The Court of the Gentiles Part 2, Book 3 · Chapter 6
CHAP. VI. The ſeveral Diſtributions of Platonick Philoſophie.
Platonick Philoſophie, as to it's Matter diſtributed into 1. Pythagorick. 2. Heraclitick. 3. Socratick. 2. Into Contemplative, and Active. 3. Into Moral, Natural, and Rational. 4. Into Theoretick, and Practick. This diſtribution ſuits not with Plato's Philoſophie. 5. The Adequate diviſion of Platonick Philoſophie, 1. Into Organical, which is Logick, and 2. Eſſential, which is 1. Natural, wherein is comprized 1. Phyſicks, both Contemplative, and Active, and 2. Mathematicks. 2. Moral, which is either Ethick, Oeconomick, or 3. Politick. 3. Supernatural, or Theologick.
The diſtribution of Platonick Philoſophie as to its Matter into 1. Pythagorick. 2. Heraclitick. 3. Socratick.§. 1. HAving diſcourſed of Plato's Forme, or Mode of Philoſophizing; we now proceed to the Matter of his Philoſophie, with it's traduction from the Jewiſh Church, and ſacred Scriptures. Plato's Philoſophie, as to it's Matter in general, admits of ſundrie diſtributions. 1. As to it's Original, it was reduced by the Ancients unto the Pythagorick, Heraclitick, and Socratick. So Laertius in the Life of Plato, foreign. He mixed the Diſcourſes, or Reaſons of the Heracliticks, Pythagoricks, and Socraticks. For in ſenſibles he follows Heraclitus, in Intelligibles Pythagoras in Politicks, Socrates. 1.1. Plato as to Theologicks Pythagorizeth. That Plato collected the choiceſt materials of his Philoſophie, eſpecially of his Theologie, out of the Pythagorean, has been before demonſtrated chap. 3. ſect. 3. where we have ſhewn, how he was inſtructed by Archytas the Tarentine, Timaeus the Locrian, Epicarmus, and other Pythagoreans, whilſt he had his …bo…e in Italie; beſides the Inſtructions he gain'd from Pythagorean Books. Ariſtotle in his Metaph. lib. 1. cap. 6. ſtiles the Platonick Philoſophie, foreign, in many things conformable to the Pythagoreans. And Lud. Vives tells us, that the Platoniſts, as to Theologicks, doe generally Pythagorize. More particularly; Plato Symbolizeth with, and therefore ſeems to have derived from Pythagoras theſe following Notions: namely, 1. That God is foreign, &c. according to his deſcription, Gen. 3.14. 2. That God is foreign, Ʋnitie, &c. 3. That God is foreign, One, and many; One in Divine Eſſence, and many as to his Divine Ideas, or Decrees. 4. That all things are made, Governed, and Ordered by God. 5. Plato follow's Pythagoras exactly, as to the conſtitution of Divine Worſhip, and its Regulation by the Divine Will, and Rites, againſt all Images, Superstition, or Will-worſhip. 6. Plato Symbolizeth with Pythagoras in Daemons, and Daemon-worſhip. 7. Plato held alſo with Pythagoras the Soul's Immortalitie, Metempſychoſis, with other opinions, of which ſee Book 2. chap. 8. Now that all theſe Pythagorick Principles were of Jewiſh origination has been ſufficiently proved. 2. As to Senſibles Plato is ſaid to follow Heraclitus, whoſe Philoſophie, as we may preſume, he ſuckt in from Cratylus, 2. Plato as to Senſibles follows Heraclit.Heraclitus's Diſciple, whom Plato after Socrates's death heard. The maine Principles, that Plato imbibed from the Heraclitick Philoſophie, referred to the firſt Principles of the Univerſe, eſpecially touching Fire, which Heraclitus made to be the firſt great principle of all things: wherein Plato very far Symbolized with him, aſſerting, that the Heavens were Fire; of which hereafter. Now that Heraclitus was (according to Ariſtotle's Character of thoſe Ancient Philoſophers) foreign, one that greatly affected, and admired Oriental, Jewiſh Traditions, touching the firſt Origine of the Univerſe, is evident by what Plutarch in the Life of Coriolanus reports of him; where, having diſcourſed of Gods Omnipotencie, and man's Incredulitie thereof, he addes foreign, Many of the Divine operations, or traditions, according to Heraclitus, flie from our notice by reaſon of unbelief. By which it ſeems evident, that Heraclitus had ſome notices of, and great reverence for the Oriental Jewiſh Traditions, which I ſuppoſe he received, if not immediately from theſe Oriental parts, or perſons, from the Pythagoreans; for he was but a branch of the Italick Sect, with whom he Symbolized in many principles, eſpecially in that of Fire to be the great principle of all things: as before chap. 7. ſect. 10.3. Laertius tells us, that as to Politicks, 3. As to Morals Plato follows Socrates.Plato followed his Maſter Socrates. Apuleius de dogm. Plat. addes, that Plato received not only Moral, but alſo Rational Philoſophie from Socrates's fountain. Yea Plato himſelf in his Dialogues, attributes unto Socrates ſome of his Natural Philoſophie. By which it's evident, that this Diſtribution of Plato's Philoſophie is not to be taken ſtrictly, but foreign: for it's evident, that he received alſo from the Pythagoreans not only Theologick, but alſo ſome Politick, and Natural Principles, as his Communitie from the Pythagorean Schole; his Notions about the Origine of the Univerſe from Timaeus Locrus, of which more hereafter. Yea in all theſe, both Senſibles, Intelligibles, and Morals, Plato received much emprovement from Egypt, &c. as before.
2. Diviſion of Platonick Philoſophie into Contemplative and Active.§. 2. A Second Diſtribution of Platonick Philoſophie is into Contemplative, and Active: ſo Auſtin de Civit. Dei. lib. 8. cap. 4. Therefore (ſaies he) ſeeing the ſtudie of Wiſdom conſiſts in Action, and Contemplation, hence one part thereof may be ſaid to be Active, the other Contemplative, whereof the Active appertains to the government of Life, i. e. the inſtitution of Manners, but the Contemplative to the inſpection of Natures cauſes, and the moſt ſincere Truth. Socrates is reported to have excelled in the Active, but Pythagoras to have inſiſted, ſo far as his Intelligence would reach, on the Contemplative. Thence Plato joyning both together, is commended for having perfected Philoſophie: thus Auſtin. Indeed this Diviſion of Philoſophie into Contemplative, and Active, ſeems to have had it's foundation in the Jewiſh Scholes under their Babylonian tranſmigration, eſpecially amongſt the Eſſenes, who ſeeme to bave been the firſt, that addicted themſelves to Monaſtick life (occaſioned from their perſecution) which drew on this diſtribution of their life into Active, and Contemplative, whence Pythagoras traduced the ſame; as before Book 2. chap. 6. §. 7.8. Though we muſt confeſſe that none of the Ancients treat ſo fully, and diſtinctly of Contemplative, and Active Philoſophie as Plato. So in his de Repub. 2. he diſtributes Diſcipline into foreign Gymnaſtick, or Active, and foreign Muſick, whereby he expreſſeth Contemplative Sciences. Under the Gymnaſtick, or Active Diſcipline he rangeth ſuch virtues, as conduce to practice, or moralitie; as Temperance, Fortitude, Juſtice, &c. Unto Muſick, or Contemplative Diſcipline he reduceth the foreign Muſical Theoretick virtues, which conſiſt foreign in Contemplation; and the Queen of all he makes to be Religion, whence he calls the Contemplation foreign of the Idea of the chiefeſt good, foreign, the higheſt Diſcipline, &c. Philo Judaus that great Platoniſt diſcourſeth at large partly on Jewiſh, partly on Platonick principles, touching Contemplative, and Active Philoſophie: Ariſtotle alſo ſeems to approve of the ſame diſtribution, though under different termes of foreign, Practick, and Theoretick Philoſophie. The Original of this diſtinction came from the different products, and objects of the one, and other, according to that famous Maxime, foreign. Practick philoſophie is effective of Virtue, but Theoretick of Truth. As for the ſubdiviſions of this diſtribution, they are comprehended in what follows.
§. 3. But the chief Distribution of Platonick Philoſophie in regard of it's matter, is into Moral, Natural, and Rational:Plato's 3d diſtribution into Moral, Natural, and Rational. which alſo comprehends the foregoing, of Contemplative, and Active: ſo Auſtin de Civit. lib. 8. cap. 4. Having ſpoken of Contemplative, and Active Philoſophie. Thence (ſaies he) Plato by joyning both together, is ſaid to have perfected Philoſophie, which he diſtributes into three parts; One Moral, which chiefly conſiſts in action, another Natural, which is deputed to contemplation, and a third Rational, whereby Truth is differenced from falſhood; which though it be unceſſary both for Contemplation, and Action, yet Contemplation chiefly appropriates to her ſelf the conſideration of Truth, wherefore this threefold partition of Philoſophie is not contrarie to the foregoing, whereby it is diſtinguiſhed into Contemplative, and Active:This diviſion of Jewiſh extract. thus Auſtin. That this partition of Platonick Philoſophie was of Jewiſh origination, is affirmed by Euſebius, l. praeparat. Evang. where he tells us, That this Section of Plato's Philoſophie had it's derivation from the Hebrews; for the proof whereof, he brings the opinion of Atticus a Philoſopher, who opens this diviſion more fully, and ſhews how Plato connected all the parts of Philoſophie into one bodie, which lay before diſperſed, like Pentheus's Members. For Thales, and his Diſciples addicted themſelves wholly to Phyſicks: the Six other Wiſe men to Ethicks, Zeno the Eleatick, and all his adherents, to Logick. Plato collected all theſe together, and brought forth to men a Philoſophie not broken, but intire, and abſolute. Whereunto accords Aristotle himſelf, lib. philoſ. Laertius in Plato. Philoſophie in times paſt was employed only about Phyſicks: Socrates came, and added Ethicks; Plato added a third part to Philoſophie, namely Logick, whereby he gave a full conſummation thereto. Apuleius (in Dogmate Platonis) ſpeaking of Plato, ſaies, wherefore he exactly enquired into the inventions of Parmenides, and Zeno: thus he filled his Books with whatever was ſingular, and admirable, ſo that he was the firſt, who connected a threefold Philoſophie, & ſhewed that theſe parts, ſo mutually neceſſarie each to other, did not only not differ amongſt themſelves, but alſo afforded mutual aſſiſtance each to other. Thus he; as Lud. Vives in Aug. Civ. l. 8. c. 4. after him. This diſtribution of Plato's Philoſophie ſeems very natural, and comprehenſive of all parts of Philoſophie, as it is eaſie to demonſtrate: for Natural Philoſophie takes in Phyſicks, and Mathematicks, (or elſe we may reduce the Mathematicks to Rational Philoſophie) Moral Philoſophie comprehends Ethicks, Oeconomicks, and Politicks, Rational Philoſophie according to Plato takes in, not only Logick, but Metaphyſicks, or the Contemplation of the firſt truth, and principle, &c.
Ammonius's diſtribution of Philoſophie into Organick, Theoretick, & Practick.§. 4. Ammonius (the Diſciple of Proclus) in his Comment on Ariſtotle's Categories pag. 11. diſtributes Philoſophie in general into Organick, and Eſſential, or Principal. By Organick Philoſophie, he underſtands Logick, or (as he ſtiles it from the principal part) Demonſtration, which he calls foreign,, a Diacritick, or diſcretive Organ, whereby Truth is ſevered from Falſhood in Contemplatives, and Good from Evil in Actives, As for the Eſſential, or principal Members of Philoſophie, he divides it firſt into foreign, Theoretick, or Contemplative; and Practick, or Active. Theoretick Philoſophie he makes to be that, which regards Truth, and Falſhood; Practick that which conſiders Good, and Evil. 1. Theoretick Philoſophie he ſubdivides into Phyſiologick, which is the Contemplation of Senſibles, not in their Individuals, but as they lye in their abſtract ſpecifick Idea, or univocal common nature, and principles. 2 Mathematick, which is the Contemplation of Senſibles in their Quantitie chiefly, and as abſtracted from their Materialitie. 3. Theologick, which is the Contemplation of Beings Metaphyſical, and purely abſtracted from all Corporeitie, and Matter. 2. As for Practick, or Active Philoſophie; he ſubdivides it into, 1. Ethicks, which reſpects men in their ſingle capacities,The imperfection of this diſtribution as to Plato's notion of Philoſophie. or perſonal Morals. 2. Oeconomicks, which reſpects mens Morals, as in Familie conſociation, or capacitie. 3. Politicks, which conſiders men under Citie, or National confederation. This Diſtribution of Philoſophie, though it ſeem more Comprehenſive, and Artificial, yet it ſuits not ſo well with Plato's Philoſophie, as the forementioned, but ſeems rather to be calculated for Ariſtotle's method as hereafter. For Plato though he makes uſe of this Diſtribution of Philoſophie into Contemplative, and Active, yet he ſeems to make theſe members, thus diſtributed to be as Diſparates only, not as diametrically oppoſites, i. e. he makes Contemplation though different from, yet not oppoſite unto Action. Yea following the deſigne of his Maſter Socrates (of which before chap. 1. §. 5.) he reduceth all Contemplative Sciences unto a ſubordination, and ſubſerviencie unto Active: he accounts no ſpeculation regular, but what ends in practice; no Contemplation legitimate, but what ends in the admiration, affection, and imitation of God: whence he calls the knowledge of God, foreign, the ſupreme Diſcipline, and his Logick he ſtiles the Introduction of the Soul, from it's night ignorance to the knowledge of the firſt Being, as Repub. 7. Hence alſo he makes the end of his Philoſophie to be foreign aſſimilation to God, ſo far as 'tis poſſible: This he makes the Forme, Spirit, Soul, and Meaſure of his Philoſophie, which ought to informe, and influence all matters, parts, and things, as the Soul the Bodie. So Ammonius in Ariſt. Cat. pag. 7. foreign. The Matter of Philoſophie is things, but the end is aſſimilation to God. By which it's evident, that the common diſtribution of Philoſophie into Theoretick, and Practick, as underſtood by Ariſtotle, and the Scholes for a diviſion of the whole into oppoſite parts, is no way agreeable to Plato's Philoſophie, who following Socrates herein, makes Contemplative Philoſophie ſubſervient unto Active, eſpecially to Divine affection, and aſſimilation to God. And thus indeed Grotius in Epiſt. 16. ad Gallos pag. 39. giving his advice about the ſtudie of Philoſophie, addes this caution: Whereas Philoſophie is divided into Contemplative, and Active, you ought chiefly to ſtudie the latter; and the former no farther than it ſubſerves this latter. The common Inſtrument of both is Logick, with which you are to begin, &c. A Golden Rule indeed for young ſtudents.
§. 5. Having laid down theſe Four Diſtributions of Philoſophie,The Diſtribution of Platonick Philoſophie. we ſhall take up the Fifth, which ſeems moſt Platonick, and native, as the frame of this diſcourſe, yet not without ſome addition from the …eſt, ſo far as it may conduce to our more methodical procedure. For whereas Plato ſeems to reduce the contemplation of God, &c. to Dialoctick, or Rational Philoſophie, we ſhall give it a diſtinct place of it's own, confining rational Philoſophie unto Logick. And ſo Platonick Philoſophie may be diſtributed into Organick, or Rational, and Eſſential, or Real. 1. Organick Philoſophie is Logick, 1. Logick.which Plato calls foreign Dialoctick (from foreign to dialogize, which was his mode of diſputing) and ſometimes foreign, the manuduction of the Soul, as alſo foreign a way, or method, with other ſuch expreſſions; which ſuppoſes it to be a rational organ, or Key to all other parts of Philoſophie, whence it is rightly ſtiled by Ariſtotle foreign, and foreign, a Logick, Diacritick, or diſcretive organ. 2. As for Eſſential, or Real Philoſophie, it may be according to Plato's mind, diſtributed into Natural, Moral, and Supernatural.
2. Natural Philoſophie.§. 6. As for Natural Philoſophie, it either regards things Natural, as Natural, under that reduplication, or mode of conſideration; or elſe it regards things natural, as abſtracted from their naturalitie, materialitie, or ſenſibilitie, with reſpect only to their Quantitie. 1. Natural Philoſophie, that conſiders things Natural as natural, i. e. under that reduplication foreign, or mode of conſidering, it may be ſubdivided into Contemplative, 1. Philoſophie, 1. Contemplative.and Active. 1. Contemplative Natural Philoſophie is commonly ſtiled in the Scholes Phyſicks, or Phyſiologie (from the Greek foreign Nature) whereof they conſtitute two parts, one General, which treates of Natural Bodies in general, their firſt Principles, Affections, Generations, and Corruptions ▪ another particular; which diſcourſeth of particulars, as 1. touching the Heavens. 2. The Inferior World. 3. The Meteors. 4. Inanimates, as Minerals, &c. 5. Animates, or Vegetables, which have a growing Life, but no ſenſe, as Plants, &c. 6. Animals, which have not only growth, but alſo Senſe, and Motion, though without Reaſon. 7. The Rational Soul, and humane Bodie, their nature, parts, affections, and operations. There are the particulars which come under Contemplation in Phyſiologie. Though Plato ſeems to make the main of his Phyſicks to be no other than a Natural Hiſtorie of the Creation, or Origine of the Ʋniverſe, as it appeareth by his Timaeus, which is the ſeat of his Phyſiological Philoſophizings. As for the Humane Soul, that is reduced to his Metaphyſicks, or Supernatural Philoſophie. Active, 2. Active.or Operative Natural Philoſophie (which is the end of Contemplative) refers either to Plants, and Animals, and thence is ſtiled foreign Agriculture, &c. or elſe to the Humane bodie, and ſo 'tis ſtiled Medicine, whereof Plato does much Philoſophize. 2. Natural Philoſophie, as it conſiders Naturals, under an Abſtraction from their Naturalitie, and Materialitie, with reſpect only to their Quantitie, is commonly ſtiled foreign, Mathematicks, which regard, 1. either the corporeitie, Dimenſions, and Figures of Bodies, and ſo 'tis called foreign, Geometrie, from the meaſuring of Grounds at firſt in Egypt: 2. or the deſcription of Countries and Places, and ſo 'tis named foreign, Geographie: 3. or the account of Numbers, and ſo 'tis foreign, Arithmetick: 4. or the Situations, Conſtellations, Motions, Conjunctions, Influences, and Effects of Celeſtial Bodies; and ſo they call it Aſtronomie, or Aſtrologie. 5. Opticks, which regards Viſion. 6. Muſick, which refers to ſounds. 7. Navigation. 8. Tacticks, or Militarie Diſcipline. 9. Architecture, with other Mathematick Sciences: Plato ſtudied the Mathematicks under Euclid, and Theodorus, &c.
§. 7. Moral Philoſophie reſpects Men:Moral Philoſophie. 1. in their individual, perſonal capacitie, in relation to their Morals, and ſo 'tis termed foreign, Ethicks: or 2. it conſiders Men in their Familie-relation, and thence 'tis ſtiled foreign, Oeconomicks: or 3. it refers to Mens Politick capacitie, as under civil combination, and confederation, and ſo they call it foreign, Politicks. Plato diſcourſeth of each, but moſt largely of Politicks.
§. 8. As for Supernatural Philoſophie, commonly called Metaphyſicks, Plato's Metaphyſicks.or Natural Theologie, Plato abounds moſtly herein. 1. He treats very Metaphyſically of God, whom he termes, 1. foreign, &c. according to Exod. 3.14. 2. He aſſerts alſo the Unitie, Simplicitie, and Immutabilitie of God. 3. He proves likewiſe the Eternitie of God from this, that he was the firſt Principle of all things. 4. He demonſtrates the All-ſufficiencie of God from his being foreign. 5. Whence alſo he ſtiles God, foreign, Supereſſential; and foreign, Infinite. 6. Hence alſo he demonſtrates the Incomprehenſibilitie, and Omnipreſence of God. 7. He alſo clearly proves the Holyneſſe, Juſtice, and Faithfulneſſe of God. 8. He makes ſome mention of God's Omnipotencie, as alſo of his Goodnes, &c. 9. He treats very largely, and Metaphyſically of the Divine Ideas, and Decrees of God, with his previſion of all things reſulting thence. 10. He diſcourſeth very Divinely of God's production of, and Providence over all things; as alſo of his particular regard to good Men. 2. Plato ſeems to have had very great notices of Religion, and Divine worſhip, according to the Scripture notion. He poſitively affirmes, 1. That the Divine Will ▪ and Pleaſure, is the only rule and meaſure of Divine Worſhip. 2. Hence that an foreign, or Worſhiping of God accordingly is more acceptable to God than all the pompous inventions of Men, whereby the ſuperſtitious (Heathen) endeavoured to pacifie the angry Deitie. 3. That none can worſhip God aright but the pure, and holie. So in his Book de Legibus, Parmen. &c. 3. Plato Philoſophizeth very Metaphyſically of the humane Soul, its reſemblance to God, immaterialitie, infinite capacitie, immortalitie, and perfection: likewiſe of its faculties, offices, objects, acts, &c. 4. Plato in like manner ſeems to diſcourſe, though imperfectly, and under Symbolick Images, of the ſtate of Innocencie; the fall of Adam; the reſtauration of Mankind by Daemon Mediators; the infuſion of Divine knowledge, and Grace, againſt Freewill, &c. 5. Yea, Plato ſeems to give ſome hints of the Divine Scriptures, which he expreſſeth by Divine Oracles, Enthuſiaſmes, Traditions. 6. Laſtly, Plato is ſuppoſed alſo to diſcourſe of the laſt Judgement, and future ſtate, which he expreſſeth under Symbols.