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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41659	The court of the gentiles, or, A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures and Jewish church. Part 2, Of philosophie in order to a demonstration of 1. The perfection of Gods word and church light, 2. The imperfection of natures light and mischief of vain philosophie, 3. The right use of human learning and especially sound philosophie / by Theoph. Gale ...; Court of the gentiles. Part 2	Gale, Theophilus, 1628-1678.	1670 (1670)	Wing G138; ESTC R11588	456,763	496

Providence to reach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to Celestials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he was immoveable b●t ordered earthly affairs according to that sympathie or congr●ence they had to Celestials Another piece of Metaphysicks regards the Soul in its separate State whereof some think Aristotle had some notices So Sir Kenelm Digby in his discourse of the Soul fol. 431. first Edit Eng. If we saith he had Aristotle's Book which he wrote of the Soul upon the Death of his Friend Eudemus it 's very likely we should there see his evident assertion of her immortalitie c. This some gather also from that passage which is said to drop from him whilst he lay a dying viz. O Being of Beings have mercy on me But to speak what seems to be the truth in this matter Though Aristotle was ready to entertain such notions of God and his Providence as were agreeable to the model of his Reason yet such as depended purely on Tradition he rejected as not agreeable to a Philosopher Hence whereas Plato as Pythagoras and all the Philosophers before Aristotle held the production of the first matter by God he asserted an Eternitie of Matter and whereas Plato asserted that all things were made conformable to the exemplar of Divine Ideas or Decrees Aristotle not fully comprehending what Plato imperfectly received and imparted touching those Divine Ideas utterly expungeth them out of his Philosophie This therefore seemeth to be the genuine reason why Aristotle embraced not more readily those greater and more Divine mysteries of Jewish Wisdom as well as his Master Plato and Pythagoras because they were matters of pure belief above the reach of his natural Reason Plato as Pythagoras conversing much in the Oriental parts and as we have endeavoured to prove with many Jews in Aegypt c. They much recreated themselves with any ancient Records Traditions or Reports of Divine matters though never so mysterious and above their capacities But Aristotle giving himself up wholly to the government of his Reason he confined himself to such Tradit●ons as would suit therewith rejecting all other which his corrupt Reason could not comprehend or reduce to demonstration And he himself seems to give this as a reason why he discoursed no more of things future and Divine because saith he Eth. lib. 1. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is future is to us uncertain He so much idolized his own Reason which was indeed very Masculine and Nervous as that he slighted all Traditions which carried not with them evidence and Notices of their Truth This made him either wholly to reject or else miserably to adulterate the more sublime and Divine of Plato's Traditions But 3. As to Aristotle's Ethicks there seems to be more evident Characters of their Traduction from the sacred Jewish fountain originally if not immediately for all the Characters he gives Ethic. lib. 1. cap. 1.2 c. of the chiefest good are the same which Plato laies down so also his Character of Friendship Justice Temperance and other Virtues are for the main though not in the same method derived from Plato and we need not doubt but originally from some sacred Author Solomon or some other 4. As for Aristotle's Politicks great part of them seem to have much cognat●on with the Jewish Institutes and we may rationally conjecture had their derivation thence So Cunaeus de Repub. Hebr. p. 21. tells us That Aristotle in his Books of Politicks recites certain Edicts composed by the most ancient Legislators which are very like to the Mosaick In●titutes For Oxylus King of the El●ans forbids his Subjects to Morgage their Fields for mony And the Locrenses were forbid to sell the possessions of their Ancestors c. And in our former discourse of Philologi● touching the Original of Pagan Laws we have proved their Traduction from the Institutes of Moses c. § 4. But to proceed to somewhat a more general account of Aristotle his Life and Philosophie which peradventure may add some strength to our particular Hypothesis Aristotle was born at Stagira belonging sometimes to Thracia but at Aristotle's birth under the Macedonian Empire his Parents were Nicomachus and Phaestis according to that Greek Hexameter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Nicomachus was Physician to King Amyntas who was Father to Philip and Grandfather to Alexander the Great Aristotle in memory of his Father called his Son Nicomachus to whom he writes his Ethicks which were thence called his Nicomachia to difference them from his Eudemia and Magna Moralia For Aristotle left three sorts of Ethicks as Vossius Albeit Cicero doubts whether these Ethicks were not writ by Nicomachus himself that this Nicomachus writ Books of Ethick● is the affirmation of Suidas Aristotle in the sevent●enth year of his age went to Plato whom he heard twenty years After Plato's death which was in the first year of 108 Olympiad Speusippus his Nephew succeeding in the Academy Aristotle went to Hermias the Eunuch King of Artana of Mysia with whom he lived three years After the death of Hermias upon the request of Philip Aristotle came to Macedon where having lived eight years with Alexander he returned to Athens And the Academic being praepossessed by Xenocrates Aristotle made choice of the Lycëum a place in the Suburbs of Athens built by Pericles for the exercising of Souldiers where he taught Philosophie walking constantly every day 'till the hour of Anointing whence his Sect was called Peripatetick Thus Laertius So also Hesychius in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Peripatetick Philosophie was so termed from Aristotle who began it in the Peripatum or Ambulatorie So Cicero Academ 1. Those who were with Aristotle were called Peripateticks because they dispated walking in the Lycëum Aristotle taught Philosophie in the Lycëum twelve years But after the death of Alexander who upheld him some of his Emplators conspiring against his Life he left Athens and went to Chalcis He lived after the death of Plato 26 years and died 63 years aged Whereof see more in Laertius of his life c. § 5. As for Aristotle's Character we find him greatly applauded by the Ancients for his Vniversal skill in Sciences Plato himself who is sometimes invective against Aristotle stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Intellect of his Schole as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philosopher of Truth Laertius lib. 5. saies That he was a person of great Study and incredible Invention It is said also That he was the first that collected the dispersed members of Philosophie into one bodie and Systeme he prescribed in his Logick a certain form of Argumentation he perfected Ethicks begun by Socrates of Physicks he discoursed so accurately as that he left all even Plato himself behind him he bestowed most profitable indeavours in searching into the Historie of Animals of which he writ almost 50 Volumns as Pliny lib. 8. cap. 16. Quintil. lib. 12. cap. 11. Hornius Hist

Moreover saies he Pherecydes who sprang from the Iland Syrus was the first who rejected Verses and attempted to write in words at large loose Discourse and free Oration The like Theopompus Laertius and Suidas affirme that Pherecydes was the first that treated of the Gods and the Natures of things in Prose for the former Philosophers were Ports c. § 5. Notwithstanding Pherecydes rejected the ancient mode of delivering his Philosophie in Poems yet he still retained the old Mythologick and Symbolick mode of the Poets in mixing many Fables with his Philosophie So he himself confesseth in his Epistle to Thales thus Whatsoever the Theologist speaking of himself saith you must understand otherwise for I write in Fables And this is sufficiently evident from the Matter of Theologie which contained the most of his Philosophie and was written in 10 books which saith Dr. Owen in his Theol. l. 1. c. 1. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symbolick and cryptick or enigmatick wherein he was followed by the Pythagoreans whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darke cloudy Divine as anon § 6. Pherecydes as to Natural Philosophie differed in some things from Thales yet he agreed with him in that great and first principle that Water was the first Matter all things which they both received from the Phenicians as these had it from Genesis 1.2 by some Jewish Tradition Pherecydes was very famous amongst the Ancients for his Astronomical Invention of the Heliotrope whereas yet he was not indeed the first Inventor but only a great Emprover of it as great Bochart in a Conference informed me viz. That this Astronomical Experiment was brought into Syra or Syrus where Pherecydes lived by the Phenicians who had a Colony there of which Homer makes some mention and that Pherecydes only emproved this same invention of the Heliotrope the original patterne as some conceive was taken from the Jews or Asa's Dial. The said Bochart referred me for more information herein unto his Canaan l. 1. c. 14. That Pherecydes was the first of the Grecians that found out the Eclipses and periods of the Moon Tzetzes Chil. 2. Hist 55. gives us to understand as Vossius § 7. But the main of Pherecydes's Philosophie was Theologick So Laertius out of Theopompus acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was the first amongst the Grecians who writ of Nature and of the Gods Whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theologist which Title Pythagoras and Plato also obtained For amongst the Greeks who ever discoursed accurately of God was stiled the Theologist and their Science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologie as Arist Metaph 3. Pherecydes is supposed to be the first that handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologick Mysteries in Prose This Theologie of his consisted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a description and exposition of the Generation and Succession of the Gods For the Grecians after the introduction of Hellenism supposed all their Gods to be generated This his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Theologie Pherecydes comprized in 10 books enigmatick and cloudy Discourses full of Fables and Allegories which Isidore cited by Clemens Alexandrinus supposed to have been taken from the Prophecy of Cham but it s much more probable he traduced them from Sanchoniathon's Mythologick Theologie touching the Origine and Succession of the Gods for it is the common opinion of Suidas and others that he derived this his Mystical Theologie from the abstruse and darke books of the Phenicians Pherecydes in the beginning of his book affirmes that Musaeus the son of Eumolpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first that made Poems of the Generation of the Gods which others ascribe to Orpheus others to Homer § 8. Concerning Pherecydes his Books of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there passeth an Epistle under his name written to Thales which Montaigne Essais livre 2. c. 12. gives thus Pherecydes one of the Seven Wise men that is a mistake writing to Thales as he expired I have saies he appointed my friends after they have enterred me to bring unto thee my Writings if they content thee and the rest of the Wise men publish them if not suppresse them They containe not any thing certain that gives me satisfaction so that I professe not to know the truth nor to have attained to it I start many things that I cannot discover c. Though it is likely this Epistle is as fabulous as the Matter of his Books yet we may suppose it to be Ancient and so to give us some account how much unacquainted these fabulous Mythologists were with the materials of their own traditions Touching this mystical Theologie of Pherecydes see more in Diogenes Laertius of his Life Ger. Vossius de Hist Graec. lib. 4. cap. 4. pag. 443. Edit 2. Dr. Owen Theol. lib. 1. c. 1. pag. 3 c. § 9. Though Pherecydes's Philosophick Theologie was fabulous and mystical yet as it is generally conceived he did clearly and plainly assert the Soul's Immortality So Cicero lib. 1. Tusc quaest Pherecydes Sy●us was the first that asserted the Souls of men to be immortal Thus Tullie which Lactantius lib. 7. cap. 8. quotes Also Austin Epist 3. to Volusianus thus writeth What Idiot now what abject woman is there who believeth not the Immortality of the Soul and a future Life after Death which in old times Pherecydes first disputed for amongst the Grecians and Pythagoras the Samian being much moved by the novity of this Dispute was transformed from a Wrestler into a Philosopher so Montaigne Essais livr 2. cap. 12. The opinion of the Immortality of the Soul Cicero saies was first introduced by Pherecydes but others attribute it to Thales Who ever were the first traducer of this opinion into Greece we have sufficient reason to conclude it was originally traduced from some Scripture or Jewish Tradition CHAP. V. Of Pythagoras and the Traduction of his Philosophie from the Jews Of the sundry Sects of Philosophers Testimonies proving that Pythagoras traduced his Philosophie from the Jewish Church The Story of Pythagoras's Life His extract from Phenicia Pythagoras flourished about the 60. Olymp. when the Jewish Garden was laid open to the Grecians Pythagoras his Preceptors in Greece and how he was first converted from a Pugil to a Philosopher His first travels into Phenicia and conferences with the Successors of Mochus Phenician Priests and Jews His travels into Egypt familiar conversation with the Priests as also with the Jews in Egypt and the motives inclining him thereto Pythagoras's travels into Babylon and converse with their Wise men as also with the Jews under Chaldean titles Zabratus c. The advantages he had for converse with the Jews and their Writings from his skill in the Egyptian and Chaldee Tongues c. His Returne to Samos and Voyage to Cre●e Pythagoras's coming into Italie and restoring many Cities to liberty and

〈◊〉 Jehovah which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tetracte That Pythagoras had conversation with and some traditions from the Jews whilst he was in Babylon appears farther by what Diogenes in his Treatise of incredible things beyond Thule quoted by Porphyrie pag. 8. affirmes of Pythagoras that he went also to the Hebrews c. That Pythagoras visited Egypt and Babylon at those very times when the Jews had their abode there is affirmed by Eusebius lib. 10. praepar c. 2. They report that Pythagoras was an Auditor not only of Pherecydes Syrius but also of the Persian Magi and of the Egyptian Divinators at that very time when some of the Jews went to Babylon and others of them to Egypt That there were a quantity or great number of Jews in Babylon when Pythagoras was there is most evident for suppose we fix the time of his being in Babylon after the Captivity of the Jews and their Returne to Judea yet it is certain there were great numbers of them never returned but continued in Babylon where they had 3. famous Scholes or Vniversities Sora Pompeditha and Neharda as has been afore observed which we cannot conceive that Pythagoras so curious an Inquisitor into Antiquity would passe by without observation for 12. years space for so long he continued in Babylon according to Iamblichus That which gave Pythagoras the greatest advantage and encouragement to converse with the Jews in Babylon was his skill in the Egyptian Tongue as Diogenes and others assert which indeed differed not in Substance but only in Dialect from the Hebrew and Chaldee as we have endeavored to prove out of Bochart and others so that we need not with Aristobulus suppose the Translation of Moses's books into Greek before the Persian Monarchie for Pythagoras being skilled in the Egyptian and I suppose also the Chaldean Tongue having lived in Chaldea 12. years might without difficulty read Moses's Writings at least have conversation and conference with the Jews who could without doubt having lived so long in Chaldea speake the Chaldean Tongue c. That Pythagoras really had conversation with the Jews at Babylon and translated many things out of their Doctrines into his Philosophie has been already proved by sundry Testimonies collected by Learned Vsher as also by the concession of Stillingfleet of which see § 2. of this Chapter § 9. Pythagoras having spent 12. years at Babylon in conversation with the Persian Magi Chaldeans and Jews about the 56 year of his age he returned to Samos where hee endeavored to instruct the Samians in that Symbolick mode of philosophizing he had learned in Egypt and other oriental parts but the Samians not affecting his obscure and enigmatick Philosophie did not give him any great encouragement to continue long with them as Iamblichus de vita Pythag. l. 1. c. 5. Laertius informes us that the occasion of his departure from Same 's was the Tyranny it lay under by reason of Polycrates his usurpation So Vossius de phil sect l. 2. c. 6. § 1. That Pythagoras was a great assertor of the peoples Liberties as Plato but an inveterate enemy of Tyranny will appear in its place § 10. Iamblichus also cap. 5. acquaints us that before his going into Italy he went to Crete to acquaint himself with the Laws of Minois as also to Sparta to gain Knowledge in those of Lycurgus which then had the Vogue for great Legislators Laertius tels us while he was in Crete he had conversation with Epimenides with whom he entred the Idean Cave This Epimenides is by Apuleius in 2. Florid stiled the famous Diviner where also he addes that Pythagoras made use of one Leodamas the disciple of Creophilus for his Master but Laert. l. 8. and Suidas call him Hermodamas Casaubon thinks that he might have heard Solon also but Vossius gainsays it Vossius de phil sect l. 2. c. 6. § 4. § 11. Pythagoras quitting Greece went into Italy that part which was called Magna Graecia and first arrived at Croto where by his graceful presence Rhetorical Orations and friendly complaisance he gained the affections of the Citizens both Magistrates and others as Iamblichus cap. 8. The same Iamblichus cap. 6. tels us that at the first Speech he made in Croto he attracted many followers in so much that in a short time he gained 600. Disciples And that he had a general esteeme amongst the Romans is evident by the Statue they erected to him at Rome of which Plinie lib. 34. cap. 6. thus speaks I find Statues erected to Pythagoras and Alcibiades in the hornes of the Comitium see Vossius philos l. 2. c. 6. § 28. c. And indeed no wonder that the Italians had so great an esteeme for and affection to Pythagoras for he had been a great Instrument of delivering them from Oppression and Sedition amongst themselves as also of communicating to them Good Laws which he had from the Jews and such a constitution of their Common Wealth as tended most to the preservation of Libertie and Vnitie the main pillars of any State So Porphyrie in the Life of Pythagoras pag. 14. and Iamblichus out of him l. 1. c. 7. informe us that whatsoever Cities Pythagoras in his travels through Italie and Cicilie found in subjection one to another he instilled into them by his Disciples a principle of Libertie Thus he freed Crotona Sybaris Catana Rhegium Himera Agrigentum and other Cities where his Disciples prevailed Yea indeed many of the most eminent Rectors of the Italian common wealths proceeded from Pythagoras's Schole as Zaleucus who gave Laws to the Locrians and Charondas the Catanaean who gave Laws to the Thurii with other Legislators of whom see Iamblichus l. 1. cap. 30. By means of which Pythagorean Laws and Governors these Cities were a long time well governed Pythagoras wholly took away dissention So Iamblichus Some also say that Numa Pompilius had his Laws from Pythagoras but of this more hereafter § 12. From Pythagoras's settlement and Schole in Italie the Italick Sect received its denomination That part of Italie wherein Pythagoras taught was called Magna Graecia which comprized Tarentum Metapontus Heraclea Croto and the Thurii Pythagoras having lived at Croto 20 years dyed in the last year of the 70. Olympiad as Eusebius will have it He had indeed an universal esteeme amongst all but a particular reverence from his Scholars who as long as he lived were wont to stile him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theologue but after his death they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man Iamblichus de vita Pythag. l. 1. c. 2. gives him this honorable character Pythagoras saies he after the death of his Father grew up in Wisdome and Temperance being even from his youth generally honored by the most ancient His graceful presence and taking Discourse drew all persons to him in so much that many affirmed him to be the son of some God He being thus confirmed by the common

〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by Interrogations unto which they required an extemporary answer so it follows and to provoke him to speak of many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word saies Grotius was taken from the Scholes where the Masters were wont to set the riper Scholars to pose the younger by Interrogations whence in the New Testament the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifie to dispute i. e. by Dialogues or questions and answers which was the mode of disputing in the Jewish Scholes and thence traduced unto the Grecian and continued amongst them till Aristotle reduced this natural Logick to an Artificial way of Syllogizirg in Mode and Figure of which more hereafter in Plato's mode of Philosophizing In these disputations of Socrates he intends more the drawing forth ●nd revincing the opinion of his Opponent than the delivering and establishing of his own For he conceived it not his concern who affirmed he knew nothing to assert any thing as he himself declareth in Plato's Theaetetus And this his modest suspension or conceling his own opinion laid the Foundation of those differing Sects which sprang from him especially of the Academical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspension of which hereafter Howbeit Socrates's modestie would not permit him to assert and confirme his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hypotheses yet was he very bold and Ironical in refuting the proud assumings of such as pretended they knew all things So August de Civit. l. 8. c. 3. It is apparent saies he that Socrates did in his very Moral questions whereto he seems wholly to addict himself either by his confessed ignorance or dissembled knowledge with an admirable pleasantnes and most acute urbanitie agitate and overturne the follie of unlearned persons who thought they knew somewhat c. All these Philosophick Contemplations of Socrates laid together sufficiently argue their original to be Divine and Sacred Yea Justin Martyr and other of the Fathers conceived that he lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part acknowledge Christ So Justin Martyr Apol. ad Senat. Anton. Hornius Hist Eccles l. 3. c. 13. 'T is possible that Socrates's Daemon might be no other than the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spirit of God § 7. This fervor of Socrates mixed with an Ironical facetiousnes in overturning the proud conceited ignorance of some who fancyed they knew all things is supposed to give the occasion of his condemnation and death So August de Civit. l. 8. c. 3. in what follows saies that from these endeavours of Socrates to discover the follie of these ignorant Sophists enmities being stirred up he was by a calumnious crimination condemned and punished with death c. Plato in his Apologie for Socrates affirmes that these odiums and feudes befel Socrates by reason of his disputations against these proud Sophists The same Laertius There were three that accused Socrates Anytus Melitus and Lycon the Orator who was the Actor whereas Anytus defended the rout of Artificers and the rest of the Athenians whom Socrates often derided and Melitus defended the Poets when Socrates had condemned and judged to be expelled the Citie The main crime they accuse him of was his denying a multiplicitie of Gods c. for which he was condemned by 281 suffrages Immediately before his death after he had taken the poyson he makes a learned and undaunted discourse about the immortalitie of the Soul and its state in separation from the bodie c. and when he felt the paines of Death growing upon him he takes his leave of his Scholars enjoyning them to go and Sacrifice a Cock to Esculapius the Daemon-god of Medicine as a thankful acknowledgement for so sweet and noble a death of which see Plato's Phaedo about the end also his and Xenophon's Apologies for Socrates with Diogenes Laertius where we find Socrates pleading that his Enemies overwhelmed him not with Crimes but envie only c. And the Athenians were so greatly affected with the injurie done to Socrates that a little after they caused all their Scholes to be shut and punished Melitus with death Anytus with banishment erecting a brazen Statue to Socrates as Austin and Ludov. Vives in Aug. Civit. l. 8. c. 2. gives him this great Character This is that Socrates of whom nothing can be sufficiently said for his Dignitie who as it 's manifest was the wisest of all the Gentiles and came nearest of all to the Christian Wisdom He was borne at Athens Sophroniscus being his Father c. He was a Man temperate chast just modest patient of injuries not greedie of riches pleasures no nor yet of glorie for it 's certain he writ nothing He was the first who whilst others professed to know all things professed himself to know nothing Thus Lud. Vives To which may be added that of Hornius Socrates erat vir acutus festivus laborem tolerans non tam praeceptis quàm exemplo docens quem Lactantius caeteris non paulo cordatiorem fuisse concedit Socrates was eminent for his Acumen Eloquence Diligence Instructing as well by his Example as Precepts and such as Lactantius also acknowledgeth to have far surpast others Heathen Philosophers for Wisdom Horn. Hist Phil. lib. 3. cap. 13. Yet some say Socrates was not exempted from that great Gentile uncleannes which the wisest and best of those Gentile Philosophers were guiltie of mentioned Rom. 1.21 27. as elsewhere § 8. Though Socrates writ nothing himself yet his Disputes were committed to Writing by his Scholars amongst whom Xenophon was the first and most punctual for Plato useth a great libertie in interlining his own Sentiments with his Masters Dogmes And albeit Socrates confined himself to Morals and in his Philosophizings thereon used a plain method yet after his death his Scholars fell into several Factions and Sects which sprang from their differing Apprehensions about the chiefest Good and the chiefest Evil. So Austin Civit. l. 8. c. 3. Therefore Socrates by reason of his so great Fame both living and dead left behind him many Sectator● of his Philosophie whose Eristick studie was to be versed in the Controversies of Moral Questions wherein the chiefest Good consisted which not evidently appearing in Socrates's Disputes whil'st he started and asserted and destroyed every thing every one formed such a chief Good as seemed most pleasing to him Thus had these Socraticks differing perswasions about this last end some placing the chiefest Good in Pleasures as Aristippus some in Virtue as Antisthenes c. Indeed all the Sects of the Ionick Philosophie seem to owe their Original to Socrates's Schole especially the Cyreniack Cynick Eleatick Megarick Academick Platonick Stoick 1. Of Socrates's Scholars Xenophon and Aeschinus the Socratick clave fast to their Master without founding a new Sect. 2. Aristippus the Cyrenian another of Socrates's Scholars founded the Cyreniack Sect whose main Principle was