mean the Hebrews Bochart Phaleg l. 4. c. 34. tells us that Herodotus calls the Jews Phenicians So Xenophon tells us the Jews were called Syrians as before Part 1. Book 1. Chap. ◠Parag. 9. 3. Plato makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient Discourse o◠Tradition which he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Word o◠Tradition received from the Ancients who lived near the Gods c. which cannot be understood of any more probably then of some Jewish Traditions as appears by particulars 1. Plato in his Philebus fol. 17. confesseth that The knowledge of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one infinite Being was from the Gods who communicated this knowledge to us by a certain Prometheus together with a bright Fire and then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Storie of One and many is a Tradition which the Ancients who were better and dwelt nearer the Gods than we transmitted to us c. This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and many was Originally traduced from the Jewish Church and the Scripture account of God the Unitie of his Essence and the Pluralitie of his Decrees which Pythagoras first brought into Greece and after him Parmenides assumed the same as the foundation of his Metaphysick Philosophizings about the Divine Ideas as before Part. 1. B. 1. C. 2. § 6. 2. Plato de leg l. 3. makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ancient Tradition which affirmed God to be the beginning the end and middle of all things c. This Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old Faith which surely could be nothing else but the old Jewish Tradition which they had received touching God's Creation of and Providence over all things Thus Steuchus Eugubinus de Peren. Philos l. 2. c. 2. Justin Martyr conceiveth that where you find in Plato or other Philosophers mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancient Fame they meant it of Moses The like Plato in his Philebus affirmes that all wise Men grant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine mind is to us King both of Heaven and Earth neither does any thing happen fortuitously This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he elsewhere calls the Soul of the World informing and governing all things as the Soul the Bodie which the Learned suppose to be but a Tradition from Gen. 1.2 The Spirit c. 3. Plato in his Phaedo fol. 85. treating of the immortalitie of the Soul confesseth that the safest and most certain way to prove it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some Divine Word or Tradition Now what this Divine Word should be if not some Jewish or Scriptural Tradition cannot be imagined This Divine Word he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Traditional Knowledge c. Of which see more Part 1. Book 1. Chap. 2. § 5. 4. Plato in his Timaeus fol. 29. being about to treat of the Origine of the Universe laies down this preliminarie Conclusion It is just that both I who discourse and you that judge should remember that we have but humane nature and therefore receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the probable Fable or Mythologick Tradition it 's meet that we enquire no farther into them That this probable Fable was some Jewish or Scriptural Tradition of the Origine of the Universe will be sufficiently evident when we come to prove that all Plato's Philosophizings touching the Origine of the Universe were but Traditions from Moses's description of the Creation 5. Plato in his Politicus fol. 272. gives us a large account of Adam's state of Innocencie under the Symbolick Image of Saturn's Golden Age he tells us the Fruits of the Earth grew of their own accord without labour that Men were naked and had conference with the Beasts And then he concludes But these things we must omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until there appear to us some fit Interpreter Serranus on these Words fol. 251. tells us that Plato acknowledgeth he received this Narration from elsewhere in that he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fable for the unfolding whereof he expected a fit Interpreter Wherefore he signifies that the truth hereof was delivered to him by Tradition from the Primitive Times c. And I think it will appear very evident to any that considers the whole Storie that Plato refers to some Jewish Records or Traditions whence he traduced these his Notions about the Golden Age. So in like manner Plato in his Symposium describes the fall of Man under the Fable of Porus c. And I conceive whereever we find Plato making mention of any Barbarick Egyptian or Phenician Fables handed over to him from the Ancients especially if they relate unto any Scripture Narration we may safely conclude that by these Ancients he meant the Jewish Church or Patriarchs whose names he conceled as also clothed those Jewish Traditions with a Grecian Mythologick habit thereby to avoid that odium which lay upon the Jewish Nation as also to gratifie the curiositie of the Fabulous Greeks and render himself more esteemed amongst them That this was the reason why Plato disguised his Jewish Traditions and conceled the names of the Jews whence they came is asserted by Origen against Celsus lib. 4. of which hereafter Thus Sir Walter Raleigh Hist Part. 1. B. 1. C. 6. § 7. But whether it were out of the same vanitie which possest all those Learned Philosophers and Poets that Plato also published not under the right Authors names those things which he had read in the Scriptures or fearing the severitie of the Areopagites and the example of his Master Socrates by them put to death by Poyson I cannot judge Justin Martyr as it seemeth ascribeth it wholly to Plato's fear whose Words are these Plato fearing the Areopagites thought it not safe for him among the Athenians to make mention of Moses that he taught there is but one God But for that Divinitie which he hath written in Timaeo he discoursed and taught the same of God saith Justin Martyr which Moses did 6. Yea farther Plato seems to use the very same expressions though in another Tongue that Moses does in his Description of God For whereas Moses describeth God Exod. 3.14 I AM Plato termes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which differs only in Gender not really from Moses's description Whence the Learned both Moderne and Ancient have concluded that Plato drew this Notion of God out of Mose◠So Justin Martyr and Ludovicus Vives after him as also Raleigh Hist Part. 1. B. 1. C. 6. § 7. For where it pleased God by his Angel to answer Moses Ego sum existens which is I AM and existens misi◠me ad vos I AM hath sent me unto you herein did Plato saith Justin Martyr no otherwise differ than that Moses used the Word Qui and Plato the Word Quod Moses enim qui existit inquit Plato quod
Plato's mind touching the Combination and Proportion betwixt these Elements thus To make a coherence 'twixt Earth and Fire there is necessarily required a Bond wherefore they needed two other Elements which of themselves and of the other Elements they connected might make up one Composite or Bodie Such are Air and Water 'twixt Fire and Earth For the same Analogie or Proportion that Water has to Earth Air has to Fire the same also Water and Air have amongst themselves which as â—onds doe so copulate the extreme Elements Earth and Fire that by the almost imperceptible variations of Nature either ascendent or descendent there may be supposed to be one bodie which waxeth hard in Earth or is rarifyed in Fire Plato also makes each of these Four Elements to have various â—pecies and properties So Timaeus fol. 99. he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fire has flame light and splendor by reason of the inequalitie of the Triangles which are in each of these Air is partly pure and drie partly humid and cloudie Water also is either fluid or congeled as Snow Hail Ice Humor is either fluid or compact Fluid as Honey Oil Compact as Pitch Wax Compact humor is either fusile as Gold Silver Brasse Tinne Led Iron or fragile as Sulphur Bitumen Nitre Salt Alume and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones Homogeneous Also in the same Timaeus fol. 99. Plato acquaints us that heat has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disgregative faculty of the most tenuous parts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigid is constrictive and complicative of the Pores Lastly Plato informes us that the more Noble parts of the Universe as the Sun c. are composed of Fire of which hereafter § 8. That Plato received this distribution of the Vniverse it 's bodie composed of the 4. Elements from the Jewish Church and particularly from Moses's description of the Creation Gen. 1.1 c. is acknowledged both by Ancient and Modern Writers So Austin de Civit. Dei lib. 8. cap. 11. Plato saies he in his Timaeus affirmes that God in the first Creation first joyned Fire and earth together It 's manifest that he gives to Fire the place of Heaven Therefore this opinion has similitude with that which is said Gen. 1.1 that In the Beginning God made Heaven and Earth Thence those two middle Elements by the interposure whereof these extremes are copulated he calls Water and Air whereby he is conceived to understand what is written Gen. 1.2 And the Spirit of God moved upon the Waters For little heeding in what manner the Scripture stiled the Spirit of God because the Air is also called a Spirit he imagined the Four Elements might he commemorated in that Place Thus Austin That Moses in this Gen. 1.1 2. describes the Creation of the Four Elements and that Plato speaks conformable thereto is affirmed by learned Serranus in his Notes on Plato his Timaeus fol. 10. thus This is the common opinion of our Divines that Moses in verse 1. of Gen. 1. teacheth that the first matter was created by God and that in verse 2. he describeth the same by certain Notes Yet as to the genuine and plain interpretation of this place the opinion of Theodore Beza my most Reverend Parent and Praeceptor doth mostly please me who supposeth that Moses in this place doth not treat of the first matter but simply teacheth that the Four Elements viz. Earth Water Fire Air were in their order Created of God and he gives these Reasons of this his opinion First that Moses was wont so to propose things Physical that he might wholly accommodate his speech to the Vulgar Capacitie neither does he treat of them subtily but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensibly that they might be more comprehended by the ruder sort wherefore the plain and true sense of this place seemed to him this In verse 1. Moses proposeth after this manner a summe of the whole Historie of the Worlds Creation and that in an Analytick order which truly is a forme of Demonstration most apt for the teaching of Sciences Moses therefore teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily that in the beginning God created the Heaven and the Earth i.e. Gen. 1.1 When yet nothing existed God created this Universe and what ever is comprehended in its compasse which according to the common manner of speech is understood by the termes of Heaven and Earth Moses having laid this summary Substratum of his whole discourse he then proceeds to persue each part thereof and Firstly to treat of the Elements because they are the basis of the Universe and the Matter which the Vulgar might comprehend as being discovered by certain effects Therefore he affirmes that Moses in verse 2. teacheth the Creation of the Elements Earth Water Fire but the Creation of the Air in verse 6. These Elements he describeth as Created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by themselves before their entering into the composition of Animants Thus therefore Moses explains those first bodies as that he first treats of the Earth affirming that the Earth was informe c. Therefore there was not yet extant any certain Disposition of things neither was there any certain forme in that tenebrous Masse of the Elements which notwithstanding God conserved by an infused natural heat which was as it were the Seminarie of all things and nothing else but the Element of Fire For the Element of Fire in this first Creation was nothing else but that ignifick force and efficacie which is variously diffused in the symmetry of the Vniverse for the fomenting and nourishing of things according to their nature This Natural and Vivifick heat dispersed in things after their mode even in Animants themselves is by Moses properly called the Spirit of God Gen. 1.2 Truly Plato calls this Natural heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Opificer of various effects Thus saies Beza Moses shews how the Earth Water Fire were Elements Created by God the first day That therefore the Air was Created the second day which Moses calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expansion Truly Plato makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion as I conceive in the same sense which word is well accommodated to express the nature of the Air which is most liquid and expansive c. thus Serranus Which accurate Analysis of the first Creation though it has something novel and disputable yet it gives us a good account of the Cognation betwixt Moses and Plato in their description of the first Elements which constitute the Systeme or bodie of the Vniverse § 9. As Plato makes the bodie of the Universe to be composed of the Four Elements so also the Forme thereof according to his persuasion is no other than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analogie and Symmetrie or harmonious contexture and friendly conjuncture of these Elements whence results the Order Beautie and Perfection of the Universe So in his Timaeus fol. 32. Plato saies that the Bodie of the
Chaldeans Now the great piece of Philosophie the Chaldeans were at first famous for was Astronomie and Astrologie So Strabo lib. 12 and 15. Hence Pythagoras is said to derive his Knowledge of the Stars from the Chaldeans as Porphyrie in the life of Pythagoras Whence also the name Chaldeans passed in the Roman Empire for Astrologers And Quintus Curtius lib. 5. tels us that Alexander entring Babylon whereas others approving themselves otherwise the Chaldeans shewed the motions of the Stars and the stated vicissitudes of times Wherefore as Simplicius in Arist lib. 2. de Coelo affirmes Aristotle that great Inquisitor of Nature gave it in command to Callisthenes his Kinsman and Disciple who travailed with Alexander into Asia that he should send him Commentaries of such things as the Chaldeans had observed touching the Celestial Bodies And Callisthenes sent him observations of two thousand years Tullie tels us they had much convenience for such Astronomick observations by reason of the plain situation of their Countrey So Vossius de philos sect l. 2. c. 1. § 9. Neither is it to be wondred saies he if persons so ingenious were so well skilled in the Knowledge of the Stars who inhabiting a large and even Countrey could alwaies behold the face of the Heavens neither is it more to be wondred if those first Chaldeans observed so many things who in Aristotle's time gloried in the experience of 2000 years § 3. But though it may be granted that these Chaldeans had some advantage for the improvement of their Astronomick Skill from the convenience of their Countrey which lay on a level yet have we both Authoritie and Reason to judge that the original of this their Art was more Divine That the Chaldeans received their skill in Astrologie from Abraham was afore chap 1. § 8. of Abraham asserted and proved out of Berosus Eupolemus Josephus and Vossius so Lud. Vives on Aug. de civ Dei l. 8. c. 9. asserts the Traduction of Philosophie from the Chaldeans to the Egyptians by Abraham The truth of which assertion will be more evident if we consider the original causes of this Astronomick Science We need no way doubt but that Noah had been fully instructed by Church-Tradition from his Godly predecessors Methuselah Enoch and Seth touching the Creation of the World by God and particularly touching the excellent fabrick of the Heavens the Nature of those Celestial Bodies their Harmonious Order and Motion that the Sun was made to governe by Day and the Moon by Night as Gen. 1.16 and Psal 136.7 8. that these Celestial had a mighty influence on all Sublunarie Bodies c. These and such like considerations which greatly conduced to the enhanceing the Wisdom Power and Goodnes of God in his works of Creation and Providence we may not doubt were very frequent by Church-Tradition in the Hearts and Mouths of those Sons of God before and after the Floud And it is the opinion of some which is not without probable grounds that the whole storie of the Creation written by Moses was conveighed down even from Adam to his time by a constant uninterrupted Tradition to the Holy Seed and Church in all Ages And indeed if God vouchsafed to any the manifestation of his glorious works of Creation and Providence to whom can we suppose it should be if not to his darlings and friends the faithful and holy Seed who both could and would best improve such contemplations for their Makers glorie and most faithfully hand them over to posteritie Thus God himself gives Abraham this Character Gen. 18.17 Shall I hide from Abraham the thing which I do 19. For I know him that he will command his children c· God gave Abraham the Knowledge of things not only past and done but to come because he knew Abraham would make the best improvement and conveighance thereof to his posteritie And thus we may conceive how Abraham having the Knowledge of Gods glorious works of Creation and Providence especially as to the Celestial Bodies their Natures Order Harmonie Government Motions Influences which takes in the whole of true Astronomie and Astrologie communicated to him partly by Church-Tradition partly by the blessing of God upon his own meditations and contemplations if not also from some Divine Inspiration even of this Natural Knowledge could not but conceive himself in dutie obliged to communicate the same not only to his own Posteritie but also to his Kindred and Countrey men the Chaldeans That the people of God were in the infant state of the Church much ravished with holy contemplations of the Glorie of God that shone so brightly in those Celestial Bodies their Order Government Motion and Influence is evident by many Philosophick yet gratious Meditations we have to this purpose in the Psalms as Ps 19.1 The Heavens declare the glorie of God c. to the end So Psal 136.4 To him who alone doth great wonders and v. 5. To him that by Wisdom made the Heavens c. 7. To him that made great lights 8 9. The Sun to rule by day the Moon and Stars to rule by night c. So it is said of Isaac he went out into the field to meditate where he could no sooner open his eyes but contemplate the wonders of God in those Celestial Bodies Thus were these holy men Abraham c. ravished with the admiration which as Plato and Aristotle assure us was the first cause of all Philosophie of the Glorie of God that shone so brightly in those Celestial Bodies the Sun Moon and Stars their admirable natures positions conjunctions regular motions and powerful influences which is the summe of Natural Astronomie and Astrologie which was as we have endeavored to prove communicated to the Chaldeans by Abraham or Shem c. § 4. This Astronomie and Astrologie which the Chaldeans according to the common presumption received from Abraham did soon by their holding the truth in unrighteousnes as Rom. 1.18 19 20 21 22. degenerate into that Black Art deservedly so called because from Hell of Judicial Astrologie or Divination which was thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldaick Art the original of which was this as we find it Rom. 1.20 21. These Chaldeans besides the Traditions they received from Abraham and the rest of the Patriarchs touching these Celestial Bodies their glorious natures order situations regular motions and governments as Gen. 1.16 they themselves by their own Astronomick observations and experiments contemplating a mighty Beautie and Ornament in the Heavens a regular course in the Motions of the Stars an excellent Harmonie and Order in the distances and conjunctions and a powerful influence descending from them on sublunarie Bodies the more they contemplated these glorious creatures the more they admired them 'till at last their admiration determined in adoration of them as Gods Thus was that Scripture fulfilled Rom. 1.21 they became vain in their imaginations and their foolish hearts were darkned
That this was the original of their Zabaisme or worshipping the Celestial Bodies is gathered from Deut. 4.19 And lest thou lift up thine eyes to Heaven and when thou seest the Sun c shouldst be driven to worship them When they grew vain in their imaginations no wonder if such a glorious sight of their eyes was followed with the Idolatrie of their foolish hearts Now this Phaenomenon being granted that the Stars were Gods the Hypotheses of Judiciarie Astrologie easily followed So Maimonides More Nevoch p. 3. c. 29. speaking of these Chaldeans saith that they had no other Gods but the Stars to whom they made Statues or Images which derived an influence from the Stars to which they were erected and thence received a facultie of foretelling things future These images the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were much the same with the Teraphim they being both exactly made according to the positions of the Heavens So Grotius saies that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teraphim Judg. 17.5 were Images made with figures according to the position of the Stars which also the Idolatrous Jews made use of for divination as Zech. 10.2 whence the Ephod accompanies the Teraphim Judg. 8.27 And this Idolatrous mode of Divination continues yet to this very day amongst some who are pretenders to this Judicial or rather Satanick Astrologie For they make Figures and Images which they pretend to answer to the forme of the celestial bodies thence they persuade the foolish people that these Images receive influence and virtue from the Celestial Figure near of kin whereunto is the Agnus Dei amongst the Papists All of which Magick trumperies are but imitations of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Talismans so much in request amongst the Chaldeans and other Idolaters of which see Plotinus Enead 4. lib. 3. cap. 11. where he unfolds the whole Mysterie of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Images and their manner of Divination by them which upon the supposition of the Chaldeans that the Stars are Deities might admit of some probable pretext but without this Hypothesis of allowing a Divinitie to the Stars I cannot see what shadow of Reason those pretenders to Judiciarie Astrologie can have to salve their Phaenomena See more of this Owen de Idololat l. 3. c. 7. § 5. This leads us to the Theologie of the Chaldeans which comprehended a chief part of their Philosophie So Diodorus Siculus lib. 3. tels us That the Chaldeans were most skilful in Astronomie Divination and sacred Offices This their sacred Philosophie or Divinitie was chiefly studied by and preserved amongst their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabii who according to Scaliger's account were the most Easterne Chaldeans which he gathers from the origination of the word Zabii from Saba the Son of Chus Salmasius thinks these Zabii were the Chaldeans inhabiting Mesopotamia If so it is very probable that Balaam that famous Magician or Diviner was one of these Zabii For Mesopotamia seems to be Balaam's Countrey thence Numb 22.5 Pethor where Balaam lived is said to be by the river i. e. saies the Chaldee Paraphrase Euphrates That Balaam was a Magician or Conjurer is evident from the whole of the Storie Thus Stillingfleet Orig. sacrar lib. 1. chap. 3. To which he addes these words Hence we may conclude that these Zabii were the same with the Persian Magi instituted by Zoreaster which farther appears from the Magi that were guided by the Star unto Christ who are said to come from the East i. e. Sabea or Arabia Foelix with presents which are peculiar to that Countrey That Balaam was a Zabean and of these Zabii or wise men mentioned Mat. 2.1 2. may be gathered from what Deodate observes on that place v. 2. viz. that this Star was the signe that the King of the World should be born in Judea which perhaps might come to their notice by the Prophecie of Balaam Numb 24.17 continued amongst them c. § 6. Concerning these Zabii Maimonides tels us that the understanding their Rites would give light to many obscure passages of Scripture I suppose he means such as relate to the Original of Idolatrie or the Worship they gave to those Planetarie Deities for saith he they had no Gods but the Stars to whom they made Statues or pillars which the Greeks stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We find one Rite or Ceremonie of this Zabaisme or Planetarie Worship Job 31.26 27. If I beheld the Sun when it shined c. This holy man who as 't is supposed lived amongst these Zabii about Joseph's time as Jerome when this their Idolatrie was come to some maturitie speaks openly of this Planetarie Worship then so common And the first part of this Zabaism he so industriously a moves from himself is Beholding the Sun when it shined Not the simple beholding of it that 's only a Natural Act of our Natural Sense and hath no more of Moral Evil in it than the Natural Shine of the Sun beheld by it But beholding it with such an Eye as secretly steals away the heart from the Worship of the Creator affecting the Soul with and carrying it out in an Idolatrous Adoration of that so glorious a Creature as in some it did to such an height that Plato saies Socrates underwent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Exstasie in worshipping the Sun for so it follows Job 31.27 And my heart hath been secretly enticed Job shews here that the original Seat of this Zabaisme was the Heart for by long contemplation and admiration of the eyes the heart was drawn away to worship those Celestial bodies as before So it followes or my mouth hath kissed my hand i. e. adored the Sun for kissing the hand and bowing to the Sun was a main ceremonie they used in their worship So the worship of Christ the Sun of Righteousnes is under that ceremonie of kissing commanded Ps 2.12 And Hos 13.2 the worship of the Calves expressed by that ceremonie reproved There were other parts of Zabaisme or Star-worship namely Images and Fire of which we find some mention in Scripture so Lev. 26 30. God threatens to destroy their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images of the Sun as some but rather their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hearths where they kept their perpetual fire for these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both the Sun and Fire Hence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Caminus a Chimney or Furnace So in like manner the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the Light of the Sun is used also for fire as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Plato used for both fire and light whence some derive Vr in Chaldea which was the Seat of this Idolatrous worshipping the Sun by
existit For Moses saith He who is Plato That which is c. 7. To these tacite acknowledgements of Plato we may adde the full Testimonie of Numenius the Pythagorean Philosopher quoted by Clem Alexandrinus lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Numenius the Pythagorean Philosopher plainly Writes What is Plato but Moses Atticizing § 2. Amongst the Jews we have the testimonie of Aristobulus who flourished about 200 years after Plato cited by Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also by Eusebius Praep. Evang. l. 9. c. 6. where he brings in Aristobulus thus speaking of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He followed our Law or Institution and diligently inspected or searched into all those things mentioned therein The same is mentioned by Ludov. Vives in Aug. Civ l. 8. c. 11. Aristobulus the Jew to Philometor lib. 1 as Eusebius cites him saith that Plato in many things follow'd our Law for he seems in many things to have diligently examined every particular For Moses's books were translated before Alexander and before the Persian Empire whence this Philosopher as well as Pythagoras received many things Thus Ludov. Vives I am not ignorant that his opinion about the translation of Moses's books into Greek before the Persian Empire is rejected by some Learned men therefore I shall not lay much stresse on it yet why may we not assert with Eusebius that Plato as Pythagoras might have a sight of Moses's writings not as translated into Grerk but by reason of his skill in the Oriental Languages especially the Egyptian which was but a Dialect of the Hebrew as has been before mentioned Book 2. ch 5. § 8. of Pythagoras of which more hereafter To this testimonie of Aristobulus is consonant that of Josephus the Jew as Selden de jure Nat. Hebr. l. 1. c. 2. § 3. To these Testimonies of Pagans and Jews we may adde many of the learned Christians both Ancient and Moderne As for the Ancients Clemens Alexandrinus does once and agen inculcate that Plato derived his Philosophie from the Jews so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.5 and he expresly calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Philosopher and in many places he does affirme this That the Greek Philosophers generally were Thieves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they took the choicest of their Dogmes from Moses and the Prophets without thankful acknowledgement So Justin Martyr Apol. 2. and after him Theodoret assimeth that Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drew many things from the Hebrew Rivulets yea and that whatsoever he said devoutly of God or of his Worship he stole from the Hebraick Philosophie The same Johannes Philoponus frequently asserts So of the Creation of the world l. 6. c. 21. pag. 249. he tells us that what Moses affirmed of man that he was made after the Image of God Plato transferred to the whole visible world calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a visible image of the invisible God The like he mentions lib. 7. c. 11 12 where he shews how Plato imitated Moses Gen. 1.31 in bringing in God rejoycing and recreating himself in the works of his hands as very good c. Eusebius lib. 2. praep Evang. conceives that Plato learned from the Mosaick doctrine both the Transmutation of the world and the Resurrection and the last Judgment c. Amongst the Latine Ancients Ambrose gives a full Testimonie hereto who affirmes that Plato for Learning's sake took a journie into Egypt to informe himself touching the things done and written by Moses the Oracles of the Law and the sayings of the Prophets c. of which see Selden de Jure Nat. l. 1. c. 2. But amongst all the Ancients none speaks more fully to this than Augustin de Civit. Dei lib. 8. cap. 11. Some saies he joyned to us in the grace of Christ wonder when they hear and read that Plato conceived such things of God which they acknowledged are most congruous to the truth of our Religion Whence some have thought that he when he went into Egypt heard the Prophet Jeremie or that he read in his peregrination the Prophetick Scriptures whose opinion I have laid down in some of my Books But the account of times being diligently computed according to the Chronick historie it appears that Plato was born almost 100 years after Jeremy prophecyed wherefore Plato in that his pergrination could neither see Ieremy who dyed so long before nor yet read the same Scriptures which were not as yet translated into the Greek Tongue unlesse peradventure in as much as he was of a sharp judgment he by an Interpreter learned as the Egyptian mysteries so the sacred Scriptures not that he did by writing translate them as Ptolomy by the LXX but by conference he understood what they conteined so far as his capacitie would reach That which enclines us to this persuasion is that the book of Genesis begins chap. 1. v. 1. In the beginning God made Heaven and Earth c. which Plato in his Timaeus also declares God saith he in that work first joyned Earth and Fire For it 's manifest that by Fire he understands the Heaven Thence those two middle Elements which by their interposition joyn together with these extreams he calls Water and Air whence t is thought he understood this from what is written Gen. 1.2 The Spirit of God moved upon the Waters For he little attending in what manner the Scripture was wont to style the Spirit of God and because the Air is called a Spirit he thought that the Four Elements were mentioned in that place Agen in that Plato saies a Philosopher is a lover of God nothing is more manifest in the sacred Scriptures And especially that which has almost brought me fully to assent that Plato was not without those sacred books when it is said to Moses Exod. 3.14 I am that I am He that is has sent me c. This Plato vehemently held and diligently commended c. Thus August By which it 's evident what a full conviction he had of the truth of our conclusion As for the particulars of these Platonick notions we shall hereafter we hope examine them and prove that they were traduced from the sacred scriptures As for Moderne Christians we have the most learned of these last Ages of this persuasion that Plato derived the choicest of his Contemplations both Physical and Metaphysical from the sacred scriptures Jewish Church So Lud. Vives on this text of August Civ l. 8. c. 11. Justin Martyr saith he in paraclesi ad Gentos Euseb in praeparat evang and Theocritus of the Greek affections write that Plato translated many things out of the Hebrew books into his own Hence Numenius the Philosopher said what is Plato but Moses Atticizing c. The same is affirmed by Steuchus Eugubinus on Plato's Timaeus and Selden de jure Natur. Hebr. l. 1. c. 2. Where he proves our conclusion at large Thus Luther Tom. 1. Genes
Philosophie unto Logick And so Platonick Philosophie may be distributed into Organick or Rational and Essential or Real 1. Organick Philosophie is Logick which Plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialoctick from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dialogize which was his mode of disputing and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manuduction of the Soul as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way or method with other such expressions which supposes it to be a rational organ or Key to all other parts of Philosophie whence it is rightly stiled by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Logick Diacritick or discretive organ 2. As for Essential or Real Philosophie it may be according to Plato's mind distributed into Natural Moral and Supernatural § 6. As for Natural Philosophie it either regards things Natural as Natural under that reduplication or mode of consideration or else it regards things natural as abstracted from their naturalitie materialitie or sensibilitie with respect only to their Quantitie 1. Natural Philosophie that considers things Natural as natural i. e. under that reduplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mode of considering it may be subdivided into Contemplative and Active 1. Contemplative Natural Philosophie is commonly stiled in the Scholes Physicks or Physiologie from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature whereof they constitute two parts one General which treates of Natural Bodies in general their first Principles Affections Generations and Corruptions another particular which discourseth of particulars as 1. touching the Heavens 2. The Inferior World 3. The Meteors 4. Inanimates as Minerals c. 5. Animates or Vegetables which have a growing Life but no sense as Plants c. 6. Animals which have not only growth but also Sense and Motion though without Reason 7. The Rational Soul and humane Bodie their nature parts affections and operations There are the particulars which come under Contemplation in Physiologie Though Plato seems to make the main of his Physicks to be no other than a Natural Historie of the Creation or Origine of the Vniverse as it appeareth by his Timaeus which is the seat of his Physiological Philosophizings As for the Humane Soul that is reduced to his Metaphysicks or Supernatural Philosophie Active or Operative Natural Philosophie which is the end of Contemplative refers either to Plants and Animals and thence is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agriculture c. or else to the Humane bodie and so 't is stiled Medicine whereof Plato does much Philosophize 2. Natural Philosophie as it considers Naturals under an Abstraction from their Naturalitie and Materialitie with respect only to their Quantitie is commonly stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mathematicks which regard 1. either the corporeitie Dimensions and Figures of Bodies and so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geometrie from the measuring of Grounds at first in Egypt 2. or the description of Countries and Places and so 't is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geographie 3. or the account of Numbers and so 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arithmetick 4. or the Situations Constellations Motions Conjunctions Influences and Effects of Celestial Bodies and so they call it Astronomie or Astrologie 5. Opticks which regards Vision 6. Musick which refers to sounds 7. Navigation 8. Tacticks or Militarie Discipline 9. Architecture with other Mathematick Sciences Plato studied the Mathematicks under Euclid and Theodorus c. § 7. Moral Philosophie respects Men 1. in their individual personal capacitie in relation to their Morals and so 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethicks or 2. it considers Men in their Familie relation and thence 't is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oeconomicks or 3. it refers to Mens Politick capacitie as under civil combination and confederation and so they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politicks Plato discourseth of each but most largely of Politicks § 8. As for Supernatural Philosophie commonly called Metaphysicks or Natural Theologie Plato abounds mostly herein 1. He treats very Metaphysically of God whom he termes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. according to Exod. 3.14 2. He asserts also the Unitie Simplicitie and Immutabilitie of God 3. He proves likewise the Eternitie of God from this that he was the first Principle of all things 4. He demonstrates the All-sufficiencie of God from his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Whence also he stiles God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superessential and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infinite 6. Hence also he demonstrates the Incomprehensibilitie and Omnipresence of God 7. He also clearly proves the Holynesse Justice and Faithfulnesse of God 8. He makes some mention of God's Omnipotencie as also of his Goodnes c. 9. He treats very largely and Metaphysically of the Divine Ideas and Decrees of God with his prevision of all things resulting thence 10. He discourseth very Divinely of God's production of and Providence over all things as also of his particular regard to good Men. 2. Plato seems to have had very great notices of Religion and Divine worship according to the Scripture notion He positively affirmes 1. That the Divine Will and Pleasure is the only rule and measure of Divine Worship 2. Hence that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worshiping of God accordingly is more acceptable to God than all the pompous inventions of Men whereby the superstitious Heathen endeavoured to pacifie the angry Deitie 3. That none can worship God aright but the pure and holie So in his Book de Legibus Parmen c. 3. Plato Philosophizeth very Metaphysically of the humane Soul its resemblance to God immaterialitie infinite capacitie immortalitie and perfection likewise of its faculties offices objects acts c. 4. Plato in like manner seems to discourse though imperfectly and under Symbolick Images of the state of Innocencie the fall of Adam the restauration of Mankind by Daemon Mediators the infusion of Divine knowledge and Grace against Free-will c. 5. Yea Plato seems to give some hints of the Divine Scriptures which he expresseth by Divine Oracles Enthusiasmes Traditions 6. Lastly Plato is supposed also to discourse of the last Judgement and future state which he expresseth under Symbols CHAP. VII General Ideas of Platonick Philosophie and Philosophers Plato's Ideas of Natural Philosophie 1. It s Genus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The object 1. Complex Science 1. Intelligence 2. Science 3. Faith 4. Imitation 2 Simple 3. The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The End Truth 2. Of Moral Philosophie 1. It s Genus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which connotes Prudence wherein consider its Objects Offices and Acts which are 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dexteritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagacitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The subject of Moral Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and particularly the Conscience Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law of Conscience 1. In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of the ingenerable time called Eternitie for look as this Universe is created according to the exemplar of the Intelligible Ideal World so is this Time composed in some sort according to the exemplar of Eternitie Thus Plato Lastly as to the formal measure and product of Time we find a good description thereof in the Platonick Definitions fol. 411. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time is the motion of the Sun and the measure of motion which agrees well with Moses's description in Gen. 1.14 for seasons and for days and years c. 7. Hence follows another Affection which Plato attributes to the Universe and natural Bodies namely Mobilitie So in his Parmenides fol. 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus therefore is it not necessarie that One i. e. the Universe be capable both of Motion and Rest c. Herein also Aristotle follows him making Motion and Rest affections of natural Bodies 8. Hence also follows Generation which may be ranked amongst the Affections which Plato gives to natural Bodies and is thus described Platon definit fol. 411. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generation is a motion to Essence Agen 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participation of Essence c. 9. Whence lastly follows Duration which Plato makes another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affection of the Universe So in his Timaeus fol. 32. having spoken of the Worlds perfection and unitie he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must also continue without old age and sickness c. He persues his Allegorie wherein he stiles the World a Living Creature which saies he must continue in youthful vigor and healthie His meaning is that though Individuals and Singulars decay daily yet the Species and whole of the Vniverse is continued durable and vigorous by means of successive generations For they are Individuals only not the Species that dye thus according to Aristotle's Maxime the Corruption of one is but the Generation of another Thus much of the affections of the Vniverse § 12. The parts of Physiologie are either General or Particular the General part of Physiologie treats of the first Principles and Affections of Nature which we have dispatched Physiologie in particular discourseth of the Severals or Particulars of the Vniverse which make up the whole of Nature Now of these in their order so far as they come under Plato's Philosophizings And here we may begin with Angelick Beings who are called the first-born Sons of God and are indeed the most noble Pieces of the Universe which Plato makes the first-fruits of Gods Creation So Lud. Vives in August Civit. Dei lib. 11. c. 9. The Greek Divines saies he will that Spiritual Beings precede Corporeal and that the great Parent of the Vniverse used them i. e. Angels as Ministers for the procreation of other things which Opinion Plato follows in his Origine of the Universe So Sanchoniathon sets forth the Creation of the Angels under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contemplators of the Heavens Whence also Aristotle's conceit of the Heavens being moved by Intelligences seems to have had its origination All which Contemplations about Angelick natures and their production seem to have been but corrupt Derivations from Job 38.7 When the morning Stars sang together c. But because the Discourse of Angels belongs not properly to Physicks but to Metaphysicks we shall engage no farther on it at present To descend therefore to the material and more natural parts of the Universe and first to the Heavens which Plato in his Timaeus fol. 36. describes after his Metaphorick mode thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bodie of the Heavens is visible but the Soul of these Intelligences partakes of invisible reason and harmonie Thus Plato whence I presume Aristotle derived his Celestial Intelligences which he presumed to be the first movers of the Celestial Spheres But as to the Matter and Nature of the Heavens what Plato's Opinion was is somewhat difficult to conjecture Austin affirmes peremptorily that Plato made the Heavens to be of an ignifick or fierie nature and that herein he followed Moses Gen. 1.1 So Aust de Civit. Dei lib. 8. c. 11. Plato in his Timaeus affirmes saith he that God in the first Creation joyned the Earth and Fire together It 's manifest that he attributes to Fire the place of Heaven This Opinion therefore has some similitude with what is said Gen. 1.1 In the beginning God made heaven and earth Thus Austin And Ludo. Vives on these Words addes that Plato thought the Heavens to be fierie though the Stars to be composed of the four Elements because they seemed more solid Not that the Heavens were of the same nature with our Culinarie fire for he supposeth there are several sorts of Fire So Lud. Vives And indeed that these Celestial Bodies at least the more lightsome and glorious namely the Sun c. are of an ignite or fierie nature seems probable from the very origination of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven which is apparently derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our or Ur which signifies both Light and Fire as hereafter I am not ignorant that some make the Heavens to be of a fluid waterie as others of an aerial nature So Paulus Fagius on Gen. 1. tells us that amongst the Hebrews the Heaven is called from its extension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament and from its Waterie matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Waters there which he also gathers from Gen. 1.6 a Firmament in the midst of the Waters c. But this being granted that the Firmament is of a waterie or fluid matter see Wendeline de Coelo which is also the Opinion of some New Philosophers yet it followeth not hence but that the Sun and those other more lightsome and glorious Celestial Bodies may be composed of a fierie substance which seemeth to have been the Opinion of the Jews whence Plato and other of the Greeks derived the same and that on these Probabilities 1. That the Sun and Stars are composed of Fire appears first from the very Text Gen. 1.3 Let there be Light where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our whereby the Sun is expressed Job 31.26 signifies as well Fire as Light This we have proved at large out of Richardson and others in our former part of Philologie Book 3. C. 3. § 9. So Amesius in his Medulla Theol. lib. 1. cap. 8. Thes 50. treating of the Creation of this Light saies that Light namely lightsome Fire was made out of the most subtile part of this Mass taken up c So Grotius in his Annotations on 2 Pet. 3.7 The Fire saies he was not in that first humid Mass but afterward created by God which Moses calls Light because Light and Heat are one and the same Out of this Light compacted were the Stars composed whence they diffuse Fires upon the Earth whence also Fires are generated under the Earth From these
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.