LetaMan readneversolittleofhim
withatten
tion, and reflect upon what he teaches, and he'll easily discern, that God, to stop the mouth of In credulity, w a s long since preparing the w a y for the conversion of the Heathens, which had been so of7 t e n p r e d i c t e d b y t h e P r o p h e t s -, f o r w a s i t n o t t h e
worn of God, and'akindofPreludiumoftheir B2 Con-
?
worn of God, and'akindofPreludiumoftheir B2 Con-
?
Plato - 1701 - Works - a
?
This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online.
It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.
Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you.
Usage guidelines
Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:
+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes.
+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help.
+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it.
+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe.
About Google Book Search
Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books. google. com/
? ss
? ? '
? ->&Z508 7/
? ? *? .
? <36625589610015
<36625589610015
Bayer. Staatsbibliothek
? ? *A
^- Gr. PeJ. DO, yo. Cfb': 1a. * ? LAtO
? ? ? i-Human Nature,
^. Wisdom, . 4. Holiness^
5. What oneoughttodo. 6. Immortality of theSoul^ 7. Valour,
8. 'Philosophy,
THE
WORKS 0F
PLATO ABRID G'D.
WITH
A n Account of his Life, Philoso* phy, Morals, and Politicks.
Together with a Tranflation of his choicest Dialogues, vi%,
In T w o Volumes. Illustrated with Notes. By M. D A C IE R.
Translated from the French. VOL, I.
LON DON;
Printed for A. Bell, at the Cross-Keys and Bible in Corntell, near Stocks-Market, 1701.
? ? ? ^
*. W\. ,*
Ll 'j? TiiW^" -
ulJ tf R "'illoriHUCi
\ . r. "'.
K;rr. ojrnr 7i;q vi\r ? y b[T>/
\? ? ,. ? -? . i . i
? '. - . . . , S. j. J. . vr. :. . V-\. J
i-?
'.
I;'X'voA? i';*iJsr
? ? ::,)>/--- :* ' t.
s' O
*-. * \? . 1#J. ? i<< (\
? ? A
TABLE OFTHE
DIALOGUES Contained inthesetwo Volumes.
VOL. L
a 3PO The First Alcibiades, Os Humane Nature. 167
The SecondAlcibiades, OfPrayer. - ? ? 230
Theages, OfWisdom. - i
Euryphron, Os Holiness.
An AbridgmentoftheFirstAlcihMes. AnAbridgmentoftieSecondAlcibiades. -- 311 AnAbridgment0/Eutyphron. ? -- 319
V O L. II>
TheApologyofSocrates. ? . 9 Criton,Ofwhatoneoughttodo. -- -- yi Phedon, OftheImmortallityoftheSoul. 81 Laches, Of Valour 184 Protagoras, AgainsttheSophists. 233 The Rivals, Of Philosophy. -- < 326
Bayenrslis-cihiec 1 Stastsbibliothek
THE
2<< 272 298
? MOnbhen J
? f J
\r;k . . . ">
) r,I"?
? ? DISCOURSE CONCERNING
Pi AT
7"Hat iseveryDay seentobefalthe Noblest Houses, whose Great Names areusurp'd by obscureFa milies, so that the true Heirs w h o only have right to bear 'em are in
time no longer distinguished, has been the fate of Philosophy. A greatnumberofArtsandSciences whichindeedmay beofuseintheirplaces, butare worthy onlytobetheSlavesofthatScience which
alone renders our Lives equally good and happy, have seiz'donthisMagnificentName, andrender'd itcontemptibleintheEyesofMen. We havenow noIdeaofatruePhilosopher, sincethisAugustTi tle islavishlybestowedonafortofcuriousandlazy People, who make ittheir onlybusiness tounder
standsomeofthe. secretsofNature, andspendthe timeof theirLifeinmakingExperiments onth>> weight oftheAir,andthevertuesoftheLoadstone.
ThisNamehasbeenstillmoredegradedinbeing
given to those, whose unsatiable Avarice chains 'emDayandNighttoaFurnace$? asifGold,the
greatest quantity ofwhich isnot comparable to the least Vertue, were the end ofPhilosophy. . In fine M e n are not content with having given it such ble mishes as these, but have also render'd the Name,
B odious
? ? A 'Discourseon Plato.
-odious in throwing it away on those Libertines, w h o by a pretended Force a Esprit, or strength of Thought, whichatbottomisnobetterthanWeak ness and Ignorance, live rather like Beasts than Men. Is itthen to be wonder'd at that Philosophy is mis takenand neglected, and thatMen no longerpay herthatrespectandveneration, whichsheformerly- excitedintheirMinds ? Aiham'd ofbeing confoun ded with the Daughters of the Earth, she isreas- cended to Heaven, from whence Socrates brought her.
The Athenians heretofore by a publick decree forbad, that the Names of HarmoAius, and Aristo- gito/i,who had deliver'dtheirCountreyfrom the Tyranny of Hippiat and Hipparchus, shouldever be given to Slaves : for they thought it a horrible Indignity by so shameful a Communication to blast
thoseNames thatweredevotedtothepublickLi berty. Philosophy is another Deliverer, she tri umphs over Vices, overthrows Impiety, and con foundstheWisdomoftheWorld. 'Tissomewhat greaterthantheArts,andthanwhatMen commonly call the Sciences ? , 'tis the love of true Wisdom, theknowledgofDivineandHumaneThings,that is to say,the Science o f G o d , a Science w h i c h teaches us to know the relation which our Souls necessarily bear totheirCreator, andby and inhim, toall rationalCreatures, and which produces thecertain knowledge of all our Duties, towards God, our Neighbours and our Selves.
To betrulyaPhilosopheristohaveTemperance, Justice and rortitude, to love the Truth, to avoid Sensual Pleasures, to despise Riches, to weaken, as mucji asmay be, thebands that fastenthe Soul to theBody,tohateandcontemnthisBodywhichis
alwaysopposingWisdom, torenounceallourDe sires, to fear neither the Poverty, nor Shame, nor Reproach we may be expos'd to, for thefake of RighteousnessandTruth;todogoodtoMankind even our very Enemies : to have nothing in view,
,. . . but
? ? A DiscourseonHato^
b n t h o w t o d i e w e l l ? , a n d f o r t h i s e n d t o r e n o u n c e
one's self and every thing else. , This is the Idea the wisest Heathens had of Philosophy.
This being suppos'd, nothing can be more fitand useful, than to follow the certain, and vifible Pro gress which they made in theirresearchafter those Truths, and to see to what degree of knowledge it pleasedGodtolead'em. Ifwedon'tmakesuchan Examenasthis,wecan'tspeakof'emwithJudg ment, and without falling into a false account of Things, asithasoftenhappen'd, andstillhappens everydaytothemostLearnedMen. Whenever they speak of the Heathens, they bear witness against
themselves that they never well read 'em, and that they have only an imperfect Idea of 'em, for they impute such Sentiments to 'em as they never had, a n d d e n y ' e m o t h e r s w h i c h t h e y h a d i n r e a l i t y ? , which is a great piece of Injustice : nay it seems (ifImaysoipeak) todiminishsomewhatfromthe MercyandJustice. ofGod, nottoacknowledgall the Testimonies he was pleased to give of himself amongthePagans, inthoseTimesthatwerecor rupted withthemostabominableIdolatry, inorder to reduce 'em to the true Religion.
ThisNegligenceisthemoreblamable-. inthata
M a n needs only to read Plato, to be perfectly in*
form'd of the extent of their Knowledg : For his
Writings have amassed together all the Truths that
were fcatter'd up and down in the Works of other p h i l o s o p h e r s ? , a n d w i t h t h e a d v a n t a g e o f n e w D i s
coveriesofhisown, theycomposeasitwereaBo dy ofDoctrinewhichcontainsthehighestperfecti on of Knowledg to be found among the Heathens.
LetaMan readneversolittleofhim withatten tion, and reflect upon what he teaches, and he'll easily discern, that God, to stop the mouth of In credulity, w a s long since preparing the w a y for the conversion of the Heathens, which had been so of7 t e n p r e d i c t e d b y t h e P r o p h e t s -, f o r w a s i t n o t t h e
worn of God, and'akindofPreludiumoftheir B2 Con-
? ? A Discourse onPlata
Conversion, that a Heathen in the most Idolatrous CityintheWorld, andalmost400yearsbeforethe light of the Gospel illuminated the Universe, should declare and prove a good part of the Truths of the Christian Religion.
The CircumstanceoftheTime isremarkable,for
Plato began to write immediately after the three
lastProphetsthatwereinIsrael. Sothatassoon
astheProphets ceased among theJews, God raises u p P h i l o s o p h e r s t o e n l i g h t e n t h e G e n t i l e s ? , a n d d i
vers of the Principles of the Gospel are taught at Athens. Where'tisprov'd,
ThatthereisbutoneGod, thatweoughttolove andserve him, and to endeavour to resemble him in HolinessandRighteousness; thatthisGodrewards Humility, andpunishesPride.
'ThatthetrueHappinessofMan consistsinbeing unitedtoGod, andhisonlyMiseryinbeingsepara tedfrom him.
That the Soul is mere Darkness, unless it be illu minatedbyGod; thatMenareuncapableevenof prayingwell, unlessGod teaches''emthatPrayer,
which alone can be useful to 'em.
That there is nothing solid and substantial but
Piety, thatthisistheSourceofVertues, andthatit is thegift-of God.
That "tisbetter to die than tosin.
That we ought continually to be learning to die, and yet to endure life, in obedience to God.
T h a t " "tis a C r i m e t o h u r t o u r E n e m i e s , a n d t o r e venge ourselvesfor the Injuries we have received.
That 'tisbetter tosuffer wrong than to do it.
That G o d is thesole Cause of Good,and cannot be the CauseofEvil, whichalwaysproceedsonlyfromour Disobedience, andtheillusewemakeofourLiberty.
That Self-loveproduces that Discord and Division which reign among Men, and is the cause of their Si/is-,thattheloveofourNeighbours, whichproceeds
from the Ivve of God at itsPrinciple, produces that sacred Union which makes Families, Republicks, and Kingdoms happy. That
? ? A Discourse on Platos j
That theWorllh nothingbutCorruption, thatwe oughttoflyfromit,tojoinourselvestoGod, who a l o n e i s o u r H e a l t h a n d L i f e -, a n d t h a t w h i l e w e l i v e in this World we aresurrounded by Enemies, and
have a continual Combate to endure, which requires on our part a refinance without intermiffion -, and that we cannot conquer, unless God or his Angels come to our help.
ThattheWORD fram'dtheWorld,andrendered*h&'
itvisible;thattheknowledgoftheWORD makes usliveveryhappilyherebelow, andthattherebywe obtain Felicity after Death.
ThattheSoulisimmortal, thattheDeadshall rife again, that thereshall be afinal Jndgment both ofthe Righteous and ofthe Wicked, when M e n shall appear only with their Vertues or Vices, which
shall be the occasion of their eternal Happiness or Misery.
ButIforbeartoproceed, that Imay not repeat that here,which will be found in its full extent else where. Yet I cannot chuse but add, that Plato had so
great and true an Idea of perfect Righteousness, and
was so. throughly acquainted with the corruption of
Mankind, thathemakesitappear, *thatifaMan
perfectly righteous should come upon Earths he
would findibmuch oppositionintheWorld, that he would be imprison'd, reviled, scourged, and in
fine crucified by such who, tho they were extremely
wicked,wouldyetpassforrighteousMen. Socra
teswasthefirstproofofthisDemonstration. For
as St. Justin fays, the-Devils seeing this Philoso
pher made their Nullity appear by the discovery of theTruth, and that heendeavouredtoreclaimMen
from givingthem religiousWorship;? thesemali ciousSpiritssoordertsthematterbymeans ofMeiv who were corrupt and took pleasure in Vice, that thisrighteousMan wasputtoDeath asifhehad' been an impious Person, that liv'd without God in- World, and introduc'd new Gods.
*JntheII. BookofhisCommoikwcalth. Temra.
B 3 There,.
?
LetaMan readneversolittleofhim withatten tion, and reflect upon what he teaches, and he'll easily discern, that God, to stop the mouth of In credulity, w a s long since preparing the w a y for the conversion of the Heathens, which had been so of7 t e n p r e d i c t e d b y t h e P r o p h e t s -, f o r w a s i t n o t t h e
worn of God, and'akindofPreludiumoftheir B2 Con-
? ? A Discourse onPlata
Conversion, that a Heathen in the most Idolatrous CityintheWorld, andalmost400yearsbeforethe light of the Gospel illuminated the Universe, should declare and prove a good part of the Truths of the Christian Religion.
The CircumstanceoftheTime isremarkable,for
Plato began to write immediately after the three
lastProphetsthatwereinIsrael. Sothatassoon
astheProphets ceased among theJews, God raises u p P h i l o s o p h e r s t o e n l i g h t e n t h e G e n t i l e s ? , a n d d i
vers of the Principles of the Gospel are taught at Athens. Where'tisprov'd,
ThatthereisbutoneGod, thatweoughttolove andserve him, and to endeavour to resemble him in HolinessandRighteousness; thatthisGodrewards Humility, andpunishesPride.
'ThatthetrueHappinessofMan consistsinbeing unitedtoGod, andhisonlyMiseryinbeingsepara tedfrom him.
That the Soul is mere Darkness, unless it be illu minatedbyGod; thatMenareuncapableevenof prayingwell, unlessGod teaches''emthatPrayer,
which alone can be useful to 'em.
That there is nothing solid and substantial but
Piety, thatthisistheSourceofVertues, andthatit is thegift-of God.
That "tisbetter to die than tosin.
That we ought continually to be learning to die, and yet to endure life, in obedience to God.
T h a t " "tis a C r i m e t o h u r t o u r E n e m i e s , a n d t o r e venge ourselvesfor the Injuries we have received.
That 'tisbetter tosuffer wrong than to do it.
That G o d is thesole Cause of Good,and cannot be the CauseofEvil, whichalwaysproceedsonlyfromour Disobedience, andtheillusewemakeofourLiberty.
That Self-loveproduces that Discord and Division which reign among Men, and is the cause of their Si/is-,thattheloveofourNeighbours, whichproceeds
from the Ivve of God at itsPrinciple, produces that sacred Union which makes Families, Republicks, and Kingdoms happy. That
? ? A Discourse on Platos j
That theWorllh nothingbutCorruption, thatwe oughttoflyfromit,tojoinourselvestoGod, who a l o n e i s o u r H e a l t h a n d L i f e -, a n d t h a t w h i l e w e l i v e in this World we aresurrounded by Enemies, and
have a continual Combate to endure, which requires on our part a refinance without intermiffion -, and that we cannot conquer, unless God or his Angels come to our help.
ThattheWORD fram'dtheWorld,andrendered*h&'
itvisible;thattheknowledgoftheWORD makes usliveveryhappilyherebelow, andthattherebywe obtain Felicity after Death.
ThattheSoulisimmortal, thattheDeadshall rife again, that thereshall be afinal Jndgment both ofthe Righteous and ofthe Wicked, when M e n shall appear only with their Vertues or Vices, which
shall be the occasion of their eternal Happiness or Misery.
ButIforbeartoproceed, that Imay not repeat that here,which will be found in its full extent else where. Yet I cannot chuse but add, that Plato had so
great and true an Idea of perfect Righteousness, and
was so. throughly acquainted with the corruption of
Mankind, thathemakesitappear, *thatifaMan
perfectly righteous should come upon Earths he
would findibmuch oppositionintheWorld, that he would be imprison'd, reviled, scourged, and in
fine crucified by such who, tho they were extremely
wicked,wouldyetpassforrighteousMen. Socra
teswasthefirstproofofthisDemonstration. For
as St. Justin fays, the-Devils seeing this Philoso
pher made their Nullity appear by the discovery of theTruth, and that heendeavouredtoreclaimMen
from givingthem religiousWorship;? thesemali ciousSpiritssoordertsthematterbymeans ofMeiv who were corrupt and took pleasure in Vice, that thisrighteousMan wasputtoDeath asifhehad' been an impious Person, that liv'd without God in- World, and introduc'd new Gods.
*JntheII. BookofhisCommoikwcalth. Temra.
B 3 There,.
? ? A DiscourseonPlato,
Therearesome who pretendthe abovementioned Passage of"Plato is a Prophesy, because the Terms don't agree with the Circumstances of Socrates, w h o was put to death only by a draught of Poyson, but precisely lute with thpse of the Saviour of the
World, whowasbothscourgedandcrucified.
But we shall not pr-eiiime tomake aProphet of
ourPhilosopher,fromwhomReasonalone, when
mov'd by the injustice of Men, might extort such e x a g g e r a t e d E x p r e s s i o n s ? , b u t s h a l l c o n t e n t o u r s e l v e s
toenquirewhattheremay beinhisWritingscon formabletothedesignsofGod, whoalwaysdesir'd theSalvation of Men, and oftenmade use. of the Pagans for the execution of his eternal Decrees;
We understandbytheHolyScripture,whichis
theonlyLamp ofTruth, thatnaturalReligionwas t h e f i r s t u s e M e n m a d e o f t h e i r R e a s o n ? , . t h a t L u s t
and irregular Passions having c6rrupted their Reason,
they abandon'd themselves to the sacrilegious wor
s h i p o f I d o l s -, a n d t h a t G o d t o s t o p t h e c o u r s e o f
this. Abomination made himself known a second
time,andgavetheJewishLaw^ whichasitre-
viv'dinthemindsofMen thePrinciplesoftheLaw
ofNature, soitpromis'd. a more sacredand perfect
Covenant which the Righteous were to expect, and
which alone was capable of triumphing over Death 5
and so alone able to conduct M e n to a glorious I m mortality. ? ? ;. ;,; ' '. ' '?
Plato seems to have been acquainted with the Divine Conduct in this matter, and to endeavour to reclaim the Heathens by. the fame means.
He. endeavours toreestablishNatural Religion by opposing Paganism which was the corruption of it.
- He gives a Law which in its principal heads is entirely conformable to the Tradition of the He brews, andthePreceptsofMosesandtheProphets^ fromwhom hehasborrowedthatwhichismost rational and substantial in his Works.
AndhesupportsthisLawbyagreatmanyPrin ciples more sublime than thole of natural Religion, and
? ? A DiscourseonPlato.
andoftheiawofMoses; andbyclearandexpress Promises of spiritual and eternal Blessings, which the Christian Religion alone can make Men enjoy, and which Moses and the Prophets only promised under the Veil,and Figures of temporal Enjoyments. So that Plato is not content to give a Testimony only to natural Religion, and the Jewish Law, but alsoinsomesortpaysHomagetoChristianity; in piercing by a supernatural Light into* a part of those Shadows and Figures that cover'd it j and in proposing most ofthe greatestMotives and glorious Objects, which it has always employ'd to raise
Men above themselves, and tomake them Masters of their Passions.
* A happyImmortality (layshe) isagreatPrize set before us, and a great Objctl os Hope, which should engage us to labour all the time ofour Life to
acquireWisdomandVertue. Thisthereadingonly ofthesetwofirstVolumns willcompleatlysetin itstrue Light.
'Tiscommonly enquir'don thisSubject, how the Books of Moses and those of the Prophets could cometoPlato'sknowledg. Iwillnotundertake to prove that therewere Greek Translations ofem beforethatoftheSeptuagint, 'tistoodifficulta
matter to support that Supposition, and I must confessIcanfindnosolidfoundationforit. But I'll declare what seems most probable to me.
Afterthe departure of the Israelites out of Egypt, they almost always continued their Commerce with theEgyptians. TheytradedintheirCountry, they sometimes desir'dtheirassistanceagainsttheirEne mies, and often enter'd into Treaties and Alliances, withthem. Bythesemeansthememoryofallthat had happen'd to their Nation was easily preserv'd among those People, t The Captivity of King Jehoachaz, whom Phar<wh Kechoch carried away
-Prisoner about the beginning of the 42 Olvmpiade^ and i: the dwelling of"the Prophets Jeremiah and
*Vol. 2. fa Kings23. $J"". 43.
B 4. 'Earach
? ? 8
A DiscourseonPlato.
. t
Barach inEgypt some years after with ttemiserable remainderoftheJews, thattheKingofBabylon had test in Judaea, could not suffer the Egyptians, to forgetthesethings. / ' **
About this time Pythagoras travell'd into Egypt^
from whence he brought these Traditions into'
Greece ; his Disciples communicated them to So c r a t e s , w h o a c q u a i n t e d P l a t o w i t h ' e m ? , a n d h e , t o
be more perfectlyinstructedin'em,went tothefame place where he might fee not only the Grand- Children but the Children of such as had convers'd with the Fugitives that retired thither with those Prophets. Andperhaps'tisnoill-foundedSupposi tion, that by his frequent Conversation with them he learned enough of their Language to read those Originals himself, of which the Egyptians, who were a very curious People, might have Copies. But whether he read 'em, or knew nothing of 'em, but what he learnedinConversation, 'tiscertainhe could draw that Tradition which he calls Sacred fromnootherSource. Forheharmonizessowell with those Originals in many things, not only in respectoftheTruthsthemselves, butmoreoverin theverymannerofhisExpressions, thatonewould oftenthinkhetranslates'em. Fromwhom,unless
from the Hebrews, could the Egyptians have a Tra
dition containing such wonderful Doctrine, and of
which neverany otherPeople had heard, beforethe
peculiar People of Gcd were instructe&init-? ? 'But 'tissaid-there-aremany Errors intermix'd
with the Writings of Plato -, that in his Explica
tionx>fthegreatestTruths, heisfullofDoubts and Uncertainty ,? and 'tis observ'd that Socrates
constantlyprofessesthatheknowsnothing: What advantage can be received from a man that knows nothing but his o w n Ignorance? . And. 'tis fit these Objectionsshouldhave'anAnswer. '
? ? T i s c e r t a i n P l a t o i s n o t w i t h o u t h i s E r r o r s ; b u t
when they come to be strictly examin'd, there are
to be found in 'em some Traces oi" ancienj Traditi- . ? ? ? '? ? ' ' 'ons,*,
? ? A discourseonPlato,.
o n s , a n d P r e d i c t i o n s o f t h e P r o p h e t s ? , a n d i f t h e s e
Traces are compar'd with the Doctrine ofthe/Holy Scripture, one may discover the Source of thole Errors, which by this means become one of the ProofsoftheTruthoftheChristianReligion. For we mustbeforc'dtoacknowledgthattheHeathens hadadimsightofdiversgreatTruths, whichbe cause they were not to be fully unveiled till the coming oftheAEejfiah, were involved inDarkness
toothicktobepenetratedbytheirEyes. Andthis was predicted by the Prophets, who all declar'd thatChristjhoulibetheLightoftheWorld. None but Jesus Christ was able to discover to 'em those Mysteries, whichwere,to,bekeptsecretbeforehis coming. Therefore'tisnoverysurprizingthing, thatsuchPersonsasattemptedtopenetrate * theie Mysteries, only by the Light of their Reason, did evaporate into vain Imaginations. And for this reason we. ought not to pretend to give a clear Expli cation of the Truths of Religion by the Notions of this Philosopher ;but on the contrary should explain hisNotionsbytheseTruths, thisisthewaytodis playLighteverywhere,anddissipateallErrors. And when his Principles accord well with those Truths, wemayvvithverygocdadvantagemakeuseofthe
proofs he has given of 'em.
. The Doubts and Uncertainty, ofwhich he,isre
proached, about the most essential Points, are so far from shaking his Principles, that they only give thegreaterConfirmationto'em,andonemay fay that Certainty and Conviction spring from these veryDoubts. ForinstanceinhisPboedon,where he is treating of the great Objects, of our Hope in the other Life, he insinuates that 'tis a very diffi cult matter certainly to know the Truth of these things, while, we livehere, and thathow strong soever the proofs are, on which we may found an
* Such as the Doctrine of the Tiinity, the Resurrection, the
FallofMan, and the Creation of the Souls, of Men before their Sodjes. ? -t? ' r-
*. '. -, Ex
? ? %o
A 'DiscourseonPlato^
Expectation of a happy Eternity, the greatness of theSubjectandthenaturalInfirmitiesofMan are inexhaustible Springs of Doubts and Uncertainties ; for these spring up in multitudes from the stock of corrupt Nature, which opposes the most manifest Truths, and resists the most evident proofs which Reasoncanproduce. Whatwastobedonethento dissipatetheseDoubts? TheProphetshadspoken, but their Oracles were yet obseure, and men might not discern in their Words the Divine Spirit that animated'em. Itwasnecessarythat-Godhimself shouldspeak. NothinglessthananexpressPromise, nothing less than a plain Divine Revelation could entirely disperse the Clouds of Ignorance and Incre dulity, and convert these Doubts into Certainties. This is what * Plato confesses in express Terms. For he brings in some Philosophers that render Ho magetoGod, callinghisPromisestheVesselin whichnodangeristobefeared, andtheonlyonein which we can happily accomplish the Voyage of this 1-ife, on a Sea Jo tempefluoits and full of Rocks. Thus we see where his Doubts terminated ? , they
led Men to acknowledg the need they had of a God, toassure'emoftherealityofthegreatBles
singsforwhichtheyhop'd. Andthisisaccom? p l i T h e d i n t h e C h r i s t i a n R e l i g i o n ? , w h i c h a s i t i s t h e
onlyReligionthathasGod foritsTeacher, sohas alsothePromisesofEternalHappiness, of which
the Prophets spake, and of which Plato had a g l i m p s e ? , a n d f o r w h i c h t h e w o r d o f t h i s G o d ; - b y
the confession even of these Pagans, is a most Certain Security. Sothat,bytheacknowledgmentofthe most enlighten'd Heathens, there are how no reason able Doubts concerning the Truth of the Christian R e l i g i o n ? , t h a t b e i n g t h e o n l y V e s s e l i n w h i c h w e canneverbelost. And thisiswhattheProphets predicted,, that in Jesus Christ Life and Immorta lity (hould be fully brought to Light, and that he should be the desire of Nations.
*InhisPhoedon. Vcl. 2.
'Tis
? ? J DiscourseonPlato. 11
Tis' not only in these principal Points that P/ato d o u b t s , b u t a l m o s t i n e v e r y t h i n g ? , a n d h i s d o u b t s
have given occasion to many to make a'wrong judgment of theAcademick Philosophy ; for it has "been imagined that it asserted nothing, but accoun ted all things equally uncertain, which is a very
unjustSupposition. SocratesandPlatowerenotof the number of those Philosophers, whole fluctua ting njinds kept 'em continually wandering, so that theyhadnonx'dandsteadyPrinciples. Thiswas their Principle and Rule -, They taught that men couldnotofthemselveshaveanyOpinion butwhat was founded only on Probabilities ; but that when God enlighten'd'em,thatwhich was no more than OpinionbeforenowbecameScience:And thisthey explain'dbyaprettyComparison. Dedah/smade two sorts of Statues that could walk. With this difference, the one sort had a Spirng which stop'd 'em when one pleas'd, and the other had none; so thatwhentheywereletgo,theyrunalongtothe endoftheirLine,andcouldnotbestop'd. The latter were not of so great a Price, but the former wereverydear. NowSocratesandPlatocompar'd Opinion to these Statues, that could not be stop'd ; for Opinion is not stable, but is subjecttochange, butwhen -tisrestrain'dandfix'dbyreasoningdrawn from Causes which the Divine Light discovers to
us, then Opinion becomes Science, and is fix'd and
steady, like thole Statues which had that governing
Springaddedto'em. Sothattheirmeaningwas,
that Opinion turns only on Probability, which is
always like moving Sand, but thatScience restson
Certainty and Truth, which are a firm Foundation.
Thus Socrates and Platodisputed about every thing,
whiletheyhadonlyOpinionsjbutwhentheseO-
pinions after serious researches and long labour, were become Science by the Divine Light ? , then
theyaffirm'dwhattheyknew. Tillthenall. was doubtfulanduncertainto'em. ButtheleDoubts weremore wifeandsafethantheArroganceofthole
positive
? ? i?
A DiscourseonPlato^
positive Philosophers, that rashly affirm,d every thing, and always took Opinion for Science.
TheThirdObjectionagainstSocrates; That he onlyknewthatheknewnothing, isnomoresolid t h a n t h e f o r m e r -, a n d i s t o b e a n s w e r ' d b y t h e f a m e Principle: andifIam notmistaken, we shallfind in this Ignorance a maivellousFundofKnowledg.
There are two forts of Ignorance, the one Natu ral, which is good or evil, according to th6 good o r ill u s e t h a t is m a d e o f it, a n d t h e o t h e r A c q u i r e d , and always good : For this latter is the Ignorance ofthosewho aftertheyhavelearnedallthatMen can know, are convinc'd that they know nothing. This was Socrates his Ignorance, it was * a learned. Ignorancethatknozasitself. Hehadrunthrough Astronomy, Geometry, Physicks, Metaphysicks, Poetry, Polite Learning, &c. and saw the vanity of'em. Heevenundertakestoprovethatallthese Sciences are either useless or dangerous, and that nothingbuttheknowledgofGodcanmakeushap py, that where this Divine Science is not, there can be no Good, and consequently that there is a-
fort of Ignorance more useful than the Sciences ; for this ignorance seeks not for knowledg in it self,' well knowing ithasnone, but only inGod who is pleas'dtofillitsVacuum. Itwasforthisreason, Socrates always began his Instructions with an Affir mationthatheknewnothing. Bythishe-signified
that our Souls have no true knowledg of any thing, anyfartherthantheyareenlightnedbyGod. That they should always look on that piercing Light, in which alone they can fee Light ; and that w h e n they turn their Looks another way they necessarily fall back into Obscurity, and produce nothing but
theWorksofDarkness. LettheProudWifeMen oftheWorldappear, and. comparethemselveswith, this Ignorant Man.
* Tjs an Expression of Socratts, which states two forts of Ignorance, one that is ignorant of itself, and t'other that knows it self.
So
? ? A ViscourseonPtitdl ij
So much for one of the uses that may be made
of Plato'sWritings, which ought to be look'd up
on as so many Titles belonging to Christianity,
found long ago among the Pagans, and are so
much the more venerable, in that Ib much as is
found in 'em is faithfully copied from those which t h e P r o p h e t s h a v e l e f t u s ? , a n d i n t h a t w h i c h w e
findalteredandcorrupted, wemayhoweverdis cover the Vestiges of those Truths which these ir reproachable Witnesses publisli'd.
The second use that may be made of 'em, and which is no less considerable than the former, is that by this means we may be confirm'd in the knowledg of a greatmany Christian Truths which are prov'd in 'em with such a Strength and Evi dence, as no reasonable M a n can resist.
Religiononlyproposesthem ; foritbelongsnot to the Majesty of a God to prove the Necessity, Justice,andTruthofallhecommands. Hemakes Men lovewhatherequires,andthatismorethan toproveittobereasonable. ButaPhilosopher, who hasnoAuthorityoverusanyfartherthanhe PerswadesusbyhisReasons, isobligedtogive
r o o f s o f e v e r y t h i n g h e a d v a n c e s ? , a n d t h u s P l a t o
does, and his Proofs can't chuse but be very agree able to them that believe, and very useful to Un believers, if they are but willing to attend a little
to 'em for their Instruction. SomeLearnedandZealousPerson,whoiswell
r e a d i n E c c l e s i a s t i c a l H i s t o r y ^ w i l l p e r h a p s f a y ? , i f
Platobesouseful, whencecomethosethundering
Censures, which some of the Fathers of the Church,
and above all, St. Chrysostom have let fly against
him >ItwouldbeasufficientAnswertothis,mould
Ionlyoppose toitthosegreatPraises, which other
Fathershavegivenhim, especiallySt. Augufiin: Butisittobeimagined, thatthatthefamePrin
ciples that charm'd St. Augusts were displeasing toSt. Chrysostom? No certainly: The Spirit of God is not divided, and Truth always appears to
those
? ? i4
A. DiscourseonPlato;
thosewhomGodispleasedtoilluminate. I'll therefore endeavour to shew from whence this di? ference of their Sentiments proceeded.
ThePhilosophyofPlatowaslook'dontwodif ferent ways, which have given occasion to two ve ry opposite Opinions concerning it.
Christian Philosophers look'd upon it as a Doc- trine, which by it's Principles naturally led to the ChristianReligion.
A n d P a g a n P h i l o s o p h e r s c o n s i d e r e d it a s a D o c trine, which containd Morals as perfect as thole of Christianity, and which might even take place of this holy Religion.
In the firstrespect itwas worthy of allthe En comiums that have been given it by the greatest Doctors of the Church, who came out of his School.
And on the second Account it deserved the great estAnathema. The defectsof thisPhilosophycould notbetoomuch aggravated,norcouldthosehaugh ty Philosophersthatvaluedthemselves somuch up onit,betoomuchabased;fortheWisdomofthe
Wise, and the Knowledg cf the Learned are no betterthanFolly, iftheyleadusnottotheknow ledgofJesusChrist. PlatohimselfbyhisPrin ciples,wouldfurnishuswithArms, toopposethole ofhisAdmirers, thatshouldbe16senseless,asto takeupwithhisOpinions, andshuttheirEyesa- gaintt the bright Truths of Religion.
But this Difference isnow ceased: There are nownoneofthoseignorantPersons. NoBodyis so blind to prefer, or even compare Plato and So crates, IwillnotsaytotheEvangelistsorApostles, buttothemeanestChristian. Sothatthereisno danger in setting a value on those Truths which are found inPlato, and in rendering them all the Fh> nourtheydeserve. Theyarenotthelessworthy of our respect,because they proceed from the mouth ofaHeathen. DidnotGodtakeBalaamfroma- mong the Gentiles, to communicate his Spirit to
him
?
It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.
Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you.
Usage guidelines
Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:
+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes.
+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help.
+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it.
+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe.
About Google Book Search
Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books. google. com/
? ss
? ? '
? ->&Z508 7/
? ? *? .
? <36625589610015
<36625589610015
Bayer. Staatsbibliothek
? ? *A
^- Gr. PeJ. DO, yo. Cfb': 1a. * ? LAtO
? ? ? i-Human Nature,
^. Wisdom, . 4. Holiness^
5. What oneoughttodo. 6. Immortality of theSoul^ 7. Valour,
8. 'Philosophy,
THE
WORKS 0F
PLATO ABRID G'D.
WITH
A n Account of his Life, Philoso* phy, Morals, and Politicks.
Together with a Tranflation of his choicest Dialogues, vi%,
In T w o Volumes. Illustrated with Notes. By M. D A C IE R.
Translated from the French. VOL, I.
LON DON;
Printed for A. Bell, at the Cross-Keys and Bible in Corntell, near Stocks-Market, 1701.
? ? ? ^
*. W\. ,*
Ll 'j? TiiW^" -
ulJ tf R "'illoriHUCi
\ . r. "'.
K;rr. ojrnr 7i;q vi\r ? y b[T>/
\? ? ,. ? -? . i . i
? '. - . . . , S. j. J. . vr. :. . V-\. J
i-?
'.
I;'X'voA? i';*iJsr
? ? ::,)>/--- :* ' t.
s' O
*-. * \? . 1#J. ? i<< (\
? ? A
TABLE OFTHE
DIALOGUES Contained inthesetwo Volumes.
VOL. L
a 3PO The First Alcibiades, Os Humane Nature. 167
The SecondAlcibiades, OfPrayer. - ? ? 230
Theages, OfWisdom. - i
Euryphron, Os Holiness.
An AbridgmentoftheFirstAlcihMes. AnAbridgmentoftieSecondAlcibiades. -- 311 AnAbridgment0/Eutyphron. ? -- 319
V O L. II>
TheApologyofSocrates. ? . 9 Criton,Ofwhatoneoughttodo. -- -- yi Phedon, OftheImmortallityoftheSoul. 81 Laches, Of Valour 184 Protagoras, AgainsttheSophists. 233 The Rivals, Of Philosophy. -- < 326
Bayenrslis-cihiec 1 Stastsbibliothek
THE
2<< 272 298
? MOnbhen J
? f J
\r;k . . . ">
) r,I"?
? ? DISCOURSE CONCERNING
Pi AT
7"Hat iseveryDay seentobefalthe Noblest Houses, whose Great Names areusurp'd by obscureFa milies, so that the true Heirs w h o only have right to bear 'em are in
time no longer distinguished, has been the fate of Philosophy. A greatnumberofArtsandSciences whichindeedmay beofuseintheirplaces, butare worthy onlytobetheSlavesofthatScience which
alone renders our Lives equally good and happy, have seiz'donthisMagnificentName, andrender'd itcontemptibleintheEyesofMen. We havenow noIdeaofatruePhilosopher, sincethisAugustTi tle islavishlybestowedonafortofcuriousandlazy People, who make ittheir onlybusiness tounder
standsomeofthe. secretsofNature, andspendthe timeof theirLifeinmakingExperiments onth>> weight oftheAir,andthevertuesoftheLoadstone.
ThisNamehasbeenstillmoredegradedinbeing
given to those, whose unsatiable Avarice chains 'emDayandNighttoaFurnace$? asifGold,the
greatest quantity ofwhich isnot comparable to the least Vertue, were the end ofPhilosophy. . In fine M e n are not content with having given it such ble mishes as these, but have also render'd the Name,
B odious
? ? A 'Discourseon Plato.
-odious in throwing it away on those Libertines, w h o by a pretended Force a Esprit, or strength of Thought, whichatbottomisnobetterthanWeak ness and Ignorance, live rather like Beasts than Men. Is itthen to be wonder'd at that Philosophy is mis takenand neglected, and thatMen no longerpay herthatrespectandveneration, whichsheformerly- excitedintheirMinds ? Aiham'd ofbeing confoun ded with the Daughters of the Earth, she isreas- cended to Heaven, from whence Socrates brought her.
The Athenians heretofore by a publick decree forbad, that the Names of HarmoAius, and Aristo- gito/i,who had deliver'dtheirCountreyfrom the Tyranny of Hippiat and Hipparchus, shouldever be given to Slaves : for they thought it a horrible Indignity by so shameful a Communication to blast
thoseNames thatweredevotedtothepublickLi berty. Philosophy is another Deliverer, she tri umphs over Vices, overthrows Impiety, and con foundstheWisdomoftheWorld. 'Tissomewhat greaterthantheArts,andthanwhatMen commonly call the Sciences ? , 'tis the love of true Wisdom, theknowledgofDivineandHumaneThings,that is to say,the Science o f G o d , a Science w h i c h teaches us to know the relation which our Souls necessarily bear totheirCreator, andby and inhim, toall rationalCreatures, and which produces thecertain knowledge of all our Duties, towards God, our Neighbours and our Selves.
To betrulyaPhilosopheristohaveTemperance, Justice and rortitude, to love the Truth, to avoid Sensual Pleasures, to despise Riches, to weaken, as mucji asmay be, thebands that fastenthe Soul to theBody,tohateandcontemnthisBodywhichis
alwaysopposingWisdom, torenounceallourDe sires, to fear neither the Poverty, nor Shame, nor Reproach we may be expos'd to, for thefake of RighteousnessandTruth;todogoodtoMankind even our very Enemies : to have nothing in view,
,. . . but
? ? A DiscourseonHato^
b n t h o w t o d i e w e l l ? , a n d f o r t h i s e n d t o r e n o u n c e
one's self and every thing else. , This is the Idea the wisest Heathens had of Philosophy.
This being suppos'd, nothing can be more fitand useful, than to follow the certain, and vifible Pro gress which they made in theirresearchafter those Truths, and to see to what degree of knowledge it pleasedGodtolead'em. Ifwedon'tmakesuchan Examenasthis,wecan'tspeakof'emwithJudg ment, and without falling into a false account of Things, asithasoftenhappen'd, andstillhappens everydaytothemostLearnedMen. Whenever they speak of the Heathens, they bear witness against
themselves that they never well read 'em, and that they have only an imperfect Idea of 'em, for they impute such Sentiments to 'em as they never had, a n d d e n y ' e m o t h e r s w h i c h t h e y h a d i n r e a l i t y ? , which is a great piece of Injustice : nay it seems (ifImaysoipeak) todiminishsomewhatfromthe MercyandJustice. ofGod, nottoacknowledgall the Testimonies he was pleased to give of himself amongthePagans, inthoseTimesthatwerecor rupted withthemostabominableIdolatry, inorder to reduce 'em to the true Religion.
ThisNegligenceisthemoreblamable-. inthata
M a n needs only to read Plato, to be perfectly in*
form'd of the extent of their Knowledg : For his
Writings have amassed together all the Truths that
were fcatter'd up and down in the Works of other p h i l o s o p h e r s ? , a n d w i t h t h e a d v a n t a g e o f n e w D i s
coveriesofhisown, theycomposeasitwereaBo dy ofDoctrinewhichcontainsthehighestperfecti on of Knowledg to be found among the Heathens.
LetaMan readneversolittleofhim withatten tion, and reflect upon what he teaches, and he'll easily discern, that God, to stop the mouth of In credulity, w a s long since preparing the w a y for the conversion of the Heathens, which had been so of7 t e n p r e d i c t e d b y t h e P r o p h e t s -, f o r w a s i t n o t t h e
worn of God, and'akindofPreludiumoftheir B2 Con-
? ? A Discourse onPlata
Conversion, that a Heathen in the most Idolatrous CityintheWorld, andalmost400yearsbeforethe light of the Gospel illuminated the Universe, should declare and prove a good part of the Truths of the Christian Religion.
The CircumstanceoftheTime isremarkable,for
Plato began to write immediately after the three
lastProphetsthatwereinIsrael. Sothatassoon
astheProphets ceased among theJews, God raises u p P h i l o s o p h e r s t o e n l i g h t e n t h e G e n t i l e s ? , a n d d i
vers of the Principles of the Gospel are taught at Athens. Where'tisprov'd,
ThatthereisbutoneGod, thatweoughttolove andserve him, and to endeavour to resemble him in HolinessandRighteousness; thatthisGodrewards Humility, andpunishesPride.
'ThatthetrueHappinessofMan consistsinbeing unitedtoGod, andhisonlyMiseryinbeingsepara tedfrom him.
That the Soul is mere Darkness, unless it be illu minatedbyGod; thatMenareuncapableevenof prayingwell, unlessGod teaches''emthatPrayer,
which alone can be useful to 'em.
That there is nothing solid and substantial but
Piety, thatthisistheSourceofVertues, andthatit is thegift-of God.
That "tisbetter to die than tosin.
That we ought continually to be learning to die, and yet to endure life, in obedience to God.
T h a t " "tis a C r i m e t o h u r t o u r E n e m i e s , a n d t o r e venge ourselvesfor the Injuries we have received.
That 'tisbetter tosuffer wrong than to do it.
That G o d is thesole Cause of Good,and cannot be the CauseofEvil, whichalwaysproceedsonlyfromour Disobedience, andtheillusewemakeofourLiberty.
That Self-loveproduces that Discord and Division which reign among Men, and is the cause of their Si/is-,thattheloveofourNeighbours, whichproceeds
from the Ivve of God at itsPrinciple, produces that sacred Union which makes Families, Republicks, and Kingdoms happy. That
? ? A Discourse on Platos j
That theWorllh nothingbutCorruption, thatwe oughttoflyfromit,tojoinourselvestoGod, who a l o n e i s o u r H e a l t h a n d L i f e -, a n d t h a t w h i l e w e l i v e in this World we aresurrounded by Enemies, and
have a continual Combate to endure, which requires on our part a refinance without intermiffion -, and that we cannot conquer, unless God or his Angels come to our help.
ThattheWORD fram'dtheWorld,andrendered*h&'
itvisible;thattheknowledgoftheWORD makes usliveveryhappilyherebelow, andthattherebywe obtain Felicity after Death.
ThattheSoulisimmortal, thattheDeadshall rife again, that thereshall be afinal Jndgment both ofthe Righteous and ofthe Wicked, when M e n shall appear only with their Vertues or Vices, which
shall be the occasion of their eternal Happiness or Misery.
ButIforbeartoproceed, that Imay not repeat that here,which will be found in its full extent else where. Yet I cannot chuse but add, that Plato had so
great and true an Idea of perfect Righteousness, and
was so. throughly acquainted with the corruption of
Mankind, thathemakesitappear, *thatifaMan
perfectly righteous should come upon Earths he
would findibmuch oppositionintheWorld, that he would be imprison'd, reviled, scourged, and in
fine crucified by such who, tho they were extremely
wicked,wouldyetpassforrighteousMen. Socra
teswasthefirstproofofthisDemonstration. For
as St. Justin fays, the-Devils seeing this Philoso
pher made their Nullity appear by the discovery of theTruth, and that heendeavouredtoreclaimMen
from givingthem religiousWorship;? thesemali ciousSpiritssoordertsthematterbymeans ofMeiv who were corrupt and took pleasure in Vice, that thisrighteousMan wasputtoDeath asifhehad' been an impious Person, that liv'd without God in- World, and introduc'd new Gods.
*JntheII. BookofhisCommoikwcalth. Temra.
B 3 There,.
?
LetaMan readneversolittleofhim withatten tion, and reflect upon what he teaches, and he'll easily discern, that God, to stop the mouth of In credulity, w a s long since preparing the w a y for the conversion of the Heathens, which had been so of7 t e n p r e d i c t e d b y t h e P r o p h e t s -, f o r w a s i t n o t t h e
worn of God, and'akindofPreludiumoftheir B2 Con-
? ? A Discourse onPlata
Conversion, that a Heathen in the most Idolatrous CityintheWorld, andalmost400yearsbeforethe light of the Gospel illuminated the Universe, should declare and prove a good part of the Truths of the Christian Religion.
The CircumstanceoftheTime isremarkable,for
Plato began to write immediately after the three
lastProphetsthatwereinIsrael. Sothatassoon
astheProphets ceased among theJews, God raises u p P h i l o s o p h e r s t o e n l i g h t e n t h e G e n t i l e s ? , a n d d i
vers of the Principles of the Gospel are taught at Athens. Where'tisprov'd,
ThatthereisbutoneGod, thatweoughttolove andserve him, and to endeavour to resemble him in HolinessandRighteousness; thatthisGodrewards Humility, andpunishesPride.
'ThatthetrueHappinessofMan consistsinbeing unitedtoGod, andhisonlyMiseryinbeingsepara tedfrom him.
That the Soul is mere Darkness, unless it be illu minatedbyGod; thatMenareuncapableevenof prayingwell, unlessGod teaches''emthatPrayer,
which alone can be useful to 'em.
That there is nothing solid and substantial but
Piety, thatthisistheSourceofVertues, andthatit is thegift-of God.
That "tisbetter to die than tosin.
That we ought continually to be learning to die, and yet to endure life, in obedience to God.
T h a t " "tis a C r i m e t o h u r t o u r E n e m i e s , a n d t o r e venge ourselvesfor the Injuries we have received.
That 'tisbetter tosuffer wrong than to do it.
That G o d is thesole Cause of Good,and cannot be the CauseofEvil, whichalwaysproceedsonlyfromour Disobedience, andtheillusewemakeofourLiberty.
That Self-loveproduces that Discord and Division which reign among Men, and is the cause of their Si/is-,thattheloveofourNeighbours, whichproceeds
from the Ivve of God at itsPrinciple, produces that sacred Union which makes Families, Republicks, and Kingdoms happy. That
? ? A Discourse on Platos j
That theWorllh nothingbutCorruption, thatwe oughttoflyfromit,tojoinourselvestoGod, who a l o n e i s o u r H e a l t h a n d L i f e -, a n d t h a t w h i l e w e l i v e in this World we aresurrounded by Enemies, and
have a continual Combate to endure, which requires on our part a refinance without intermiffion -, and that we cannot conquer, unless God or his Angels come to our help.
ThattheWORD fram'dtheWorld,andrendered*h&'
itvisible;thattheknowledgoftheWORD makes usliveveryhappilyherebelow, andthattherebywe obtain Felicity after Death.
ThattheSoulisimmortal, thattheDeadshall rife again, that thereshall be afinal Jndgment both ofthe Righteous and ofthe Wicked, when M e n shall appear only with their Vertues or Vices, which
shall be the occasion of their eternal Happiness or Misery.
ButIforbeartoproceed, that Imay not repeat that here,which will be found in its full extent else where. Yet I cannot chuse but add, that Plato had so
great and true an Idea of perfect Righteousness, and
was so. throughly acquainted with the corruption of
Mankind, thathemakesitappear, *thatifaMan
perfectly righteous should come upon Earths he
would findibmuch oppositionintheWorld, that he would be imprison'd, reviled, scourged, and in
fine crucified by such who, tho they were extremely
wicked,wouldyetpassforrighteousMen. Socra
teswasthefirstproofofthisDemonstration. For
as St. Justin fays, the-Devils seeing this Philoso
pher made their Nullity appear by the discovery of theTruth, and that heendeavouredtoreclaimMen
from givingthem religiousWorship;? thesemali ciousSpiritssoordertsthematterbymeans ofMeiv who were corrupt and took pleasure in Vice, that thisrighteousMan wasputtoDeath asifhehad' been an impious Person, that liv'd without God in- World, and introduc'd new Gods.
*JntheII. BookofhisCommoikwcalth. Temra.
B 3 There,.
? ? A DiscourseonPlato,
Therearesome who pretendthe abovementioned Passage of"Plato is a Prophesy, because the Terms don't agree with the Circumstances of Socrates, w h o was put to death only by a draught of Poyson, but precisely lute with thpse of the Saviour of the
World, whowasbothscourgedandcrucified.
But we shall not pr-eiiime tomake aProphet of
ourPhilosopher,fromwhomReasonalone, when
mov'd by the injustice of Men, might extort such e x a g g e r a t e d E x p r e s s i o n s ? , b u t s h a l l c o n t e n t o u r s e l v e s
toenquirewhattheremay beinhisWritingscon formabletothedesignsofGod, whoalwaysdesir'd theSalvation of Men, and oftenmade use. of the Pagans for the execution of his eternal Decrees;
We understandbytheHolyScripture,whichis
theonlyLamp ofTruth, thatnaturalReligionwas t h e f i r s t u s e M e n m a d e o f t h e i r R e a s o n ? , . t h a t L u s t
and irregular Passions having c6rrupted their Reason,
they abandon'd themselves to the sacrilegious wor
s h i p o f I d o l s -, a n d t h a t G o d t o s t o p t h e c o u r s e o f
this. Abomination made himself known a second
time,andgavetheJewishLaw^ whichasitre-
viv'dinthemindsofMen thePrinciplesoftheLaw
ofNature, soitpromis'd. a more sacredand perfect
Covenant which the Righteous were to expect, and
which alone was capable of triumphing over Death 5
and so alone able to conduct M e n to a glorious I m mortality. ? ? ;. ;,; ' '. ' '?
Plato seems to have been acquainted with the Divine Conduct in this matter, and to endeavour to reclaim the Heathens by. the fame means.
He. endeavours toreestablishNatural Religion by opposing Paganism which was the corruption of it.
- He gives a Law which in its principal heads is entirely conformable to the Tradition of the He brews, andthePreceptsofMosesandtheProphets^ fromwhom hehasborrowedthatwhichismost rational and substantial in his Works.
AndhesupportsthisLawbyagreatmanyPrin ciples more sublime than thole of natural Religion, and
? ? A DiscourseonPlato.
andoftheiawofMoses; andbyclearandexpress Promises of spiritual and eternal Blessings, which the Christian Religion alone can make Men enjoy, and which Moses and the Prophets only promised under the Veil,and Figures of temporal Enjoyments. So that Plato is not content to give a Testimony only to natural Religion, and the Jewish Law, but alsoinsomesortpaysHomagetoChristianity; in piercing by a supernatural Light into* a part of those Shadows and Figures that cover'd it j and in proposing most ofthe greatestMotives and glorious Objects, which it has always employ'd to raise
Men above themselves, and tomake them Masters of their Passions.
* A happyImmortality (layshe) isagreatPrize set before us, and a great Objctl os Hope, which should engage us to labour all the time ofour Life to
acquireWisdomandVertue. Thisthereadingonly ofthesetwofirstVolumns willcompleatlysetin itstrue Light.
'Tiscommonly enquir'don thisSubject, how the Books of Moses and those of the Prophets could cometoPlato'sknowledg. Iwillnotundertake to prove that therewere Greek Translations ofem beforethatoftheSeptuagint, 'tistoodifficulta
matter to support that Supposition, and I must confessIcanfindnosolidfoundationforit. But I'll declare what seems most probable to me.
Afterthe departure of the Israelites out of Egypt, they almost always continued their Commerce with theEgyptians. TheytradedintheirCountry, they sometimes desir'dtheirassistanceagainsttheirEne mies, and often enter'd into Treaties and Alliances, withthem. Bythesemeansthememoryofallthat had happen'd to their Nation was easily preserv'd among those People, t The Captivity of King Jehoachaz, whom Phar<wh Kechoch carried away
-Prisoner about the beginning of the 42 Olvmpiade^ and i: the dwelling of"the Prophets Jeremiah and
*Vol. 2. fa Kings23. $J"". 43.
B 4. 'Earach
? ? 8
A DiscourseonPlato.
. t
Barach inEgypt some years after with ttemiserable remainderoftheJews, thattheKingofBabylon had test in Judaea, could not suffer the Egyptians, to forgetthesethings. / ' **
About this time Pythagoras travell'd into Egypt^
from whence he brought these Traditions into'
Greece ; his Disciples communicated them to So c r a t e s , w h o a c q u a i n t e d P l a t o w i t h ' e m ? , a n d h e , t o
be more perfectlyinstructedin'em,went tothefame place where he might fee not only the Grand- Children but the Children of such as had convers'd with the Fugitives that retired thither with those Prophets. Andperhaps'tisnoill-foundedSupposi tion, that by his frequent Conversation with them he learned enough of their Language to read those Originals himself, of which the Egyptians, who were a very curious People, might have Copies. But whether he read 'em, or knew nothing of 'em, but what he learnedinConversation, 'tiscertainhe could draw that Tradition which he calls Sacred fromnootherSource. Forheharmonizessowell with those Originals in many things, not only in respectoftheTruthsthemselves, butmoreoverin theverymannerofhisExpressions, thatonewould oftenthinkhetranslates'em. Fromwhom,unless
from the Hebrews, could the Egyptians have a Tra
dition containing such wonderful Doctrine, and of
which neverany otherPeople had heard, beforethe
peculiar People of Gcd were instructe&init-? ? 'But 'tissaid-there-aremany Errors intermix'd
with the Writings of Plato -, that in his Explica
tionx>fthegreatestTruths, heisfullofDoubts and Uncertainty ,? and 'tis observ'd that Socrates
constantlyprofessesthatheknowsnothing: What advantage can be received from a man that knows nothing but his o w n Ignorance? . And. 'tis fit these Objectionsshouldhave'anAnswer. '
? ? T i s c e r t a i n P l a t o i s n o t w i t h o u t h i s E r r o r s ; b u t
when they come to be strictly examin'd, there are
to be found in 'em some Traces oi" ancienj Traditi- . ? ? ? '? ? ' ' 'ons,*,
? ? A discourseonPlato,.
o n s , a n d P r e d i c t i o n s o f t h e P r o p h e t s ? , a n d i f t h e s e
Traces are compar'd with the Doctrine ofthe/Holy Scripture, one may discover the Source of thole Errors, which by this means become one of the ProofsoftheTruthoftheChristianReligion. For we mustbeforc'dtoacknowledgthattheHeathens hadadimsightofdiversgreatTruths, whichbe cause they were not to be fully unveiled till the coming oftheAEejfiah, were involved inDarkness
toothicktobepenetratedbytheirEyes. Andthis was predicted by the Prophets, who all declar'd thatChristjhoulibetheLightoftheWorld. None but Jesus Christ was able to discover to 'em those Mysteries, whichwere,to,bekeptsecretbeforehis coming. Therefore'tisnoverysurprizingthing, thatsuchPersonsasattemptedtopenetrate * theie Mysteries, only by the Light of their Reason, did evaporate into vain Imaginations. And for this reason we. ought not to pretend to give a clear Expli cation of the Truths of Religion by the Notions of this Philosopher ;but on the contrary should explain hisNotionsbytheseTruths, thisisthewaytodis playLighteverywhere,anddissipateallErrors. And when his Principles accord well with those Truths, wemayvvithverygocdadvantagemakeuseofthe
proofs he has given of 'em.
. The Doubts and Uncertainty, ofwhich he,isre
proached, about the most essential Points, are so far from shaking his Principles, that they only give thegreaterConfirmationto'em,andonemay fay that Certainty and Conviction spring from these veryDoubts. ForinstanceinhisPboedon,where he is treating of the great Objects, of our Hope in the other Life, he insinuates that 'tis a very diffi cult matter certainly to know the Truth of these things, while, we livehere, and thathow strong soever the proofs are, on which we may found an
* Such as the Doctrine of the Tiinity, the Resurrection, the
FallofMan, and the Creation of the Souls, of Men before their Sodjes. ? -t? ' r-
*. '. -, Ex
? ? %o
A 'DiscourseonPlato^
Expectation of a happy Eternity, the greatness of theSubjectandthenaturalInfirmitiesofMan are inexhaustible Springs of Doubts and Uncertainties ; for these spring up in multitudes from the stock of corrupt Nature, which opposes the most manifest Truths, and resists the most evident proofs which Reasoncanproduce. Whatwastobedonethento dissipatetheseDoubts? TheProphetshadspoken, but their Oracles were yet obseure, and men might not discern in their Words the Divine Spirit that animated'em. Itwasnecessarythat-Godhimself shouldspeak. NothinglessthananexpressPromise, nothing less than a plain Divine Revelation could entirely disperse the Clouds of Ignorance and Incre dulity, and convert these Doubts into Certainties. This is what * Plato confesses in express Terms. For he brings in some Philosophers that render Ho magetoGod, callinghisPromisestheVesselin whichnodangeristobefeared, andtheonlyonein which we can happily accomplish the Voyage of this 1-ife, on a Sea Jo tempefluoits and full of Rocks. Thus we see where his Doubts terminated ? , they
led Men to acknowledg the need they had of a God, toassure'emoftherealityofthegreatBles
singsforwhichtheyhop'd. Andthisisaccom? p l i T h e d i n t h e C h r i s t i a n R e l i g i o n ? , w h i c h a s i t i s t h e
onlyReligionthathasGod foritsTeacher, sohas alsothePromisesofEternalHappiness, of which
the Prophets spake, and of which Plato had a g l i m p s e ? , a n d f o r w h i c h t h e w o r d o f t h i s G o d ; - b y
the confession even of these Pagans, is a most Certain Security. Sothat,bytheacknowledgmentofthe most enlighten'd Heathens, there are how no reason able Doubts concerning the Truth of the Christian R e l i g i o n ? , t h a t b e i n g t h e o n l y V e s s e l i n w h i c h w e canneverbelost. And thisiswhattheProphets predicted,, that in Jesus Christ Life and Immorta lity (hould be fully brought to Light, and that he should be the desire of Nations.
*InhisPhoedon. Vcl. 2.
'Tis
? ? J DiscourseonPlato. 11
Tis' not only in these principal Points that P/ato d o u b t s , b u t a l m o s t i n e v e r y t h i n g ? , a n d h i s d o u b t s
have given occasion to many to make a'wrong judgment of theAcademick Philosophy ; for it has "been imagined that it asserted nothing, but accoun ted all things equally uncertain, which is a very
unjustSupposition. SocratesandPlatowerenotof the number of those Philosophers, whole fluctua ting njinds kept 'em continually wandering, so that theyhadnonx'dandsteadyPrinciples. Thiswas their Principle and Rule -, They taught that men couldnotofthemselveshaveanyOpinion butwhat was founded only on Probabilities ; but that when God enlighten'd'em,thatwhich was no more than OpinionbeforenowbecameScience:And thisthey explain'dbyaprettyComparison. Dedah/smade two sorts of Statues that could walk. With this difference, the one sort had a Spirng which stop'd 'em when one pleas'd, and the other had none; so thatwhentheywereletgo,theyrunalongtothe endoftheirLine,andcouldnotbestop'd. The latter were not of so great a Price, but the former wereverydear. NowSocratesandPlatocompar'd Opinion to these Statues, that could not be stop'd ; for Opinion is not stable, but is subjecttochange, butwhen -tisrestrain'dandfix'dbyreasoningdrawn from Causes which the Divine Light discovers to
us, then Opinion becomes Science, and is fix'd and
steady, like thole Statues which had that governing
Springaddedto'em. Sothattheirmeaningwas,
that Opinion turns only on Probability, which is
always like moving Sand, but thatScience restson
Certainty and Truth, which are a firm Foundation.
Thus Socrates and Platodisputed about every thing,
whiletheyhadonlyOpinionsjbutwhentheseO-
pinions after serious researches and long labour, were become Science by the Divine Light ? , then
theyaffirm'dwhattheyknew. Tillthenall. was doubtfulanduncertainto'em. ButtheleDoubts weremore wifeandsafethantheArroganceofthole
positive
? ? i?
A DiscourseonPlato^
positive Philosophers, that rashly affirm,d every thing, and always took Opinion for Science.
TheThirdObjectionagainstSocrates; That he onlyknewthatheknewnothing, isnomoresolid t h a n t h e f o r m e r -, a n d i s t o b e a n s w e r ' d b y t h e f a m e Principle: andifIam notmistaken, we shallfind in this Ignorance a maivellousFundofKnowledg.
There are two forts of Ignorance, the one Natu ral, which is good or evil, according to th6 good o r ill u s e t h a t is m a d e o f it, a n d t h e o t h e r A c q u i r e d , and always good : For this latter is the Ignorance ofthosewho aftertheyhavelearnedallthatMen can know, are convinc'd that they know nothing. This was Socrates his Ignorance, it was * a learned. Ignorancethatknozasitself. Hehadrunthrough Astronomy, Geometry, Physicks, Metaphysicks, Poetry, Polite Learning, &c. and saw the vanity of'em. Heevenundertakestoprovethatallthese Sciences are either useless or dangerous, and that nothingbuttheknowledgofGodcanmakeushap py, that where this Divine Science is not, there can be no Good, and consequently that there is a-
fort of Ignorance more useful than the Sciences ; for this ignorance seeks not for knowledg in it self,' well knowing ithasnone, but only inGod who is pleas'dtofillitsVacuum. Itwasforthisreason, Socrates always began his Instructions with an Affir mationthatheknewnothing. Bythishe-signified
that our Souls have no true knowledg of any thing, anyfartherthantheyareenlightnedbyGod. That they should always look on that piercing Light, in which alone they can fee Light ; and that w h e n they turn their Looks another way they necessarily fall back into Obscurity, and produce nothing but
theWorksofDarkness. LettheProudWifeMen oftheWorldappear, and. comparethemselveswith, this Ignorant Man.
* Tjs an Expression of Socratts, which states two forts of Ignorance, one that is ignorant of itself, and t'other that knows it self.
So
? ? A ViscourseonPtitdl ij
So much for one of the uses that may be made
of Plato'sWritings, which ought to be look'd up
on as so many Titles belonging to Christianity,
found long ago among the Pagans, and are so
much the more venerable, in that Ib much as is
found in 'em is faithfully copied from those which t h e P r o p h e t s h a v e l e f t u s ? , a n d i n t h a t w h i c h w e
findalteredandcorrupted, wemayhoweverdis cover the Vestiges of those Truths which these ir reproachable Witnesses publisli'd.
The second use that may be made of 'em, and which is no less considerable than the former, is that by this means we may be confirm'd in the knowledg of a greatmany Christian Truths which are prov'd in 'em with such a Strength and Evi dence, as no reasonable M a n can resist.
Religiononlyproposesthem ; foritbelongsnot to the Majesty of a God to prove the Necessity, Justice,andTruthofallhecommands. Hemakes Men lovewhatherequires,andthatismorethan toproveittobereasonable. ButaPhilosopher, who hasnoAuthorityoverusanyfartherthanhe PerswadesusbyhisReasons, isobligedtogive
r o o f s o f e v e r y t h i n g h e a d v a n c e s ? , a n d t h u s P l a t o
does, and his Proofs can't chuse but be very agree able to them that believe, and very useful to Un believers, if they are but willing to attend a little
to 'em for their Instruction. SomeLearnedandZealousPerson,whoiswell
r e a d i n E c c l e s i a s t i c a l H i s t o r y ^ w i l l p e r h a p s f a y ? , i f
Platobesouseful, whencecomethosethundering
Censures, which some of the Fathers of the Church,
and above all, St. Chrysostom have let fly against
him >ItwouldbeasufficientAnswertothis,mould
Ionlyoppose toitthosegreatPraises, which other
Fathershavegivenhim, especiallySt. Augufiin: Butisittobeimagined, thatthatthefamePrin
ciples that charm'd St. Augusts were displeasing toSt. Chrysostom? No certainly: The Spirit of God is not divided, and Truth always appears to
those
? ? i4
A. DiscourseonPlato;
thosewhomGodispleasedtoilluminate. I'll therefore endeavour to shew from whence this di? ference of their Sentiments proceeded.
ThePhilosophyofPlatowaslook'dontwodif ferent ways, which have given occasion to two ve ry opposite Opinions concerning it.
Christian Philosophers look'd upon it as a Doc- trine, which by it's Principles naturally led to the ChristianReligion.
A n d P a g a n P h i l o s o p h e r s c o n s i d e r e d it a s a D o c trine, which containd Morals as perfect as thole of Christianity, and which might even take place of this holy Religion.
In the firstrespect itwas worthy of allthe En comiums that have been given it by the greatest Doctors of the Church, who came out of his School.
And on the second Account it deserved the great estAnathema. The defectsof thisPhilosophycould notbetoomuch aggravated,norcouldthosehaugh ty Philosophersthatvaluedthemselves somuch up onit,betoomuchabased;fortheWisdomofthe
Wise, and the Knowledg cf the Learned are no betterthanFolly, iftheyleadusnottotheknow ledgofJesusChrist. PlatohimselfbyhisPrin ciples,wouldfurnishuswithArms, toopposethole ofhisAdmirers, thatshouldbe16senseless,asto takeupwithhisOpinions, andshuttheirEyesa- gaintt the bright Truths of Religion.
But this Difference isnow ceased: There are nownoneofthoseignorantPersons. NoBodyis so blind to prefer, or even compare Plato and So crates, IwillnotsaytotheEvangelistsorApostles, buttothemeanestChristian. Sothatthereisno danger in setting a value on those Truths which are found inPlato, and in rendering them all the Fh> nourtheydeserve. Theyarenotthelessworthy of our respect,because they proceed from the mouth ofaHeathen. DidnotGodtakeBalaamfroma- mong the Gentiles, to communicate his Spirit to
him
?
