of his skill in the Egyptian and Chaldean tongues which differed from the Hebrew only in Dialect yea that the Jews themselves frequently past amongst the Greeks under the name of Chaldeans because they lived under their government we have endeavoured to prove in chap. 5. § 8. of this second Booke 4. Iamblichus together with Hermippus tell us That Pythagoras received part of his Philosophie from the Thracians so Josephus lib. 1. contra Apion That the Thracians had their Philosophie originally from the Jews has been proved Book 1. chap. 5. parag 7. 5. Porphyrie p. 4. acquaints us That Pythagoras had part of his Philosophie from the Phenicians who had theirs from the Jews as before 6. Porphyry pag. 8. and Clements Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. assure us That Pythagoras learned the most excellent parts of his Philosophie from the Barbarians That by these Barbarians must be understood the Jews in the first and cheifest place we have Testimonies of Justin Martyr Clemens Alexandrinus Epiphanius Nicephorus and Serranus on Plato's Cratylus fol. 426. 7. What Pythagoras learned from his Preceptors Thales and Pherecydes owes its original to the Jews as before chap. 3.4 of this second Book § 3. Having given a general Demonstration touching the traduction of Pythagoras's Philosophie from the Jews we now proceed to its Particulars and shall begin according to Pythagoras's own method with his Mathematicks So Porphyrie in his Life pag. 31. The Mind saies he being purified by Disciplines ought to be applied to the most useful These Pythagoras procured by certain methods and gradual mediums bringing the mind by degrees to the contemplation of Eternal Incorporeal Real Beings To this end he first used the Mathematicks as degrees of preparation to the contemplation of things that are c. This Pythagorean method of beginning with the Mathematick Sciences has been greatly applauded by some of our New Philosophers and that perhaps not without sufficient grounds as a method most proper for the fixing the Volatile vagrant spirits of young Students in their entrance on Philosophie And this is much practised by the French Nobles who studie little else of Philosophie besides the Mathematicks § 4. Amongst the Mathematick Sciences Pythagoras firstly entered his Scholars in Arithmetick So Stobaeus in Ecl. Phys lib. 1. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras seems of all Sciences to have esteemed mostly of Arithmetick and to have brought it in use from Mercature he compared all things to Numbers That Pythagoras made great use of Numbers is apparent in that he does symbollically set forth and describe his chiefest mysteries by numbers as hereafter This part of his Mathematicks Pythagoras learned from the Phenicians who by reason of their merchandizing made much use of Arithmetick § 5. Pythagoras having laid a foundation in Arithmetick proceeds to other parts of the Mathematicks especially to Musick of which also he made a very great symbolick use in all other parts of his Philosophie So Iamblichus de vita Pythag. cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of the Sciences they say the Pythagoreans did not a little esteem of Musick c. Thus Apuleitus Florid. 15. and Quint. l. 1. c. 16. tell us that Pythagoras was a great esteemer of and very well skilled in Musick which he commended to his Scholars daily This they practised morning and evening in the morning after sleep to purge their minds from stupor and impure imaginations at evening to allay their more disturbed affections by this kind of Harmonie as Plut. de Iside and Horn. Hist Phil. l. 7. Thence Pythagoras gives symbolical descriptions of the Heavens of the Soul and of other of the mysteries by Harmony c. This his Science of Musick I suppose he might receive from the Egyptians who greatly affected Musick or rather immediately from the Jews who were the first and most skilful musicians receiving their Musick by Divine Institution and Inspiration it being prescribed them by God as a medium or Ceremonial Rite of his worship and practised by them in Moses's time long before Orpheus who next to their Idol god Apollo was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 6. Pythagoras also was skilled in Astronomie or the Science of the stars which Porphyrie in his Life tels us he received from the Chaldeans That the Chaldeans at first received this Science of Astronomy from the Patriarchs See Book 1. chap. 4. Paragr 3. One great Astronominical Paradox which the Phythagoreans maintained was That the Earth moved and the Heavens stood still This was also the opinion of Aristarchus the Samian who whether he were more ancient or latter then Pythagoras is not determined This likewise was the opinion of Gleanthes the Samian Leucippus Heraclides and Ecphantus That the Pythagoreans generally affirmed That the Earth was not immovable but moved in a circle about the fire Plutarch in the life of Numa informes us For they held that Fire being the most excellent of creatures was placed in the midst of the world which moved round about it They asserted moreover That the Sun was composed of Fire c. Which opinions that they were from Jewish traditions we shall hereafter prove Laertius acquaints us that Philolaus the Pythagorean was the first who openly taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth moved in a circle Cicero in his 4 o Academ Quâ—stion attributes the same opinion to Hicetas the Syracusian Plutarch in Numa saies that Plato in his old age asserted the same The like is said of Seleucus This Hypothesis of the Earths moving has been since revived by Cardinal Cusanus lib. 2. c. 12. Doct. ignorant but more professedly defended by Nicol. Copernicus who about the year 1540 writ a Book concerning it which is Dedicated to Pope Paul 3d. who was followed herein by Joannes Keplerus Mathematick Professor to Rudolphus Matthias and Ferdinand the Emperours Also by Christopher Rothmannus Michael Maestâ—inus David Origanus Mathematick Professors Lately Patricius Galilaeus Hoscarius Italians with William Gilbert our English Physician famous for his Book de Magnete wherein he asserts this Hypothesis having all maintained the same opinion which albeit it was condemned by the Cardinals at Rome Anno 1616 yet is it still defended by many of the New Astronomers Ticho Brahe the famous Danish Astronomer went a middle way affirming that both Earth and Heavens moved though in a differing manner See Vossius sect Phil. l. 2. c. 6. s 41. § 7. Pythagoras was also skilled in Geometrie which I suppose he learned from Thales or immediately from the Aegyptians who were the first amongst the Nations that practised this Art Diogenes Laertius also tels us that Pythagoras was the first that brought Measures and Weights into Greece which also belongs to the Mathematicks and as we have good reason to judge he received them from the Jewish Weights and Measures To conclude this as we began with Pythagoras's Mathematicks in the general Iamblichus l. 1. c.
Apollonius Tyanaeus that Pythagorean Sorcerer and endeavours to make him equal in point of Miracles unto Christ wherein he was refuted by Eusebius Ludov. Vives in August lib. 8. cap. 12. doth thus Characterize him Porphyrie was a person of an unsound bodie and minde of a judgment unconstant and of an hatred sharpe and cruel even unto madnes He had notwithstanding the name of a great Philosopher or Sophist as well as Historian He writ the Lives of the Philosophers whereof there is extant only the Life of Pythagoras which was at first published under the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Book Cyril cites against Julian and ascribes to Porphyrie Concerning Porphyrie see more largely Lucas Hoâ—stenius and Vossius de Histor Gracis lib. 2. cap. 16. Edit 2. pag. 244. § 8. After Porphyrie succeeded Iamblichus his Disciple who was born at Chalcis in Syria and flourished in the times of Constantine the Great and his Sons as also in Julian's time He was saith Lud. Vives of a better natural Disposition and Manners than his Master Porphyrie Vossius calls him a Platonick Philosopher though Lud. Vives saies according to Jerom he was not so much a Platonick as a Pythagorean Yet he confesseth that as to Divine matters all the Platonists did Pythagorize There are extant two of his Protreptick Orations for Philosophie also his Historie of Pythagoras's Life wherein he follows his Master Porphyrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of whose Book he transcribes many things with very little if any alteration of the words There are three Epistles of Julian the Apostate to Iamblichus yet extant which argues a Friendship betwixt them and 't is likely the same continued even whilst Julian made some profession of the Christian Religion Suidas tells us out of Damascius that Isidorus esteemed Iamblichus the most excellent of Writers after Plato We have Iamblichus's Life described by Eunapius also by Vossius Hist Graec. l. 2. c. 10. p. 208. August de Civit. l. 8. c. 12. saies that amongst the Platonists the Grecians Plotinus Iamblichus and Porphyrie were greatly noble c. § 9. Syrianus Alexandrinus Fellow-Citizen and Sectator of Iamblichus follows next in this Sacred succession of Platonick Philosophers He lived about the Year 470. and writ four Books on Plato's Common-wealth also on all Homer with other things as Suidas relates Isidorus the Philosopher had a great esteem for him who after Plato next to Iamblichus placeth Syrianus his Sectator as the most excellent of Writers So Suidas out of Damascius § 10. Proclus Lysius Disciple of Syrianus succeeded him in this famous Platonick Schole This Proclus flourished about the Year 500. as 't is evident though some upon a great mistake make him to have lived almost 300 Years before Suidas calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Platonick Philosopher He was usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diadochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of his succession in the Platonick Schole He writ many things as ten Books of the Agreement betwixt Orpheus Pythagoras and Plato in Oracles also six Books of Platonick Philosophie which are yet extant likewise a Commentarie on Plato's Timaeus and on his Books of Common-wealth yet extant also with other Pieces lost of which Suidas makes mention Proclus's Life was writ by his Scholar and successor Marinus who tells us that he had some taste of Aristotle's Philosophie from Olympiodorus which he cursorily ran thorough in two Years space The same Marinus tells us also that he was accurately skilled in Grammar Historie and Poesie in the Mathematicks perfect and well versed in Platonick Philosophie His Mode in Philosophizing is cloudie and obscure as that of Plotinus and the rest of the New Platonists He endeavours according to the Symbolick mystical manner of Platonists to reduce all things to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinities He took as Vossius thinks the occasion of heaping up so many Trinities from Plato's lib. 2. de Repub. where he treats of those three Types of God Bonitie Immutabilitie or Unitie and Veritie Whence Aristotle also received his three affections of Eus Bonitie Unitie and Veritie This Proclus was a bitter enemie to the Christians and the first after Porphyrie that turned his Pen dipt in Gall against the Christians He is answered by that great Christian Philosopher Johannes Grammaticus as hereafter Proclus in his Platonick Theologie lib. 1. cap. 1. gives us some account of this Sacred Succession in this Platonizing Theologick Schole how that after many Ages Plotinus the Egyptian succeeded therein who was followed by Amelius and Porphyrie his Disciples as also these by Iamblichus and Theodorus their Successors c. § 11. We may not omit here the mention of Johannes Grammaticus alias Philoponus that famous Christian Philosopher who though the most of his Works extant are Commentaries on Aristotle's Text yet it 's evident that his Spirit was deep drencht in Platonick Philosophie especially as it was refined by Ammonius that famous Head of the sacred succession at Alexandria For so the Title of his Commentaries runs Extracts out of Ammonius c. Indeed most of those Greek Philosophers who take Aristotle's Text for their subject namely Porphyrie Proclus with his Scholar Ammonius and Simplicius were in their Spirits Platonists For Aristotle came not in to be Master in the Schole till Abenroes and the rest of the Arabians advanced him in Plato's Chair Such was this Johannes Grammaticus who for his unwearied Studies was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philoponus He follows exactly the Design of Clemens Alexandrinus Origen Eusebius and more particularly of the great Ammonius whom he owns as the source of his Philosophie in endeavouring to prove that Plato borrowed his choicest Notions touching the Origine of the World c. out of Moses and the Prophets he gives sundry Instances herein as that of Plato's calling the World a visible Image of the invisible God which saies he was but a mistaken Tradition of Gen. 1.27 Also he makes Plato's Discourse of God's beholding the Works of his hands as very perfect and rejoycing therein c. to be taken from Gen. 1.31 This Johannes Grammaticus in his excellent Treatise of the Soul proaem ad Arist de anima endeavours to prove that Aristotle asserted God to be the first Mover and Cause of all things c. Also he proves out of Aristotle's Canons touching the Soul its immaterialitie spiritualitie in operation and immortalitie c. Proaem fol. 6. c. In his choice Piece of the Creation he proves the World's Origine by God out of Plato c. And whereas Proclus endeavours to reconcile Plato with Aristotle shewing how Plato when he treats of the World's Origine meant it not as to time but Causalitie c. This Learned Philoponus writes two Books against Proclus confuting these his false Impositions on Plato c. § 12. To the fore-mentioned Greek Platonists we may adde Maximus Tyrius who flourished in the
writers namely of whom Hecataeus writ a whole book and Berosus Nic. Damascenus Alexander Eupolâ—mus Mâ—la with many others cited by Eusebius l. 9. praepar c 4. make mention of him He being in his first years educated in the Institutes of the Magi or Chaldeans Jos 24.2 drank in a corrupt Philosophie from his Parents in which notwithstanding he made a better proficience than all others For he being a very wise and eloquent person as also invested with a great sagacitie observed from natural things that there was a God and that he was to be worshipped by us as Josephus lib. 1. Ant. c. 8. and Philo teach us But his mind being not as yet irradiated with any Divine Light it was envelopped in the darknesses of many errors which so soon as he was commanded by God to depart out of Chaldea he exchanged for a more bright Light and so of a Magus he became an Hebrew or Christian Philosopher studious of sacred wisdom In whose familie there was a famous Academie and seat of Philosophie For Abraham had a great name for wisdom not only among his own but thorowout all the East Josephus out of Berosus attests that he communicated to the Egyptians the science of Numbers or Arithmetick and that of the Stars called Astronomie of which sciences the Egyptians were then very ignorant And Alexander tels us that the Heliopolitan Priests and others made use of his Institution in Astrologie Arithmetick Geometrie and other parts of wisdom And who can doubt of his skill in Astrologie seeing he drew his original from Chaldea VVhence what Orpheus sung that God of old reveled himself to one Chaldean only they suppose to be meant of Abraham when therefore he came into Canaan it may not be doubted but that the Phenicians drew from him the rudiments of purer wisdom for he was much in favor with the Princes of that Countrey and venerable among their Kings Thence whilest his children dispersed Golonies into diverse Regions his more pure Philosophie was communicated together therewith which was soon contaminated by the errors of Cham's Posteritie This wisdom his son Isaac receiving from him as an inheritance constantly to be reteined according to the example of his Father propagated in Canaan and in Egypt The same may be said of Jacob whose great sagacitie and experience in Natural Philosophie is sufficiently discovered in the wonderful artifice he used for the conception of the Cattel Gen. 33.37 c. There is also in his Historie some mention made of the Astrologie of the Syrians c. Thus Hornius more largely § 10. Amongst the Divine Philosophers we must not omit the mention of Joseph who is said and that upon solid Scripture grounds to have instructed the Egyptians in their wisdom and Philosophie and in after Ages passed amongst them under the name of Hermes or Mercurius Trismegistus Thus much is asserted by Cluverus in his Historie of the world pag. 12. Joseph saith he having attained to a mesure of wisdom as it seemed above human he obtained the whole administration of Egypt and a dignitie the next to the Regal Hence the common sable that Hermes that is Interpreter was the first inventor of Arts and Sciences amongst the Egyptians For the wisdom of the Egyptians owes its self unto Joseph who by the Kings authoritie taught them both divine and human Arts. So Clâ—vâ—rus The name Hermes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Interpreter seems to be given and that most properly unto Joseph because of his Divine Art in the interpreting of Dreams And that he was esteemed by the Egyptians as a person endowed with an extraordinary facultie of divining and interpreting Dreams or things secret is most evident from Gen. 44.5 where they mention his divining c. Though they knew not the Divining power by which he was inspired but imputed it to his cup yet the thing it self was manifested by his interpreting the Dreams of Pharaoh his Butler c. That this Art of Divining or interpreting things was also attributed by the fabulous Pagans to Mercurie is apparent from Act. 14.12 where Mercurie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interpreter The Egyptians called their Hermes Theuth and supposed him to be the inventor of all their Arts and Sciences That Joseph was indeed the Instructor of the Egyptians and that by the Kings appointment is most clear from Psal 105.22 where he is said to be appointed by the King to teach his Senators wisdom but the old Geneva Edition an 1560. renders it more properly and teach his Ancients Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct their Elders that is their Priests c. That Joseph took a particular care of the Egyptian Priests not only by instituting a College for them and making provision accordingly as Gen. 47.22 but also by instructing them in the Knowledge and service of the true God the motions of the Heavens and other parts of sound Philosophie will afterward appear when we come to treat of the Egyptian Philosophie At present it shall suffice us to give his character as drawn by Hornius Histor Philos l. 2. c. 10. Joseph saies he was of a great name who after various Vicissitudes of Providence was at length after having happily interpreted the Kings Dream by the publick suffrage of the King and people reputed as indeed he was the most wise of all the Egyptians and so honored with that splendid Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. an Interprâ—ter of secrets Gen. 41.39 45. Neither may we in any measure doubt but that whatsoever there was of Truth agreable to Scripture to be found among others especially the Egyptian Philosophers that they received it from the Hebrews among whom they frequently and long conversed even from Abrahams times But especially from Joseph they received much of their Wisdom whom seeing he was next the King no one of them durst contradict Whence there are not wanting some who write that there were Scholes of Wisdom and Virtue erected by Joseph in Egypt And indeed that there were such appears from the Historie of Moses whom the Scripture makes to be learned in all the Wisdom of the Egyptians Which seems to be made good by what David notes Psal 105 22. that Joseph was commanded by Pharaoh to teach his Princes according to his pleasure and to instruct his Elders in Wisdom For so the Vulgar renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which version seeing it is most plain we may not recede For it may be deduced as well from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying as well to instruct as to chastise Whence I wonder what came into their minds who contend that Josephs Doctrine was not publickly approved For seeing it was publickly delivered in their Scholes and Academies who can denie that it was publickly authorized by the King and Nobles of the Kingdom His Placits were so far from
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
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
〈◊〉 Jehovah which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tetracte That Pythagoras had conversation with and some traditions from the Jews whilst he was in Babylon appears farther by what Diogenes in his Treatise of incredible things beyond Thule quoted by Porphyrie pag. 8. affirmes of Pythagoras that he went also to the Hebrews c. That Pythagoras visited Egypt and Babylon at those very times when the Jews had their abode there is affirmed by Eusebius lib. 10. praepar c. 2. They report that Pythagoras was an Auditor not only of Pherecydes Syrius but also of the Persian Magi and of the Egyptian Divinators at that very time when some of the Jews went to Babylon and others of them to Egypt That there were a quantity or great number of Jews in Babylon when Pythagoras was there is most evident for suppose we fix the time of his being in Babylon after the Captivity of the Jews and their Returne to Judea yet it is certain there were great numbers of them never returned but continued in Babylon where they had 3. famous Scholes or Vniversities Sora Pompeditha and Neharda as has been afore observed which we cannot conceive that Pythagoras so curious an Inquisitor into Antiquity would passe by without observation for 12. years space for so long he continued in Babylon according to Iamblichus That which gave Pythagoras the greatest advantage and encouragement to converse with the Jews in Babylon was his skill in the Egyptian Tongue as Diogenes and others assert which indeed differed not in Substance but only in Dialect from the Hebrew and Chaldee as we have endeavored to prove out of Bochart and others so that we need not with Aristobulus suppose the Translation of Moses's books into Greek before the Persian Monarchie for Pythagoras being skilled in the Egyptian and I suppose also the Chaldean Tongue having lived in Chaldea 12. years might without difficulty read Moses's Writings at least have conversation and conference with the Jews who could without doubt having lived so long in Chaldea speake the Chaldean Tongue c. That Pythagoras really had conversation with the Jews at Babylon and translated many things out of their Doctrines into his Philosophie has been already proved by sundry Testimonies collected by Learned Vsher as also by the concession of Stillingfleet of which see § 2. of this Chapter § 9. Pythagoras having spent 12. years at Babylon in conversation with the Persian Magi Chaldeans and Jews about the 56 year of his age he returned to Samos where hee endeavored to instruct the Samians in that Symbolick mode of philosophizing he had learned in Egypt and other oriental parts but the Samians not affecting his obscure and enigmatick Philosophie did not give him any great encouragement to continue long with them as Iamblichus de vita Pythag. l. 1. c. 5. Laertius informes us that the occasion of his departure from Same 's was the Tyranny it lay under by reason of Polycrates his usurpation So Vossius de phil sect l. 2. c. 6. § 1. That Pythagoras was a great assertor of the peoples Liberties as Plato but an inveterate enemy of Tyranny will appear in its place § 10. Iamblichus also cap. 5. acquaints us that before his going into Italy he went to Crete to acquaint himself with the Laws of Minois as also to Sparta to gain Knowledge in those of Lycurgus which then had the Vogue for great Legislators Laertius tels us while he was in Crete he had conversation with Epimenides with whom he entred the Idean Cave This Epimenides is by Apuleius in 2. Florid stiled the famous Diviner where also he addes that Pythagoras made use of one Leodamas the disciple of Creophilus for his Master but Laert. l. 8. and Suidas call him Hermodamas Casaubon thinks that he might have heard Solon also but Vossius gainsays it Vossius de phil sect l. 2. c. 6. § 4. § 11. Pythagoras quitting Greece went into Italy that part which was called Magna Graecia and first arrived at Croto where by his graceful presence Rhetorical Orations and friendly complaisance he gained the affections of the Citizens both Magistrates and others as Iamblichus cap. 8. The same Iamblichus cap. 6. tels us that at the first Speech he made in Croto he attracted many followers in so much that in a short time he gained 600. Disciples And that he had a general esteeme amongst the Romans is evident by the Statue they erected to him at Rome of which Plinie lib. 34. cap. 6. thus speaks I find Statues erected to Pythagoras and Alcibiades in the hornes of the Comitium see Vossius philos l. 2. c. 6. § 28. c. And indeed no wonder that the Italians had so great an esteeme for and affection to Pythagoras for he had been a great Instrument of delivering them from Oppression and Sedition amongst themselves as also of communicating to them Good Laws which he had from the Jews and such a constitution of their Common Wealth as tended most to the preservation of Libertie and Vnitie the main pillars of any State So Porphyrie in the Life of Pythagoras pag. 14. and Iamblichus out of him l. 1. c. 7. informe us that whatsoever Cities Pythagoras in his travels through Italie and Cicilie found in subjection one to another he instilled into them by his Disciples a principle of Libertie Thus he freed Crotona Sybaris Catana Rhegium Himera Agrigentum and other Cities where his Disciples prevailed Yea indeed many of the most eminent Rectors of the Italian common wealths proceeded from Pythagoras's Schole as Zaleucus who gave Laws to the Locrians and Charondas the Catanaean who gave Laws to the Thurii with other Legislators of whom see Iamblichus l. 1. cap. 30. By means of which Pythagorean Laws and Governors these Cities were a long time well governed Pythagoras wholly took away dissention So Iamblichus Some also say that Numa Pompilius had his Laws from Pythagoras but of this more hereafter § 12. From Pythagoras's settlement and Schole in Italie the Italick Sect received its denomination That part of Italie wherein Pythagoras taught was called Magna Graecia which comprized Tarentum Metapontus Heraclea Croto and the Thurii Pythagoras having lived at Croto 20 years dyed in the last year of the 70. Olympiad as Eusebius will have it He had indeed an universal esteeme amongst all but a particular reverence from his Scholars who as long as he lived were wont to stile him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theologue but after his death they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man Iamblichus de vita Pythag. l. 1. c. 2. gives him this honorable character Pythagoras saies he after the death of his Father grew up in Wisdome and Temperance being even from his youth generally honored by the most ancient His graceful presence and taking Discourse drew all persons to him in so much that many affirmed him to be the son of some God He being thus confirmed by the common
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
time of Commodus the Emperour as Suidas and was well versed in Platonick Philosophie as it appears by his Writings wherein we have many of Plato's choicest Notions delivered to us more clearly and nakedly than in other Platonists of greater vogue § 13. Neither must we let passe Alcinous another Greek Platonist who hath left us a short Abstract of Platonick Philosophie on which Jacobus Carpentarius that Claromontane Professor an inveterate Enemie of Ramus and as it 's said the Original of his being Massacred hath given us a good Commentarie In what Age this Alcinous lived it 's not certain Eusebius de Praeparat Evang. lib. 11. cites a good part of this Alcinous's Epitome under the name of Didymus whence it is conjectured that Didymus Alexandrinus was the Author of this Book or that he transcribed that place quoted by Eusebius out of Alcinous so Vossius de Philos sect cap. 16. § 5. § 14. Amongst the Latin Platonists we may reckon Apuleius whose Book de Dogmate Platonis is yet extant August de Civit. Dei l. 8. c. 12. tells us that Apuleius the African Platonist grew very famous in both Tongues c. Augustin often quotes him and makes much use of his Notions and Testimonie to confirm the Christian Religion To him we may adde Chalcidius another Latin Platonist whose Commentarie on Plato's Timaeus is yet extant Neither should we forget Marsilius Ficinus who though but a Moderne Author and Roman Catholick yet deserves praise for his elaborate Studies and endeavours to explicate Platonick Philosophie especially for his Treatise de Immortalitate Animae of the Soul's Immortalitie which he proves by strong convictive Arguments wherein he takes occasion to illustrate the chief Points of Plato's Philosophie § 15. Thus we see how the Old Academie or Platonick Philosophie was revived by the New Platonists especially those of the Sacred Succession in the Schole of Alexandria where the Platonick Philosophie was mostly in vogue though not exclusively as to the other Sects For we must know these New Platonists did not at least the most of them wholly devote themselves to Plato so as to exclude all other Sects but made it their busines to choose what they found excellent in any other Sect whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elective Sect also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Electicks because saies Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They chose out their Placites from every Sect. Thence Festus Pompeius calls them Miscelliones Potamon Alexandrinus is said to be the first of this Sect. So Diogenes Laertius in his Preface There is saies he of late an Elective Sect introduced by Potamon Alexandrinus who chose what he pleas'd out of every Sect. Sotion Seneca's Preceptor was of this Sect who though he past under the name of a Stoick yet was he a great Admirer of Pythagoras c. as Seneca Epist 58. I am not ashamed to confesse what a love of Pythagoras Sotion infused into me saies seneca who was also of this Sect. The like may be said of Hierocles who though mostly Stoick yet was he a great esteemer of Pythagorean Philosophie as appears by his Commentarie on Lysis's Golden Verses which passe under the name of Pythagoras Ammonius Plutarch's Master is said to be of this Elective Sect. That Plotinus affected an universal mixture of all Philosophie is evident partly by what was before mentioned § 6. how he mixed Platonick and Pythagorick Philosophie c. as also by what is mentioned of him by Porphyrie in his Life That he mixed in his Writings the secret Dogmes of the Stoicks and Peripateticks So Iamblichus mixeth Pythagorean and Platonick Philosophie Porphyrie Proclus Johannes Grammaticus and Symplicius mix Platonick and Aristotelian Philosophie And it is an Assertion generally owned by the Learned that all those New Platonists of this Alexandrine Schole did as to Theologie Pythagorize wherein they did no more than their Master Plato for Proclus spends ten Books in drawing a parallel betwixt Plato Pythagoras and Orpheus as to Divine Oracles c. This Elective Sect of Philosophers is mostly approved by Clemens Alexandrinus lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Philosophie not the Stoick neither the Platonick or the Epicurean and Aristotelick but whatever is said to be taken from each of these Sects rightly teaching righteousnes with pious Science this altogether selected I call Philosophie Origen also seems to have been of this same perswasion And that which made these generous Spirits to keep themselves disengaged from any particular Sect was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to Truth commended so much by Plato So Ammonius on Arist Categor pag. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was Plato's Speech Socrates truly is dear but truth is dearer to us And elsewhere we must regard Socrates in some things but Truth much more Thence Porphyrie in the Life of Pythagoras tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Truth only can make men near to God So Iamblichus expressing the mind of the Pythagoreans saies that next to God Truâ—h is to be worshipped which alone makes men next to God Yet in as much as they thought Truth was no where so fully so lively represented to them as in Plato's Works they judged it their interest and honour to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philoplatonists wherefore they usually passe under the name of the New Platonists though indeed their Principles were not so clung but that they could embrace Truth where ever they found it amongst any of the other Sects especially the Pythagoreans with whom they ever held an intimate Fraternitie or Consociation See more of this Elective Sect in Vossius de Philos sect cap. 21. § 16. What has been mentioned gives us some discoverie of the general Designe of these New Platonists which was not to espouse any particular Sect so far as to exclude all the rest but to make an universal Inquisition into all Opinions which carried a shew of Wisdom This Noble Design had it been as nobly managed as they pretended without prejudice and private affection it had led them into higher discoveries of Truth than ever they attained unto For they had the greatest Advantages that might be as before § 5. to informe themselves fully touching the great Doctrines and Mysteries of Sacred Philosophie or Wisdom that shone so brightly in the Christian Churches but this was too glorious and dazling an object for their carnal and weak mindes to gaze long upon only some of the more Noble and Ingenuous of that Sacred Succession at Alexandria seemed pretty willing to be dis-abused from some of those grosser Conceptions they had sucked in together with their Platonick Infusions in order whereto after enquirie made in the Sanctuarie of Sacred Scriptures they find a necessitie of Reformation The head of these Reforming Platonists was that great Ammonius Master of Plotinus and Origen who if he were not really and altogether a Christian yet certainly he had a great kindness
Providence to reach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to Celestials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he was immoveable bâ—t ordered earthly affairs according to that sympathie or congrâ—ence they had to Celestials Another piece of Metaphysicks regards the Soul in its separate State whereof some think Aristotle had some notices So Sir Kenelm Digby in his discourse of the Soul fol. 431. first Edit Eng. If we saith he had Aristotle's Book which he wrote of the Soul upon the Death of his Friend Eudemus it 's very likely we should there see his evident assertion of her immortalitie c. This some gather also from that passage which is said to drop from him whilst he lay a dying viz. O Being of Beings have mercy on me But to speak what seems to be the truth in this matter Though Aristotle was ready to entertain such notions of God and his Providence as were agreeable to the model of his Reason yet such as depended purely on Tradition he rejected as not agreeable to a Philosopher Hence whereas Plato as Pythagoras and all the Philosophers before Aristotle held the production of the first matter by God he asserted an Eternitie of Matter and whereas Plato asserted that all things were made conformable to the exemplar of Divine Ideas or Decrees Aristotle not fully comprehending what Plato imperfectly received and imparted touching those Divine Ideas utterly expungeth them out of his Philosophie This therefore seemeth to be the genuine reason why Aristotle embraced not more readily those greater and more Divine mysteries of Jewish Wisdom as well as his Master Plato and Pythagoras because they were matters of pure belief above the reach of his natural Reason Plato as Pythagoras conversing much in the Oriental parts and as we have endeavoured to prove with many Jews in Aegypt c. They much recreated themselves with any ancient Records Traditions or Reports of Divine matters though never so mysterious and above their capacities But Aristotle giving himself up wholly to the government of his Reason he confined himself to such Traditâ—ons as would suit therewith rejecting all other which his corrupt Reason could not comprehend or reduce to demonstration And he himself seems to give this as a reason why he discoursed no more of things future and Divine because saith he Eth. lib. 1. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is future is to us uncertain He so much idolized his own Reason which was indeed very Masculine and Nervous as that he slighted all Traditions which carried not with them evidence and Notices of their Truth This made him either wholly to reject or else miserably to adulterate the more sublime and Divine of Plato's Traditions But 3. As to Aristotle's Ethicks there seems to be more evident Characters of their Traduction from the sacred Jewish fountain originally if not immediately for all the Characters he gives Ethic. lib. 1. cap. 1.2 c. of the chiefest good are the same which Plato laies down so also his Character of Friendship Justice Temperance and other Virtues are for the main though not in the same method derived from Plato and we need not doubt but originally from some sacred Author Solomon or some other 4. As for Aristotle's Politicks great part of them seem to have much cognatâ—on with the Jewish Institutes and we may rationally conjecture had their derivation thence So Cunaeus de Repub. Hebr. p. 21. tells us That Aristotle in his Books of Politicks recites certain Edicts composed by the most ancient Legislators which are very like to the Mosaick Inâ—titutes For Oxylus King of the Elâ—ans forbids his Subjects to Morgage their Fields for mony And the Locrenses were forbid to sell the possessions of their Ancestors c. And in our former discourse of Philologiâ— touching the Original of Pagan Laws we have proved their Traduction from the Institutes of Moses c. § 4. But to proceed to somewhat a more general account of Aristotle his Life and Philosophie which peradventure may add some strength to our particular Hypothesis Aristotle was born at Stagira belonging sometimes to Thracia but at Aristotle's birth under the Macedonian Empire his Parents were Nicomachus and Phaestis according to that Greek Hexameter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Nicomachus was Physician to King Amyntas who was Father to Philip and Grandfather to Alexander the Great Aristotle in memory of his Father called his Son Nicomachus to whom he writes his Ethicks which were thence called his Nicomachia to difference them from his Eudemia and Magna Moralia For Aristotle left three sorts of Ethicks as Vossius Albeit Cicero doubts whether these Ethicks were not writ by Nicomachus himself that this Nicomachus writ Books of Ethickâ— is the affirmation of Suidas Aristotle in the seventâ—enth year of his age went to Plato whom he heard twenty years After Plato's death which was in the first year of 108 Olympiad Speusippus his Nephew succeeding in the Academy Aristotle went to Hermias the Eunuch King of Artana of Mysia with whom he lived three years After the death of Hermias upon the request of Philip Aristotle came to Macedon where having lived eight years with Alexander he returned to Athens And the Academic being praepossessed by Xenocrates Aristotle made choice of the Lycëum a place in the Suburbs of Athens built by Pericles for the exercising of Souldiers where he taught Philosophie walking constantly every day 'till the hour of Anointing whence his Sect was called Peripatetick Thus Laertius So also Hesychius in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Peripatetick Philosophie was so termed from Aristotle who began it in the Peripatum or Ambulatorie So Cicero Academ 1. Those who were with Aristotle were called Peripateticks because they dispated walking in the Lycëum Aristotle taught Philosophie in the Lycëum twelve years But after the death of Alexander who upheld him some of his Emplators conspiring against his Life he left Athens and went to Chalcis He lived after the death of Plato 26 years and died 63 years aged Whereof see more in Laertius of his life c. § 5. As for Aristotle's Character we find him greatly applauded by the Ancients for his Vniversal skill in Sciences Plato himself who is sometimes invective against Aristotle stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Intellect of his Schole as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philosopher of Truth Laertius lib. 5. saies That he was a person of great Study and incredible Invention It is said also That he was the first that collected the dispersed members of Philosophie into one bodie and Systeme he prescribed in his Logick a certain form of Argumentation he perfected Ethicks begun by Socrates of Physicks he discoursed so accurately as that he left all even Plato himself behind him he bestowed most profitable indeavours in searching into the Historie of Animals of which he writ almost 50 Volumns as Pliny lib. 8. cap. 16. Quintil. lib. 12. cap. 11. Hornius Hist
〈◊〉 〈◊〉 according to Horn. Hiâ—t Philos lib 7. cap. 9. Lucian in his Dialogue inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divides Aristotle's Writings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exotericks Esotericks whereof the latter are the same with his Acroaticks which Ammâ—nius in Aristotelis Categ saies were so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he therein discoursed with his genuine and proper Disciples These Acroaticks he farther acquaints us were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered in his own person namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which he teacheth in his own proper person his own Phaenomena the which he endeavours to prove by the most exquisite arguments beyond vulgar Capacities Plutarch in the life of Alexander tells us that the Peripateticks called these more Mystick and weightie Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acroamatick and Epoptick namely in allusion unto the Eleusinian Sacreds wherein those who were initiated were for the first four years called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myâ—ticks who stood on the threshold before the Sacrarie but in the fifth year they had the privilege of being admitted into the inner Sacracy there to contemplate the hidden Sacreds whence they were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplators So in like manner the Secrets of Philosophie which Aristotle delivered to his genuine Disciples were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epopticks As for Aristotle's Exotericks we have them thus explicated by Clemens Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Dialogicks are such as he writes not in his own person but as Plato induceth other persons speaking which are also called Exotericks because they were written for the benefit of the vulgar sort See Vossius de Philos Sect. cap. 17. § 9. § 8. By what has been mention'd of Aristotle's Dialogicks as also by Laertius's Catalogue of his Works we may judge how many of his books have perished For amongst all Aristotle's Works we fiâ—d none written in a Dialogick Style though it be generally confest he writ many Dialogues so Cicero to Lentulus saies that he had polished his 3 books of an Orator in a Dialogick Strain after the Aristotelick mode Such also were Aristotle's Sophista Menexenus which treated of Morals and are mentioned by Laertius likewise his Nerithus and Gryllus which treated of the Oratorian Art also his Eudemus or Dialogue of the Soul All Which Dialogick Discourses referred by Cicero and others to Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exotericks are not now to be found Yet we may not conclude with Caelio Eurio the Second that there remain extant only three genuine pieces of Aristotle viz his Historie of Animals his book of the World and his Rhetorick to Alexander For there are many other pieces of Aristotle which carry with them evident notices of his spirit as his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the one and the other his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those of the Soul c. Yet 't is very probable that the book of the Vniverse reckoned amongst Aristotle's Works was not his because it has too orthodox sentiments of God his Providence and Gubernation which Aristotle seems not to approve of Also that other piece of Rhetorick to Alexander mentioned by Caelio Curio is supposed not to be Aristotle's but Anaxamines Lampsacenus's who also was master to Alexander the Great as Vossius de Philosoph Sect. cap. 17. § 13. § 9. Aristotle dying left his Librarie of books to Theophrastus his successor Theophrastus leaves them to Neleus who was also Disciple of Aristotle as Laertius tells us Neleus sells them to Ptolomaeus Philadelphus who transferred them into his Alexandrine Librarie as Athenaeus lib. 1. Thus Is Casaubon in Athen. lib. 1. cap. 2. Aristotle's Librarie was first possessed by Theophrastus whence it by Testament descended to Neleus The story is known out of Strabo Plutarch Diogenes You may learn out of Strabo how true it is that Ptolomie bought the books of this Philosopher from Neleus or his posteritie c. Thus Casaubon we have the words of Strabo lib. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle was the first that we know of who collected books and taught the Kings of Egypt to erect a Librarie That Aristotle was a great affector of books appears by an observation of Gellius lib. 3. cap. 17. who tells us that Aristotle paid 3 Attick talents for some few books of Speusippus the Philosopher c. What is said of Ptolemie's buying Aristotele's books of Neleus some understand of his Library onely For those books which Aristotle writ himself 't is reported that Neleus retained them for himself and transmitted them to his posteritie who being not learned kept them under keys without use Hence Strabo calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 books lockt up Yea 't is said that they fearing least the Kings of Pergamus who erected a great Librarie which was afterwards by Cleopatra's means transferred to Alexandria should take them away hid them long under ground which brought no small damage to these Books for hereby they grew mouldy worm-eaten moth eaten c. After this Apellico Teius buyes them who being as Atheneas characterizeth him more bookish then learned causeth these worm-eaten books of Aristotle to be transcribed and made publick but without judgement or fidelity After his death Sylla about 200. years after Aristotle's death possessing Athens takes these Books and sends them to Rome as Plutarch in Sylla where Tyrannio Grammaticus a great Student in Aristotle obtained from the Keeper of the Librarie the use of them And the Bookselleâ—s got these books transcribed but by unmeet Librarians and such as would not so much as compare their Transcripts with the Original Exemplar Whence Aristotle's Books received farther detriment This Tyrannio delivered over these Books to Andâ—onicus Rhodâ—us who was the first that took care for the more exact transcribing of Aristotle's Books into many Exemplars in order to the publication of them Thence men began to dispute more about Acroaticks whereas in the foregoing time even from the decease of Theophrastus by reason of the scarcitie of Aristotle's choicest pieces they were wont to dispute onely about Exotericks probably c. As Vossius de Philosoph Sect. cap. 17. § 11. Though indeed to speak the truth Aristotle came not to be in so general repute till Alexander Aphrod seus began to enterpret him as hereafter § 10. Aristotle's Successor was Theophrastus Eresius who was first called Tyrtamus but afterward by reason of his as they phrased it Divine Eloquence was by his Master Aristotle named Theophrastus Thus Strabo lib. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophrastus was first called Tyrtamus for Aristotle first called him Theophrastus both to avoid the asperity of his former name as also to signifie the excellence of his eloquence for Aristotle made all his disciples eloquent but Theophrastus most eloquent See the same in Diogenes Laertius Hesychius Illustris and Suidas Theophrastus being a person greatly esteemed for
c. His denying the Immortalitie of the Soul what opposition Christianitie found from the Epicureans § 1. HAving taken some View of all other Sects we shall conclude with the Epicurean which was but a branch of the Eleatick Sect and received its Institution from Epicurus who was born in the third year of the 109 Olympiad seven years after Plato's death and 341 before the birth of Christ He was borne at Gargettus a Town belonging to the Egean Tribe and was bred up at Samus till the 18 year of his age at which time he went to Athens Xenocrates living in the Academie and Aristotle at Chalcis About the 23 year of his age he went to Colophon to his Father and from the 32 year of his age to the 37 he lived partly at Mitylene partly at Lampsacum where he instituted a Schole as Suidas observes and Gassendus after him Chap. 5. of Epicurus Epicurus returning to Athens about the 37 year of his age he a while discoursed of Philosophie in publick with others but after instituted a Sect in Private denominated from himself Epicureans At first indeed admiring the Doctrine of Democritus he professed himself a Democritian or of the Eleatick Sect unto which Democritus appertained So Cicero de Nat. Deorum Democritus was a very great Person from whose fountains Epicurus watered his Garden meaning his Schole which was in a Garden Yet afterwards out of a spirit of Pride and contention Epicurus rejects Democritus and changeth many things in his Dogmes Thence saith Cicero he was very ungrateful towards Democritus whom he followed Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. and others report Nausiphanes the Pythagorean Disciple of Pyrrho to have been master to Epicurus Laertius affirmes he was chiefly addicted to Anaxagoras He also admired the Conversation of Pyrrho as Gassendus in his Life cap. 4. By which it appears that Epicurus first embraced Scepticisme whence he fell into Atheisme and Epicurisme and indeed no wonder for the Sceptick is the fittest matter to forme an Atheist and sensualist out of as hereafter § 2. Epicurus having imbibed what he thought agreeable to his designe both from the Eleatick and Sceptick Scholes he formes and shapes his own Ideas into a peculiar Sect of his own called from him Epicureans and Pleasure being his main End he purchaseth at Athens a very Pleasant Garden where he lived with his friends and discoursed of Philosophie Apollodorus in Laertius tels us that this Garden cost him 80. Pounds We find this Encomium of him in Petronius Arbiter who followed this Epicurean Sect. Ipse Pater veri doctis Epicurus in hortis Jussit hanc vitam dixit habere Deos. Epicurus the Father of truth dictated in the learned Garden and he said the Gods led this life Lucretius the Epicurean l. 3. gives him the like Character Tu pater rerum inventor tu patria nobis Suppeditas praecepta tuisque ex inclyte Chartis c. Agen speaking of Epicurus Qui genus humanum ingenio superavit omnes Restinxit Stellas Exortus uti aethereus Sol. Lactantius lib. 3. Instit producing theâ—e verses subjoyns Truely I can never read these verses without smiling for he spake not this of Socrates and Plato who were as Princes among the Philosophers but of a man than whom no sick man ever dreamed or talked more foolishly Indeed the Disciples of Epicurus extolled him as some now adaies to the Skies as if he only of all the Philosophers had found out the Truth and all others had embraced Shadows Yea his adherents were so ravisht with the admiration of him as that every moneth they Sacrificed to his birth day and that on the 20. day whence they called those holie daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they burned with so great love to their Master as that they carryed his Picture engraven on a Ring as a luckie fortune wherever they went § 3. But notwithstanding the great esteem Epicurus's Disciples had concerning him others were not a little offended at him especially for his Pride Vanitie and Contentious spirit As for Epicurus's Pride and Vanitie Plutarch in his book against Epicurus acquaints us that he had so proud and swelling an opinion of himself as that he would call no one learned but himself and those who proceeded from his Schole And touching his contention Cicero 1. De Nat. Deor. relates that Epicurus did most contumeliously vexe Aristotle he did most shamefully rail against Phaedo the Socratick he did by several volumnes oppose Timocrates the brother of Metrodorus his companion because he in some small matters differed from him in Philosophie he was very ungrateful even to Democritus himself whom yet he followed he never stiled Chrysippus by any other name than Chesippus c. As for Epicurus's Conversation those who differed from him suppose him to have been immersed in all manner of sensual and brutish pleasures But those that conversed with him and adhered to his Sect make him to be very pious towards the Gods his Parents and Countrie also very bountiful towards his Brethren friends and servants grave and temperate contenting himself with most simple and mean diet likewise sparing in Wine yea living on bread and water only So that he accounted it a great feast if he had a little cheese They make him also to be very studious and industrious which they argue from the multitude of volumnes he writ beyond any other of the Philosophers to the number of 300. All which books are perisht excepting three Epistles given us by Laertius in his 10. book who has also given us a compende of his Philosophie Epicurus lived 72. years and died as Laertius of the stone stopping his urine in the second year of the 127. Olympiad § 4. Among the Disciples of Epicurus the first rank is given to Mus his servant who Philosophized together with his master and after him became the head of the Epicurean Sect as Diogen Laertius lib. 10. Also among the Sectators of Epicurus is reckoned Hermannus mention'd by Porphyrie lib. 1. de Abstinentia Also Lucian was an Epicurean and friend of Celsus the Epicurean who writ against the Christians and is answered by Origen This Lucian is by some stiled the Atheist because of his blasphemie against Christ so Suidas but herein he is vindicated by Vossius de Philos Sect. cap. 8. § 24. who shews that Lucian no where speaks Evil of Christ save in the person of a stranger where he cals Christ a Sophist a title of no ill import amongst the Philosophers only he speaks unworthily of God on which account I suppose he was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Atheist There were also many of the Romans who adhered to this Epicurean Sect as Lucretius Cassius also Maro who dedicated the latter part of his life to the Epicurean Philosophie as in like manner Petronius Arbiter with others And indeed there was no Sect continued so long as the