else where acknowledgeth that they received their Learning from the Barbarians and Ancients who lived near the Gods c so Clemens Alexandr lib. 1. saies that Philosophie a thing variously useful in times past shined from Nation to Nation amongst the Barbarians whence afterward it came into Greece What these Barbarick Nations were from whom the Grecians received their Philosophie has been already B. 1. Ch. 4. § 1. demonstrated and it will be farther evident by what follows in the enumeration of particulars how Thales had recourse to Egypt and Phaenicia for his Philosophie Phâ—recydes to Phaenicia for his Pythagoras to Phaenicia Egypt and Chaldea for his Socrates and his Scholar Plato traduced theirs from Egypt and Phaenicia Solon his Laws from Egypt and Zeno his Morals from Phaenicia As Democritus and Epicurus their Atomes from Mochus And Aristotle his Natural Philosophie of the first principles matter forme and privation c. from Sanchoniathon's Historie of the Creation of each whereof in its respective place At present we shall only endeavor some general demonstration that the Grecians traduced the chiefest part if not the whole of their Philosophie originally from the Scriptures either by personal conversation with the Jews or Traditions from them which they gleaned up in Egypt Phaenicia and Chaldea c. § 2. That the Egyptians Phenicians and Chaldeans received their Philosophie from the Jewish Church and Scriptures we have in the former Book endeavoured to prove both as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might suffice to make good our position on this supposition which is universally granted and shall be hereafter proved that the Grecians received their Philosophie from these aforementioned Egyptians Phenicians and Chaldeans But to make our demonstration more valid we shall give some more immediate though at present only general and inartificial proofs that the Grecian Philosophie was traduced from the Jewish Church and Scriptures And we shall begin with the Testimonies of the Grecian Philosophers themselves Plato with others Plato in his Gratylus tels us plainly that they the Grecians received their Learning from the Barbarians who were more ancient than themselves These Barbarians Clemens Alexandrinus Justin Martyr Epiphanius Nicephorus and Serranus understand to be the Jews as before whose name Plato conceled thereby to avoid the envy of the people who were professed enemies of the Jews and their Religion as also to gain the more credit to himself But Plato in his Philebus speaks more plainly to this purpose acknowledging that the report or tradition he had received of the Vnitie of God as to his Essence and pluralitie of persons and Decrees was from the Ancients who dwelt nearer the Gods and were better than they the Grecians Who certainly could be no other than the Patriarchs and Jewish Church from whom all those Traditions touching the Vnitie of God and Pluralitie of persons and Decrees were traduced Whence also Plato acknowledgeth that the best and surest course to prove the immortalitie of the Soul was by some Divine Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in his Phaedo The like he acknowledgeth elsewhere that he received his knowledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or providence governing the World from the wise i. e. as 't is conceived the Jews And Serranus in his Preface to Plato does confidently affirme that Plato received his symbolick Philosophie from the Jews i. e. from the Doctrine of Moses and the Prophets as all the learned and ancient Christian Doctors have judged though he industriously avoided the naming of the Jews which was odious We have also the Testimonies of other Pagan Philosophers concurring herein as that famous saying of Numenius the Pythagorean what is Plato but Moses Atticizing Also that of Hermippus a most diligent and ancient Writer of Pythagoras's Life who plainly affirmes as Josephus contra Ap. lib. 1. that Pythagoras translated many things out of the Jewish Institutes into his own Philosophie So Aristotle in his Books of Politicks makes mention of many things taken out of the ancient Lawgivers which exactly suit with Moses's Laws as Cunaeus observes Thus Diogenes Laertius in his Proeme to the Lives of the Philosophers begins with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some affirme that Philosophie had its origine from the Barbarians That by the Barbarians must be understood inclusively if not exclusively the Jews is affirmed by Justin Martyr Clemens Alexandrinus Epiphanius and others as in what immediately precedes § 2. Thus Steuchus Eugubinus de peren Philosoph l. 1. c. 12. whence it is manifest that the Philosophers thought and spake those things which they had learned from the Barbarians The first Barbarians were the Chaldeans Egyptians and whom we ought to place in the first rank the Hebrews § 3. We may adde hereto the Testimonies of Jews as that of Aristobulus the Egyptian Jew affirming that Pythagoras translated many of his opinions out of the Jewish Discipline The like he affirmes of Plato as Euseb praep Evang. l. 9. c. 6. and Clemens Alexand. Strom. 1. who also Strom. 5. saies that Aristobulus affirmed the same of the Peripatetick Philosophie viz. that it depended on Moses's Law and other of the Prophets Josephus l. 1 contra Apion saies of Pythagoras that he did not only understand the Jewish Discipline but also embraced many things therein Whence he gives this character of him out of Hermippus who writ his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was an Imitator of the Jewish Opinions So the same Josephus Antiq. l. 11. c. 2. brings in Demetrius Phalereus commending the Law of Moses and giving this reason why their Heathen Poets and Historians made no mention of this Law because saith he it being holy ought not to be delivered by a profane mouth It s true the Jews mixed with these their relations many sigments yet this notwithstanding is sufficiently manifest hence that they had a strong and fixed persuasion that the Grecanick Philosophie was traduced from them and their Sacred Oracles as Learned Selden has observed de Jure Nat. Hebrae lib. 1. c. 2. § 4. If we consult the Memoires of Christians both Ancient and Moderne we shall find abundant Testimonies conspiring to make good this Assertion that the Grecians traduced their Philosophie from the Scriptures and Jewish Church Amongst the Ancients we have Tertullian Apol. c. 17. who of the Poets saies he who of the Sophists was there who did not drink of the Prophets fountain Hence therefore the Philosophers quenched the thirst of their ingenie Thus Justin Martyr in his Paraenesis to the Greeks sheweth how Orpheus Pythagoras Plato Homer c. borrowed many things from Moses and he does industriously prove the Noveltie of the Grecian Philosophie out of Polemo Apion Ptolemaeus Mendisius Philocrates and others So Minucius in Octavius The Philosophers saies he have imitated some shadow of interpolated Truth from the Divine predictions of the Prophets So Clemens Alexandrinus
1. a. in cap. 1. Plato saith he while he was in Egypt Collected as it were some sparks out of the Speeches of the Fathers and Prophets therefore he comes nearer than Aristotle as to the Origine of the Universe c Also Dr. Jackson of the Scriptures fol. 55. speaketh thus That Plato had either read or been instructed by some who had read the books of Moses will easily appear c. The like we find asserted by Cudworth in his Discourse of Union with Christ pag. 22. I cannot saith he consent with Eusebius that Plato had seen Moses his works but that he certainly received by Tradition many things when he was in Egypt or some other of those Oriental parts bordering upon the Jews c. But Sir Walter Raleigh Hist of the World part 1. Book 1. c. 6. § 7. speaks more Categorically thus As for Plato though he dissembled in some things for fear of the Inquisition of the Areopagites yet Saint Augustine hath alreadie answered for him as before Et mirificè iis delectatus est quae de uno Deo tradita fuerant And he was greatly delighted in the Doctrine of one God saith Justin Martyr Now howsoever Lactantius pleased to reprehend Plato because saith he Plato sought knowledge from the Egyptians and the Chaldeans neglecting the Jews and the Books of Moses Eusebius Cyrillus and Origen find reason to believe the contrarie thinking that from thence he took the grounds of all by him written of God or savouring of Divinitie the same opinion had Saint Ambrose of Pythagoras Thus Stillingfleet Orig. Sacr. Book 3. chap. 3. pag. 502. The Platonists of Alexandria saith he stole their choicest Notions out of the Scriptures but would not acknowledge it which was the grand artifice of their Master Plato who doubtles by meanes of his abode and acquaintance in Egypt about the time when the Jews began to flock thither had more certain knowledge of many truths of grand importance concerning the Deitie the nature of the Soul the Origine of the World then many other Greek Philosophers had but yet therein lay his great fault that he wrapped up and disguised his Notions in such a fabulous and ambiguous manner that partly it might be lesse known from whence he had them and that they might find better entertainment amongst the Greeks than they were ever like to do in their plain and Native dresse which Plato himself seems to intimate when he saith that what the Greeks received from the Barbarians they put into a better fashion i. e. they disguised it by a Greek habit that it might never be suspected for a Forreigner c. The Testimonies of Origen and Vossius see § 4. of this next Chapter I shall conclude this Argument with a pregnant Testimonie of Hornius Hist Philos l. 3. c. 14. It was an ancient opinion and now very much inveterated that Plato drew many things out of Moses and inserted them into his Writings For Numenius of greatest Authoritie amongst the Pythagoreans saies that Plato stole out of Moses's Writings whatsoever he has of God and the Vniverse To whom the more sage Fatheâ—s giving heed hence it came to passe that the Platonick Philosophie was of highest Authoritie among them For it was the common vogue that it differed little from Moses Yea Caelius Rhod. l. 16. cap. 65. thinks that Plato differs little from Christ's Placits And Eusebius lib. 13. praep c. 1. writes that the Platonick Philosophie was as it were translated out of the Hebrew tongue into Greek Justin Martyr in Apol. ad Anton. will needs shew that Plato borrowed whatever hath any verisimilitude or shaddow of tâ—uth from the sacred Scriptures The same Eusebius attempts in his book against the Philosophers Thus Hornius As for the manner how Plato transferred his Jewish Traditions from Hebrew into Greek I shall shew in the following Chapter § 4. c. CHAP. III. Of Plato's Life and Travels for Oriental Traditions Plato's Original and Instruction under Socrates his travels into Italy to acquaint himself with the Pythagorean Philosophie which he was instructed in by Archytas the Tarentine Timaeus the Locrian Epicarmus c. Plato's travels into Egypt where he informed himself in the Jewish Wisdome and Mysteries viz. touching the Origine of the Universe the Immortalitie of the Soul the Fall also concerning God his Nature Ideas Providence c. That Plato might receive information from the Jews and Jewish Oracles whilst in Egypt by reason of his skill in the Egyptian tongue or by some Interpreter What emprovement Plato received as to Jewish Traditions from the Phenicians their Theologie and Philosophie c. Plato's Academie his Character and Works § 1. WE have in the foregoing Chapter by inartificial Demonstration or Testimonies proved that Plato traduced the choicest of his Contemplations from the Jewish Church and Scriptures We now proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demonstrate the same from the causes means and wayes by which Plato gained these Jewish traditions For the clearing whereof we shall give some brief historical relation of Plato's Life Praeceptors and Travels whereby it will be manifest what advantages he had to acquaint himself with the Jewish Philosophie and Mysteries Austin de Civit. l. 8. c. 4. gives us this good though short account hereof But amongst the Disciples of Socrates Plato indeed who altogether obscured the rest deservedly shines with most excelling glory Who being an Athenian of a good familie of an admirable ingenie far excelled his Condisciples yet counting his own capacitie endeavours with the emprovâ—ment of Socrates's Instructions insufficient for the perfecting of Philosophie he travelled far and near whereever the fame of gaining any noble Science led him Therefore in Egypt he learned whatever was greatly esteemed and taught there and thence coming into those parts of Italy where the fame of the Pythagoreans was celebrated he learned there the whole of Italick Philosophie which then flourished having heard the most eminent of the Doctors thereof c. Thus Austin wherein he gives us a full relation of Plato's travels though he differs somewhat from Laertius and others as to method c. as hereafter we shall consider this general storie in it's severals § 2. Plato was born at Athens in the 88th Olympiad as Ludov. Vives in August l. 8. cap. 4. Apuleius l. 1. de Dogm Plat. tells us That Plato was so Sirnamed from the large habitude of his bodie which was the common opinion for he was at first called Aristocles though some think he was called Plato from the amplitude of his Speech and Eloquence His Parents were Arist and Perictione his Fathers stock related to Codrus the last King of Athens his Mothers to Solon that famous Athenian Legislator whence Plato as I take it in his Timaeus â—peaking of Solon calls him his Kinsman c. Plato's first Praeceptor was Socrates with whom it 's said he lived Eight years in which time he committed the
Countrey-man a Tyrian being called in the Tyrian Tongue Malchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore best able to know as also a great admirer of Sanchoniathon but bitter enemie of the Christians and so as we may presume would not mention willingly any thing that might tend to the honor of the Christians God Yet this Porphyrie plainly confesseth in his lib. 4. against the Christians That Sanchoniathon besides the help he had from the Commentaries of the Cities and from the monuments or memoires of the Temples had for his assistance in the composing of his historie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Euseb Praeparat Evang. lib. 10. cap. 3. and Bochart Can. l. 2. cap. 17. Ger. Vossius de Hist Graec. lib. 1. cap. 1. gives it us in these words Greece has none who is not much younger than Sanchoniathon Porphyrie saies that Moses and Sanchoniathon give the names of persons and places alike and that Sanchoniathon drew his Historick Observations partly from the Annals of the Cities partly from the books kept in the Temple which he received from Jerombalus Priest of the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That this can refer to no other but some Jewish Priest seems most evident 1. If we consider who this Jerombalus was by whose memoires or Traditions Sanchoniathon is said to have so much profited himself I am not ignorant that the Learned differ in their conjectures hereabouts but none seems to me more probable whatever Dr Stillingfleet objects to the contrary out of Jos Scaliger than that of Learned Bochart who by Jerombalus understands Gideon His words are these Jerombalus is the same with Jerubbaal as the Learned have formerly observed Now it is most known that Jerubbaal is the Sirname of Gideon as Judg. 7.1 compared with Judg. 8.35 Suidas saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expresly mentioned Judg. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let Baal plead against him Gideon might be called the Priest of Jao because he was Prince or Judge of those by whom Jao the true God was worshipped That which augments the suspicion is that presently after Gideons death the Israelites worshipped Baal Berith or Beryti from the Citie called Berytum whence Sanchoniathon sprang So Judg. 8.33 and made Baal Berith their God The like Judg. 9.2 4. i. e. the Idol of Berith or the Berytian Citie Whence it is most likely that Gideon making a League or having frequent Commerce with some Berytian person of great fame it gave the occasion of this piece of Jewish Idolatrie otherwise unknown for we find not the name Baal Berith mentioned elsewhere Nonnus teacheth us that this Town of Beryth or Berytum received its name from Beroe the Daughter of Venus and Adonis who was worshipped in those parts for a Goddesse Thus Bochart Certain it is from the Scriptures above mentioned that those of Berith or Berytum where Sanchoniathon lived had a great commerce or correspondence with the Jews in or immediately upon Gideon's time and as the Jews received from those of Berith their Idol Baal Berith so we may also suppose that they communicated to these Phenicians some of their own Scriptural Traditions out of which Sanchoniathon composed his Historie Lastly the Transmutation of Jerubbaal Gideons name into Jerombaal or Jerombalus from whom Sanchoniathon is said to receive the cheif materials of his Historie is most easie by the exchange of one of the B◠into M viz Jerobbaal into Jerombaal 2. Whoever this Jerombalus was from whom Sanchoniathon is said to have borrowed the chief materials of his Historie yet certain it is if we may credit Porphyrie he was a Priest of the God Jao i. e. of Jehovah the true God For the Greeks seldom expresse the ineffable name of God by any other word So in the Oracle of Clarius Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be thy greatest God whose name is Jao So Diodorus lib. 1. saies that Moses amongst the Jews owned the God called Jao as the Author of his Laws And the Gnosticks in Irenaeus lib. 1. cap. 34. reckon up seven names of God whereof Jao is the second And Jerom in his commentaries on Psal 8. reads it Jaho which seems little differing from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah as Bochart Can. lib. 2. c. 17. see more Part 1. B. 2. C. 1. § 8. § 9. Farther that Sanchoniathon traduced the main of his Philosophie from the Jews will be evident if we consider the manner of his philosophizing which was Historick or rather Mythologick answerable to Moses's manner of philosophizing For the whole of his Historie seems to be but some mythologick fragments or fabulous traditions of what Moses more nakedly and purely laid down as it will be more fully evident when we come to treat of the Matter of his Philosophie Touching Sanchoniathon's Historick manner of philosophizing we find a good account in Bochart Can. lib 2. cap. 2. fol. 783. Sanchoniathon writ before the Trojan Wars his Historie of the Phenicians even from their first Origine in the Phenician Tongue Philo Byblius who lived under the Emperor Adrian rendred the same Historie into Greek Eusebius has preserved for us a famous fragment of this Version wherein many Phenician things occur not unworthy of our commentation Thus Bochart Suidas who makes Sanchoniathon to have lived about the time of the Trojan War speaks to the same purpose So Porphyrie lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phenician Historie is full of those who sacrificed which Sanchoniathon writ in the Phenician Tongue And Philo Byblius interpreted him in 8 books As Sanchoniathon's mode of philosophizing was historick correspondent unto Moses so likewise mixed he many mythologick or fabulous Stories and Symbols with his writings wherein he seems to affect an Imitation of the Jewish manner of expressing their mysteries by Types and figurative Symbols And indeed this ancient symbolick mythick or fabulous mode of philosophizing so common not only amongst the Egyptians and Phenicians but also amongst the first Grecian Philosophers Thales Pherecydes Pythagoras and Plato seems to be wholly taken up by Tradition from and in imitation of the Jewish Church their manner of expressing their Rites Mysteries and other pieces of Wisdom So Clemens Alexandrinus Strom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancient manner of philosophizing was as the Hebraick and Enigmatick for they chose a short manner of speech by Symbols which is most apt for admonition and most profitable In this mythick symbolick mode of philosophizing the Phenicians as the Egyptians those Jewish Apes couched not only their Secrets of Nature and Theologick Mysteries but also their Moral Precepts and Examples of Prudence Justice Fortitude and other Heroick Virtues Hence the Greek Poets first as Homer Orpheus c. and then their chief Philosophers both of the Ionick and Italick Sects derived their mythologick and symbolick mode
in the beginning of things a spirit of dark Air which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evening chaos or darknes And that Thales's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water was the same with Sanchoniathon's Chaos we have the Testimonie of Plutarch who produceth the Authoritie of Hesiod touching his Chaos addeth that the greater part of ancient Philosophers called water chaos from diffusion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sundo which will farther appear if we compare it with what follows in Sanchoniathon From the conversion of the Spirit with the chaos there resulted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies matter which he interprets by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud or slime or watery mistion which indeed was but the effect or grosser part of that Water which Thales makes to be the material principle of all natural bodies So Orpheus speaking of the first matter of the Vniverse saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of water slime was made Which is a full explication of what Thales understood by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water and the same with Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. slime or mixture of mud and water And we have a good explication of the whole by the Scholiast on these words of Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth of slime was made where the Scholiast affirmes that the Chaos whereof all things were made was Water which setling became Slime and the Slime condensed into solid Earth Thus we see how that Thales's Water which he makes the first material principle of all things was indeed the same with or immediately derived from Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. slime or mixture of water and mud together from which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Plato and Pythagoras seems little to differ Now that Sanchâ—niathon and Thales who followed him traduced these their sentiments of the first matter out of Moses's Historie Gen. 1.2 we have already demonstrated Book 1. Ch. 3. § 13 14 15. out of Learned Bochart and others But because Learned Stillingfleet as before § 1. inclines rather to believe that these first Philosophers received these their principles by universal Tradition from the first Ages and not from the Jews or Mosaik Writings I shall adde farther 1. The Confession of Sanchoniathon who said that he received the materials of his Histâ—rie from Jerombalus the Priest of the God Jao who certainly was some Jewish Priest as before Book 1. Ch. 3. § 8. 2. Sanchoniathon makes mention of Sydic c. which without doubt he received from the Jews 3. Numenius an ancient Philosopher cites for this opinion of Thales that water was the first matter the very words of Moses Gen. 1.2 The Spirit of God moved upon the face of the waters as Porphyrie de Antro Nymph Of which see Stanley on Thales 4. That Thales received these Traditions of the Creation from Moses's Writings is affirmed and demonstrated by Steuchus Eugubinus de peren Philosoph l. 7. c. 12. where he shews how Thales subcribed to Moses in his notions of the Worlds Creation as in what follows § 5. 5. Yea Stillingfleet himself in the following Section Orig. Sacr. Book 3. Chap. 2. Sect. 3. has these very words And thus we see these 2 renowned Founders of the Ionick and Italick Societies both giving their concurring testimonie with Moses as to the true Origine of the World and not at all differing from each other Thales meant by his Water the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mixture of mud and water which Orpheus c. speak of as the principle of the Universe And the Successors of Thales Anaximander and Anaxagoras expresse themselves to that purpose which is the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some mud or slime which they say was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we see how Thales with the Phenicians from whom he was derived as Laertius tels us and Pythagoras with the Egyptians and others concur with Moses not only in the Production of the World but in the manner of it wherein is expressed a fluid matter which was the material principle as Gen. 1.2 upon the face of the waters that is all at first was but fluid matter c. Thus Stillingfleet which I conceive fully proves our Assertion and overthrows his foregoing Hypothesis That Thales c. received not these traditions from Moses's Writings or the Jewish Church originally 6. Vossius de Philos Sect. l. 2. c. 5. § 3. seems to refer this principle of Thales that water was the original of all things to the words of Moses Gen. 1.2 upon the face of the waters which saies he perhaps he learned from the Egyptians and they from the Jews even so plainly asserting our conclusion Yet I should think it most probable that Thales had it from the Phenicians and they from the Jews 7. Lastly Mariana in his Annotations on Gen. 1.1 assures us that from this place the Ancient Poets derived their chaos and other like things § 5. Thales held also many other philosophick opinions touching the Worlds Origine and perfection which seem to be but traditions originally taken from Moses's Historie 1. He held there was but one world and that made by God the spirit out of the foresaid Water So Montaigne Essay l. 2. c. 12. Thales qui le premier s'enquesta de telle Matiere estima Dieu un esprit qui sit d' â—au toutes choses This great Fundamental Principle that the world was made by God was generally received and asserted by all the Philosophers before Aristotle who was the first that opposed it because seemingly contradictory to his Phaenomena or purblind principles as we are told by Plutarch de philosplacit 2.1 and Johan Gram. de Creat Mundi 2. Thales held as Diogen Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the world being God's workmanship was exceeding beautiful or good and perfect as Gen. 1.31 This beauty or perfection of the world he made to consist in the admirable disposition and harmony or order of every part wherein he was followed by Pythagoras who for this reason called the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plato who saies that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. beautified and orderly disposed every part of this Universe with great symetry and proportion answerable to his own eternal Idea or forme as in his Timaeus of which hereafter That Thales received this contemplation from Moses is affirmed by Steuch Eugub De Peren Philosophia l. 7. c. 2. To which it is to be refer'd that according to Laertius the same Thales pronounceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world is most beautiful because the workmanship of God Doest not thou think that he subscribeth to
mean the Hebrews Bochart Phaleg l. 4. c. 34. tells us that Herodotus calls the Jews Phenicians So Xenophon tells us the Jews were called Syrians as before Part 1. Book 1. Chap. ◠Parag. 9. 3. Plato makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient Discourse o◠Tradition which he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Word o◠Tradition received from the Ancients who lived near the Gods c. which cannot be understood of any more probably then of some Jewish Traditions as appears by particulars 1. Plato in his Philebus fol. 17. confesseth that The knowledge of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one infinite Being was from the Gods who communicated this knowledge to us by a certain Prometheus together with a bright Fire and then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Storie of One and many is a Tradition which the Ancients who were better and dwelt nearer the Gods than we transmitted to us c. This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and many was Originally traduced from the Jewish Church and the Scripture account of God the Unitie of his Essence and the Pluralitie of his Decrees which Pythagoras first brought into Greece and after him Parmenides assumed the same as the foundation of his Metaphysick Philosophizings about the Divine Ideas as before Part. 1. B. 1. C. 2. § 6. 2. Plato de leg l. 3. makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ancient Tradition which affirmed God to be the beginning the end and middle of all things c. This Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old Faith which surely could be nothing else but the old Jewish Tradition which they had received touching God's Creation of and Providence over all things Thus Steuchus Eugubinus de Peren. Philos l. 2. c. 2. Justin Martyr conceiveth that where you find in Plato or other Philosophers mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancient Fame they meant it of Moses The like Plato in his Philebus affirmes that all wise Men grant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine mind is to us King both of Heaven and Earth neither does any thing happen fortuitously This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he elsewhere calls the Soul of the World informing and governing all things as the Soul the Bodie which the Learned suppose to be but a Tradition from Gen. 1.2 The Spirit c. 3. Plato in his Phaedo fol. 85. treating of the immortalitie of the Soul confesseth that the safest and most certain way to prove it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some Divine Word or Tradition Now what this Divine Word should be if not some Jewish or Scriptural Tradition cannot be imagined This Divine Word he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Traditional Knowledge c. Of which see more Part 1. Book 1. Chap. 2. § 5. 4. Plato in his Timaeus fol. 29. being about to treat of the Origine of the Universe laies down this preliminarie Conclusion It is just that both I who discourse and you that judge should remember that we have but humane nature and therefore receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the probable Fable or Mythologick Tradition it 's meet that we enquire no farther into them That this probable Fable was some Jewish or Scriptural Tradition of the Origine of the Universe will be sufficiently evident when we come to prove that all Plato's Philosophizings touching the Origine of the Universe were but Traditions from Moses's description of the Creation 5. Plato in his Politicus fol. 272. gives us a large account of Adam's state of Innocencie under the Symbolick Image of Saturn's Golden Age he tells us the Fruits of the Earth grew of their own accord without labour that Men were naked and had conference with the Beasts And then he concludes But these things we must omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until there appear to us some fit Interpreter Serranus on these Words fol. 251. tells us that Plato acknowledgeth he received this Narration from elsewhere in that he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fable for the unfolding whereof he expected a fit Interpreter Wherefore he signifies that the truth hereof was delivered to him by Tradition from the Primitive Times c. And I think it will appear very evident to any that considers the whole Storie that Plato refers to some Jewish Records or Traditions whence he traduced these his Notions about the Golden Age. So in like manner Plato in his Symposium describes the fall of Man under the Fable of Porus c. And I conceive whereever we find Plato making mention of any Barbarick Egyptian or Phenician Fables handed over to him from the Ancients especially if they relate unto any Scripture Narration we may safely conclude that by these Ancients he meant the Jewish Church or Patriarchs whose names he conceled as also clothed those Jewish Traditions with a Grecian Mythologick habit thereby to avoid that odium which lay upon the Jewish Nation as also to gratifie the curiositie of the Fabulous Greeks and render himself more esteemed amongst them That this was the reason why Plato disguised his Jewish Traditions and conceled the names of the Jews whence they came is asserted by Origen against Celsus lib. 4. of which hereafter Thus Sir Walter Raleigh Hist Part. 1. B. 1. C. 6. § 7. But whether it were out of the same vanitie which possest all those Learned Philosophers and Poets that Plato also published not under the right Authors names those things which he had read in the Scriptures or fearing the severitie of the Areopagites and the example of his Master Socrates by them put to death by Poyson I cannot judge Justin Martyr as it seemeth ascribeth it wholly to Plato's fear whose Words are these Plato fearing the Areopagites thought it not safe for him among the Athenians to make mention of Moses that he taught there is but one God But for that Divinitie which he hath written in Timaeo he discoursed and taught the same of God saith Justin Martyr which Moses did 6. Yea farther Plato seems to use the very same expressions though in another Tongue that Moses does in his Description of God For whereas Moses describeth God Exod. 3.14 I AM Plato termes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which differs only in Gender not really from Moses's description Whence the Learned both Moderne and Ancient have concluded that Plato drew this Notion of God out of Mose◠So Justin Martyr and Ludovicus Vives after him as also Raleigh Hist Part. 1. B. 1. C. 6. § 7. For where it pleased God by his Angel to answer Moses Ego sum existens which is I AM and existens misi◠me ad vos I AM hath sent me unto you herein did Plato saith Justin Martyr no otherwise differ than that Moses used the Word Qui and Plato the Word Quod Moses enim qui existit inquit Plato quod
which signifies to cover or hide and so answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and differs but little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same import And that which makes for this origination is Joseph's Egyptian name who was called by Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an Interpreter of Secrets Hence also the Persian Kings are even to this day caled Sophi which signifies Interpreters of the Gods and Wise men So amongst the Arabians Sophus imports a Religious and Wise man as Horn. Hist Philos lib. 1. cap. 4. So much for that proud title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 2. But Pythagoras as it is conceived judging the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too proud and swelling for degenerate nature stiles his wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a friend of wisdom as Solomon almost every where in his Proverbs describes his wise man a Lover of wisdom c. whence Christ cals his wise men friends and children of wisdom Thus Plato also defines a Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Philosopher is a friend to nature and a Kinsman of truth And elsewhere he cals Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere and friendly Contemplators of truth Answerably whereunto Philosophie is by him stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of truth on which in his Cratylus he gives this glosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Divine evagation or wandring of the mind after the first Wisdom and divine Truth Whence he asserts that a true Philosopher has the true Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things thence he defines him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Philosopher is one that covets all wisdom and so true Philosophie is by him stiled the Knowledge of the fairest and choicest good and not only of its picture Which in his sixth Book of his Common Wealth he tells us plainly is no other than the Knowledge of God which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Idea of the chiefest good and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Discipline and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the genuine Philosophie namely because it is saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Introduction of the Soul from a certain night-day to the true discoverie of the first being Whence he addes that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists not only in the contemplation of some lower objects and Arts but it is conversant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the true being of beings and the first beautie thence saies he he that contemplates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many beauties but not the one first and chiefest beautie is not a Philosopher but a dreamer one that has only an opinionative knowledge of things So Aristotle in his Rhetorick speaking of true knowledge saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge or Philosophie is the erection and elevation of us into our natural state And Cicero defines a Philosopher one that studies to know the causes and natures of all things Divine and human c. and Philosophie he termes the contemplation of death So Plato in Theage defines Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contemplation of death And Pythagoras made Philosophie to be the contemplation of Truth which Architus understood of the Principle of Principles and Plutarch of the Divine Majestie Whence a Philosopher in the Pythagorean estimation is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly Plato in Phaedone cals Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assimilation to God so far as 't is possible for man Whence the same Plato defines Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge of Divine and human affairs with their causes which agrees with that of Cicero lib. 2. Offic. Philosophie is the knowledge of Divine and human things Lastly Plato assures us that to philosophize is to know love and imitate God which he makes to be the summe not only of speculative and moral Philosophie but also of Politicks for saies he that Common-wâ—alth is most happy in which Philosophers are Kings or Kings Philosophers § 3. Hence also the Greek Philosophers especially the Pythaâ—oreans when they came to the perfect comprehension of their mysteries and principles were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect in opposition to their Novices or learners which phrases and custom they seem to have borrowed from the Jewish Scholes and Colleges wherein there were divers orders the highest therein were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect whereunto the Apostle Paul seems unto some to allude Phil. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect of which more hereafter when we come to treat of the Pythagoreans who were also called by the latter Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythologists and Philomythists because of their great imitation of and symbolizing with the Jews in mysteries and wisdom from whom they borrowed the most of their Discipline and Philosophie From these general hints and intimations we may easily collect what cognation the Pagan Philosophie had with the Jewish Wisdom neither can we imagine how those dark capacities of Heathen Philosophers should come to be informed with such clear contemplations of God and Jewish mysteries but by some derived traditions and frâ—gments borrowed from the Scriptures and Jewish Church as hereafter· § 4 But to run up Philosophie to its first source and spring head we must remember that God who is the original Idea of all truth the eternal wisdom and fountain of all light is the first Exemplar and Efficient of all Philosophie For as God made all things according to the eternal universal idea of his own Wisdom and Decrees so likewise has he stamped and deeply impressed on the very beings and natures of all things made certain characters or intelligible ideas and resemblances of his own divine wisdom which the Scholes usually terme the light and law of nature which is nothing else but those created emanations or rayes of light and order stamped on the beings of things and scattered up and down in the Universe which offering themselves to the human understanding become the objective matter of Philosophie So that it is apparent Philosophie as all other Sciences owes its original to the Divine Intellect and Wisdom which beaming it self forth on the works of its hands and diffusing some derivation of wisdom light and order into every creature for the government and direction thereof unto its respective ends becomes the objective idea or matter of all Philosophie and then the same Divine Wisdom irradiating the mind of man to contemplate those bright Ideas of created wisdom which lie hid in the creature and enabling it to gather up the same into several branches or Sciences it becomes the prime efficient of all Philosophie So that whether we consider Philosophie objectively as lodged in the natures of things or formally as brancht forth into several sciences it
ancient Disputations than those which occur in his admirable Book His friends are the Opponents and he Respondent which mode of Disputing was invented by Job as Ambrose l. 1. de officiis c. 12. It is commended in Plato that in his Politie he brings in him who disputed against Justice craving leave to oppose what he approved not c. By how much more ancient was Job who first found out these things § 14. We shall conclude this chapter with a brief account of the Jewish Academies or Scholes of which we find frequent mention in the Scriptures as 1 Sam. 1.1 we read of the Citie of the Sophim or Learned so 1 Sam. 10 10 11. and 1 Sam. 19.18 24. where we find Societies of the Prophets or Students of whom the more ancient were called Doctors or Rabbies perfect and Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Samuel but the younger students were called Novices or Sons of the Prophets c. We find a good account of these Scholes of the Prophets in Hornius Hist philos lib. 2. c. 13. Samuel revived the pristine fame of wisdom among his Countrey men for there were then erected Scholes of the Prophets unto which the Jews sent their Children for Institution Which Custom continued long after Some one of the Prophets more conspicuous for wisdom and pietie presided over them Among these Scholes Ramatha in Gilead was mostly celebrated where there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Academie as the Chaldee intimates Thence those most eminent Wits David and Solomon were given to the world both egregious Candidates of Divine and Human Wisdom both excellent Doctors of the Mosaick Sapience And that the Jews had Scholes in Babylon Diodati proves and observes on Psal 137.1 After the Captivitie those who instructed the Youth were called Scribes as it appears out of Esdras and Nehemiah and in Christ's time Doctors Luke 2.46 Amongst whom there were none more famous than the Essenes who had their Colleges and Philosophie which was principally Medicine with whom the Pythagoreans did greatly symbolize as hereafter Viret in his Interim pag. 122 treating of the Essenes saies That they retired from the croud of Politick and Ecclesiastick affairs wherein the Pharisees and Sadducees were plunged into certain Colleges where they addicted themselves to Gardening but principally to the Studie of Medicine And for the better ordering of their Studies they divided the day into times for Prayer Reading of Lectures Private Studies Labors with the hand and for Refreshments of Nature in such sort that all things were transacted amongst them with very good order And as they lived in common so had they all one common purse In sum their state at that time was an excellent Schole of Medicine of Doctrine and of examples of Virtue and I suppose the first Christian Monks took their patterns from them Thus Viret That the Pythagoreans had a great affinitie whith them see Book 2. Chap. 6. § 7. c. Ger Voss de Philosophorum sectis lib. 2. cap. 1. § 8. tels us That the Philosophie of the Jews which they derived originally from Abraham was two fold For it was partly natural whereof Astrologie was a part and partly Divine or of God his works and will The latter Jews named their Philosophie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive Cabala because it was received from God This they divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beresith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercacia The former treated of celestial and elementary bodies in which Solomon excelled the latter treated of God and his worship Johannes Picus Mirandulanus was an admirer of this Cabala who gloried that he had LXX books of it which he bought at a vast price and that he found in them the Religion delivered by Moses and Christ c. Thus Vossius But Bishop Vsher judged all these Rabbinick and Cabalistick writings as cheats and not ancienter than 600 years c. Touching the Jewish Scholes after the Babylonian Captivitie Hornius Histor philos l. 7. c. 3. writes thus The Jews after their returne from the Babylonian Captivitie erected many Scholes both at Jerusalem and elsewhere Before the Destruction there were reckoned in the Hierosolymitan Academie Synagogues or Colleges more than 40. in each whereof were two Scholes one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Book wherein the written Law was read the other wherein the Misnajoth or Traditions and exegeses of the Ancients the received Sentences the forensick decisions and other things of that sort were taught This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Doctrine All these were destroyed by Vespasian as Rab. Phinees in Gemâ—ra Hierosol I shall conclude this Chapter of Divine Philosophie with that of Hornius Hist philos l. 2. c. 10. Wisdom as we know began first in Paradise and was afterwards cultivated by the sacred Fathers and propagated to Posteritie For God alwaies raised up some who relinquishing the errors of profane men endeavored even by the studie of Wisdom the restauration of the Image of God Such were after Noah the Hebrews as Abraham of the Posteritie of Sem a man of a Divine Ingenie and famous for his admirable Knowledge c. of which see what precedes § 9. Of the Jewish Scholes in Babylon c. see what follows C. 4. § 8. CHAP. II. Of the Egyptian Philosophie and its Traduction from the Scriptures c. The Egyptians great repute for wisdom Their Skill in the Mathematicks Astronomie Geometrie Arithmetick Geogrophie c. Their Natural Philosophie Medicine c. Their Moral Philosophie especially their Politicks both Legislative and Administrative from the Jewish Church The Egyptian Theologie and Gods from Joseph c. Of their Hieroglyphicks and other waies of expressing things The Traduction of the Egyptian Philosophie from the Jewish Church and Scriptures proved both by Testimonies and Artificial Demonstration Joseph's Provision for the College of Egyptian Priâ—sts His informing them in the Knowledge of God and true Philosophie The Advantages which the Schole of Alexandria received from the Jews and Scriptures translated into Greek by Ptolomie's request Of Ammonius the great master of the Alexandrian Schole his mixing Scripture Notions with his Philosophie The Christian Church at Alexandria its influence on and advantages from the Schole § 1. BEing now to enter on the Easterne Pagan Philosophers we shall begin with those of Egypt who were exceeding famous even to a superlative degree for being the first Parents of Philosophie and conveighers of it unto the Grecians We find mention in the Scriptures of the Egyptian Wisdom and wise men so Gen 41.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 7.11 And Apulcius 6. Florid. gives this as the peculiar Character of the Egyptians that they were wise So Gellius lib. 11. cap. 8 saies of the Egyptians that they were very exquisite in the finding out of Arts and endowed with a peculiar sagacitie for the Disquisition of things So Macrobius tels us that the
and Moses their Philosophie to which we shall adde 1. that of Ludovicus Vives on August de Civit Dei lib. 8. cap. 9. The Philosophie of the Egyptians saies he is very ancient but for the most part derived from the Chaldeans especially from Abraham though they as Diodorus writes refer it to Isis Osiris Vulcan Mercurie and Hercules Thus Lud. Vives First this old Tradition that the Egyptian Philosophie and thence the Grecian sprang from the Chaldeans is and that not without great probabilitie by the Learned interpreted of the Hebrews for Abraham their Ancestor was a Chaldean and the Hebrews themselves lived under the Chaldean Empire at that time when this old saying began amongst the Grecians mentioned by Plato c of which more hereafter 2. Lud. Vives expresly saies that the Egyptian Philosophie came principally from Abraham for which he has much of Pagan Antiquitie on his side as we mentioned on Abraham Josephus Aâ—tiquit sud lib. 1. cap. 16. judgeth that the Egyptians learned their Arithmetick and Astrologie from the Patriarch Abraham who brought these Sciences from Chaldea But the Egyptians are wont to refer their Philosophie to Isis Osiris Vulcan Mercurie and Hercules as Diodorus Siculus The Doctors of this wisdom are by Clemens Alexandrinus called Prophets by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as amongst the Ethiopians by Eusebius in an Egyptian name Arsepedonaptae These drew their wisdom from Abraham as before and perhaps from Joseph also who first taught the Egyptians the use of Geometrie as Artapanus in Josephus testifies And this opinion as some think may be founded on Psal 105.22 It is credible also that they got some things from the Israelites who also descended from Abraham and hence Aristophanes in Avibus cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Suidas also observes Thus Ger. Vossius de philosoph sectis l. 2. c. 2. § 2. 3. The Confession of the Egyptians themselves related by Diodorus seems clearly to intimate and prove our Assertion For in that they refer their Philosophie originally to Isis Osiris Mercurie c. it is very probable that these feigned names were originally given to the Patriarchs especially to Joseph by the Egyptians who being unwilling to own the Hebrews as Authors of their Wisdom gave these borrowed names unto Joseph c. according to the custome of that infant Age. Athan. Kircher Oedipi Aegypt Tom. 3. c. 1. makes Hermâ—s Trismegistus the Author of the Egyptians Hieroglyphick Philosophie Yet so as that we received the first Lineaments thereof from the Patriarchs His words are Hermes Trismegistus contemplating this world composed of so great varietie of things as a Scene distinguisht with most polite Images he rightly supposed that these creature-images were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbols of God c. And hence the first rudiments of Hieroglyphick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeded which being adumbrated by the first Patriarchs Adam Enoch Noah Câ—am and perfected by Hermes sprang up unto the forme by the stupendious architecture of Hieroglyphicks That Mercurie called by the Grecians Hermes could be no other than Joseph has been already proved in the Storie of Joseph's Philosophie as also Part 1. Book 2. Chap. 7. § 10. of the Egyptian Theogonie But Serranus that great Philologist in his Preface to Plato speaks more fully and expresly touching the traduction of the Egyptian Philosophie from the Patriarchs and Scripture Revelation His words are these That the Egyptians retained many things from the Traditions of the Patriarchs the ancient Historie of Moses demonstrates that they derived many things from the clear fountains of the Scriptures which yet they contaminated by their own mud or fables is no way to be doubted Thus Serranus but of this more hereafter in the life of Pythagoras and Plato The like Hornius Hist philos l. 2. c. 10. which see in what precedes of Joseph chap. 1. § 9. § 9. To make good yet farther our assertion touching the Traduction of the Egyptian Philosophie from the Jewish Church we now shall endeavor to give some Artifiicial Argument or Demonstration from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cause by shewing what influence the Patriarchs and Jewish Church had on the Egyptian Wisdom as well in its first rise as after improvement First that the Egyptians were no way famous for Wisdom or Philosophie before the abode of the Patriarchs with them is evident by their own concessions for they confesse they owe all their wisdom to their Gods Isis Osiris but principally to Mercurie or Theuth whom they call Hermes c. So Plato in Phaedro brings in Socrates relating that the Egyptians worshipped a certain God whom they called Theuth who found out and taught them all Arts and Letters in that time when Thamus held the Empire of Egypt This Theuth is the same with the Egyptian Mercurie of whom Iamblichus most skilful in the Egyptian Theologie lib. de Myster Aegipt cap. 1. thus writeth The Egyptians report Mercurie to be the Mâ—derator and God of Wisdom and Eloquence and they declared that by him not only Letters were found out and reduced into order but also that the principles of all Learning were collected and published in many thousand books by him Now that all the Egyptian Gods were younger than the Patriarchs or at least but borrowed names given to them is generally asserted by the Learned especially that Mercurie or Hermes was Joseph or Moses Carion in his Châ—oniâ—on lib. 2. of Abraham tels us that after the great Famine in Egypt Joseph altered the constitution or forme of the Egyptian Kingdom he having bought in all the Land that belonged to the people and erected a College for the Priests which was endowed c. His words are these After the Famine the forme of the Egyptian Kingdom was constituted and Tributes appointed and Revenues for the College of the Priests that so they might be conservators of Learning And although the Knowledg of God was after Joseph's death changed yet the Knowledge of the Celestial motions and of the nature of things was conserved in Egypt throughout all the four Monarchies of the Assyrians the Persians the Greeks and Romans even unto the Barbarians of the Mahometans almost 3000 years Jacob saw the flourishing state of this Kingdom which then had a pious King with whom he had frequent conference and who took care that the true Doctrine should be propagated far and near and in the famine afforded relief to many neighboring Nations Thus far Carion or Melancthon By which we see what care Joseph took for informing the Egyptian Priests in the Knowleedge of the true God and sound Philosophie The Scripture also makes an honorable mention of Joseph's care of and provision for the Priests as Gen. 47.22 by assigning them Portions and setling their Lands And as he took this care for their Bodies and Succession in following Ages so we cannot conceive but that he took much more care for their Souls and the Souls
under certain Symbols Hieroglyphicks sensible Images or obscure Enigmes and Riddles Metaphorick and Allegorick is the expressing things either under a naked single Similitude which belongs to Metaphors or by a Series of Metaphors which belongs to Allegories c. see Diodate on Mat. 13.3 § 3. To begin with Mythologick Philosophie strictly so taken called in Scripture Phrasiologie Parabolick which was as to order of time the first taken up by the Grecian Poets and after embraced by some of their Philosophers The chief Grecian Poets who traded in this kind of Mythick or Fabulous Philosophie were 1. Orpheus who is supposed to have been the most Ancient of the Poets and equal with their Gods insomuch as he is said to have sailed among the Argonats with Hercules and the Tyndarides as Lactant. l. 1. c. 5. They say he was a Thracian by birth but his Philosophie he gained in Egypt as Euseb l. 2. praep c. 1. They report also that he was very famous for Musick wherein he so greatly excelled as he mollified not only Men but the brute beasts also by his singing But others give a more rational account of this fable namely that congregating men who were dispersed here and there and lived as beasts in the fields he drew them to a more civil forme of life so Horat. in Arte Poetica Sylvestres homines sacer interpresque Deorum Caedibus Victu faedo deterruit Orpheus Dictus ob hoc lenire Tigres rapidosque leones There were Contemporaries with Orpheus Musaeus Arion and Amphion Of Amphion 't is said that having received an Harp from the Muses he fitted his verses composed with great suavitie so exactly thereto as that the stones ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their own accord c. Which Thucydides lib. 1. thus unriddles Orpheus and Amphion a little before the Trojan War drew men out of the Wood unto Humanitie or a more civil conversation By which it appears that Orpheus's Phhilosophie was as to the Matter of it chiefly Ethick and Theologick Thus of Orpheus himself Orpheus's followers writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poems according to Orpheus's Doctrine which were partly Moral partly Theologick but wholly Symbolick or Fabulous so Proclus in Theol. Plat. l. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Orphicks delivered their Philosophie by Symbols or Fables 2. Homer also was a great Inventor and Propagator of this Mythologick Philosophie So Democritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Homer having obtained a nature inspired by a Divine Afflatus or Spirit framed a beautiful Structure of divers verses Plutarch l. 2. de Homero sheweth how the seeds of all Arts Physicks Medicine Politicks Ethicks Eloquence Militarie Discipline c. are to be found in Homer Alcidamus a noble and ancient Orator cals Homer's Odyssea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good glasse of human life These Poemes of Homer were in great estimation with many of the latter Philosophers who received much of their Philosophie thence So Zeno the Head of the Stoick Sect writ five books of Homerick Questions Yet some of them were not so well pleased with Homers mode of philosophizing in as much as it had so many Fables and so much obscurity mixed with it Thence Plato in his Alcibiades concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novices in Philosophie ought not to fall upon Homers Poems least they should fancie this Hero writ fables The Egyptians say that Homer was in Egypt others suppose him to have been born in Egypt and that he imbibed there his choicest Notions from the Jewish Doctrine originally if not immediately we have proved Part 1. B. 3. C. 1. § 6. of Homer 3. Hesiod philosophized much in Oeconomicks as also in Natural Philosophie as of the first Chaos c. We find this character of him in Velleius lib. 1. Hesiod lived about 120. years after Homer He was very famous for his elegant Wit and the most soft sweetnes of his Verses He was most desirous of ease and quiet c. see more of him and the Traduction of his Philosophick Poems from the Jewish Church Part 1. B. 3. C. 1. § 7. of Hesiod 4. Phocylides Theognes Museus and Pythagoras writ much in Moral Philosophie 5. Empedocles Nicander Aratus philosophized in Naturals As 6. Solon and Tirtaeus in Politicks But all the ancient Poesie was fabulous obscure so Maximus Tyrius orat 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all Poesie does obscurely hint a thing § 4. These ancient fabulous Greek Poets having received from Egypt and else where many broken Traditions touching the several Names and Works of God the Origine of the World with other Mysteries wrapt up in the bosome of the Scriptures and Jewish Church they made it their busines to disguise these oriental Traditions by clothing them with a new Grecian dresse of many fabulous narrations with which they were so disfigured as that they could never recover their old face Thus Jackson on the Scriptures folio 29. continually saith he whilst we compare ancient Poets or Stories with the book of Genesis other Volumnes of sacred Antiquitie these sacred books give us the pattern of the waking thoughts of ancient times And the Heathen Poems with other fragments of Ethnick Writings not so ancient as the former contain the Dreams and Fancies which succeeding Ages by hear-say and broken reports had conceived concerning the same or like matters For any judicious man from the continual and serious observation of this Register of truth may find out the Original at least of all the Principal Heads or Common Places of Poetick Fictions or Ancient Traditions which cannot be imagined they should ever have come into any mans fancie unles from the imitation of some Historick Truth or the impulsion of real events stirring up admiration Thus Jackson § 5. This Mythologick Philosophie begun by the Poets and after taken up by the most Ancient Philosophers had it not been mixed with so many ridiculous and Idolatrous Fables might have been of much use in those first Ages even amongst the Heathens as well as in the Jewish Church whence it received its origination For under these sensible Formes and Images suited to that infant state of the world were conteined many lively examples of and strong incentives unto Virtue Hence Basil saies of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all Homers Poesie is but the commendation of Virtue c. Of the same use were Esep's Fables and the Fables of Philostratus Only the Elder Poets of Greece had such unworthy Fables of their Gods as also so much obscurity in their Traditions of Natural Experiments and Moral Precepts as that the Wiser Philosophers who followed thought it most expedient to reject this mode of philosophizing and to begin upon a new foundation namely some more immediate Traditions from the Easterne parts with which also they mixed some Fabulous or Symbolick conceits of their own §. 6 After the Mythologick followed the Symbolick or Enigmatick mode of philophizing
Morals known partly by Nature partly by Tradition from the Fathers as also the inquisition of herbs and remedies the consideration of the Stars and the description of the year and in these Sciences he Linus received the chiefest part from the Phenicians and Egyptians c. The same he affirmeth afterward of Orpheus Homer Hesiod as also of Thales and Pythagoras Now this being granted it is not difficult to conceive how these first Mythologists gained the chief materials of their Philomythie or Symbolick Philosophie For here it was in Egypt and Phenicia that these Grecian Philomythists got the skill of coining Wonders and Fables in imitation of and by Tradition from the wonders of Creation and Providence mentioned in the sacred Scriptures and vouchsafed to the Jewish Church For the report of Gods miraculous works in creating the World and governing of it especially his miraculous preservation of the Jewish Church being by tradition soon communicated to the Phenicians and Egyptians who were next neighbors to the Jews hence the Grecians derived the principal heads or first lines of their Philosophick Philomythie wherein although by successive artificial imitation the varietie grew greater and the resemblance of Divine truth lesse yet there still remained some characters and footsteps of those Divine truths and sacred Oracles from whence they originally were traduced as Jackson on the Script fol. 57. § 9. This Demonstration touching the Traduction of Mythologick Philosophie both as to Forme and Matter from the Jewish Church will be more evident if we shall take a more particular view of the causes of it which were very many and great as 1. Ignorance was a pregnant and great cause of all that Mythick Philosophie which gained so much upon the Grecians as well as on the Egyptians and Phenicians For when these dark and purblind Heathens had received any broken Traditions touching the glorious Works Wonders Mysteries and Truths of God reveled unto and in his Church the seat of his glorious presence they being not able to apprehend much lesse to comprehend the same grew vain in their imaginations and turned the glorie of God into a Lye by mixing their own Fables with those fragments of Divine Revelation which by imperfect Tradition were delivered over to them Thus were their foolish hearts darkened as Rom. 1.21 Now this their Ignorance of these Divine Mysteries was much greatned 1. from want of skill in the Hebrew Tongue and Idiome whence they gave words of ambiguous Interpretation a sense far differing from what was intended also some words they understood in a literal and proper sense which according to their genuine mind and sense ought to be taken improperly of which many instances might be given as that of Gen. 46.26 whence Bacchus was feigned to be born out of Jupiters thigh c. 2. Another thing which greatly fed and nourished the Ignorance of these Mythologick Philosophers was the sublimitie and greatnes of the Matters concerning which they philosophized So great was the confidence or rather ignorance of these first Grecian Sophists as that they durst adventure to philosophize on the deepest Mysteries of the Jewish Religion which being not able in any measure to apprehend they turned them into meer Fables This might be largly exemplified in all parts of their Philosophie as 1. In their Theologie whence came their mythologick contemplations of their Gods Jao Adonis Saturne Jupiter c. but from Hebrew Traditions of the true God c Whence the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie but from some imperfect Scripture Traditions whence Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from that essential name of God Exod 3.14 as Austin long since observed whence his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the Scripture Relation of Christ if not Gen. 1.1 yet Prov. 8. where he is called Wisdom hence also that Poetick Fiction of Minerva the Goddesse of Wisdom being produced out of Jupiters head whence also Plato's Fable of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from Gen. 1.2 The Spirit of God moving on the Waters whence also the original of their Demons and Demon worship but from some broken Traditions touching the Jewish Messias his Nature and Offices as elsewhere 2. And as those fabulous Grecians were ignorant of the sublimer matters of the Jewish Religion so also did they discover much Ignorance in Natural things concerning which they had received some traditions As Plato having had some broken relation of Eve her being taken out of Adam's side coined from hence his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly whence all those Poetick and Fabulous Narrations of the first Chaos the Golden Age c. but from corrupt traditions from Gen. 1 c 3. Another spermatick principle which bred or Root that nourished this Grecian Ignorance and consequently their Mythologick Philosophie was the peculiar mode and hidden forme under wdich the Jewish Mysteries were couched For God condescending to the Childish capacity of that Infant Church clothed the sublime Mysteries of Salvation with terrene habits sensible formes and Typick shadows or shapes which the carnal Jews themselves could not understand much lesse could those blind Heathens who received only some broken traditions of them penetrate into their Spiritual sense and marrow whence they turned all into Fables All Types Symbols and Parables though never so lively Images of things Spiritual to those who have Senses spiritually exercised in Converse with them are yet but Riddles and dark sayings to such as have not a capacitie to dive into their Spiritual import whence Christ is said Mat. 13.13 to speak in Parables to the obstinate Jews that so they might not understand 4. The last thing I shall name as that which added to their Ignorance and thence encreased their Philosophick Philomythie was the imperfection of those traditions which originally descended from the Jewish Church For as Rivers the farther they are from the Fountain the lesse they have of its original puritie and favor or as it is fabled of Argos's ship that through long absence it passed under so many emendations and alterations as that at last there was no piece left of the old bulk The like usage did these Jewish traditions find amongst those fabulous Grecians For they passing from one Age to another through the various Imaginations Inclinations Humors and Interests of men received such strange alterations and disfigurations as that it was at last difficult to find any certain piece or footsteps of the original Tradition This is well observed by Learned Selden de Jure Nat. Hebrae lib. 1. c. 2. fol 26. Neither saies he is it a wonder that we find not in the writings of the Greek Philosophers more expresse footsteps of the Jewish Doctrine yea that there is scarce any thing occurring in them which retaines the pure nature of the Hebrew originall for the Sects of Barbarick Philosophers were so mixed in the Greek Sciences as
Moreover saies he Pherecydes who sprang from the Iland Syrus was the first who rejected Verses and attempted to write in words at large loose Discourse and free Oration The like Theopompus Laertius and Suidas affirme that Pherecydes was the first that treated of the Gods and the Natures of things in Prose for the former Philosophers were Ports c. § 5. Notwithstanding Pherecydes rejected the ancient mode of delivering his Philosophie in Poems yet he still retained the old Mythologick and Symbolick mode of the Poets in mixing many Fables with his Philosophie So he himself confesseth in his Epistle to Thales thus Whatsoever the Theologist speaking of himself saith you must understand otherwise for I write in Fables And this is sufficiently evident from the Matter of Theologie which contained the most of his Philosophie and was written in 10 books which saith Dr. Owen in his Theol. l. 1. c. 1. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symbolick and cryptick or enigmatick wherein he was followed by the Pythagoreans whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darke cloudy Divine as anon § 6. Pherecydes as to Natural Philosophie differed in some things from Thales yet he agreed with him in that great and first principle that Water was the first Matter all things which they both received from the Phenicians as these had it from Genesis 1.2 by some Jewish Tradition Pherecydes was very famous amongst the Ancients for his Astronomical Invention of the Heliotrope whereas yet he was not indeed the first Inventor but only a great Emprover of it as great Bochart in a Conference informed me viz. That this Astronomical Experiment was brought into Syra or Syrus where Pherecydes lived by the Phenicians who had a Colony there of which Homer makes some mention and that Pherecydes only emproved this same invention of the Heliotrope the original patterne as some conceive was taken from the Jews or Asa's Dial. The said Bochart referred me for more information herein unto his Canaan l. 1. c. 14. That Pherecydes was the first of the Grecians that found out the Eclipses and periods of the Moon Tzetzes Chil. 2. Hist 55. gives us to understand as Vossius § 7. But the main of Pherecydes's Philosophie was Theologick So Laertius out of Theopompus acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was the first amongst the Grecians who writ of Nature and of the Gods Whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theologist which Title Pythagoras and Plato also obtained For amongst the Greeks who ever discoursed accurately of God was stiled the Theologist and their Science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologie as Arist Metaph 3. Pherecydes is supposed to be the first that handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologick Mysteries in Prose This Theologie of his consisted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a description and exposition of the Generation and Succession of the Gods For the Grecians after the introduction of Hellenism supposed all their Gods to be generated This his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Theologie Pherecydes comprized in 10 books enigmatick and cloudy Discourses full of Fables and Allegories which Isidore cited by Clemens Alexandrinus supposed to have been taken from the Prophecy of Cham but it s much more probable he traduced them from Sanchoniathon's Mythologick Theologie touching the Origine and Succession of the Gods for it is the common opinion of Suidas and others that he derived this his Mystical Theologie from the abstruse and darke books of the Phenicians Pherecydes in the beginning of his book affirmes that Musaeus the son of Eumolpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first that made Poems of the Generation of the Gods which others ascribe to Orpheus others to Homer § 8. Concerning Pherecydes his Books of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there passeth an Epistle under his name written to Thales which Montaigne Essais livre 2. c. 12. gives thus Pherecydes one of the Seven Wise men that is a mistake writing to Thales as he expired I have saies he appointed my friends after they have enterred me to bring unto thee my Writings if they content thee and the rest of the Wise men publish them if not suppresse them They containe not any thing certain that gives me satisfaction so that I professe not to know the truth nor to have attained to it I start many things that I cannot discover c. Though it is likely this Epistle is as fabulous as the Matter of his Books yet we may suppose it to be Ancient and so to give us some account how much unacquainted these fabulous Mythologists were with the materials of their own traditions Touching this mystical Theologie of Pherecydes see more in Diogenes Laertius of his Life Ger. Vossius de Hist Graec. lib. 4. cap. 4. pag. 443. Edit 2. Dr. Owen Theol. lib. 1. c. 1. pag. 3 c. § 9. Though Pherecydes's Philosophick Theologie was fabulous and mystical yet as it is generally conceived he did clearly and plainly assert the Soul's Immortality So Cicero lib. 1. Tusc quaest Pherecydes Syâ—us was the first that asserted the Souls of men to be immortal Thus Tullie which Lactantius lib. 7. cap. 8. quotes Also Austin Epist 3. to Volusianus thus writeth What Idiot now what abject woman is there who believeth not the Immortality of the Soul and a future Life after Death which in old times Pherecydes first disputed for amongst the Grecians and Pythagoras the Samian being much moved by the novity of this Dispute was transformed from a Wrestler into a Philosopher so Montaigne Essais livr 2. cap. 12. The opinion of the Immortality of the Soul Cicero saies was first introduced by Pherecydes but others attribute it to Thales Who ever were the first traducer of this opinion into Greece we have sufficient reason to conclude it was originally traduced from some Scripture or Jewish Tradition CHAP. V. Of Pythagoras and the Traduction of his Philosophie from the Jews Of the sundry Sects of Philosophers Testimonies proving that Pythagoras traduced his Philosophie from the Jewish Church The Story of Pythagoras's Life His extract from Phenicia Pythagoras flourished about the 60. Olymp. when the Jewish Garden was laid open to the Grecians Pythagoras his Preceptors in Greece and how he was first converted from a Pugil to a Philosopher His first travels into Phenicia and conferences with the Successors of Mochus Phenician Priests and Jews His travels into Egypt familiar conversation with the Priests as also with the Jews in Egypt and the motives inclining him thereto Pythagoras's travels into Babylon and converse with their Wise men as also with the Jews under Chaldean titles Zabratus c. The advantages he had for converse with the Jews and their Writings from his skill in the Egyptian and Chaldee Tongues c. His Returne to Samos and Voyage to Creâ—e Pythagoras's coming into Italie and restoring many Cities to liberty and
when he defines Philosophie a Love to the Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Beings By Beings saith Iamblichus he understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole and self Agents Immaterials and Eternals other Beings indeed are not Beings but yet are equivocally called such by participation with these Eternals Iamblichus cap. 29. So Plato in his Parmenides who was a Pythagorean treating of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being and Unitie which he makes the First Principle of all things thereby understands God so in his Timaeus Locrus who was also a Pythagorean from whom he received much of his knowledge of God and of the origine of the Universe as hereafter he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being is alwaies neither hath it beginning So again in his Timaeus edit Stephan fol. 37 38. he proves nothing properly is but God the Eternal Essence to which saies he we doe very improperly attribute those distinctions of time Was and Shall be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly and truely only belongs to this Eternal Essence These Contemplations as 't is supposed he received from this Timaeus the Locrian who was a Pythagorean yet we need not doubt but that originally they were traduced from Exod. 3.14 for the Greek participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifies properly the present time only as the Hebrew excluding from God erat and erit was and shall be past and future denoting that God only is according to the description of the Pythagoreans and Platonicks Phutarch saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The true Being is Eternal Ingenerable and Incorruptable unto which no time ever brings mutation Hence in the Delphick Temple among other Rarities which might please the greater wits there was engraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Thou art And indeed of God alone it can be truly said He is without mutation That Pythagoras did really traduce these Metaphysick Notions of Gods Essence from Moses see Lud. Vives on Aug. Civit. l. 8. c. 11. where he concludes thus I doubt not but Pythagoras was taught these mysteries in Egypt and that from the sacred Volumnes of which more hereafter § 5. Pythagoras seems to have had some Scriptural or Jewish tradition touching the Vnitie of Divine Essence So Diogenes Laertius informes us that Pythagoras asserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitie to be the principle of all things from which proceeded indefinite Dualitie which was as matter subject to Unitie it 's essential cause We have a good explication on this mystical Pythagorean Unitie by Learned Reuehlin in his explication of the Pythagorean Doctrine è Cabala lib. 2. The Divine Essence saies he the preexistent Entitie and Unitie of Existence Substance Essence Nature was by Pythagoras called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the Super-Essential Unitie and Being from which and by which and in which and through which and to which all things are and are ordered persist and are comprehended and converted c. Thus also Parmenides who followed Pythagoras herein is brought in by Plato Philosophizing on that old axiome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and many and Determined thus That God as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. One Divine Essence 1. Was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many 2. That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One immutable Being 3. That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Eternal Being c. This also Plato in his Philebus fol. 17. discourseth of at large shewing how this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. How this one Divine Essence was many as to the Divine Idea's or Decrees and how the Divine Ideas were one in the Divine Vnitie and Essence This Doctrine saies he seemes strange but yet the Gods as they say have thus delivered it to us to learne and to teach it others though some wise men now perhaps he means his Scholar Aristotle teach otherwise c. By which he seemes to confess that these Contemplations of God's Unitie came originally from the Jews as hereafter § 6. Pythagoras seems also to have had some Jewish if not Scriptural tradition of God's Simplicitie This is apparent from Iamblichus's interpretation of that great Fundamental Symbol of Pythagoras Grave not the Image of God in a Ring i. e. Philosophize and above all things think that the Gods are incorporeal This Symbol is beyond all others the Seminarie of the Pythagorean Doctrines Think not that the Gods use formes that are Corporeal neither that they are received into material substance fettered to the bodie as other animals Thus Iamblichus on Symbol 24. Thus also Plutarch in the Life of Numa Pompilius informes us That the Pythagoreans thought the God's were Invisible Incorruptible and only Intelligible wherefore they forbad the Framing Images or Formes of them And Diogenes Laertius gives us a prettie Romance of Hieroninus who saith he affirmes that Pythagoras descending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Hell saw there Hesiods soul bound to a Brazen pillar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making a lamentable noise and Homer's Soul hanging upon a tree and Serpents about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those things they feigned of the Gods which storie though but a Fiction yet it is sufficient for our present purpose to shew that Pythagoras was according to the common Vogue a professed enemie to all those Mythologick Poetick Fictions of the Gods The same dislike we find in Plato against Homer for his monstrous fictions of God So also Parmenides who did much Pythagorize is brought in by Plato discoursing of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one Divine Being 1. As one that was neither the whole nor had he parts 2. Neither had he beginning nor end therefore was 3. Infinite and without termes 4. Without Figure either round or streight 5. Neither in himself nor in any thing else nor any where 6. Neither like nor dislike neither equal nor inequal because without all termes or composition So Plato Parmenide pag. 136 and 140. Edit Stephan And Plato in his Repub. saies God continues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply in the same Forme c. as hereafter We find the simplicitie of the Divine Essence thus described according to the Pythagorean Doctrine by Reuchlin and Stanly out of him cap. 3. The Pythagoreans saies he assert three worlds the Supreme Intelligible and the Sensible The supreme world being that of the Deitie is one Divine continual constant Essence of Sempiternitie poized as it were with immoveable weight not unfitly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the all governing Throne It is not confined to genus Place Time or Reason but is the free unlimited President over all these infinitely supreme in place power possession excellence above all Essence Nature Aevum Age c. See Stanly fol. 138. § 7. That Pythagoras received by tradition from the Jews if not immediately from the Scriptures some notices touching the
of Parmenides but originally of Tarsis or according to others of Sidon as Suidas whence we may presume he could not but have some Traditions or Notices of the Jewish Mysteries This Zeno is said to be the first that Invented Logick So Aristotle in Sophista and Laertius in Zeno the Eleatick so Galen or Aëtius in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno the Eleatick is reported to be the first Author of Contentions or Dialectick Philosophie Yet others make Euclid the Megarick Scholar to Socrates and first Institutor of the Megarick Sect to be the Author of Eristick or Dialectick Philosophie But the Reconcilement is easie For although Parmenides and his Scholar Zeno the Eleatick were the first who brought up Dialectick or Logick Disputations yet Euclid who as Diogenes reports was much versed in Parmenides's Books might much improve the same and commend it to those of his Sect so Voss de Phil. l. 2. c. 11. Parag. 3. § 5. Next follows Leucippus Disciple of Zeno the Eleatick whom some make to be an Eleatick others a Milesian others an Abderite He is said to be the first amongst the Grecians that asserted Atomes to be the first principles of all things So Laertius in Leucippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leucippus first laid down Atomes as the Principles c. where Laertius more fully explains this Doctrine Thus also Galen or Aëtius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having spoken of Zeno the Eleatick addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this man Leucippus the Abderite being hearer first conceived the Invention of Atomes Clemens Alexandrinus calls him a Milesian and saies that he placed as first Principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanes saies he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lactantius lib. 3. Institut makes him the first that dreamt of Atomes from whom Democritus received them as Epicurus from him Yet Aristotle lib. 1. de Generat saies that Empedocles Disciple of Pythagoras and Parmenides held the same Opinion of Atomes The same is affirmed by Plutarch de Placit Phil. l. 1. c. 24. Laertius also tells us that Anaxagoras asserted the same And 't is probable that Pythagoras and Parmenides Empedocles's Preceptors held Atomes to be the first Principles which Dogmes they received as we may presume from Mochus the great Phenician Phisiologist who was the first among the Pagan Philosophers that asserted this Doctrine of Atomes which he received by Tradition from Moses's storie of the Creation as before Book 1. chap. 3. parag 18. § 6. Democritus the Abderite as to Physicks Disciple of Lencippus followed him in this Doctrine of Atomes for he held there was an infinitie of Atomes scattered up and down the Vacuum which the Phenicians called Chaos which being coagmentated or semented together were the material Principle of all Bodies yea of the humane Soul and that all Motion was caused by these Atomes to which he ascribed three Properties First Magnitude though the least yet some Secondly Figure which was various and infinite Thirdly Pondus or impetus which caused their swift Motion Lud. Vives in August Civit. l. 11. c. 5. gives this account of these Dogmes Democritus saies he affirmed that the first Principles of Nature were little Bodies flying up and down through the immense Vacuum which had Figure and Magnitude yet were indivisible wherefore he called them Atomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus followed him who added to them Pondus weight or impetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus these small individuous Bodies being endowed with various Figures or Formes Magnitudes Pondus's extreamly divers as also by a fortuitous agitation tossed up down through the immense Vacuum were by various chances mix'd together and coagmentated into infinite Worlds produced increased and destroyed without any certain Cause or Counsel Thus Lud. Vives Of which more hereafter in Epicurus § 7. Democritus writ also according to Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greater World its Government c. but this Piece Theophrastus ascribes to Leucippus Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tract of the nature of the World Laertius addes amongst the genuine Works of Democritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little Government of the World He had an excellent skill in the Experimental part of Natural Philosophie Plin. lib. 21. c. 11. saies he left behind him many things of Plants Petronius Arbiter saies of him That he drew forth the Juices of all Herbs neither was the virtue of Stones hid from him That he was an excellent Anatomist appears by Hippocrates's Character of him who being sent for by Democritus's Friends to cure him of a Frenetick Distemper which they fancied him by reason of his continual Smiling to labor under Hippocrates found him busied in the Anatomizing of Animals and skilful therein so that ever after they contracted an intimate Friendship and correspondence by Letters Democritus was exactly skilled in Medicine also wherein he writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an order for Diet and Cures For which skill Democritus is greatly extolled by Celsus lib. 2. cap. 5. what his opinions were see Laertius Sextus Empericus but principally Stobaeus in his Physicks § 8. Democritus was in like manner skilled in Ethicks wherein he made the end of humane life to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillitie which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good perpetual state of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Hesychius and Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea Democritus seems to be well skilled in the whole Encyclopaedia or bodie of Philosophie Laertius saies he was accounted in Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having joyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicks Ethicks Mathematicks the Circle of the Liberal Sciences all Mechanicks He was a great Traveller in the Oriental parts He went to Babylon and there conversed with the Chaldeans and as it 's likely also with the Jews who were called Chaldeans as Aelian Var Hist lib. 4. c. 20. from whom he learned Theologie and Astrologie He is said to have written a book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sacred letters in Babylon perhaps from Jewish traditions and another called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Laertius He was also in Egypt whence he had his Geometrie and as we may suppose many Jewish traditions also especially concerning Solomon's experimental Philosophie wherein Democritus excelled He flourished about the LXXV Olympiad and was contemporarie with Socrates § 9. There were other branches of the Italick or Pythagorick Sect as the Heraclitian instituted by Heraclitus an Ephesian a person of a great spirit who flourished about the 69 Olympiad and was famous for his skill in Natural Philosophie from whom Plato is said to have derived his Physicks He in some things Pythagorized especially in that great Pythagorean Principle That Fire is the Principle of all things They reckon also as branches of the Pythagorick Sect the Epicurean which sprang immediately from the Eleatick
is very great ground to think that Plato had skill in the Phenician Tongue by those many Fables and Traditions he quotes thence Now the Phenician Tongue was evidently the same for substance with the Hebrew as before That Plato drew much of his Philosophie from the Phenicians is the Opinion of Scaliger Exer. 61. sect 3. and of Serranus according to the Citation of Hornius Hist Philos l. 3. c. 14. Joh. Serranus will have it that Plato spake many things which he understood not drawn out of the Theologie and Commentaries of the Phenicians which seems most probable to me For as to the Phenicians they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to Mercature familiar to the Greeks also they sent several Colonies into various parts of the World Nothing hinders therefore but that Plato might attain to a more intimate Knowledge of their Theologie Now the Phenicians had many things common with the Hebrews c. see more of this Book 1. Chap. 3 § 19. That Pythagoras was rendred capable of understanding the sacred Scriptures by reason of his skill in the Egyptian Language see Book 2. Chap. 5. § 8. which is also applicable to Plato or else if this may seem to bold because a novel Assertion 4. We may with Austin and other Learned both Ancient and Modern groundedly conclude that Plato whilst he was in Egypt amongst those many Jews who had recourse thither learned by an Interpreter or by personal Converse with the Jews many of their Divine Doctrines and Mysteries though he understood not the genuine import thereof as in the fore-going Chap. § 3. This is the Opinion of Learned Serranus in his Preface to Plato Truly saies he Plato while he was in Egypt might have conference with the Jews who were there in great numbers after their dissipation and transmigration c. Though he conceives that Plato could not read the Scriptures in his own Greek Idiome into which they were not Translated till after Alexander's time of which more hereafter § 5. Though we find no express mention of Plato's Travelling to Phaeniciae yet that he visited that Countrey also either in his Travels to or from Egypt seems very probable For the Phenicians being every way well furnished with Jewish Traditions and Mysteries we cannot conceive that Plato who was so great an Admirer thereof would let passe such an opportunitie for satisfying his Curiositie therein At least that he had some view of Traditions from the Phenician Philosophie and Theologie seems more then probable from Plato's own Confessions for he oft makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Syrian and Phenician Fable or Tradition which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable because he neither understood nor could express the mind thereof These Syrian or Phenician Fables which Plato gathered out of the Phenician Theologie I have before prov'd to be of Jewish extract and therefore unintelligible by the wisest Heathens and thence 't is no wonder that Plato calls them ineffable Fables Indeed the most of his Jewish Traditions which he gleaned up in those Oriental parts especially such as referred to the Jewish Mysteries and Divine Worship were to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable and unintelligible and therefore he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fables for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its Philosophick notion signifies some Philosophick Mysterie traduced from the Ancients the reasons whereof were conceled or hidden and because the first Philosophers especially Pythagoras and Plato were great admirers of these Oriental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fables they are called by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philomythists Lovers of Fables or Mystical Traditions which Aristotle rejected because his Reason could not comprehend them These Phenician Fables Plato much studied and recreated his curious humour withall which gives us some ground to conjecture that he was not without skill in the Phenician Tongue and so by consequence in the Hebrew which differs only in some Dialect therefrom That Plato took many things out of the Phenician Theologie which he himself understood not is an assertion of the learned Julius Scaliger Exercit. 61. I suppose he means out of the Theologie of Sanchoniathon and Mochus the Physiologist wherein he follows the steps of Pythagoras as before Book 2. Some tell us that Plato had designed a journey to visit the Persian Magi and Chaldeans as Pythagoras before him did but was prevented by the War which happened betwixt the Grecians and Persians By all which it is most evident what an infinite thirst Plato had after Oriental Wisdom and Traditions originally Jewish also what an huge advantage he had for the gratifying his Curiositie herein first by his Travels into Italie and conversation with Pythagoreans there and thence into Egypt and as we may presume into Phaenicia also where he met with many Jews and Jewish Records or Traditions touching Divine Mysteries which he greedily embraced without any real understanding of their genuine import and sense whence he turned the glorie of God into a Fable as he calls his Traditions or as the Scripture termes them a lye Rom. 1.25 who changed the truth of God into a lye We have a brief Synopsis of Plato's Travels and peregrinations given us by Hornius Hist. Philos l. 3. c. 14. out of Madaurensis thus Plato went to Theodorus Cyrenes to learne Geometrie and he went so far as Egypt to fetch Astrologie as also to learne the Rites of the Prophets He came again into Italie and followed Euritus and Archytas the Pythagoreans He had also bent his mind towards the Indians and Magi had not the Asiatick Wars hindered him He also went some time into Sicilie to understand the cause of Aetna's Fire and to learne their Laws § 6. Plato having collected what stock he could of Oriental Wisdom and Jewish Traditions he returnes home laden as a Bee with thyme to Greece where he institutes his Schole in a Village near Athens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Academie which was as Laertius tells us a woody and marshy place and so very unhealthie in former times possessed by one Ecademus an Heroe who after his death became a Daemon for Eupolis Comicus calls him a God Plutarch in his Chesew tells us that this Ecademus was the first who made discoverie of Castor and Pollux of Helena stolen away by Theseus whence the Lacedemonians had him alwaies in great honour From him this Place was called first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Laertius Hesychius and Stephanus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence afterward by the change of a Letter it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Academie though Hornius derives it from Cadmus Here Plato sounded his Schole which after the new Academie was raised received the stile of the old Academie as hereafter Laertius writes that Plato was honorably Buried in this Academie and that Mithridates King of Pontus when Athens came under his Jurisdiction dedicated Plato's Image
Plato's Politicks where 1. of right Constitution and Administration 2. Laws the Rule of such Administration 3. Magistrates the Instruments of Administration according to Laws II. Plato's Metaphysicks 1. of God and his Essence 2. his Attributes 1. Vnitie 2. Simplicitie 3. Immutabilitie 4. Eternitie 5. Omnipresence 6. Justice 7. Veracitie 8. Puritie 9. Bountie 10. Omniscience 11. Incomprehensibilitie 12. the Divine Will the Cause of all things 2. the Humane Soul its Original Immaterialitie Capacitie Immortalitie c. § 1. HAving dispatcht Plato's Rational and Natural Philosophie we should now proceed to that which is Moral and Supernatural wherein indeed his excellence seems to consist But upon Reflection considering that this undertakement would swell this discourse before us beyond the bounds of an Historie and especially make this third Book big and bulkie much beyond the proportion of the rest I have waved it at present though not without some thoughts of reassuming the same in an intended Systeme of sound Philosophie Only for the present take this abstract Idea of Plato's Moral and Supernatural Philosophie As for his Moral Philosophie it may according to the different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regard it has to its object be distributed into 1 Ethick which respects personal Gubernation and Morals 2 Oeconomick which regards the Regiment of Families 3 Politick which comprehends the Government of Cities and Nations As for Plato's Ethicks we find in him excellent Contemplations and Discourses 1 of the chiefest Good which he stiles 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether true Rep. 9. i. e. most real substantiâ—l and soâ—â— 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most proper Rep. 9. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficient 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—mply good 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause of all good 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most necessary good 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supream idea of all good 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infinite 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal and moâ— living 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniform 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure immixed without sorrow 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppâ—râ—unc 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine and god-like good All which contemplation of the chiefest Good are applicable to none but God neither may we presume that Plato could receive them any way save only by some scriptural Tradition of God § 2. Plato Philosophizeth very morally of Virtue its Divine Infusion Nature and Excellencie 1 Touching the Divine Infusion of Virtue Plato Meno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 99. proves at large that Virtue came not by Institution but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Divine Infusion which he proves from this that God oft useth the most unkilful instruments in the production of Virtue 2 As for the Nature of Virtue Plato stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harmony of the sâ—ul also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Musick of the soul And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the symmetrie and good order of the soul whereby every facultie keeps its due place and motion whence 3 follows the Excellence of Virtue which Plato placeth in this that it gives Health Amplitude Libertie Nobilitie Firmitude and perfection unto the humane Soâ—l § 3. Plato Philosophizeth very notably of Sin both ingenite and acquisite He makes sin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess or transgression of the Law also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an acting against right reason whence he makes it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epinom fol 978. an irrational confused irregular motion c. And particularly of irregular inordinate pleasures he proves Repub. 9. That they are the greatest Tyrants for the more indulgent the mind is to them the more tyrannick and insolent they are § 4. Plato discourseth even to admiration of that Temperance and moderation which ought to be in the Affections and sensitive appetite He makes Temperance to consist chiefly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain Symphonie and Harmonie of the Affections as Rep. 4. whence he makes the temperate man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stronger than himself whereas the intemperate man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaker and worse than himself i. e. than his sensitive animal part § 5. Plato Philosophizeth very Divinely of Love its soveraign Throne in and Influence on the Soul together with its proper Acts. This he discourseth of at large in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wholly sperâ— in the Explication of this soveraign Affection And more particularly Plato hath admirable discourses of Amitie or Friendship as in his Lysis where he professedly sets himself to Philosophize on this Theme which the Title of this Dialogism stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of friendship plainly enough imports § 6. Lastly Plato discourseth most accurately of Justice in its Vniversal Idea and Notion especially in his Repub. 4. where he explicates its nature and influence in all affairs So again in his de Leg. 12. We find many other great Ethick contemplationâ— and characters as in other his Dialogues § 7. As for Plato's Oeconomicks he philosophizeth incomparably of Imitation which he makes to be the most efficacious principle of paternal Government So in his de Leg. 5. as else where he demonstrates that the best institution of youth is by example conversation He treats also of Education more largely in his Repub. 4.7 De Leg. 1 5 7. § 8. But that which renders Plato most famous as to Morals is his Politick discourses which may be reduced to these three Heads 1. Such as relate to the constitution and due Administration of a Republick 2. Such as treat of Laws both humane and Divine 3. Such as give us the Character of a good Magistrate to administer according to such Laws Of each of these he philosophizeth at large in his Books de Republica and de Legibus c. § 9. Touching Plato's Metaphysicks or Supernatural Philosophie we are not without great notices thereof 1 He seems to have had great notions or rather Traditions originally Judaick of Gods Essence as described Exod. 3.14 whom in imitation of Moses he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. His Attributes and 1. his Vnitie that there is one and but one true God he demonstrates at large against the Atheists and Polytheists of his Age in his de Repub. 10. fol. 886. and that 1 From the nature of Visibles and the most harmonious varietie of Times 2 From Vniversal Consent 3 From Motion and the first Motor 4 From the Soul of the Vniverse or the providence of God Inspiring and animating all things fol. 895. 1. From that great innate Idea of God in the soul 899 c. 2. Plato discourseth very Divinely of the simplicitie of God whom he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mixture and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remain simple in his own form 3. He avâ—wedly owns Gods
Immutabilitie So in his Parmenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one first Being is immobile and the same Again he saies that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. Plato also demonstrates the Eternitie of God So Timaeo fol. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is alwayes the same can have no beginning The same he insists on in his Phaedrus 5. Plato Parmen 1 8. proves the omnipresence of God from his Simplicitie and immensitie for that which has no bounds cannot be confined 6. Plato vindicates the Justice of God Parmen 134. With God there is the most exact Government c. So de Leg. 3. He saies That Justice follows God as the vindicator of his Law so de Leg. 10. 7. He philosophizeth also accurately of God's Fidelitie and Veracitie he saith God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Truth 8. He greatly defends the puritie of God Rep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God can do no Evil neither is he the Author of Evil. 9. He makes mention of the Benignitie of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not God good c. 10. He mentions also the Omniscience of God and demonstrates the same at large Parmen fol. 134. c. where he treats at large of Divine Ideas as also in his Timaeus 11. He discourseth also of God's incomprehensibilitie Parmen 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 12. He makes God's will to be the Original Vniversal Soveraign and first cause of all things as also of their futurition Repub. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 13. Farther Plato treats largely and accurately of the providence of God of Religion of the puritie and simplicitie of divine Worship c. Lastly Plato philosophizeth very sublimely of the Human Soul its divine origination immaterialitie infinite capacitie immortalitie perfection and Activity These with many other Metaphysick contemplations Plato philosophizeth much of which greatly demonstrate his acquaintance with and derivations from Judaick Traditions as it may hereafter farther appear BOOK IV. Of Peripatetick Cynick Stoick Sceptick and Epicurean Philosophie CHAP. I. Of Aristotelick or Peripatetick Philosophie it 's Traduction from the Jews The traduction of Aristotle's Philosophie from the Jews proved 1. By Testimonies of Aristobulus Clearchus Clemens Eusebius Steuch Eugub Selden 2. By rational Arguments 1. Aristotle's converse with Jews or 2. with their books 3. his chief notions from Plato 1. His Physicks touching the first matter from Gen. 1.2 Gods being the first mover the souls spirituality 2. His Metaphysicks object Adequate ens Principal God Gods providence and the Souls separate state why Aristotle rejected some Traditions of Plato His Ethicks and Politicks Jewish Aristotle's Life and Character his Parallel with Plato His Doctrines Acroatick and Exoterick His Works which genuine c. His Successor Theophrastus His Interpreters Aphrodiseus c. The Arabian Commentators followed by the Scholemen The general idea of Aristotle's Philosophie and particularly 1. Of Aristotle's Logick 2. His Ethicks 1. of mans happiness both objective and formal 2. of the principles of humane Acts. 1. of the practick Judgment or Prudence 2. of Volition 3. of Consultation 4. Of Election 3. Of Voluntariness and Liberty their identitie and combination with voluntarie intrinsick necessitie c. 4. Of Moral Good or Virtue its genus habit its form mediocritie its rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of Nature its definition c. Of Sin its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anomie c. 3. His Physicks 4. His Metaphysicks § 1. NExt to the Platonick we shall mention the Peripatetick or Aristotelick Philosophie which received no small advantage and improvement from the Jewish Church and Scripture as we may both from Autoritative and Rational Arguments justly conclude As for Autorities we have first that of Aristâ—bulus a sectator of Aristotle's Philosophie mentioned by Clemens Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. who brings in Aristobulus affirming that Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depended much upon Moses's Law and the other Prophets So again Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. and Eusebius Praep. Evang. lib 9. Make mention of one Clearchus Solensâ—s a Disciple of Aristotle's who testifieth that he saw a certain Jew with whom Aristotle had conversation Eusebius's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clearchus a Peripatetick Philosopher in his first Book of Sleep c. In what follows Eusebius quoting Clearchus's own words shews us That whilst Aristotle lived in the maritime Regions of Asia amongst other Students of Philosophie there associated himself to him a certain studious Inquisitive Jew who conversing familiarly with Aristotle and his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Clearchus's relation are Aristotle's words he communicated more than he received Then Eusebius addes Honored Clemens makes mention also hereof in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. concerning which he thus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clearchus the Peripatetick saies he knew a certain Jew who had conversation with Aristotle Thus Euseb Praep. l. 9. f. 240. Edit Paris 1544. August Steuch Eugub abounds much in this argument Namely that the best parts of Aristotle's Philosophie were derived originally from the Mosaick Theologie Thus de Perenni Philosoph lib. 4. cap. 1. Eugubinus gives us Aristotle's confession That there was one God who overraled not only heavenly Motions but also the whole world answerable to Moses's Theologie The same he confirms cap. 7.8.9 The like he proves of the Divine Beatitude consisting in contemplation as cap. 11.12.19 But more particularly cap. 20. he demonstrates how Aristotle confessing that God created man and woman for the preservation of man-kind marvellously accorded with Moses herein For Aristotle in Oeconomicis de Conjugio shewing how necessarie Marriage is saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was thus provided by the Divinitie itselâ— or God that there should be a Nature both of Male and Female for communion Whence Eugubinus collects That as Moses saith He created them male and female so thou hearest Aristotle in this place which is a wonder saying That the Divinitie provided that there should be Male and Female for communion to the intent that Nature which cannot subsist in one Individual might be propagated by the succession of species Thou shalt see therefore in Aristotle and wonder at the same the same Theologie which is in Moses touching the creation of man c. Thus Eugubinus who lib. 9. cap. 7. thoroughout Demonstrates more fully That Aristotle marvellously accorded with the Mosaick Theologie touching mans creation by God the formation of the bodie the difference of Sex and the Infusion of the Soul from without And in what follows cap. 8.9 He proves that Aristotle conceived the same touching the immortalitie of the Soul To which we may add the Testimony of Selden de Jure Nat. Gent. Hebraeor lib. 1. cap. 2. fol 14.15 where having
communicated to the Chaldeans by Abraham c. The Historie of the Creation and Providence conveighed down by Church-Tradition Gen. 1.16 Ps 136.7 8. Sapientes ex Noachi schola viri in campis Babyloniae Senaar Philosophiae dediti imprimis Astrologiam excolebant Quod praeter Mosem etiaÌ„ Gentilium eruditiores ex Chaldaeorum traditione non ignorarunt Hornius Histor philos lib. 2. c. 2. Gen. 18.17 19. The people of God much taken up in the contemplation and admiration of the glorie of God shining in those celestial bodies which gave foundation to Astronomie Ps 136.4 5 7. How natural Astronomie and Astrologie degenerated into Judicial Rom. 1.19 20.21 See more of this in our account of the Egyptian Astronomie chap. 2. §. 2. Rom. 1.21 Deut. 4.19 See more of the original of this Zabaisme in Dr. Owen de Idolelat lib. 3. c. 4. p. 117 c. See Stilling Orig sacr book 1. chap. 3. The Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Jewish Teraphims Judg. 17.5 and the Popish Agnus Dei. The Chaldaick Theologie among the Zabii See Stilling Orig sacrae book 1. chap. 3. Numb 22.5 Balaam one of these Zabii Mat. 1.2 These wise men Zabii The Rites of the Zabii mentioned in Scripture Job 31.26 27. Beholding the Sun a piece of Pagan Worship Job 31.27 Kissing the hand bowing to or adoring the Sun Lev. 26.30 Why they worshipped the Sun under the Symbol of Fire The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that opinion that the Sun was Fire The Sects of the Chaldeans The Chaldeans received much light from the Jewish Scholes Of the Persick Philosophie The chief Philosophers among the Persians called Magi. The Magi instituted by Soroaster had many rites from the Zabii and Chaldeans Magia sine dubio orta in Perside a Soroastre Plin. hist lib. 3. cap. 8. Salmasius Magos dictos vult a Zoroastre cui cognomen Mog fuerit unde Magus factum Hornius philos lib. 2. c. 3. Plutarchu de Isid tradit Zoroastrem apud Chaldaeos Magos instituisse quorum imitatione etiam Persae suos habuerint Horn. l. 2. c. 5. Vossius de philo sect l. 2. c. 1. Of the Indian Philosophers viz. the Gymnosophists Germanes and Brachmanes so called from Manes Horn. Hist phil l. 2. c. 9. Indi nihil antiquius habuerunt quam sapientiae neglectis caeleris rebus operam dare Hornius Hist philos l. 2. c. 9. The Brachmanes The Phrygians The African Philosophers 1. Atlantick Philosophers 2 Ethiopick Philosophers European Philosophers The Scythians Thracian Philosophie Spanish Philosophie Of the Druides Primus Romanorum J. Caesar Druidun Ritus Leges Philosophiam mandavit Scriptis Selden Jani Anglor p. 16. Of the Phenicians trading with the Britains and Gauls see part 1. book 1. chap. 7. The Druides so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oke thence deru and drew The Druides first in Britannie Their Academies and privileges Their Degrees Druides à bello abesse consueverunt neque tributa unà cum reliquis pendunt miâ—itiae vacationem omniumque rerâ—m habent immunitatem Caesar l. 6. Selden Jan. Ang. l. 1. Their skill in the chiefest parts of Philosophie natural Moral Medicine Magick Their symbolick mode of philosophizing from the Phenicians and Jews Their skill in Geographie Astronomie c. Their distinctive babits Their Rhetorick Their Theologie the Souls immortality Caesar l. 6. dogma boc iis tribuit non interire animas sed ab aliis post mortem transire ad alios hinc animosi in praeliis Luc. lib. 1. Vossius de philos sect lib. 2. cap. 3. §. 7. Their Ecclesiastick dignities power and discipline Their worship and sacrifices Vtut se â—eshabet constat hinc liquido vetustissimos inter Gentium Philosophos antiquissimos inter corum LL. Custodes suisse Druidas Seld. Jani Anglor p. 22. A brief account of the Druides their Philosophie They were called Saronides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oke â—numeras quercus liquidus producit Jaon Desuper The Bardi Euates and Druides The Okes of Mamre the original Idea of the Druides Oke religion Gen. 13.18 Gen. 14.13 Gen. 15.9 Ad sacros Druidum Ritus doctrinam quae ulterius attinent praeter Caesarem Strabo Plinius Diodorus Siculus Lucanus Pomponius Mela Ammianus Marcellinus Heurnius in Barbariae Philosophioe Antiquitatibus alii satis explicate tradiderunt Selden Jani Anglor l. 1. The Grecian Philosophers recourse to Egypt and Phoenicia That the Grecian Philosophie was derived from the Jews The Testimonie of Heathen Grecian Philosophers Plato c. Numenius Hermippus Testimonies of Jews Aristobulus Josephus Testimonies of the Fathers Tertullian Clement Alexand De quo argumento praeter Eusebium prolixe agunt prisci patres Cl. Alexand passim imprimis lib. 1 5. Strom. Theophilus lib. ad Autolycum Tatia◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hornius Hist philos l. 2. c. 2. Eusebius Theodoret. Jo. Grammaticus Testimonies from moderne Papists Aug. Steueq Euguhinus Justinianus The Testimonie of Protestant Writers Melancthon Serranus Julius and Joseph Scaliger Vossius Heinsius Bochart Grotius Hornius Testimonies of the English Jackson Usher Preston Sir Walter Ralegh Owen Stillingfleet Selden Of the Grecian Philosophie its traduction from the Jews Of Mythologick Philosophie in general Mythologick Philosophie strictly taken first seated amongst the Poets How these Greek Poets disguise the Traditions which originally came from Scriptures The use and abuse of Mythologick Philosophie Symbolick Philosophie from the Jewish Types Enigmes c. Erat adhuc alia species Mythicae Philosophiae ea uti etiam ex sacris apparet praesertim libro judicum omnium antiquissima Nam fabulae artificiosè compositae rudibus popu is proponebantur quae sub imagine brutorum aut aliarum rerum instituendae Vitae rationem ostenderent Quae fabulae postea collectae uni Aâ—sopo quia is maximè excelluit adscribi coeperunt Hornius Hist Philos l. 3. c. 7. Metaphorick Allegorick Philosophie from the Jews Taautus Theologiae suae mysterta non nisi per allegorias tradebat teste Sanchoniathone Euseb l. 1. Praep. c. 7. Mat. 13.3 The matter of Mythologick Philosophie from sacred works and truthes The causes of Mythologick Philosophie 1. Ignorance 1. Ignorance of the Hebrew Idiome Gen. 46.26 2. Ignorance of the matter of their traditions 1. In Theologie 2. In Natural Philosophie 3. Ignorance of the Jewish form or mode of Doctrine Mat. 13.13 4. Ignorance from the imperfection of Jewish traditions 2. Admiration the cause of all Mythologick Philosophie Aristotles account how admiration was tbe cause of all Philosophie especially Mythologick 3. Imitation a cause of Mythologick Philosophie Plato's great skill in imitation both as to the practice and Theory thereof 4. Curiosity and affectation of Novelty Act. 17.21 Some new thing 5. Pride and self advancement 6. Inclination to Idolatrie Rom. 1. 7. Carnal policie to avoid the peoples envy and hatred A general conclusion that all Philosophie even Aristotles as to us matter was traduced from the Jewish Church The chief