The court of the Gentiles: or A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures, and Jewish church in order to a demonstration, of 1. The perfection of Gods vvord, and church light. 2: The imperfection of natures light, and mischief of vain pholosophie. 3. The right use of human learning, and especially sound philosophie. / By T.G.

§. 4. * 1.1 As for the real productive efficience of God, and the manner how it produceth all things in Nature, we find a good account thereof in Plato, in his Phaedo, fol. 101. telling us, there was one first beautie, or chief Good, which was the cause of all the rest; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Beautie of it self, and by it self, and great, and good; and from it all things else pro∣ceed. So in his Theatet. fol. 57. Plato saies,

it was unworthy of a Philosopher to treat onely of second causes, and let passe God, who was the first and chief, or principal cause; yea not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the supreme cause, but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the cause of causes: for all other causes were but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concauses, and cooperative under God.

Thus also Plato, in his Sophista, fol. 215. saies, that Natural things could not spring up of themselves, but they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the products of God's work∣manship. And more particularly, in his Repub. lib. 6. fol. 509. Plato asserts

one supreme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idea of Good; which gi∣ving Being and virtue to all things else, must of necessitie excell all in dignitie and efficacie. (And he addes:) that in this chief Idea of Good (which is God) consists the hinge of our life and

happinesse, and that it was the first cause of all things, both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, visible, and intelligible.

1. He saies, it is the first efficacious cause of the Being of all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first fabricator, perfector, es∣sentializer of Beings, or he that gives Essence to Beings; yea, he cals him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, very Being &c. He speaks expresly thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Being and Essence sprang from this Idea. 2. Plato saies, that this Idea of Good is so the cause of all things, that he is above, and beyond all things; yea altogether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immixed, and simple; seeing his Majestie does far excell all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Antiquitie and power: whence he makes this Idea of Good (who is God) to be Eternal, Infinite in power, and independent in working. But as for all created good things, he supposeth them to be not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very good; but onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good by derivation from, or participation of God's original Goodnesse: whence he stiles them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣ducts; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, works; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fabricates of that first chie∣fest good. Of all which he treats more fully in his Timaeus, as hereafter in Plato's Philosophie.

Notes

• * 1.1

  Gods real effi∣cience Gen. 1.1. how far imitated and expressed by Pagans.