THE COURT OF THE GENTILES OR A Discourse touching the Original of HUMAN LITERATURE both Philologie and Philosophie from the SCRIPTURES and JEWISH CHURCH In order to a Demonstration OF 1. The Perfection of Gods Word and Church Light 2. The Imperfection of Natures Light and mischief of Vain Philosophie 3. The right Use of Human Learning and especially sound Philosophie PART II. Of Philosophie By THEOPH GALE M. A. late Fellow of Magd. Coll. Oxon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophis Ethnicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. cont Cels. lib. 6. Philosophia Mosaica omni Sapientia Vetustior Aug. Steuch Eugub de Peren. Phil. lib. 7. cap. 11. Eam Christianam intelligit veram perfectamque probari Philosophiam quae supra caeteras omnes ostendit Deum clariusque Principia Causasque omnes ad hunc suum revocat Fontem Idem l. 10. c. 9. OXFORD Printed by WILL HALL for THO GILBERT 1670 THE PREFACE PHilosophie was in its first descent a generous Noble thing a Virgin-beautie a pure Light born of the Father of Lights in whose Light alone we can see light But alas how soon did she lose her original Virginitie and primitive puritie how soon was she of an Angel of Light transformed into a child of darknesse Adam no sooner fell but Philosophie fell with him and became a common Strumpet for carnal Reason to commit follie with And oh how have the lascivious Wits of lapsed humane nature ever since gone a Whoring after vain Philosophie But such was the infinite Benignitie and Condescension of Soveraigne Light and Love as that he vouchsafed to Irradiate a spot of the lapsed world even his Holy Land and Elect Seed with fresh and glorious rayes of the Light of Life conveighed in and by Sacred Revelations And oh how beautiful how ravishing were those bright beams of Divine Light which shone on Judea Were not all the adjacent parts illuminated hereby Yea did not Greece it self esteemed the eye of the World light her Candle at this Sacred Fire Were not all the Grecian Scholes hung with Philosophick Ornaments or Contemplations stollen out of the Judaick Ward-robe Were not Pythagoras's College Plato's Academie Aristotle's Peripatum Zeno's Stoa and Epicurus's Gardens all watered with rivulets though in themselves corrupt originally derived from the sacred Fountain of Siloam Whence had Phaenicia Egypt Chaldea Persia with our Occidental Parts their Barbarick Philosophie but from the sacred Emanations of Sion The Demonstration of this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original Idea of this Discourse But yet notwithstanding those rich and resplendent Derivations of Divine Revelation how much did the Gentile world solace it self in its own native darknesse what mixtures of vain Imaginations with Judaick Traditions what muddie dirtie phantasmes did they mingle with those broken Traditions they received from the waters of the Sanctuarie Neither was this the crime of the Pagan world only but also of the Church of God which has in all Ages so far as the spirit of Apostasie prevailod been greatly fond of vain Philosophie And which is a prodigious matter of astonishment those very Philosophick Traditions which the thirstie greedie Grecians imbibed originally from the sacred Fountain in Judea and afterwards by many successive Metamorphoses adulterated with their own fabulous and ridiculous infusions I say these very Philosophick Traditions thus Sophisticated both Jews and Christians have in their declined state drank in with as much greedinesse as the Minor Poets did Homer's Vomit And hence indeed even from this bitter Root of Vain Philosophie have sprung all pestiferous and noxious Heresies and Idolatries which have caused such miserable Declensions both in the Judaick and Christian Churches The Demonstration hereof is the ultimate and supreme end next to the Glorie of God I have had under Intention in the composure of these Philologick and Philosophick discourses And albeit I can promise nothing whether ever or when such an undertakement may see light yet take this ensuing Specimen or Abstract Idea of what is designed herein 1. The Vanitie and manifold defects of Pagan Philosophie may be demonstrated from its Causes For the Effect cannot be more perfect or noble than it's Cause If the Spring-head be poisoned the Streams must needs have the same tincture and taint What were the main springs of Pagan Philosophie but some broken Judaick Traditions adulterated and poisoned with their own ignorant Inventions Curiositie Pride Presumption Confidence Contentious Disputes Opinionativenesse Dogmatisings Carnal Policie Idololatrick Inclinations and fabulous Imitations were not these the great Prolisick principles of all Pagan Philosophie And may we expect a wholesome Issue or Progenie from such envenomed Parents 2. The various defects of Pagan Philosophie may be measured by its Matter and Parts How full of contentions is Logick especially as delivered by Zeno and Aristotle's Commentators the Arabians what grosse mistakes are there in the greatest among Pagan Philosophers Aristotle in his Physicks Not to mention any lower and lesser ones against Reason only which some quarrel him for as namely touching the first Principles of Bodies his making I know not what Chimerical first Matter a Principle of real and even Privation it self of positive Bodilie Beings and the like I shall instance only in that his great Signal Contradiction to Faith and Reason together the Eternitie of the World to Faith Heb. 11.3 and very many other Scriptures and to Reason since that very same Argument of his drawn from that grand absurditie of the Part being equal to the Whole whereby he disproves the possibilitie of its Infinitie in Extension would give as clear baffle to the possibilitie of it's Infinitie in Duration also Besides how extreamly defectuous are the Pagan Ethicks both as to Matter End Rule and Principles Are not also their Oeconomicks Politicks and Mathematicks greatly defective and vain But that which gives us a more black Idea of the Vanitie of the Grecians Philosophie is their Metaphysicks or Natural Theologie It 's true Pythagoras and Plato had clear Traditions of the Deitie and Divine Perfections but yet what a masse of fabulous narrations and phantasmes of their own do they contemper therewith How superstitious yea ridiculous are their Daemon-gods and Worship Yea what a Monstrous Satanick spirit of Hell inspired their whole Systeme of Divination by Dreams Maladies Animals Plants Men Elements Stars and things Artificial as Glosses c. 3. But nothing affords us a more evident Demonstration of the defects and vanitie of Pagan Philosophie than the monstrous mischievous effects it has produced among men Not to mention the pestiferous Influence it had on the Pagan world for the Improvement and propagation of Atheisme Polutheisme Superstition and Idolatrie We shall begin with the malignant Contagion which the Judaick Church received from vain Philosophie So long as the Judaick Theologie continued under it's own native simple habit of Divine Revelation without commixtures of vain Philosophie it retained its primitive Puritie Beautie and Glorie It 's
all owes its original to the bosom of Divine Wisdom § 5. Hence it follows that the original impulsive cause of all Philosophie was Admiration of the admirable Wisdom Power and Goodnes of God shining in his works of Creation and Providence as Rom. 1.19 20. So Plato in his Theaetetus tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Pathos or affection of a Philosopher is to admire neither had Philosophie any other original than this The like Aristotle asserts in the Proeme to his Metaphysicks which Stobaeus Serm. 3. cites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men now as formerly begin to Philosophize from admiration for men first began to admire things lesse wonderful then proceeding thus by degrees they doubted of greater matters as of the origine of the Vniverse c. whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore a Philosopher seems to be in some sense a Philomythist or Mythologist i e a relator of Fables and wonders for a Fable consists of things wonderful The same see Arist Metaph. lib. 2. cap. 2. In which words Aristotle gives us an exact and full account of the original ground and impulsive cause of all Philosophie both Mythologick and Simple For whence was it that the Phenicians Egyptians and their Apes the Grecians so much delighted themselves in their Philosophick contemplations of the origine of the Vniverse c. but from some fabulous narrations or broken traditions which they had traduced to them from the Jewish Church touching the wonders of God which appeared in his works of Creation and Providence especially towards his Church which these purblind Heathens greatly admired though they understood them not and so mixed their own Mythologick or fabulous conjectures with them And that this was the true Origine of all the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night Philosophie which is Plato's own phrase will be more evident hereafter when we come to treat of the Grecian Philosophie § 6. As for the created causes of Philosophie they may be reduced to these two common heads 1. Its first Institutors or Authors 2. It s constitutive principles both material and formal or the essential parts thereof We design some discourse on both thence to make good our Demonstration touching the Traduction of all Philosophie from the Scriptures and Jewish Church And to proceed methodically herein We shall begin with the first human Institutors or Authors of Philosophie who were indeed Divine and divinely illuminated so that the wisdom we find scattered up and down amongst the Pagan Philosophers was but borrowed and derived from these Divine â—ights who were inlightned by the Divine Word that life and light of men which shined in the darknes of the Pagan World but the darknes comprehended it not as John 1.4 5. the light c. The first created Divine Institutor of all Philosophie was Adam who without all peraduenture was the greatest amongst meer mortals that ever the world possessed concerning whom the Scripture tels us Gâ—n 2.19 20. That he gave names to every living thing c. which argues his great Sagacitie and philosophick penetration into their natures For look aâ— our conceptions if true so also names if proper should be and as we may presume at first were no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images of things So both Aristotle and Plato cal names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitations of things Adam could by his profound Philosophie anatomize and exactly prie into the very natures of things and there contemplate those glorious Ideas and Characters of created Light and Order which the increased Light and Divine Wisdom had impressed thereon and thence he could by the quicknes of his apprehension immediately collect and forme the same into a complete systemâ— or bodie of Philosophie as also most methodically branch forth the same into particular sciences c. whereas all Philosophers since Adam having lost by his fall this Philosophick Sagacitie of prying into the natures of things they can only make some poor conjectures in comparison from some common accidents and the external superficies or effects of things and therefore cannot receive conceptions or give names exactly suited to the natures of things as Adam before them did And that Plato had received some broken tradition touching this Philosophie of Adam is evident from what he laies down in his Politicus and elsewhere touching the golden Age or the state of Innocence wherein saies he our first parent was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Philosopher that ever was And Balâ—us de Script Brit. cent 10. praesat tels us That from Adam all good Arts and human Wisdom flowed as from their Fountain He was the first that discovered the motions of the celestial bodies the natures of Plants of Living and all other creatures he first published the formes of Ecclesiastick Politick and Oeconomick Government From whose Schole proceeded whatever good Arts and Wisdom were afterward propagated by our Fathers unto mankind So that whatever Astronomie Geometrie and other Arts contain in them he knew the whole thereof· Thus Baleus The like Hornius Hist Philosoph lib 1. cap 2. Adam therefore being constituted in this Theatre of the Universe he was ignorant of nothing that pertained to the Mysterie of Nature He knew exactly and that without error the Natures of all Animals the virtues of Herbes and the causes of things The Light of Reason which we now call Logick altogether unspotted and without cloud overcame the obscuritie of things and dispelled darknes if there were any Now there was the highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactnes of Oeconomicks and Politicks for man was never so much as then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature Which the ancient Mythologists are wont to adumbrate under the Golden Age wherein Sponte sua sine lege fidem rectumque colebant The seat of this most noble Philosophie is in the sacred Scriptures stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Garden of Eden For there is nothing more excellent given by the great God to mankind than that pleasure which ariseth from the contemplation of things The Chaldees cal this Garden of Pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greeks following them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise Thus Hornius who cap. 11. repetes the same in these words All Arts as mankind had their beginning from Adam who among the pleasures of Paradise learned Philosophie even from God himself And Kâ—ckerman Tract 2. Praecogn Logic. cap. 2. saies that he doubts not but that our first Parents delivered over to their Posteritie together with other Sciences even Logick also especially seeing they who were nearest the Origine of all things had an intellect so much the more excellent than ours by how much the more they excelled us in length of life firmitude of health and lastly in air food c. § 7. From Adam sprung Seth who according to Josephus lib. 1. Antiq. cap. 3. followed his father in the
Also he has given us some adumbration of the Ten Categories in his Parmenides as in like manner in his Dialogues He has comprehended the universal Forme of Notation in his Cratylus And truely this man was admirably perfect in defiâ—ing and dividing which declareth that he had the chiefest force or spirit of Dialectick In his Cratylus he queries whether names signifie from Nature or from Institution And he determineth that what is right in names comes from Institution yet not casually but so as such Institution must be consentaneous to the nature of the thing it self For the rectitude of names is nothing else but an Institution convenient to the Nature of the things This also belongs to Logick to use names aright Thus Alcinous Albeit we may allow this learned Platonist that some vestigia of these several parts of Dialectick are to be found in Plato's writings yet 't is most certain that Plato never intended to deliver over to posteritie any such artificial mode or forme of Logick All that he designes is to give us some general Canons for a more methodical Inquisition into the nature of things and for regular Disputation or Ratiocination The first that gave us an artificial Systeme of Logick separate from the Praexis was Aristotle as hereafter Plato affected a more natural familiar and simple method of Ratiocination as before yea so far is he from delivering any exact artificial forme of Logick as that he confounds his Dialectick with Metaphysicks and other contemplations as else where Yet as to the Praxis of Dialectick Plato abounds with accurate Definitions and Divisions also he gives an excellent Idea of Analytick method whereof he is said to be the first Inventor And as to Dijudication and Argumentation he seems very potent in the use of the Socratick Induction And all this with much harmonie simplicitie and plainnesse without that Artifice which Aristotle introduced Amongst our Moderne Writers no one seems to have made a better emprovement of Plato's Dialectick Precepts and Praxis than Peter Ramus who notwithstanding the contumelies cast upon him by his bloudie Adversarie Carpenter seems to have had a thorough insight into Plato's mind and to have reduced his principles to the best method for the Disquisition of Truth The Abstract of his Logick we intend to give when we come to Treat of Aristotle's Logick CHAP. IX Of Plato's Physicks and their Traduction from Sacred Storie Plato's Storie of the Origine of the Universe from Gen. 1.1 c. Plato asserted the Eternitie of the world only in regard to Divine Idea's Plato own 's God as the first efficient according to Gen. 1.1 Gods Ideal efficiencie Plato's intelligible World God's energetick efficiencie Of Plato's Universal Spirit or Spirit of the Universe from â—en 1.2 Spirit It 's various regards The bodie of the Universe and its first matter from Gen. 1.2 The Parallel 'twixt Moses and Plato's first matter in Six particulars Of the Four Elements which immediately constitute the Vniverse and their traduction from Moses Gen. 1.1 with it's analysis Plato's Forme of the Universe consists in Harmonie and Order Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Universe 1. Perfection from Gen. 1.31 How Plato calls the Universe the Image of God from Gen. 1.27 2. The Unitie of the Universe 3. Finitenes 4. Figure Round 5. Colour 6. Time 7. Mobilitie 8. Generations 9. Duration c. 2. Of the Parts of the Universe 1. Angels 2. The Heavens their substance Fire or Air or Water That the Sun and Stars are fire from Gen. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Fire as well as Light Arguments proving the Sun to be Fire Of Light and Darknes 3. Of the inferiour world Wind Air Water Gen. 1.9 Meteors c. Of Active Physicks Plants Animals c. Of man's Original and Formation according to the Image of God Gen. 1.26.27 Of the humane Soul it 's Original Nature â—apacitie Jmmortalitie Perfection and Faculties the Understanding c. Medicinal Canons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. For conservation of health 1. The causes of diseases 2. The exercises of Nature 3. Rules for Diet. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curative Medicine with Plato's Canons and Character of a Physician § 1. The first great piece of Philosophie in vogue amongst the Ancient Grecians especially such as were of the Ionick sect was Physicks or Physiologie commonly called Natural Philosophie For Thales and his Successors wholly busied themselves in Natural Inquisitions and Disputes Though Socrates perceiving the vanitie of such Physiologick speculations wholly addicts himself to Morals Plato affecting an universal perfection in Philosophie joyns both Contemplatives and Actives together And thence his Physicks may be distributed into Contemplative and Active Plato's Contemplative Physick or Physiologie is nothing else but a Natural Historie or Historical account of Nature i. e. the Vniverse it 's Origine Principles Constitution Affections and parts of all which he discourseth most amply and Philosophically in his Timaeus the chief seat of his Physiologick Philosophisings and that in imitation of and by tradition from Moses's Historical Narration of the Creation as we no way doubt it will manifestly appear by these following Demonstrations as well artificial as inartificial § 2. That Plato derived his Physiologick Philosophizings touching the Worlds Origine c. from Moses's Historie of the Creatiâ—n seem very probable by his own confession for in Timaeus fol. 29. being about to treat of the Worlds Origine c. he makes this Prologue It is meet saies he that we remember that both I who discourse and ye who judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we have human nature so that having received some probable Fable or Tradition concerning these things it becomes us not to enquire farther Here Plato acknowledgeth that concerning the Origine of the Vniverse all the Notices they had were but some probable Fables or Traditions which without all peradventure were derived to them if not immediately yet originally from the Sacred Historie This is farther confirmed by what we find in Johannes Grammaticus alias Philoponus of the Worlds Creat lib. 1. cap. 2. pag. 4. It is no wonder saies he that Moses who was most ancient being about to draw men to the knowledge of God institutes a discourse touching the Creation of the World in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas Plato discoursing concerning the production of the Universe by God imitates him in this as also in many other things c. Thus Philoponus who frequently inculcates the same as hereafter Thus also Ludovicus Vives de Ves ritaâ—e fid pag. 157. The Genesis or production of the world saies he is so described by Moses that thence the greatest wits have both admired the profunditie thereof and also embraced the truth of the Narration The Pythagoreans and their follower Plato in his Timaeus have imitated that Mosaick Description of the Worlds procreation sometimes almost in the same words So in like manner that
〈◊〉 that the Sun and Moon and each of the Stars were an Intelligent Wise and Ignite Fire The like Chrysippus asserted Neither was this the persuasion only of the Wiser Philosophers but also of many of the Ancient Greek Poets Euripides in Phaenissis saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Homer though he saies not positively that the Sun is Fire yet he makes it to be of like nature as Stobaus Eclog. Phys fol. 57. 11. Thus also Shepherd in his parable of the Ten Virgins chap. 8. § 2. It is saies he a question whether the beams of the Sun are Fire which some demonstrate thus Take a Glasse and gather together the beams and it burnes and indeed this argument from the Ignifick virtue of Beams contracted in a Burning-glasse gives us a great probabilitie of the Ignite nature of the Sun at least it may suffice to ballance all the seeming probabilities of other opinions Neither may we expect in matters of this nature more than conjectures and probabilities But to return to and conclude this with Plato he frequently calls Light Fire So in his de Repub. 6. speaking of the Natural Cognation which is 'twixt the Eye and Light he addes that when the Eye comes into darkness it looseth or falls from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's cognate Fire Light Hence Night is defined in the Platonick definitions thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Night is darkness contrarie to the day the privation of the Sun As also Light is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is contrarie to darkness which answers unto Moses's description Gen. 1.5 And God called the Light Day and Darkness Night § 13. As for Plato's sentiments touching this Lower World I find little therein but what is common and therefore not worthie of any particular remark only he seems somewhat to differ from the commonly received opinion about the Nature of the Wind which in the Platonick Definitions fol. 411. is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wind is a motion of the Air round about the Earth As for the Air Serranus on Plato's Timaeus fol. 10. supposeth that Plato made it the same with Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmament Gen. 1.6 which he expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word most proper to expresse the Nature of the Air by which is most liquid and expansive Plato's contemplations about the Waters and Sea with those miraculous bounds given thereto by Divine Providence I no way doubt had their original from the Sacred Storie This we find well set forth by Paulus Fagius on Gen. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Waters be gathered The Ancients saies he have derived this word from the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Perpendicule Square or Rule used by Masons c. As if God should have said Let the Waters be gathered together unto one certain place as by Measure and Rule according to the manner of Architects who in the building of Houses to the intent that they may bring the parts to a close and firme consistence and uniformitie measure all by their Perpendicule or Directorie Therefore Moses seems not without great Emphasis to make use of this word thereby to expresse the Infinite power of God whereby he compels that fluid and boundlesse Element possessing the whole superficies of the Earth even as it were by a Measure or Rule into one place This the Scripture alludes unto Job 26.10 He hath compassed the Waters with bounds c. Psal 104.5 6 7 8 9. Thou hast set a bound Psal 33.7 He gathereth the Waters as an heâ—p c. so Job 12.15 Behold he withholdeth the Waters c. which certainly is matter of infinite admiration that an Element so ponderous and boundlesse should be confined against its proper Nature within such exact bounds and measures Farther what Plato's apprehensions were about Exhalations such as received some accidental impression or Forme are commonly called Meteors namely concerning Comets Thunder Lightening Clouds Rain Snow Hail Earthquakes c. is uncertain yet we need no way doubt he might have if he had not the best information he could expect concerning these Mysteries of Nature from Job or Solomon or such like Jewish Philosophers § 14. Another and indeed the most Noble because most experimental part of Physiologie or Natural Philosophie regardeth Plants and Animals wherein Plato seemeth to have had very good skill which we have reason enough to induce us to believe he received by tradition from the Jewish Church especially from Solomon's Writings For it s very evident by Sacred Relation that Solomon was the prime and best Philosopher after Adam's fall that engaged in those Philosophick contemplations as before in the Jewish Philosophie book â— chap. 1. § 11. And I think it is also evident that the choicest parts of Democritus's Natural Experiments of Hippocrates's Medicinal Aphorismes and Observations together with Plato's Physiologick Experiments Aristotle's Historie of Animals and Theophrastus his Scholar's of Plants owe their original and first Idea's to Solomon his Natural Experiments and Philosophizings on Plants Animals and Humane Nature And because this is the most noble and useful part of Natural Philosophie we shall endeavour to produce some of the choicer Experiments Observations and Principles laid down by Plato with others for the Conservation of Humane Nature in health vigour which indeed is the main end and emprovement of Physiologie commonly called Physick or Medicine But before we engage herein we shall give some Historical account of Mans Original that according to Plato's traditions originally Jewish § 15. The Chiefest though last part of Natural Philosophie respects Man his two constitutive parts Bodie and Soul Plato Philosophizeth on both and that as well apart as in Composition and Conjunction As for the Original of Man Plato tells us in positive termes That he made Man after the Image of God So in his lib. 7. de Legib. Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man is a kind of imitation of God and his master-piece So in his Timaeus what he mentions in general of the whole Vniverse he without doubt more properly understood of Man namely that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best and greatest image of the intelligible God which description of Man without all peradventure was originally traduced from Gen. 1.26 Let us make man after our Image c. v. 27. Yea Plato seems to have had some Scriptural notices of Adam's first Creation and Eves formation out of his side which in his Symposiack Dialogue he expresseth under his Cabalistick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man woman which answereth unto Gen. 2.21 22 23. Yea farther Plato seems to have had very considerable hints and traductions touching Adams happie state in Innocencie which he describes under his Mythologick Cabale of the Golden Age and Saturne's Reign therein thus in his Politicus fol. 272. where he saies our First Parents lived
great French Divine Mestrezat in his excellent Treatise de la vertu de la foy on Heb. 11.3 Through faith we understand that the worlds were made observes thus Those extravagancies of the Philosophers even of the principal of them Aristotle and the Stoicks concerning an eternal first matter give us sufficiently to understand that they who have spoken more Orthodoxly of the Creation as Plato did took what they knew thereof from those raies which Divine Revelation had scattered in the world by the Children of Noah or by Abraham and his posteritie amongst the Syrians and Egyptians Thus Mestrezat where he also gives us some artificial Demâ—â—stration of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner how Plato received these his traditions of the Worlds Origine from Sacred Revelation to which we may adde those Notices Plato received hereof from the Pythagoreans especially Timaeus the Locrian who writ of the Origine of the Vniverse from whom we need no way doubt Plato received many of his Philosophick traditions delivered in his Timaeus as before chap. 3. § 3. Now the Pythagoreans were generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affecters of Oriental Jewish traditions The same may be said for such Physiologick traditions as Plato derived from Heraclitus who was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before chap. 6. § 1. Yea 't is not without probabilitie that Plato might have a sight of Moses's own Historie and read the same by vertue of his skill in the Egyptian or Phenician tongue or at least that he might understand the same by an Enterpreter as before chap. 3. § 4. That Plato's Physiologick discourses touching the Vniverse it's Principles Affections and Parts were really deductions from and imitations of Moses's Historie of the Creation will more evidently appear from the following enumeration and explication of particulars and the parallel 'twixt the one and the other resulting thence § 3. First that Plato followed Moses Gen. 1.1 In the Beginning in asserting the beginning of the World c. is most evident to any that reads his Timaeus fol. 28. c. where he according to the Socratick mode of disputing by Interrogations puts this question whether the World had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beginning of Genesis or creation yea or no To which he reply's that the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made and he gives the reason thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is Visible tangible and Corporeal And he afterwards saies more Categorically that the World was made by God c. And that this was Plato's mind is evident by Aristotle who knew well his masters sense in this particular his warme disputes against him for the Eternitie of matter I am not ignorant that many of the New Platonists namely Plotinus Porphyrie Iamblichus Apuleius Alcinous and more particularly Taurus and Proclus in their Commentaries on Plato's Timaeus did all endeavour to prove with Aristotle an Eternitie of Matter thereby to disprove the Christians Historie of the Creation And being urged with these and such like expresse quotations out of Plato for the Origine of the Universe they replie that when Plato discourseth of the Worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genesis or beginning he meant it not of a Principle of Duration but of causalitie So that the world though eternal might be said to be from God by Emanation as light from the Sun Thus they endeavour to reconcile Plato with Aristotle for the defence of the worlds Eternitie wherein they are learnedly refuted by Johannes Grammaticus in his defence for the Christians against Proclus as also in his Book of the Worlds Creation And whereas Vossius de Philosoph sect c. 12. § 7. blames Plato for asserting that the World was made by God out of a coeternal matter it seems evident that Plato by his Eternal Matter or World understands only that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Idea or Platforme in the Divine Decrees which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligible world which he opposeth to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensible So in his Timaeus fol. 97. Plato tells us that this Sensible Universe was created according to the patterne of the Intelligible as time according to the exemplar of Eternitie By which it 's evident that he calls the world eternal only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to some proportion or relation to the Divine exemplar or Decrees not absolutely and simply as hereafter Yea it seems evident by Aristotle's own confession that all the Philosophers before him held the world to have had a beginning his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they all say that it was made Johannes Grammaticus of the Creation peremptorily asserts that all the Philosophers before Aristotle held the beginning and framing of all things to be from God Mr. Bochart asserted the same in a Sermon at Caen March 2. 1664. That which made Aristotle oppose this generally received tradition was his Philosophick humour of opposing everie thing that would not lye level with his Reason § 4. Hence Plato asserted God to be the first Effector Composer or Creator of the Vniverse according to Moses's description Gen. 1 1. God Created So in his Timaeus fol. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We say that whatever is made must necessarily have some cause but here lies the difficultie to find out who this Creator and Father of the Universe is and having found him out to discover him to vulgar capacities is altogether impossible So in his Sophista fol. 215. he saies that natural things could not spring up of themselves but that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The products of Gods efficiencie whence he makes God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Sovereign cause and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause of causes But to treat somewhat more distinctly of this Divine Efficiencie which according to Plato's mind may be distributed into Ideal or immanent and executive 〈◊〉 â—â—aâ—sient As for 1. Gods Ideal efficiencie it 's well known that none treats more professedly and fully thereof then Plato I shall not enter into a discourse of Platonick Idea's in general because they properly appertain to Metaphysicks and are therefore more amplie treated or by Plato in his Parmenides which is the seat of his Metaphysick Philosophizings I shall at present discourse of these Idea's only as they relate unto Divine Efficiencie exerting it self in the worlds Creation according to what I find of them in Plato's Timaeus where he discourseth more particularly of these Idea's as they are the great exemplar according to which God framed the Universe So Plato in his Timaeus fol. 49. Having discoursed of the Universe he distributes it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two sorts of Worlds one that has the forme of a Paradeigme or Exemplar which is an intelligible subject and alwaies the same in Being But the second which is the imitate of the exemplar had a Genesis or beginning and is visible where it
1. In Conceleing the Original of these Scriptural Notions 2. The too great extolling of Platonick Philosophie Particular Evils that followed upon that Platonick Reformation 1. As to Pagans The sad effect of this Platonich Reformation in the Christian Churches Plato's Symbolick mode of Philosophizing How Symbolick Philosophie ought to be regulated Plato's Symbolick mode of Philosophizing from the Jews Plato affects the Socratick mode of Philosophizing yet with some superaddition of his own Wherein Plato differed from Socrates as to his mode of Philosophizing 1 Socrates was more Aporematick but Plato more Dogmatick Plato's mode of Philosophizing different from Socrates iâ— point of Symbols and Allegories This Platonick mode of reasoning by Dialogues of Jewish origin The distribution of Platonick Philosophie as to its Matter into 1. Pythagorick 2. Heraclitick 3. Socratick 1. Plato as to Theologicks Pythagorizeth 2. Plato as to Sensibles follows Heraclit 3. As to Morals Plato follows Socrates 2. Division of Platonick Philosophie into Contemplative and Active Plato's 3d distribution into Moral Natural and Rational This division of Jewish extract Ammonius's distribution of Philosophie into Organick Theoretick Practick The imperfection of this distribution as to Plato's notion of Philosophie The Distribution of Platonick Philosophie 1. Logick 2. Natural Philosophie 1. Philosophie 1. Contemplative 2. Active Moral Philosophie Plato's Metaphysicks Plato's Idea of Natural Philosophie The Generick notion of Philosophie is Appetition Knowledge of things object of the inclination of the mind knowledge of things invariable 1. Intelligence the knowledge of first Principles 2. Discourse or Science demonstrative â— Faith 4. Imitation The simple Object 3. The Specifick Act. Theoretick or Contemplative The Qualities of his Contemplation 4. The Terme or effect of Philosophers Truth The Idea of Moral Philosophie 1. It s Genus Moral Prudence Prudence what Its Objects Its Offices The parts of Prudence 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Providence 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dexteritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagacitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience its use as to the production of Prudence 2. The subject of Moral Prudence the Soul and particularly the Conscience Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience's Law 1. Synteresis or habit of principles 2. The Syneidesis self reflexion The Rule of Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason Right Reason is 1. Subjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law of Nature 3. Plato's Divine Philosophie in the contemplation affection imitation of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Divine Philosophie is 1. The Supreme Science 2. Affective and sweet Plato's Characters of a true Philosopher 1. Philosopher must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Well instituted 3. A lover of Truth 4. Wholly devoted to Philosophie 5. Not Covetous 6. Nobly diâ—posed 7. Courageous 8. Not Morose 9. Of an Harmonious Nature 10. Virtuous Plato's mode or Forme of Logick consisting in Dialogues The original of this Dialogizing mode from the Eleatick Schole of Zeno. Plato's Dialogizing Logick originally from the Jews The Scripture mode of disputing by Dialogues Logick a Key Organ or Method for the disquisition of Truth Plato's Logick Precepts for the disquisition of Truth 1. A Logician must be of ripe age Grave Moderate not vain glorious or contentious How far the old Academie was guiltie of contentious Disputes which gave rise to the new Academick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this Academick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what precedes of Plato's Academie 2. R. The matter of Logick debates must be momentous and useful 3. Rule for the laying good foundation Principles 4. R. A methodical procedure from particulars to generals from part to the whole 5. R. The use of Examples 6. R. To distinguish rightly 'twixt Truth and Falshood 7. R. To state well the Affirmative and Truth 8. R. We may not expect more exactnes than the matter will afford 9. R. Libertie of judgment 10. R. Reason more to be valued than Authoritie Non inventionum acumen sed reruÌ„ pondeâ—a amâ—mus 11. R. Modestie Candor and Moderation to be used in Disputes 12. R. Of the manner of confuting Errors See Hoonrb Sum. Controv. p. 30 31.54.56.13 R. Plato's Dialectick according to Alcinous cap. 5. The Elements of Dialectick 5 Division Definition Analysis Induction of judgment Proposition Affirmative or Negative Universal or Particular Ratiocination Ratiocination Categorick Hypothetick Mixt. Categories Notation Plato's Physicks a storie of the worlds Origine That Plato had his Storie concerning the Origine of the Universe from Moses's Historie of the Creation Gen. 1. Plato follows Moses Gen. 1.1 in asserting the Worlds begining How Plato affirmes the world to be eternal God the first cause of all Gods Ideal Efficiencie Of Plato's Intelligible World The Difference 'twixt Plato's Ideas and Exemplar Gods Energetick Efformative Efficiencie Of Plato's Anima Mundi or Universal Spirit Nunquam futurus est Platonicus qui allegoricè Platonem non putat intelligendum nisi forte Aristotelico more in Platonis verba non in sensum opertum profundiorem figna inferre velit Cael. Rhodig l. 9. c. 12. Plato's Universal Spirit exactly answers to the Spirit 's Efformative Virtue Gen. 1.2 Moved c. Plato's Universal spirit refers to the spirit's preservation and Providence 3. Plato ' Soul of the world taken for its Harmonie and Order 4. Plato's ignifick virtue how far it may be â—ited the Universal spirit The Bodie of the Universe and its original matter The Parallel 'twixt Moses and Plato in description of the First Matter of the Universe 1. In it's Creation 1. Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the origine of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 1. c. 10. Plato 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Moses Gen. 1.25 5. Gen. 1.2 Face of the deep 6. Gen. 1.2 Moved on the face of the waters The bodie of the Universe and its constitutive parts the 4. Elemen Plato received this distribution of the bodie of the Universe into 4. Elements from Moses Gen. 1.1 c. Serranus his Analysis of Gen. 1.1 2. out of Beza The Forme of the Universe its Harmonie Order and Beautie The Affections of the Universe 1. Perfection 2. Affectiâ—n of the Universe is its Unitie 3. Finitenes 4. The Universe has a Figure round 5. Color 6. Time another Affection of Bodies 7. Mobilitie 8. Generation 9. Daration Second part of Physiologie of the parts of the Universe 1. The Creation of the Angels 2. The Creation of the Heavens their matter Fire That the Sun and Stars are Fire Gen. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire as well as Light Gen. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Ur Gen. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.3 Of Light and Darkness Gen.
1.5 Of the Lower World Wind. Air. Water Of Meteors Of Active Physiologie touching Plants and Animals Of Man's Original Formation according to the Image of God The Souls perfection The understanding The will Plato's notions about the Soul from Scripture Physical Aphorisms for the conservation of mans body in health The advantages of a good habitude of body 1. The causes of diseases to be avoided 1. Disproportion of first qualities 2. Alterations 3. Ataxie of humours Cruditie the Mother of diseases Nature is to be maintained in her due offices and motions Natura est morborum medicatrix medicus naturae minister eamque recte agentem imitari debet Sennert med 1 Excretion 2 Perspiration 3 Spirits Bene vivere est bene aspirare respirare perspirare Rules for Aliment Bene vivere est bene ingerere digerere egerere Therapeutick Physick The character of a good Physician Plato's Moral and Metaphysick Philosophie 1 Plato's Ethicks 1. Of the chiefest good 2. Of Virtue 8. Of Sin 4. Of the Affections their Temperance Moderation Particularly of Love Of Justice Plato's Oeconomicks Plato's Politicks Plato's Metaphysicks 1. Of God his Essence and 2. Attributes 1. Vnitie Of God's Simplicitie Gods Immutabilitie God's Eternitie God's Omnipresence God's Justice Of God's Veracitie God's Puritie God's Benignitie God's Omniscience God's incomprehensibilitie God's Will the cause of all things 2. Of the Human Soul The Traduction of Aristotle's Philosophie from the Jews proved 1. By Testimonies of Aristobulus Of Clearchus Aug. Steuch Eugubinus Rational Arguments 1. From Aristotle's converse with Jews 2. Alexander's procuring him all Oriental Books 3. Aristotle's Philosophie from Plato 1. Aristotle's Physicks from Plato and both from Gen. 1.2 c. Aristotle's first matter Aristotle's first mover from Plato's description of God Of the Soul its spirituality Aristoteles mirifice consentit cum Theologia Mosaica hominem à Deo conditum formatumque corpus datamque sexus varietatem animam autem exterius inspiratam Steuch Eugubin de Peren. Philos l. 9. c. 7 2. Aristotles Metaphysicks from Plato Principal object of Metaphysicks from Exod. 3.14 The Affections of Ens Vnity Veritie and Bonitie Aristotle's knowledge of God Touching Aristotle's Notions of God and their conformitie to Moses See Steuch Eugubinus de Peren. Philos l. 4. c. 1.7.8.9 c. The Soul separated A rational account why Aristotle rejected some of the more sublime and Mystick Traditions of Plato 3. Aristotle'â— Ethicks 4. His Politicks from the Jews Aristotle's Life Peripatetici a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominati sectae suae conditorem caput agnoscunt Aristotelem qui in Xysto seu horto ambulationi accommodato docebat Laert. lib. 5. Hornius Hist Phil. l. 3. c. 15 Aristotle's Character A comparison 'twixt Plato Aristotle 1. As to Rhetorick Plato omnium Philosophorum praecipuus ubereÌ„ amplam uno verbo Ulysâ—eam orationeÌ„ affectabat Horn. Hist Phil. l. 7. c. 14. 2 As to Logick 3. As to Metaphysicks Aristotle 's Doctrines either Acroatick or Exoterick Aristoteles horis matutinis legebat ea quae subtilioris erant indaginis sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à meridie Exotericis dabat operam Gell. l. 20. c. 4. Hornius hist Phil. l. 7. c. 4. Illud non est praetermittendum circa Aristotelis tempora Grammaticam quae vocatur Methodica Philosophâ—ae adjunctam esse Horn. Hist Phil. l. 3. c. 15. Aristotle's works what genuine what not Aristotele's books how conveighed to posteritie Hornius Histor Phil. l. 3. c. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in Sylla Aristotle 's Successors Theophrastus c. Apud Theophrastum graviter elaborata est Philosophia Pic. Mirandul in Apol. 90. Thes. Alexander Aphrodiseus the chief commentator on Aristotle Greek Commentators Themistius Olympiodorus Proclus Philoponus Ammonius Simplicius Arabians Averroes c. Which are followed by the Schole-men Est Arabica gens uti patrii soli ita linguae suae amans Igitur cum incidissent in scripta Aristotelis Graeca jam pene apud ipsos Graecos ignota caeperunt inde quâ—dam mox pleraque vertere in Patriam linguam Hornius Hist Philos l. 5. c. 10. A general Idea of Aristotle 's Philosophie The end of Aristotle 's Philosophie the knowledge of God Aristotle 's mode of Philosophizing simple The Character of a genuine Auditor The Character of a good Expositor The Distribution of Aristotle 's Philosophie Aristotle 's Logick and it 's distribution by Ammonius A Scheme of Logick The parts of Logick We may not expect the like exactnesse in all matters The parts of Dialectick 1. Invention Ram. Logic. lib. 1. 2. Judgment Ram. Logic. lib. 2. cap. 1. 1. Axiomatick Judgment Cap. 2. 2. Dianoetick or discursive judgment which is 1. Syllogisme therein is 1. The Antecedent wherein is 1. A proposition 2. An Assumtion 2. The consequent or Conclusion Cap. 9. Cap. 10. Method c. 17. Cap. 18. Aristotle's Ethicks 1. of human Happinesse 1. Objective Characters of the chiefest good which must be 1. The first principle 2. The last End 3. desireablâ— for it self 4. Simply good 5. The measure of all good 6. Most proper connatural 7. Most communicative 8. Most rare 9. Possible 10. Real 11. Most permanent 12. Most effective of Good 13. Which admits no excess 14. Self-sufficient and perfect Of Man's formal happiness 1. It s original from God 2. It s formal Idea or definition 1. The formal reason of formal happiness in operation 2. The proper subject the whole Soul 3. The qualification of the Soul and its act Virtue 4. The state of humane happinesse is a perfect life which connotes perfection 1. Extensive or of parts 2. Intensive or of degrees 3. Protensive or of duration The principles of humane Acts. 1. Practick knowledge Of Volition or the will strictly taken The end the proper object of Volition 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consultation Quod inconsul to fecimus consulto revocamus The Object of Consultation 2. The Subject of Consultation 3. The Act of Consultation 4 Of Election first its difference from Consultation and Volition 2. It s object the means 3. The Subject of Election the rational Will 4. The Act of Election 1. 'T is rational 2. Fixed and determined 5. It s difficultie 6. It s effect as to Virtue 7. It s dâ—finition Approbation Of Voluntarinesse and Libertie The definition of Voluntarie Coactive necessitie alone excludes Libertie Libertie of contrarietie or Indifferencie not Essential to Free-will Libertie essential to the will Est in potestate naturali quod cum volumus sacimus August God's necessitating concurse destroyes not Libertie God's predetermining concurse to the wil 's 〈◊〉 makes hâ— not the Author of sin Touching the moralitie of human acts 1. Of Moral good or virtue 1. Virtues are not Passions 2. Virtue not a power 3. Virtue an habit What an habit is The formal nature of Virtue in Mediocritie How Virtue consists in Mediocritie The mediocritie of Virtue harmonie The measure or rule