The history of philosophy, in eight parts by Thomas Stanley.

CAAP. VII.

Of THEORETICK Philosophy.

WE come next to Theoretick Philosophy, whereof one part is Theologick, another Physick, a third Metaphysick. The end of Theologie is the knowledge of primary Causes: Of Physick, to understand the nature of the Universe, what kinde of creature man is, what place he holdeth in the world, whether there be a

divine Providence over all things, to which there are other Gods subordinate, how men are in respect of them. The end of Mathe∣matick is, to know the nature of a superficies and a solid, and to consider the motion and revolution of celestiall bodies, the con∣templation whereof must first be proposed in briefe. Thus Plato useth to confirm the acutenesse of the minde, for it sharpeneth the understanding, and rendreth it more ready towards the con∣templation of divine things. That which considereth Numbers, being likewise a part of Mathematicks, conferreth not a little to the understanding of things that are; It frees us from the errour and ignorance which attend sensible things, and condu∣ceth to the right knowledge of the essence of things: It likewise renders a man expert in military affairs, especially towards the ordering of an Army by the science of Tacticks. Geometry also conferteth much towards the understanding of good it selfe, if a man pursue it not only for mechanicall dimension, but that he may by the helps thereof ascend to things which are not, busying himselfe about those which are in continuall generation and motion. Stereometry likewise is exceeding usefull, for after the second accretion followeth this contemplation, which holdeth the third room. Astronomy also is usefull as a fourth discipline, whereby we consider the motions of Heaven and the Starres, and the author of night and day, months and years. Thus by a familiar kinde of way, finding out him who made all these, and by these disciplines, as from certain rudiments or elements pro∣ceeding to things more sublime. Likewise Musick is to be learnt, which relateth to hearing; for, as the eyes are created for Astro∣nomy, so are the ears for Harmony: and as when we apply our selves to Astronomy, we are led from visible things, to the divine invisible ••ffence; so when we receive the Harmony of voice in at our ears, from audible things, we ascend by degrees to those which are perceived by Intellect, unlesse we pursue Mathema∣ticall disciplines to this end, the contemplation thereof will be imperfect, unprofitable, and of no value. We must therefore pre∣sently proceed from those things which are perceived by the eyes and ears, to those which reason only discerneth; for, Mathe∣matick is only a preface to divine things. They who addict them∣selves to Arithmetick and Geometry, desire to arrive at the knowledge of that which is, which knowledge they obtain no otherwise then as by a dream, but really they cannot attain it, because they know not the principles themselves, nor those things which are compounded of the principles: neverthelesse, they conduce to those things which we mentioned; wherefore Plato will not have such disciplines to be called Sciences. Dia∣lectick method proceeds in such manner, that by Geometricall Hypotheses, it ascendeth to first principles, which are not taken upon Hypotheses. For this reason he calleth Dialectick a Science;

but, Mathematick, neither opinion, because it is more perspicu∣ous then sensible things; nor a Science, because it is more obscure then first Intelligibles: But, the opinion of Bodies, the science of Primaries, the contemplation of Mathematicks.

He likewise asserteth Faith and Imagination: Faith, of things subject to sense; Imagination of Images and Species.

Because Dialectick is more efficacious then Mathematick, as being conversant about divine eternall things, therefore it is put before all Mathematicks, as a wall and fortification of the rest.