of it which opinions of theirs Owen questions not but they had by ancient Tradition from the Church of God Owen Theol. l. 1. c. 8. Hence as we justly conjecture from this cognation 'twixt these Indian Philosophers and the Jews in some Divine Dogmes sprang that mistake of Clearchus the Peripatetick and Megasthenes who thought the Brachmanes and Calani to be the same with the Jews Of which see Euseb l. 9. praep c. 3. Amongst the Greeks who resorted to these Indian Philosophers we may reckon Democritus so Aelian lib. 4. Var. Histor. and Laert. Also Pyrrho the Head of the Scepticks is said to have conversation with the Gymnosophists in Indiae as Laertius Apollonius Tyanaeus that great Pagan Antichrist is said to have spent much conversation among these Indian Philosophers Eusebius contra Hieroclem l. 5. brings him in thus characterizing of them The Indians contracting Philosophie for the greatest advantage comprehend it in the Divine and sublime Nature These truly I have greatly admired and esteem them blessed and wise By which it appears that their Philosophie was mostly Theologick Apulcius Florid. l. 5. saies that the Philosophie of the Brachmanes was composed of many severals viz. what were the documents of Souls what the exercitaments of Bodies what the parts of the Mind what the turnes of Life and what were the Torments and Rewards which the Gods appointed to all according to their Merits § 4. Amongst the Asiatick Philosophers we might reckon the Phrygians who had also their Philosophie which had been better known to us if Democritus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Laertius makes mention of lib. 9. were extant Concerning their Theologie see Diodorus Siculus and Eusebius so Vossius § 5. We now proceed to the African Philosophie and passing by the Egyptian of which we have already treated we shall begin 1. with the Atlantick or Lybick Philosophers of which Lud. Vives in August civ l. 8. c. 9. thus speaks The Atlanticks inhabit the places in Africa bordering on the Ocean whose ancient King was Atlas the brother of Saturne and son of the Heaven who being a great Astronomer whence he was said to bear up the Heavens taught his son Hesperus and others of his kindred and people the same Art from whom this Science of Astronomie crept into the inner Lybia where also Hercules philosophized By which it seems most probable that the Atlanticks and Lybicks received their Philosophie from the Phenicians for Hercules as it s well known was a Phenician and so I doubt not was Atlas Also Laertius in his Preface makes mention of Atlas the Lybian amongst the ancient Philosophers And Diodor. Siculus l. 4. reckons up some fables concerning the Gods which these Atlantick Philosophers held Atlas is said to bring Astronomie out of Lybia into Greece whereof Orion is said to be the first Author in Baeotia whence the Star Orion received its name so Carion Chron. lib. 2. But Bochart makes Atlas the same with Enoch as before chap. 1. §. 7 Vâ—ssius tels us de philos sect l. 2. c. 2. That the Lybick Philosophie came from Atlas especially Astrologie whence Atlas is said to hold up Heaven with his shoulders and the mountain called Atlas received its name from him c. Plin. l. 7. c. 56 2. The Ethiopians also had their Philosophers called Gymnosophists so Jerom l. 4. in Ezech. cap. 13. makes mention of these Ethiopian Gymnosophists who received both their Name and Philosophie from India as Philostratus in the Life of Apollonius lib. 6. Touching the Ethiopick Philosophie and its Traduction from the Mosaick we have this particular account in Hornius Histor Philosoph lib. 2. c. 8. Touching the Philosophie of the Ethiopians little is mentioned by Antiquitie and what has been mentioned is well nigh all lost by the iniquitie of the times But this is certain that they received all their Divine Human Dogmes from the Egyptians Whence their very names were confused For the Romans called the Ethiopians Egyptians because indeed they descended from Egypt Moreover there is no doubt to be made of it but that they drew somewhat of more sound Wisdom from Moses § 6. Amongst the European Barbarick Philosophers we shall first mention the Scythians who according to their ancient bounds lay partly in Asia partly in Europe of whom August Civit. l. 8. c. 9. makes mention and Lud Vives on that place speaks thus The Scythians in times past philosophized and contended with the Egyptians touching their Antiquitie They are a people stout simple and just ignorant of vice and malice and got that by their natural ingenie which the Grecians could not attain unto by all their magnifick and illustrious Sciences see Justin l. 2. § 7. But we passe on to the Thracians who had anciently a great repute for Philosophie which some think they owed to Zamolxis a Thracian whom some make the servant of Pythagoras but others derive their Philosophie from the Grecians as Laertius lib. 8. What the Philosophie of the Thracians was may be known by the Doctrine of Orpheus who was a Thracian Many Anciently writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Poems according to the Doctrine of Orpheus of which see Suidas in Orpheus's Philosophie delivered in Poesie which was chiefly Moral and Theologick for by his Musick and Rhetorick he had so great a power on the Thracians to civilize them as that he was said to have drawn Trees and Beasts Justin Martyr cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first master of Polytheisme or multiplicitie of Gods which he brought from Egypt with many superstitious Ceremonies and Vsages and set them up amongst the Thracians and Macedonians c. see more in our relation of Orpheus Part 1. B 3. C. 1. § 5. § 8. But to come to our Westerne Philosophers and firstly the Spaniards of whom Aust de Civ Dei l. 8. c 9. makes mention and Lud. Vives on him speaks thus In Spain before the veins of Gold and Silver were found out and Wars begun there were many Philosophers and the people lived holy and quiet lives being every where governed by such Magistrates as were men most excellent for Learning and Probitie Their affairs were transacted according to Justice and Equitie not by the number of Laws and if any were written 't was principally amongst the Turdetans in the most ancient times There were scarce any quarrels or controversies amongst the people and all the disputes were touching Emulation of Virtue the nature of the Gods the reason of Nature or Natural Philosophie of good manners or Morals which their Learned men on stated daies publickly disputed of the women also being present But when the mountains bigge with metals brought forth Gold and Silver men began to admire this new matter Hence the Phenicians who sailed far and near for lucre sake traded here and drew multitudes of men from Asia and Greece hither who taught us the Grecian and Asiatick Vices there remain yet
〈◊〉 〈◊〉 〈◊〉 and Temperance he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the harmonie of the affections and Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a consent of Virtues and he gives this general Idea of Vice and Virtue Phaedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice is a disharmonie but Virtue an harmonie This harmonie or mediocritie of Virtue he makes to be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Symmetrie yea he makes the Virtue not only of the Soul but also of the bodie and of every thing else to consist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order and rectitude whence he supposeth Eutaxâ—e symmetrie and harmonâ—e to be the forme of the Vniverse Socrates also expressed this mediocritie of Virtue by harmonie as Stobaeus Ser. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The life being like a musical Instrument harmonized by intension and remission becomes sweet So agen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The harmonized life is most pleasant These several Ideas of Virtue are all comprehended under and expressed by Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediocritie which implies the Eutaxie Symmetrie Vniformâ—tie and harmonâ—e of Virtuous affections and acts or if we would have all these notions of Virtue resolved into one we may take that of Plato calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectitude For indeed the harmonâ—e or mediocritie of Virtue is nothing else but a rectitude of principles and acts This seems fully expressed by Aristotle Eth. lib. 4. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all rectitude is from Virtue and all Virtue implies a Rectitude as 't will appear by and by § 31. As Aristotle placeth the forme and essence of Virtue in the mediocritie or Rectitude of principles and Acts so the formal measure or Rule by which this mediocritie and Rectitude must be regulated he makes to be Right Reason or the Law of Nature For every Act is denominated good from its conformitie to the Law of nature both in matter End measures and all circumâ—tances So Arist Eth. lib. 3. cap. 8. speaking of Virtue and its mediocritie saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so as right reason dictates or regulates So agen Eth. lib. 4. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue is not only consentaneous to right reason but also an habit measured by and conjoyned with Right reason So Stobaeus Serm. 1. de Virtut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue is a Syntaxe or regular disposition according to right Reason So agen Arist Eth. lib. 2. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereby it 's evident Aristotle makes Right Reason the measure of Virtue and its mediocritie So Amyraldus in his Theses Salmuriensâ—s expounds Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason saies he is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Criterion of Virtue 's mediocritie So Parker Thes 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason as it is the same with the Law of Nature gives the forme to a moral act But now all the difficultie is to state what Aristotle meant by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason For the clearing whereof we are to know that Aristotle took up this notion from his Master Plato who by Right Reason understood the Law of Nature as we have proved in Plato's Philosophie Chap. 7. § 6. Whence this Right Reason is by him stiled the Royal Law So Plato Minos fol. 317. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason is the Royal Law i. e. The Law of Nature which received a new edition by Moses called the Moral Law i. e. as 't is the measure of moral good and Evill whereof Plato received many notices and traditions as else where This Right Reason is stiled by the Stoicks the common Law So Diog. Laert. in Zeno saith that the Stoicks held nothing should be done but what was agreeable to the Common Law which is Right Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Common Law which is Right Reason yea Aristotle himself seems to Enterpret his Right Reason so as that it can be understood of nothing more properly than of the Law of Nature Common to all men So Arist Rhetor. lib. 1. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is a twofold Law one private another common The Common Law is that which is according to Nature for it is that whereby all men learn by Nature what is just and what is unjust without any particular consociation or covenant amongst themselves Thus Aristotle wherein he distinguisheth the private Laws of particular Nations or Societies from the Common Law of Nature which he makes the measure of Moral good and Evil. This Common Law of Nature Aristotle makes the Source of all private Laws and that which gives check unto them when in Excesse or defect so Arist Eth. lib. 2. cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all private Laws need to be corrected by the Vniversal Law Whence this Law of Nature is made the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Equitie which is to give check to all private constitutions And that Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason is the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Law of Nature 't is evident by the definition he gives of Justice or Righteousnesse Arist Rbet lib. 1. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice or Righteousnesse is a Virtue by which every one has what is his own and as the Law dictates to them who are subject to it Whereby he makes the Law the measure of what is Righteous So in his Eth. lib. 5. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man is he that lives by Law and Equitie i. e. according to that Law of Equitie or Nature which is common to all Whence Aristotle Rhet. lib. 3. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is the standard or measure in all Judicial proceedings i. e. all moral good and Evil is measured by some Law of Nature Common to all as civil good and Evil by civil private Laws Thence Aristotle Ethic. lib. 5. cap. 2. saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is just therefore which is according to Law and Equitie What Aristotle attributes to Justice is by a paritie of reason applicable to all moral good or virtue By all which it 's evident that Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Reason which he makes the measure of moral good and Evil is the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Law of Nature which gives the forme and measure to Common Justice and all other moral Virtues Whence that of Plato Repub. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is greatly distant from Right reason which is distant from Law and order Hence again Plato Gorg. 504. tells us That as health beautie and other Virtues of the bodie proceed from the regular order or exact temperament thereof so the health beautie and other virtues of the Soul from its regularitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Soul's actions are regular and beautifull Such is Righteousnesse Temperance
Plato's Politicks where 1. of right Constitution and Administration 2. Laws the Rule of such Administration 3. Magistrates the Instruments of Administration according to Laws II. Plato's Metaphysicks 1. of God and his Essence 2. his Attributes 1. Vnitie 2. Simplicitie 3. Immutabilitie 4. Eternitie 5. Omnipresence 6. Justice 7. Veracitie 8. Puritie 9. Bountie 10. Omniscience 11. Incomprehensibilitie 12. the Divine Will the Cause of all things 2. the Humane Soul its Original Immaterialitie Capacitie Immortalitie c. § 1. HAving dispatcht Plato's Rational and Natural Philosophie we should now proceed to that which is Moral and Supernatural wherein indeed his excellence seems to consist But upon Reflection considering that this undertakement would swell this discourse before us beyond the bounds of an Historie and especially make this third Book big and bulkie much beyond the proportion of the rest I have waved it at present though not without some thoughts of reassuming the same in an intended Systeme of sound Philosophie Only for the present take this abstract Idea of Plato's Moral and Supernatural Philosophie As for his Moral Philosophie it may according to the different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regard it has to its object be distributed into 1 Ethick which respects personal Gubernation and Morals 2 Oeconomick which regards the Regiment of Families 3 Politick which comprehends the Government of Cities and Nations As for Plato's Ethicks we find in him excellent Contemplations and Discourses 1 of the chiefest Good which he stiles 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether true Rep. 9. i. e. most real substantiâ—l and soâ—â— 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most proper Rep. 9. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficient 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—mply good 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause of all good 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most necessary good 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supream idea of all good 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infinite 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal and moâ— living 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniform 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure immixed without sorrow 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppâ—râ—unc 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine and god-like good All which contemplation of the chiefest Good are applicable to none but God neither may we presume that Plato could receive them any way save only by some scriptural Tradition of God § 2. Plato Philosophizeth very morally of Virtue its Divine Infusion Nature and Excellencie 1 Touching the Divine Infusion of Virtue Plato Meno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 99. proves at large that Virtue came not by Institution but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Divine Infusion which he proves from this that God oft useth the most unkilful instruments in the production of Virtue 2 As for the Nature of Virtue Plato stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harmony of the sâ—ul also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Musick of the soul And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the symmetrie and good order of the soul whereby every facultie keeps its due place and motion whence 3 follows the Excellence of Virtue which Plato placeth in this that it gives Health Amplitude Libertie Nobilitie Firmitude and perfection unto the humane Soâ—l § 3. Plato Philosophizeth very notably of Sin both ingenite and acquisite He makes sin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess or transgression of the Law also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acting against right reason whence he makes it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epinom fol 978. an irrational confused irregular motion c. And particularly of irregular inordinate pleasures he proves Repub. 9. That they are the greatest Tyrants for the more indulgent the mind is to them the more tyrannick and insolent they are § 4. Plato discourseth even to admiration of that Temperance and moderation which ought to be in the Affections and sensitive appetite He makes Temperance to consist chiefly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain Symphonie and Harmonie of the Affections as Rep. 4. whence he makes the temperate man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stronger than himself whereas the intemperate man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaker and worse than himself i. e. than his sensitive animal part § 5. Plato Philosophizeth very Divinely of Love its soveraign Throne in and Influence on the Soul together with its proper Acts. This he discourseth of at large in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wholly sperâ— in the Explication of this soveraign Affection And more particularly Plato hath admirable discourses of Amitie or Friendship as in his Lysis where he professedly sets himself to Philosophize on this Theme which the Title of this Dialogism stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of friendship plainly enough imports § 6. Lastly Plato discourseth most accurately of Justice in its Vniversal Idea and Notion especially in his Repub. 4. where he explicates its nature and influence in all affairs So again in his de Leg. 12. We find many other great Ethick contemplationâ— and characters as in other his Dialogues § 7. As for Plato's Oeconomicks he philosophizeth incomparably of Imitation which he makes to be the most efficacious principle of paternal Government So in his de Leg. 5. as else where he demonstrates that the best institution of youth is by example conversation He treats also of Education more largely in his Repub. 4.7 De Leg. 1 5 7. § 8. But that which renders Plato most famous as to Morals is his Politick discourses which may be reduced to these three Heads 1. Such as relate to the constitution and due Administration of a Republick 2. Such as treat of Laws both humane and Divine 3. Such as give us the Character of a good Magistrate to administer according to such Laws Of each of these he philosophizeth at large in his Books de Republica and de Legibus c. § 9. Touching Plato's Metaphysicks or Supernatural Philosophie we are not without great notices thereof 1 He seems to have had great notions or rather Traditions originally Judaick of Gods Essence as described Exod. 3.14 whom in imitation of Moses he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. His Attributes and 1. his Vnitie that there is one and but one true God he demonstrates at large against the Atheists and Polytheists of his Age in his de Repub. 10. fol. 886. and that 1 From the nature of Visibles and the most harmonious varietie of Times 2 From Vniversal Consent 3 From Motion and the first Motor 4 From the Soul of the Vniverse or the providence of God Inspiring and animating all things fol. 895. 1. From that great innate Idea of God in the soul 899 c. 2. Plato discourseth very Divinely of the simplicitie of God whom he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mixture and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain simple in his own form 3. He avâ—wedly owns Gods
Immutabilitie So in his Parmenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one first Being is immobile and the same Again he saies that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. Plato also demonstrates the Eternitie of God So Timaeo fol. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is alwayes the same can have no beginning The same he insists on in his Phaedrus 5. Plato Parmen 1 8. proves the omnipresence of God from his Simplicitie and immensitie for that which has no bounds cannot be confined 6. Plato vindicates the Justice of God Parmen 134. With God there is the most exact Government c. So de Leg. 3. He saies That Justice follows God as the vindicator of his Law so de Leg. 10. 7. He philosophizeth also accurately of God's Fidelitie and Veracitie he saith God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Truth 8. He greatly defends the puritie of God Rep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God can do no Evil neither is he the Author of Evil. 9. He makes mention of the Benignitie of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not God good c. 10. He mentions also the Omniscience of God and demonstrates the same at large Parmen fol. 134. c. where he treats at large of Divine Ideas as also in his Timaeus 11. He discourseth also of God's incomprehensibilitie Parmen 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 12. He makes God's will to be the Original Vniversal Soveraign and first cause of all things as also of their futurition Repub. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 13. Farther Plato treats largely and accurately of the providence of God of Religion of the puritie and simplicitie of divine Worship c. Lastly Plato philosophizeth very sublimely of the Human Soul its divine origination immaterialitie infinite capacitie immortalitie perfection and Activity These with many other Metaphysick contemplations Plato philosophizeth much of which greatly demonstrate his acquaintance with and derivations from Judaick Traditions as it may hereafter farther appear BOOK IV. Of Peripatetick Cynick Stoick Sceptick and Epicurean Philosophie CHAP. I. Of Aristotelick or Peripatetick Philosophie it 's Traduction from the Jews The traduction of Aristotle's Philosophie from the Jews proved 1. By Testimonies of Aristobulus Clearchus Clemens Eusebius Steuch Eugub Selden 2. By rational Arguments 1. Aristotle's converse with Jews or 2. with their books 3. his chief notions from Plato 1. His Physicks touching the first matter from Gen. 1.2 Gods being the first mover the souls spirituality 2. His Metaphysicks object Adequate ens Principal God Gods providence and the Souls separate state why Aristotle rejected some Traditions of Plato His Ethicks and Politicks Jewish Aristotle's Life and Character his Parallel with Plato His Doctrines Acroatick and Exoterick His Works which genuine c. His Successor Theophrastus His Interpreters Aphrodiseus c. The Arabian Commentators followed by the Scholemen The general idea of Aristotle's Philosophie and particularly 1. Of Aristotle's Logick 2. His Ethicks 1. of mans happiness both objective and formal 2. of the principles of humane Acts. 1. of the practick Judgment or Prudence 2. of Volition 3. of Consultation 4. Of Election 3. Of Voluntariness and Liberty their identitie and combination with voluntarie intrinsick necessitie c. 4. Of Moral Good or Virtue its genus habit its form mediocritie its rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of Nature its definition c. Of Sin its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anomie c. 3. His Physicks 4. His Metaphysicks § 1. NExt to the Platonick we shall mention the Peripatetick or Aristotelick Philosophie which received no small advantage and improvement from the Jewish Church and Scripture as we may both from Autoritative and Rational Arguments justly conclude As for Autorities we have first that of Aristâ—bulus a sectator of Aristotle's Philosophie mentioned by Clemens Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. who brings in Aristobulus affirming that Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depended much upon Moses's Law and the other Prophets So again Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. and Eusebius Praep. Evang. lib 9. Make mention of one Clearchus Solensâ—s a Disciple of Aristotle's who testifieth that he saw a certain Jew with whom Aristotle had conversation Eusebius's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clearchus a Peripatetick Philosopher in his first Book of Sleep c. In what follows Eusebius quoting Clearchus's own words shews us That whilst Aristotle lived in the maritime Regions of Asia amongst other Students of Philosophie there associated himself to him a certain studious Inquisitive Jew who conversing familiarly with Aristotle and his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Clearchus's relation are Aristotle's words he communicated more than he received Then Eusebius addes Honored Clemens makes mention also hereof in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. concerning which he thus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clearchus the Peripatetick saies he knew a certain Jew who had conversation with Aristotle Thus Euseb Praep. l. 9. f. 240. Edit Paris 1544. August Steuch Eugub abounds much in this argument Namely that the best parts of Aristotle's Philosophie were derived originally from the Mosaick Theologie Thus de Perenni Philosoph lib. 4. cap. 1. Eugubinus gives us Aristotle's confession That there was one God who overraled not only heavenly Motions but also the whole world answerable to Moses's Theologie The same he confirms cap. 7.8.9 The like he proves of the Divine Beatitude consisting in contemplation as cap. 11.12.19 But more particularly cap. 20. he demonstrates how Aristotle confessing that God created man and woman for the preservation of man-kind marvellously accorded with Moses herein For Aristotle in Oeconomicis de Conjugio shewing how necessarie Marriage is saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was thus provided by the Divinitie itselâ— or God that there should be a Nature both of Male and Female for communion Whence Eugubinus collects That as Moses saith He created them male and female so thou hearest Aristotle in this place which is a wonder saying That the Divinitie provided that there should be Male and Female for communion to the intent that Nature which cannot subsist in one Individual might be propagated by the succession of species Thou shalt see therefore in Aristotle and wonder at the same the same Theologie which is in Moses touching the creation of man c. Thus Eugubinus who lib. 9. cap. 7. thoroughout Demonstrates more fully That Aristotle marvellously accorded with the Mosaick Theologie touching mans creation by God the formation of the bodie the difference of Sex and the Infusion of the Soul from without And in what follows cap. 8.9 He proves that Aristotle conceived the same touching the immortalitie of the Soul To which we may add the Testimony of Selden de Jure Nat. Gent. Hebraeor lib. 1. cap. 2. fol 14.15 where having
peculiar treasure Pythagoras's Symbol of Salt as a sign of confoederation and covenant from the Jewish use of this type Levit. 2.13 Salt of the Covenant Numb 18.19 Covenant of Salt The Covenant by Salt the same with the Covenant by Sacrifice Luk 13.26 Salt used as a Symbol of Covenants and friendship Ezra 4.14 Salt also used as a Symbol of Sanctitie Marke 9.49 Pythagoras drew the pattern of his Collegiate life from the Essenes The Discipline of the Essenes The Pythagoreans imitation of the Essenes 1. The Pythagoreans great Separatists from all that were not of their Societie Gal. 2.9 See Chap. 9. Parag. 3. Mat. 7.6 2. Their shunning worldly pleasures c. 3. Their strict consociation community of goods Inter Pythagoraeos colâ—batur societ as inseparabilis quod à communione appellabatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc morem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Judaeos imitati sunt Essenes qui omnia communia habebant Horn. Hist Philos l. 7. c. 12. Their Celibate from the Essenes or Jewish Priests Pythagorean abstinences from Jewes and Essenes Col. 2.16 Pythagorean Praecepts Col. 2.21.22 Pythagoras's Dogmes 1. Tim. 4.3 Commanding to abstain from meats 6 Their purifications both Ceremonial and Moral 7. Their observation of Festivals 8. Their white distinctive vestments from Eccles 9.8 Let thy garments be white Their perpetual silence or conceling their mysteries from strangers Their Revereâ—ce towards their Elders They own Fate Their Devotion Their studies Contemplative Active The Pythagorean dayly exercises with their morning Premeditations and evening Recollection of all Pythagoraei exercendae memoriae causa singulis diebus quid egissent quid legissent quid profecissent in Vita in Doctrina vesperi commemorabant benefacta laudem malefacta vituperium merebantur Hornius Hist Philos l. 7. c. 12. Constancie and against Apostacie Their Excommunication A general Parallel 'twixt the Essenes Pythagoreans A distribution of Pythagorean Philosophie Pythagoras received part of his Philosophie 1. from Orpheus 2 part from Egypt 3 From the Chaldeans 4 From the Thracians Pythagoras begins with the Mathematicks Pythagoras first entred his Scholars in Arithmetick 2. His skill in Musick Pythagorâ—is certe moris fâ—it cum evigilassent animos ad lyram excitare quo essent ad agendum erectiores cum somnum peterent ad eandem lenire mentes ut si quid fuisset turbidioruÌ„ cogitationum componerent Quintil. l. 9. c. 4. 3. His skill in Astronomie The Earths motion Geometrie His Weights and Measures of Jewish original Pythagoras's Physicks 1 Contemplative which was the Historie of the worlds origine 1. The world made by God Gen. 1.31.2 The first Matter Gen. 1.1 2. 3. The Forme of the World its Order c. Gen. 1.13 The main Active principle Fire Gen. 1.2 Pythagoras's Medicine Pythagoras's Moral Philosophie 1. Ethicks 1. Pythagorean Dogmes relating to Moral Philosophie 2 Their pathetick precepts and exhortations to virtue Characteristical Ethicks A wicked state represented by a Coffin and Death Virtutis studium litera Y. significabat Lactant. Luk. 15.24 2. Salt a Symbol of holie Communion 3. The Swallow a Symbol of a sâ—loathful Student 4. Against Passion 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen is for Patience 6. Against Covetuousnes 7. Fortitude 8. Against distracting Cares 9. Justice 10. Virtue expressed by Harmonie Health c. The summe of Pythag.'s Ethicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras's Politicks The original of Pythag.'s Politicks from the Jewish Mosaick Laws The Pythagoreans greatly verst in Politicks The two main Pythagorean principles of Politie were 1. For Libertie 2. against Faction Pythagoras's great Apothegm Platoni disciplinam Pythagoricam diligenti et magnifica opera instructam visam fuisse eumque ab ipsis intellectualem Philosophiae partem accepisse Apuleius de Philos Pythagoras made Theologie the Center of his Philosophie Philosophie properly only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Steuch lib. 10. dâ— Perâ—n Philos cap. 10. Pythagoras's Tetractie from the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec omnia funt nominâ— Naturae Divinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitas ipsum esse ipsa Immobilitas Steuch Eâ—g Peren. Philos l. 3. c. 7. Pythagoras 's Metaphysick contemplations about Gods Essence from Mosaick Descriptions of God Exod. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere tantum dâ—fferunt Steuch Eugub Paren Philos Dico â—andem rem ab cis scil Philos nuncupatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum Ens ipsam Infinitatem Steuch Eugub Peren. Philos lib. 3. c. 7. Jambl. c. 29. Pythagoras 's Scriptural tradition of the unitie of God Empedocles autem et Parmenides autore Aristotele appellabant Deum nomine Vnitatis ergo idem est apud eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa Vnitas er unum Principium Steuch Eugub Peren. Philos l. 3. c. 7. Celebre est dictum apud Platonicos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omninum rerumradix principium unitas Steuch Eugubinus de Peren. Philos l. 3. c. 5. Pythagoras's Jewish Tradition of Gods Simplicitie Pythagoras's Divine Ideas the same with the Scriptural tradition of Gods Decrees The Foundation of the Pythagorean Ideas that famous oriental tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parmenides his opinion of Ideas Timaeus Locrus his opinion of Ideas The primarie Idea of things possible seated in the Divine Essence The secondarie Exemplar of things future the same with Gods decrees The difference 'twixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of all things consists in their answering to their Original Exemplar in Gods Decrees Of Gods Creation Providence See Stanly of Pythagoras 's Philosophie chap. 3. Pythagoras's Model of Divine Worship 1. Against all Images or visible formes in Worship Exod. 20.4 2. That God is to be worshipped by Rites of his own appointing The Pythagorean exactnes in Divine Worship from Eccles 5.1 Pythagoras's Daemons their nature and office A three-fold Theologie Mythick Politick Natural Of the Aeones Of the Soul Pythag.'s Metempsychosis a corrupt tradition of the Resurrection That Pythagoras's Metempsychosis was Symbolical see c. 9. paragr 8. See more of this Stanly cap. 7. fol. 145. A general Idea of Pythagoras's Theologie Pythagoreans acknowledge their Ignorance Of Divinatiâ—â— Pythagoras's mode of Philâ—sophizing Symbolick Pythagoraei sapientiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibusdam integumentis repraesentabant quae ipsi Symbola appellant In quibus ita Philosophiae praecepta comprehensâ— erant ut vel ambitionis dissuasionem et otii sugam vel pravorum sodalium declinationem contineâ—ent Plut. l. dâ— eduâ— Laert. l. 8. Hornius Hist Philos l. 7. c. 12. Pythagoras's Symbols from 〈◊〉 Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Symbol amongst the ancients signified a Scarâ— or other mark whereby Souldiers were distinguisht from their eneâ—iâ—s thus the 〈◊〉 castles Creed was called â— Symbol of Faith An enumeration of Pythag. Symbols which he received from the Jews 1 Symbol Give the right of fellowship to none but Pythagoreans Gal. 2.9 To abstein from things dead Mat. 8.22 Numb 6.6 Salt
For the ordering whereof he tels us 1. that by how much the more simple diet is by so much the better so in his de Repub. 3. fol. 404. he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diet must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple not of differing sorts So agen he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple diet Exercise are of great moment as to the conservation of health 2. In the ordering of diet there must be due regard had both to the quantitie and qualitie thereof for saies Plato many diseases which are instigated and provoked by Medicaments are cured by orderly diet 3. In all alimentation and nutrition there is required a due attraction concoction and Extrusion For all aliment moving from the center to the circumference requires a regular course in all these regards Especially as to the first viz. concoction for as Sir Francis Bacon observes the head which is the source of animal spirits is under the tuition of the stomack having a great Sympathie there with and all crudities have their rise usually from too much repletion Secondly as for Air and Exercise they greatly conduce to the conservation of health § 19. 2 Plato also discourseth well of Therapeutick Physick in these particulars 1 He makes a Physician to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of Nature to assist her in her proper offices and operations 2 Hence also he asserts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicine by how much the more simple and Connatural it tis by so much the better and more commodious For those are the best Medicaments which work with not against Nature we are religiously to observe the footsteps of Nature And therefore mild Catharticks which relieve are more eligible than violent 3. Hence addes Plato Timaeus 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best purgation is by Gymnastick exercise 4. Hence also in the same Timaeus fol. 89. Plato addes that Purgation by pharmaceutick or purgative medicaments is only then Expedient when necessarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diseases are not to be irritated by Pharmaceutick medicaments unless they are very dangerous for all constitution of diseases is somewhat like to nature So Hippocrates Sect. 2. Aphorism 50. diseases contracted by long custome are oft better kept than cured 5. Whence also follows another excellent prescript of Plato wherein he Praefers a good diet and exact regiment of the diseased before all Cathartick or purgative medicaments So in his Timaeus fol. 89. If any saies Plato shall contend to hasten the cure of diseases before they have had their fatal course there usually follows of small great and of few many diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore all such diseases must be gently corrected by diet neither must an infest ill be instigated or Exasperated by purging medicaments Thus Plato Hence that of Seneca In diseases nothing more dangerous and pernicious then an unseasonable Medicine 6. But Plato's great and main Canon which takes in the summe both of his Prophylactick and Therapeutick medicine is laid down in his Timaeus fol. 90. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all medicine for every disease is one to render to every one his proper diet and motions Hippocrates in his Aphorismes expresseth this medicinal canon thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healthfull exercise moderation of diet activity of labours This great Physick Canon of Plato and Hippocrates is comprehensive of all other medicinal Rules but particularly of these 1. That the best purgation is by exercitation or natural motion 2. That simple medicaments which we call kitchin Physick are best 3. That strong and violent catharticks or purging medicaments are seldome or never to be used but in cases of absolute necessitie 4. That diseases acquired by repletion or fulnesse are to be cured by evacuation Hippocrates Sect. 2. Aphor. 22. i. e. by fasting perspiration Sweating c. All this is comprized in the advice of Sir Theodore Myron a great French Physician on his death-bed to a Noble friend who demanded his advice for the preservation of health to whom he replyed Be moderate in your diet use much Exercise and but little Physick § 20. Lastly because the cure of the patient depends much on the qualitie of the Physician we shall give a brief character of an able faithful physician and that according to Plato's mind with others 1. Plato requires in a Physician great skill both speculative and Experimental and the reason hereof he gives us in his Gorgias fol. 464. Some saies he seem to have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good habitude of bodie who indeed have not Which infirmitie none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a skillful experienced Physician can discerne He also Supposeth a great measure of skill as requisite to sever noxious humours from what are good so in his lib. 8. de repub fol 567. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians purging out what is worst leave what is best behind 2. Besides habitual Skill Plato requires an actual application of the same to particular cases with an universal circumspection and inspection into all accidents though never so inconsiderable so in his de Legib. lib. 10. fol. 902. what saies he when a Physician is both able and willing to cure the whole bodie if he only considers greater matters but neglects smaller will there be an happie successe of that cure No c. This rule of Plato regards not only skill but also faithfulness and diligence which implies 1. That Physicians use not unknown remedies when known and approved are a◠hand which is too common amongst many thereby to make new experiments or for some other ill end 2. That Physicians may not cure one disease by causing a greater which is too frequent 3. That Physicians are to endeavour the removal of the cause and not only the curing of a symptom of the disease not to imitate him who in an hectick bodie endeavoured to cure the itch 4. A faithfull Physician will endeavour to cure a disease not to deferre it only as many 3. Another quality eminently requisite in a good Physician is meekness tenderness and condescension to the patients condition So Seneca speaking of a good Physician saies that he will not refuse the most servile offices nor yet be moved at the impatience of his patient for his good i. e. he will not make his own humour or will but his patients good the measure of his practice 4. Lastly every man of judgment and experience might be his own best Physician would he heed it for there are but 3 things made essentially requisite to a good Physician that is 1. Judgement 2. Institution 3 Experience c. CHAP. X. A brief Abstract of Plato's Moral and Metaphysical Philosophie I. Plato's Moral Philosophie I. Ethicks where 1. of the chiefest Good 2. of Virtue 3. of Sin 4. of the Affections and their Moderation particularly the Affection of Love the Virtue of Justice II. Plato's Oeconomicks where touching Imitation Education III.