A Treatise of the Laws of Nature. Richard Cumberland

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СКАЧАТЬ of it: But the Philosophick Pagans, by far lesser Matters than these, got the Reputation of divine Men. One of their principal Virtues was their abandoning the Superfluities of Life. Whence Diogenes, seeing one take Water out of a River with his Hand, and drinking it out of his Hand, threw away his Dish, which he us’d to carry about him to drink Water in, resolving thence forth to drink it out of the hollow of his Hand; and for this Freak, with others of like Nature, this unpopular Humourist is celebrated by his Fellow-Philosophers as a “Divine Man.”

      The Philosophick Pagans were like the Popular, in not discerning what is truly Divine and Holy, from what is Atheous and Unholy. Altho’ they liv’d in gross Crimes, beside their Pagan Religion, yet they did not discern between Sin and Holiness. They were Self-justifiers at the Rate of the Pharisees, and, therefore, perfectly indispos’d for such a Religion, that is a Religion for Sinners; and they were too high for Repentance, which the Popular Pagans were not, who had a Sense of Sin, and of their need of Pardon, which they often express’d at Death: But Apuleius⁵² pretends, “That he always accounted all Sin a Thing detestable”; Xenophon saith, “No one ever saw Socrates do, or heard him speak, any Thing that was Impious and Irreligious”: Socrates himself had no Sense of Sin at his Death, nor express’d any Repentance; nor is there any Appearance of either in Epictetus’s Preparatives for Death.⁵³ Such mistaken Teachers of Virtue were these Sages of this World, that they thought themselves made Gods by such a Virtue, that could not make them the People of God, which was a very gross Mistake, and speaketh their Philosophy to be no better, than a worldly Kind of Wisdom, and their Virtue could be of no better a Character than their Philosophy. By their introducing their Philosophy, true Religion was much more prejudic’d, than it was before by their Pagan Religion, they made an additional Prejudice to it, they rais’d up a new Enemy, they introduc’d a Mountebank, who pretendeth to do all Cures, that a divine Physician might be thought needless.

      3. The Spuriousness of the divine Virtues of the Platonists.

      3. The Super-Ethical, as they are called, or the Divine Virtues of the Platonists are of the spurious and illegitimate kind, and so blended with what is fanciful, or bad, that, in the whole, they signify little or nothing to the constituting a Divinely-good Man. This is the Character, not only of the Stoicks, but of the Platonists Divine Virtue, in all these Parts of it.

      Such is their Divine Virtue, as it is their intellectual Form of Life, contemplative of the Platonick Intelligibles, and visionary of their T’Agathon,⁵⁴ which cannot be discern’d but by a boniform Light, which is beyond all that is intellectual.

      Such is their Divine Virtue, as it is Theurgick;⁵⁵ for they pretend by a converse with the Gods in Theurgy, to be freed from Passion, to partake of Divine Perfections, and to have, what in their Dialect they call, a Deifick Union; which one Party of them pretendeth to in the Mystick-Metaphysical Way. And these say, “The End and Scope is, not to be without Sin, but to be a God.”⁵⁶

      Such is their Divine Virtue, as it is the Platonick Faith and Love; for this Love is only an Amatorious Madness. “When the Mind becometh Unmental” (or Mad) “being drunk with Nectar, this is the Mind, that is in Love.”⁵⁷ Much of this sort of Divine Virtue there is in Platonism; an Ignorance, that is better than Knowledge; a Madness, that is better than Sobriety of Mind, a Divine Madness.

      Such is their Divine Virtue, as it is the Virtue of the Mysticks and Quietists, “Who being seated in the Bay of super-essential Goodness, enjoy a super-natural Quietism”;⁵⁸ to which Isidore the Platonist pretended. He said, “That his Soul itself, in sacred Prayers, became wholly a Divine Sea, having in the first Place collected her-self from the Body into her-self, having in the next place” (extatically) “parted with her own Morals, and be taken herself from rational Notions to those that are Congenial to Intellect; and in the third place being possess’d with Divine Afflation, and chang’d into an extraordinary Serenity, deiform, not human.

      Such is their Divine Virtue, as it is an Aversation from Terrestrial, Material, and Mortal, Nature, and an Affectation of being wholly incorporeal and immaterial; for this Affectation of Immaterial Intellectual Nature, and to be mere intellectual Souls, is an irreligious Philosophick Vanity and Extravagance, not intirely free from Magick. For, in order to the Purity of the Soul, Pythagoras prescrib’d strict Abstinence from several sorts of Meats.

      The Platonists agree, that, according to Plato in his Theaetetus, Virtue is a Similitude to God, or the Gods; “which Assimilation” (saith Plato) “consisteth in becoming Holy and Just with Prudence.” But to what God, or Gods, this divine Similitude relateth, in this they do not agree, nor wherein this Similitude consisteth. For some say, That this divine Similitude relateth to the Pagan Deities in general; others say, That it relateth to the Platonists divine Intellect; and others are of Opinion, That it relateth to their T’Agathon. Some place this divine Similitude in the speculative Virtue, and intellectual Form of Life; others place it in the practick Virtue, (Ethical and Political,) which seemeth to be the Sense of Plato; for Prudence, Holiness, and Justice, are practical Virtues. In his Fourth of Laws, he placeth the divine Similitude in Temperance, and in his Phaedo, he placeth it in Temperance and Justice; thus saying, “Are not they most Happy and Blessed, and such as go to the best Place, that have exercis’d the popular and political Virtues, which we call Temperance and Justice?” Plato, therefore, seemeth to place the divine Similitude in the Popular Pagans Holiness and Justice; which the generality of his Followers will not admit, counting the Civil Virtues only the Way to get the divine Similitude, and that this was the Sense of Plato. But, whatever may be thought of his Sense, his Account of Virtue, and of the divine Similitude, is an Instance, that the Philosophick-Pagans may in Words agree with our Religion, when in Sense there is an extreme Disagreement. For Plato’s divine Similitude, however it may be interpreted by his Followers, is extremely alien from, and opposite to, that truly divine Similitude, which is Wisdom, Righteousness, and true Holiness, wherewith he had no Acquaintance. For, had he been acquainted with that truly divine Kind of Justice, which is Righteousness, he could not have been a Pagan-Religionist; nor could he have instituted a Community of Women and of Goods in his Republick; nor would he have taken care to regulate the Drinking in the Feasts of Bacchus, without endeavouring to abolish them; nor could he so grosly have mistaken himself, as in a Book of Justice (his Fifth de Republicà,) to discourse in this manner touching the Greeks and Barbarians. “All Greeks are near of Kin, but extraneous and different from Barbarians. When the Grecians and Barbarians Fight with one another, this is properly called Fighting, for they are Enemies by Nature, and such a Feud must be called a War: But, if Grecians, that are Friends by Nature, quarrel with Grecians, this is an unnatural Distemper, and Greece must be said to be troubled with Sedition, and such a Feud must not be called a War, but a Sedition.”⁵⁹ The Greeks had their Philosophy from the Barbarians, as they call’d them, and yet they commonly reproach’d them, and, usually, were so uncivil and unjust towards them, that they look’d upon them as “Enemies by Nature and wild Beasts.”⁶⁰ Plato follow’d the Popular Pagans in their Injustice, as well as in their irreligious Religion. So Plutarch, in the Life of Lycurgus, can find no Injustice in the Lacedamonians Common wealth, which was instituted for War, and fighting, not for Peace, as Aristotle observeth and blameth;⁶¹ the Spartan Virtue was the Love of Glory; they were train’d up and exercis’d to be expert Thieves; exposed and murder’d their weak and deform’d Infants, and even this horrible Injustice Plutarch approveth. Aristotle, also, is known to teach, “To expose Children that are maimed, and Women to cause Abortions, that СКАЧАТЬ