invention were derived for most part from the Hebrews although by successive artificial imitation their variety grew greater and their resemblance of Divine truth lesse Thus Dr
of Parmenides but originally of Tarsis or according to others of Sidon as Suidas whence we may presume he could not but have some Traditions or Notices of the Jewish Mysteries This Zeno is said to be the first that Invented Logick So Aristotle in Sophista and Laertius in Zeno the Eleatick so Galen or Aëtius in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno the Eleatick is reported to be the first Author of Contentions or Dialectick Philosophie Yet others make Euclid the Megarick Scholar to Socrates and first Institutor of the Megarick Sect to be the Author of Eristick or Dialectick Philosophie But the Reconcilement is easie For although Parmenides and his Scholar Zeno the Eleatick were the first who brought up Dialectick or Logick Disputations yet Euclid who as Diogenes reports was much versed in Parmenides's Books might much improve the same and commend it to those of his Sect so Voss de Phil. l. 2. c. 11. Parag. 3. § 5. Next follows Leucippus Disciple of Zeno the Eleatick whom some make to be an Eleatick others a Milesian others an Abderite He is said to be the first amongst the Grecians that asserted Atomes to be the first principles of all things So Laertius in Leucippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leucippus first laid down Atomes as the Principles c. where Laertius more fully explains this Doctrine Thus also Galen or Aëtius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having spoken of Zeno the Eleatick addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this man Leucippus the Abderite being hearer first conceived the Invention of Atomes Clemens Alexandrinus calls him a Milesian and saies that he placed as first Principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanes saies he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lactantius lib. 3. Institut makes him the first that dreamt of Atomes from whom Democritus received them as Epicurus from him Yet Aristotle lib. 1. de Generat saies that Empedocles Disciple of Pythagoras and Parmenides held the same Opinion of Atomes The same is affirmed by Plutarch de Placit Phil. l. 1. c. 24. Laertius also tells us that Anaxagoras asserted the same And 't is probable that Pythagoras and Parmenides Empedocles's Preceptors held Atomes to be the first Principles which Dogmes they received as we may presume from Mochus the great Phenician Phisiologist who was the first among the Pagan Philosophers that asserted this Doctrine of Atomes which he received by Tradition from Moses's storie of the Creation as before Book 1. chap. 3. parag 18. § 6. Democritus the Abderite as to Physicks Disciple of Lencippus followed him in this Doctrine of Atomes for he held there was an infinitie of Atomes scattered up and down the Vacuum which the Phenicians called Chaos which being coagmentated or semented together were the material Principle of all Bodies yea of the humane Soul and that all Motion was caused by these Atomes to which he ascribed three Properties First Magnitude though the least yet some Secondly Figure which was various and infinite Thirdly Pondus or impetus which caused their swift Motion Lud. Vives in August Civit. l. 11. c. 5. gives this account of these Dogmes Democritus saies he affirmed that the first Principles of Nature were little Bodies flying up and down through the immense Vacuum which had Figure and Magnitude yet were indivisible wherefore he called them Atomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus followed him who added to them Pondus weight or impetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus these small individuous Bodies being endowed with various Figures or Formes Magnitudes Pondus's extreamly divers as also by a fortuitous agitation tossed up down through the immense Vacuum were by various chances mix'd together and coagmentated into infinite Worlds produced increased and destroyed without any certain Cause or Counsel Thus Lud. Vives Of which more hereafter in Epicurus § 7. Democritus writ also according to Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greater World its Government c. but this Piece Theophrastus ascribes to Leucippus Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tract of the nature of the World Laertius addes amongst the genuine Works of Democritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little Government of the World He had an excellent skill in the Experimental part of Natural Philosophie Plin. lib. 21. c. 11. saies he left behind him many things of Plants Petronius Arbiter saies of him That he drew forth the Juices of all Herbs neither was the virtue of Stones hid from him That he was an excellent Anatomist appears by Hippocrates's Character of him who being sent for by Democritus's Friends to cure him of a Frenetick Distemper which they fancied him by reason of his continual Smiling to labor under Hippocrates found him busied in the Anatomizing of Animals and skilful therein so that ever after they contracted an intimate Friendship and correspondence by Letters Democritus was exactly skilled in Medicine also wherein he writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an order for Diet and Cures For which skill Democritus is greatly extolled by Celsus lib. 2. cap. 5. what his opinions were see Laertius Sextus Empericus but principally Stobaeus in his Physicks § 8. Democritus was in like manner skilled in Ethicks wherein he made the end of humane life to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillitie which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good perpetual state of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Hesychius and Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea Democritus seems to be well skilled in the whole Encyclopaedia or bodie of Philosophie Laertius saies he was accounted in Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having joyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicks Ethicks Mathematicks the Circle of the Liberal Sciences all Mechanicks He was a great Traveller in the Oriental parts He went to Babylon and there conversed with the Chaldeans and as it 's likely also with the Jews who were called Chaldeans as Aelian Var Hist lib. 4. c. 20. from whom he learned Theologie and Astrologie He is said to have written a book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sacred letters in Babylon perhaps from Jewish traditions and another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Laertius He was also in Egypt whence he had his Geometrie and as we may suppose many Jewish traditions also especially concerning Solomon's experimental Philosophie wherein Democritus excelled He flourished about the LXXV Olympiad and was contemporarie with Socrates § 9. There were other branches of the Italick or Pythagorick Sect as the Heraclitian instituted by Heraclitus an Ephesian a person of a great spirit who flourished about the 69 Olympiad and was famous for his skill in Natural Philosophie from whom Plato is said to have derived his Physicks He in some things Pythagorized especially in that great Pythagorean Principle That Fire is the Principle of all things They reckon also as branches of the Pythagorick Sect the Epicurean which sprang immediately from the Eleatick
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
Also he has given us some adumbration of the Ten Categories in his Parmenides as in like manner in his Dialogues He has comprehended the universal Forme of Notation in his Cratylus And truely this man was admirably perfect in defiâ—ing and dividing which declareth that he had the chiefest force or spirit of Dialectick In his Cratylus he queries whether names signifie from Nature or from Institution And he determineth that what is right in names comes from Institution yet not casually but so as such Institution must be consentaneous to the nature of the thing it self For the rectitude of names is nothing else but an Institution convenient to the Nature of the things This also belongs to Logick to use names aright Thus Alcinous Albeit we may allow this learned Platonist that some vestigia of these several parts of Dialectick are to be found in Plato's writings yet 't is most certain that Plato never intended to deliver over to posteritie any such artificial mode or forme of Logick All that he designes is to give us some general Canons for a more methodical Inquisition into the nature of things and for regular Disputation or Ratiocination The first that gave us an artificial Systeme of Logick separate from the Praexis was Aristotle as hereafter Plato affected a more natural familiar and simple method of Ratiocination as before yea so far is he from delivering any exact artificial forme of Logick as that he confounds his Dialectick with Metaphysicks and other contemplations as else where Yet as to the Praxis of Dialectick Plato abounds with accurate Definitions and Divisions also he gives an excellent Idea of Analytick method whereof he is said to be the first Inventor And as to Dijudication and Argumentation he seems very potent in the use of the Socratick Induction And all this with much harmonie simplicitie and plainnesse without that Artifice which Aristotle introduced Amongst our Moderne Writers no one seems to have made a better emprovement of Plato's Dialectick Precepts and Praxis than Peter Ramus who notwithstanding the contumelies cast upon him by his bloudie Adversarie Carpenter seems to have had a thorough insight into Plato's mind and to have reduced his principles to the best method for the Disquisition of Truth The Abstract of his Logick we intend to give when we come to Treat of Aristotle's Logick CHAP. IX Of Plato's Physicks and their Traduction from Sacred Storie Plato's Storie of the Origine of the Universe from Gen. 1.1 c. Plato asserted the Eternitie of the world only in regard to Divine Idea's Plato own 's God as the first efficient according to Gen. 1.1 Gods Ideal efficiencie Plato's intelligible World God's energetick efficiencie Of Plato's Universal Spirit or Spirit of the Universe from â—en 1.2 Spirit It 's various regards The bodie of the Universe and its first matter from Gen. 1.2 The Parallel 'twixt Moses and Plato's first matter in Six particulars Of the Four Elements which immediately constitute the Vniverse and their traduction from Moses Gen. 1.1 with it's analysis Plato's Forme of the Universe consists in Harmonie and Order Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Universe 1. Perfection from Gen. 1.31 How Plato calls the Universe the Image of God from Gen. 1.27 2. The Unitie of the Universe 3. Finitenes 4. Figure Round 5. Colour 6. Time 7. Mobilitie 8. Generations 9. Duration c. 2. Of the Parts of the Universe 1. Angels 2. The Heavens their substance Fire or Air or Water That the Sun and Stars are fire from Gen. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Fire as well as Light Arguments proving the Sun to be Fire Of Light and Darknes 3. Of the inferiour world Wind Air Water Gen. 1.9 Meteors c. Of Active Physicks Plants Animals c. Of man's Original and Formation according to the Image of God Gen. 1.26.27 Of the humane Soul it 's Original Nature â—apacitie Jmmortalitie Perfection and Faculties the Understanding c. Medicinal Canons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. For conservation of health 1. The causes of diseases 2. The exercises of Nature 3. Rules for Diet. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curative Medicine with Plato's Canons and Character of a Physician § 1. The first great piece of Philosophie in vogue amongst the Ancient Grecians especially such as were of the Ionick sect was Physicks or Physiologie commonly called Natural Philosophie For Thales and his Successors wholly busied themselves in Natural Inquisitions and Disputes Though Socrates perceiving the vanitie of such Physiologick speculations wholly addicts himself to Morals Plato affecting an universal perfection in Philosophie joyns both Contemplatives and Actives together And thence his Physicks may be distributed into Contemplative and Active Plato's Contemplative Physick or Physiologie is nothing else but a Natural Historie or Historical account of Nature i. e. the Vniverse it 's Origine Principles Constitution Affections and parts of all which he discourseth most amply and Philosophically in his Timaeus the chief seat of his Physiologick Philosophisings and that in imitation of and by tradition from Moses's Historical Narration of the Creation as we no way doubt it will manifestly appear by these following Demonstrations as well artificial as inartificial § 2. That Plato derived his Physiologick Philosophizings touching the Worlds Origine c. from Moses's Historie of the Creatiâ—n seem very probable by his own confession for in Timaeus fol. 29. being about to treat of the Worlds Origine c. he makes this Prologue It is meet saies he that we remember that both I who discourse and ye who judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we have human nature so that having received some probable Fable or Tradition concerning these things it becomes us not to enquire farther Here Plato acknowledgeth that concerning the Origine of the Vniverse all the Notices they had were but some probable Fables or Traditions which without all peradventure were derived to them if not immediately yet originally from the Sacred Historie This is farther confirmed by what we find in Johannes Grammaticus alias Philoponus of the Worlds Creat lib. 1. cap. 2. pag. 4. It is no wonder saies he that Moses who was most ancient being about to draw men to the knowledge of God institutes a discourse touching the Creation of the World in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas Plato discoursing concerning the production of the Universe by God imitates him in this as also in many other things c. Thus Philoponus who frequently inculcates the same as hereafter Thus also Ludovicus Vives de Ves ritaâ—e fid pag. 157. The Genesis or production of the world saies he is so described by Moses that thence the greatest wits have both admired the profunditie thereof and also embraced the truth of the Narration The Pythagoreans and their follower Plato in his Timaeus have imitated that Mosaick Description of the Worlds procreation sometimes almost in the same words So in like manner that
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
designe ought first to learn its usefulnesse c. § 26. We now proceed to the third principle of humane acts called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consultation which respects the means and so is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence or the practick Judgement in general which respects both end and means and primarilie the end and the means only in the second place This Consultation is stiled sometimes by Aristotle but often by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counsel which Plato in Cratylâ— deduceth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a caâ—ting so Lambinus in Arist Eth. l. 3. c. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from Archers who are said to cast or shoot their Arrow towards the scope they aim at This Consultation is stiled in the Platon â—â—finit fol. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good advice which is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a connate virtue of reasoning Again 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consultation which is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exhortation to another before he acts how he ought to act But there is no definition that suits better with the nature of Consultation than that Definit Platon fol. 414. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consultation is a consideration of things future so far as expedient i. e. for our end For a wise man first proposeth and wills his end and then makes use of Consultation as an instrument to find out means expedient for this end We are to take diligent heed that things passe not suddenly from Imagination into Resolution Affection and Action without asking advice of the judgement and serious consultation A wise man when he hath made a judgement about his end weigheth exactly all that followeth from such a Judgment as also all the Antecedents that lead to the obtaining of it What men unadvisedly undertake they advisedly recal Consultation ought to be the door to all great resolutions and undertakings This Consultation is thus defined by Arist Rhetor. lib. 1. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a virtue of the discursive facultie whereby men are enabled to consult of good and evil in reference to happinesse But the proper Seat of this discourse about Consultation is Aristotle's Ethic. lib. 3. cap. 5. where he discourseth at large of the Object Acts and Effects of Consultation As to its Object he laies down these Rules to judge it by 1. Consultatâ—â—n is not of things speculative but of practick So Art 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consultation is not about the first Elements of Sciences c. The same he addes Art 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Especially 't is not about Arts or Sciences Yea he saies expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consultation is about practicks 2. Consultation is not of things impossible but of things in our power So Art 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the thing be possible men undertake it and more expresly Art 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we consult of Practicks in our power This he explains more fully in his Rhetorick pag. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We consult about things which appear to happen either way not of impossibilitie c. â— Consultation is not about the end but the means so Arist Eth. lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We consult not of ends but of things conducing to their ends for Physicians consult not whether they shall cure but taking their end for granted they consult how and by what means to cure So Art 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Consultation is about things to be done by us Now our actions have respect to some end wherefore the end comes not under consultation but the means 4. Consultation is not about an infinite but finite number of means So Art 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man consults of things infinite because unmeasurable 5. Consultation is of things permanent not of things in continual motion so Art 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We consult not of things in perpetual motion The reason is because such fluid things cannot be brought under any regular order or subserviencie to our end c. 6. Consultation is of things contingent not of necessaries So Art 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consultation is of things doubtful contingent and indefinite For such the means usually are whereas the end is definite necessarie and more evident c. 7. Yet Consultation is not of things fortuitous or casual but of things in our power which come under the conduct of humane Prudence So Art 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We consult not about the things of fortune as touching the invention of a treasure c. 9. Amongst the means the main work of Consultation is to find out such as are most conducible to the end So Art 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the means be many the best are to be chosen out This supposeth an universal comprehension of and inspection into all the means according to that of Stobaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider the whole for qui ad pauea respicit facilè pronunciat he that considers but a few things rashly determines 9. Consultation supposeth a methodical procedure from one to another 'till we come to the first cause So Art 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The first cause is first in intention but last in execution 10 If the things we consult about be arduous and difficult Aristotle requires consultation with others So Art 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In great matters we must take unto us Counsellers distrusting our selves as not sufficient to penetrate or dâ—ve into the things Thus much for the object 2. As for the subject of Consultation Aristotle Eth. lib. 3. cap. 5. Art 2. tells us that none are fit to consult but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who has his wits about him whence he excludes fools and mad men from this work And upon the same account in his Rhetor. lib. 2. cap. 14. he excludes young men from any competent abilitie for consultation because first they have great passions 2. and are very unconstant 3. and have strong wills 4. also too credulous and not cautelous for want of experience of evills But addes he old men having virtues contrarie to those vices of young men viz. suspension of judgement caution experience and command of passions c. are most fit for consultation 3. As to the Act of Consultation Aristotle Eth. lib. 3. cap. 5. Art 42. thus differenceth it from disquisition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Disquisition is not Consultation as it appears by the Mathematick Disquisitions but every Consultation is a Disquisition whâ—re he makes Disquisition more generick and Consultation to be a practick Disquisition or Inquisition into means conducing to our end 4. The main effect of Consultation is Election as it follows § 27. Consultation being finisht Election which is the proper effect thereof begins So Arist. Eth lib 3. cap. 5. Art 68.
communicated to the Chaldeans by Abraham c. The Historie of the Creation and Providence conveighed down by Church-Tradition Gen. 1.16 Ps 136.7 8. Sapientes ex Noachi schola viri in campis Babyloniae Senaar Philosophiae dediti imprimis Astrologiam excolebant Quod praeter Mosem etiaÌ„ Gentilium eruditiores ex Chaldaeorum traditione non ignorarunt Hornius Histor philos lib. 2. c. 2. Gen. 18.17 19. The people of God much taken up in the contemplation and admiration of the glorie of God shining in those celestial bodies which gave foundation to Astronomie Ps 136.4 5 7. How natural Astronomie and Astrologie degenerated into Judicial Rom. 1.19 20.21 See more of this in our account of the Egyptian Astronomie chap. 2. §. 2. Rom. 1.21 Deut. 4.19 See more of the original of this Zabaisme in Dr. Owen de Idolelat lib. 3. c. 4. p. 117 c. See Stilling Orig sacr book 1. chap. 3. The Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Jewish Teraphims Judg. 17.5 and the Popish Agnus Dei. The Chaldaick Theologie among the Zabii See Stilling Orig sacrae book 1. chap. 3. Numb 22.5 Balaam one of these Zabii Mat. 1.2 These wise men Zabii The Rites of the Zabii mentioned in Scripture Job 31.26 27. Beholding the Sun a piece of Pagan Worship Job 31.27 Kissing the hand bowing to or adoring the Sun Lev. 26.30 Why they worshipped the Sun under the Symbol of Fire The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that opinion that the Sun was Fire The Sects of the Chaldeans The Chaldeans received much light from the Jewish Scholes Of the Persick Philosophie The chief Philosophers among the Persians called Magi. The Magi instituted by Soroaster had many rites from the Zabii and Chaldeans Magia sine dubio orta in Perside a Soroastre Plin. hist lib. 3. cap. 8. Salmasius Magos dictos vult a Zoroastre cui cognomen Mog fuerit unde Magus factum Hornius philos lib. 2. c. 3. Plutarchu de Isid tradit Zoroastrem apud Chaldaeos Magos instituisse quorum imitatione etiam Persae suos habuerint Horn. l. 2. c. 5. Vossius de philo sect l. 2. c. 1. Of the Indian Philosophers viz. the Gymnosophists Germanes and Brachmanes so called from Manes Horn. Hist phil l. 2. c. 9. Indi nihil antiquius habuerunt quam sapientiae neglectis caeleris rebus operam dare Hornius Hist philos l. 2. c. 9. The Brachmanes The Phrygians The African Philosophers 1. Atlantick Philosophers 2 Ethiopick Philosophers European Philosophers The Scythians Thracian Philosophie Spanish Philosophie Of the Druides Primus Romanorum J. Caesar Druidun Ritus Leges Philosophiam mandavit Scriptis Selden Jani Anglor p. 16. Of the Phenicians trading with the Britains and Gauls see part 1. book 1. chap. 7. The Druides so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oke thence deru and drew The Druides first in Britannie Their Academies and privileges Their Degrees Druides à bello abesse consueverunt neque tributa unà cum reliquis pendunt miâ—itiae vacationem omniumque rerâ—m habent immunitatem Caesar l. 6. Selden Jan. Ang. l. 1. Their skill in the chiefest parts of Philosophie natural Moral Medicine Magick Their symbolick mode of philosophizing from the Phenicians and Jews Their skill in Geographie Astronomie c. Their distinctive babits Their Rhetorick Their Theologie the Souls immortality Caesar l. 6. dogma boc iis tribuit non interire animas sed ab aliis post mortem transire ad alios hinc animosi in praeliis Luc. lib. 1. Vossius de philos sect lib. 2. cap. 3. §. 7. Their Ecclesiastick dignities power and discipline Their worship and sacrifices Vtut se â—eshabet constat hinc liquido vetustissimos inter Gentium Philosophos antiquissimos inter corum LL. Custodes suisse Druidas Seld. Jani Anglor p. 22. A brief account of the Druides their Philosophie They were called Saronides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oke â—numeras quercus liquidus producit Jaon Desuper The Bardi Euates and Druides The Okes of Mamre the original Idea of the Druides Oke religion Gen. 13.18 Gen. 14.13 Gen. 15.9 Ad sacros Druidum Ritus doctrinam quae ulterius attinent praeter Caesarem Strabo Plinius Diodorus Siculus Lucanus Pomponius Mela Ammianus Marcellinus Heurnius in Barbariae Philosophioe Antiquitatibus alii satis explicate tradiderunt Selden Jani Anglor l. 1. The Grecian Philosophers recourse to Egypt and Phoenicia That the Grecian Philosophie was derived from the Jews The Testimonie of Heathen Grecian Philosophers Plato c. Numenius Hermippus Testimonies of Jews Aristobulus Josephus Testimonies of the Fathers Tertullian Clement Alexand De quo argumento praeter Eusebium prolixe agunt prisci patres Cl. Alexand passim imprimis lib. 1 5. Strom. Theophilus lib. ad Autolycum Tatia◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hornius Hist philos l. 2. c. 2. Eusebius Theodoret. Jo. Grammaticus Testimonies from moderne Papists Aug. Steueq Euguhinus Justinianus The Testimonie of Protestant Writers Melancthon Serranus Julius and Joseph Scaliger Vossius Heinsius Bochart Grotius Hornius Testimonies of the English Jackson Usher Preston Sir Walter Ralegh Owen Stillingfleet Selden Of the Grecian Philosophie its traduction from the Jews Of Mythologick Philosophie in general Mythologick Philosophie strictly taken first seated amongst the Poets How these Greek Poets disguise the Traditions which originally came from Scriptures The use and abuse of Mythologick Philosophie Symbolick Philosophie from the Jewish Types Enigmes c. Erat adhuc alia species Mythicae Philosophiae ea uti etiam ex sacris apparet praesertim libro judicum omnium antiquissima Nam fabulae artificiosè compositae rudibus popu is proponebantur quae sub imagine brutorum aut aliarum rerum instituendae Vitae rationem ostenderent Quae fabulae postea collectae uni Aâ—sopo quia is maximè excelluit adscribi coeperunt Hornius Hist Philos l. 3. c. 7. Metaphorick Allegorick Philosophie from the Jews Taautus Theologiae suae mysterta non nisi per allegorias tradebat teste Sanchoniathone Euseb l. 1. Praep. c. 7. Mat. 13.3 The matter of Mythologick Philosophie from sacred works and truthes The causes of Mythologick Philosophie 1. Ignorance 1. Ignorance of the Hebrew Idiome Gen. 46.26 2. Ignorance of the matter of their traditions 1. In Theologie 2. In Natural Philosophie 3. Ignorance of the Jewish form or mode of Doctrine Mat. 13.13 4. Ignorance from the imperfection of Jewish traditions 2. Admiration the cause of all Mythologick Philosophie Aristotles account how admiration was tbe cause of all Philosophie especially Mythologick 3. Imitation a cause of Mythologick Philosophie Plato's great skill in imitation both as to the practice and Theory thereof 4. Curiosity and affectation of Novelty Act. 17.21 Some new thing 5. Pride and self advancement 6. Inclination to Idolatrie Rom. 1. 7. Carnal policie to avoid the peoples envy and hatred A general conclusion that all Philosophie even Aristotles as to us matter was traduced from the Jewish Church The chief