Varieties: or, A surveigh of rare and excellent matters necessary and delectable for all sorts of persons. Wherein the principall heads of diverse sciences are illustrated, rare secrets of naturall things unfoulded, &c. Digested into five bookes, whose severall chapters with their contents are to be seene in the table after the epistle dedicatory. By David Person, of Loghlands in Scotland, Gentleman.

THE CONSONANCIE AND agreement of the ancient Phi∣losophers, with our Chri∣stian Professours.

Section 1.

The difference betwixt the Physiologer and Physician; compared to that betwixt the Metaphysician and divine. Some of Plato's opinions not farre dissonant from our Christian: The multiplicity of Heathenish gods: That Plato came neere the definition of the Trinity.

AS, where the Physiologer leaveth to contemplate, there the Physitian beginneth; so where the Metaphy∣sitians end, there the Divines com∣mence their study, not to follow forth their doings, but, to refine their grosser rudiments; like cun∣ning Painters, by the subtiltie of their Art, giving life,

breathing,* 1.1 and in a manner, moving unto a picture, w^ch a more grosse Painter had but rudely delineated.

It was of old held for a truth, Platonicos pa••cis mu∣tatis fieri posse Christianos: That with the change but of a very point, the Platonicke Philosophers might be brought to be Christians; from whence Plato was called Divine.

Who so shall revolve the monuments of his workes,* 1.2 shall find that, not without reason, hee hath beene so styled: for all other sects of Philosophers, have but like men in Cimmerian darkenesse, groping∣ly stumbled, now and then, upon the nature of the true God-head; and every nation in those dayes, had their severall, and those strangely imaginarie Gods, distinguished in so many rankes, imployed in so ma∣ny businesses, appointed to so many different and sometime base offices; that their number, in fine, be∣came almost innumerable!* 1.3 In the meane time this man, soaring above them al, hath more neerly jumped with our beliefe touching the God-head. In so farre that Amuleus that great Doctor in Porphyre his Schooles having read Saint Iohn the Evangelist his proeme, was strooke with silence and admiration, as ravished with his words; but at length burst out in these termes: by Iupiter (saith he) so thinketh a Bar∣barian, meaning Plato; that in the beginning the word was with God, that it is this great God by whom all things were made and created.

Now that this is true, This much I find, in his Par∣menides, concerning the nature of the God-head. That there are three things to bee established concer∣ning the maker of all:* 1.4 which three must be coeternal, viz.

That he is good; that he hath a minde or understan∣ding; and that he is the life of the world.

Section 2.

Of Gods Creating and conserving of all things in an or∣derly order; Plato's Reasons that the world hath a life. Aristotles opinion of God; hee is praysed, and at his dying preferred before many doubtfull Christians.

THis King or father of all, which is above all nature, immoveable yet moving all; hath in him an exuberant and overflowing good∣nesse! From the Father and goodnesse, the minde or understanding proceedeth, as from the inbred light of the Sun commeth a certaine splendor; which minde is the divine or Fathers Intelligence, and the first borne Son of goodnesse.

From this minde (the life of the world) floweth a certaine brightnesse, as from light; which breatheth over all, distributeth, yeeldeth, and conteyneth all things in life; So that the world which consisteth of foure principles, or elements, comprehended within the compasse of the heavens, is but a body, whose partes, as the members of a living creature, cohering and linked together, are moved, and doe draw breath by benefit of this life or spirit (as he thinks.) This Vir∣gil in his sixth of the Aeneids aymed at when he saith,

Principio coelum & terras, campos{que} liquentes, Lucentem{que} globum lunae, Titania{que} astra Spiritus intus alit, totam{que} infusa per artus Mens agitat molem, & magno se corpore miscet.

By his opinion here,* 1.5 as all animalls and living crea∣tures doe live every one by their owne life; so the world as of greater dignity then any of the rest, hath a more noble life whereby it moveth, then they: And in effect, many pithy reasons he produceth both in his Epimenides, in Timaeo, and in the 10. Booke of his Lawes, to prove the world to bee an animall, both from the constant and perpetuall course of the hea∣vens; from that naturall heat of the Sun, seeing the Sun and man ingender man, to which, as to all the Starres, he attributeth a soule, by which they live; but so, that as they are of a delicate and transparent body, so live they a most blessed life: yet not that they are moved with an other life then the whole world is.

For as in the body of man the soule, whereby our sinewes, bones, flesh, bloud and all, are moved is one and the same, notwithstanding all the members be not alike vivificated; so is it there.

For what reason is there (saith he) that man who is called a little world, and encompassed of the foure elements, as well as the great world is, should be said to live, and in the meane time to deprive the greater one of life; Seeing the motion of the heavens, and of her lights, the moving of the Seas, the seasons of the yeare, all keepe their equall and constant cour∣ses? Alwayes as Plato here before setleth a Trinity in the God-head, the Father; the minde, or mens which

is the Son; and the life of the world flowing from them as the Spirit, and as brightnesse from light: So in his Timaeo he avoucheth that there is in the heavens one certaine Ens, which is ever alike unto it selfe, without beginning or ending, which neither needeth, nor taketh helpe of any; which can neither be seene by mortall eye, nor yet perceived by any mortall sense, but onely to be contemplated by our minde and understanding. So Aristotle in his Metaphysicks, and in his workes De mundo, esteemeth this Ens, sem∣piternall, unmeasurable, incorporeall, and individu∣all, not resting in this habitable world, but above it, in a sublime one, unchangeable, not subject unto any passion or affection; who as hee hath of himselfe a most blessed and perfect life, so without errour may it be said of him, that he giveth life unto all other things below; and it is to be observed, that as in his wri∣tings hee acknowledged this God, so in his dying-houre, he made his writings and words jumpe toge∣ther. Which is so much the rather to be remarked: because, whereas many Christians did professe a sort of religion in their life-time, which on their death-beds they did disclaime: yet this man as he acknow∣ledged God in his writings; so dying, he recommen∣ded his soule unto him in these words, Ens entium, mi∣serere mei.

And particularly in his Booke of the Heavens, the 9. cap. as is cleere; there (saith he) without the out∣most heavens there is no place, vacuity, or end: be∣cause, those that are there, are not apt or meet to bee in place; neither yet maketh time them any older, nor are they subject to change, or alteration, being ex∣exempted

from all passion, affection or change: they leade a most blessed and eternall life.

And in the 12. of his Metaphysicks, cap. 7. but more especially, cap. 10. De unitate primi motoris. In God (saith he) is age and life eternall, and continuall, which is God himselfe.

Section 3.

Platos opinion concerning the Creation of the world; se∣conded by Socrates and Antisthenes: Opinions of Plato, Aristotle, and other Philosophers, confirming God onely to be the Creator of all things.

AS the Philosophers doe agree with us herein, and in sundry other places about the nature of God, so doe they likewise; that this God made the world, and all that is in it, governeth it, and sustaineth it. And first Plato in Timaeo: if, saith he, this world be created and begotten; it must necessarily be, by some preceding cause, which cause must be eternall, and be gotten of none other.

Now what this cause is, in his Epimenides thus he expresseth, I (saith he there) maintaine God to be the cause of all things, neither can it be other wayes. And in that dispute which is betwixt Socrates and his friend Crito: let us not be solicitous what the people esteeme of us, but what hee thinketh who knoweth equity from iniquity, who is above, and the only ve∣rity, who cannot be knowne, nor pourtrayed by any image or representation (saith he) because no eye

hath, or can see him: who whilest hee moveth all things, yet abideth unmoveable, who is knowne to be mighty and powerfull, and who is onely knowne by his workes to be the Creator of this world:* 1.6 as Socra∣tes, so his disciple Antisthenes acknowledged this: yea, Plato in Epimenide, maintaineth these Gods to know all things, to heare and see them: then, that nothing escapeth their knowledge, whatsoever mortall things they be that live or breathe. And Aristotle in his booke De mundo, proveth, that all things which it comprehendeth, are conserved by God; that he is the perfecter of all things that are here on earth; not wea∣ried (saith hee) like man, but by his endlesse vertue indefatigable.

By all which, we may discerne, that hee acknow∣ledgeth, (I may say religiously) this visible world, and all things therein to be created of God, as in the 2 Book and 10. chap. of his Worke of generation and corruption, at large appeareth. To which authori∣ties we may adde these of Galenus, lib. 2. De foetu for∣mando; and of Plato, Deum opificem & rectorem nostri esse: and that of Aristotle, Deum cum genitorem, tum conservatorem nostri esse, quorum principium, medium & finem continet. Of Theophrast, Divinum quiddam omnium principium, cujus beneficio sint & permaneant universa. Of Theodoret, Deus ut Creator naturae, sic & conservator, non enim quam fecit naviculam destituet: but chiefly Galen, Eum qui corpus nostrum finxit, qui∣cunqueis fuerit, adhuc in conf••rmatis particulis manere.

Now although in these particulars they agree both with us, and amongst themselves; yet in one point, as may be seene in the subsequent section, they differ.

Sect. 4.

Opinions of Plato, Aristotle and some Hebrewes, concer∣ning the worlds eternity. The consonancy of opinions betwixt some ancient Philosophers and Moses about the worlds creation.

ARistotle would conclude the eternity of the world, saying,* 1.7 that as it had being from before all be∣ginning, so that it should never have an end; to which opinions some of the Hebrewes (particularly Leo the Thesbite) seeme to assent so far, (howbeit they speake not of the ever durancie of it) that after six thou∣sand yeeres expired, they understand it shall rest one thousand; which then ended, it shall begin of new againe, and last other seven. And so by course last, and rest, till the revolution of that great jubile of se∣ven times seven be out runne. At which time, then this elementary world, and nature the mother of all things shall cease. To which opinion some way Ori∣gen in his worke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quod mundus cum tempore coeperit, did incline.

Yet for all this, I say, Plato in his Timaeo, speaking of the procreation of the world, and of the vertues of the heavens, proved that the world had a beginning, and consequently that it shall have an end. And that this is true (saith he,) it is aspectable, and may bee seene, it may be handled, it hath a body: whence followeth, that it hath beene begotten, and seeing it

is begotten, it must bee by some preceding cause: Now, saith hee, as it is a great worke to search out this causer of it, so by our enquiry having found him, to divulge him unto the vulgar is not altogether con∣venient. Further he saith, that God willing to beauti∣fie this world, as his chiefe worke, made it a living creature subject to our sight; containing within the inclosure of it, all other living creatures, according unto their severall species and kindes; whereas he ap∣procheth neerer the minde and sense of our professi∣on,* 1.8 than his fellow Aristotle: so directly in his Ti∣maeo he maintaineth, that as God created or begat the world, so he infused in it a procreative power; which by divine or heavenly heate, induced from above, might propagate and procreate every thing accor∣ding unto the owne kinde of it, whether living or ve∣getable, whether above or below. And as the great Prophet, and servant of God, Moses, bringeth in God speaking unto his creatures after their creation was finished,* 1.9 Increase and multiply, &c. So Plato in his Timaeo, bringeth in God speaking of the world, and all contained therein, in these words; All ye who are created by mee, give eare to what I am to say, I will give you seed and a beginning of being; where∣fore, doe ye for your parts beget, and bring to light living creatures after your kinds: augment and nou∣rish them with food, and when they shall cease to be, let the earth receive them back againe from whence they came. And to this Aristotle in his 2 Book De ge∣neratione & corruptione, cap. 10. giveth way where pre∣ferring in that place generation unto corruption, hee saith, that it is more worthy to be, then not to be;

seeing properly to be appertaineth onely unto God, and not unto creatures.

After the fabrick of the universe was accomplished, it should have beene for no purpose, if creatures had beene wanting in it: therefore lest God should seeme to have forgot it, he infused in every one, according unto their owne kind, a procreative power, by which the generation of things might be perpetuated.

But how did he this? saith hee, First generally, having spread abroad in the Heavens, and Starres his divine seed (for they claime a part in our generation) Then particularly, in every thing the owne proper seed of it: all which he avoucheth in the 12. Booke of his Metaphysicks, cap. 7.

Section 5.

Ancient Philosophers attributed the framing and con∣tinuance of all sublunary Creatures (as we Christians doe) unto God; with a recapitulation of severall con∣sonancies betwixt us and them.

IN w^ch places and severall others of their workes, as these worthy men have ascribed the cause of the being of all things unto God; contrary to the opinion of these other frivolous preceding Philoso∣phers; who imputed the cause of it unto the concourse of Atomes: So ascribe they the government of all these sublunary things unto the powers above, with

us Christians: and not unto chance or fortune, as these former Philosophers did.

Thus Aristotle in the first of his Meteorologicks; It is necessary, saith he, that this whole world which environeth the earth, should be continuated with the superior conversions, or revolutions of those celestiall circles, and bodies, which roll, and wheele above: because the whole vertue of it dependeth from thence. Neither is it probable, that he, who hath created the world, and all that is within it, should abandon and leave it so: but that as the frame of the fabricke was his, so likewise the guiding and ruling of it should be ascribed unto him also.

Which is more cleerely exprest by the said Ari∣stotle, in his booke De mundo. Where he saith that it is an old saying, and left by tradition from our fore∣fathers; that all things both are of God, and likewise sustained by him; and that there is no nature of it selfe, left unto it's owne Tutory able to attaine well being (for so I interprete Salutem) without his assistance or helpe: wherefore his opinion is, that God holdeth the beginning, middle, and end of all things. So Theo∣phrast saith, that all things have a divine beginning, by which they are and doe subsist.

Dionysius likewise in his booke De divinis nominibus avoucheth, that nothing hath subsistance, but by the omnipotent power of God: with whom, Theodoret, that the governour of nature is the Creator of it: neither will he forgoe that Ship which hee hath built: Hence GOD is said by the ancients to bee divided through all natures, as if all were full of God; be∣cause his divine power spreadeth it selfe over, and is

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seene in all his workes, how be it one way in the hea∣vens, another way againe in the inferiour creatures; for in them also his power manifesteth it selfe.

Inde hominum pecudum{que} genus, vitae{que} volantum, Et quae marmoreo fert monstra sub aequore pontus, Igneus est ••llis vigor & coelestis origo Seminibus—

Section 6.

Severall other opinions wherein the Ancient Heathnicks agreed with us Christians; Confirmed by the Testimo∣nyes of their Poets.

GOD then as he created all things,* 1.10 maintaineth and governeth them, both according to these Philosophers opinions, and ours; so they jumpe with us in this, that, to procure his greater fa∣vour and to shun his greater curse, we should adore, invoke, and sacrifice unto him not only the calves of our lippes, but reall sacrifices, as in those dayes under the law was done by Aaron and his successors under the Old Testament; and as they who were ap∣pointed to attend upon the Altar were sequestrated from amongst the rest of the people, so was it amongst them.

The Poets are full of the testimony of both these.

Now as particularly Processions were used for the good successe of their cornes, (as yet in the Roman

Church is observed) so had they particular dayes, which they esteemed more sacred then others. Tibul∣lus in the first Elegie of his second booke perfectly particularizeth it.

Dii Patrii, purgamus agros, purgamus agrestes, Vos mala de nostris pellite limitibus. Neu seges eludat messem, &c. Vina diem celebrent: non festâ luce madere Est rubor, errantes & malè ferre pedes.

And as yet in the said Church there is invocation of certaine Saints, for such or such diseases, and for raine, whose relicts in such processions they carry about; so the same Poet in the same Elegie acknowledgeth some Gods to be appropriated (as I may say) to this, or that use and place.

Huc ades aspiraque mihi, dum carmine nostro Redditur agricolis gratia Coelitibus Ruracano, rurisque Deos.

Lastly as in the new Roman profession there is almost in every family the Statue of some Saint, so finde I amongst the ancient to have beene the like.

Sed patrii servate lares; aluistis iidem, cursarem vestros cùm tener antepedes. Nec pudeat prisco vos esse è stirpite factos, Sic veteris sedes incoluistis avi. Tunc melius tenuere fidem: cùm paupere cultu Stabat in exigua ligneus aede Deus.

That they acknowledged nothing to happen unto men by chance, but by the dispensation of the su∣preme powers, In that also they agreed with us.

Finally, I may say that as these Philosophers ac∣knowledged punishments for sins to be inflicted upon

men both in their life, and after their death, so had they confidence of joyes to be reaped in the world to come for their good deeds, as Socrates in his Apologie for himselfe at length declareth.

Sect. 7.

Of good and bad Spirits: and wherein the opinions of the Heathnicks agree with ours concerning good Spirits.

AS for their opinion concerning good, or bad spirits; I reade Plato and Aristotle come so neere ours, that you would beleeve, that they had collected their sayings out of the holy Scriptures yet they doe startle my beliefe, when they say that the continuall rolling of the celestiall orbes and their spi∣rits doe make that harmony they speak of in the hea∣vens; I could much easier have trusted them if they had spoken any thing of Musicke within the heavens by those spirits, where wee have warrant indeed, that the blessed Spirits there, assisting the presence of him that sitteth upon the Throne, doe sing Allelujas, glo∣ry to God on high. Which good Spirits, as I finde them distributed in 9. severall Quires or orders by Dionysius, so in Plato finde I 9. distinct orders of good daemones.

Yea the story of the evill spirits is no cleerer set downe by our owne Writers, then they have it expres∣sed in theirs.

The blessed spirits as I was saying, are divided by

Dionysius in these Quyres,* 1.11 Seraphins, Cherubins, Thrones, Dominations, Vertues, Powers, Principa∣lities, Arch-angels, and Angels; subdivided in two rankes.

The first of them assisting the presence of the Al∣mighty.

The second is called inferior, because as it obeyeth the commandement of the first (as Dionysius in the tenth Chap. of his booke touching the heavenly hie∣rarchie witnesseth:) so their imployment is much in the world: as the Lord his servants excuting his wil, appointed either for whole countries, or particular persons.

Apparent accinctae aurae flammaeque ministrae, ut jussa accipiant.

Sect. 8.

How neere the Ancients agree with us concerning bad spirits; and in what orders they were divided of old.

AS for the b••d spirits who were banished hea∣ven, (the first and best mansion) for their pride, they invaded the principality of this world, and so bewitched it by their craft, that there was no nation almost that they did not draw to their obedi∣ence under the name of God, and that so strangely, that every where after a like manner, they were wor∣shipped and adored as Gods, both amongst the French Druides, and the remotest Gymnosophists of

the Indies, in shapes of Idols: how soever since the comming of our Lord and Saviour Iesus Christ, both they and the old Sybillas have ceassed for a great part, although, yet in many places their sacrifices doe continue. And that same Lucifer goeth about yet as a roaring Lion seeking whom he may devoure.

So Plato by severall arguments proveth not onely that they are, but setteth down their division and pow∣er over the world; both generally and particularly. But leaving all, both Deos majorum, and minorum gen∣tium, The gods, as they termed them, of greater, or lesser Nations; their Gods Patrii and Penates, ordai∣ned for the custodie of provinces, or families; their Dii Lares, which were propitious ones, or Larvae the badder sort, with their Genii, good or bad Angels, or∣dained as they thought for the guarde and attendance of every particular person and so forth, I conclude this Treatise.

Notes

• * 1.1

  A Simile.
• * 1.2

  Difference be∣twixt Plato∣nick and Chri∣stians.
• * 1.3

  Multiplicity of Gods, amongst the heathen.
• * 1.4

  The Trinity shadowed by Plato.
• * 1.5

  Plato his rea∣sons why the world liveth.
• * 1.6

  His opinion of God.
• * 1.7

  Some of the Hebrews of the same mind.
• * 1.8

  Platos opinion of propagation and continu∣ance of all things.
• * 1.9

  Platos termes not far diffe∣rent from Mo∣ses words.
• * 1.10

  Comparison of the old Ro∣man Philoso∣phers with the Roman Church now.
• * 1.11

  The Hierar∣chie of blessed Spirits.