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the supreme deity the soul finds her wished for end and repose ; which that philosopher calls awaking out of his body into himself.

359. In the tenth book of the arcane, or divine wisdom of the Ægyptians, we are taught that the fupreme being is not the cause of any created thing; but that he produced or made the word; and that all created beings were made by the word, which is accordingly styled the cause of all causes : and that this was also the doctrine of the Chaldæans. Plato, likewise, in his letter to Hermias, Erastus, and Coriscus, speaks of God the ruler and cause of all things, as having a father : And in his Epinomis, he expresly teacheth that the word or nógos made the world. Accordingly faint Auguftine in his commentary on the beginning of saint John's Gospel, having declared that Christ is the wisdom of God by which all things were made, observes that this doctrine was also found in the writings of philosophers, who taught that God had an only begotten Son by whom are all things.

360. Now, though Plato had joined with an imagination the most splendid and magnificent, an intellect not less deep and clear ; yet it is not to be supposed, that either he or any other philosophers of Greece or the east, had by the light of nature attained an adequate notion of the Holy Trinity, nor even that their imperfect notion, so far as it went, was exactly just ; nor perhaps that those sublime hints, which dart forth like flashes of light in the midst of a profound darkness, were originally struck from the hard rock of human reason; but rather derived, at least in part, by a divine tradition (a) from the author of all things. It seems a remarkable confirmation of this, what Plotinus observes in his fifth Ennead, that this doctrine of a Trinity, father, mind, and souls was no late invention, but an ancient tenet.

(a) 298, 301.

Y 2

361

361. Certain it is, that the notion of a Trinity is to be found in the writings of many old heathen philosophers, that is to say, a notion of three divine hypostases. Authority, light, and life did, to the eye of reason, plainly appear to support, pervade, and animate the mundane system or macrocosm. The fame appeared in the microcosm, preserving foul and body, enlightening the mind, and moving the affections. And these were conceived to be necessary, universal principles, co-existing and co-operating in such fort, as never to exist asunder, but on the contrary to constitute one Sovereign of all things. And, indeed, how could power or authority availor fubsist without knowledge? or either without life and action?

362. In the administration of all things there is authority to establish, law to direct, and justice to execute. There is first the source of all perfection, or fons deitatis, secondly the supréme Reason, order, or nós G, and lastly the Spirit which quickens and inspires. We are sprung from the father, irradiated or enlightened by the fon, and moved by the spirit. Certainly, that there is father, son, and spirit; that these bear analogy to the sun, light, and heat; and are otherwise expressed by the terms, principle, mind, and souls by one or to ev, intellect, and life ; by good, word, and love; and that generation was not attributed to the second hypoftafis, the vgs or aogo, in respect of time, (8), but only in respect of origine and order, as an eternal neceffary emanation ; there are the express tenets of Platonists, Pythagoreans, Ægyptians, and Chaldæans.

363. Though it may be well presumed there is nothing to be found on that fublime subject in human writings, which doth not bear the sure signatures of humanity, yet it cannot be denied, that feveral fathers of the church have thought fit to illustrate the christian doctrine of the holy Trinity, by fimi

litudes

(8) 352.

litudes and expressions borrowed from the most emi. nent heathens, whom they conceived to have been no strangers to that mystery; as hath been plainly proved by Beffarion, Eugubinus, and Doctor Cud. worth.

364. Therefore, how unphilosophical soever that doctrine may seem to many of the present age, yet it is certain, the men of greatest fame and learning among the ancient philosophers held a Trinity in the Godhead. It muft be owned, that upon this point fome later Platonists of the Gentile world seem to have bewilder'd themselves, (as many Chriftians have also done ) while they pursued the hints derived from their predecessors, with too much curiosity.

365. But Plato himself confider'd that doctrine as a venerable mystery, not to be lightly treated of or rashly divulged. Wherefore in a letter to Dionyfius he writes (as he himself profeffeth) ænigmatically and briefly in the following terms, which he giveth for a summary of his notion concerning the supreme being, and which being capable of divers senses, I leave to be decyphered by the learned reader. περί των πάντων βασιλέα σάντ' έξι, και εκέινς ένεκα πάνlα, και εκείνο αιτιον απάνΊων των καλών, δεύτερον δε περί τα δέυθερα, και τρίτον περί τα tgíta. Plato enjoins Dionysius over and over, with great earneftness not to suffer, what he communicates concerning the mystery of the divine nature, to fall into illiterate or vulgar hands, giving it withal as a reason for this caution, that nothing would seem more ridiculous or absurd to the common run of mankind. He adds, that in regard writings might miscarry, the prudent way was to write nothing at all on those matters, but to teach and learn them by word of mouth: for which reason, faith he, I have never wrote any thing thereons nor is there, nor shall there ever be any thing of Plato's extant on that subject. He farther adds, as for what hath been now faid, it belongs all to Socrates.

366. And, indeed, what this philosopher in his Phædrus speaketh of the super-celestial region, and the divinity resident therein, is of a strain not to be relished or comprehended by vulgar minds ; to wit, effence realy existent, object of intellect alone, without colour, without figure, without any tangible quality. He might very justly conceive that such a defcription must seem ridiculous to sensual men.

367. As for the perfect intuition of divine things, that he supposeth to be the lot of pure souls, beholding by a pure light, initiated, happy, free and unstained from those bodies, wherein we are now imprisoned like oysters. But in this mortal state, we must be satisfy'd to make the best of those glympses (b) within our reach. It is Plato's remark in his Theatetus, that while we sit still we are never the wiser, but going into the river and moving up and down, is the way to discover its depths and shallows. If we exercise and beftir ourselves, we may even here discover something.

368. The eye by long use comes to see even in the darkest cavern: and there is no subject foobscure, but we may discern some glympse of truth by long poring

Truth is the cry of all, but the game of a few. Certainly where it is the chief paffion, it doth not give way to vulgar cares and views; nor is it contented with a little ardour in the early time of life, active perhaps to pursue, but not so fit to weigh and revise. He that would make a real progress in knowledge, must dedicate his age as well as youth, the later growth as well as first fruits, at the altar of truth. Cujufvis est errare, nullius nisi insipientis in errore perseverare.

Cic. (b) 335, 337.

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CONTENT S.

TAR

20

21

53. 61-61

AR-WATER, how made, ting of goats and other inju-
Sect. 1 ries,

Sect. 11
How much to be taken at a Its virtues heretofore known, but
time,
3. 116. 217

only in part, 9. 11. III
How long to be continued, 110 Tar, whence produced, 10-17
How made palatable,
115 Rofin, whence,

18-19
A preservative and preparative Turpentine, what,

against the small-pox, 2 Tar mixt with honey, a cure for
Useful in it,

74

a cough,
A cure for foulness of blood, Rofin an effectual cure for 2
ulceration of bowels, lungs, bloody flux,

79
consumptive coughs, pleurisy, Recommended to vintners to
peripneumony) erysipelas, medicate their wines with, 111
asthma, indigestion, cachectic Method to cure persons affected
and hysteric cases, gravel, by breathing a peftilential va-
dropsy, and all inflammations, pour,

144
4-7 Scotch firs what, and how they
Answers all the purposes of Elixir might be improved, 25

proprietatis, Stoughton's drops, Pine and fir, different species of
beft turpentines, decoction of each,

26-28
the woods, and mineral waters, The wonderful structure of trees,

29-38
And of the most costly bal. Juices produced with the least
fams,

21. 22. 62. 63 violence beft,
May be given to children, 67 Myrrh soluble by. the human
Of great use in the gout, 68.80 body would prolong life, 49
In fevers,

75-77. 114 Tar-water, by what means, and
Cures a gangrene as well as ery-

in what manner,

it

operates,
fipelas,
82, 83

5057
The scurvy and all hypocondri- Is a soap at once and a vinegar,
ac disorders,

59
Whence this English malady Soap, opium, and mercury, tho
proceeds,

88, 89 they bid fair for universal mo
High food how prejudicial, dicines, in what respects dan-

gerous,

69-71
More particularly spirituous li- Aromatic flavours of vegetables
quors,

-108

depend on light as much as
Tar-water a preservative for the colours, 40. 162. 214, 5
teeth and gums,

114 Analogy between the specific
Is particularly recommended to qualities of vegetable juices
sea-faring persons, ladies, and and colours,

165. 181
men of Studious and sedentary A fine subtile spirit, the diftin.
lives,

117-119 guishing principle of all vege-
Its specific virtues confiit in its tables,

volacile falts, 8. 123 What the principle of vegetation,
Tar preserves trees from the bi. and how promoted, 126-8

Theory

46

86--109

66. 104

103. 106

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121

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