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
Plato's mind touching the Combination and Proportion betwixt these Elements thus To make a coherence 'twixt Earth and Fire there is necessarily required a Bond wherefore they needed two other Elements which of themselves and of the other Elements they connected might make up one Composite or Bodie Such are Air and Water 'twixt Fire and Earth For the same Analogie or Proportion that Water has to Earth Air has to Fire the same also Water and Air have amongst themselves which as â—onds doe so copulate the extreme Elements Earth and Fire that by the almost imperceptible variations of Nature either ascendent or descendent there may be supposed to be one bodie which waxeth hard in Earth or is rarifyed in Fire Plato also makes each of these Four Elements to have various â—pecies and properties So Timaeus fol. 99. he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fire has flame light and splendor by reason of the inequalitie of the Triangles which are in each of these Air is partly pure and drie partly humid and cloudie Water also is either fluid or congeled as Snow Hail Ice Humor is either fluid or compact Fluid as Honey Oil Compact as Pitch Wax Compact humor is either fusile as Gold Silver Brasse Tinne Led Iron or fragile as Sulphur Bitumen Nitre Salt Alume and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones Homogeneous Also in the same Timaeus fol. 99. Plato acquaints us that heat has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disgregative faculty of the most tenuous parts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigid is constrictive and complicative of the Pores Lastly Plato informes us that the more Noble parts of the Universe as the Sun c. are composed of Fire of which hereafter § 8. That Plato received this distribution of the Vniverse it 's bodie composed of the 4. Elements from the Jewish Church and particularly from Moses's description of the Creation Gen. 1.1 c. is acknowledged both by Ancient and Modern Writers So Austin de Civit. Dei lib. 8. cap. 11. Plato saies he in his Timaeus affirmes that God in the first Creation first joyned Fire and earth together It 's manifest that he gives to Fire the place of Heaven Therefore this opinion has similitude with that which is said Gen. 1.1 that In the Beginning God made Heaven and Earth Thence those two middle Elements by the interposure whereof these extremes are copulated he calls Water and Air whereby he is conceived to understand what is written Gen. 1.2 And the Spirit of God moved upon the Waters For little heeding in what manner the Scripture stiled the Spirit of God because the Air is also called a Spirit he imagined the Four Elements might he commemorated in that Place Thus Austin That Moses in this Gen. 1.1 2. describes the Creation of the Four Elements and that Plato speaks conformable thereto is affirmed by learned Serranus in his Notes on Plato his Timaeus fol. 10. thus This is the common opinion of our Divines that Moses in verse 1. of Gen. 1. teacheth that the first matter was created by God and that in verse 2. he describeth the same by certain Notes Yet as to the genuine and plain interpretation of this place the opinion of Theodore Beza my most Reverend Parent and Praeceptor doth mostly please me who supposeth that Moses in this place doth not treat of the first matter but simply teacheth that the Four Elements viz. Earth Water Fire Air were in their order Created of God and he gives these Reasons of this his opinion First that Moses was wont so to propose things Physical that he might wholly accommodate his speech to the Vulgar Capacitie neither does he treat of them subtily but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensibly that they might be more comprehended by the ruder sort wherefore the plain and true sense of this place seemed to him this In verse 1. Moses proposeth after this manner a summe of the whole Historie of the Worlds Creation and that in an Analytick order which truly is a forme of Demonstration most apt for the teaching of Sciences Moses therefore teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily that in the beginning God created the Heaven and the Earth i.e. Gen. 1.1 When yet nothing existed God created this Universe and what ever is comprehended in its compasse which according to the common manner of speech is understood by the termes of Heaven and Earth Moses having laid this summary Substratum of his whole discourse he then proceeds to persue each part thereof and Firstly to treat of the Elements because they are the basis of the Universe and the Matter which the Vulgar might comprehend as being discovered by certain effects Therefore he affirmes that Moses in verse 2. teacheth the Creation of the Elements Earth Water Fire but the Creation of the Air in verse 6. These Elements he describeth as Created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by themselves before their entering into the composition of Animants Thus therefore Moses explains those first bodies as that he first treats of the Earth affirming that the Earth was informe c. Therefore there was not yet extant any certain Disposition of things neither was there any certain forme in that tenebrous Masse of the Elements which notwithstanding God conserved by an infused natural heat which was as it were the Seminarie of all things and nothing else but the Element of Fire For the Element of Fire in this first Creation was nothing else but that ignifick force and efficacie which is variously diffused in the symmetry of the Vniverse for the fomenting and nourishing of things according to their nature This Natural and Vivifick heat dispersed in things after their mode even in Animants themselves is by Moses properly called the Spirit of God Gen. 1.2 Truly Plato calls this Natural heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Opificer of various effects Thus saies Beza Moses shews how the Earth Water Fire were Elements Created by God the first day That therefore the Air was Created the second day which Moses calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expansion Truly Plato makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion as I conceive in the same sense which word is well accommodated to express the nature of the Air which is most liquid and expansive c. thus Serranus Which accurate Analysis of the first Creation though it has something novel and disputable yet it gives us a good account of the Cognation betwixt Moses and Plato in their description of the first Elements which constitute the Systeme or bodie of the Vniverse § 9. As Plato makes the bodie of the Universe to be composed of the Four Elements so also the Forme thereof according to his persuasion is no other than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analogie and Symmetrie or harmonious contexture and friendly conjuncture of these Elements whence results the Order Beautie and Perfection of the Universe So in his Timaeus fol. 32. Plato saies that the Bodie of the
〈◊〉 that the Sun and Moon and each of the Stars were an Intelligent Wise and Ignite Fire The like Chrysippus asserted Neither was this the persuasion only of the Wiser Philosophers but also of many of the Ancient Greek Poets Euripides in Phaenissis saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Homer though he saies not positively that the Sun is Fire yet he makes it to be of like nature as Stobaus Eclog. Phys fol. 57. 11. Thus also Shepherd in his parable of the Ten Virgins chap. 8. § 2. It is saies he a question whether the beams of the Sun are Fire which some demonstrate thus Take a Glasse and gather together the beams and it burnes and indeed this argument from the Ignifick virtue of Beams contracted in a Burning-glasse gives us a great probabilitie of the Ignite nature of the Sun at least it may suffice to ballance all the seeming probabilities of other opinions Neither may we expect in matters of this nature more than conjectures and probabilities But to return to and conclude this with Plato he frequently calls Light Fire So in his de Repub. 6. speaking of the Natural Cognation which is 'twixt the Eye and Light he addes that when the Eye comes into darkness it looseth or falls from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's cognate Fire Light Hence Night is defined in the Platonick definitions thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Night is darkness contrarie to the day the privation of the Sun As also Light is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is contrarie to darkness which answers unto Moses's description Gen. 1.5 And God called the Light Day and Darkness Night § 13. As for Plato's sentiments touching this Lower World I find little therein but what is common and therefore not worthie of any particular remark only he seems somewhat to differ from the commonly received opinion about the Nature of the Wind which in the Platonick Definitions fol. 411. is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wind is a motion of the Air round about the Earth As for the Air Serranus on Plato's Timaeus fol. 10. supposeth that Plato made it the same with Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmament Gen. 1.6 which he expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word most proper to expresse the Nature of the Air by which is most liquid and expansive Plato's contemplations about the Waters and Sea with those miraculous bounds given thereto by Divine Providence I no way doubt had their original from the Sacred Storie This we find well set forth by Paulus Fagius on Gen. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Waters be gathered The Ancients saies he have derived this word from the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Perpendicule Square or Rule used by Masons c. As if God should have said Let the Waters be gathered together unto one certain place as by Measure and Rule according to the manner of Architects who in the building of Houses to the intent that they may bring the parts to a close and firme consistence and uniformitie measure all by their Perpendicule or Directorie Therefore Moses seems not without great Emphasis to make use of this word thereby to expresse the Infinite power of God whereby he compels that fluid and boundlesse Element possessing the whole superficies of the Earth even as it were by a Measure or Rule into one place This the Scripture alludes unto Job 26.10 He hath compassed the Waters with bounds c. Psal 104.5 6 7 8 9. Thou hast set a bound Psal 33.7 He gathereth the Waters as an heâ—p c. so Job 12.15 Behold he withholdeth the Waters c. which certainly is matter of infinite admiration that an Element so ponderous and boundlesse should be confined against its proper Nature within such exact bounds and measures Farther what Plato's apprehensions were about Exhalations such as received some accidental impression or Forme are commonly called Meteors namely concerning Comets Thunder Lightening Clouds Rain Snow Hail Earthquakes c. is uncertain yet we need no way doubt he might have if he had not the best information he could expect concerning these Mysteries of Nature from Job or Solomon or such like Jewish Philosophers § 14. Another and indeed the most Noble because most experimental part of Physiologie or Natural Philosophie regardeth Plants and Animals wherein Plato seemeth to have had very good skill which we have reason enough to induce us to believe he received by tradition from the Jewish Church especially from Solomon's Writings For it s very evident by Sacred Relation that Solomon was the prime and best Philosopher after Adam's fall that engaged in those Philosophick contemplations as before in the Jewish Philosophie book â— chap. 1. § 11. And I think it is also evident that the choicest parts of Democritus's Natural Experiments of Hippocrates's Medicinal Aphorismes and Observations together with Plato's Physiologick Experiments Aristotle's Historie of Animals and Theophrastus his Scholar's of Plants owe their original and first Idea's to Solomon his Natural Experiments and Philosophizings on Plants Animals and Humane Nature And because this is the most noble and useful part of Natural Philosophie we shall endeavour to produce some of the choicer Experiments Observations and Principles laid down by Plato with others for the Conservation of Humane Nature in health vigour which indeed is the main end and emprovement of Physiologie commonly called Physick or Medicine But before we engage herein we shall give some Historical account of Mans Original that according to Plato's traditions originally Jewish § 15. The Chiefest though last part of Natural Philosophie respects Man his two constitutive parts Bodie and Soul Plato Philosophizeth on both and that as well apart as in Composition and Conjunction As for the Original of Man Plato tells us in positive termes That he made Man after the Image of God So in his lib. 7. de Legib. Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man is a kind of imitation of God and his master-piece So in his Timaeus what he mentions in general of the whole Vniverse he without doubt more properly understood of Man namely that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best and greatest image of the intelligible God which description of Man without all peradventure was originally traduced from Gen. 1.26 Let us make man after our Image c. v. 27. Yea Plato seems to have had some Scriptural notices of Adam's first Creation and Eves formation out of his side which in his Symposiack Dialogue he expresseth under his Cabalistick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man woman which answereth unto Gen. 2.21 22 23. Yea farther Plato seems to have had very considerable hints and traductions touching Adams happie state in Innocencie which he describes under his Mythologick Cabale of the Golden Age and Saturne's Reign therein thus in his Politicus fol. 272. where he saies our First Parents lived
matters to find out the least apex of Truth is of greatest moment as Plato It is a Ridiculous superstition saith Cunaeus to be alwaies sollicitous about definitions for some things will not admit them 9. Rule In the examination of things there must be used Libertie of judgment without partialitie or prejudice So Plato de Repub 6. fol. 494 Truth is acquired by none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such as give themselves up as slaves to be possessed thereby Hence that great saying it becomes a searcher after Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice to Truth not to be enslaved to an opinion Whence Aristotle gives this good Character of a true Philosopher That he must yeeld himself up a captive to Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the extirpation of his own Phaenomena Libertie saith Cunaeus is an inestimable treasure which some make to be the Soul of a true â—udgment Indifferencie of judgment saith Mede without prejudice is sufficient to discover much Truth with little diligence and without much Learning but the miserie is the world loves to be deceived rather than to be taught addes another and yet another Cujus animo semel sedet pervicax opinio definit res vere discernere he whose mind is prepossest with a pertinacious Opinion ceaseth to be in a Capacitie for discerning of Truth 10. Whence it follows that the Authoritie of Persons is not so much to be valued as the weight of their Reasons So Plato Phaed. 91. brings in Socrates advising his friends Simia and Cebes not to give credit to him with the losse of Truth But doe ye saith Socrates give credit to me only thus far as to be sure ye make very much account of Truth but very little of Socrates Agen Plato tells us that a man is soon deceived by Authoritie of others there is but one good Authoritie and that is of Reason 11. Disputes must be managed with Modestie Candor and Moderation So Plato Protag fol. 337. They must debate things with an amicable familiaritie the opinions and reasons of Adversaries must be related bona fide neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must they rail c. There must be modestie used which Plato defines thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntarie yeelding to what is best 12. For refuting Errors Plato gives this Rule Hippias fol. 362. This is a commodious way of refelling Sophisters to reduce them to absurd Consequences whence the falsitie of their Antecedents will appear 13. To which adde this In confuting Errors we must shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first rise and spring of the Error § 7. If any one expects or desires a more artificial account of Plato's Dialectick the best that I have met with is that of Alcinous a great Platonick Philosopher in his Institution to Plato's Doctrine where having cap. 3. distributed Philosophie according to Plato's mind into Contemplative Active and Rational and cap. 4. explicated the foundation of Dialectick which has it's seat in Nature he proceeds cap. 5. to discourse of the proper Elements of Dialectick which he reduceth to these 5. heads Definition Division Analysis or Method Induction or Dijudication Ratiocination In the Elements of Dialectick saith Alcinous this was principally Plato's sentiment that Firstly the nature of every thing should be considered and then it's Accidents What the Nature of every thing is he searcheth out either from Superiors by Division and Definition or from Inferiors by Analysis or resolution As for Accidents which inhere in Essences he seeks them out either from the Contents by Induction or from the Continents by Ratiocination So that Dialectick Reasons are deservedly comprehended under Division Definition Analysis Dijudication and Raciocination Division it is either the Distribution of the Genus into it's Species or the Section of the whole into it's parts or the partition of the word into it's significates Agen Division is either of the Accidents into their Subjects or of the Subjects into their Accidents The Division of Genus into it's Species is useful for the finding out the Nature of every thing which belongs to Definition Now Definition springs from Division thus The Genus of the thing to be Defined must be taken as Animal of Homo Hence this Genus must be divided by it's next difference 'till we descend to the Species And then by adding the next difference to the Genus the Definition of the Species is constituted as Homo est Animal Rationale Analysis has Three Species the one whereby we ascend from Sensibles to first Intelligibles another whereby we proceed from Demonstrates and Sub-demonstrates to first Propositions which want a Medium the Third whereby we passe from a Supposition to those Principles which are taken for granted without a Supposition The First kind of Analysis is thus exemplified as when we passe from the beautie of the Bodie to that of the Mind from this to that which appears in men's Morals or conversations and from this to that which shines in Politick constitutions and Administrations from which at last we arrive to that immense Ocean of the first Beautie See the other Two Species of Analysis in Alcinous § 8. Thence Alcinous proceeds to Induction which saies he is a rational procedure from Like to Like or from Singulars to Vniversals This is most advantageous to excite Notions implanted by Nature herself As for that piece of Oration which we call Proposition it has Two Species the one is Affirmation the other is Negation In Affirmations and Negations some are Universal as All evil is base c. some are Particular as Some pleasure is not good Of Propositions some are Categorical some Hypothetical or conditionate The Art of Ratiocination is used by Plato in Arguing and Demonstrating He Argues and Confutes what is false by Interrogations but he Demonstrates by teaching what is true Ratiocination is an Oration in which some Propositions being laid down a conclusion by force of those Propositions is drawn Of Ratiocinations some are Categorical some are Hypothetical some Mixt which have a complexion of both Plato useth Demonstrative Ratiocinations in those Dialogues wherein he explicates his own opinion but against Sophisters and young men he makes use of probable arguments and against those who were properly contentious he useth Eristick argumentation as against Euthydemus and Hippias As for Categorical Ratiocination which has Three Figures Plato Interrogates in each Figure As in the First Figure thus in Alcibiades Just things are they not beautiful and beautiful things are they not good therefore are not just things good So in the â—econd and Third Figure Plato Interrogates in his Parmenides c. Touching Hypothetical Ratiocinations we find many delivered by Plato though by Interrogations especially in his Parmenides He also gives some hints of Mixt Ratiocination If we look for some account of Sophismes and Fallacies we shall find it in Plato's Euthydemus
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
For the ordering whereof he tels us 1. that by how much the more simple diet is by so much the better so in his de Repub. 3. fol. 404. he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diet must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple not of differing sorts So agen he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple diet Exercise are of great moment as to the conservation of health 2. In the ordering of diet there must be due regard had both to the quantitie and qualitie thereof for saies Plato many diseases which are instigated and provoked by Medicaments are cured by orderly diet 3. In all alimentation and nutrition there is required a due attraction concoction and Extrusion For all aliment moving from the center to the circumference requires a regular course in all these regards Especially as to the first viz. concoction for as Sir Francis Bacon observes the head which is the source of animal spirits is under the tuition of the stomack having a great Sympathie there with and all crudities have their rise usually from too much repletion Secondly as for Air and Exercise they greatly conduce to the conservation of health § 19. 2 Plato also discourseth well of Therapeutick Physick in these particulars 1 He makes a Physician to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of Nature to assist her in her proper offices and operations 2 Hence also he asserts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicine by how much the more simple and Connatural it tis by so much the better and more commodious For those are the best Medicaments which work with not against Nature we are religiously to observe the footsteps of Nature And therefore mild Catharticks which relieve are more eligible than violent 3. Hence addes Plato Timaeus 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best purgation is by Gymnastick exercise 4. Hence also in the same Timaeus fol. 89. Plato addes that Purgation by pharmaceutick or purgative medicaments is only then Expedient when necessarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diseases are not to be irritated by Pharmaceutick medicaments unless they are very dangerous for all constitution of diseases is somewhat like to nature So Hippocrates Sect. 2. Aphorism 50. diseases contracted by long custome are oft better kept than cured 5. Whence also follows another excellent prescript of Plato wherein he Praefers a good diet and exact regiment of the diseased before all Cathartick or purgative medicaments So in his Timaeus fol. 89. If any saies Plato shall contend to hasten the cure of diseases before they have had their fatal course there usually follows of small great and of few many diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore all such diseases must be gently corrected by diet neither must an infest ill be instigated or Exasperated by purging medicaments Thus Plato Hence that of Seneca In diseases nothing more dangerous and pernicious then an unseasonable Medicine 6. But Plato's great and main Canon which takes in the summe both of his Prophylactick and Therapeutick medicine is laid down in his Timaeus fol. 90. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all medicine for every disease is one to render to every one his proper diet and motions Hippocrates in his Aphorismes expresseth this medicinal canon thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healthfull exercise moderation of diet activity of labours This great Physick Canon of Plato and Hippocrates is comprehensive of all other medicinal Rules but particularly of these 1. That the best purgation is by exercitation or natural motion 2. That simple medicaments which we call kitchin Physick are best 3. That strong and violent catharticks or purging medicaments are seldome or never to be used but in cases of absolute necessitie 4. That diseases acquired by repletion or fulnesse are to be cured by evacuation Hippocrates Sect. 2. Aphor. 22. i. e. by fasting perspiration Sweating c. All this is comprized in the advice of Sir Theodore Myron a great French Physician on his death-bed to a Noble friend who demanded his advice for the preservation of health to whom he replyed Be moderate in your diet use much Exercise and but little Physick § 20. Lastly because the cure of the patient depends much on the qualitie of the Physician we shall give a brief character of an able faithful physician and that according to Plato's mind with others 1. Plato requires in a Physician great skill both speculative and Experimental and the reason hereof he gives us in his Gorgias fol. 464. Some saies he seem to have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good habitude of bodie who indeed have not Which infirmitie none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a skillful experienced Physician can discerne He also Supposeth a great measure of skill as requisite to sever noxious humours from what are good so in his lib. 8. de repub fol 567. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians purging out what is worst leave what is best behind 2. Besides habitual Skill Plato requires an actual application of the same to particular cases with an universal circumspection and inspection into all accidents though never so inconsiderable so in his de Legib. lib. 10. fol. 902. what saies he when a Physician is both able and willing to cure the whole bodie if he only considers greater matters but neglects smaller will there be an happie successe of that cure No c. This rule of Plato regards not only skill but also faithfulness and diligence which implies 1. That Physicians use not unknown remedies when known and approved are a◠hand which is too common amongst many thereby to make new experiments or for some other ill end 2. That Physicians may not cure one disease by causing a greater which is too frequent 3. That Physicians are to endeavour the removal of the cause and not only the curing of a symptom of the disease not to imitate him who in an hectick bodie endeavoured to cure the itch 4. A faithfull Physician will endeavour to cure a disease not to deferre it only as many 3. Another quality eminently requisite in a good Physician is meekness tenderness and condescension to the patients condition So Seneca speaking of a good Physician saies that he will not refuse the most servile offices nor yet be moved at the impatience of his patient for his good i. e. he will not make his own humour or will but his patients good the measure of his practice 4. Lastly every man of judgment and experience might be his own best Physician would he heed it for there are but 3 things made essentially requisite to a good Physician that is 1. Judgement 2. Institution 3 Experience c. CHAP. X. A brief Abstract of Plato's Moral and Metaphysical Philosophie I. Plato's Moral Philosophie I. Ethicks where 1. of the chiefest Good 2. of Virtue 3. of Sin 4. of the Affections and their Moderation particularly the Affection of Love the Virtue of Justice II. Plato's Oeconomicks where touching Imitation Education III.