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Church it self. And thus came in the use of Wax Candles; and was also established by some of the ancient Councells.

The Heathens had also their Aqua Lustralis, that is to say, Holy Water. The Church of Rome imitates them also in their Holy Dayes. They had their Bacchanalia; and we have our Wakes, answering to them: They their Saturnalia, and we our Carnevalls, and Shrove-tuesdays liberty of Servants: They their Procession of Priapus; wee our fetching in, erection, and dancing about May-poles; and Dancing is one kind of Worship: They had their Procession called Ambarvalia; and we our Procession about the fields in the Rogation week. Nor do I think that these are all the Ceremonies that have been left in the Church, from the first conversion of the Gentiles: but they are all that I can for the present call to mind; and if a man would we observe that which is delivered in the Histories, concerning the Religious Rites of the Greeks and Romanes, I doubt not but he might find many more of these old empty Bottles of Gentilisme, which the Doctors of the Romane Church, either by Negligence, or Ambition, have filled up again with the new Wine of Christianity, that will not faile in time to break them. [367]

B

CHAP. XLVI.

Of DARKNESSE, from VAIN PHILOSOPHY, and FABULOUS TRADITIONS.

of any thing,

What Philo

sophy is.

Y PHILOSOPHY, is understood the Knowledge acquired by Reasoning, from the Manner of the Generation to the Properties; or from the Properties, to some possible Way of Generation of the same; to the end to bee able to produce, as far as matter, and humane force permit, such Effects, as humane life requireth. So the Geometrician, from the Construction of Figures, findeth out many Properties thereof; and from the Properties, new Ways of their Construction, by Reasoning; to the end to be able to measure Land, and Water; and for infinite other uses. So the Astronomer, from the Rising, Setting, and Moving of the Sun, and

Starres, in divers parts of the Heavens, findeth out the Causes of Day, and Night, and of the different Seasons of the Year; whereby he keepeth an account of Time: And the like of other Sciences. By which Definition it is evident, that we are not to account as any part thereof, that originall knowledge called Experience, in which consisteth Prudence: Because it is not attained by Reasoning, but found as well in Brute Beasts, as in Man; and is but a Memory of successions of events in times past, wherein the omission of every little circumstance altering the effect, frustrateth the expectation of the most Prudent: whereas nothing is produced by Reasoning aright, but generall, eternall, and immutable Truth.

Prudence no part of Philosophy.

Nor are we therefore to give that name to any false
Conclusions: For he that Reasoneth aright in
words he understandeth, can never conclude an
Error:

No false Doctrine is part of Philosophy: No more is Revelation

supernaturall: Nor learning taken upon credit of Authors.

Of the Begin nings and Progresse of Philosophy.

Nor to that which any man knows by supernaturall Revelation; because it is not acquired by Reasoning:

Nor that which is gotten by Reasoning from the Authority of Books; because it is not by Reasoning from the Cause to the Effect, nor from the Effect to the Cause; and is not Knowledg, but Faith.

(The faculty of Reasoning being consequent to the use of Speech, it was not possible, but that there should have been some generall Truthes found out by Reasoning, as ancient almost as Language it selfe. The Savages of America, are not without some good Morall Sentences; also they have a little Arithmetick, to adde, and divide in Numbers not too great but they are not therefore Philosophers. For as there were Plants of Corn and Wine in small quantity disper[368]sed in the Fields and Woods, before men knew their vertue, or made use of them for their nourishment, or planted them apart in Fields, and Vineyards; in which time they fed on Akorns, and drank Water: so also there have been divers true, generall, and profitable Speculations from the beginning; as being the naturall plants of humane Reason: But they were at first but few in number; men lived upon

grosse Experience; there was no Method; that is to say, no Sowing, nor Planting of Knowledge by it self, apart from the Weeds, and common Plants of Errour and Conjecture: And the cause of it being the want of leasure from procuring the necessities of life, and defending themselves against their neighbors, it was impossible, till the erecting of great Commonwealths, it should be otherwise. Leasure is the mother of Philosophy; and Common-wealth, the mother of Peace, and Leasure. Where first were great and flourishing Cities, there was first the study of Philosophy. The Gymnosophists of India, the Magi of Persia, and the Priests of Chaldæa and Egypt, are counted the most ancient Philosophers; and those Countreys were the most ancient of Kingdomes. Philosophy was not risen to the Gracians, and other people of the West, whose Common-wealths (no greater perhaps then Lucca, or Geneva) had never Peace, but when their fears of one another were equall; nor the Leasure to observe any thing but one another. At length, when Warre had united many of these Græcian lesser Cities, into fewer, and greater; then began Seven men, of severall parts of Greece, to get the reputation of being Wise; some of them for Morall and Politique Sentences; and others for the learning of the Chaldeans and Egyptians, which was Astronomy, and Geometry. But we hear not yet of any Schools of Philosophy.

Of the Schools of Philosophy amongst the

Athenians.

After the Athenians by the overthrow of the Persian Armies, had gotten the Dominion of the Sea; and thereby, of all the Islands, and Maritime Cities of the Archipelago, as well of Asia as Europe; and were grown wealthy; they that had no employment, neither at home, nor abroad, had little else to employ themselves in, but either (as St. Luke says, Acts 17. 21.) in telling and hearing news, or in discoursing of Philosophy publiquely to the youth of the City. Every Master took some place for that purpose. Plato in certain publique Walks called Academia, from one Academus: Aristotle in the Walk of the Temple of Pan, called Lyceum: others in the Stoa, or covered Walk, wherein the Merchants Goods were brought to land: others in other places; where they spent the time of their Leasure, in teaching or in disputing of their Opinions and some in any place, where they could get the youth of the City together to

:

hear them talk.

And this was it which Carneades also did at Rome, when he was Ambassadour: which caused Cato to advise the Senate to dispatch him quickly, for feare of corrupting the manners of the young men that delighted to hear him speak (as they thought) fine things.

From this it was, that the place where any of them taught, and disputed, was called Schola, which in their Tongue signifieth Leasure; and their Disputations, Diatribe, that is to say, Passing of the [369] time. Also the Philosophers themselves had the name of their Sects, some of them from these their Schools For they that followed Plato's Doctrine, were called Academiques; The followers of Aristotle, Peripatetiques, from the Walk hee taught in; and those that Zeno taught, Stoiques, from the Stoa as if we should denominate men from More-fields, from Pauls-Church, and from the Exchange, because they meet there often, to prate and loyter.

Neverthelesse, men were so much taken with this custome, that in time it spread it selfe over all Europe, and the best part of Afrique; so as there were Schools publiquely erected, and maintained for Lectures, and Disputations, almost in every Common-wealth.

Of the

Schools of the
Jews.

There were also Schools, anciently, both before, and after the time of our Saviour, amongst the Jews: but they were Schools of their Law. For though they were called Synagogues, that is to say, Congregations of the People; yet in as much as the Law was every Sabbath day read, expounded, and disputed in them, they differed not in nature, but in name onely from Publique Schools; and were not onely in Jerusalem, but in every City of the Gentiles, where the Jews inhabited. There was such a Schoole at Damascus, whereinto Paul entred, to persecute. There were others at Antioch, Iconium and Thessalonica, whereinto he entred, to dispute: And such was the Synagogue of the Libertines, Cyrenians, Alexandrians, Cilicians, and those of Asia; that is to say, the Schoole of Libertines, and of Jewes, that were strangers in Jerusalem: And of this Schoole they were that disputed (Act. 6. 9.) with Saint Steven.

But what has been the Utility of those Schools? what Science is there at this day acquired by their Readings and Disputings? That wee have of Geometry, which is the

Mother of all Naturall Science, wee are not indebted for it to the Schools. Plato that was the best Philosopher The Schoole of the Greeks, forbad entrance into his Schoole, of the Gracians to all that were not already in some measure unprofitable. Geometricians. There were many that studied that Science to the great advantage of mankind but there is no mention of their Schools; nor was there any Sect of Geometricians; nor did they then passe under the name of Philosophers. The naturall Philosophy of those Schools, was rather a Dream than Science, and set forth in senselesse and insignificant Language; which cannot be avoided by those that will teach Philosophy, without having first attained great knowledge in Geometry: For Nature worketh by Motion; the Wayes, and Degrees whereof cannot be known, without the knowledge of the Proportions and Properties of Lines, and Figures. Their Morall Philosophy is but a description of their own Passions. For the rule of Manners, without Civill Government, is the Law of Nature; and in it, the Law Civill; that determineth what is Honest, and Dishonest; what is Just, and Unjust; and generally what is Good, and Evill: whereas they make the Rules of Good, and Bad, by their own Liking, and Disliking: By which means, in so great di[370]versity of taste, there is nothing generally agreed on; but every one doth (as far as he dares) whatsoever seemeth good in his owne eyes, to the subversion of Common-wealth. Their Lo[gi]que which should bee the Method of Reasoning, is nothing else but Captions of Words, and Inventions how to puzzle such as should goe about to pose them. To conclude, there is nothing so absurd, that the old Philosophers (as Cicero saith, who was one of them) have not some of them maintained. And I beleeve that scarce any thing can be more absurdly said in naturall Philosophy, than that which now is called Aristotles Metaphysiques; nor more repugnant to Government, than much of that hee hath said in his Politiques; nor more ignorantly, than a great part of his Ethiques.

The Schools

The Schoole of the Jews, was originally a Schoole of the Law of Moses; who commanded (Deut. 31. 10.) that at the end of every seventh year, at the Feast of the Tabernacles, it should be read to all the people, that they might hear, and learn it:

of the Jews unprofitable. Therefore the

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