No More Learning

H i s first M a x i m is n o t t o g i v e o n e ' s C o n s e n t , b u t V " ^ " ' onlytoevidentandcertainTruths, andtodisengagetms"' ato
one's Mind from allkinds of Prejudice.
T h e second is never to attempt to handle Questi
ons which 'tis impossible to decide.
The thirdis. todistinguishwellbetweenwhatwe
know, andwhatwe areignorantof\andnottobe lievewe know what indeedwedon'tunderstand.
From these Maxims it follows, that Plato be lieved there were certain Truths, and consequently, that there were such Principles as might be ternfd Dogmata. Thatis,heaffirm'dsomethingstobeab solutely true ; but because he entirely follow'd So
crates his manner of disputing, and all along a- . voided the decisive Air of the Sophists and D o g m a tists,whoaffirm'deverything, almostcontinually taking simple Probabilities for Truth, he seems po sitive in nothing in his Writings, in which by his
Doubts he endeavours to. convince his Adversaries of the
? ? 74 ? The Life ofPlato.
the Errors he designs to refute, and to make 'em of themselves discover the Truths he has a mind to Ifcach? ,and thusthatPassageofCicerooughttobe understood, who in the first Book of his Acade mics Questions, lays, in Plato'j Books many things aresaid. ProandCon,butevery thingisdoubted,and nothing ever affirmed.
The Ancients inform us, that Plato follow'd He-
raclitm, inthingsthatfallundertheCognizanceof
the Senses, that is in natural and sensible Objects :
Pythagoras in intellectual things, which can't be
comprehended but by the understanding -, and So
crates in those which are only dictatedby Reason, t h a t i s i n M o r a l i t y a n d P o l i c y ? , a n d t h i s d e s e r v e s t o
be explained. PlatofollowedHeraclitusinnaturaland sensible
* things,thatis,hebelievedwithHeraclitus,that therewasbutoneWorld, thatalltilingswerepro d u c e d o f t h e i r C o n t r a r i e s -, t h a t M o t i o n w h i c h h e calls War, causes the production of Beings, and R e s t t h e i r D i s s o l u t i o n -, a n d i n f i n e , t h a t o u r S e n s e s are very subject to be deceived, and that there is no certain Truth in their Depositions.
He followed Pythagoras in intellectual Truths ; that is, he taught, as this Philosopher did, that there is only one God, the Creator of all things ; thattheSoulisimmortal; thatMenoughtconti
nually to labout to purify themselves from theirPas sions and Vices, that they might be united to G o d ; and that after this Life there is a Reward for good Men, and a Punishment fortheWicked ; that be tween God and Men there are different orders of Spirits, who are the Ministers of that first Being. Seeing he drew his Notions from the fame Fountains,
? namely from the Egyptians and Hebrews, 'tis not to be wonder'd at, if he had the fame Doctrine.
But if Plato followed Pythagoras in his Senti ments, he alsoimitated him in the manner of ex plaining them : For he deliver'd 'em only in Enig ma's, and under the Vail of Mysteries, Figures;
and
? ? The Life of PlatoJ 7j and Numbers, that he might not expose such sub
lime Truths to the Raillery of wicked and profane Men, andmightdiscover'emonlytosuchaswere worthy to learn 'em, and who would give them selvesthetroubleofunfoldingthem. *'Tisnot reading ofBooks, fays he, that will communicate this great Knowledg ; itmust be attained byprofound M e ditation -, and every one must for himself draw this
CelestialFirefromitstrueSource. Forbythis17- nion with its Objett t a divine Flame, (kindled on asudden, asfromaFirethatspreads itself
round') illuminates the Mind, and feeds andpre serves itselftherein. And for this reason, asI haveneveryetwritten,soIamresolvedneverto write on these Matters : That is, to explain them afteraclearandintelligiblemanner. $Whoever undertakes it, will never do it to anypurpose; and allthe Goodhe'llreap by hisLabourwillbe,that,
excepting asmall number of Men whom God hasen dowed with Understanding, capable of unravelling
those Celestial Truths of themselves, he'llcausesome todespiseiemrandfillotherswitha vainandrajh
Confidence, as if they understood wonderful things, when indeed they are unacquainted with 'em.
This method often causes great obscurity in the writingsofthisPhilosopher,whichhehas indeedta ken care to augment, in chusing to make use of sometermsthatsignifycontrary things. Andthisis thereasonwhyhecan'tpleaseyoungPeople, who
have not yet attain'd Judgment enough to diicern the Beauty and Solidity of his Dialogues ; nor grown menneitherwhohavenot had thepreparation of thoseStudiesthatwerenecessary,beforethey attemp tedtoreadhim,andwhoarenot capableofReflec tionandMeditation. ForthisreasonAntiphanes, one of Plato's Friendsjocosely compar'd hisWritings
* Tom. 5. t ThisiswhatDavidfaysinthe35thPsalm, bthyLighttve(hallseeLight. ThereisnonebutGod, thatcan enlighten the Minds of Men. % A Remarkable Passage. Plato isno; for witting on the Mysteries of Religion3an Ithose ofNature.
? to
? I
to a City, in which Mens words fteez'd in the Air as soon as they were pronounced, and the following Summer when they came to be warm'd and melted by the Beams of the Sun, the Inhabitants understood whathadbeensaidintheWinterjforPlato'sDis courses ought to be warm'd, and as itwere melted by theraysofanunderstandingwellexercis'd, ifone would know the true sense of 'em.
In fine, he imitated Socrates in what relates to MoralsandPoliticks,thatis,heredue'devery thing to Morality, and made it his whole busineis to en g a g e m e n t o fill u p t h e D u t i e s t h e y o w ' d t o t h e State in which Providence had cast their Lot.
Tis pretended that Plato to his Natural Philoso phy and Morality added Dialectick ; but this ought only to be understood of his bringing it to perfecti on : For Socrates had the use of Dialectics before P l a t o -, a s a p p e a r s b y h i s p r o v i n g a n d r e f u t i n g s o s o l i d lyinConversationwhateverhehadamind toestab lish or overthrow. H o w can itbe imagin'd that Truths were discover'd and prov'd before Plato and Socrates withoutthehelpofDialectick? "Tisimpossible.
These are then the three parts of the Philosophy oftheAcademicks, Morality, NaturalPhilosophy andDialectick;andthesethreepartsmake Philoso phy compleat, inwhich one can'tso much as ima gine a fourth. Natural Philosophy respects Speculati on, Morality Action, and Dialectick is useful both foroneandt'other. For'tisbymeansofthisthat we distinguish Truth from that which has only the A p p e a r a n c e o f it, b o t h i n M o r a l i t y a n d N a t u r a l P h i l o sophy. AndmanyAgesbeforePlato,thePhiloso
phy of the Hebrews was likewise divided into three Rarts, Reasoning, the Knowledg of Nature, and
7 6
The Life of Plated
lorality.
TheMori- ThePlatonicksmakethePerfectionofMorality h'yf? ht to consist in living in conformity to Nature, that name*. ist0theWiUofGodtheonlyAuthorofSoveraign
Happiness hand they teach that the Scope of all our Desires should be to obtain ofHim those good things that
? ? TheLifeof Plato. 77
thatarenecessaryforSoulandBody,andforour State of Life, Thus they divide Good, into that which is divine 'and that which is humane,
^ HumaneGoodsaredistinguishedintoGoodsofthe Body,andGoods ofLife. TheGoodsoftheBody
areHealth,Beauty,goodHumour, Strength,0V. The GoodsofLifearefriends,Riches, infine,every thing that serves to advance Vertue, and let it on work. Fortheyteachthatamanisnotbornfor himselfalone-,butisunitedto allother menby Society, which renders him a member of one and the lame body, to the Advantage of which he ought to refer all his Actions, and Thoughts.
Divine Goods arethe Goods ofthe Soul, thatis,
every thing which renders the Soul capable of know
ing, loving and embracing that which is good and
lovely, CV; And they divide these Goods, into
thoseofNature,audthoseofMorality. TheGoods
of Nature are theImaginationandtheMemory,
which properly depend on the Mind ? and the Goods,
ofMoralityarethosethatareprocuredby studyand
the habit which is form'd^by Exercise and Reason.
That which hasmade butaflightImpressionthey call a certain motion toward Vertue ? ,and that which is
f i n i s h e d is w h a t t h e y t e r m V e n u e ; w h i c h is t h e p e r f e c tionofNature, andthemostexcellentofallGoods. Humane Goods are sobordinate to Divine ; and
when once a man has these he has all the other ; the firstof 'em all isPrudence, the second is Tem perance : from these two mix'd with Courage IpringsJustice,which isthethird,and Valour isthe
fourth. TheyteachthatDivineGoodscan'tbegiven
bymen,andthattheyarenottobeacquiredbyour L a b o u r ? , t h a t t h e y a r S g i v e n o n l y b y t h e f a v o u r o f
God, and thatthey ought tobe sought athis hand alone.
So that they do not equally esteem these three forts of Goods, but prefer those of the Soul before the two others, as infinitely more considerable, and which alone ought $p be sought for themselves.
Hence
? ? 78
TheLife ofPlato:
? Hence it comes, that they make the Happiness of Life to consist only in Vertue, tho at the fame time they maintain, that itcannot bevery happy without theGoodsoftheBody, andtheotherthatarene cessary for the use of Vertue ; and from thence ari ses an indispensible Obligation to Labour, . and to fill uptheDutieswhichNatureimposes:AnObliga tion which engages us to avoid Idleness, and to con temn criminal Pleasures; and which necessarilydis poses us to suffer all sorts of Labour and Pain too,
for that which isjust and honest. From whence Friendship, Justice, and Equity result, which they perfer to all the Pleasures and Advantages of Life.
There is nothing more solid and sublime than theseMorals, which make the chief Good to con sistin beingunited toGod, inobeying his Com mands, and in receiving with Submission whatever comes fromhishand;becauseallGod'sActstowards Menareusefulto'em,iftheyknowhowtomake an Improvement of 'em.
Platoeverywhere insinuatesadisinteressedframe ofMind, andtheContemptofRiches;andteaches to postpone all theGoldintheWorldtotheleast Vertue. He is for a Man's exposing himself to
Death in the defence of Justice, and in maintaining
Laws, Order, and the Publick Good ^ and would
have us avoid, not only all criminal Pleasures, but
Delicacy,Idleness,andtoomuchSleep. Wefind
his Writings full of Precepts of Truth, Chastity,
Temperance, Modesty, Patience, Meekness and H u m i l i t y ? , b u t t h e s e P r e c e p t s a r e a c c o m p a n i e d w i t h
Proofs. ForheutterlyoverthrowsthePrinciplesof
ill Morals, after he has propos'd 'em in their full Strength ? ,and this is the way of Perswasion that
becomes a Philosopher. AlmosteverythinginhisDoctrineisworthy of
Christianity. *ThatwhichhefaysoftheDutyof honouringParents,deservestoberecited. Thefear*
* Precepts of the Honour due to Parents nth Book of Laws. Tm. t,
? f
? ? 7he Use os Plato. 1 79
of God is the foundation of that Duty which Chil
dren owe their Parents ; and if the Gods are pleas'd with the Respett which is rendered to their Images,
which are only dead Representations of the Deity, how much more do they rejoice in those Honours which are given to Parents, who are the living Images of G o d -, a n d t h e o l d e r t h e y a r e , t h e m o r e f o r c e a n d E f ficacyhavetheselivingImagesoftheDeity (whoare kept in the House like the most precious Jewels) to make allforts of Blessings descend on their Children, whogive 'em the Reverence which is due to 'em ; and tobring upon their heads the most dreadful Curses, whentheyrefuseit. ForGodhearsthePrayerswhich Parents address to him cither for or against their Children. Sothatthereisnosurerwaytoplease God than to honour our Parents, and whenever they are respeSed 'tis very grateful and acceptable to
Godhimself Thewayofhonouringthemduly,isto love them more than our own Children, orourselves. And theywhofailinthiiDutyshallbebroughttothe Magistrates constitutedfor thispurpose, who shall take care to punish 'em. *
He everywheremaintains, andparticularlyinhis^Jf Gorgias andCriton, thatnoinjuryistobeoffefdlor'
to any man, no not to such as deal injuriously with us,andmakes itappear,thattointroducethisMaxim intocivilConversation,that'tislawfulforaMan to r e v e n g e h i m s e l f a n d r e n d e r E v i l f o r E v i l , is t o p r e t e n d
tolayafoundation forJusticeininnumerableActs of Injustice, and to open an inexhaustible Source of Crimes, and Acts ofViolence. What Bank would be strong enough to stop such an Inundation of Wicked ness,and what end would therebe of Injury and Revenge ? H e carries his Proofs of this Matter so far, thathis Disciples assure us, thathe that revenges an
Injury,ismore criminal than he that offersit. Heteachesthatisaman haveany degreeof Wif-^MwAE-
dom, he will never undertake the least thing without tf? fPra>r-
theInvocationofGod; andthatifPrayerisnecessary UforeeveryordinaryAction, 'tismuchmoresowhen we
? ? 8o
The Lifeof Plato.
we are about to speak of God, because 'tis God that illuminates our Minds, 'tis he 'that assists us, andwithouthimwecandonothing. Hewellun derstood the Necessity and Beauty of that Precept of Pythagoras. * Begin all thy ASions with Prayer^ thatthoumayji be ableto accomplish-*em. Prayer andActionoughttobeinseparable^ wantofPray errenders Action useless, and want of Action ren dersPrayerineffectual. We oughttoaskwhatwe do,andtodowhatweask. Butheatthefame time affirms, that Men are so blinded by their Pas sions, that they know not how to pray well, unless God instructs'em; andthereforethetruestPrayer,
andthatwhichalonecanbeagreable tohim, isto requestof~-frimtoperformhisown Willinus, and not ours.
The most considerable thing in Morality is the political part of it, the true use of which Plato en deavours to shew, and to reestablish it in that Per fection from whence it fell by the Corruption of Men. In the time pf this Philosopher, Injustice had overtum'd all tho States of Greece; so that there was not one Government left that deserv'd to beapprov'd. Platoinoppositiontothisdisorder gaveaperfectModel ofa mostjustform ofGo vernment, that all States might correct the Vices of theirwayofGovernmentbythisPattern. Tothis purposeheemployshisBooks ofaCommon-wealth,
and those of Laws $ in which he after a wonderful
manner reconciles Policy to Religion, which is the very Basis of it. . " . ? ? : ? .
Prhces
castgovern can never conduct the People well, but by imitating
He shews that Princes and Governors of States,
7ht? aTethe KinS of Kings, the Soveraign Lord of the God. 'World,theonlyandperfectModelofallWisdom
and Justice. For as a Sheep is not capable of guiding the whole Flock, which ought to be under theConductofaShepherd;iboneman isnotca pable alone of conducting others, who all together
* PythizoushisPrecepr*
ought
? ? t tert th, Isa, 60. U i
T k Life of Plato? 81
pughttobesubjecttoGod. Onewouldthinkhe had read that Complaint made by the People of God by the Mouth of * Isaiah, as the greatest of all Miseries, 0 Lord our God, other Lords be/ides thee have had Dominion over us.
t He renders this Truth sensible by a Fable in
which the Vestiges of the Truth of ancient History
are easily discerned. The Memory of the happy ^ c**s*
CourseofLifethefirstMen ledispreservedtoour? % g
Time. They wereabundantlyprovided-forwithoutsi/stMen. a n y L a b o u r ? , t h e E a r t h s p o n t a n e o u s l y f u r n i s h e d t h e m
withallNecessaries: And the Cause oftbeir Happi ness was this j Saturn well knowing that there wen noMan-thatcouldhavean,. AbsoluteEmpire over6- ihers, withoutabandoninghimselftoallsortsofVio lenceand Injustice,subjectedtheNationsnottomen, but to more noble and excellent Beings, as their
L o r d s a n d K i n g s ', n a m e l y t o i n t e l l i g e n t S p i r i t s ( o r
Angels) after thefame manner as we deal with our
C a t t l e -, f o r a s w e d o n ' t s e t a B u l l o v e r a w h o l e H e r d
of his own kind, nor a Goat to govern a Flock of
G o a t s ', b u t p u t t h o s e o f o n e k i n d a n d a n o t h e r u n d e r
theConduSofaMan;soGodwholovesMankind
placed us at first under the Condutt of Angels, who 7
with marvellous Facility, and without any trouble to
them, tookagreatdealofcareoftheirAffairs,and l
by making, Peace, Chastity, Liberty and Justice reign
amongthem, keptallfortsofTroublesandSedi tionsata distancefromthem, andrenderedtheir
Livesveryhappy. ThisFablewhichisfoundedon $ Truth,clearlyshewsus,thatthoseSocietieswhich yieldObediencetoMenandnottoGodcanneverbe happy, a n d will never find the end of their Miseries :
andfarther intimates, that ifwe will behappy, we ? _ ,. must with all our might imitate that manner of Life ^ ^ Men leiunderthereignofSaturn;andthataccor-Saturna. ding to that Immortal Principlewhich isin its, we
*\it. i6. fInthe4*BookofLaws,Tbni. i. . '? *
. $ For the Nation and Kingdom that will not serve thee shall
G should
? ? 8t
The Use of Plata
should govern our families and Cities according to its DiSates; takingthiswifeDispensationoftheUnder standing forour firstandchiefLaw. ForifaKingy
if"NobleswhogoverninanOligarchy, oriftheYeo- fie who aresupreme in Republicks, think of nothing but how to satiate their Passions, and drown them selves inSensuality, and run like madmen aftersuch Pleasures as only irritate their insatiable Intempe rance : *Tis impossible they should forbear to trample on the hai&, and there can be nosafety tosucb as
obey ''em.
thechoice HegivesadmirablePreceptsfortheEstablishment of Priests os Priests and Magistrates ? , he would not have iuch
andMa. - chosen,whohavenothingtorecommend 'em but gistrates. their Bjrt]^ their Riches, Credit, or Power, but
would have the choice of 'em regulated only by theirMeritandPiety. *Thosearethebest(says he) who yield the greatest Obedience to the haws, andexcelalltherestoftheirFellow-Citizens inthat refpeQ. Thefirstplacesoughttobegiven to those ofthefirstRank, thesecond to those ofthesecond Degree, and so os the rest in proportion, as every one distinguishes himself, and is disposed to look on himself, not as Master of the haws, but as their Servant, forwhereverthehawisMistress,and t h e M a g i s t r a t e s its S e r v a n t s , t h e r e S t a t e s a r e o b s e n f d toprosper, andaboundwithalltheBlessingsonecan expeSlfromthehandofGod: Whereasinallplaces wheretheMagistrate is Master, and thehaw his Servant and Slave, there nothing is to be expeSed but Ruin and Desolation.
t He would have none made Priests till they are sixtyyearsofAge. Hefays,theyshouldbelawful ly begotten, and without any bodily Imperfettion $ that they should besuch as have been educated in chast Families, and have their handsfreefrom the
stainofBlood, thattheyshouldnotbetaintedwith any of those Pollutions that are offensive to God - and cr; incompatible with the Sanffity of their Cha.
*Tom. 2. f1VBook>Tom,2.
. ' ratter ?
? ? TheLifeof Plato. g,
? aE? er;and that theirParentsshould,besuch ashave Irtfd with thefame Purity of Conversation.
He proves, thatthoseLawswhicharemadesole ly for the Profit of the Legislator, and not for the
rublickGood, arenotproperlyLaws, butthePro duct of Self-Love and Injustice.
He (hews, that of all Governments the Monar- Monarch]
ehical is the most perfect, because it approaches tbtmost nearesttothefirstModel ;butthatthePowerofitferfea"s
ought to be mitigated by the L a w which is to go- ? lnfTM vern as the Supream Reason.
After having shown the Good and Evil of all known. Governments, hemaintains,thatallpoliti cal Schemes which tend to render the Ruler power ful to the detriment of the Subject, and which
make alltheVettue oftheSovereigntoconsistin
confirming and augmenting his Power, leaving Jus
tice, Patience, Goodness, Fidelity, and Humanity
to private Persons, as Vertues only becoming Slaves,
are no bettejr than open Tyranny ; and that the end tj>i md of of true Policy is to make all the Members of the M'true. Fi'
Community live together in Society as so many '^'
Brothers, after the most happy manner that can be,
without either Poverty, or very great Riches, ac
cordingtotheRulesofJusticeandHoliness. To*>>Mph', engagePrincestoemployMen accordingtothedisMmaccord*
ferentTalentstheydiscerninthem, he*relatesthistiuJi. Fable, which he calls a 'Phoenician Lie, because 'tis ttakenoutoftheBooksoftheHebrews. Hear
(fays he) this fable, you who'are the Inhabitants of thisCity-,youare allBrethren, butGodwhocrea tedyou mingled Gold in those who are worthy tocom mand; therefore they are the mofl excellent and ho nourable^ HemingledStiverinthosewhoareca pableof assistingthemin theirFuntlions;andIron and Brass in those who are fitfor nothing but to be
. * %d Book of Laws, foist, i. f Eufebius shows thit Plato deriv'd this Fable from what God fays in the Prophecy of ? v? W* cB. 22. v. 18. SonofMantheHouseoflentilstomebe- tSutl tftofs 5 all ihtf are Brass aid Tin, and tron and Lead.
G 2 Husband-
? ? | i
Husband-men and Artificers : And as we are all Parents, we have ordinarily Children that resemble us ; but it alsosometimes happens, that he who is mix'd with Gold, has Children who are only mix'd with Silver ; and he who ismix'd with Silver, hath Childrenmix'dwithGold,andsoostherest. That therefore which God in aspecial manner recommends to Princes, is to take firiffer notice of their Children than of any thing else, that they may well discover what was mix'd with 'em in their first formation 5 that ifthey perceive Iron or Brass in it, they may n o t s h e w ' e m a n y p i t y >( b u t p l a c e ' e m i n t h e R a n k t o which they were destin'd by Nature, and make ''em Husband-men, orArtificers;andasforsuch"asare found to be temper d with Gold or Silver, that they should destinesome of 'em togovern, and the rest to assist a n d e a s e t h e m b y t h e i r M i n i s t r y ; t h e r e b e i n g a n Oraclewhichpredi&s, thattbeCityshallperishwhen under the Government of Iron cr Brass.
ThisTreatiseisfull ofadmirableMaxims, and such as are worthy to be ingraven on the Hearts of allMankind. 'Tistrue,thereisoneveryconfider-
84
The Life of Plato. "
a iiftBin
\r? LS F? " an(* T u u m from the Government which he forms, in-
able defect in it, in that Plato to take away M e u m tKK? ' ftitutesaCommunity,notonlyofEstates,butal
soofWomenandChildren. . ThisNotionwasnot entirelyChimerical, sinceit. hadalreadybeenputin practice in part among the Lacedemonians, and some other Nations 5 but that does not excuse it from being a most vitious Usage ? , for the Authority of Customcan'trenderthatGoodwhichisinitsown NatureEvil. ThisCommunityofThingsandPer sons can't conduct this Lawgiver to the end he pro poses, but on the contrary sets him at a greater dis tance from it, and makes him lose the advantage of all he has before established ; for instead of uni ting his Citizens this divides 'em, by breaking asun
der all Relations, and all the most sacred Ties of Nature, and trampling on Laws, and Religion, HonourandDecency. BeforetbeChristiansshew'cl
their
? ? The Lifeof Phto; 85
theirIndignationagainstaMaxim sofullofWick edness and Error, the Pagans discerned the falshood o f i t ? , f o r A r i s t o t l e a t t a c k s i t i n t h e I I B o o k o f
hisPoliticks. NayP/atohimselfabandonsitinhis 6thBook of Laws, where he restores all that honour to Marriage of which he had before di vestedit. ,
Besides this Fault, there is another taken notice of,andthatistheEducationofWomen, towhom heassignsthefameEmployments asMen commit tingto'emtheCommandofArmies,andtheGo
vernmentofStates. HefoundedthisNotionona Maxim of Socrates, who held, that Women were capableofthefameVertuesasMen, thotheycan't carrythem tothelastPerfection.
Exceptingthese , two things, which yet occasion very solid, and veiy
useful Reflections, there isnothing among the Wri
tings of the Pagans, which better deserves to be read,
andretained,thanPlato'sBookofaRepublics and
those of Laws : They have a Beauty on 'em that
may be called Divine ^ and indeed they appear to
beaCopyofatrulydivineOriginal. Forthis
* Republick of which Plato gives an Idea, kBbe,
true Draught of the Common-wealth of the^fe-
brewsundertheConductofMoses. Weseeinboth
the lame Simplicity of Manners, the fame way of
living, and the fame end propos'd. The -Miseries of both proceed from the fame Causes ? , that ison
lyfrom theDisobedienceofthePeoplehandtheir
forgetfulness of their principal Duties ; and their
Prosperity always springs from their diligent Atten
dance on the fame Duties, and their readinessto 0-
bey. ButhereisonethingthatseemstobeveryMosesthe
remarkable. PlatowillhavehiswiseMantobeofJ*'? _ a wonderful Genius, and Temper ; he must have l0forms-bis had a miraculous and divine Education; he must wijeMan. fromhisYouthhavegivenMarksofhisgreatZeal --- forrhe Publick Good ; he must be fir, both for a ContemplativeandActiveLife;hemustbeanE-
* Plato'sRepublic! ? ,theDraughtofchatoftheHOrewi* G3 nemy
>' ,'
? ? U
The Life of Plata. 1
nemy ofGrandeur,andattainitonlyby Obedience5 this Obedience must be the occasion of his taking the Conduct of a People j he must govern them ac cordingtotheInstitutionsofGod to whom he isonly a Vicegerent ; Religion must be the principle and end of all his Enterprizes ; he must have both Se verityandMeekness;hemustbearm'dwithCou
rage and Temperance, with Justice and Wisdom ? , and must make it his business to render those w h o m hegovernstheFriendsofGod. Andthesearethe
-principal Strokes in Moses his Picture j so that if the Idea of our Philosopher does honour to this Le gislator, and his People whose Grandeur he repre s e n t s -, o n e m a y f a y t h e T r u t h a c c o m p l i s h e d i n o n e and t'other does yet more honour to the Philosopher,
by shewing his great Wisdom, and the extent of hi$ Mind. If Plato had had this Idea with out any knowledg of the History of Moses (which yet I do not believe) nothing can be imagined greater-,hewouldbemorethanaMan. And if he form'd it only on this History, which he had read, or learn'd by Tradition in Egypt ; it wafcavery greatDemonstrationof hisWisdom, that
h^Rscern'd the Beauty of it, and follow'dit as a Pattern.
I'untTon RsveUtion. Wise-manregulatesthoseunderhisConduct. First
As Moses r? gnlated the People of God, so Plato's
'he instructsthem inReligion, aboutwhich heestab l i s h e s n o t h i n g w i t h o u t h a v i n g c o n s u l t e d G o d -, t h a t is nothing but what is conformable to true Traditi ons,andancientOracles. Hefortifiesthemagainst thePoysonoftheTheologyofthePoetswho inter
mix Lies with the Truth, and against the Religion ofcredulousandsuperstitiousPeople. Heteaches 'emtobelievethereisoneonlytrueGod, who be inginfinitelyGood lovesMankind, andiswillingto render'emhappy,andwhoashe isalsoinfinitely
laws? Juftmakesnonehappybutthosewhoresemblehim, Torn. '2. andpunishessuchasdishonourthesacredCharacter hehadimprintedon'era, Hetells'emthatGoda*
yoe.
? ? Ihe Life ofPlato: 87
wearetaughtbyancient"Tradition* havinginhim selfthebeginnings themiddleandtheendosallthings, always goes on his way according to his Nature with
out ever stepping aside : H e is followed by Justice which never fails to punish the Transgressions commit
tedagainflhisLaw. ThosewhowouldbeHappy',_,- conformtothis Divine Justice with + Humility? ,pence0t^.
whereas he that becomesproud because os hisRiches,milky,.
Honours, orBeauty (forBeautyoftenbetraysyoung
people into Extravagancy and Folly) and who hag
presumption enough to think he has no need os a
Guide, but is capable of conducting both himself and others,isentirelyabandonedofGodforhisPride. A r\>iPiaifk-
Man inthisconditionjoinshimselftootherswhoaremintof tainted with thefame Vice ; and % turning all things PiHt*
upside down with extreme boldness, and most horrible presumption, hecomestobelookeduponbythepeople
assome great person : But soon after by the just judgment of God, he is seen to destroy himself, to subvert his own House, and to involve the whole
StateinhisRuine. Heexplainsto'emthePunish mentsthatarereservedfortheWicked. Theyare notlimited (layshe) totheMiseriesofthisLifet nortoHeathitself,fromwhichevenGoodMen are notexempted;forthese arePenaltiestoolight, and
short ; but they are horrible Torments which shall ne verhaveanend. Heencouragesthembythehope ofRewards,andaneverlastingstateofFelicity. He takes 10 great care of 'em that he obviates every thing that might occasion 'em to call in question the Divine Providence, and throw 'em into Impiety. One would think he had copied out of David's
* ThisiswhatGodfaysinIsa. 41. 4. /thiLordthefirst,and with the lastI am hi. f Plato here employs the fame cerm, whichthesacredWritersuse,toexpressonewhoisofahumble Spirir, ranr&vo< ; so that the Pagans, not only knew the name of theVertue, buttheVertueitself. i Platoheread mirably well represents4he Misery and Littleness of some Men, who think themselves great, and appear so in the Eyes of the People: And(hows, thattherearenoMentrulygreatbutsuchas humbly subpiit to the Divine Law.
G 4 Psalms -,
? ? 33 The Life of Plated
P s a l m s ? , f o r t h u s h e s p e a k s t o a Y o u n g M a n n o t
lidBoo&fwellinstructedintheDivineConduct. Toubavein Laws, youaNaturewhich havingsomethingDivineinit, Tom. a. leadsyoutobelievetheGods, buttheprosperityof
&
theWicked, whosehappinessissomuchboafledof,tho they are indeed very miserable, isready to leadyou in to Impiety : Ton can'tfee profligate Persons arrive at extreme Old Age without meeting with any remakable Calamity, andleavetheirChildren'sChildren after "em, HeirstotheirEstatesandfortune;youcan'tfee.
allthis(Ifay)withoutbeingshakenbyit. Toubave often heardfay, and have oftenseen withyour own Eyes , that the meanefi . Persons have ascended Thrones by their Crimes ; and upon this you dare
not down-right deny the Gods, nor accuse them ofbe- ing the cause of this ;for there issomething inyou, that restrainsyoufrom this, and opposes it: But. youaresofarseducedand deceivedbyyour follyand. Ignorance, that whileyou consessthere are Gods,you. reduce yourself to say they are regardless of hu maneAffairs. ARemedyoughttobespeedilyappli ed to remove this Distemper, before it has time to grow uponyou, andJo to precipitate you into the AbyssofImpiety. Perhapsitwillbenodifficult mattertoprove, thattheGodsextendtheirCareand Regardto thesmallestthingsaswellasthegreatest. And thatthedivineNaturebeingVertueitself,ex
tends its Providence over all.
And indeed he proves this with wonderful Solidi-
\.
pmfs oj
Provideue. ty. I'llonlygiveanAbridgmentoftheseProofs,
whichhaveyetmoreforceintheOriginal. IfGod Tom. 2. ^ySj^g)fj01ij. tajienocare0jMen, itwouldbe
eitherthroughMalice,orIgnorance, Weakness,Neg ligence or Laziness : But none, of these Vices, which are in as, can befound in God, who is infinitely
perfect ; who is Goodness, Knowledg, Wisdom, Pow er, Providence, andActivityittils. He takescare of allthings, for he created them, and they are his. HowthencanheneglectMen, whobelongtohimin a more particular manner ? Has God less Capacity^
? ? TbtLiseofVhto: gp
orishelessdiligentthanArtificers? Byhowmuch the more knowing these are ; byso much the moreper- feil are their Works, whether small or great, they
forgetting nothing that may conduce to the Improve mentof"em. AndshallGod,whoismostwife,most knowing, andhasaPower proportionatetohisWitt^ regard onlythegreatestthings; and negleffothers whichmaybestilljnoreeasilymended; asifhewas
idle, aud affraidofgiving himselftrouble ? This is followedwithotheradmirableProofs, whichitwould be too long to relate. In fine, he * shows, that
sooner or later God renders to every M a n according God atthe tohisWorks. TheRighteous,whohavebeenexposdlaP? "*? ' to Troubles in thisLife are recompencedin the other, fgtnt""dtrs
and the Wicked who have always enjoy'dthe Pleasures Manaccord-
oftheWorld,arepunishedinHell. Thisisnecesi*gtohis sarily infer'dfrom the Justice of God : 'Tis impos Ww^s,
Jible to avoid this Judgment which the Gods have fix'd by that Providence which you oppose, and of whichyoushallone day befatally convinced; don't
supposethatitwillnegligentlypassyouby. tTho
you should seek ashelter by hidingyourself in the
deepestCavernsoftheEarth; thoyoushouldhave
Wings, andtouldflyintotheheavenstohideyour
selfthere; theDivineProvidencewouldseizeyou
every where ; and you shall never avoid the Punish
mentsyoudeserve;whetherinthisWorld, crinHell, orinsome otherplaceyetmoreterrible.
He afterwards shews, that not only they shall be funiihed w h o deny the Divine Being, dispute against
rovidence, or blaspheme God, by layinghe suitersthevunifr-
himself to be bribed by the Offerings of the Wick- mvtofim. ed, hut also such as have heard theie Blasphemies ? ,fsiouS? Pef' and yet neglect: to bring the Authors of"'em beforesmsstated-
\ j
'?
theJudgeswhoaresettopunish'em. Healsoin-TbtPiinijh- stitutesPenaltiesforthosewhobytheirown private"f^^c
*Tom. 2. +ThisiswhatDavidCiysinalmostthefame^'J? TM'
Terms, Psal. 130. 7,8. Whithershall1gofromthysprit>whither. . '" fyall 1 fie from thy Presence? if I ascend up into Heaven thou arttkere,,ne
. ifImal(imi BtdinHtU, beholdtt<mautkre.
Audio. -
? ? fif}jm *w '"'
hasamindtoofferSacrificesbemustgointothepub- lickTemples;beistoputbisViSimsandOfferings;
intotheHands of thePriestsand Priestesses,towhose Care thesacred Altars are committed, there he tnust make his\Prayers,wherethosethatcometoworshipmay
joinwithhim. foritdoesnotbelongtoeveryMan toconsecrateAltars; but 'tisthework ofavery enlighten d Mind.
To cure Men of Superstition and Idolatrywhich thenreignedsomuchintheWorld, Platoforgets nothingthatmightinduce 'emtorenderGodarati onalWorship. Forthispurposeheendeavoursto.
raise theirMinds in giving them an Idea of God, which might in some sort agree with his Essence, which mortal Eyes can't see but very imperfectly. Thestrokeswithwhich heforms thisIdeaareseat- ter'dupanddowninallhisWorks. Theprincipal
po The Life ofPlato.
Particular Authority teach or practice in their Houses particu- Formsof Jarporms0fWorship, andtopreventthisInconve-
Si^niencjr, heapplieshimselftodiscovertheCauseof ,,". it. HesaysthiscommonlyproceedsfromWomen, Boolof an(*wea^Minds,whentheyfindthemselvesinany Lavs. danger, or under any adverse Circumstances ; or w h e n Tom. 2. onthecontrarytheymeetwithunexpectedProspe
rs origin rity, or are in some transport of Joy ; or in fine, ? /SKpirsti-wjjen their Imagination is disturb'd by some fright, tuns. j-Qtjiat^ ? -anCy. ^ jiaye^eenSpectres, either
Th'd"lnhnwa^ingorsleeping. ForsuchPeopleasthesewhen
"hyaTt i? thisCondition,arewonttovowtoofferthefirst mrrj. v thing that comes into their Heads : they promise
wisd. 14. Sacrifices and Images -, and fill their Houses with
2 ? "
C h a p p e l s a n d A l t a r s ? , o r s e t u p p a r t i c u l a r f o r m s o f Devotion, which by degrees degenerate into dread ful Superstitions, or impious Novelties, which en tirely ruin both Religion and good Manners ; for what isit thatcan't enter into the head of a M a n or Woman, thatisweak orperverted? and'tisforthis reasonPlatoforbidsInnovationsinWorship, and
makesthisLaw, Thatnoprivatepersonjhould. ba. ve
T>omt(lie\
cbappfls eitheraChappe/orAltarinbisHouse,butwhenhe
<>f
? ? The Life of Plato: 9i
of 'emwhichIhavecollected^arethesethatfollow.
God is one, eternal, immutable, incomprehensible
Being. Hecreated,anddisposedallthingsbyhisWif w^atGod
dom; hemaintainsandpreserves allthings byhis is. Providence;heisinallplaces, andnoplacecan containhim. He isallthings,andyetheisnone of those things which are by him, and have received
theirbeingfromhim. forheisgreaterthanEs senceitself: heseesallthings,knowsallthings,and penetratesthemostsecretthoughts; hefillstheCa pacity of the Deeps, and the Immensity of the Hea vens -, all Knovoledg, Good, Vertue, Light, Life areonlyinhim,andareHimself Heisatthefame timeinfinitelyGoodandinfinitelyfust. Helovesmen withasingular AffeSion;and created"em onlyto render 'em happy : But as he is Holiness and Justice itself he makes none happy but those who resemble
him in Righteousness and Holiness : And punishes
those who have corrupted thesacred Charaffer he had impressedon*embycreating'emafterhisown
Image.
He lays, none butGod cancurealltheInfirmities
of Men.
He teaches that God nor only hates Liars, and UistPtrj>>-
perjur'dpersons, butalsosuchasswearvainlyandZ,*^TM" unnecessarily,andwhodebaseandprofanetheMajesiv^ ^ tyofhisName, by usingit rashlyonalloccasions,>>/God.
whereas itoughttobementionedwithallpossible Sanctity and Purity of Mind.
The generalityofPhilosophersweredivideda- bout the Nature of the Chief Good : Some made it consist in the knowledg of Arts and Sciences, others in Pleasures, and others in Authority and Power. Plato opposes all these Errors ; and shews that the SupremeGoodisnottobefoundintheSciences? , seing these and Vices often appear together in the famePersons,and'tisverycommonforMentoa-
buse 'em:He provesthatPower can'trenderaMan
h a p p y w i t h o u t J u s t i c e >, a n d ( h e w s t h a t w h i c h M e n W a t . P l e a - callPleasures,namelysensualDelights, arebyno^msar-s'
means
? ? i
means of the nature of that Pleasure which can give us the Supreme Happiness : For they are the Conse-. quence of Humane Weakness and Infirmity-, and maybecalledtheDaughtersofSorrow: theyare alwayshatchingbutneverexist. 'Tisthereforea ridiculous thing to make the chief Good consist in that which has no Essence of it self, but only springsfromourMiseriesandNecessities. Hemore over proves it by other Reasons no less solid, which m a y be seen in their proper place.
2%
The Life of Plato?
He does not content himself to shew wherein the in us chief Good is not to be found ; he also teaches Phiieb. whereitis',andtheforceofhisreasoningispre-
wKeiAo- rifely this : The Chief Good must be perfect, lelf-
TofZ'n existent,self-sufficient,thefirstandlastendofall tbisSubjeft. things ; and the only scope of all Mankind in ge- A*dintheneral. KnowledgorPleasurearetheonlythings VIB"! inwhichonecanwithany(hadowofReasonmake
'Llick. tneChiefGoodconsist-,butitcanneitherbefound '" ' in Knowledg without Pleasure, nor in Pleasure without Knowledg : It must therefore of necessity
consistinthat which unitesthesetwo things toge ther, and possesses 'em in the highest degree, and that isGod.
inthe vi Nay, fays he, That Knowledg and Truth of f"\? ffewhlcnGod JstneCausecan'tbetheChiefGood,for
Tom2 ^}cyareinfinitelykTsbeautifulandlessperfedthan God, whoseImagetheydobutveryimperfeUlyrepre
sents arLightisbutaveryimperfedrepresentation astheSun. SothattheSupremeGood,beinggreater\ more august,and more perfett than Truth and Know-
,. ledg,canbenootherthanGpdhimself. Therefore Phedon? ll1Snott0^ef? un^butinGodwhoisthesole Treasure and perfection of Light ; and the Author of trueand solidPleasures. Whence he infersthat whileweareonEarth, wecan'tacquirethisChief Good but after an imperfect manner ; and shall not e n j o y i t f u l l y t i l l a f t e r D e a t h ? , b e c a u s e w e c a n ' t t i l l
then know clearly what we knew only obscurely during this Life : And this is one of his proofs for the
? ? The Life of Plato* 93 t h e I m m o r t a l i t y o f t h e S o u l ? , n a m e l y b e c a u s e i t i s
capable of-Action and Knowledg after Death. But'tisnotenoughforaPhilosophertopoint ,
out the Supreme Good, unless he also shew the wayofobtainingit? ,andthisiswhat P/atodoes
withmarvellousSolidity. Forheprovesthat,tobe Happy,wemustbeunitedtoGod^ thatinorderto be united to him, we must resemble him inHoliness and Righteousness-, that to obtain these Gifts at his hand we mustask'em inPrayer, andthatourPrayers
o u g h t t o b e a n i m a t e d w i t h L o v e ; w h i c h h e c a l l s t h e [/<< h k B a n -
Surest,and most EffectualCourse Men can take toquct.
lead 'em to Happiness : for a blessed Immortality is thefruitofLove. Therefore a LearnedInterpre-Mmmu . terofPlatehighlycommendsSocrates forhaving J"w'
known, that to raise our Souls to the Enjoyment of God,we musttakeReasonandLoveforourGuides. Reason teaches us the right way, and hinders us from wandering out of it, and Love by its sweet Perswasions and insinuating Graces,makes us findall things easy, and softensthe Labour and Toil, which is inseperable from the Conflicts we must go through-
Heshews,thereisnothingmorenaturaltoMan- jnhu kindthanLove. TheynaturallyloveeverythingPhedr. that is fair and beautiful, because their Souls are de- liv'dfromtheVerySourceofBeauty. Buteverything
that in some sort resembles this Primitive Beauty moves 'em more or less, according as their Souls aremoreorlessstrictlyunitedtotheirBodies. So that those whose Souls are most difingaged in every Beauty adore that Sovereign Beauty whose com- pleat Idea they have, and. for which indeed they were born. And this Adoration produces in 'em Temperance, Fortitude,Wisdom, andallotherVer- tues. ButthosewholinkdownandWallowinMat
t e r ? , a n d n o l o n g e r p r e s e r v e a n y I d e a o f t h e S o v e
reignBeauty, runfuriouslyafterimperfectandtran sitoryBeauties;and withoutFear orWitplunge themselves into all forts of Filthiness and Impurity.
I
? ? 94 7heLifeofPhtol
Icaii't here stand to remark on each Subject the
great Truths which are taught by this Philosopher,
anddeserveourAttention:What Ipropos'dtomy selfwasonlytorelateafewof'em? ,togivesome
Idea of 'em, and hereby to excite the Curiosity of the Reader : The rest will be more advantageously seen in their Source.
Platortgu- AfterhehaswithwonderfulAccuracyestablish- iiusalitheed all that relatesto Religious Worship ;he inlikd
civil AEi- manner provides for what concerns civil Matters. m "'**'HecreatesMagistrates, proposesLaws,andforgets
nothingthatmayaugment, andsecurethewelfare of -theCommon-wealth ; for he is not-content only toregulateMarriages, Divorces, the Education of Children, Wills, Guardianships, War, Peace, and other principal Matters ; but descends into a sur prizingParticularity. Andaswemayobservethat God has not left so much as one part of the Uni versewithoutimprintingonittheCharactersof his God-head,thatMenmightbynomeansbeignorant o f i t ? , s o P l a t o h a s n o t l e f t a n y p a r t o f h u m a n e L i f e ,
whether private or publick, without a Regulation bysomePreceptorLaw,topreventtheCommissi on of Faults and Injuries in it.
XrthBook
*LUwu thing one finds, which another has lost. He fays,
He determineswhat oughttobedonewithany
TbeDuty of*f ^e Jh? u^ fin^ a Treasure he would, not touch inch as findlt-> * & he had consulted the Diviners, and they had aTnafure. assured him he might appropriate it to himself.
This Treasure (fays he) has some Owner ; we must therefore wait till this Owner, or' his Heirs come to demand it; for we ought to obey the haw which fays, Thou shalt not take away that
whichthouhaftnotlaiddown, and thatotherLaw whichisnotlessancient* Thoushalt nottake ano therMan'sGoods. ThisTreasureinourCoffersis notso valuable as the Progress we make in Versus and Justice ; when tae have the Courage to despise it. Besides,ifweappropriateittoourownuse,'tis a Spring ofCurses to our YdftlilieSi
t
Seeaiist'
? ? ' The Life of Plato. 9 5
Because Injustice reigns chiefly in Trade ; he is Trade.