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
also sometimes under the Notion of his Universal spirit or Soul to comprehend that Universal Symmetrie Harmonie Order Beautie and Form◠which appears in the Universe So in his Timaeus fol. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The bodie of the Vniverse is framed by proportion and friendship of the Four Elements c. where he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 analogie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symmetrie the bond of Union Universal spirit or forme by which all the parts of the Vniverse in themselves opposite contrarie by a friendly kind of discord are conjoyned and agree together This piece of Plato's Vniversal Spirit is but the result of the former For the Spirit of God having at first framed and still ordering the Vniverse and all its parts according to Eternal Wisdome Law and Contrivement hence flows the most exact Order Beautie and Harmonie of all parts though never so contrarie mutually conspiring and moving according to that Law of Nature imprest upon their beings and the particular conduct or disposition of the Divine Providence to their appointed ends so that Plato here puts the Effect for the Cause namely Order for the Divine Spirit who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orderer Collector and Conjoyner of all these parts in the Vniverse But of this more when we come to Plato's Forme of the Vniverse 4. Some by Plato's Universal Spirit understand that Ignifick virtue or Vivifick natural heat which in the first Creation was infused into the Chaos and afterward diffused through ev'ry part of the Universe for the fomenting and nourishing thereof This say they Plato cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire or an Ignifick Spirit which fashioneth divers Effects which Moses calls the Spirit of God Gen 1.2 Thus Beza and out of him Serranus on Plato's Timaeus fol. 10. But though Plato seems to own such a prolifick fire or ignifick spirit diffused through the Vniverse yet his Universal spirit or chief Soul of the Universe seems distinct here-from as much as the cause from its effect Of this more hereafter § 6. Having endeavoured to explicate Plato's Universal Spirit or the Spirit of the Universe we are now to proceed to its bodie and material Principle The proper bodie of the Universe according to the mind of Plato is composed of the Four Elements Fire Water Earth Air but the original matter of these Elements he makes to be the Chaos which being first in order of Nature and existence ought firstly to be discoursed of It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principle universally granted by all the Ancient Philosophers before Aristotle that the Universe had an origine and that this Origine was from God So that the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or question was what the material principle or first matter of the Universe was We find the several persuasions touching this matter distinctly though concisely given us by Clemens Romanus Recognitionum lib 8 o Pythagoras said that the Elements or principles of all things were Numbers Callistratus Qualities Alcmaeon Contrarieties Anaximandrus Immensitie Anaxagoras Similarie of parts Epicurus Atomes Diodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Impartibles or Indivisibles Asclepias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Tumors or Elations Geometers Fines i. e. Bounds Democritus Idea's Thales Water Parmenides Earth Plato Fire Water Air Earth Aristotle also a fifth Element which he named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unnameable Thus Vossius de Philos part 1. cap. 5. § 13. Although this relation needs some emendation yet 't is the best I have met with in this kind and therefore it must passe Only as to Plato we must know that though he made the Four Elements before named the compleat bodie yet he made them not the first original matter of the Universe For Plato in his Timaeus describes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first matter thus It is saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Genus or Species out of which ev'ry thing is composed and he expresly saies that it is neither Fire nor Water nor Earth nor Air but the Common Mother and Nurse of all these which effuseth its seed and virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watrie Firie and receptive of the formes of Air and Earth And indeed this Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaos seems exactly the same with and we need no way doubt but was originally traduced from that of Moses Gen. 1.2 And the Earth was without forme and void Thus Richardson in the Exposition on his Divinitie Tables Table 5. MSS. Materia This the Philosophers did find stumbling upon it but mistaking it very much Aristotle had it from Plato he had it from the Egyptians they from the Jews This will easily appear by parallelizing the affections of the one and the other which we shall endeavour in these following Propositions 1. Moses makes Divine Creation the original of his First Matter or Chaos Gen. 1.1 So does Plato as before § 4. answerable to that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First of all the Chaos was made That Peripatetick dream of an Eternal first matter never came into Plato's head though some impute it to him as before § 3. 2. Moses calls his First Matter Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without forme which P. Fagius renders out of Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same word which Plato useth to expresse his First Matter by and little different in sound but lesse or nothing at all in sense from Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slime which Philo Byblius stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Great Bochart conceives from the Phenician and Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mod which signifies Matter as before Book 1. chap. 3. § 13 14. Aquila on Deut. 32.10 renders this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confused or without order and Plato describes his first matter by the same word calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely because it was without any substantial forme order or perfection yea Plato expresly stiles his first matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without forme as Moses Hence those Peripatetick descriptions of this first matter that it is nec quid nec quale nec quantum indefinite and informe yet capable of any forme which have caused so much dispute in the Scholes 3. Moses makes his First Matter to be Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and void whence some conceive that Plato with the rest of the Greeks traduced their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by an usual change of ב into ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Bochart makes the original of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaos But if we cannot argue fully from the Names yet as to Things we may draw an exact Parallel 'twixt Moses and Plato as to this particular For Plato as well as
Moses makes his first Matter to be void of any Forme or perfect principles but yet the Seminarie or Masse out of which all things were framed So Plato tells us that this Chaos was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The receptacle and as it were the nurse of all generations though it were nothing perfectly So again in the same Timaeus he acquaints us that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. that it was a kind of anomalous thing not clothed with Essence yea little better than nothing yet the common subject out of which all things were formed In summe this first matter is according to Plato stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seat Receptacle Mother and Nurse of the Universe proportionable to that of Sanchoniathon quoted by Eusebius who treating of the Chaos saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of this came all the seed of the Creation and the Generation of the whole So Plato in his Timaeus fol. 95. saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter is as the Female and Mother and Nurse but the Forme is as the Male and Father of the Universe Thus we see how Plato in imitation of Moses describes the first matter as void of all substantial forme and perfection yet the seed and receptacle of all things Hence also we learne whence Aristotle had his Physical Privation which he makes one of his Principles necessarily antecedent to the production of Bodies Hence also he calls his first matter a passive power or Principle void of all formes but inclinable to or receptive of any forme These Peripatetick notions which make so great noise in our Scholes were evidently but fragments of Plato's Mosaick traditions 4. Moses describes his First Matter or Confused Masse to be Gen. 1.2 Darknesse c. Hence Plato in imitation of him stiles his first Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrous obscuritie The like we find mentioned in Hesiod and by him applyed to the Chaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Chaos sprang the Erebo and the dark night And indeed both Plato and Hesiod seeme to have traduced this affection of the Chaos from Sanchoniathon who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tenebrous Chaos which Learned Bochart supposeth to bave been in the Phenician tongue in which Sanchoniathon writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evening darknesse which he proves was taken from Gen. 1.2 but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was Eber or Evening this saies he Varro thus imitates Erebo creata fuscis crinibus nox te invoco So Bochart Can. lib. 2. cap. 2. fol. 783. 5. Whereas Moses saies Gen. 1.2 Darkness was upon the face of deep Plato also seems to comprehend the same under his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first matter which as we have before mentioned is the same with Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waterie mistion or slime so Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hilus or slime was made out of water This slime or fluid watrie matter the seed of all Creatures is the same with Thales's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water which he made the first principle or matter of all things and all but broken traditions of Moses's description Gen. 1.2 as we have proved at large Book 2. chap. 3. § 4. 6. Lastly Moses saies Gen. 1.2 The Spirit of God moved upon the face of the Waters i. e. The Spirit of God by a Divine fomentation agitation or motion on this fluid matter commonly called the Chaos formed and shaped every Creature and brought it to that forme and perfection as was appointed for it by the Sovereign Eternal Idea Wisdome and Pleasure And does not Plato also give us a description hereof much to the same purpose when he saies as in his Timaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as some render it by an importune motion fluctuating and not quiescing This Divine fomentation and agitation of the spirit on this fluid matter in order to the formation of every Creature is by Sanchoniathon stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of dark air or a blustering wind To conclude Plato in his Timaeus tells us that God out of this first matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorderly and irregularly indigested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautified ordered and configured or formed the Universe Yea he undertakes to expound the mode or method which the Divine Spirit took in thus fashioning and reducing every Creature to it's proper Forme The matter saies he of all things being substracted the mind of the Divine Opisicer by a prudent kind of persuasion compelled the same which otherwise was tenebrous fluid inordinate and informe to passe into light and order c. of which see Serranus on Plato's Timaeus fol. 12. By all which laid together I think 't is very probable that Plato traduced these his Physiologick Philosophisings touching the First Matter or Material Principle of the Universe if not immediately yet originally from Moses's description of the Creation Gen. 1.2 § 7. Having dispatched the Original and First Matter of the Universe we now proceed to it's compleat Bodie which Plato stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the visible and tangible This bodie of the world he makes to consist of the four Elements Fire Water Air Earth conjoyned together by a friendly proportion or harmonie So in his Timaeus fol. 32. saies Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these and of these Four Elements the bodie of the Universe is composed with an harmonious proportionable friendship c. Yea Plato undertaketh to give us some account of the necessitie and mutual combination of these four Elements 1. He tells us that the Earth is the most ponderous least mobile and the most impertransmutable of all the Elements and therefore the basis of the rest So in his Timaeus fol. 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The earth is most ponderous and leastly mobile a bodie impertransmutable into others by reason of its being incommunicable c. Then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire by reason of its tenuitie penetrates through every thing Air through every thing save Fire Water through the Earth by means whereof all things being filled there is nothing left vacuous Whence Plato in the same Timaeus fol. 99. concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of these Elements God composed the world which is tangible by reason of the Earth but visible by Fire which two extreams are connected together by Air and Water with Proportion that excellent bond Tullie interprets Plato's words thus It 's necessarie that the world should be corporeal and visible as also touchable Moreover Fire penetrates all things and nothing can be touched which wants a solid basis Now nothing is solid but what partakes of Earth wherefore God being about to make the world first joyned Fire and Earth together c. Lud. Vives in August Civit. lib. 8. cap. 11. gives us
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
Also he has given us some adumbration of the Ten Categories in his Parmenides as in like manner in his Dialogues He has comprehended the universal Forme of Notation in his Cratylus And truely this man was admirably perfect in defiâ—ing and dividing which declareth that he had the chiefest force or spirit of Dialectick In his Cratylus he queries whether names signifie from Nature or from Institution And he determineth that what is right in names comes from Institution yet not casually but so as such Institution must be consentaneous to the nature of the thing it self For the rectitude of names is nothing else but an Institution convenient to the Nature of the things This also belongs to Logick to use names aright Thus Alcinous Albeit we may allow this learned Platonist that some vestigia of these several parts of Dialectick are to be found in Plato's writings yet 't is most certain that Plato never intended to deliver over to posteritie any such artificial mode or forme of Logick All that he designes is to give us some general Canons for a more methodical Inquisition into the nature of things and for regular Disputation or Ratiocination The first that gave us an artificial Systeme of Logick separate from the Praexis was Aristotle as hereafter Plato affected a more natural familiar and simple method of Ratiocination as before yea so far is he from delivering any exact artificial forme of Logick as that he confounds his Dialectick with Metaphysicks and other contemplations as else where Yet as to the Praxis of Dialectick Plato abounds with accurate Definitions and Divisions also he gives an excellent Idea of Analytick method whereof he is said to be the first Inventor And as to Dijudication and Argumentation he seems very potent in the use of the Socratick Induction And all this with much harmonie simplicitie and plainnesse without that Artifice which Aristotle introduced Amongst our Moderne Writers no one seems to have made a better emprovement of Plato's Dialectick Precepts and Praxis than Peter Ramus who notwithstanding the contumelies cast upon him by his bloudie Adversarie Carpenter seems to have had a thorough insight into Plato's mind and to have reduced his principles to the best method for the Disquisition of Truth The Abstract of his Logick we intend to give when we come to Treat of Aristotle's Logick CHAP. IX Of Plato's Physicks and their Traduction from Sacred Storie Plato's Storie of the Origine of the Universe from Gen. 1.1 c. Plato asserted the Eternitie of the world only in regard to Divine Idea's Plato own 's God as the first efficient according to Gen. 1.1 Gods Ideal efficiencie Plato's intelligible World God's energetick efficiencie Of Plato's Universal Spirit or Spirit of the Universe from â—en 1.2 Spirit It 's various regards The bodie of the Universe and its first matter from Gen. 1.2 The Parallel 'twixt Moses and Plato's first matter in Six particulars Of the Four Elements which immediately constitute the Vniverse and their traduction from Moses Gen. 1.1 with it's analysis Plato's Forme of the Universe consists in Harmonie and Order Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Universe 1. Perfection from Gen. 1.31 How Plato calls the Universe the Image of God from Gen. 1.27 2. The Unitie of the Universe 3. Finitenes 4. Figure Round 5. Colour 6. Time 7. Mobilitie 8. Generations 9. Duration c. 2. Of the Parts of the Universe 1. Angels 2. The Heavens their substance Fire or Air or Water That the Sun and Stars are fire from Gen. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Fire as well as Light Arguments proving the Sun to be Fire Of Light and Darknes 3. Of the inferiour world Wind Air Water Gen. 1.9 Meteors c. Of Active Physicks Plants Animals c. Of man's Original and Formation according to the Image of God Gen. 1.26.27 Of the humane Soul it 's Original Nature â—apacitie Jmmortalitie Perfection and Faculties the Understanding c. Medicinal Canons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. For conservation of health 1. The causes of diseases 2. The exercises of Nature 3. Rules for Diet. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curative Medicine with Plato's Canons and Character of a Physician § 1. The first great piece of Philosophie in vogue amongst the Ancient Grecians especially such as were of the Ionick sect was Physicks or Physiologie commonly called Natural Philosophie For Thales and his Successors wholly busied themselves in Natural Inquisitions and Disputes Though Socrates perceiving the vanitie of such Physiologick speculations wholly addicts himself to Morals Plato affecting an universal perfection in Philosophie joyns both Contemplatives and Actives together And thence his Physicks may be distributed into Contemplative and Active Plato's Contemplative Physick or Physiologie is nothing else but a Natural Historie or Historical account of Nature i. e. the Vniverse it 's Origine Principles Constitution Affections and parts of all which he discourseth most amply and Philosophically in his Timaeus the chief seat of his Physiologick Philosophisings and that in imitation of and by tradition from Moses's Historical Narration of the Creation as we no way doubt it will manifestly appear by these following Demonstrations as well artificial as inartificial § 2. That Plato derived his Physiologick Philosophizings touching the Worlds Origine c. from Moses's Historie of the Creatiâ—n seem very probable by his own confession for in Timaeus fol. 29. being about to treat of the Worlds Origine c. he makes this Prologue It is meet saies he that we remember that both I who discourse and ye who judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we have human nature so that having received some probable Fable or Tradition concerning these things it becomes us not to enquire farther Here Plato acknowledgeth that concerning the Origine of the Vniverse all the Notices they had were but some probable Fables or Traditions which without all peradventure were derived to them if not immediately yet originally from the Sacred Historie This is farther confirmed by what we find in Johannes Grammaticus alias Philoponus of the Worlds Creat lib. 1. cap. 2. pag. 4. It is no wonder saies he that Moses who was most ancient being about to draw men to the knowledge of God institutes a discourse touching the Creation of the World in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas Plato discoursing concerning the production of the Universe by God imitates him in this as also in many other things c. Thus Philoponus who frequently inculcates the same as hereafter Thus also Ludovicus Vives de Ves ritaâ—e fid pag. 157. The Genesis or production of the world saies he is so described by Moses that thence the greatest wits have both admired the profunditie thereof and also embraced the truth of the Narration The Pythagoreans and their follower Plato in his Timaeus have imitated that Mosaick Description of the Worlds procreation sometimes almost in the same words So in like manner that
Potamon Ammonius Plutarch Philo. 252 Of Ammonius the head of the sacred succession his borrowing his choicest notions from the Scriptures 253-255 Of Plotinus and his Character 255 Of Porphyrie his origination c. 256 Jamblicus Syrianus Proclus 257 258 Of Johannes Grammaticus 258 259 Maximus Tyrius Alcinous Apuleius 259 These New Platonists called Electicks because they chose out the best of all Sects 260 261 The general designe of these New Platonists to reform Philosophie 261 262 The defects of this Platonick Reformation begun by Ammonius 262 263 Too great extolling of Platonick Philosophie even above the Scriptures 263 Particular evils that followed upon this Platonick Reformation 264 1. As to the confirmation of Paganisme 264 2. As to the corruption of Christianisme 265 CHAP. 5. Plato's Pythagorick and Socratick mode of Philosophizing with the original of both from the Jewish Church PLato his Symbolick mode of Philosophizing and its various uses 266 267 How Plato his Symbols ought to be regulated 268 Plato his Symbolick mode of Philosophizing from the Jews 268 269 Plato affects the Socratick mode of Philosophizing yâ—â— with some differences 270 271 Plato his mode of reasoning by Dialogues of Jewish origine 272 CHAP. 6. The several distributions of Platonick Philosophie THe Distribution of Plato his Philosophie as to its matter into Pythagorick Herachtick Socratick 274 Plato as to Theologicks Pythagorizeth 274 275 As to Sensibles Plato follows Heraclitus 275 As to Morals Plato follows Socrates 275 276 A second Division of Platonick Philosophie into Contemplative and Active 276 A third distribution of Plato his Philosophie into Moral Natural and Rational 277 278 A fourth distribution of Platonick Philosophie into Organick and Essential 278 The last distribution of Platonick Philosophie into Organick or Rational Natural Moral and Supernatural 279 280 281 Plato his Natural Philosophie 280 Plato his Mathematicks 281 Plato his Moral Philosophie Ibid. Plato his Metaphysicks 281 282 CHAP. 7. General Idea's of Platonick Philosophie and Philosophers PLato his Idea of Natural Philosophie 283 284 The Generick notion of Philosophie is Appetition 283 The object of this Appetition Sciences 283 1. Intelligence the knowledge of first Principles 284 2. Science or Demonstrative Discourse 284 3. Faith 4. Imitation 285 The Simple object of Philosophie 285 The Specifick Act contemplation 285 The Qualities of this contemplation 286 The Effect and end of this contemplation Truth as Truth 286 Plato his Idea of Moral Philosophie 287 The Genus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prudence 287 The ultimate end of Moral Philosophie humane Beatitude 287 The Intermediate object Agibles 287 288 The offices of Moral Prudence 288 The parts of Moral Prudence 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Providence 288 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dexteritie or Sagacitie 288 289 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience or Sensation 289 290 The subject of Moral Prudence Conscience 290 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seat of Principles 291 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reflective light of Conscience 291 292 The Rule of Moral Prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 292 Subjective Fight Reason What 292 293 Plato his Divine Philosophie in the contemplation affection and Imitation of God 294 295 Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 294 Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295 296 Plato his character of a Philosopher 296 1. A Philosopher must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 296 2. Well instituted 296 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Truth 297 4. Wholly devoted to Philosophie 297 5. Not covetous 6. Nobly disposed 297 7. Couragious 8. Not Morose 298 9. Of an harmonious Musical nature 298 10. Virtuous 299 299 CHAP. 8. Of Plato's Logick and its derivation from the Iews PLato his forme of Logick Dialogick 299 300 The original of this Dialogizing mode from the Pleatick Schole 300 301 Plato his Dialogizing Logick originally from the Jews 301 The Scriptural mode of disputing by Dialogues 302 Logick a Key or Organ for the Disquisition of Truth 303 Plato his Logick Precepts for the Disquisition of Truth 304 1. A Logician must be of mature Age grave moderate not vain-glorious 304 How far the old Academie was guiltie of contentious Disputes 304 305 2. The matter of Logick Disputes momentous 305 3. Lay good foundation-Principles 305 4. A methodick procedure from particulars to generals from the part to the whole 306 5. The use of Exemplifications 306 307 6. Distinguish well 'twixt Truth and Falsehood 307 7. State the Affirmative well 307 8. In the Definition of things expect not more of certaintie than the matter will bear 307 308 9. Libertie in our examens of Things 308 10. Value Reason more than Autoritie 308 11. Modestie and Moderation in Disputes 309 Alcinous of Plato's Dialectick 309-311 CHAP. 9. Of Plato's Physicks and their Traduction from Sacred Storie PLato's Physicks the storie of the Origine of the Vniverse 313 That Plato had his Storie concerning the Origine of the Vniverse from Moses is demonstrated 1. From his own confession 2. From the Testimonie of others 313 314 Plato follows Moses Gen. 1.1 in asserting the beginning of the Vniverse 314 315 How Plato affirmes the World to be Eternal 315 God the first cause of all things 316 God 's Ideal Efficience 316 Plato his Intelligible World 316 317 The difference betwixt Plato his Ideas and Exemplar 317 God's Energetick Efformative Efficiencie 318 319 Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul of the Vniverse what it imports 319 Plato his Vniversal Spirit exactly answers 1. To the Spirit 's Efformative Virtue 319 320 321 2. To the Spirit 's Conservation and Providence 321 3. To the Harmonie of the Universe 322 4. Plato hâ—s Ignisick Virtue how far it may be stiled the Vniversal Spirit 322 The Bodie of the Vniverse and its original Matter 323 The Parallel betwixt Moses and Plato in the Description of the first Matter 324-326 Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324 Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the origine of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 324 Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Moses Gen. 1.5 325 Gen. 1.2 Moved on the face of the Waters 326 The Bodie of the Vniverse is composed of the four Elements 326 327 328 Plato received this distribution of the Vniverse from Moses 328-330 The form of the Universe its Order 330 331 The Affections of the Universe 331-336 1. It s Perfection 332-334 2. It s Vnitie 3. It s Finiteness 334 4. It s Figure 5. Its Colors 335 6. Time 7. Mobilitie 8. Generation 9. Duration 336 The particular part of Physiologie 337 The Creation of Angels 337 The Creation of the Heavens their nature Ignite or Waterie 337 That the Sun and Stars are composed of Fire demonstrated largely 338 339 340 341 342 Of the Wind Air Water c. 342 343 Of Active Physiologie touching Plants and Animals 343 Of Man's Original and Formation according
in the beginning of things a spirit of dark Air which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evening chaos or darknes And that Thales's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water was the same with Sanchoniathon's Chaos we have the Testimonie of Plutarch who produceth the Authoritie of Hesiod touching his Chaos addeth that the greater part of ancient Philosophers called water chaos from diffusion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sundo which will farther appear if we compare it with what follows in Sanchoniathon From the conversion of the Spirit with the chaos there resulted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies matter which he interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud or slime or watery mistion which indeed was but the effect or grosser part of that Water which Thales makes to be the material principle of all natural bodies So Orpheus speaking of the first matter of the Vniverse saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of water slime was made Which is a full explication of what Thales understood by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water and the same with Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. slime or mixture of mud and water And we have a good explication of the whole by the Scholiast on these words of Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth of slime was made where the Scholiast affirmes that the Chaos whereof all things were made was Water which setling became Slime and the Slime condensed into solid Earth Thus we see how that Thales's Water which he makes the first material principle of all things was indeed the same with or immediately derived from Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. slime or mixture of water and mud together from which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Plato and Pythagoras seems little to differ Now that Sanchâ—niathon and Thales who followed him traduced these their sentiments of the first matter out of Moses's Historie Gen. 1.2 we have already demonstrated Book 1. Ch. 3. § 13 14 15. out of Learned Bochart and others But because Learned Stillingfleet as before § 1. inclines rather to believe that these first Philosophers received these their principles by universal Tradition from the first Ages and not from the Jews or Mosaik Writings I shall adde farther 1. The Confession of Sanchoniathon who said that he received the materials of his Histâ—rie from Jerombalus the Priest of the God Jao who certainly was some Jewish Priest as before Book 1. Ch. 3. § 8. 2. Sanchoniathon makes mention of Sydic c. which without doubt he received from the Jews 3. Numenius an ancient Philosopher cites for this opinion of Thales that water was the first matter the very words of Moses Gen. 1.2 The Spirit of God moved upon the face of the waters as Porphyrie de Antro Nymph Of which see Stanley on Thales 4. That Thales received these Traditions of the Creation from Moses's Writings is affirmed and demonstrated by Steuchus Eugubinus de peren Philosoph l. 7. c. 12. where he shews how Thales subcribed to Moses in his notions of the Worlds Creation as in what follows § 5. 5. Yea Stillingfleet himself in the following Section Orig. Sacr. Book 3. Chap. 2. Sect. 3. has these very words And thus we see these 2 renowned Founders of the Ionick and Italick Societies both giving their concurring testimonie with Moses as to the true Origine of the World and not at all differing from each other Thales meant by his Water the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mixture of mud and water which Orpheus c. speak of as the principle of the Universe And the Successors of Thales Anaximander and Anaxagoras expresse themselves to that purpose which is the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some mud or slime which they say was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we see how Thales with the Phenicians from whom he was derived as Laertius tels us and Pythagoras with the Egyptians and others concur with Moses not only in the Production of the World but in the manner of it wherein is expressed a fluid matter which was the material principle as Gen. 1.2 upon the face of the waters that is all at first was but fluid matter c. Thus Stillingfleet which I conceive fully proves our Assertion and overthrows his foregoing Hypothesis That Thales c. received not these traditions from Moses's Writings or the Jewish Church originally 6. Vossius de Philos Sect. l. 2. c. 5. § 3. seems to refer this principle of Thales that water was the original of all things to the words of Moses Gen. 1.2 upon the face of the waters which saies he perhaps he learned from the Egyptians and they from the Jews even so plainly asserting our conclusion Yet I should think it most probable that Thales had it from the Phenicians and they from the Jews 7. Lastly Mariana in his Annotations on Gen. 1.1 assures us that from this place the Ancient Poets derived their chaos and other like things § 5. Thales held also many other philosophick opinions touching the Worlds Origine and perfection which seem to be but traditions originally taken from Moses's Historie 1. He held there was but one world and that made by God the spirit out of the foresaid Water So Montaigne Essay l. 2. c. 12. Thales qui le premier s'enquesta de telle Matiere estima Dieu un esprit qui sit d' â—au toutes choses This great Fundamental Principle that the world was made by God was generally received and asserted by all the Philosophers before Aristotle who was the first that opposed it because seemingly contradictory to his Phaenomena or purblind principles as we are told by Plutarch de philosplacit 2.1 and Johan Gram. de Creat Mundi 2. Thales held as Diogen Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the world being God's workmanship was exceeding beautiful or good and perfect as Gen. 1.31 This beauty or perfection of the world he made to consist in the admirable disposition and harmony or order of every part wherein he was followed by Pythagoras who for this reason called the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plato who saies that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. beautified and orderly disposed every part of this Universe with great symetry and proportion answerable to his own eternal Idea or forme as in his Timaeus of which hereafter That Thales received this contemplation from Moses is affirmed by Steuch Eugub De Peren Philosophia l. 7. c. 2. To which it is to be refer'd that according to Laertius the same Thales pronounceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world is most beautiful because the workmanship of God Doest not thou think that he subscribeth to
Celestial and subterraneous Fires meeting together shall that great and last fatal conflagration of the World arise as the former Deluge from the conjunction of the Celestial Waters with those of the deep Caecilius in Minutius Foelix affirmes that these Fires threaten conflagration to the whole World yea to the Stars themselves Thus Grotius who in what precedes tells us that besides the Sibylles Sophocles Seneca and Lucanus the Astrologers particularly Copernicus Revolut lib. 3. cap. 16. have observed the same and that from the daily appropinquation or nearer approaches of the Sun towards the Earth Indeed I find this to have been the firme perswasion of the Pythagoreans as before in the Pythagorean Philosophie Ch. 7. § 10. Heraclitus also received the same by Tradition from the Pythagoreans affirming that the World as it was made of Fire so it should again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt by fire It was the common perswasion of the Platonists that the more noble parts of the Universe namely the Sun and Stars were Celestial Fires whence also they asserted the last conflagration of the World by fire which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato's own Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a short time there shall be a destruction of all things on the Earth by much fire The Stoicks held the same calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Grotius in the fore-cited place on 2 Pet. 3.7 saies That these Traditions came originally from the Jews For there is mention made hereof in the Book called Cedrus Libani that as God in times past let loose the reins to the Waters so he shall again to the Fire c. But to returne to our Argument 2. That the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.3 may be rendred Fire as well as Light is evident from the use of the word else where So in Gen. 11.28 31. we read of Vr of the Chaldees which is of the same origination and signification this place being as 't is conceived by the Learned called Vr from their Sacred Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipt here as a Symbol of the Sun of which see more of the Chaldee Philosophie Book 1. Chap. 4. § 6. Hence also we may adde 3. That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Fire owes its origination to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr for cast away only π and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it was perhaps at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed I find Plato making use of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuously to express Light as well Fire by so in his Timaeus he saies the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visible or lightsome by fire or light and in what follows he expresly saies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire has flame and light and splendor which is every way as applicable to the Celestial as Terrestrial Fires especially if that be true which some New Philosophers and those of greatest repute affirme that Light is but a flame c. yea indeed Plato calls the Sun in express termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire as hereafter 4. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven seems also to owe its derivation to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before 5. Whereas 't is said Psal 104.2 God covered himself with Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is elsewhere expressed by Fire 6. But to argue not only from Names but from the thing it self we find frequent mention in Scripture of Fire coming down from Heaven So in the burning of Sodom but more particularly in that saying of the Disciples Luke 9.54 That we command fire from heaven which though it implie a Miracle yet it argues they conceived the heavens to be the proper seat of fire the like Revel 20.6 fire out of heaven It seems to have been a fixed opinion amongst the Jews that the heavens were the Seat of fire 7. Yea Mark 14.54 Fire is expresly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Light of the Sun whereby it seems evident that Mark with the rest of the Jews as well as the ancient Grecians judged Fire and Light equipollent or convertible and therefore promiscuously used those termes 8. Farther the Scripture and Hebrews call the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Fire whence we read Lev. 26.30 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes those Hearths whereon these Idolaters preserved their Sacred Fire as a Symbol of the Sun which they worshipped after the Zabian mode whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Caminus a Chimney or Hearth as before Book 1. cap. 4. § 8. 9. That Plato held the Sun to be a Celestial Fire is evident from his Definitions Collected by his Successor where we find the Sun thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Sun is an Heavenly Fire So also Xenophanes the Founder of the Eleatick sect held the Sun to be a collection of little Fires the like was asserted by Heraclitus who both had these traditions from the Pythagoreans as these derived them from the Jews according to Grotius c. Neither are there wanting some of great vogue amongst the New Philosophers who defend this Platonick persuasion that the Sun is Fire c. So Dr. Willis in his Treatise de Febribus saies Light seems nothing else but a flame kindled into a greater dimension c. And Comenius in his Physicks makes the first Light Gen. 1.3 to be no other than Fire 10. That the Sun and the Stars are of a fierie nature was the common persuasion of the Ancient Philosophers so Stobaeus Eclog. Phys lib. 1. cap. 25. gives us a large account touching the Ignite nature of the Stars He saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thales supposed the Stars to be Terrene but Ignite And he addes the same of Empedocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedocles also held the Stars to be Ignite c. Empedocles also affirmed that the Heaven was compacted of Air and Fire i. e. Air in regard of the Firmament and of Fire as to the Celestial Lights as Stobaeus Eclog. Phys p. 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The like is said of Anaximander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anaximander said that the Stars were Globes of Air full of Fire breathing out flames on one side and that the Sun was seated in the supreme place The same is said of Parmenides and Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Posidonius defined a Star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bodie Divine Ethereous Splendid and Ignite c. But more particularly touching the Ignite Nature of the Sun Anaximenes affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Sun is Ignite or Fierie Anaxagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Sun was an Ignite Iron or Stone The same was affirmed by Democritus Zeno also held 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 that the Sun and Moon and each of the Stars were an Intelligent Wise and Ignite Fire The like Chrysippus asserted Neither was this the persuasion only of the Wiser Philosophers but also of many of the Ancient Greek Poets Euripides in Phaenissis saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Homer though he saies not positively that the Sun is Fire yet he makes it to be of like nature as Stobaus Eclog. Phys fol. 57. 11. Thus also Shepherd in his parable of the Ten Virgins chap. 8. § 2. It is saies he a question whether the beams of the Sun are Fire which some demonstrate thus Take a Glasse and gather together the beams and it burnes and indeed this argument from the Ignifick virtue of Beams contracted in a Burning-glasse gives us a great probabilitie of the Ignite nature of the Sun at least it may suffice to ballance all the seeming probabilities of other opinions Neither may we expect in matters of this nature more than conjectures and probabilities But to return to and conclude this with Plato he frequently calls Light Fire So in his de Repub. 6. speaking of the Natural Cognation which is 'twixt the Eye and Light he addes that when the Eye comes into darkness it looseth or falls from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's cognate Fire Light Hence Night is defined in the Platonick definitions thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Night is darkness contrarie to the day the privation of the Sun As also Light is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is contrarie to darkness which answers unto Moses's description Gen. 1.5 And God called the Light Day and Darkness Night § 13. As for Plato's sentiments touching this Lower World I find little therein but what is common and therefore not worthie of any particular remark only he seems somewhat to differ from the commonly received opinion about the Nature of the Wind which in the Platonick Definitions fol. 411. is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wind is a motion of the Air round about the Earth As for the Air Serranus on Plato's Timaeus fol. 10. supposeth that Plato made it the same with Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmament Gen. 1.6 which he expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word most proper to expresse the Nature of the Air by which is most liquid and expansive Plato's contemplations about the Waters and Sea with those miraculous bounds given thereto by Divine Providence I no way doubt had their original from the Sacred Storie This we find well set forth by Paulus Fagius on Gen. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Waters be gathered The Ancients saies he have derived this word from the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Perpendicule Square or Rule used by Masons c. As if God should have said Let the Waters be gathered together unto one certain place as by Measure and Rule according to the manner of Architects who in the building of Houses to the intent that they may bring the parts to a close and firme consistence and uniformitie measure all by their Perpendicule or Directorie Therefore Moses seems not without great Emphasis to make use of this word thereby to expresse the Infinite power of God whereby he compels that fluid and boundlesse Element possessing the whole superficies of the Earth even as it were by a Measure or Rule into one place This the Scripture alludes unto Job 26.10 He hath compassed the Waters with bounds c. Psal 104.5 6 7 8 9. Thou hast set a bound Psal 33.7 He gathereth the Waters as an heâ—p c. so Job 12.15 Behold he withholdeth the Waters c. which certainly is matter of infinite admiration that an Element so ponderous and boundlesse should be confined against its proper Nature within such exact bounds and measures Farther what Plato's apprehensions were about Exhalations such as received some accidental impression or Forme are commonly called Meteors namely concerning Comets Thunder Lightening Clouds Rain Snow Hail Earthquakes c. is uncertain yet we need no way doubt he might have if he had not the best information he could expect concerning these Mysteries of Nature from Job or Solomon or such like Jewish Philosophers § 14. Another and indeed the most Noble because most experimental part of Physiologie or Natural Philosophie regardeth Plants and Animals wherein Plato seemeth to have had very good skill which we have reason enough to induce us to believe he received by tradition from the Jewish Church especially from Solomon's Writings For it s very evident by Sacred Relation that Solomon was the prime and best Philosopher after Adam's fall that engaged in those Philosophick contemplations as before in the Jewish Philosophie book â— chap. 1. § 11. And I think it is also evident that the choicest parts of Democritus's Natural Experiments of Hippocrates's Medicinal Aphorismes and Observations together with Plato's Physiologick Experiments Aristotle's Historie of Animals and Theophrastus his Scholar's of Plants owe their original and first Idea's to Solomon his Natural Experiments and Philosophizings on Plants Animals and Humane Nature And because this is the most noble and useful part of Natural Philosophie we shall endeavour to produce some of the choicer Experiments Observations and Principles laid down by Plato with others for the Conservation of Humane Nature in health vigour which indeed is the main end and emprovement of Physiologie commonly called Physick or Medicine But before we engage herein we shall give some Historical account of Mans Original that according to Plato's traditions originally Jewish § 15. The Chiefest though last part of Natural Philosophie respects Man his two constitutive parts Bodie and Soul Plato Philosophizeth on both and that as well apart as in Composition and Conjunction As for the Original of Man Plato tells us in positive termes That he made Man after the Image of God So in his lib. 7. de Legib. Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man is a kind of imitation of God and his master-piece So in his Timaeus what he mentions in general of the whole Vniverse he without doubt more properly understood of Man namely that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best and greatest image of the intelligible God which description of Man without all peradventure was originally traduced from Gen. 1.26 Let us make man after our Image c. v. 27. Yea Plato seems to have had some Scriptural notices of Adam's first Creation and Eves formation out of his side which in his Symposiack Dialogue he expresseth under his Cabalistick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man woman which answereth unto Gen. 2.21 22 23. Yea farther Plato seems to have had very considerable hints and traductions touching Adams happie state in Innocencie which he describes under his Mythologick Cabale of the Golden Age and Saturne's Reign therein thus in his Politicus fol. 272. where he saies our First Parents lived