a legal permission of sinning but as Rector he doth providentially permit Sin 3 That Gods permission of Sin as to the event is nothing else but the privation of that assistance which being granted would efficaciously impede and hinder the existence of sin 4 That Gods permission of Sin can be no way sinful because he has an absolute Dominion over his own Influences and may exert them as he pleaseth without injurie to his Creature whereas al Mankind are bound together by such a mutual sraternitie and cognation as also by that obedience they owe their Creator as that they cannot permit Sin without being partakes thereof Al men are under a communion of Natures and therefore bound by the Law of Nature to afford relief and aid each to other so far as they may for the avoiding of sin Again al men are under an essential obligation of subjection to their Creator and so far as they may to prevent sin in others therefore they cannot permit sin without being guilty thereof But the Supreme Rector being under no Law or obligation of subjection may for the illustration of his own Glorie permit Sin 6. Gods permissive Wil about Sin Efficacious Prop. Gods permissive Wil about Sin is not merely Negative but Efficacious Bradwardine l. 1. c. 33. p. 289. demonstrates That unto whatever Gods permission extendes unto that his actual volition extendes also And his Reasons are invict because God permits nothing but what he wils to permit c. So again C. 34. he thus argues 1 either God wils or nils the permission of Sin he doth not nil it for then it cannot be therefore he wils it 2 God voluntarily provides for al voluntary workes with al their circumstances therefore he voluntarily orders and permits sin 3 That Sin is is a true Proposition and whence comes the truth of this Proposition but from the first truth Thence doth not God wil that this Proposition Sin is be true Whence God wils the permission of Sin He gives us many other Arguments to demonstrate that God has an actual Efficacious Wil about the permission of Sin p. 295 c. In the permission of Sin God doth not only nil to hinder it but he also wils not to hinder it Divine permission in this regard differs much from human Men therefore permit things to be because they neither wil that they be nor yet wil that they be not whence many things fal out besides what they intend or wil. But it is not so with Divine Permission nothing fals out but what God intendes shal be and therefore there can be no Negative Permission ascribed to his Providence about sin To ascribe unto God a mere Negative Permission about Sin what is this but to make God a mere idle spectator of Human Affaires And is not this unbecoming the Supreme Rector of the Universe to stand and look on but not to concerne himself about the Gubernation of sinful Acts Surely if the permission of God be merely a negation of Wil it wil necessarily follow that those things that fal out by the permission of God be either against or beside his wil if against his Wil then he nils them if beside his Wil then he wils them not But now Sin fals out neither against the Wil nor beside the Wil of God but according to it Yea indeed to speak properly and strictly there is no such thing as a Negative Wil of God the Wil of God taken properly for his immanent volition is always efficacious 7. Prop. Gods Providential Gubernation of Sin is not only Permissive Gods Gubernation of Sin Ordinative but also Ordinative Thus Plato in his Politicus tels us there is a twofold motion of the Universe one Vniforme and Regular the other difforme irregular and defectuose And he expressely faith that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parallaxes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumvolutions and irregularities are governed and ordered by God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albeit Sin be in regard of the second Cause a defect yet Gods Gubernation of those defects so as that they may subserve his own Glorie argues no defect in him al defects as such belong to the particular cause as defectuose not to the first Universal Cause who orders al those defects to the best end And that the Ordination of those defects belongs to the Gubernation of God is most evident 1 because this greatly conduceth to the Order and Beautie of the whole Universe There would be no perfect Bonitie in things create unlesse there were an order of Bonitie now the order of Bonitie in things human doth suppose worse and better and that the worse be ordered for the Better And to whom doth it belong to order the worse for the better but to the most wise God the Supreme Rector of al It 's a great Platonic Philosopheme That Lust never useth Lust wel but Reason doth Meaning the Divine Reason in the Gubernation of Evils May we not then allow this wise and potent Gubernator of althings this Prerogative to order al sinful defects to the best end Libidine non bene utitur Libido sed Ratio Jansen August 2 Are there not many Heroic Virtues and good Qualities which would finde no room in the universe were there not some human sinful defects What room would there be for the patience of the Just if there were no malignitie in the unjust as Aquinas observes As in Naturals the corruption of one thing is the generation of another so in Morals oft the corruptions of wicked men are so ordered by Divine Gubernation as that they tend to their Regeneration Therefore if Sin were totally excluded from the Universitie of Nature the wisdome of Divine Gubernation in the bringing good out of evil would not be so illustrious and refulgent 3 The best and most perfect mode of Gubernation is so to provide for the things governed as that they be permitted to act according to their natures for herein consistes the due order of Regiment Now Divine Gubernation in permitting men to sin and ordering the same to the best end doth but leave men to act according to their natures See this Proposition more fully demonstrated by Aquinas contra Gent. L. 3. C. 71. 8. Judicial Gubernation of Sin Prop. Gods Providential Gubernation of Sin is not only Permissive and Ordinative but sometimes also Judicial Gods Judicial Gubernation of Sin consistes in the leaving men to judicial Occecation and Induration in and by and for Sin Of this Judicial Blindnesse and Hardnesse in and by Sin we find frequent mention in Sacred Philosophie and somewhat also in Platonic So Plato in his Gorgias p. 472. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Injust Man is of al most miserable yet he is more miserable who acting injustly avoids punishment So in his Theaetetus he tels us that a licence to Sin is the greatest punishment of Sin for a power to do Evil is the worst destruction Now this
contradiction for what difference can be rationally imagined between being eternal and being from eternitie Is not that which is without beginning eternal And can we imagine that to have a beginning which is from eternitie Can any effect and product of the Divine Wil be commensurate to it in point of Duration 2. To Create is the sole Prerogative of God For 1 the order of actions must be according to the order of Agents the most Noble and Supreme Action cannot agree to any but the most Noble and Supreme Agent And is not Creation the most Noble and Supreme of al Actions Can it then agree to any but the most Noble and Supreme Agent God Creation is the most perfect of al actions by which a participate Being may be communicated because it primarily speakes the production of the whole entitie in its ful latitude whence it is manifest that this action cannot be appropriated or attributed to any but the first cause who is Being essentially and of himself no participate being has force enough to produce the whole of Being 2 That Creation is proper to God may be argued from the Mode of Efficience For Creation supposeth an Omnipotence and Independence in the Creator in as much as he has no passive power or mater to worke on but only an objective power or possibilitie of the object to be Created which requires an infinite active power in the Agent For by how much the more remote the passive power is from Act by so much the greater ought the active power of the Agent to be whence where there is no preexistent mater to worke upon but a mere obediential objective power or nothing there the distance between the Power and Act is as to efficience infinite and impertransible by any finite power therefore nothing but an infinite power can bring the extremes Nothing and Something together 3 From the Nature of Creation which is not a successive but a momentaneous Action but al the productions of second causes as they are inferior to and Instruments of the first cause are successive motions for al Instruments act and move in a way of succession 4 From the limitation of al second causes For the most perfect of Creatures have only a precarious and Participate Being and therefore have not in themselves virtue or force enough to Create the least of Beings To Create requires a virtue of the most Supreme Order invested with an Active Power in the most universal latitude And the reason is evident because the Creative Power extendes it self to every thing creable neither doth it expect on the part of its object any thing but a non-repugnance or obediential power that the effect may be This wil more fully appear from the following Thesis 3. Creation the production of something out of nothing Creation is the production of Something out of Nothing When we say Creation is the production of Something out of Nothing the particle out of must not be understood as denoting any succession of one thing after another for Creation is but an instantaneous eduction but only the negation of a material cause Now that God Created althings without any preexistent mater may be demonstrated 1 From his Independence and prime efficience as the first cause For the first Independent Cause being a pure simple act must necessarily precede al mater and thence be the cause thereof that which is the first in Beings must necessarily be the cause of al the rest whence it follows that the first mater was produced by God out of no preexistent mater but out of nothing 2 From the universal efficience of God as the first cause Every Agent so far as it is confined to mater so far it is particular and limited for to be confined to mater in acting is to act in order to some determinate species whereunto that mater refers wherefore that Agent which is universal and commensurate to al effects possible cannot be confined to mater such is the first cause 3 From the universalitie of Effects produced by Creation By how much the more universal the effect is by so much the higher the cause is and by how much the higher the cause is by so much the more it is extended to al effects Whence the effects of Creation being of al most universal and the cause most high there cannot be supposed any preexistent mater out of which they are educed 4 Al productions out of mater suppose successive motion and Transmutation but Creation is not a successive but momentaneous motion all at once Al successive motion and mutation must necessarily precede as to Duration the effect produced by such a mutation or motion but Creation doth not by any kind of Duration precede the things created therefore it cannot be successive out of preexistent mater 4. Active Creation is nothing else but the Act of the Divine Wil Active Creation the Act of the Divine Wil. as the effective principe of althings This Hypothesis has been fully explicated and demonstrated Chap. 5. § 4. of Gods executive power as c. 7. § 3. And albeit it may seem to carrie a novitie with it yet it has sufficient foundation both in Sacred and Scholastic Philosophie As for Sacred Philosophie its very mode of expressing Gods active efficience in creating althings plainly shews that it was no other than the Act of the Divine Wil. Gen. 1.3 Thus Gen. 1.3 and God said Let there be light Which Word or saying of God can be understood of no other than the Act of his Divine Wil. For Speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere ascribed to God thereby to expresse the efficacions efficience of his Divine Wil in the production of althings Thus Maimonides More Nevochim Part. 1. c. 65. demonstrates That this Speech or Word whereby althings were made must be understood of the Divine Wil not of any proper Speech because al Speech whereby any thing is commanded must necessarily be directed to some Being existent and capable of receiving such a command but there was no Being then existent therefore it must be understood of the Divine Wil. Thus Hebr. 11.3 The world was framed by the Word of God So 2 Pet. 3.5 By the Word of God the Heavens were of old An why is the efficience of the Divine Wil in creating althings expressed by the Word of God but to shew that as we when we wil have any thing done expresse our Wil by our word of command so God expressed what he wil have accomplisht by his Fiat or Creative Word See more of this effective Word in the Providence of God § 3. This Hypothesis of Gods Creating althings by his Wil hath found Patrons not a few among the most accurate Scholastic Theologues Thus Joan. Major Sentent 2. dist 1. q. 3. proves That God produced the World by his mere Intellection and Volition without any other productive power And his Arguments are these 1 The Human Wil doth not want any
Word or Second Person in the Trinitie who made althings as John 1 1-4 and whereof the Platonistes in the Schole of Alexandria who succeded Ammonius had great notices as before in the Platonic Trinitie C. 6. § 4. 3. But yet the immediate Efficience of Divine Providence is in a more peculiar manner both by Sacred and Platonic Philosophie The Spirit the immediate efficient of Providence ascribed to the Spirit of God For the clearing whereof we are to consider that albeit al Divine Operations are usually ascribed to God absolutely because the same Divine Nature is the individed principe of al yet sithat as to the manner of subsisting there is some Distinction Relation and Order between the three Persons hence the Divine Operations are in Sacred Philosophie distinctly assigned to each person and eminently to some one And in as much as the Order of Operation among the distinct persons dependes on the Order of their Subsistence thence the Conclusive and perfective Efficience in al the great Divine Operations is assigned to the Spirit of God as peculiar to him according to the mode of his subsistence in the Trinitie Thus in the Creation the completive and perfective efficience of althings is ascribed to the Spirit So in the Fomentation and Formation of althings out of the rude Chaos it 's said Gen. 1.2 The spirit of God moved on the face of the waters i. e. in order to the Eduction and Efformation of althings for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly notes the fomentation and gentle motion of an Hen communicating vital heat to its egges and it 's applied Deut. 32.11 to the motion of an Eagle over its young ones for their protection and perfection This efficience of althings is wel expressed Psal 33.6 Psal 33.6 By the Word of the Lord were the Heavens made and al the Host of them by the breath of his mouth By the Word of the Lord we may understand 1 The Creative Efficience of the Divine Wil as before § 1. or 2 Christ by whom althings were made as Joh. 1.3 Thence it follows by the Breath of his mouth whereby we must understand the Spirit of God who is called the Breath of his mouth to note the manner of his procession which is in a way of Spiration as the Scripture assures us Job 26.13 Thus Job 26.13 By his Spirit he hath garnished the Heavens Or according to the Hebrew His spirit hath garnished or adorned beautified the Heavens i. e. decked them with those eye-pleasing gloriose lights Psal 8.3 Hence Psal 8.3 the Sun Moon and Stars are said to be the worke of Gods fingers i. e. curiosely wrought by the Spirit of God For by the finger or fingers of God the spirit of God is in a more peculiar manner denoted as is evident by comparing Mat. 12.28 with Luk 11.20 where the spirit of God in Matthew is called the finger of God by Luke as Owen On the spirit B. 1. C. 4. Neither did the Spirit 's efficience extend only to the production of the Inanimate and Animal world but also to Man and his more noble part the Soul as Job assures us Job 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life Answerable to Gen. 2.7 And as the first Efformation and Perfection of althings in the Creation is ascribed to the Spirit of God so the Sustentation Conservation and Gubernation of althings in the course of Divine Providence is in a peculiar manner assigned to the same Spirit Thus Ps 104.27 Psal 104 27-30 These wait al upon thee that thou mayest give them their meat in due season 28. Thou openest thine hand they are filled with good 29. Thou hidest thy face they are troubled thou takest away their breath they die and returne to their dust Thou hidest thy face i. e. withdrawest the providential influence of thy Spirit and althings returne to dust the Earth it self the commun Mother of al corporeous Creatures seems to be dead ' til the spring come and althings receive a new face Thence it follows v. 30. Thou sendest forth thy Spirit they are created and thou renewest the face of the earth Thou sendest forth thy Spirit whose office it is to conserve foment actuate and to give vivific heat life and influence to althings Whence it follows they are Created This Creation is not to be taken strictly of the Eduction of things out of nothing as at first no nor principally of the production of new individuals though this be included in the Spirits Providential Efficience but of the Spirits fomenting vivifying and renewing things under a kind of natural death or decay Thence it follows and thou renewest the face of the Earth i. e. Whereas the Earth in the winter season is as it were dead the Trees and other Plants divested of their verdure flourishing beautie leaves fruits yea the very juice and radical moisture is retired unto the root so that the whole seems dead And as for Animals and Brutes the greatest number of those we cal Infects are either really or seemingly dead being without motion and as for the more perfect Brutes they are likewise under a kind of partial death yea the human bodie also in the more cold Northerne Climate Yet when the Spring comes the Spirit of God that Supreme Increate Vniversal Spirit making use of the warme benigne influences of the Sun together with subterraneous fire that great create mundane Spirit reneweth the face of the Earth i. e. puts new vital Spirits and vivific heat into al parts of the Universe both inanimate and animate ' specially Plants and Animals so that there is a new face or verdure flourishing Beautie Vivacitie Activitie and Fructification in things Thus according to Sacred Philosophie the Spirit of God is said to be that Vniversal Spirit by whose Providential Efficience and Concurrence al Creatures are conserved sustained actuated propagated animated fomented disposed and governed to their proper ends and usages And we find Philosophemes not a little conformable hereto in Platonic Philosophie What Plato's Contemplations were concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of the World we have before examined Part. 2. B. 3. C. 9. S. 1. § 5. We shal now treat of the same Vniversal Spirit or Spirit of the Vniverse as to his Providential Influence and Concurrence Plato in his Cratylus p. 396. cals this Mundane Soul or Vniversal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zena Jupiter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zen to animate or vivifie and he gives this reason of the Origination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no other cause of life to us Men and other Animants than that Prince and King of althings Whence he addes Rightly therefore is God honored with this name because it demonstrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God is he by whom Life is communicated to al Animals This notion of the Mundane Soul answers to Job 33.4 and Psal 104.30 of which
THE COURT OF THE GENTILES PART IV. Of Reformed Philosophie Wherein Plato's Moral and Metaphysic or prime Philosophie is reduced to an useful Forme and Method By Theophilus Gale LONDON Printed by J. Macock for Thomas Cockeril at the Sign of the Atlas in Cornhil near the Royal Exchange MDCLXXVII PREFACE WHat venimous and efficacious Influences Corruptions in Philosophie diffuse into Theologie and Christianitie The first Reformers of Philosophie has been sufficiently demonstrated throughout the precedent Discourse touching the Vanitie of Philosophie as also by the late practices of the Jesuites who have made it their principal concerne to adulterate Philosophie thereby to make it subservient to their corrupt Theologie And it has been to me for some while a sad Contemplation that Students in Philosophie are compelled to have recourse to the poisoned springs of Jesuitic Philosophie and therewith to imbibe many poisonous infusions in Theologie Hence it was that our first Reformers observing what potent influences corrupt Philosophie had on corruptions in Theologie first attemted the Reformation of Philosophie and that in order to the Reformation of Theologic and Ecclesiastic Affaires This noble and generose designe was begun by Wiclef Wiclef that great English Apostle who first begun to engage against Antichristian Dogmes in Philosophic Disputes wherein he attained unto a great Eminence and Fame both in England and Bohemia for John Husse was at first illuminated by Wiclefs Philosophic Discourses who was indeed a person not only of admirable Claritie in explicating Divine Mysteries but also of a marvellous acumen to penetrate the secrets of Nature and Philosophie Wiclef was followed by Wesselus Groningensis who Wesselus by reason of his incomparable skil in al Sciences was communly stiled Lux Mundi He was called by Philip the Elector Palatine to the profession of Theologie at Heidelburg Anno 1477. but being by reason of his warm zele for Reformation forced to leave his Theologic profession he undertook that of Philosophie specially Platonic which he estimed most profitable and agreable to Christianisme Savonarola The same generose designe was espoused by Hieronymus Savonarola in Italia a person of great natural Acumen and Sagacitie as to Philosophie as wel as flagrant zele for Reformation He reduced Philosophie to a more natural Forme and Method rendring it subservient to Theologie so far as the Darknesse and Iniquitie of those times would permit in which noble undertakement he made no smal progresse as it is evident by his Epitome of Philosophie To whom we may adde foarnes Picus Picus Mirandula Prince of Mirandula and Concordia a person of prodigiose Parts and Learning who was also very zelose in his Endeavors for the Reformation of Philosophie as wel as Ecclesiastic Discipline as it appeares by his most elaborate and learned workes Neither were there wanting some in the following Age who spent indefatigable studies and endeavors for the Reforming Philosophie in order to the Reformation of Theologie Among those Ludovicus Vives Philip Melanchton Lud. Vives Jacobus Faber Stapulensis and Peter Ramus deserve immortal commemoration Ludovicus Vives a person of singular parts and Intelligence in Philosophie made it his designe to detect the Vanitie and Abuses of the Aristotelean Philosophie as depraved by the Scholastic Theologues He addicted himself principally to the Platonic Philosophie Phil. Melanchton as it appeares by his accurate commentaries in August de Civit. Dei Philip Melanchton gave in like manner a very great advance to the Reformation of Philosophie who was a person indued with a great Vivacitie of judgement and dexterous Sagacitie whereby he penetrated into the deepest Mysteries of Scholastic Sophisterie as wel as Philosophie He excelled al Reformers of Philosophie of his times whence he is stiled by Hornius First Philos l. 6. c. 9. The Author and Restaurator of Philosophie in Germanie So much was the whole of Philosophie refined by him He illustrated Logic Physic Ethic and Mathematic Sciences and reduced them to an excellent and useful Method he pared off from Philosophie a great quantitie of sterile inutile spinose Questions and clothed her with a more native evident habit or forme whereby she became Beautiful and Amiable See more hereof in his life incomparably drawn by Joachimus Camerarius Also Jacobus Faber Stapulensis is greatly renowned for his warme endeavors in order to the Reformation of Philosophie Fab. Stapulensis as wel as Theologie in France for the which he suffered great Persecutions by the Scholastic Theologues at Paris yet was he preserved by the Mediation of that illustrious Princesse Marguerite de Valois Queen of Navarre It was this Stapulensis who by his elaborate Lectures and Books brought to light in the Universitie of Paris that true Logic and Mathematics in lieu of that Scholastic Sophisterie which before reigned there That which is most marvellous in him is this that being educated in the midst of Barbarisme he arrived to so great an Elevation of Philosophic Sciences and ingenuous Arts as also of Theologie Beza stiles him one of the most noble personages on earth in regard of his Learning Pietie and generose designes for Reformation Out of his Schole proceded many Learned men who proved great Instruments of Reformation But yet I conceive none deserves a more illustrious Character among the first Reformers of Philosophie Pet. Ramus than Peter Ramus who followed the steps of Faber Stapulensis for the Reforming of Logic and Philosophie as also of other ingenuous Arts which lay buried under the Barbarisme of Scholastic Theologie He at first professed and taught the Liberal Arts Philosophie and Mathematic Sciences in the College Prelaea and afterward in the Royal College at Paris He mostly inclined to Plato's Philosophie greatly opposing Aristotle which gain'd him the hatred of Jacobus Carpentarius professor also of Philosophie whose Scholars imbrued their hands in Ramus's bloud in the general Massacre at Paris 1572. This Ramus was a person of a very generose and flagrant zele for the Reformation of Ecclesiastic Discipline as wel as Philosophie Thus we see how much our first zelose Reformers thought themselves concerned for the Reformation of Philosophie The right use and abuse of Platonic Philosophie in order to a more pure Theologie And indeed no wonder since the main corruptions in Theologie have had their origine from some corruptions in Philosophie as it is sufficiently demonstrated throughout the precedent part of Vain Philosophie These and such like considerations gave the first Impresses and Impulses to this our present undertakement for the Reduction of Philosophie to a more sane and useful Forme and Method And whereas in my first Conceptions I intended to have discoursed only historically of Plato's Philosophie since finding upon a review of Plato's Philosophemes a very great Affinitie and Conformitie of mine own Contemplations thereto I have discoursed more largely and Philosophically thereon reducing mine own sentiments thereto yet not without varietie of Restrictions Limitations and Amplifications as
the substrate mater may require And herein we are not without many Precedents both among the more Orthodoxe of the Fathers as also our first Reformers It 's wel known how much Justin Martyr that great Christian Philosopher delighted himself in the Studie of Platonic Philosophie even to some Intemperance in that he affirmes Apol. 1. p. 51. That the Dogmes of Plato were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliene from those of Christ And who knows not how much Augustin doth Platonise Augustinus noster immensas Deo gratias agit qùod ad ejus manus pervenerint libri Platonicorum Picus Mirandul Apol. p. 82. in some of his most sublime Contemplations Yea the noble Picus Earle of Mirandula assures us that Augustin gave immense thankes to God for the Platonic Books that came to his hands So great use did his humble Spiritual mind make of Platonic Philosophemes in order to the exaltation of free efficacious Grace So likewise among our first Reformers Picus Mirandulanus Savonarola Wesselus Lud. Vives Ramus c. chiefly addicted themselves to Plato in order to the Reformation of Philosophie Thus also Jansenius that great Patron of Efficacious Grace greatly prefers Platonic Philosophie before al other Yea may we not avouch that the choisest Physic or natural Philosophemes entertained by our New-philosophers Gassendus Cartesius c. are but Imitamens of Contemplations laid down by Plato This we have endeavored to make good in our Philosoph General P. 1. l. 3. c. 2. Albeit that Plato's Philosophie has been thus generally entertained by the best of Christian Philosophers yet it cannot be denied but that it has been the Prolific cause of the worst Heresies and Corruptions in the Church For whence sprang Arianisme Pelagianisme Mystic Theologie and may we not say the whole Complexum of Antichristianisme but from Platonic Philosophie professed in the Schole of Alexandria This is evidently demonstrated in the precedent Part of the Vanitie of Philosophie Al this being granted yet it follows not but that Platonic Philosophie may be greatly useful if wel managed and rendred subservient to Theologie as in Augustin Whereas Origen and his Sectators the Monkes of Egypt by their too fond estime of Platonic Philosophie and reduction of the Scriptures yea the whole of Theologie to a subordination thereto gave the first Formation yea perfect Lineaments to the Man of sin and his Antichristian Theologie I shal only adde on this Theme what Plutarch in Cleomene declares of the Stoic Philosophie If it fal on great and acute wits it becomes lubricous inordinate and incertain but if it be mixed with a serious meek and humble mind it greatly conduceth to the true and proper good So greatly useful may Platonic Philosophie be if loged in a serious humble meek believing mind which hath both Wisdome and Grace to render the same subordinate to Theologie But now having prefaced thus much touching the first Reformers of Philosophie The Designe of this Discourse to render Philosophie subservient to Christian Theologie and what Method may seem most conducible to the Reformation thereof we may not conclude without some notices of the principal designe of this Discourse and our procedure therein As for its original Designe it is too too apparent that our Theologie of late has received great damage and prejudice by the old Aristotelean Philosophie as Sophisticated by the Jesuites as also by New-philosophie as abused by Atheistic wits would it not then be a design of great moment so to Reforme Philosophie as to render it no longer opposite but subservient to Theologie How far we have attained hereto the Reader must be Judge As for our procedure herein thus much it 's hoped we may without Vanitie declare that we have sincerely endeavoured to render our Philosophemes Conformable to Sacred Philosophie and the Doctrine of the Church of England I must confesse as I grow in years so I daily grow more and more in the Admiration of the Wisdome Zele and Pietie of our first great Reformers Cranmer Jewel c. who delivered down to us the Apostolic Doctrine sealed by some of them with their own bloud O! how curiose and tenacious were they of the Forme of sound Words But Alas what a reproche is it now among wanton wits to be an Orthodoxe Divine What a world of new-coined termes of art are foisted into Christian Theologie virtually if not intentionally to the prejudice thereof Chrysostome understandes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.20 of Novel Termes and Formes which then began to be introduced into the Church Alas what would he say if he lived in our days and heard those vain Clamors and bablings about words which are now affected And was not this the grand crime imputed by the Orthodoxe Fathers to Origen That despising the simplicitie of the Scriptures and Christian Theologie he affected new Termes and Modes of interpreting Scriptures which his too great confidence in his own Parts and presuming himself to be wiser than others precipitated him into to the subverson of Christian Theologie as Court Gent. P. 3. B. 2. C. 1. § 8. And may we not fear the like Catastrophe as to those exotic Notions of some now-adays May not the Doctrine of the Church of England which now lyes bleeding take up that Lamentation Zech. 13.8 These are the wounds with which I was wounded in the house of my friends Have we not just cause to persuade ourselves that were there but an Uniformitie of assent and consent as to the Doctrine of the Church of England contained in 36 Articles there would not be so great a Difformitie and disagreament about Discipline contained in the other three Albeit I am no friend to those vexatiose contentiose and inutile Disputes of these Times yet I have been forced to declare my dissent from some learned and pious men of this Age and Nation with hopes that it wil not bring me under the Imputation of being Contentiose disaffected or irrespectuose towards persons of so great estime for natural Parts Learning or Pietie For I solemnely declare that it is no smal affliction to me to dissent much more publicly to declare my dissent from any who are of repute for Learning and Pietie neither could any thing induce me to offer such an apparent violence to mine one repose and retirement did I not conceive my self under an essential obligation to give my Testimonie to those great Truths and Doctrines of the Church of England which our Ancestors valued more than their bloud I shal conclude with that of profunde and pious Bradwardine in his Preface to his most excellent Book do Causa Dei where having laid open the Pride Multitude and continued Successions of the Pelagians he breakes out into this pure Flame of Divine Zele Pag. 5. Burning with Zele for the Cause of God I deliberately thrust mine hand into a terrible flame For I am not ignorant how much the Pestiferous Pelagians enraged in their spirits wil with tumultuose
is necessary 368. Gods Ordinate Justice from his Wil. 370. Gods Ordinate Justice the same with his Veracitie 371. No Acception of Persons with God 372. The Difference between the Justice of God and that of Men. Ib. How far Gods Justice regardes the Qualities of its Object 373. Gods Veracitie and Fidelitie Ib. 1 In fulfilling Promisses 376. 2 In fulfilling Threats 377. Gods Veracitie Demonstrated 378. The Sanctitie of God 379. Platonic Philosophemes of the Trinitie with their Abuse 382. CHAP. VII Of Gods Prime Causalitie Efficience and Concurse in general 1 GOD the first Cause of althings 387. 2. The Object of Divine Concurse 391. 1 God's Concurse not merely conservative of the Principe 392. Durandus's Objections against Gods Immediate Concurse to al Operations answered 394. Gods Concurse to the Substrate mater of Sin what 395. 2 Divine Concurse reacheth the human Wil and al its Acts. 396. 3 Gods Concurse Vniversally extensive as to al Objects 397. 4 Gods Concurse Principal 398. How Second Causes are al Instruments of the First 399. 3. Divine Concurse as to its Principe or Subject 401. 1 Gods Concurse not his Essence absolutely considered 402. 2 Gods Concurse procedes not from any executive Power in God 403. 3 The Divine Wil Omnipotent 404. 4 The Divine Wil of it self Operative and Influential on al second Causes and Effects 405. 4. The Adjuncts of Gods Concurse 406. It is 1 Immediate Ib. 1 God Concurs Immediately to every Act of the second Cause 408. 2 God Concurs Immediately to the second Cause it self 409. 3 The Act of the first and second Cause the same 410. 2 Independent and Absolute 412. 3 Previous and Antecedent 416. 4 Total not Partial 417. 5 Particular not general only 420. Objections against Gods Particular Concurse answered 421. 6 Most potent and efficacious 422. Gods Moral and Physic Concurse 426. Gods Efficacious Concurse Demonstrated 427. 7 Congenial and Connatural 428. The Suavitie and Efficace of Divine Grace 429. CHAP. VIII Of Creation and Providence in General GODs Creation demonstrated and explicated 431. Creation the Production of something out of nothing 432. Active Creation the Act of the Divine Wil. 433. Passive Creation a mode of the thing Created 435. The Providence of God demonstrated 436. The Wisdome of Divine Providence 439. The Eternal Law of Providence 441. The Wisdome of Providence Active 442. Providence an Act of the Divine Wil. 443. The Spirit the Immediate Efficient of Providence 445. Platonic notions of the Mundane Spirit 447. Providential means used by the Spirit 449. No second Cause can act but in Subordination to God and by his Providence 450. Fire the Create Vniversal Spirit 452. The Object of Divine Providence Vniversal 453. The particular Objects of Providence 454. The Adjuncts of Providence It is 1 Efficacious 455. 2 Immobile and fixed 456. 3 Connatural and Agreable 457. 4 Beautiful and Perfect Ib. 5 Mysterious 459. The distributions of Providence 460. Of Miracles Ib. Providential Conservation proper to God 461. Gods Conservative Influxe Immediate 463. Gods Conservation by his Word or Wil. 464. Gods Conservation by Means 465. Gods Extraordinary Provision for some 466. Conservation continued Creation 467. The Object of Divine Conservation 468. CHAP. IX Of Divine Gubernation in general and as to Sin DIvine Gubernation 469. God the supreme Gubernator 470. Divine Glorie the last end of Divine Gubernation 471. The order of Divine Gubernation fixed 472. None can avoid Divine order and Gubernation 474. The order of Gods Gubernation a Law Ib. Gods Gubernation by second Causes 475. Gods Gubernation reaches althings 476. Divine Gubernation as to Man 1 Moral by Law 2 Efficacious 477. Wicked Men fal under Gods Gubernation 478. Gods Gubernation about Sin Ib. The Causes and parts of Sin 479. God not the Author of Sin 480. God the Prine Cause of the Entitative Act of Sin 482. Gods Concurse to the Entitative Act of Sin Demonstrated 483. How Sin fals under the Divine Wil. 485. Gods Wil about the Obliquitie of Sin Permissive Ib. Gods Permissive Wil about Sin Efficacious 486. Gods Gubernation of Sin Ordinative 487. Judicial Gubernation of Sin 488. Gods Attributes Illustrious in the Gubernation of Sin 489. CHAP. X. Of Divine Gubernation about Virtue Virtuose Men and Angels SVpernatural Illumination from God 490. The Infusion of Virtues 493. Gods care of Virtuose Men. 496. Gods Gubernation of the Angelic World 498. The Angelic Law Obedience and Disobedience 500. Good Angels Ministerie as to God Ib. Good Angels Converse with Saints 501. Angels employed 1 at the giving of the Law 502. At Christs Birth and for the propagation of the Gospel Ib. 2 For the Conservation and Protection of the Saints Ib. 3 For Information Counsel Conduct and Consolation 503. 4 Angels Communion with Saints 504. 5 The final service of Angels 505. Gods Gubernation as to evil Angels Ib. Satans the Prince of this World 507. Satans Power to Temte 508. CHAP. XI Of Creatural Dependence both Natural and Supernatural CReatural Dependence what 509. Every Being Dependent or Independent 510. One Prime Independent Being 511. Dependent Being by Participation 512. The Origine of Dependence 515. 1 Passive Power Ib. 2 The Dominion of God 516. Every Creature Dependent Ib. Dependence the same with the Essence 517. Dependence Importes 1 Subordination 519. 2 Posterioritie Ib. 3 Inferioritie 520. Creatural Dependence 1 As to Futurition Ib. 2 As to Essence and Conservation 521. 3 As to Operation 522. 4 The Dependence of the human Wil in al its Acts. 523. Dependence Natural Moral and Supernatural 524. Supernatural Dependence on Christ Ib. 1 For Habitual Grace 526. 2 For Actual Grace 527. Table of Hebraic Notions Explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai my Lord 242 339 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehjeh I shal be 242 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light and Fire 452 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then Eternitie 275 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El the potent God 242 358 430 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim 242 358 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a formule of swearing 374 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth Fidelitie 200 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desperately sick 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Principatie 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belial lawlesse 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son devoted 122 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create 419 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gillulehim filthy Idols 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adhere 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word or thing 363 428 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dath Order Law 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad sinners 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate 496 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 force or power 429 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aberration 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abilitie force 200 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes Gods soverain Wil 340 345 〈◊〉
is not the last end the rule and measure of al order Is not every thing then rightly disposed when it is conveniently brought into a subordination to its last end Wherefore the contemplation of the last end is of greatest moment in Moral Philosophie And they say that Plato was the first that used the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this philosophic and strict Notion for Homer and other of the Ancients used the word to expresse an Effect in its accomplishment and perfection but Plato restrained it so as to signifie thereby a final Cause or that which is last in the series of things desired yet first in intention This Cicero interprets extreme last chiefest What force efficace and influence the last end has in Morals Plato frequently inculcates So in his Theaetetus he assures us That al Science is inutile yea noxious without the notice of the best End This last End he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal End of althings which Proclus cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End of Ends. And for the more ful and clear explication of this last End its universal influence and excellence the following Propositions are diligently to be considered 1. Prop. It is necessarie that we constitute some last End as wel posititively as negatively in every Series of Actions This Hypothesis is wel argued by Suarez Metaph. Disput 24. Sect. 1. And the reason is most evident for look as in Descent from the intention of the end to the election and execution of the means we must necessarily at last stop in some one or more means which are first in execution though last in intention so in Ascent from the means to the end it is as necessary that we at last stop in some last end which is first in intention and last in execution Again as there is a subordination of second Causes to the first Cause so in like manner of inferior Ends to the last End For in Ends and those things that conduce thereto there cannot be a progresse into infinite but as there is a first means from whence the motion begins so there must be a last end in which it terminates In Ends there is a twofold order 1 of Intention 2 of Execution and in both orders there must be a first and a last That which is first in the order of Intention is as it were the Principe which moves the appetite and gives bounds to it and therefore can be no other than the last End that which is first in the order of Execution is the first means conducing to the last End So that a progresse into infinite is on neither part possible if there were not a last end nothing could be desired no action of the appetite could be terminated neither would the intention of the Agent ever cease if there were not a first means from whence the execution should begin no Agent could begin to worke c. 2. Prop. The last End of althings must be as extensive and ample as the first Principe or Cause Thus Plato de Leg. 4 p. 715. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as the old Tradition testifies having in himself the Principe and End and Medium of althings In which he plainly indigitates That God is the first Cause and last End of althings That the last End is as large as the first Principe is evident because the order of Ends must correspond and answer to the order of Agents as they who are under God ought not morally neither can they physically move but as dependent on the motion and concurse of God the first Cause so neither ought they to desire any thing under God but what may conduce to God as their last End Such as the Universalitie of the first Cause is in giving Being or Welbeing such is the Universalitie of the last End in requiring and calling for the emprovement of al. Neither doth man pay the homage due to his first Cause farther than his regresse thereto answers his progresse therefrom God as the first Principe gives Being and as the last End terminates and sixeth the Being conferred Wherefore the Creature that dependeth on God as the first Cause must tend to him as his last End 3. Prop. The last End of althings can be but one This Hypothesis both Plato and Aristotle concord in And the reason is most apparent because althings desire their utmost perfection which consistes in their tendence to the most perfect Being Now the most perfect Being can be but one For if there should be more than one most perfect then the one would have somewhat which the other hath not and so neither would be most perfect Every good by the addition of some other good is made better and more perfect except the most simple and perfect Good by the participation whereof al other goods are made better Hence 4. Prop. Every man in every human Act virtually if not actually intends some last End This is manifest because in every human Act something is desired for it self which cannot be referred to any other thing and what is this but some last end Again man naturally desireth the complement of al good and albeit there may not be an actual elicite intention in every man as to his last end yet there is a natural propension thereto whence procede al Acts about particular goods 5. Prop. The last End is desired infinitely without end or termes Thence Aristotle following Plato herein in his Magn. Moral lib. 1. cap. 1. defines the last End thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The perfect End is that which being obtained we neither desire nor need any thing beyond it So the Stoics who were akin to the Platonists define the last End 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That for the sake of which al offices are performed but it for nothing else So that the last End gives termes and bounds to althings but admits no termes or measure As to take away the first Cause of our Being supposeth us not to be so to take away the last End supposeth a confused infinitie as to acting Therefore something must be simply desirable for it self and for no other For that which a man desireth in order to a further end the same he desireth in such a measure as is most conducible to that end but what he desireth for it self towards that his desire is infinite for the better it is the more desirable therefore if infinitely good infinitely desirable without termes or bounds The only measure of loving our last End is to love it without measure for the last End being the terme of the appetite it may not receive termes or limits from any other thing but by how much the more it is loved by so much the better is the love In althings appetible the last End gives measure but receives none because the proper reason of althings we desire is taken from the End Hence 6. Prop. The last End is the terme and measure of althings What
to me and my Church as Tarnovius § 4. Having explicated what moral Libertie as to Exercice is we are now to demonstrate Moral Libertie of Exercice the highest that this is the supreme Libertie that a rational Creature is capable of 1. The more ordinate and regular human Acts are the more morally free they are It s Order for al moral freedome denotes order and reference to our last End and are not virtuose Acts most ordinate and regular Thus Plato Gorg. pag. 504. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul and its acts receive order and ornament from the Law whence men are made regular and orderly which belongs to Justice and Temperance i. e. al Acts are so far regular as they partake of Justice and Temperance which give order and harmonie to al our Exercices Justice and Temperance according to Plato are universal cardinal Virtues which regulate and dispose al human Acts according to the best order wherein their freedome chiefly consistes Whence Plato makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chorus of Virtues wherein al move in the most regular orderly manner Yea he affirmes That the whole life of man should consiste of Harmonie Order and Vniformitie And Rep. 3. pag. 412. he informes us That a life composed of Contemplatives and Actives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most musical and harmonious i. e. The whole life of a virtuose man must be composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Symphonie or Concent and musical Ryme so that Thoughts and Affections must answer to Rule Words to Thoughts and Actions to Words and herein consistes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Order and Libertie of human Exercices So again in his Laches pag. 188. he assures us Non est hujus animus in recto cujus acta discordant Omnia facta dictáque tua inter se congruant ac respondeant sibi una forma percussa sint Virtus aequalitas ac tenor vitae per omnia consonans sibi Sen. Epist. That is the best Music when words and life concord or agree among themselves as also to the Rule Virtuose Exercices consiste in all equal tenor of life agreable to it self and to the Law which is always attended with a good order and libertie It is an excellent Character of Padre Paul the Venetian mentioned in his Life pag. 133. That his life was singularly composed of active and contemplative he always yielding to God what he could to his Prince what he ought and of that which belonged to his own Dominion more than he ought by any Law but that of charitie Again pag. 175. That which made him most admired was the coupling together of Virtues and with conditions that are not usually met in one and the same subject as Knowlege and Humilitie Prudence with Meeknesse Retirednesse and Officiousnesse Seriousnesse and Pleasantnesse Argutenesse without offence Brevitie and Perspicuitie Sweetnesse and Soliditie So great was the concent and order of virtuose Exercices in this great Soul Indeed order is the life and perfection of moral Acts and the more of order the more of libertie Now virtuose Acts are of al most regular and orderly because they are measured by the exactest Rule and directly tend to the last End which is the first Principe in Morals Thus in sacred Philosophie Gal. 6.16 Gal. 6.16 And as many as walke according to this rule peace be unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Reed whereby Geometers measured their ground also the white Line in the Grecian Race And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies so to walke as to keep an exact order not to deviate the least from the white Line in our Race And what is the privilege of those who thus walke Peace be to them i.e. moral Libertie and Tranquillitie 2. The Libertie of an Act both Natural and Moral is to be measured by its Spontaneitie Connaturalitie Facilitie and Suavitie Virtuose Exercies most spontaneous and sweet For al Libertie consistes in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-motion and by how much the more spontaneous connatural facile and sweet the self-motion is by so much the more free it is judged to be And what motions of the Soul are more spontaneous spiritually connatural and sweet than such as are virtuose Plato in his Lysis assures us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is most proper to our nature and what is better than virtuose acts are they not then most proper or connatural Thence Definit Platon pag. 411. Temperance is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-motion according to nature i.e. connatural or agreable to rectified human Nature And Plato in his Timaeus tels us That the best motion of the Soul is in it self because this is most akin to rational Nature And when doth the Soul move more in it self than when it moves virtuosely towards its last end Is not the last end the best part of our selves Therefore when the Soul moves virtuosely towards it doth it not move most in it self It 's a great Notion among the Platonists That Virtue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most proper and congenial to man but sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aliene and repugnant And Bradwardine strongly demonstrates That to adhere to God as our first Cause and last End is the most natural act of a rectified Soul and is it not then most free Every motion of the Soul is so far free as connatural and proper O! then how free are virtuose Acts The Platonist instructes us That to a good man God is a Law but to the wicked Lust is a Law Now if God be a Law to a good man then al his motions toward God are most free There is indeed a divine Sympathie between a virtuose Soul and the divine Law Repugnanti non volenti necessitas est In volente necessitas non est Sen. and therefore he most freely obeys it for al obey what they love as Plato assures us Hence a virtuose man is a Law to himself he has the divine Law impressed on his Soul and thence the Law of God is to him a Law of Love and Libertie so that he obeys it not out of force but choice for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 force cannot touch love There is a service of Love which is most free by how much the more closely and inviolably the Soul is by virtuose acts subjected to God by so much the more free it is for the very act of love as terminated on the Creator is formal moral Libertie as Jansenius acutely demonstrates August Tom. 2. pag. 41. Yea virtuose exercices are not only spiritually natural to the virtuose Soul but also most facile sweet and delicious Plato Timae pag. 81. tels us Whatever is repugnant to Nature is most irkesome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what is consentaneous to Nature is most sweet Now that virtuose acts are most agreable to rectified Nature has been already demonstrated What can furnish us
Effate of Basil in his Homilie of Humilitie where explicating that of the Apostle 1 Cor. 4.7 And what hast thou that thou didst not receive 1 Cor. 4.7 c. he thus philosophiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here al the sublimitie of pride fals to the ground there is nothing left thee O man as mater of arrogance Tel me why doest thou lift up thy self in reference to thine own good workes whenas thou oughtest rather to render thankes to the Donor of them For what hast thou which thou hast not received And if thou hast received any thing why doest thou glorie as if thou receivedst it not Thou hast not known God by thine own justice but God hath known thee by his own benignitie Thence he addes It is the greatest stupiditie not to understand a man is partaker of grace but to arrogate to his own Virtue what belongs to Grace CHAP. V. Of Plato's Politie its essential Constitution and Administration Politic Philosophie what Politie its Forme in Order its Object the Communitie its first Founder God Mans inclination to Societie The Constitution of a Politic Bodie from Consociation which is formalised by some Law Politic Amitie and Fraternitie founded in Religion The Ends of Politie 1 Gods Glorie 2 Virtue 3 Public Good 4 Mutual Assistance A Politic Bodie or Citie what Legislation its Origine Laws their Necessitie and Origine The Qualifications of Legislators Laws from the multitude for public Good their principal end Virtue Their Qualities the Law of Equitie Politic Governement Monarchic Aristocratic Democratic or mixed Moderate Empire best Tyrannic Empire its Origine c. Civil Magistrates their End Their Qualifications 1 Wisdome 2 virtue 3 Public Spirits Their Education Their Autoritie and Office as Conservators of the Law The Exercice of their Office with Justice Temperance Moderation and Clemence Things destructive to Politie Atheisme Luxurie Divisions Injustice § 1. MOral Philosophie regards persons either in their single Capacities Politic Philosophie or as conjunct in Societies the former which they stile Ethic we have dispatcht and therefore passe on to philosophise though more cursorily of the later A Societie called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communitie or Communion is either of a single Familie or of many Families incorporated Moral Philosophie as it regards a single Familie is termed Oeconomie as many Families incorporated Politic. The former is but a species of the later and may be deservedly included therein and therefore Plato hath not philosophised distinctly thereof But of the later namely Politic he philosophiseth most copiosely and accurately in his Menexenus Politicus Minos Epinomis X. Books of Republic and XII Books of Laws That Plato traduced the chief Ideas of his Politic Philosophemes from Mosaic Politics either immediately or mediately is generally asserted by the Learned both ancient and moderne Thus Clemens Alexandr Strom. 1. pag. 256 257. and Admon ad Gentes Eusebius praepar Evang. l. 12. c. 37 38 39 40 41 42 47 48. Of which see Court Gent. P. 1. B. 3. C. 9. § 6. Philos Gen. P. 1. l. 3. c. 3. sect 6. § 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie according to the Platonic Definition Politie its forme in Order pag. 4.13 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lawful or regular communion of a multitude sufficient to Beatitude In which Description we have the formal Constitution Object and End of Politie 1. It s formal constitution which consistes in a lawful regular Communion or Order Thus Aristotle Polit. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie is the Order of the Citie That Order is the Forme Spirit and Life of al Politie is generally asserted by Politicians and Philosophers Thus Plato Repub. 4. pag. 433. philosophising of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good Order of a Republic under the notion of Vniversal Justice he makes it to consist in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the regular consent of Governors and Governed so that every one keeps his proper place and station 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one actes his own part and intermeddles not with what is aliene This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Order which gives life and forme to al Politie that there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutual consent between Magistrates and people to walk and act according to that commun Law or Rule they are under Thus also pag. 443. he makes Justice to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eutaxie of moderate Empire i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural constitution of Governors and Governed when each understands and actes his proper parts This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Order he makes to be pag. 444. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good Habitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pulchritude or Beautie of a Republic Whereas on the contrary Disorder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men keep not their stations but invade the offices or places of others he makes to be that which brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Disease Turpitude Infirmitie Vitiositie and Anarchie or Confusion to a Republic Thus pag. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seing there are these three distinct orders of men in a Citie a curiositie in medling with the Office of another and mutual Permutation or Invasion of each others place is that which without al dout brings the greatest dammage to a Citie and therefore may be rightly termed its peste This Invasion of each others place he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain sedition as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Insurrection and Ataxie or want of good order in the Citie Plato tels us also That the best and most perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politie consistes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a wel agreeing temperament or harmonie of al parts so that every member keeps its station This also Repub. 2. pag. 372. he makes to be the Vniversal Justice of a Republic that althings be acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to right Order The force of which order diffuseth it self throughout al parts and is in a special manner visible in the distinct Administrations and Subordinations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Ruled which have each their proper offices and workes Thence in his Repub. 4. he makes the Justice of a Citie to consiste in this That every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what belongs to him and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is convenient So that albeit there are diverse Rankes of men yet they al by virtue of this universal Justice conspire to make up one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmetrie or exact proportion and good order which gives forme and perfection to every Societie Thence that of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is the Mother of Beings as also their securitie This good Order Definit Plat. pag.
413. is thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is a similitude of office and action in al persons and things that relate each to the other or more concisely and distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proportion of Societie or Communion i. e. when every person and thing keeps its proper place and station The seeds of this Order are diffused throughout al parts of human Polities and are the main Foundation of al Societie and Communion For where things are not bounded by Order there infinite confusions disturbe Societies Thence Augustin de Civit. Dei l. 13. c. 13. defines Order the Disposition of things equal and inequal giving to every thing its proper place And herein he makes the Health both of Soul and Bodie to consiste yea indeed the Conservation Beautie Perfection Vigor and Activitie of al Bodies both natural and artificial Military Politic and Ecclesiastic seem chiefly to consiste in their right Order Thence Job 10.22 the confusion of the grave or state of the dead is lively illustrated by this that it is a land of darkenesse without any order i. e. where there is no orderly succession of day and night or no order among men Plato philosophiseth accurately of the great Advantages which althings acquire by Order So in his Gorgias pag. 503. If we consult Painters and Builders and al other Artificers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how each of them dispose their worke distinctly in the best order and compel althings to agree each to other til their whole worke be constituted and composed in order and with ornament Thence he addes pag. 504. That Order is that which gives Beautie Forme and Perfection to al Bodies of which see more in what follows § 5. Again he saith pag. 506. The virtue of every thing both of an instrument and of bodie and mind and lastly of every thing animate is not rashly and confusedly acquired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by Order and Rectitude c. Whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That therefore which is constituted and conformed by Order is the virtue of every thing And thence he subjoins That Order or ornament which is proper and peculiar to every thing brings good to althings By al this it appears that the Life Beautie Wel-being and Perfection of any Societie consistes in its Order And the reason is evident because al Polities and politic Bodies whether Civil or Ecclesiastic are not composed of homogeneous similar parts al of like name and nature with themselves and the whole but of dissimilar such as consiste of diverse Members of distinct Offices Formes Situations Places as the human bodie is composed of diverse members which have al their proper situation office c. So in politic Bodies there is varietie of Members which are al to keep their station and legitime subordination without invading each others place or function Whence Plato placeth Civil Justice in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to invade the affaires of others but to performe each his own worke And as Order gives Forme Beautie Vigor and Perfection to Militarie Natural Artificial and Civil Bodies so also to Ecclesiastic Thence the Apostle saith Col. 2.5 it was a great joy to him Col. 2.5 to behold their order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily notes militarie Order which of al Orders seems most beautiful and exquisite Whence the Church in regard of her incomparable admirable Order is said to be Cant. 6.10 Cant. 6.10 Terrible as an Armie with Banners What more terrible to an enemie and admirable to friends than to see an Armie on the March wel-disciplinated with Banners flying and every part moving orderly § 2. The formal Reason of Politie being dispatcht The object of Politie we now passe on to its Object which in the Platonic Definition is brought in under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Multitude or Communitie not simply considered but as consociated or conjoined by some commun ligament and bond For in as much as no man can politically rule himself nor yet one another properly therefore Politie requires a multitude united together which Communitie is termed a Citie or Republic And indeed man is borne for Societie as his Speech and Affections do sufficiently indigitate wherefore al persons naturally incline to consociation either Domestic or Politic. Domestic Consociation is either the first communitie and unitie of man and woman Gen. 2.23 24. instituted by the Law of Creation Gen. 2.23 24. or of parents and children or of the whole Familie Politic Consociation is of many Families in one Citie or of many Cities in one Republic And for the more ful and distinct explication of the whole we are to inquire into the original Foundation Causes and Effects of politic Consociation and Communitie 1. God the Founder of al Politics The original prime Founder of al politic Societie is God Thence Plato Leg. 4. tels us That every Republic rightly constituted dependes not on human Comments but on Divine Constitution or Laws whence he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore in order to the right constitution of a Citie let us first cal upon God that he being present would favor our desires and adorne our Citie with good Laws Whence Politic. pag. 290. he saith That among the Egyptians the King was a Priest to shew that he ought to consult God in al his Administrations Thence al your great Legislators and Founders of Cities when they were about to lay the foundation of their politic Societies consulted in apparence at least some divine Oracle as that without which they expected no happy issue of their undertakements Thus Numa pretended that he had his Laws for the Roman Governement from the Nymphe Egeria in the Arecine Grove and Zaleucus his for the Locrian Constitution from Minerva and Lycurgus his for the Lacedemonian Republic from Apollo at Delphos and Minos his for the Cretians from Jupiter in the Cretensian Den. And that Plato did really traduce the best of his politic Constitutions from the divine Constitutions delivered by Moses we have more largely proved Court Gent. P. 1. B. 3. C. 9. § 6. 2. Mans inclination to Societie God hath implanted in Mankind a natural Inclination to Societie Thus Plato in his Politicus pag. 261. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we shal not find that a Politician doth concerne himself about one single thing only as he that drives an oxe or dresseth an horse but he is rather like such as provide for a number of horses or bullocks Whereby he illustrates how Politics regard not single persons but men in Societie and Communitie Whence in what follows he cals this politic Science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nutrition of an Herd or the commun Nutrition i. e. as he explicates his own mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commun Nutrition or Gubernation of many He makes politic Philosophie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely as it concernes a Communitie or Companie of men who
〈◊〉 an habitation of a multitude of men using the same commun Decretes or Constitutions Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of men which are under the same Law Whence it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Virtue of a Citie is the constitution of a right Politie Whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Politician or Statesman is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that understandes the constitution of a Citie or Republic Agreably to those Platonic Philosophemes Aristotle in his Politics 1. 5. makes a Citie to be a kind of animate or animal nature For look as an Animal rightly disposed according to nature is composed of certain proportionate parts mutually ordinate and communicating each to other as also to the whole their exercices and operations so in like manner a Citie when duely disposed and instituted is constituted of such proportionate parts for the mutual aide and assistance each of other And such as the comparation of an Animal and his parts is as to sanitie such is that of a Citie or Republic and its parts as to tranquillitie And what is sanitie according to the Philosophemes of the wisest Physiologistes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Disposition or right Order of al parts in the Animal whereby they are capacitated perfectly to exert al exercitations and operations convenient to their nature according to which Analogie or proportion the Tranquillitie of a Citie or Republic is nothing else but its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Order or right Disposition of al its parts counected together by some commun Law as Marsilius Patavinus that great Politician in his Defensor pacis cap. 2. pag. 6. has wel determined Cicero defines a Republic Rem populi the Affaire of the People and he desines the People a Societie of the multitude Populus coetus multitudinis juris consensu utilitatis communione sociatas Cic. consociated by the consent of Right and communion of Vtilitie i. e. according to our English Phraseologie The people are a Societis consociated by commun consent and according to some Law for public Good This Strabo also lib. 16. makes to be the origine and formal constitution of al ancient politic Societies as we shal shew § 5. on that head of Legislation A People is defined by Augustin de Civ Dei l. 19. c. 24. a Societie of the rational multitude consociated for concordant communion in those things they consent unto Which is by so much the better by how much the more they concord in what is best and by so much the worse by how much the more they concord in things that are worse And as the processe of Nature and Art is always from things lesse perfect to that which is more perfect so it hath been with al Societies which begin at first only with two Man and Woman Gen. 2.18 c. which Plato termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence this imperfect Societie extended it self to more perfect families and then domestic Societie extended it self to Pagus i. e. to the Societie of Villages for anciently Pagani were those in the same Pagus or Village who dranke of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Societie of Villages at last extended it self to that of a Citie as this to that of a Republic as Aristot Polit. l. 1. c. 1. A Citie was at first instituted for the securitie preservation and wel-being of the whole Hence a Citie is defined by Augustin de Civit. lib. 15. cap. 8. A multitude of men collected together by some commun bond of Societie So also de Civit. Dei l. 1. c. 15. he saith A Citie is nothing else but a concord multitude of men Thence Grotius de Jure belli pag. 6. defines a Citie a companie of men consâ—ciated together for the enjoyment of the same Right and commun Vtilitie Wherein note 1 The generic Idea of a Citie which is a Companie or Communitie i. e. perfect for it is essential to a Citie both as to Mater and Forme that it be perfect It is perfect as to Mater in that it is composed of al manner of Artificers and Occupations necessary for the subsistence and welfare of a Communitie It is also perfect as to Forme as it has a perfect Order and Regiment for the conservation and gubernation thereof 2 Whence follows the formal constitution of a Citie which consistes in its regular consociation of which before 3 Thence also its End is for the enjoyment of the same Right and commun Vtilitie of which also in what precedes Touching a Citie its constitution and perfection see more fully that pious and great Reformer not only of Religion but also of Philosophie Savonarola Epit. Ethicae l. 10. § 5. Legislation its Origine Having hitherto discussed and explicated the essential Constitution of a Politie and politic Bodie we now passe on to the Empire thereof which consistes in Legislation and Administration or Jurisdiction That al politic Bodies are bounded and governed by Laws has been already proved § 2. And we find a clear account hereof in Strabo Geogr. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men that are politic or civil do lead their lives after one commun Law appointing them what to do for otherwise that a multitude should without harmonie among themselves concur in the doing of one thing it is impossible Of what great use Laws are for the right ordering and governing Republics and al politic Bodies is wel laid down by Plato Protag pag. 326. where speaking of the Education of Youth he saith That after they depart from under their Preceptors the Republic compels them to learne the Laws and to live according thereunto a certain Formule being framed that so none act rashly according to their own wils but as Writing-masters prescribe such as begin to write certain half-letters and strokes of the pen thereby to forme their hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the Republic having framed a Formule of Laws invented by good and ancient Legislators according to their prescript compels both those that governe and those that are governed to act but if any transgresse their bounds him they punish which kind of punishment they cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction 1. The necessitie of Laws Touching the Necessitie of Laws we have an excellent Disscourse in Plato Leg. 9 p. 874 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It 's necessary that Laws be framed for men that so they may live according to Laws for if they should live without these they would in nothing differ from the savage bestes The cause whereof is this because no mans ingenie is so framed by nature as that he should certainly know what conduceth to the commun utilitie of human life or if he should know what is best yet he is not always able or willing to act the same This grand reason of State inducing a necessitie of Laws he explicates in the
Plato Leg. 12. pag. 951. institutes a College for the inspection and conservation of Laws His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let him have recourse to their College which is constituted for the inspection of Laws Let this College consiste of Juniors and Seniors and daily at the break of day before the Sun rising let them convene First let there be of the Priests such as excel in the offices of Virtue then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Conservators of the Laws ten of those that excel in age and virtue c. The sum of al is this In as much as Laws without diligent conservation are apt to degenerate and fal under depravation from the unbridled lusts of men therefore there is need of certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conservators of Laws to keep their Autoritie inviolable on which account Plato constituted this his sacred College 9. From what has been laid down of Laws in the general A Law what we may with facilitie forme a particular Idea of a Law which Definit Platon is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law is a politic Decree of the Communitie constituted not for a certain time only This last clause is added to discriminate a Law from a Suffrage or Vote which is there thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Vote or Suffrage is a politic Decree constituted only for a certain time To speak more distinctly of a Law it includes two formal essential parts 1. It s Equitie Equitie and politic Constitution 1 Eqitio is as the Soul of the Law that which gives vital spirits and life to it and is one and the same immutable Reason which ought to diffuse it self throughout al Laws Whence a Law is defined by Pet. à Sancto Joseph The Ordination of Reason promulgated by him that hath the care of the Communitie for the commun Good Whence he proves That al Laws so far as they participate of right reason are derived from the eternal Law as also from natural Precepts By the Eternal Law they understand the Divine Decree or soverain pleasure of God whence the Reason and Equitie of al Laws both natural and politic receives its derivation Of this Equitie we have suffiiently discoursed in what immediately precedes 2. It s Constitution 2 Politic Constitution is that which draws down general equitie and applies it to this or that politic Societie according to the various exigences circumstances and reasons of State which are peculiar to that Societie or Republic for which the Laws are made 1 This politic Constitution is that which gives formal reason to politic Laws and renders them obligatorie to the Societie for which they are made Thence Definit Plat. pag. 415. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Legislator is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Framer of Laws accordin gto which we ought to live in Republics 2 This politic Constitution is the measure of al Controversies Determinations and Civil Justice in any politic Bodie Whence Definite Platon pag. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Disceptation whether things be done justly or not And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bonitie of Laws is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obedience of right Laws 3 This politic Constitution is that which gives Order to al Politie Thence Definit Platon pag. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a similitude of Office and Action of al those things that are compared among themselves or more briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Symmetrie or proportion of Societie i.e. when al that appertein to such a Societie consent to walke and live together by soem commun Law That politic Constitution or Law gives Beautie Perfection and Order to al politic Bodies we are assured by Plato in his Gorgias pag. 503 504. where he shews that althings both natural and artificial receive their perfection from Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore an house having acquired order and ornament wil be good and commodous Whence he concludes That as health is the virtue and order of the bodie natural so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legal and Law is the Order of the Soul as also of Bodies politic Politic Law and Order are intimely conjoined both as to Name and Thing As for Names whence had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order its origination but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dath or as we may pronounce it tat Law Order Hence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its Derivates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Law as wel as Order so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute orderly Order as wel as Law Neither do Law and Order agree in the reciprocation of Names only but also in their Natures Hence Plato oft useth them promiscuously one for the other and joins them together as exegetic each of other So â—eg 7. pag. 780. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whatever in a Republic is comprehended under a certain Order and Law and by the conduct thereof is governed cannot but be conjoined with the greatest goods But on the contrary either when there is no Order or when things are il constituted there cannot but follow the greatest perturbation which pervertes that good Order and al that Vtilitie that floweth thence Wherein we have these observables 1 He useth Order and Law promiscuously for one and the same thing So Leg. 9. pag. 875. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the next place we ought to choose Order and Law which propose what we are to consider and concernes the commun use of life 2 He saith that from this legal Order and its conduct the bonitie and perfection of things politic ariseth 3 that from the defect and want of this legal Order al perturbation confusion and evils in a politic bodie do arise More touching Order see § 1. § 6. Having explicated Legislation The several kinds of politic Administration which takes in the first part of Empire we now passe on to the second namely Administration or Jurisdiction which in Plato's Philosophie passeth under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regiment or Governement from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arche a Prince Principatie or Governement Whence Lot is stiled by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince of the Judges So Rom. 8.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for Principaties Definit Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principatie is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care or charge of the whole Which is a good Idea of politic Jurisdiction and Administration And that which we are herein to consider may be reduced to these two commun Heads 1 The several kinds of politic Jurisdiction or Administration with their preferences 2 The Civil Magistrate who is the Administrator of politic Jurisdiction First as for the several kinds of politic Jurisdiction or Administration they are reduced by Plato as
Paraphrase expounds it 3 Before the Lord i. e. openly daringly in the very sigh tof God Hence Mede Diatr 3. pag. 539. on 2 Pet. 2.1 saith that old Babylon was the Foundresse of tyrannic Domination as also of Idolatrie and he makes their Tyrannie the effect of their Idolatrie because God usually punisheth Idolatrie with Tyrannie and Vassalage This is most true of New Babylon or the Roman Church which brought in Tyranie into the Christian World together with Idolatrie And is not this a just recompence and retaliation for God to leave men under the iron yoke of Antichristian Tyrannie when they electively and voluntarily embrace Antichristian Idolatrie O! how proportionable is the plague of Antichristian Tyrannie to the sin of Antichristian Idolatrie § 7. Civil Magistrates Having examined the nature of politic Administration and Jurisdiction in regard of its various formes and modes we now passe on to its Administrators their Aptitude Facultie Autoritie and Office The Administrators of politic Jurisdiction or Empire are usually comprehended under that general notion of Civil Magistrates We shal not here consider a Civil Magistrate as confined to this or that forme of Jurisdiction but more generally under such Ideas and Notions as may agree to every forme of Jurisdiction Now in a Civil Magistrate under this general Idea we are to consider 1 His End 2 His Aptitude and Qualification 3 His politic Facultie Commission and Autoritie 4 The Exercice and Execution of his Office Of these briefly in their order 1. 1. Their End As for the End of Civil Magistrates Platonic as wel as sacred Philosophie informes us that the proxime immediate end for which they were instituted is the public or commun Good of the whole Communitie This is the great end of al politic bodies whether Cities or Republics as we have before proved § 3. and therefore of al Civil Magistrates Thus Plato Repub. 3. pag. 413. discoursing of the Office of Magistrates he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must chiefly endeavor that they conceive what they judge wil mot conduce to the commun Good Thence Politicus pag. 274. he saith A King and Civil Magistrate is a Pastor of men and in this regard a God to mortal man i. e. as Gods Vicegerent for the good of men as hereafter Hence Petrus à Sancto Joseph and others make this difference between a King and a Tyrant That a King has his eye on the good of his Subjects but a Tyrant on his own private Good and Interest But of this sufficiently in what precedes § 3. 2. That which next follows is the Apitude and Qua ification of a Civil Magistrate 2. The Qualifications of a Magistrate Plato gives us many illustrious Characters of a Civil Magistrate 1. Wisdome natural 1 He makes Prudence and Wisdome an essential constitutive Qualitie or Requisite of a good Magistrate Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is convenient that he who manageth the greatest affaires should participate of the greatest wisdome There is a twofold wisdome required to the constitution of a wel qualified Magistrate 1 He must be invested with a natural Sagacitie and Dexteritie of judging Persons and Things Thus Plato Repub. 2. pag. 376. compares the Sagacitie of a Magistrate to that of a Dog which can at the first glance discerne his friend from his enemie Thence Aristotle Rhet. l. 1. c. 16. pag. 76. compares a good Magistrate to a Goldsmith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Judge must be like a Goldsmith that he may discriminate adulterine just from what is true This natural sagacitie Solomon was in an incomparable degree indued with as it appears by his sentence given in the case of the two Harlots 2 As he must have natural sagacitie 2. Acquired so also acquired Wisdome and Prudence Thus Plato Gorg. pag. 489. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oft therefore one wise man is more excellent than an infinite number of fools as thou sayest and it is most consent aneous that this wise man obtain the Empire and that those are subject to him By which he instructes us That wise men ought to rule and fools obey Whence he addes pag. 490. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this I conceive to be just by nature that the prudent is the more excellent and that he ought to rule over the more vile Wherein he layes down two Maximes of State 1 That the more prudent men are the more excellent they are 2 That the more excellent men are the more fit to rule The reason of this Maxime is taken from the foundation of al Empire which ariseth from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supereminence of the Ruler above the Ruled And because prudence is principally acquired by multitude of years and experience therefore Plato institutes that Magistrates be chosen out of the more ancient Citizens So Repub. 3. pag. 412. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Seniors ought to rule and the juniors to be ruled Thus among the Romans the Senators were elected out of the more ancient Citizens and the juniors employed in War Which was but an Imitamen of the Judaic Politie How much wisdome is essential to a Civil Magistrate Plato oft inculcates Thus Repub. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either let Philosophers reigne in the Cities or let Kings philosophise His mind is that Kings ought to have the wisdome of Philosophers joined to their Majestie in order to their more happy Gubernation This Plutarch takes notice of as an excellent Character in Numa Pompilius Under Numa saith he there was constant peace without innovation or conspiracie which verified that of Plato that the only mean of true quiet and remedie from al evil is when from some divine Ordinance from above there meeteth in one person the right Majestie of a King and the mind of a wise Philosopher to make Virtue Governesse over men So Campanella in his Politics Cap. 3. observes That Wisdome only rules wel and naturally not sophistic but philosophic not eremitic or monastic but civil not opposite to God but supposite or subordinate There is a threefold acquired Wisdome or Prudence necessary to the right qualification of a Civil Magistrate 1. Knowledge of human Laws 1 He ought to understand wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Principes of Right and Law Thus Plato Rep. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I conceive therefore that he who ignores or knows not the reasons of just and honest deserves not the name of a Keeper or Magistrate It is an Effate among Civilians That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of Equitie lies in the bosome of the Magistrate i. e. he ought to have clear notices not only of municipal Laws proper to Nations but also of the Law of Equitie whereby he ought frequently to direct himself for the correcting the defects and excesses of municipal Laws Whence it is also an Aphorisme in Justinian's Law That ignorance excuseth a man from public Office 2 Knowledge of
instructes us The least notice of God of great moment That the least notices of God and his Divine Perfections ought to be of great moment and estime with us So in his Critieas pag. 107. by an allusion taken from Painters he illustrates this Hypothesis thus When Painters draw the Pictures of the Gods c. we thinke it sufficient if they give us but any darke representation of them neither do we being unskilful animadvert with a censorious eye on their worke but rest abundantly satisfied in what representation they give us But when they come to draw our own picture or the picture of any that belong to us we more severely animadvert and censure them if they erre in the least point The same is to be observed in the explication of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When we discourse of things celestial and divine we thinke our selves abundantly satisfied if there be the least evidence brought for the explication of their nature but on the contrary in our examens of things mortal and human we are wont to use greater diligence Wherefore if those things which we are now about to discourse of be not so exactly as their dignitie requires represented by us you 'l pardon us An excellent preface to a discourse of things divine touching God which Plato is here entering on Hence 4. Al notices of God by Divine Revelation Plato adviseth us not to expect or desire farther discoveries of God than his own revelation and illumination shal afford to us So in his Timaeus pag. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be remembred both by me that speak and by you who are Judges of my discourses that we have but human Nature and therefore if we can but attain unto some Oriental Tradition or probable relation of these things touching God c. we may not inquire farther about them That by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must understand some Oriental Judaic Tradition originally of divine revelation I thinke wil appear evident to any that considers the use of this phrase in Plato Indeed in our contemplations and discourses of God it is neither profitable nor safe to procede further than divine Revelation and Illumination shal conduct us Neither need we be ashamed to be ignorant of such Secrets of God the humble ignorance of which argues more solid knowlege than curiose and vain speculations thereof These are the best bounds for our inquiries about God not only to follow God learning but also to leave off inquiring when and where God leaves off to teach as we may not neglect what God has reveled of himself so we may not search into what God has kept secret for as the former argues too much sloth and ingratitude so the later too much pride and curiositie It was a great Saying of Augustin We may safely follow Scripture which as an indulgent mother goes softly that she may not go beyond our infirmitie A believing ignorance in things not reveled about God is much better than a rash science Al natural reason and investigation about God ought to follow not precede faith Hence 5. The Gradation of our ascent to God Plato informes us That our ascent in the contemplation of God musk be by the same degrees by which he descendes to us either in his workes or words Thus Repub. 6. pag. 509 c. he informes us That it is above al human capacitie to comprehend the Majestie of the chiefest Good as it is in its inaccessible splendor yet we may ascend thereto by certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gra es or degrees which Grades of Ascent must be taken from Gods Grades or degrees of Descent unto us that so we may by a certain Analogie and similitude ascend up to the knowlege of God so far as it is possible for man Yet he gives us this needful caution That we must speake soberly of these so great Mysteries and take heed that we ascribe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spurious birth to the Parent of the Vniverse The grades or degrees whereby God descendes to us and we ascend to him are either natural or supernatural 1. Natural Grades of knowing God The natural Grades or Degrees whereby God descendes down to us and we ascend up to him are al the Effects Products and Workes of God with al their Virtues Efficaces Orders Varieties and al manner of Perfections So Plato Repub. 6. treating largely of Gods Causalitie he saith Al natural Causes and Effects are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workes Artifices and Children of God the great Parent of the Vniverse whereby we may ascend up to the knowlege of God This is more natively and clearly laid down in sacred Philosophie Rom. 1.19 20. as Rom. 1.19 20. where he saith the visible workes of God as so many ascents lead us up to the contemplation of the invisible perfections of God specially his eternal power and Godhead That there is a natural knowlege of God gained by the Book of Nature is most evident albeit the Socinians to serve their Hypothesis denie it This natural knowlege of God is either insite or acquisite So Dion Prusaeensis said that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasion of God was either innate or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisite Our insite and innate knowlege of God consistes in those commun notices of God both speculative and practic which are impressed on the Conscience Our acquisite natural knowlege of God is that which is gained by actual comparation and discourse from the workes of God This acquisite knowlege may according to the distribution of that spurious Dionysius who was indeed a great Platonist cap. 2. de Myst Theolog. be acquired and promoved three ways by way of Causalitie by way of Eminence by way of Negation 1 By way of Causalitie when by the Effects of God 1. By way of Causalitie which are either little Images or at least Vestigia Footsteps of God we mount up to the knowlege and contemplation of God the original Parent or first Cause of al. For indeed the effect carries with it the signature impresse and ressemblance of its Cause as you frequently see the Parents complexion or conditions in the Child Thus Plato Repub. 6. pag. 507. having laid down this preface that it was impossible to comprehend yea to apprehend any thing of the Divine Majestie in himself he tels us That he would inquire after him in his off-spring or effects and then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but take heed lest I should against my wil give you a spurious Idea of the Child of this great Parent He speakes in the language of Aratus cited by Paul Act. 17.28 we are al his off-spring Act. 17.28 and applies this notion to al lower goods which he makes to be the off-spring or issue of the chiefest Good and therefore by them we ascend up to the
extraordinary Impressions which Divine Gubernation shal offer to them 6. Prop. Gods Gubernation by second Causes The Executions of Divine Gubernation are oft committed to second Causes and Instruments yet so as it actes immediately in and with them yea sometimes contrary to their natural Inclinations Thus Plato Leg. 10. p. 903. speaking of Gods Soverain Providential Gubernation saith That albeit God takes the care of the whole Vniverse himself yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And over al these parts of the Universe are set Rulers and Moderators who constantly governe althings even the most minute parts that so by these they may governe al even to the last part unto their end By those Rulers under Divine Gubernation I presume he understandes al second Causes made use of thereby Divine operations do not exclude the operations of the second causes but these include subordination to Divine operations Divine Gubernation orders and governes Inferior Creatures by Superiors Corporals by Spirituals and Inferior sublunary bodies by Superior and Celestial Thus he governes althings immediately as to the manner of Order and yet many things mediately as to the execution thereof So that nothing can fal out against or beside the Universal Order of Divine Gubernation albeit many things do contrary to the order of particular Causes Touching the Executions of Divine Providence see § 3. Prop. 4. 7. Gods Gubernation reacheth althings Prop. The Object of Divine Gubernation is althings in their most extensive latitude Thus Plato Leg. 10. p. 902 903. proves That nothing is so minute and inconsiderable but it fals under Divine Gubernation But to descend to particulars 1 Divine Gubernation disposeth of al Seasons both Natural and Politic. 1 Natural Seasons Eccles 3.1 as Eccles 3.1 To every thing there is a season and a time to every purpose A Season i. e. a certain fixed determinate time 2 Politic Seasons for Human and Politic Actions 2 Gods Divine Gubernation orders al Vicissitudes and Changes in the world without the least vicissitude or change in himself Dan. 2.20 21. So Dan. 2.20 For Wisdome and Might are his i. e. for the Gubernation of althings Whence it follows v. 21. And he changeth the Times and the Seasons he removeth Kings and setteth up Kings 3 Divine Gubernation orders al the Meteors Snow Job 37.6 7. Rain c. So Job 37.6 For he saith to the Snow be thou on the earth likewise to the smal Rain and to the great Rain of his strength Whence it follows v. 7. He sealeth up the hand of every man that al men may know his worke He sealeth up the hand of every one Elibu's meaning is that when God sendeth his Snow and shours of Rain he thereby seals up or shuts up the hand of the Husbandman that so he may retire out of the fields home and consider his worke Then the Bestes go into Dens as v. 8. 4 God governeth al motions of second Causes even such as are most contingent and voluntary in the most certain manner 5 God governes al Events of things It was a great saying of Julius Caesar which he gained by experience That Fortune whereby the Ancients expressed Divine Gubernation has great force in althings but more particularly in the affaires of war wherein oft the most inconsiderable rencontres or occurrences produce the greatest changements Such is the wise and potent Gubernation of God in Military Affaires § 2. Divine Gubernation as to Man Having dispatcht the Gubernation of God in the general notion thereof we now descend to consider it in its special relation to Man both in his sinful and renovate State Gubernative Providence doth reach the whole Universe but in a more special manner Man and his Affaires So Plato saith Leg. 4. p. 709. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God truely and with God Fortune and Opportunitie governe al human affaires By Fortune and Opportunitie we must understand Divine Gubernative Providence which in a more peculiar manner regardes Man because he is capable not only of Natural but also of Moral Gubernation God governes every Creature according to its capacitie whether Natural or Moral but now al Creatures inferior to man are capable only of Natural Gubernation and Passive Reduction to their last end they may be governed and directed to their last end but they cannot governe or direct themselves thereto But Man being invested with a Natural Passive remote capacitie of understanding and Wil can when in a special manner aided and assisted by supernatural Gubernation actively conduct and direct himself to his last end Hence Divine Gubernation as to Man is either Moral 1. Moral by Law or Efficacious 1 Gods Moral Gubernation is by Laws and Institutions Look as irrational Creatures are governed by natural Instinctes and Inclinations which are to them a Law directing them to their end so Rational Creatures have a more expresse formal Law which was at first impressed on their Beings but now under a new Edition by Divine Revelation whereby they are directed to their last end For a Law being nothing else but a certain Reason or Rule of operating it properly only can belong to intellectual rational Creatures who alone can understand the reason of their operations And that this Law is given to Man principally to direct him to his last end is evident because the Supreme Intention and Efficace of the Divine Law is to bring Man into subjection to God and who are subject to God but those who refer al to him as their last end Is it not the Intendement of every Lawgiver to make those good to whom his Laws are promulgated And wherein consistes the goodnesse of Man but in subjection to God and adhering to him as his last end So that the main end of al Laws both Positive and Moral is to direct man to his last end 2 This also is the main designe of Divine Efficacious Gubernation 2. Efficacious namely to reduce man unto to a subordination and subservience to his last end Only it has a different ay of operation as to wicked and pious men Wicked men if they persevere in their wickednesse are by Divine Gubernation reduced to their last end only passively by penal executions in order to the vindication of Divine Justice but elect pious Souls are actively reduced and directed to their last end by the supernatural Gubernation of the Divine Spirit Of both these in their order That wicked men Wicked men fal under Gods Gubernation and al their sinful Acts and Deeds are by Divine Gubernation reduced to the last end of al the Glorie of God wil appear evident if we reflect on what was before hinted that if the Creature withdraw it self from one order of Divine Gubernation it immediately fals under another if lawlesse irregular men substract and withdraw themselves from Gods gracious and easie yoke of obedience in order to life they deservedly fal under Gods Iron Yoke of vindictive Justice and Eternal Death and