The Court of the Gentiles Part 2, Book 3 · Chapter 7
CHAP. VII. General Ideas of Platonick Philoſophie, and Philoſophers.
Plato's Ideas of Natural Philoſophie. 1. Its Genus foreign. 2. The object 1. Complex Science. 1. Intelligence, 2. Science, 3. Faith, 4. Imitation. 2 Simple. 3. The Act foreign. 4. The End, Truth. 2. Of Moral Philoſophie. 1. Its Genus, foreign, which connotes Prudence: wherein conſider, its Objects, Offices, and Acts, which are, 1. foreign, 2. foreign Dexteritie, foreign Sagacitie, foreign, 3. foreign. 2. The ſubject of Moral Prudence, foreign, and particularly the Conſcience: Plato's foreign, Law of Conſcience. 1. In the foreign, which is a ſeat of Principles. 2. In Syneideſis, which is a reflective Light, and ſprings from foreign, ſenſation. 3. The Rule of Moral Prudence is foreign, which is either ſubjective, or objective, foreign, what Rom. 2.14, 15. James ….8. 3. Plato's Idea of Divine Philoſophie, in the contemplation of God, &c. which he ſtiles, 1. foreign, 2. foreign, 3. foreign, 4. foreign: which is, 1. The ſupreme, 2. moſt raviſhing, 3. genuine, 4. affective, 5. transformative. Characters of a Philoſopher. 1. foreign, 2. good inſtitution, 3. foreign, 4. devotion to Philoſophie, 5. Liberal. 6. Muſick, &c.
§. 1. BEfore we enter upon the Severals of Platonick Philoſophie, we ſhall give ſome general Characters of Philoſophie, and Philoſophers, according to what we find laid down in Plato. Philoſophie, according to Plato's mind, has not one and the ſame Idea, but may be diſtributed according to its object into Natural, Moral, and Divine. The Idea of Natural Philoſophie,Plato's Idea of Natural Philoſophie▪ is thus given us in the Platonick Definitions: foreign. Philoſophie is the appetition of the Science of Beings always the ſame, Theoretick (or contemplative) of Truth, as Truth. In which Definition we find as Conſiderables, a Generick Notion, an object, a Specifick Act, and a Terme, or End. 1.The Generick notion of Philoſophie is Appetition. The Generick notion of Philoſophie is an appetition, &c. and ſo much the very Notion foreign imports; as alſo that other Terme foreign, whereby Plato expreſſeth it. This Plato in his Parmen. ſtiles a Divine impetus, or impulſe, towards the ſtudie of Sciences, foreign· There is a beautiful, and Divine impulſe, by which men are impelled towards reaſonings. This foreign, appetition, is well defined by Simplicius, in Epict. cap. 1. foreign, the extenſion of the Soul towards its object deſired; which, as applyed to our preſent purpoſe, implies the natural inclination of the mind to knowledge. For the mind, as 'tis obſerved, has it's foreign, extenſion, or inclination to its object, as well as the Will: Yea, as Aquinas notes, every Forme has ſome inclination appendent to it; and by how much the more perfect the Forme is, by ſo much the more impetuous, and ſtrong is the inclination: whence the mind, which is a Rational Forme, muſt needs have a very ſtrong impulſe, or inclination to its object, which is the knowledge of things.
§. 2. The object of this appetition appendent to Philoſophie,Knowledge of things, object of the inclination of the mind, knowledge of things invariable. is [the Science, or knowledge of things always the ſame] wherein we have ſomewhat complex, or notional; and ſomewhat ſimple, and real. The complex notional object of Philoſophie, and its appetition, is expreſſed in that notion foreign, of Science, or Knowledge. Now the Sciences, which Philoſophie is converſant about, are either contemplative, or active. So Plato acquaints us, that the mind's foreign, chiefeſt incorruptible beautie conſiſts foreign, in Theorie, and Practice, Theoretick, or contemplative Sciences are ſuch, as properly refer to Truth: whereof Plato, de Repub. 6. fol. 511. gives us theſe four Species, foreign. And take from me theſe four affections in the Soul: give to Intelligence the ſupreme place: the ſecond to Diſcourſe or Science (properly ſo termed) the third to Faith: and the laſt to Imitation. 1. The firſt piece of Knowledge Plato here mentions, is Intelligence, which in the Platonick Definitions is defined foreign,1. Intelligence the knowledge of firſt Principles. the beginning of Science, i. e. (as Ariſtotle interprets his Maſter's mind) The Knowledge of firſt Principles: Theſe firſt Principles are called by Plato, foreign, Hypotheſes, which he makes to be certain indemonſtrable Principles, on which Sciences are founded: So in Platon: deſini…. foreign. An Hypotheſis is an indemonſtrable Principle, or the ſumme of an argument, i. e. it is a firſt Principle, which gives evidence to all following Concluſions, but receives evidence from none, being in its ſelf moſt evident,2. Diſcourſe, or Science demonſtrative. &c. 2. Next after foreign, according to Plato's order, follows foreign, Diſcourſe, or Science, properly ſo called, which he thus deſcribes, de Repub. 6. fol. 510. foreign, &c. Science is that, which proceeds from ſimple Principles, &c. Plato here makes Science, or Diſcourſe, to be foreign, Demonſtrative Philoſophie, which proceeds from firme, and immobile Principles, to the firſt foreign, indemonſtrable principle, which no way depends on the foregoing Hypotheſes, &c. This is well explained by Johan. Grammaticus, in Ariſt. Anim. proaem. foreign. Diſcourſe is a progreſs from Principles to Concluſions, whence the very name, foreign, q. d. foreign, paſſing through the underſtanding. Then he gives us the office of this Diſcourſe, foreign. By this Diſcourſe our Soul is raiſed up to the contemplation of In…ligibles, which is the Souls perfection. 3. Next to foreign, Plato adds foreign, Faith, … Faithwhich is an aſſent to a Concluſion upon the Teſtimonie, and Authoritie of ſome perſon; whereby 'tis differenced from the fore-going Science, which is an Aſſent to a Concluſion, as grounded on ſome certain immobile Principles. 4. Laſtly, after Faith follows foreign, fantaſtick▪ Imagination (which elſewhere Plato calls foreign, Imitation) which is nothing elſe,4. Imitation. but the lively repreſentation of notions, or things, by ſenſible Formes, viſible Images, or any other Symbolick ſhadows, whereof Plato diſcourſeth at large in his de Repub. 6.510, &c. alſo de Legib. 2. fol. 669, &c. as elſewhere. But ſo much for the complex Object of Natural Philoſophie. 2. As for its ſimple real Object, The ſimple Object.'tis expreſſed under the notion [foreign] of things always the ſame: whereby we muſt underſtand, 1. That Philoſophie is employed not only about the ſhadows of things, but about the things themſelves. This Plato every where inculcates; namely, that the Object of true Philoſophie, is foreign, that which truely is: wherefore he ſtiles thoſe, who are verſt only, foreign, about that, which is not, or the ſhadows of things, foreign, falſe Philoſophers. 2. Whereas theſe real Beings, as the object of Philoſophie are ſaid to be [always the ſame.] Hereby we muſt underſtand them as exiſting in their ſpecifick Nature, not as ſubſiſting in their Individuals, for ſo they are variable.
§. 3. Having finiſht the Generick Notion, 3. The Specifick Act. Theoretick, or Contemplative.and Object of Philoſophie, we now proceed to its Specifick Act, expreſſed under the notion [foreign] Theoretick, or Contemplative: foreign, to contemplate, according to its native origination, imports ſteadfaſtly to behold. Plato diſcourſeth very much of Contemplation, which he makes to be the proper Motion, as Truth is the proper food of the Soul: ſo in his de Repub. 2. he divides Diſciplines into foreign, Gymnaſtick, or Active; and foreign, Muſical, or Contemplative. Theſe Muſical Diſciplines, he calls foreign, Theoretick, whereof he makes Religion the head; whence he affirmes, that the Contemplation foreign, of the chiefeſt Idea of Good is foreign, the ſupreme Diſcipline. Agen he tells us, that God is the first Beautie, the Contemplation whereof makes us, foreign, friends to God. Yea, he ſaies, that by Contemplation a man makes God familiar to, and in-dwelling in him. And laſtly, he ſaies, the beſt Exemplar of Contemplation is in Heaven. As for the Qualities of this Contemplation, it muſt be according to Plato's Doctrine, and mind. 1. Congenial, and Natural, not forced, or ſtrained: whence he ſtiles a Philoſopher, foreign,The Qualities of his Contemplation. one akin to Truth: for (ſaith he) as there is in our Eyes a congenial kind of cognation, or ſimilitude to the Light, which renders the Contemplation thereof very pleaſing; ſo 'twixt the Mind, and Truth, &c. 2. This Contemplation of Truth muſt be distinct, and evident: ſo in his Rep. 6. fol. 504. Plato tells us, that a dark adumbration of things may not ſuffice, but there muſt be a perfect foreign, or exact Forme, and Image of the thing impreſſed on the mind. 3. This Contemplation muſt be firme, and ſtedfaſt. This follows upon the former: for what is pleaſing, and diſtinct, is not ſoon worn off. Thence, ſaies Plato, Rep. 4. foreign, a Science forced upon the Soul is no way permanent. Hence alſo in his Meno, fol. 98. Plato makes this difference 'twixt Scientifick, and Opinionative Contemplation; that the former is fixed, and permanent, whereas the later is only fluid, and tranſient. Fourthly, This Contemplation muſt be intuitive, and not only abſtractive, i. e. a true Philoſopher contemplates the things themſelves in their proper exiſtences, not only their abſtract Species, Formes, or Images.
4. The Terme, or effect of Philoſophers Truth.§. 4. As for the terme, end, and effect of this Contemplation, it is Truth, as Truth [foreign] under that reduplication whereby 'tis differenced from active Philoſophie, which alſo contemplateth Truth, yet not as Truth, but as conducing to Action. That the great ſcope and deſigne of Philoſophie is to diſcover, and contemplate Truth, is evident from the whole of Plato's Philoſophizings. So in his de Repub. 6. fol. 490. Plato tells us, foreign, by Truth the mind truly lives, and is nouriſhed: whence he calls Philoſophie, foreign, a love of Truth; and a Philoſopher foreign, a friend and kinſman of Truth: alſo he makes this the main office of a Philoſopher, foreign, to ſerve Truth. Hence alſo Plato Timaeus, fol. 9. calls foreign, a Philomathiſt, or Philoſopher, one that burnes with impetuous deſire after Truth, having this pettie god indwelling in him, which renders him happie. Whence he concludes, foreign. The univerſal Medicine of every thing is only this, to render to all their proper foods, and motions: the proper food and motion of the ſoul, whereby it moſt reſembles the Divine Being, is the contemplation of Truth, &c. This (addes he) we loſt in our Head (I ſuppoſe he means Adam) but we have it reſtored by Intelligence, or Divine Wiſdom, foreign, according to our old nature. Yea Plato (de Repub. 5. fol. 475. affirmes, that thoſe only are true Philoſophers, who are verſed about the contemplation of the higheſt Truth, foreign. Thence he makes the mind to labour under an infinite thirſt after Truth, which is never ſatisfied till it arrive to the contemplation foreign, of very Being, or the ſupreme Truth: as in his Phaedr. fol. 251. and in his Sympoſ. fol. 206, &c. Thus much for the Definition of Philoſophie, as it regards natural contemplative Sciences.
§. 5. We find another Idea of Philoſophie, as it relates to Morals, The Idea of Moral Philoſophie.and active Sciences in the Platonick Definitions, fol. 414. thus foreign, Philoſophie is a prudent, or ſtudious conſideration of the Soul according to right reaſon: wherein we may conſider. 1. The Genus. 2. The Subject. 3. The Meaſure, or Rule.
1. The Genus in this Platonick Definition of Moral Philoſophie,1. Its Genus. Moral Prudence. is foreign, which ſignifies a prudent Inſpection, ſtudious Conſideration, or ſollicitous Care, commonly ſtiled by Plato, foreign, Prudence, or Moral Wiſdom, which we have thus copiouſly deſcribed in the Platonick Definitions: foreign· Prudence is a facultie of it ſelf effective of humane happines. Wherein we have, 1. The Specifick reaſon, Prudence what?whereby it is differenced from Contemplative Science, expreſſed by that notion Effective. 2. Its Ʋltimate End, which is to make men happie. Again, Prudence is defined in the ſame Platonick Definitions, foreign, a Science of Good, and Evil. Agen, foreign, a Diſpoſition whereby we judge what is to be done, and what is not to be done. In all which Definitions laid together, we have theſe Conſiderables.
1. The Ʋltimate End, and ſupreme object of moral Prudence, Its Objects.or Philoſophie, namely humane Happines, which is the meaſure of all moral Acts, and the firſt thing treated of in moral Philoſophie, according to that of Aquinas: The end of moral Virtues, is the chief principle of Prudence, as Luke 10.41.
2. We have here the intermediate Objects of moral Prudence, which are in general all Agibles, or Practicables; that is, 1. Singulars. 2. Things preſent. 3. Things in our power. 4. Things good, or evil. 5. The ſubjects of good, and evil; the Affections.
Its Offices.3. Here is alſo conſiderable the proper Exerciſes, or Offices of Prudence, which are according to Plato (in his Charm.) 1. foreign, to do what belongs unto us. 2. foreign, to understand a mans ſelf. 3. foreign, to uſe all things well, i. e. with reſpect to our ſupreme end. 4. Rightly to diſtinguiſh 'twixt good and evil. 5. To conſerve the rectitude of the will. 6. To moderate the Affections. 7. To governe the whole Life.
The parts of Prudence.4. This moral Prudence may be conſidered in its Integrals, which are according to the Platonick account three; foreign. 1. foreign, Providence, 1. foreign, Providence.which in the Platonick Definitions, fol. 414. is thus deſcribed, foreign. Providence is a preparation (or proviſion) for ſomewhat future: which implies, 1. An univerſal Comprehenſion of all Circumſtances, means, difficulties, encouragements, which may make for, or againſt our End. 2. Serious conſultation about, and prudent determination of what is to be done. 3. Prudent precaution of what may impede, &c. this is termed foreign, caution, according to that of the Stoicks, foreign, a wiſe man ought never to fear, but always to uſe caution, &c. 2. Another part of moral Prudence, is foreign, a dexteritie, 2. foreign, Dexteritie.or ſagacitie in judging things, which in the Platonick Definitions, fol. 413. is thus defined, foreign, facilitie of judgement is a connate abilitie of reaſoning, or diſcerning. And Plato, de Repub. 4. fol. 428. ſaies, foreign, facilitie of judgement is certainly ſome kind of Science, &c. This perſpicacitie of finding out things, Plato makes to be an excellent kind of Prudence, or a natural Invention, which directs the Reaſon to find out things wrapt up in Nature: which he elſewhere calls a ſagacitie of Nature: ſo in his Epino. fol. 976. There remains (ſaies Plato) a marvellous facultie, whereby we eaſily, and expeditely learne any thing; and having learnt it, can faithfully commend it to memorie, and, as occaſion ſerves, by an happie celeritie recall it, which ſome call Wiſdome, others good Nature; but others, foreign, a ſagacitie of Nature. foreign, Sagacitie.This foreign, or natural ſagacitie, Plato makes to be the ſame with his foreign, good nature: So Plato, Defin fol 412. foreign foreign, Sagacitie is a natural generoſitie of mind, whereby a perſon is enabled happily to conjecture what ought to be done: agen 'tis ſtiled foreign, an acumen of Judgement. This Natural Sagacitie, Plato Repub. 2. fol. 376. makes very eſſential to a Magiſtrate, in order to his more exact judging of perſons, and things, and final deciſion of Controverſies. Solomon we know was endowed with this Natural ſagacitie, even to admiration; which diſcovered it ſelf in the deciſion of that arduous caſe between the two Harlots, 1 Kings 3.23, 24, &c. as alſo in reſolving the Queen of Sheba's Queſtions, 2 Chron. 9 1. which kind of ſagacitie Politicians call King-Craft. This Natural ſagacitie is elſewhere ſtiled foreign, a facilitie of Judgement, which in the Platon. Definit. fol. 414. is defined foreign,foreign. a good judgement apprehenſive of what is moſt eligible. Agen, this Natural ſagacitie paſſeth ſometimes under the notion of foreign, which is defined (Platon. Defin. fol. 412.) foreign, an habit elective of what is beſt. One great office of this Natural ſagacitie, conſiſts in the knowledge of Men their ſeveral Humours, Inclinations, Deſignes, Intereſts, and Combinations, &c. 3. Another part of Moral Prudence is Experience, which Plato calls foreign,foreign, Experience, its uſe as to the production of Prudence. and makes very eſſential to a true Philoſopher. So Plato, Rep. 9. fol. 582. foreign, The experienced perſon, endowed with Prudence, is the only true Philoſopher: then he addes, foreign. Thence (in the ſame Book, Rep. 9.) he joyns Prudence, and Experience together with reaſon, which he makes the beſt Judges of humane Affairs, foreign, We rightly judge by Experience joyned with Prudence, and Reaſon. And Plato in his Gorgias gives us the reaſon, why Experience is ſo eſſential to Prudence, foreign, Experience makes our life to paſſe away according to rules of Art, whereas inexperience makes us live caſually. Then again; foreign, There are many Arts experimentally found out among men, from ſeveral Experiments, &c. And becauſe Experimental Prudence is gained by ſenſe, and ſenſible obſervation: thence Plato Timaeus, fol. 103. defineth it a ſubtiltie of ſenſe, or good ſenſation of the Soul, foreign, Experience is indeed the main Seminarie of humane Prudence. 1. In that it furniſheth us with the choiceſt Obſervations of paſt and preſent times, whereby we are capacitated to make ſome prudent conjecture of what is likely to ſucceed. 2. Experience draws down general Rules, and Precepts of Wiſdom, to particular, and proper uſe. 3. Experience gives men a more inward feeling, and lively apprehenſion of themſelves, and others. Thence Plato makes this ſelf-knowledge the higheſt piece of Prudence, which he calls foreign, a good ſenſation. 4. Experience does much greaten, and adde to the quantitie of our knowledge, by furniſhing the mind with freſh Obſervations; whence Plato brings in Solon ſpeaking thus (foreign) foreign, The longer I live, the more I know, and teach. 5. Experience addes not only to the quantitie, but alſo to the qualitie of our knowledge, by rendring it more clear, and diſtinct. For experience reduceth particular Obſervations in themſelves confuſed unto a regular Series, and Order, whence general Rules are framed, which makes our knowledge more diſtinct, and certain. 6. Experience greatly fixeth, and confirmeth our Notions of things.
2. The ſubject of Moral Prudence the Soul, and particularly the Conſcience.§. 6. Having finiſhed the Generick Notion, foreign, which connotes Moral Prudence, we now proceed to the ſubject thereof, expreſſed in the Platonick Definition by foreign, the Soul: for indeed Moral Prudence moveth, and influenceth the whole Soul, and therefore it is not unjuſtly ſeated therein; though the proper ſeat thereof be the Practick Judgement, which Divines terme Conſcience, which is as a Pettie God, or God's Vice-gerent, and Vicar in the Soul, to command, or threaten; to accuſe, or excuſe; to juſtifie, or condemne. This Vicarious Divine office of Conſcience, Plato ſeems to have had ſome Traditional Notices of, whence he termes Conſcience foreign, Fame, and makes it to be a kind of Daemon, or Pettie God in Men. So Plato, de Leg. 8. foreign. This Law of Fame partakes of a marvellous facultie, ſeeing no one durſt to breath otherwiſe, than according to the Dictates of her Law. Serranus here acquaints us,Plato's foreign, Conſcience's Law. that Plato calls foreign, his Law of Fame, that Imperial power of Conſcience well known to all; which comprehends thoſe common Principles, that God is to be feared, &c. This Law of Conſcience he ſaies is unwritten, yet notwithſtanding there is in all Mens minds, foreign, a Sacred Law, whoſe force, and efficacie tames ev'ry Soul, and compels it by few to obey poſitive Laws. From the authoritie of this Law it is, as the Philoſopher teacheth, that Men come to underſtand the difference of good, and evil. Again Serranus addes, Our Philoſopher calls this Divine Law of Conſcience, foreign, the Law of Fame; and ſaies, that it is connate in all Men, it being a Science that teacheth the difference of good, and evil; and the conſervator, and vindictor of all Laws; and the foreign, or Praecurſor of that moſt excellent Chorus of Virtues: whoſe admirable faculties, and actions, ſlow from no other Fountain, then the ſparks of this foreign, &c. This Law, or Light of Conſcience is twofold.
1. Habitual, which is called in the Scholes foreign, Syntereſis.
2. Actual, which is termed foreign, Syneideſis.
1. The Syntereſis, or habitual Light of Conſcience,1. Syntereſis, or habit of principles is defined in the Scholes a natural habit of active Principles. For as ſpeculative Reaſon diſcourſeth of Speculatives, ſo Practick Reaſon of Practicks: as therefore there are naturally implanted in us certain ſpeculative Principles, which appertain to Intelligence, ſo alſo are there certain active Principles, which belong to that natural habit of Conſcience, called foreign, Syntereſis, as Aquinas, Part. 1. Q. 79. And this habitual Light, or Law of Conſcience, is the ſame with Plato's foreign, a Law of fame, which is elſewhere by him termed foreign, Right reaſon, as anon. 2. The Actual Light, 2. The Syneideſis, ſelf reflexion.or Law of Conſcience called by the Ancients foreign, is Conſcience ſtrictly taken. So So Aquinas part 1. Quaeſt.. 79. Art. 13. Conſcience taken properly is not a power, but an Act, whereby we applie our Science to what we undertake; which application is followed by Teſtification, or Ligation, or Excuſation, and Accuſation. By which it appears, that the proper office of this Syneideſis is ſelf reflection, whence follows accuſation, or excuſation, &c. as Rom. 2.15. And becauſe this Reflexive Light of Conſcience does neceſſarily ſuppoſe inward ſenſe, hence 'tis oft called foreign ſenſation, alſo foreign ſyneſis, or ſenſate judgment: So Aquinas, Syneſis, or ſenſate judgment imports a right judgment about particular operables. So Plato in his Th…aet. makes all true Science to be a kind of Senſation, foreign; and more particularly (in his Timaeus fol. 103) he calls foreign Prudence foreign a good ſenſation: which exactly anſwers to the Scripture Phraſeologie, which ſets forth this reflexive act of Conſcience by foreign, as Phil. 1.…. foreign: and thence Heb. 5.14. we read of foreign, &c. The life of the new Creature, as well as of the old,, conſiſts in theſe ſelf-reflective Acts of Conſcience which ſpring from inward ſenſe, and feeling. And Plato in his Alcibiad. fol. 133, 134. tells us That he, that reflects upon himſelf, his own Soul, and Wiſdom, thereby becomes as it were omniſcient; whereas they, who know not themſelves, know not what is good, or evil for them, nor yet what belongs to themſelves, or to other men: ſuch therefore can never make good Politicians, or Oeconomicans, &c. In brief; Self-reflexions, or our actions upon our ſelves, are of all the higheſt, and nobleſt, and thoſe by which we live, and work as men, and perfect that part of the Soul called Conſcience, which directs all we doe according to Right Reaſon, &c. Thus much for the Subject of Prudence.
The Rule of Prudence, foreign Right Reaſon.§. 7. As for the Meaſure, or rule of Moral Prudence, we find it expreſſed in the forementioned Platonick definition under this notion [foreign] according to right Reaſon. This Platonick foreign (which is aſſerted in like manner by the Stoicks, and others) right Reaſon is the ſame with the Light, or Law of Nature, which is twofold. 1. Subjective. 2. Objective.
Right Reaſon is 1. Subjective.1. As for Subjective Right reaſon, Light, or Law of Nature, it is no other, than thoſe common Principles of Moralitie ſeated in that part of Conſcience, which they call Syntereſis, of which in the foregoing §. 6. This ſeminarie of engrafted active notions, or moral Principles is ſtiled by the Stoicks foreign the Common Law, alſo foreign right Reaſon, againſt which, ſay they, nothing is to be done; As Diog. Laert. in Zeno. 'tis termed by Plato foreign, the Law of Being: ſo Plato Minos fol. 315. [foreign] where ſaies Serranus, by this appellation foreign, Plato underſtands the Eternal law of Nature, which amidſt the various laws of Nations, and their vic…ſſitudes continues uniforme, and the ſame; and thence is truely termed foreign Being; therefore he calls it foreign the right Reaſon of the Eternal Law: and becauſe our actions are to be meaſured by the Rule of theſe common notions, therefore Plato names this Law foreign, the Royal Law. So agen, Serranus in Plato de Legib. 8. The foreign delineation of this Eternal Law is this. There is in the minds of all, as ſoon as they are borne, a certain foreign Sacred Law.
2. He, that conſecrates this law in his mind as a certain ſacred, is thereby furniſhed with an excellent remedie aganſt the inſolence, and impotence of human luſts, as it was ſaid of the Tyrant foreign foreign. Theſe Active principles, contained in this internal law of conſcience, are generally ſtiled foreign common notions:foreign. they were named by Zeno foreign, Comprehenſions, becauſe they comprehended the firſt ſeeds, or principles of knowledge. Cicero tells us, that Epicurus called them foreign, Anticipations (as he tranſlates the word) becauſe they ſuppoſed a Previous formation of things in the ſoul. The Stoicks uſed the ſame terme likewiſe. Chryſippus defined this natural law, or conſervatorie of common principles, a natural Intelligence of thoſe things, which vniverſally are. Cicero ſtiles theſe common notions, Inchoate Intelligences, of which ſee Lud. Vives in Auguſt. Civ. lib. 8. cap. 7. The Scripture alſo ſtiles theſe Common principles fixed in Conſcience, a Law; ſo Rom. 2.14, 15. where the Gentiles are ſaid to be a Law to themſelves, &c. And indeed theſe common ſeeds of natural light are a private Law, which God has deeply engraven on mens Conſciences, and is vniverſally extenſive unto all, though with a latitude of degrees; it being in ſome more, in ſome leſſe, but in all in great meaſure obliterated, and defaced ſince the fall. It is alſo by Divines generally termed the Light, or Law of Nature, becauſe it ſlows in, and with, and from Human Nature, either immediately, or mediately.
2. As for the Objective foreign,2. The Object. foreign Law of Nature. Right Reaſon (which Plato ſeems to have had ſome traditional notices of) it contains thoſe broken traditions of the Moral Law, which were ſcattered up and down amongſt the Gentiles. That Plato had received ſome fragments of Gods Law; and that by his foreign, Right Reaſon, he does import the ſame, ſeems very probable, both from that expreſſion in his Minos fol. 315. foreign, the Law of Being, i. e. of the firſt Being, as he uſually ſtiles God: as alſo from that other expreſſion of his, Minos 317 foreign This Right Reaſon is the Royal Law, i. e. Gods Divine Law, which is ſo ſtiled Jam. 2 8. In this ſenſe Right Reaſon may be ſaid (as the Scholes will have it) to give foreign eſſe morale, or moralitie to human Acts: ſo Stobaeus de Virtu Sera. fol. 9. foreign: Virtue is a conformitie according to Right Reaſon, and Sin is a tranſgreſſion againſt Right Reaſon. Where by Right Reaſon we muſt underſtand not the ſubjective light, or Law of Conſcience, which is imperfect, but the objective light of Nature comprized in the Moral Law. In this ſenſe we muſt underſtand that Principle in the Scholes, that Right reaſon gives the eſſe morale to moral Beings. Thus much for the Platonick Definition of Philoſophie relating to Morals.
3. Plato's Divine Philoſophie in the contemplation, affection, imitation, of God.§. 8. But if we will have the Genius, and Spirit of Plato's Philoſophie, it ſeems evidently reſolved into the Contemplation, Affection, and Imitation of God: for ſaies Plato to Philoſophize, is to know, to love, to imitate God. This affectionate active knowledge of God Plato calls foreign the Idea of the chiefeſt Good, alſo foreign, the ſupreme Science: and more particularly he ſtiles it foreign, the genuine Philoſophie, which he thus deſcribes, Plato Repub. 7. fol. 521. foreign, The traduction of the ſoul from a kind of twilight (or natural darkneſſe) to the true knowledge of the firſt Being (or God.) This genuine Divine Philoſophie Plato ſuppoſeth to be affective, effective, and transformative of the Soul into the image of God, which renders men foreign Theophilos, or friends to God, and ſo 'tis oppoſed to the foreign, Je…ne, emptie Speculations, as alſo to the foreign twilight Philoſophie of the foreign. This Divine Philoſophie Plato ſometimes ſtiles foreign Dialectick, becauſe it does by a Divine kind of Ratiocination,foreign. or Diſcourſe reaſon men out of their dreaming ideas, or apprehenſions into clear diſcoveries of God: So in his Book de Repub. 7. fol. 521. Plato tels, that thoſe, who are bound in the chains of their native ignorance, contemplate only the ſhadows of things, whereas his Dialectick is a Science, that leads men from their night dreaming knowledge, to the contemplation of the Firſt Being. Agen, Plato ſometimes terms this his Divine Philoſophie, foreign Intelligence. foreign.So in his Book de Repub. 7. fol. 513. he makes foreign Intelligence, to be the ſupreme Science, which is converſant foreign, about the Firſt Being, and foreign namely from firme, and eternal principles, foreign having baniſhed the Miniſtrie foreign of Idols, it quits not it's contemplation, until foreign it graſpe by its Intelligence the chiefeſt Good. Serranus on this place obſerves, that Plato makes foreign Intelligence foreign the moſt perfect, and ſupreme Science, which is converſant foreign, about Being it ſelf, and all other Arts, even foreign Science it ſelf, are but foreign ſubſervient thereto. Hence Definit. Platon. fol. 513. foreign Intelligence is the Principle of Science. Agen, ſometimes Plato makes his Divine Philoſophie the ſame with foreign Prudence; ſo Plato Repub. 7.foreign. foreign. This Art of Prudence has of all the moſt Divine nature, which never loſeth it's efficacie. But the moſt proper notion, whereby Plato expreſſeth his Divine Philophie, is foreign Wiſdome, which in the general is thus defined.foreign. Defin. Plato foreign, Wiſdom is an indemonſtrable Science: agen, foreign, a Science of things alwaies the ſame, and Laſtly 'tis deſined foreign, a Theoretick Science of the cauſes of Beings, i. e. of God. And Plato treating of the One Infinite Being, tells us, foreign, &c. He that once has taſted of this one Infinite Being, having got a Treaſurie of Sapience, is filled with joy. Hence alſo de Rep. 5. fol. 475. Plato defines a Philoſopher foreign, one that thirſts after Sapience, i. e. addes he, not of any particular, but of Vniverſal Sapience, which he makes chiefly to conſiſt in the Contemplation of God, which (ſaies he Phileb. 16.) gives light, and evidence to all other Arts, and Sciences. Agen,foreign. Plato termes his Divine Philoſophie foreign, the knowledge of the Firſt Being, i. e. God, as he explains it, Thaeet. 176. foreign, The knowledge of this firſt Being God is Sapience, and Virtue, &c. And he gives this reaſon why true Philoſophie is moſt converſant about God, foreign, as very Being, becauſe foreign, that which alwaies is, is alwaies moſt knowable; and therefore addes he, they who contemplate foreign Many Beauties, but not this firſt Beautie, or ſupreme Being, they can be ſaid only foreign, to dream about all things, but to know nothing; whereas a true Philoſopher contemplates foreign, the firſt Being, foreign not by opinion only, as other Arts, foreign but eſſentially; that his Soul may be converted to, yea transformed into foreign the Idea of chiefeſt good. This Divine Wiſdom,This Divine Philoſophie is 1. The Supreme Science. conſiſting in the contemplation of God, Plato calls, 1. foreign, the ſupream Science. 2. Agen, foreign, the beſt of all Exſtacies. 3. Farther he calls it foreign, that genuine law, which leads the Soul to true Felicitie. 4. Agen,2. Affective and ſweet. Plato Repub. 9. fol. 586 acquaints us, that this contemplation of God brings foreign, &c. the proper, beſt, and trueſt pleaſures. 5. Laſtly he affirmes, that this Divine Philoſophie makes men not only foreign Theophilos, lovers of God, but alſo one, and the ſame Idea with God ſo Rep. 6. foreign The Philoſopher contemplating on this Divine Beautie, becomes, ſo far as man is capable, Divine, and Beautiful. And then he addes, foreign, he becomes an imitator of, and alike to thoſe things Divine. whence Ammonius in Ariſt. Categ. pag. 7. foreign The matter of Philoſophie is things, but the end is aſſimilation to God.
Plato's Characters of a true Philoſopher.§. 9. Having given ſome general account of Platonick Philoſophie, in regard of its Natural, Moral, and Divine Idea's; we now proceed to Plato's Character of a True Philoſopher, his Qualities, and Offices.
1. Philoſopher. muſt be foreign.1. Plato requires, that a Philoſopher have foreign, a good natural ingenie, which in the Platonick Definitions is thus defined foreign, Good nature is a quickneſſe in learning: agen, foreign a natural virtue, which is alſo ſtiled foreign, a facilitie in learning, which is defined thus foreign. So Plato Rep. 6. fol. 486. tells us, that a Philoſopher muſt not be foreign, un… but prompt to learn. This good natural ingenie, or promptitude of nature to learn, Plato makes to conſiſt in a natural acumen, or ſagacitie of judgment, & a good memorie. So Plato Epino. fol. 976. There remaines an admirable facultie, which ſome call foreign nature, others foreign Sapience, which conſiſts in this, that a man learns with facilitie and expedition, faithfully committing to memorie what he has learned, and as occaſion ſerves recalling it again with an happie promptitude; all which ſome call wiſdom, ſome nature, others foreign Sagacitie of nature. This foreign, ſagacitie is defined, defin Plat. foreign, a good nature of Soul, &c. alſo foreign, an acumen of judgment. And touching the pregnancie of memorie requiſite to a Philoſopher, Plato tells us, Repub. 6. fol. 547. foreign.
2. Plato requires in a Philoſopher good Inſtitution. So de Repub. 6. reckoning up the cauſes whence Philoſophie comes to be corrupted,2. Well inſtituted. he mentions this as the maine, viz. evil Inſtitution of youth For (ſaith he) by how much the more generous their naturals are, by ſo much the worſe Philoſophers are they, if ill inſtituted, foreign, may we not therefore ſay that the beſt natur'd Souls by reaſon of ill inſtitution become moſt wicked?
3. Plato will have his Philoſopher to be foreign Philalethes, 3. A lover of Truth.a lover of truth. So Rep. 6. fol. 485. This (ſaith he) is the nature of Philoſophers, that they hate falſhood, but love Truth foreign. And it being natural to him that loves, to love all that is foreign akin, & proper to what he loves; and becauſe nothing is more proper to wiſdom than Truth, it is therefore impoſſible, that the ſame ſhould be foreign, a Philoſopher & yet a lover of falſhood. foreign. He therefore, who will be a true Philoſopher, ought even from his youth greatly to thirſt after all truth. And Plato in what precedes Rep. 6. fol. 484. limits this love of Truth to ſuch Truths as are invariable, foreign. True Philoſophers are converſant about things alwaies the ſame. i. e. about firſt truths. whence Plato makes his foreign Philalethia to conſiſt not in any lower Acts, or Contemplations, but foreign. in Contemplating very Being, and the firſt Beautie. Thence, ſaies he, they who contemplate beautiful Pictures, and ſhadows of truth, but delight not in Beautie, and Truth it ſelf, ſuch are foreign lovers of opinion, foreign lovers of pleaſure, and foreign Pſeudophiloſophers, not true Philoſophers.
4. Plato requires in a Philoſopher, that he devote himſelf to the ſtudie of Philoſophie, ſo Rep. 6. fol. 485.4. Wholly devoted to Philoſophie. foreign. He that wholly gives up himſelf to diſcipline, and is converſant about the pure pleaſures of the ſoul, being abſtracted from corporeal pleaſures, he is truely a Philoſopher, &c.
5. Another Character of a Philoſopher is, that he be not covetous, &c. ſo Plato Rep. 6. fol. 485.5. Not Covetous. foreign, for addes he, when the affections are vehemently carryed to one thing, they are more infirme in other.
6. Plato will have his Philoſopher to be of a Noble, not Sordid, Servile diſpoſition: ſo Rep. 6. fol. 486.6. Nobly di… poſed. foreign, Servilitie, and Sordidneſs is contrarie to the Soul, that would contemplate, &c.
7. Courageous.7. Plato requires in a Philoſopher Courage; that he be not timorous, or fearful of Death, &c. ſo de Rep. 6. fol. 486. foreign. Therefore this Philoſopher muſt not count death terrible; for a timorous, and ſervile nature never, as it ſeems, partakes of true Philoſophie, whence Philoſophie is made a Contemplation of Death.
8. Not Moroſe.8. Plato in the ſame place requires that a Philoſopher be not moroſe unſociable, unjuſt, &c. foreign, &c.
9. Of an Harmonious Nature.9. Plato will have his Philoſopher to be a good Muſician, of a Muſical, Harmonious nature, thereby to allure men to the contemplation of the firſt Being, &c. ſo Rep. 6. fol. 486. foreign. He muſt not be of an Immuſical, in…e…ent nature, and he gives the reaſon becauſe foreign, Truth is akin to …mmetrie; whence he concludes, foreign. We ſeek for one, that is harmonious, and compleaſant to win others to the contemplation of the firſt being. This he explaines more fully in his Timeus, fol. 104. where he makes Philoſophie to be the Muſick, and Harmonie of the ſoul, appointed by God for its emendation, which ſweetly compels the irrational part to obey the rational, ſo that the affection; neither move, nor ſtand ſtill, but according to the dictates of reaſon, whence follows a Divine Chorus of Philoſophie, and Virtues. Hence foreign, the ſoul's traction, &c.
10. Virtuous.10. Laſtly, Plato makes this an eſſential Character of a Philoſopher, that he be Virtuous: ſo de Repub. 6. fol. 489, &c. Plato examining the ground, why Philoſophie proved ſo uſeleſse, and even …nxious, reſolves all into ſome defect, not of Philoſophie, but of the Philoſopher. Wherefore fol. 490. Plato requires, that a Philoſopher be pious, and good: foreign, Truth muſt firſt lead the way, which the Philoſopher muſt follow ſtep by ſtep, till he arrive to goodneſs: for he that is vain, and futile can never be partaker of true Philoſophie. Whence he addes; that every one, who is foreign a true Philoſopher, muſt affectionately aſpire to the knowledge of the firſt Being; neither muſt he acquieſce in mere opinions, but with a courageous mind purſue truth it ſelf; neither muſt he deſiſt from ſuch a famous enterprize, until he has arrived to the ſame, &c. Whence he concludes: foreign. Truth leading the way, we cannot conceive, that the Chorus of evils will follow, but wholeſome regular manners, &c. And fol. 492. he makes Virtue requiſite to true Philoſophie foreign (ſc. foreign) foreign. Whence he concludes, fol. 494. that there are very few, who are converſant in Philoſophie, as they ought.