existit For Moses saith He who is Plato That which is c. 7. To these tacite acknowledgements of Plato we may adde the full Testimonie of Numenius the Pythagorean Philosopher quoted by Clem Alexandrinus lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Numenius the Pythagorean Philosopher plainly Writes What is Plato but Moses Atticizing § 2. Amongst the Jews we have the testimonie of Aristobulus who flourished about 200 years after Plato cited by Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also by Eusebius Praep. Evang. l. 9. c. 6. where he brings in Aristobulus thus speaking of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He followed our Law or Institution and diligently inspected or searched into all those things mentioned therein The same is mentioned by Ludov. Vives in Aug. Civ l. 8. c. 11. Aristobulus the Jew to Philometor lib. 1 as Eusebius cites him saith that Plato in many things follow'd our Law for he seems in many things to have diligently examined every particular For Moses's books were translated before Alexander and before the Persian Empire whence this Philosopher as well as Pythagoras received many things Thus Ludov. Vives I am not ignorant that his opinion about the translation of Moses's books into Greek before the Persian Empire is rejected by some Learned men therefore I shall not lay much stresse on it yet why may we not assert with Eusebius that Plato as Pythagoras might have a sight of Moses's writings not as translated into Grerk but by reason of his skill in the Oriental Languages especially the Egyptian which was but a Dialect of the Hebrew as has been before mentioned Book 2. ch 5. § 8. of Pythagoras of which more hereafter To this testimonie of Aristobulus is consonant that of Josephus the Jew as Selden de jure Nat. Hebr. l. 1. c. 2. § 3. To these Testimonies of Pagans and Jews we may adde many of the learned Christians both Ancient and Moderne As for the Ancients Clemens Alexandrinus does once and agen inculcate that Plato derived his Philosophie from the Jews so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.5 and he expresly calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Philosopher and in many places he does affirme this That the Greek Philosophers generally were Thieves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they took the choicest of their Dogmes from Moses and the Prophets without thankful acknowledgement So Justin Martyr Apol. 2. and after him Theodoret assimeth that Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drew many things from the Hebrew Rivulets yea and that whatsoever he said devoutly of God or of his Worship he stole from the Hebraick Philosophie The same Johannes Philoponus frequently asserts So of the Creation of the world l. 6. c. 21. pag. 249. he tells us that what Moses affirmed of man that he was made after the Image of God Plato transferred to the whole visible world calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a visible image of the invisible God The like he mentions lib. 7. c. 11 12 where he shews how Plato imitated Moses Gen. 1.31 in bringing in God rejoycing and recreating himself in the works of his hands as very good c. Eusebius lib. 2. praep Evang. conceives that Plato learned from the Mosaick doctrine both the Transmutation of the world and the Resurrection and the last Judgment c. Amongst the Latine Ancients Ambrose gives a full Testimonie hereto who affirmes that Plato for Learning's sake took a journie into Egypt to informe himself touching the things done and written by Moses the Oracles of the Law and the sayings of the Prophets c. of which see Selden de Jure Nat. l. 1. c. 2. But amongst all the Ancients none speaks more fully to this than Augustin de Civit. Dei lib. 8. cap. 11. Some saies he joyned to us in the grace of Christ wonder when they hear and read that Plato conceived such things of God which they acknowledged are most congruous to the truth of our Religion Whence some have thought that he when he went into Egypt heard the Prophet Jeremie or that he read in his peregrination the Prophetick Scriptures whose opinion I have laid down in some of my Books But the account of times being diligently computed according to the Chronick historie it appears that Plato was born almost 100 years after Jeremy prophecyed wherefore Plato in that his pergrination could neither see Ieremy who dyed so long before nor yet read the same Scriptures which were not as yet translated into the Greek Tongue unlesse peradventure in as much as he was of a sharp judgment he by an Interpreter learned as the Egyptian mysteries so the sacred Scriptures not that he did by writing translate them as Ptolomy by the LXX but by conference he understood what they conteined so far as his capacitie would reach That which enclines us to this persuasion is that the book of Genesis begins chap. 1. v. 1. In the beginning God made Heaven and Earth c. which Plato in his Timaeus also declares God saith he in that work first joyned Earth and Fire For it 's manifest that by Fire he understands the Heaven Thence those two middle Elements which by their interposition joyn together with these extreams he calls Water and Air whence t is thought he understood this from what is written Gen. 1.2 The Spirit of God moved upon the Waters For he little attending in what manner the Scripture was wont to style the Spirit of God and because the Air is called a Spirit he thought that the Four Elements were mentioned in that place Agen in that Plato saies a Philosopher is a lover of God nothing is more manifest in the sacred Scriptures And especially that which has almost brought me fully to assent that Plato was not without those sacred books when it is said to Moses Exod. 3.14 I am that I am He that is has sent me c. This Plato vehemently held and diligently commended c. Thus August By which it 's evident what a full conviction he had of the truth of our conclusion As for the particulars of these Platonick notions we shall hereafter we hope examine them and prove that they were traduced from the sacred scriptures As for Moderne Christians we have the most learned of these last Ages of this persuasion that Plato derived the choicest of his Contemplations both Physical and Metaphysical from the sacred scriptures Jewish Church So Lud. Vives on this text of August Civ l. 8. c. 11. Justin Martyr saith he in paraclesi ad Gentos Euseb in praeparat evang and Theocritus of the Greek affections write that Plato translated many things out of the Hebrew books into his own Hence Numenius the Philosopher said what is Plato but Moses Atticizing c. The same is affirmed by Steuchus Eugubinus on Plato's Timaeus and Selden de jure Natur. Hebr. l. 1. c. 2. Where he proves our conclusion at large Thus Luther Tom. 1. Genes
also sometimes under the Notion of his Universal spirit or Soul to comprehend that Universal Symmetrie Harmonie Order Beautie and Form◠which appears in the Universe So in his Timaeus fol. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The bodie of the Vniverse is framed by proportion and friendship of the Four Elements c. where he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 analogie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symmetrie the bond of Union Universal spirit or forme by which all the parts of the Vniverse in themselves opposite contrarie by a friendly kind of discord are conjoyned and agree together This piece of Plato's Vniversal Spirit is but the result of the former For the Spirit of God having at first framed and still ordering the Vniverse and all its parts according to Eternal Wisdome Law and Contrivement hence flows the most exact Order Beautie and Harmonie of all parts though never so contrarie mutually conspiring and moving according to that Law of Nature imprest upon their beings and the particular conduct or disposition of the Divine Providence to their appointed ends so that Plato here puts the Effect for the Cause namely Order for the Divine Spirit who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orderer Collector and Conjoyner of all these parts in the Vniverse But of this more when we come to Plato's Forme of the Vniverse 4. Some by Plato's Universal Spirit understand that Ignifick virtue or Vivifick natural heat which in the first Creation was infused into the Chaos and afterward diffused through ev'ry part of the Universe for the fomenting and nourishing thereof This say they Plato cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire or an Ignifick Spirit which fashioneth divers Effects which Moses calls the Spirit of God Gen 1.2 Thus Beza and out of him Serranus on Plato's Timaeus fol. 10. But though Plato seems to own such a prolifick fire or ignifick spirit diffused through the Vniverse yet his Universal spirit or chief Soul of the Universe seems distinct here-from as much as the cause from its effect Of this more hereafter § 6. Having endeavoured to explicate Plato's Universal Spirit or the Spirit of the Universe we are now to proceed to its bodie and material Principle The proper bodie of the Universe according to the mind of Plato is composed of the Four Elements Fire Water Earth Air but the original matter of these Elements he makes to be the Chaos which being first in order of Nature and existence ought firstly to be discoursed of It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principle universally granted by all the Ancient Philosophers before Aristotle that the Universe had an origine and that this Origine was from God So that the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or question was what the material principle or first matter of the Universe was We find the several persuasions touching this matter distinctly though concisely given us by Clemens Romanus Recognitionum lib 8 o Pythagoras said that the Elements or principles of all things were Numbers Callistratus Qualities Alcmaeon Contrarieties Anaximandrus Immensitie Anaxagoras Similarie of parts Epicurus Atomes Diodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Impartibles or Indivisibles Asclepias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Tumors or Elations Geometers Fines i. e. Bounds Democritus Idea's Thales Water Parmenides Earth Plato Fire Water Air Earth Aristotle also a fifth Element which he named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unnameable Thus Vossius de Philos part 1. cap. 5. § 13. Although this relation needs some emendation yet 't is the best I have met with in this kind and therefore it must passe Only as to Plato we must know that though he made the Four Elements before named the compleat bodie yet he made them not the first original matter of the Universe For Plato in his Timaeus describes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first matter thus It is saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Genus or Species out of which ev'ry thing is composed and he expresly saies that it is neither Fire nor Water nor Earth nor Air but the Common Mother and Nurse of all these which effuseth its seed and virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watrie Firie and receptive of the formes of Air and Earth And indeed this Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaos seems exactly the same with and we need no way doubt but was originally traduced from that of Moses Gen. 1.2 And the Earth was without forme and void Thus Richardson in the Exposition on his Divinitie Tables Table 5. MSS. Materia This the Philosophers did find stumbling upon it but mistaking it very much Aristotle had it from Plato he had it from the Egyptians they from the Jews This will easily appear by parallelizing the affections of the one and the other which we shall endeavour in these following Propositions 1. Moses makes Divine Creation the original of his First Matter or Chaos Gen. 1.1 So does Plato as before § 4. answerable to that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First of all the Chaos was made That Peripatetick dream of an Eternal first matter never came into Plato's head though some impute it to him as before § 3. 2. Moses calls his First Matter Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without forme which P. Fagius renders out of Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same word which Plato useth to expresse his First Matter by and little different in sound but lesse or nothing at all in sense from Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slime which Philo Byblius stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Great Bochart conceives from the Phenician and Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mod which signifies Matter as before Book 1. chap. 3. § 13 14. Aquila on Deut. 32.10 renders this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confused or without order and Plato describes his first matter by the same word calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely because it was without any substantial forme order or perfection yea Plato expresly stiles his first matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without forme as Moses Hence those Peripatetick descriptions of this first matter that it is nec quid nec quale nec quantum indefinite and informe yet capable of any forme which have caused so much dispute in the Scholes 3. Moses makes his First Matter to be Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and void whence some conceive that Plato with the rest of the Greeks traduced their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by an usual change of ב into ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Bochart makes the original of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaos But if we cannot argue fully from the Names yet as to Things we may draw an exact Parallel 'twixt Moses and Plato as to this particular For Plato as well as
Plato's mind touching the Combination and Proportion betwixt these Elements thus To make a coherence 'twixt Earth and Fire there is necessarily required a Bond wherefore they needed two other Elements which of themselves and of the other Elements they connected might make up one Composite or Bodie Such are Air and Water 'twixt Fire and Earth For the same Analogie or Proportion that Water has to Earth Air has to Fire the same also Water and Air have amongst themselves which as â—onds doe so copulate the extreme Elements Earth and Fire that by the almost imperceptible variations of Nature either ascendent or descendent there may be supposed to be one bodie which waxeth hard in Earth or is rarifyed in Fire Plato also makes each of these Four Elements to have various â—pecies and properties So Timaeus fol. 99. he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fire has flame light and splendor by reason of the inequalitie of the Triangles which are in each of these Air is partly pure and drie partly humid and cloudie Water also is either fluid or congeled as Snow Hail Ice Humor is either fluid or compact Fluid as Honey Oil Compact as Pitch Wax Compact humor is either fusile as Gold Silver Brasse Tinne Led Iron or fragile as Sulphur Bitumen Nitre Salt Alume and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones Homogeneous Also in the same Timaeus fol. 99. Plato acquaints us that heat has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disgregative faculty of the most tenuous parts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigid is constrictive and complicative of the Pores Lastly Plato informes us that the more Noble parts of the Universe as the Sun c. are composed of Fire of which hereafter § 8. That Plato received this distribution of the Vniverse it 's bodie composed of the 4. Elements from the Jewish Church and particularly from Moses's description of the Creation Gen. 1.1 c. is acknowledged both by Ancient and Modern Writers So Austin de Civit. Dei lib. 8. cap. 11. Plato saies he in his Timaeus affirmes that God in the first Creation first joyned Fire and earth together It 's manifest that he gives to Fire the place of Heaven Therefore this opinion has similitude with that which is said Gen. 1.1 that In the Beginning God made Heaven and Earth Thence those two middle Elements by the interposure whereof these extremes are copulated he calls Water and Air whereby he is conceived to understand what is written Gen. 1.2 And the Spirit of God moved upon the Waters For little heeding in what manner the Scripture stiled the Spirit of God because the Air is also called a Spirit he imagined the Four Elements might he commemorated in that Place Thus Austin That Moses in this Gen. 1.1 2. describes the Creation of the Four Elements and that Plato speaks conformable thereto is affirmed by learned Serranus in his Notes on Plato his Timaeus fol. 10. thus This is the common opinion of our Divines that Moses in verse 1. of Gen. 1. teacheth that the first matter was created by God and that in verse 2. he describeth the same by certain Notes Yet as to the genuine and plain interpretation of this place the opinion of Theodore Beza my most Reverend Parent and Praeceptor doth mostly please me who supposeth that Moses in this place doth not treat of the first matter but simply teacheth that the Four Elements viz. Earth Water Fire Air were in their order Created of God and he gives these Reasons of this his opinion First that Moses was wont so to propose things Physical that he might wholly accommodate his speech to the Vulgar Capacitie neither does he treat of them subtily but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensibly that they might be more comprehended by the ruder sort wherefore the plain and true sense of this place seemed to him this In verse 1. Moses proposeth after this manner a summe of the whole Historie of the Worlds Creation and that in an Analytick order which truly is a forme of Demonstration most apt for the teaching of Sciences Moses therefore teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summarily that in the beginning God created the Heaven and the Earth i.e. Gen. 1.1 When yet nothing existed God created this Universe and what ever is comprehended in its compasse which according to the common manner of speech is understood by the termes of Heaven and Earth Moses having laid this summary Substratum of his whole discourse he then proceeds to persue each part thereof and Firstly to treat of the Elements because they are the basis of the Universe and the Matter which the Vulgar might comprehend as being discovered by certain effects Therefore he affirmes that Moses in verse 2. teacheth the Creation of the Elements Earth Water Fire but the Creation of the Air in verse 6. These Elements he describeth as Created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by themselves before their entering into the composition of Animants Thus therefore Moses explains those first bodies as that he first treats of the Earth affirming that the Earth was informe c. Therefore there was not yet extant any certain Disposition of things neither was there any certain forme in that tenebrous Masse of the Elements which notwithstanding God conserved by an infused natural heat which was as it were the Seminarie of all things and nothing else but the Element of Fire For the Element of Fire in this first Creation was nothing else but that ignifick force and efficacie which is variously diffused in the symmetry of the Vniverse for the fomenting and nourishing of things according to their nature This Natural and Vivifick heat dispersed in things after their mode even in Animants themselves is by Moses properly called the Spirit of God Gen. 1.2 Truly Plato calls this Natural heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Opificer of various effects Thus saies Beza Moses shews how the Earth Water Fire were Elements Created by God the first day That therefore the Air was Created the second day which Moses calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expansion Truly Plato makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion as I conceive in the same sense which word is well accommodated to express the nature of the Air which is most liquid and expansive c. thus Serranus Which accurate Analysis of the first Creation though it has something novel and disputable yet it gives us a good account of the Cognation betwixt Moses and Plato in their description of the first Elements which constitute the Systeme or bodie of the Vniverse § 9. As Plato makes the bodie of the Universe to be composed of the Four Elements so also the Forme thereof according to his persuasion is no other than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analogie and Symmetrie or harmonious contexture and friendly conjuncture of these Elements whence results the Order Beautie and Perfection of the Universe So in his Timaeus fol. 32. Plato saies that the Bodie of the
being contradicted as indeed no one durst murmur against him Gen. 41.39 c. They do ill allege the event For the Egyptians after the death of Joseph and their King who favored him returned again to their Vomit and abrogated the true Philosophie This is well observed by Philip in Chronico l. 2. Not long after the death of Joseph the Egyptian Kings rejecting his Doctrine again worshipped Idols and embraced Magick Arts. Yet there remained some rudiments and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth For that the ancient Egyptians held the world to have a beginning and that they thought the year to begin from Libra which they supposed also to be the beginning of the World these Traditions they drew from no other fountain than Joseph as Jos Scaliger ad lib. 1. Manilâ—i admonisheth From the same Joseph also they learned the Souls immortalitie which presently was changed into that monstre of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As therefore the Egyptians owe not the least part of their wisdom to the Hebrews so also they participate with them in many names which is even yet discovered in many of the names of their Gods as we have before often demonstrated See Part 1. Book 2. c. 7. of Egyptian Gods § 11. But amongst all the Divine Philosophers there was none that opened a more effectual door for the propagating of philosophick principles and light than Moses who by his writings contained in his five books besides his personal Conferences laid the main foundations of all that Philosophie which first the Phenicians and Egyptians and from them the Grecians were masters of Whence was it that Sanchoniathon and the Grecian Philosophers after him had such clear notions of the original of the world the first Chaâ—s or Matter out of which God framed all things Was it not from Moses's descriprion of the Creation Gen. 1.2 Lud. Vives de Veritate fidei speaks thus The Creation of the World was so described by Moses that the greatest Philosophers admired the depth and embraced the truth of the narration especially the Pythagoreans whom Plato in his Timaeus follows who expressed the said production of the world sometimes in the very same words Plato in his Timaeus fol. â—9 being to treat of the origine of the Universe acknowledgeth this could not be known but by some probable fable or Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which came originally from Moses's Historie of the Creation This will be evident by the enumeration of particulars 1. How came Sanchoniathon that great Phenician Philosopher to the Knowledge of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cauth Ereb but from Gen. 1.2 darknes c. only the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from v. 5 Hence all the Poetick fictions of the first Chaos the philosophick contemplations of the first matter privation c. Hence also Mochus another Phenician Phisiologist received his traditions about Atomes which he makes to be the first principles of the world c. Whence also drew the Egyptians their philosophick persuasions of the worlds beginning c. if not from this Mosaick Fountain How came Plato to discourse so accurately of the order beautie harmonie and perfection of the Vniverse the contemplation whereof saies he was exceeding pleasing to its maker Could he possibly have discoursed of these things in such Scriptural Phrasiologie had he not received some Traditions from Moses Gen. 1.31 c Whence came his conceptions of Anima mundi the Soul of the world but from Jewish Traditions touching Gods framing and governing the world by his Spirit and Providence which Plato cals 〈◊〉 in the most perfect harmonious manner as the soul governes the bodie Gen. 1.2 Hence Plato according to his Allegerick manner of discourse supposeth the world to be an Animal yea a visible image of the inâ—isible God that is saies Johannes Grammaticus that excellent Christian Philosopher what Moses affirmed properly of man Gen. 1.27 that he was made according to the image of God Plato transfers to the whâ—le Vniverse Yea indeed the whole of the Grecian Physiologie touching the Origine of the world its first matter privation and forme c. in all likelyhood owes its original to some Mosaick tradition from the first chap. of Genesis c. 2. As their Physicks so also the Metaphysicks laid down by the Grecian Philosophers seem evidently to be derived and borrowed from Moses's sacred Philosophie We read Exâ—d 3.14 of Gods name I am whence Austin puts it beyond all doubt that Plato traduced his notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he ascribeth to the first and most perfect Being From the same Scripture Fountain also came his contemplations about his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as Gen. 1.2 whence the Platonicks generally assert a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie answerable to the Scriptures and in sum never Heathen Philosopher treated more distinctly yea divinely of God his Nature and Attributes as also of the Soul its spiritualitie infinite capacitie immortalitie c. than Plato which according to the common vogue of the Learned he received by conference with some Jews or by tradition from Moses's writings of which more else where 3. Farther that the Pagan Geographie had its original from Moses's Narration Gen. 10. how the world was peopled by Noahs posteritie is asserted and made evident by the Learned Boâ—haert in his Phalâ—g where he demonstrates that the Pagan Geographie exactly answers to Moses's description The like may be affirmed of the Pagan Chronologie and Historie of which before part 1. book 3· chap. 2. § 6 7. So in like manner that the Heathen Politicians or Lawgivers viz. Lycurgus Solon Minos Draco Plato c. received the chief if not the whole of their Politicks from Moses's Laws is generally affirmed by the Learned and will be made farther evident by what follows We find a good Character of Moses and his Philosophie in Hâ—rnius Hist philos l. 2 c. 13. Moses saies he had a mind most capacious for all things who being educated from his childhood among the Egyptian Priests drew from them all their wisdom even their most abstâ—use mysteries which seems to be the cause why he is reckoned by the Grecians among the Magicians Plinie l. 10. c. 10. There is another faction of Magick which sprang from Moses And Moses indeed has obtained a great name even among profane Writers Eupolemus saies that Moses was the most wise man and that he delivered Letters first to the Jews and that the Phenicians received them from the Jews as the Greeks from the Phenicians Artapanus relates that Moses was called by the Grecians Musaeus and that Orpheus learned many things from him Some conceive that Moses is mentioned in that of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Moses was thence so called because drawn out of the water is the persuasion of Learned men Others make Moses the same with the Egyptian
the word or breath of Gods mouth according to Gen. 2.7 and breathed into his nostrils and Psal 33.6 by the breath of his mouth As Bochart Can. lib. 2. cap. 2. § 13. But one main piece of Philosophie which Sanchoniathon is most famous for is his Physiologie or Natural Historie of the worlds origine and its first matter whence the Poet Hesiod and his followers received their first Chaos and the Philosophers their Materia prima which all originally descended by some corrupt derivations from the first Chapter of Genesis as it will appear if we consider the particulars of Sanchoniathon's reports In the beginning of his Historie according to the Version of Philo Byblius quoted by Eusebius we find in the beginning of things there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of dark air which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chauth Ereb night or evening darknes which seems to be taken from Moses's words Gen. 1.2 and there was darknes c. The word Ereb is taken from v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was Ereb i. e. evening Whence Hâ—siod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Varrâ— thus imitates Erebo creata fuscis crinibus nox te invoco That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening see Bochart Canaan lib. 2. cap. 2. Or it is possible that Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be borrowed from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bohu Gen. 1.2 ב being easily turned into ב whence also we may suppose the Greek Philosophers traduced their Physick privation which they make one of their first principles It follows in Sanchoniathon thus From the Commixtion of the spirit with the Chaos there arose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Bâ—chart conjectures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Commixtion of the spirit with the Chaos was produced Mot which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is matter or slime what Philo Byblius translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Phenicians write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—d it being very common with the Greeks to change the Hebrew ד into Ï„ so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by them derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Hebrews and Phenicians signifies that matter out of which all things were at first made which the Arabians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 't is possible the Latin materia came from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Sanchoniathon having called that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slime or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first matter addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of this matter was produced the whole seed of the Creation and the generation of the whole which is as as much as if he had said This Mot was the first Matter of all things For although the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mod be not found in Scripture yet we have the thing fully expressed Gen. 1.2 and 't is possible also the Jewish Philosophers might use the same word and so the Phenicians by Tradition from them though Moses writing for the peoples sake in the plainest termes did purposely abstain from all philosophick termes That Sanchoniathon traduced these his coutemplations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the spirits mixing with them from Gen. 1.2.5 I conceive is sufficiently evident whence Hâ—siod's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch and Orâ—heus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Thales his opinion of water being the first matter And Plato's first matter which he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c as Aristotle's first matter being ingenerable incorruptible indefinite without forme but capable of all formes c. which are but broken fragments of Gen. 1.2 § 14. That Thales Pythagoras and Plato concur with Sanchoniathon and they all with Moses about the first matter of the World will be farther evident if we consider their several expressions with their agreement amongst themselves as also with Moses's words Thales held water to be the first matter of all things whence Pindar's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mixture of mud and water together which Orpheus also makes to be the Principle of the Universe and it is the same with Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Philo Byblius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Mot or Ilus of Sanchoniathon i. e. mud slime or fluid matter which Thales cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water Pythagoras and Plato call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by â— inversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is matter all of which agrees with Moses's words Gen. 1.2 And the spirit of God moved upon the face of the waters i. e. all at first was but mud slime and water or fluid matter So Paulus Fagius from Kimchi renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter which fluid matter was agitated or moved by the Spirit of God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this mixing of the spirit with the Chaos was begotten Mot which some call slime or watry mistion which was made the seed of all creatures c. This the Stoicks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vivifick energie according to Psal 33.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Plato Thales Pythagoras Heraclitus ascribe the Original of Individuals to the various agitations or motions of this fluid matter viz as moved by the spirit of God so the Phenicians called this motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark and blustering wind or spirit see Stillingf Orig Sacr. book 3. cap. 7. § 15. Sanchoniathon also was not a little versed in the Chronologie and Geographie of those times and places wherein likewise he accords with Moses from whom we may presume he received both the one and the other So Eusebius praepar Evang. l. 10. c. 3. out of Porphyrie lib. 4. against the Christians makes Moses and Sanchoniathon to give the same names to Persons and Places as Ger. Vossius de Histor Graec. lib. 1. c. 1. pag. 3. § 16. Sanchoniathon's Natural or Mythologick Historie was continued by others some in the Phenician some in the Greek Tongue Of the Phenicians there were Theodotus Hypsicrates and Mochus whose books Chaetus translated into Greek Tatianus the Assyrian in his Orat. against the Grecians speaks thus The Phenician affairs proceeded thus there were amongst them three persons Theodotus Hypsicrates and Mochus whose books were translated into Greek by Chaetus In Euseb praep Evang. l. 10. where Tatian's place is cited for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotus's Phenician name as Bochart conjectureth was Elnathan or
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
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
of the ingenerable time called Eternitie for look as this Universe is created according to the exemplar of the Intelligible Ideal World so is this Time composed in some sort according to the exemplar of Eternitie Thus Plato Lastly as to the formal measure and product of Time we find a good description thereof in the Platonick Definitions fol. 411. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time is the motion of the Sun and the measure of motion which agrees well with Moses's description in Gen. 1.14 for seasons and for days and years c. 7. Hence follows another Affection which Plato attributes to the Universe and natural Bodies namely Mobilitie So in his Parmenides fol. 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus therefore is it not necessarie that One i. e. the Universe be capable both of Motion and Rest c. Herein also Aristotle follows him making Motion and Rest affections of natural Bodies 8. Hence also follows Generation which may be ranked amongst the Affections which Plato gives to natural Bodies and is thus described Platon definit fol. 411. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generation is a motion to Essence Agen 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participation of Essence c. 9. Whence lastly follows Duration which Plato makes another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affection of the Universe So in his Timaeus fol. 32. having spoken of the Worlds perfection and unitie he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must also continue without old age and sickness c. He persues his Allegorie wherein he stiles the World a Living Creature which saies he must continue in youthful vigor and healthie His meaning is that though Individuals and Singulars decay daily yet the Species and whole of the Vniverse is continued durable and vigorous by means of successive generations For they are Individuals only not the Species that dye thus according to Aristotle's Maxime the Corruption of one is but the Generation of another Thus much of the affections of the Vniverse § 12. The parts of Physiologie are either General or Particular the General part of Physiologie treats of the first Principles and Affections of Nature which we have dispatched Physiologie in particular discourseth of the Severals or Particulars of the Vniverse which make up the whole of Nature Now of these in their order so far as they come under Plato's Philosophizings And here we may begin with Angelick Beings who are called the first-born Sons of God and are indeed the most noble Pieces of the Universe which Plato makes the first-fruits of Gods Creation So Lud. Vives in August Civit. Dei lib. 11. c. 9. The Greek Divines saies he will that Spiritual Beings precede Corporeal and that the great Parent of the Vniverse used them i. e. Angels as Ministers for the procreation of other things which Opinion Plato follows in his Origine of the Universe So Sanchoniathon sets forth the Creation of the Angels under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contemplators of the Heavens Whence also Aristotle's conceit of the Heavens being moved by Intelligences seems to have had its origination All which Contemplations about Angelick natures and their production seem to have been but corrupt Derivations from Job 38.7 When the morning Stars sang together c. But because the Discourse of Angels belongs not properly to Physicks but to Metaphysicks we shall engage no farther on it at present To descend therefore to the material and more natural parts of the Universe and first to the Heavens which Plato in his Timaeus fol. 36. describes after his Metaphorick mode thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bodie of the Heavens is visible but the Soul of these Intelligences partakes of invisible reason and harmonie Thus Plato whence I presume Aristotle derived his Celestial Intelligences which he presumed to be the first movers of the Celestial Spheres But as to the Matter and Nature of the Heavens what Plato's Opinion was is somewhat difficult to conjecture Austin affirmes peremptorily that Plato made the Heavens to be of an ignifick or fierie nature and that herein he followed Moses Gen. 1.1 So Aust de Civit. Dei lib. 8. c. 11. Plato in his Timaeus affirmes saith he that God in the first Creation joyned the Earth and Fire together It 's manifest that he attributes to Fire the place of Heaven This Opinion therefore has some similitude with what is said Gen. 1.1 In the beginning God made heaven and earth Thus Austin And Ludo. Vives on these Words addes that Plato thought the Heavens to be fierie though the Stars to be composed of the four Elements because they seemed more solid Not that the Heavens were of the same nature with our Culinarie fire for he supposeth there are several sorts of Fire So Lud. Vives And indeed that these Celestial Bodies at least the more lightsome and glorious namely the Sun c. are of an ignite or fierie nature seems probable from the very origination of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven which is apparently derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our or Ur which signifies both Light and Fire as hereafter I am not ignorant that some make the Heavens to be of a fluid waterie as others of an aerial nature So Paulus Fagius on Gen. 1. tells us that amongst the Hebrews the Heaven is called from its extension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament and from its Waterie matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Waters there which he also gathers from Gen. 1.6 a Firmament in the midst of the Waters c. But this being granted that the Firmament is of a waterie or fluid matter see Wendeline de Coelo which is also the Opinion of some New Philosophers yet it followeth not hence but that the Sun and those other more lightsome and glorious Celestial Bodies may be composed of a fierie substance which seemeth to have been the Opinion of the Jews whence Plato and other of the Greeks derived the same and that on these Probabilities 1. That the Sun and Stars are composed of Fire appears first from the very Text Gen. 1.3 Let there be Light where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our whereby the Sun is expressed Job 31.26 signifies as well Fire as Light This we have proved at large out of Richardson and others in our former part of Philologie Book 3. C. 3. § 9. So Amesius in his Medulla Theol. lib. 1. cap. 8. Thes 50. treating of the Creation of this Light saies that Light namely lightsome Fire was made out of the most subtile part of this Mass taken up c So Grotius in his Annotations on 2 Pet. 3.7 The Fire saies he was not in that first humid Mass but afterward created by God which Moses calls Light because Light and Heat are one and the same Out of this Light compacted were the Stars composed whence they diffuse Fires upon the Earth whence also Fires are generated under the Earth From these
Celestial and subterraneous Fires meeting together shall that great and last fatal conflagration of the World arise as the former Deluge from the conjunction of the Celestial Waters with those of the deep Caecilius in Minutius Foelix affirmes that these Fires threaten conflagration to the whole World yea to the Stars themselves Thus Grotius who in what precedes tells us that besides the Sibylles Sophocles Seneca and Lucanus the Astrologers particularly Copernicus Revolut lib. 3. cap. 16. have observed the same and that from the daily appropinquation or nearer approaches of the Sun towards the Earth Indeed I find this to have been the firme perswasion of the Pythagoreans as before in the Pythagorean Philosophie Ch. 7. § 10. Heraclitus also received the same by Tradition from the Pythagoreans affirming that the World as it was made of Fire so it should again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be burnt by fire It was the common perswasion of the Platonists that the more noble parts of the Universe namely the Sun and Stars were Celestial Fires whence also they asserted the last conflagration of the World by fire which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato's own Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a short time there shall be a destruction of all things on the Earth by much fire The Stoicks held the same calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Grotius in the fore-cited place on 2 Pet. 3.7 saies That these Traditions came originally from the Jews For there is mention made hereof in the Book called Cedrus Libani that as God in times past let loose the reins to the Waters so he shall again to the Fire c. But to returne to our Argument 2. That the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.3 may be rendred Fire as well as Light is evident from the use of the word else where So in Gen. 11.28 31. we read of Vr of the Chaldees which is of the same origination and signification this place being as 't is conceived by the Learned called Vr from their Sacred Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipt here as a Symbol of the Sun of which see more of the Chaldee Philosophie Book 1. Chap. 4. § 6. Hence also we may adde 3. That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Fire owes its origination to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr for cast away only π and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it was perhaps at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed I find Plato making use of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuously to express Light as well Fire by so in his Timaeus he saies the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visible or lightsome by fire or light and in what follows he expresly saies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire has flame and light and splendor which is every way as applicable to the Celestial as Terrestrial Fires especially if that be true which some New Philosophers and those of greatest repute affirme that Light is but a flame c. yea indeed Plato calls the Sun in express termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire as hereafter 4. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven seems also to owe its derivation to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before 5. Whereas 't is said Psal 104.2 God covered himself with Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is elsewhere expressed by Fire 6. But to argue not only from Names but from the thing it self we find frequent mention in Scripture of Fire coming down from Heaven So in the burning of Sodom but more particularly in that saying of the Disciples Luke 9.54 That we command fire from heaven which though it implie a Miracle yet it argues they conceived the heavens to be the proper seat of fire the like Revel 20.6 fire out of heaven It seems to have been a fixed opinion amongst the Jews that the heavens were the Seat of fire 7. Yea Mark 14.54 Fire is expresly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Light of the Sun whereby it seems evident that Mark with the rest of the Jews as well as the ancient Grecians judged Fire and Light equipollent or convertible and therefore promiscuously used those termes 8. Farther the Scripture and Hebrews call the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies Fire whence we read Lev. 26.30 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly denotes those Hearths whereon these Idolaters preserved their Sacred Fire as a Symbol of the Sun which they worshipped after the Zabian mode whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Caminus a Chimney or Hearth as before Book 1. cap. 4. § 8. 9. That Plato held the Sun to be a Celestial Fire is evident from his Definitions Collected by his Successor where we find the Sun thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Sun is an Heavenly Fire So also Xenophanes the Founder of the Eleatick sect held the Sun to be a collection of little Fires the like was asserted by Heraclitus who both had these traditions from the Pythagoreans as these derived them from the Jews according to Grotius c. Neither are there wanting some of great vogue amongst the New Philosophers who defend this Platonick persuasion that the Sun is Fire c. So Dr. Willis in his Treatise de Febribus saies Light seems nothing else but a flame kindled into a greater dimension c. And Comenius in his Physicks makes the first Light Gen. 1.3 to be no other than Fire 10. That the Sun and the Stars are of a fierie nature was the common persuasion of the Ancient Philosophers so Stobaeus Eclog. Phys lib. 1. cap. 25. gives us a large account touching the Ignite nature of the Stars He saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thales supposed the Stars to be Terrene but Ignite And he addes the same of Empedocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedocles also held the Stars to be Ignite c. Empedocles also affirmed that the Heaven was compacted of Air and Fire i. e. Air in regard of the Firmament and of Fire as to the Celestial Lights as Stobaeus Eclog. Phys p. 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The like is said of Anaximander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anaximander said that the Stars were Globes of Air full of Fire breathing out flames on one side and that the Sun was seated in the supreme place The same is said of Parmenides and Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Posidonius defined a Star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bodie Divine Ethereous Splendid and Ignite c. But more particularly touching the Ignite Nature of the Sun Anaximenes affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Sun is Ignite or Fierie Anaxagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Sun was an Ignite Iron or Stone The same was affirmed by Democritus Zeno also held 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 that the Sun and Moon and each of the Stars were an Intelligent Wise and Ignite Fire The like Chrysippus asserted Neither was this the persuasion only of the Wiser Philosophers but also of many of the Ancient Greek Poets Euripides in Phaenissis saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Homer though he saies not positively that the Sun is Fire yet he makes it to be of like nature as Stobaus Eclog. Phys fol. 57. 11. Thus also Shepherd in his parable of the Ten Virgins chap. 8. § 2. It is saies he a question whether the beams of the Sun are Fire which some demonstrate thus Take a Glasse and gather together the beams and it burnes and indeed this argument from the Ignifick virtue of Beams contracted in a Burning-glasse gives us a great probabilitie of the Ignite nature of the Sun at least it may suffice to ballance all the seeming probabilities of other opinions Neither may we expect in matters of this nature more than conjectures and probabilities But to return to and conclude this with Plato he frequently calls Light Fire So in his de Repub. 6. speaking of the Natural Cognation which is 'twixt the Eye and Light he addes that when the Eye comes into darkness it looseth or falls from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's cognate Fire Light Hence Night is defined in the Platonick definitions thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Night is darkness contrarie to the day the privation of the Sun As also Light is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is contrarie to darkness which answers unto Moses's description Gen. 1.5 And God called the Light Day and Darkness Night § 13. As for Plato's sentiments touching this Lower World I find little therein but what is common and therefore not worthie of any particular remark only he seems somewhat to differ from the commonly received opinion about the Nature of the Wind which in the Platonick Definitions fol. 411. is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wind is a motion of the Air round about the Earth As for the Air Serranus on Plato's Timaeus fol. 10. supposeth that Plato made it the same with Moses's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmament Gen. 1.6 which he expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word most proper to expresse the Nature of the Air by which is most liquid and expansive Plato's contemplations about the Waters and Sea with those miraculous bounds given thereto by Divine Providence I no way doubt had their original from the Sacred Storie This we find well set forth by Paulus Fagius on Gen. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Waters be gathered The Ancients saies he have derived this word from the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Perpendicule Square or Rule used by Masons c. As if God should have said Let the Waters be gathered together unto one certain place as by Measure and Rule according to the manner of Architects who in the building of Houses to the intent that they may bring the parts to a close and firme consistence and uniformitie measure all by their Perpendicule or Directorie Therefore Moses seems not without great Emphasis to make use of this word thereby to expresse the Infinite power of God whereby he compels that fluid and boundlesse Element possessing the whole superficies of the Earth even as it were by a Measure or Rule into one place This the Scripture alludes unto Job 26.10 He hath compassed the Waters with bounds c. Psal 104.5 6 7 8 9. Thou hast set a bound Psal 33.7 He gathereth the Waters as an heâ—p c. so Job 12.15 Behold he withholdeth the Waters c. which certainly is matter of infinite admiration that an Element so ponderous and boundlesse should be confined against its proper Nature within such exact bounds and measures Farther what Plato's apprehensions were about Exhalations such as received some accidental impression or Forme are commonly called Meteors namely concerning Comets Thunder Lightening Clouds Rain Snow Hail Earthquakes c. is uncertain yet we need no way doubt he might have if he had not the best information he could expect concerning these Mysteries of Nature from Job or Solomon or such like Jewish Philosophers § 14. Another and indeed the most Noble because most experimental part of Physiologie or Natural Philosophie regardeth Plants and Animals wherein Plato seemeth to have had very good skill which we have reason enough to induce us to believe he received by tradition from the Jewish Church especially from Solomon's Writings For it s very evident by Sacred Relation that Solomon was the prime and best Philosopher after Adam's fall that engaged in those Philosophick contemplations as before in the Jewish Philosophie book â— chap. 1. § 11. And I think it is also evident that the choicest parts of Democritus's Natural Experiments of Hippocrates's Medicinal Aphorismes and Observations together with Plato's Physiologick Experiments Aristotle's Historie of Animals and Theophrastus his Scholar's of Plants owe their original and first Idea's to Solomon his Natural Experiments and Philosophizings on Plants Animals and Humane Nature And because this is the most noble and useful part of Natural Philosophie we shall endeavour to produce some of the choicer Experiments Observations and Principles laid down by Plato with others for the Conservation of Humane Nature in health vigour which indeed is the main end and emprovement of Physiologie commonly called Physick or Medicine But before we engage herein we shall give some Historical account of Mans Original that according to Plato's traditions originally Jewish § 15. The Chiefest though last part of Natural Philosophie respects Man his two constitutive parts Bodie and Soul Plato Philosophizeth on both and that as well apart as in Composition and Conjunction As for the Original of Man Plato tells us in positive termes That he made Man after the Image of God So in his lib. 7. de Legib. Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man is a kind of imitation of God and his master-piece So in his Timaeus what he mentions in general of the whole Vniverse he without doubt more properly understood of Man namely that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best and greatest image of the intelligible God which description of Man without all peradventure was originally traduced from Gen. 1.26 Let us make man after our Image c. v. 27. Yea Plato seems to have had some Scriptural notices of Adam's first Creation and Eves formation out of his side which in his Symposiack Dialogue he expresseth under his Cabalistick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man woman which answereth unto Gen. 2.21 22 23. Yea farther Plato seems to have had very considerable hints and traductions touching Adams happie state in Innocencie which he describes under his Mythologick Cabale of the Golden Age and Saturne's Reign therein thus in his Politicus fol. 272. where he saies our First Parents lived