taught Socrates Euripides and Pericles his Successor was Archelaus the Athenian as Vossius § 9 Among those of the Ionick Sect Chrysyppus Empedocles Heraclitus Democritus Protagoras Polemon Epaminondas Hippocrates are by some reckoned Empedocles was a person of a sharp Ingenie but mighty greedy of fame for he affected not only Adoration while living but after death also wherefore that he might be thought to have his abode among the Gods he cast himself into the furnace of Etna Heraclitus was of a great Aâ—umen but cloudy whence he is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seems to have borrowed many things from the Jews as elsewhere Democritus glorieth in this that he learned many things from the Barbarians by whom as we have often hinted we are principally if not only to understand the Jews as Euseb praep l. 10 c. 2. Out of Democritus's Schole proceeded Protagoras who turned ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to make Sale of Philosophie for money which was of ill fame among the Ancients Epaminondas the Thâ—ban is by Austin lib. 7. de civ Dei called the chief Philosopher and Emperor But none gained a greater name among the Ionicks after Thales than Hippocrates a person of a stupendous Acumen and erudition He it was that first made that happy conjunction 'twixt Philosophie and Medicine The manner how he attained unto his Medicinal Science they make to be this There was in the Iland of Cous where he lived the Temple of Aesculapius wherein were laid up the Cures of Diseases engraven on tables as also rare Monuments of Wisdom collected by former Ages all these Hippocrates transcribed examined and perfected so that the praise not only of the Restitution but also of the Invention of Medicine is given to him Although these all are by some reckoned Ionicks yet some of them may be reduced to more particular Sects as hereafter CHAP. IV. Pherecydes his Philosophie traduced from the Jews Pherecydes born at Syrus was of Phenician original The original of his Philosophie from the Phenicians and Jews He was the first that writ Philosophie in Prose He yet retained the old Symbolick mod of Philosophizing His Natural Philosophie and Astronomie His Invention of the Heliotrope from the Phenicians His Theologie was chiefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he received from the Phenicians as also the immortality of the Soul § 1. HAving dispatcht the Ionick Philosophie as founded by Thales we now come to the first foundations of the Italick began by Pherecydes who though he had not a Schole in Italy yet in as much as he was the Praeceptor of Pythagoras and led him the way to that Symbolick mode of Philosophizing he afterwards taught in Italy he may justly claim some commemoration amongst the first founders of the Italick Sect. So Vossius de philosoph sect l. 2. c. 1. § 29. cals Pherecydes the Author of the Italick Sect. This Pherecydes is by Strabo lib. 10. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Laertius and Suidas a Syrian which is differently understood by the Learned For some make him to be a Syrian i. e. a Phenician but others and that upon more probable grounds call him a Syrian because born in the Iland Syros or Syrus one of the Cyclades those lesser Ilands in the Egean Sea near Delus So Apuleius and Suidas whence Cicero 1. Tuscul Quaest cals him Syrus This opinion I was confirmed in by a conference with learned Bochart who also gave me the ground of the difference with this reconcilement viz. Syra or Syrus where Pherecydes was borne received both its name and people originally from the Phenicians or Syrians Phenicia being a part of Syria whence Pherecydes might justly be reputed a Phenician if we regard his Ancestors or perhaps he might be so esteemed by reason of his Philosophie which he drew from the hidden Books of the Phenicians as Suidas of which hereafter § 2 Pherecydes's fathers name was Badys as Diogenes Laertius l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather as Vossius will have it Babys for so Strabo and Suidas write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was borne according to Suidas in the 46 th Olympiad who also distinguisheth him from Pherecydes Lerius the Historian who lived in the 75 th Olympiad So Vossius de Histor Graec. lib. 4. cap. 4. Some saies he confound Pherecydes the Historian with Pherecydes the Physiologist and Theologue This latter was of Syrus one of the Cyclades as Strabo lib. 2. Hesychius and Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius makes this our Pherecydes the Philosopher to have flourished about the 69 th Olympiad Others make him more ancient Tzetzes Chil. 2. Hist 55. saies that he lived in the time of the Rich Croesus about the 59 th Olympiad and that he was Praeceptor to Thales the Milesian But this account has no likelyhood for Thales seems at least contemporary to if not more ancient than Phâ—recydes Cicero 1. Tusc quaest saies he lived in the Reign of Servius Tullius his Country man c. That Thales was more ancient than Pherecydes Vossius de philosoph sect l. 2. c. 6. § 1. proves from this that Thales according to Laertius dyed in Olympiad 58 whereas Pherecydes flourished in Olympiad 60. § 3. As for the original of Pherecydes's Philosophie some say he heard Pittacus so Laertius others that he had no Praeceptor but drew his Philosophie from the secret Books and hidden Mysteries of the Phenicians so Suidas in the Life of Pherecydes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same goes that he was Praeceptor of Pythagoras but he himself had no Instructor but that he exercised himself in the hidden Books of the Phenicians which he was possessor of Thus Vossius de philosoph sect l. 2. c. 1. § 19. Pherecydes also the Praeceptor of Pythagoras who was contemporary to Thales and the Author of the Italick Sect drew his Philosophie from the hidden Books of the Phenicians Yea some think him to be a Syrian not from Syrus one of the Cyclades but from Syria a famous Countrey of Asia whereof Phenicia is part Yea Ambrose lib. 1. Epist 6. of Pherecydes speaks thus seeing he drew his pedegree as some conceive from the Jews from their Discipline also he derived his Magisterial Precepts That he traduced his invention of the Heliotrope and other parts of his Philosophie from the Phenicians will be hereafter evident § 4. Touching the mode or forme of his Philosophie it was delivered in Prose but symbolick and mystical That Pherecydes was the first that delivered his Philosophie in Prose we have coâ—curring Testimonies from the Ancients Strabo lib. 1. tels us that Cadmus Pherecydes and Hecataeus were the first that writ in loose Oration or Prose and so Porphyrie as Suidas testifies made this Pherecydes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author of loose Oration The like Apuleius in Floridis
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
their dexteritie in Anatomie was is evident by that of Gellius lib. 10. Noct. Att. cap. 10. Appion in his Egyptian Books saies that Human Bodies being dissected and opened according to the Egyptian mode it was found out that there was a certain most tenuous Nerve which passed from one singer to the heart of man Farther how much the Egyptians were verst in Medicine is discovered by that pleasant Character of Homer who conversed much with them Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Hornius Hist philos l. 2. c. 7. The Egyptians greatly studied Natural Philosophie wherein how much they excelled appears from Medicine it self which they strenuously exercised See Vossius de Philos sect is l. 2. c. 2. § 8. § 4. Neither were the Egyptians defective in Moral Philosophie especially as to Politicks for which they had a great repute amongst the ancients both for their excellent Laws and also for their good Administration and execution thereof As for their Laws they are highly commended by Strabo and Diodorus and so greatly esteemed by Lycurgus Solon and Plato as that they were not ashamed to borrow many of their Laws and politick Constitutions from them It is most certain saies Stillingfleet that those who formed Greece first into civil Societies and well ordered Common Wealths were such as had been Traders for Knowledge in other parts To which purpose Diodorus Siculus Biblioth lib. 1. informeth us that Lycurgus and Solon as well as the Poets Orpheus Musaeus Melampus and Homer and the Philosophers after them Pythagoras Plato c. had gained most of their Knowledge and Wisdom out of Egypt nay he saith in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All those who were renowned amongst the Greeks for Wisdom and Learning did in ancient time resort to Egypt there to participate of Learning and Laws c And as the Grecians received their Learning and Laws from Egypt so we need no way doubt but that the Egyptians received the best part of their Laws from the Mosaick Constitutions besides what they had immediately from Joseph their great Legislator as hereafter As for the Egyptians Wisdom in their politick Administration or Government of State it is evident from Esa 19.11 12. where the King of Egypt is stiled the Son of the Wise Besides the continuance of their State so long in peace is a sufficient demonstration of their State Policie or prudent management of State Affairs for the improvement whereof we have reason enough to judge they received much light from the Mosaick judicial constitutions as also from Solomons Politicks with whom they had great affinitie by reason of Solomon's Wife and commerce or correspondence Though indeed they owed much of their Politie and Government to Joseph who passeth amongst them under the names of Hermes Apis Serapis c. as in what follows § 5. We now come to the Egyptian Theologie for which they were greatly reputed the original wherof they owe to Joseph and Jewish Traditions as it will appear by the parts thereof Clemens Alexandrinus so called by reason of his same in the Church and Schole of Alexandria in Egypt was greatly versed in Egyptian Rites and Worship whereof he gives us this account lib. 6. The Egyptians saies he have a proper or mystick kind of Philosophie which appears from their sacred Ceremonies For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cantor precedes with a Musick Symbol and those 2 books of Mercurie the one containing the Hymnes of the Gods the other an account of the Kings life After the Cantor follows the Horoscope with an horologe and palme the Symbols of Astrologie in his hand This has alwaies in his mouth the four Astrologick Books of Hermes The Horoscope is received by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred Scribe carrying in his head Feathers and in his hands a Book with a ruler wherein is an inkhorn and pen to write This person ought to be skilled in Hieroglyphicks Cosmographie Geographie the order of the Sun Moon and 5 Planets the Chorographie of Egypt and the Description of Nile and all sacred Rites and Places with their Dimensions and whatever belongs to Sacreds After the sacred Scribe follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ornator who hath the Cubit of Justice and the sacrisicing cup. This person is instructed both in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. such things as conduce to Learning and the Liberal Sciences and also in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Doctrine of the Sacrifices of Calves and the Ceremonies appertaining thereto All these things the Egyptian Religion conteined Prayers Pomps Festival daies Sacrifices first Fruits Hymnes and other things like hereunto In the last place goes their Prophet who carries in his bosom a Water pot and is followed by those who carried the panes emissos i. e. bread set forth This person is the Governor of the Sacreds and he learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 42 Sacerdotal Books written by their Egyptian Mercurie which treated of Laws Gods and the whole Priestly Discipline In all of which this Prophet is to be versed because he is also to oversee the distribution of Tributes c. So Vossius de philos sectis l. 2. c. 2. That the chief of these Egyptian Ceremonies were borrowed from the Jewish Rites will be evident to any that consider how parallel they are The Egyptian Cantor to the Jewish Singer their sacred Scribe to the Jewish their sacrificing Cup to that wherein the Jews offered their Libamina or Drink-Offerings their panes emissi or bread set forth to the Jewish panes propositionis shew bread their Calve-Sacrifices to the Jewish as their Prayers Festivals Sacrifices first Fruits Hymnes to those amongst the Jews Philip Melancthon in his Chronichon lib. 2. concerning Abraham tels us that Joseph setling the College of Priests in Egypt informed them with the Knowledge of God and planted a Church amongst them which pious Institution of his in after times degenerated into Superstition and Idolatrie c. As for the Egyptian Gods it is evident they are all younger than the Patriarchs and as it is supposed had their original from them especially from Joseph Melancthon makes Osiris which signifies auxiliator or a blessed man to be contemporarie with Abraham but I should rather judge him an Hieroglyphick of Joseph who helped them in their famine That the memorie of Joseph was preserved amongst them under the Egyptian Apis Vossius de Idol lib. 1. c. 29. makes very probable from the testimonies of Julius Maternus Ruffinus and Suidas as also from the great advantages which the Egyptians received from Joseph which no Hieroglyphick could expresse more emphatically than the Egyptian Apis which resembled the fat and lean Kine 2. It was the manner of the Egyptians to preserve the memories of their great Benefactors by such Symbols which were at first designed only for civil use 3. He
Moreover saies he Pherecydes who sprang from the Iland Syrus was the first who rejected Verses and attempted to write in words at large loose Discourse and free Oration The like Theopompus Laertius and Suidas affirme that Pherecydes was the first that treated of the Gods and the Natures of things in Prose for the former Philosophers were Ports c. § 5. Notwithstanding Pherecydes rejected the ancient mode of delivering his Philosophie in Poems yet he still retained the old Mythologick and Symbolick mode of the Poets in mixing many Fables with his Philosophie So he himself confesseth in his Epistle to Thales thus Whatsoever the Theologist speaking of himself saith you must understand otherwise for I write in Fables And this is sufficiently evident from the Matter of Theologie which contained the most of his Philosophie and was written in 10 books which saith Dr. Owen in his Theol. l. 1. c. 1. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symbolick and cryptick or enigmatick wherein he was followed by the Pythagoreans whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darke cloudy Divine as anon § 6. Pherecydes as to Natural Philosophie differed in some things from Thales yet he agreed with him in that great and first principle that Water was the first Matter all things which they both received from the Phenicians as these had it from Genesis 1.2 by some Jewish Tradition Pherecydes was very famous amongst the Ancients for his Astronomical Invention of the Heliotrope whereas yet he was not indeed the first Inventor but only a great Emprover of it as great Bochart in a Conference informed me viz. That this Astronomical Experiment was brought into Syra or Syrus where Pherecydes lived by the Phenicians who had a Colony there of which Homer makes some mention and that Pherecydes only emproved this same invention of the Heliotrope the original patterne as some conceive was taken from the Jews or Asa's Dial. The said Bochart referred me for more information herein unto his Canaan l. 1. c. 14. That Pherecydes was the first of the Grecians that found out the Eclipses and periods of the Moon Tzetzes Chil. 2. Hist 55. gives us to understand as Vossius § 7. But the main of Pherecydes's Philosophie was Theologick So Laertius out of Theopompus acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was the first amongst the Grecians who writ of Nature and of the Gods Whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theologist which Title Pythagoras and Plato also obtained For amongst the Greeks who ever discoursed accurately of God was stiled the Theologist and their Science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologie as Arist Metaph 3. Pherecydes is supposed to be the first that handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologick Mysteries in Prose This Theologie of his consisted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a description and exposition of the Generation and Succession of the Gods For the Grecians after the introduction of Hellenism supposed all their Gods to be generated This his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Theologie Pherecydes comprized in 10 books enigmatick and cloudy Discourses full of Fables and Allegories which Isidore cited by Clemens Alexandrinus supposed to have been taken from the Prophecy of Cham but it s much more probable he traduced them from Sanchoniathon's Mythologick Theologie touching the Origine and Succession of the Gods for it is the common opinion of Suidas and others that he derived this his Mystical Theologie from the abstruse and darke books of the Phenicians Pherecydes in the beginning of his book affirmes that Musaeus the son of Eumolpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first that made Poems of the Generation of the Gods which others ascribe to Orpheus others to Homer § 8. Concerning Pherecydes his Books of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there passeth an Epistle under his name written to Thales which Montaigne Essais livre 2. c. 12. gives thus Pherecydes one of the Seven Wise men that is a mistake writing to Thales as he expired I have saies he appointed my friends after they have enterred me to bring unto thee my Writings if they content thee and the rest of the Wise men publish them if not suppresse them They containe not any thing certain that gives me satisfaction so that I professe not to know the truth nor to have attained to it I start many things that I cannot discover c. Though it is likely this Epistle is as fabulous as the Matter of his Books yet we may suppose it to be Ancient and so to give us some account how much unacquainted these fabulous Mythologists were with the materials of their own traditions Touching this mystical Theologie of Pherecydes see more in Diogenes Laertius of his Life Ger. Vossius de Hist Graec. lib. 4. cap. 4. pag. 443. Edit 2. Dr. Owen Theol. lib. 1. c. 1. pag. 3 c. § 9. Though Pherecydes's Philosophick Theologie was fabulous and mystical yet as it is generally conceived he did clearly and plainly assert the Soul's Immortality So Cicero lib. 1. Tusc quaest Pherecydes Syâ—us was the first that asserted the Souls of men to be immortal Thus Tullie which Lactantius lib. 7. cap. 8. quotes Also Austin Epist 3. to Volusianus thus writeth What Idiot now what abject woman is there who believeth not the Immortality of the Soul and a future Life after Death which in old times Pherecydes first disputed for amongst the Grecians and Pythagoras the Samian being much moved by the novity of this Dispute was transformed from a Wrestler into a Philosopher so Montaigne Essais livr 2. cap. 12. The opinion of the Immortality of the Soul Cicero saies was first introduced by Pherecydes but others attribute it to Thales Who ever were the first traducer of this opinion into Greece we have sufficient reason to conclude it was originally traduced from some Scripture or Jewish Tradition CHAP. V. Of Pythagoras and the Traduction of his Philosophie from the Jews Of the sundry Sects of Philosophers Testimonies proving that Pythagoras traduced his Philosophie from the Jewish Church The Story of Pythagoras's Life His extract from Phenicia Pythagoras flourished about the 60. Olymp. when the Jewish Garden was laid open to the Grecians Pythagoras his Preceptors in Greece and how he was first converted from a Pugil to a Philosopher His first travels into Phenicia and conferences with the Successors of Mochus Phenician Priests and Jews His travels into Egypt familiar conversation with the Priests as also with the Jews in Egypt and the motives inclining him thereto Pythagoras's travels into Babylon and converse with their Wise men as also with the Jews under Chaldean titles Zabratus c. The advantages he had for converse with the Jews and their Writings from his skill in the Egyptian and Chaldee Tongues c. His Returne to Samos and Voyage to Creâ—e Pythagoras's coming into Italie and restoring many Cities to liberty and
true there was a great Declension and Apostasie as to Worship even shortly after their establishment in Canaan But whence sprang this but from the Phenician and Chaldaick Philosophie touching Planetarie Deities and Daemons called by the Phenicians Baalim Yet still the Judaick Doctrine continued entire and pure till some time after the Babylonish Captivitie the Grecanick Philosophie began to incorporate therewith And the Rise hereof was this when the sacred Garden of Judea was laid waste and the Grecians became Lords of the Oriental parts the carnal Jews out of a fond compleasance began to plant this Garden of the Lord their Scholes and Church with Grecian Sciences which proved the fatal subversion of their Sacred Theologie Neither were the Godly Reforming Jews without a prevision of the cursed Effects which would follow on this commixture of Pagan Philosophie with their sacred Oracles and therefore in the time of the Hasmoneans or Macchabees there was a constitution made That whosoever taught his Son the Grecian Philosophie should be anathematized But yet as the Judaick Reformation begun by Ezra and others degenerated into Formalitie and Superstition the Jews more and more imbibed the Grecanick Philosophie which proved the Foundation of their chiefest Heresies and Superstitions For we no way doubt but in it's time and place to demonstrate that the main Errors of the Pharisees Sadduces and other Judaick Hereticks received their first Formation Lineaments and Improvement from Grecian Philosophie especially the Pythagorean Yea we doubt not but to â—vince that the chief of the Jewish Talmud or Systeme of their Oral Traditions which the Pharisees call the Traditions of the Elâ—ers Mark 7.3.5 were no other than Pythagorean Dogmes and Institutes and thence stiled by our blessed Lord The Doctrines and Traditions of men Mark 7.7 8. The first great Errors that infested the Christian Churches were those of the Gnosticks who pretended unto a very sublime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mystick Theologie which was no other than a corrupt complexum of Orphaick Pythagorick and Judaick Infusions For whence borrowed they their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjunctions and Genealogies namely touching the conjunction of one thing with another and thence the generation of a third as they say out of the conjunction of Night and Silence was generated the Chaos but from the Mythologick and Symbolick Philosophie of the Pythagoreans c. Again it seems very probable that all their Will-worship and voluntarie humilitie mentioned Col. 2.18 were but corrupt Imitations of Pythagorean Dogmes and Institutes as Col. 2.8 Neither want we sufficient evidence to evince that vain Philosophie was the chief Seminarie and Nurse of the main Errors broached in the four first Centuries after Christ This Tertullian was greatly sensible of and therefore he stiles the Philosophers the Patriarchs of Hereticks Yea a French Author informs us That Tertullian did puissantly Combat the Vanitie of Philosophie which he had formerly so much affected because he knew full well that it was the principal foundation of Superstition c. Ir is not difficult from an enumeration of particulars to demonstrate that the most malignant Heresies which so greatly infected the primitive Churches were fermented in and breathed from the Schole of Alexandria which was then the Source and Fountain of Gentile Philosophie Whence had Paulus Samosatenus his Blasphemous Infusions but from Plotinus successor to Ammonius in his Schole of Alexandria who Philosophizing here of the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Word and that according to the Platonick Mode Samosatenuâ— his Auditor drew hence his Grand Impostures that our blessed Saviour was only Man and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 We may not understand any subsistent person but only the manifestative word of promise And did not Arrius in like manner derive his blasphemous Persuasions touching Christ from the very same poisoned Fountain For he being a Presbyter in the Church of Alexandria and too much drenched in those Platonick speculations touching the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Samosatenus before him to reconcile John's explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word with that of Plato So a great French Divine informes us That the Arrian Heresie had it's rise from the particular Conferences of learned Men in the Citie of Alexandria And had not the Pelagian Heresie the same pestiferous root This is incomparably well demonstrated by Janseniuâ— in his Augustinus Tom. 1. lib. 6. cap. 13. where he shews how Origen Scholar to Ammoniuâ— in his schole of Alexandria by mingling Platonick Contemplations with Scripture-Revelations gave Matter and Forme to the chief Pelagian Dogmes Yea it is generally confessed that Pelagius himself visited this schole of Alexandria and other parts of Egypt where gaining intimate familiaritie conversation with the Origenistick Monks successors of Origen he had thence huge assistance for the formation of Pelagianisme Not to mention what advantages and aides he received from other of the Greek-Fathers who followed Origen as the Latin Fathers Augustine Having explicated the black Character or heretical Impresses which the Gentile Philosophie left on the primitive Churches we now proceed to the bodie of Antichristianisme which is a Complexum of Heresies and Apostasies to discover what prodigious and venemous Influences it received from Pagan Philosophie The first Lineaments of this Mysterie of Iniquitie were formed out of a Mystick Theologie composed by the Alexandrine and other Egyptian Monks successors of Origen out of that Pythagorean and Platonick Philosophie which flourished in this Schole of Alexandria For that the chiefest parts of that Mystick Theologie which gave the first lines to the bodie of Antichristianisme were formed out of Pythagorean and Platonick Philosophie seems most evident both from the Matter Forme and first Formers thereof What are the chief materials of this Mystick Theologie but Pythagorean and Platonick speculations An Egge is scarcely more like an Egge than those Mystick contemplations coined by Origen and his successors are like Pythagorean and Platonick Infusions Neither do they agree only in Matter but in Forme also For as the Pythagoreans and Platonists delighted much to wrap up their philosophizings in Symbolick Parabolick Aenigmatick and Allegorick Modes just so those Monkish Divines their Mystick Theologie Lastly that this Mystick Theologie which gave the first formation to Antichristianisme was but an Ape of Pythagorean and Platonick Philosophie is very evident from the first formers thereof who were the Origenistick Monks successors of Origen not only as to their manner of Life but mode of Theologie also which they endeavoured to render Conformable to the Pythagorean and Platonick Philosophie Yea not only their Theologie but also their monastick Life and Discipline seems to be no other than a corrupt Idea borrowed from the Pythagorean College which will appear to any that shall compare them together according to the account we have given of the Pythagorean College Book 2. Chap. 6.
to the Image of God 344 The Soul 's Divine origine Immortalitie c. 344 345 The Humane Intellect and its Sciences 345 The Will its Definition 346 Plato his Notions about the Soul from Scripture 346 Physical Aphorismes for the conservation of human health 346 Of Prophylactick Physick 347 1. The Causes of Diseases to be avoided 347 348 2. Nature must be maintained in her due offices and exercises 349 350 1. Excretion 2. Perspiration 3. Activitie of Spirits 4 Respiration c. 349 3. Rules for Aliment 350 Of Therapeutick Physick 350 351 The Character of a good Physitian 351 352 CHAP. 10. A brief Abstract of Plato's Moral and Metaphysical Philosophie PLato's Ethicks 1. Of the chiefest good 354 2. Of Virtue 3. Of Sin Ibid. 4. Of the Affections their Moderation 354 355 5. And particularly of Love 355 6. Of Justice 355 Plato his Oeconomicks and Politicks 355 Plato his Metaphysicks 355 1. Of God his Essence and Attributes 355 356 2. Of the Humane Soul 356 BOOK IV. Of Peripatetick Cynick Stoick Sceptick Epicurean Philosophie CHAP. 1. Of Aristotelick or Peripatetick Philosophie its Traduction from the Jews THe Traduction of Aristotle's Philosophie from the Jews proved 1. By Testimonies of Aristobulus Clearchus Steuch Eugubinus and Selden 358 359 Rational Arguments to prove that Aristotle traduced the choicest parts of his Philosophie from the Jews 360 361 Aristotle his first Mover God 361 The Soul's Spiritualitie c. 361 Aristotle his Metaphysicks 361 362 Why Aristotle rejected the more sublime Judaick Traditions 362 Aristotle his Ethicks and Politicks 363 Aristotle his Life 363 364 Aristotle his Character 364 365 A comparison betwixt Plato and Aristotle as to Rhetorick Logick Metaphysicks 366 Aristotle his Doctrines Acroatick or Exoterick 367.368 Aristotle his Works what genuine 368 369 Aristotle his Books how conveighed to Posteritie 369 370 Aristotle his Successors Theophrâ—stus c. 370 Aristotle his â—ommentat Aphrodiseus c. 371 Arabian Comment Averroes Aviceâ—na 373 A general Idea of Aristotle's Philosophie by Ammonius 374 375 The end of Aristotle's Philosophie to know God 375 Aristotle his mode of Philosophizing 375 The Characters of a genuâ—ne Auditor and good Expositor of Aristotle 376 The distributiâ—n of Aristotle his Philosophie 3â—6 377 Aristotle his Logick 377 383 A Scheme of Logick 378 379 Aristotle of Method 380 381 A Scheme of Ramus his Logick 382 383 Aristotle his Ethicks 383 1. Characters of the chiefest Good 383-386 2. Of Mans formal Beatitude 386 1 Its formal Reason in Operation 386 2 Its proper subject the human Soul 387 3 Virtue the Soul's Qualification 387 4 The state of human Beatitude is a perfect Life Intensively and protensively 387 388 The principles of human Acts. 389 1. Practick knowledge 389 390 2. Volition its end and object 390 391 392 Consultation 1. its Object 1. Things Practick 2. In our Power 3. The Means 4. These Finite 5. Things Parmanent 6. Things Contingent yet in our Power It s main Work to find out means most conducible 393 394 2. The Subject He who hath his Wits about him 395 3. The Act Practick Disquisition Ibid. Election 1. It s Difference from Consult Volition 2. Object the Means 3. Subject Rational Will 4. Act 1 Rational 2. Determined and fixed 396 5. Difficultie 6. Effect as to Virtue 7. Definition 397 Essential Adjunct of Human Acts Voluntarinesse or Libertie Voluntarie defined 398 Coactive Necessitie alone exclusive of Libertie 399 Indifferencie and Contrarietie unessential to Libertie 400 Libertie Essential to the Will. Ibid. God's Necessitating Concurse destroys not Libertie 401 God's Predetermination of the Will makes him not the Author of Sin 402 Touching the Moralitie of Human Acts. Ibid. 1. Of Moral Good or Virtue 403 1. Virtues not Passions 2. Not Powers 404 3. Virtues Habits what an Habit is 405 Formal Nature of Virtue in Mediocritie 406 How Virtue consists in Mediocritie Ib. 407 Mediocritie of Virtue Harmonie Ibid. The Rule or Measure of Mediocritie Right Reason or the Law of Nature 408 409 410 Idea or Definition of Moral Virtue 411 1. Virtue consists in the best End and Work 412 2. All Virtues have the same general Idea Ib. Whâ—t Vice is Ibid. 413 Aristotle his Physicks 413 1. God's General Causalitie as the first Mâ—ver 414 2. That Man's Soul is Incorporeous and Immortal Ibid. Aristotlâ— his Metaphysicks called by him the first Philosophie or Theologie 415 A Character of his Sapience the Object whereof 1. Things most Vniversal 2 Mâ—st Difficult 3. The first Causes Ibid. It Self 1. Most desirable for it self 2. Architectomical and Principal c. Ibid. Aristotle his Sapience applicable only to God and things Divine 416 CHAP. 2. Of the Cynicks Sect and their Philosophie CYnicks Original from Antisthenes his Schole the Cynosarges 417 Cynicks why so called 418 Professors Antisthenes Diogenes Crates Demetrius Ibid. Affinitie 'twixt Cynicks and Stoicks 419 Principles of Cynicisme 1. Virtue our Chiefest Good 2. External Goods not desireable Ibid. A Wise man enjoys all in God 420 Cynicks abhorring Flatterie bearing Reproaches Ibid. Cynicks affected a kind of Impudence great Reprovers of Vice especially Pride 421 Rejected all Philosophie besides Mâ—ral 422 Their Religion without Superstition Ibid. Their Justice and Faithfulnesse 423 Their esteem of Libertie Ibid. Virtue with them teachable Ibid. Cynick Philosophie from the Jews Ibid. CHAP. 3. Of the Stoick Sect and Philosophie its Original ZEno his Original and Instructors 424 His Instituting the Stoick Sect and his Character 425 His Successor Cleanthes his Character 426 Diâ—g Babyl Antipater Sidon Possidonius 427 Roman Stoicks Cato Varro Antoninus Tullie Seneca Ibid. Christian Stoicks Pantaenus Clem. Alexand. Ib. Stoick Philosophie from Jewish Theolâ—gie 428 Stoicisme in general its combination with other Sects 429 Agreement with Cynicks Difference with Peripateticks and Contests with New Academicks Ibid. Particular Dogmes of Stoicisme Ibid. 1. Comprehension 2. Of God and his Nature 3. His Creation and Providence 4. Of Fate 5. God's Providence over Mankind 430 431 Stoicks Physicks 1. Of the Soul 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Their Ethicks 1. Appetition and that firstly of Self-preservation 2. That Passions are Irrational 432 433 Stoick Philosophie its contradiction to Christian Religion a cause of Pelagianisme Ib. 434 CHAP. 4. Of Scepticisme THe Scepticks several Names 435 Pyrrho their Founder his Character Ibid. His chief Dogme that nothing could be known 436 Formal Idea of Scepticisme the Scepticks businesse to overthrow all Dogmes of other Sects Ibid. Sceptick suspension how far it extended 437 It s Original from Heraclitus and Plato his Schole Ibid. Plato and the Old Acad. Dogmatick not Sceptick 437 New Acad. wherein differing from Scepticks 438 Scepticks avoided all Dogmatizing Ibid. Scepticisme a great Enemie to Christian Religion 439 CHAP. 5. Of Epicurisme EPicurus his Original 440 His Institution of his Sect and Character His Pride and Contention 441 Temperance as reported by his friends 442 His Industrie Works and Disciples Ibid. Epicurus's Physicks 1.
pursuit of wisdom especially that part thereof which concernes the Celestial bodies their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which kind of Philosophie he proved a very eminent Doctor as Josephus So Hornius Hist. philos l. 7. c. 2. The first mentition of Letters fals upon Seth's times who being mindful of his Fathers Prophesie foretelling the Universal Dissolution of things the one by the Deluge the other by fire being not willing to extinguish his famous Inventions of Astrologie he thought upon some monument to which he might concredit these Mysteries At length it seemed good unto him to engrave Arts and Disciplines on two great pillars of Brick thereby to preserve them from destruction And that this Tradition is not vain is proved by the Autoritie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Josephus who witnesseth that one of these pillars remained in Syria even to his time and was seen by him § 8. The learned also reckon Enoch amongst the first Divine Philosophers especially for his supposed skil in Astrologie and Astronomie so Eusebius de praepar Evang. lib. 9. and out of him Bochart Phaleg lib. 2. cap. 13. fol. 101. I cannot but adde saies he what is found concerning the same Enoch in Eusebius out of Eupolemus of the Jews He saies that Abraham when he taught Astrologie and other Sciences at Heliopolis afâ—irmed that the Babylonians attributed the invention of the same to Enoch and that he was the first inventor of Astrologie It follows not far after that the Grecians attribute the invention of Astrologie to Atlas and that Atlas was the same with Enoch c. In which words we may note that Enoch and Atlas are reputed for the same Perhaps from hence that as Atlas by the Carthaginians is called Duris and Dyris so Enoch by the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idris thus Bochart How far these Traditions deserve assent as also those other of Enoch's engraving his Prophecies and Astrologie on pillars which they say continued after the sloud it concernes us not to debate only thus much we are assured by Jude 14 c. That Enoch had certain Prophecies touching the worlds dissolution by fire and the last judgement c. And that the Stoicks derived their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or purification of the world by fire from some broken tradition of this Prophecie of Enoch is not without ground conjectured by Grotius other Criticks Baleus de Script Brit. cent 20 fol. 3. tels us that Enoch a man famous for Prophecie is supposed to have written before the floud of Divine matters c. § 9. Another Scripture Philosopher is Abraham who is supposed even by Pagan Historians to have taught both the Chaldeans where he was first seated and also the Egyptians Knowledge in Astronomie So Lud. Vives in August de Civit Dei lib. 18. c. 2. Not only sacred but also many of the prophane Writers have mentioned Abraham as Hecataeus who writ a Book particularly of Abraham so Eusebius de praep Evang. Also Alexander the Polyhistorian who saies that Abraham born in the tenth generation after the Floud was the Inventor of Astrologie amongst the Chaldeans c. Damascenus Hist lib. 4. writes that Abraham coming from Chaldea with an Armie reigned at Damascus Hence he passed into Canaan leaving a great memorie behind him at Damascus But when Canaan was prest with famine he travelled thence into Egypt and entring into debates with those Priests he much profited them both in the Knowledge of things also for pietie the ordering of their manners and life Alexander reports that he lived some time in Heliopolis neither did he professe himself to be the Inventor of Astrologie but to have received it from his Ancestors by whose hands it was conveighed unto him even from Enoch Artapanus reports that the Hebrews were so named from Abraham who lived twenty years in Egypt where he taught Pharetates the Egyptian King the Knowledge of the Stars and thence returned into Syria So Lud. Vives Baleus de script Brit. cent 10. fol. 3 tels us out of Phil. Welphius of the lives of learned men that Abraham found out the Syriack and Chaldee Letters also many principles of Astrologie for he was a prudent and holy man and excellently learned as to human matters And after his abode amongst the Egyptian wise men he was the first that instructed them in Astronomie and Arithmetick for before his coming into Egypt the Egyptians were altogether ignorant of these Sciences So Bâ—lâ—us Gâ—r Vossius de philosophorum sectis lib. 2. cap. 8. § 7 8. gives us this account of Abraham's Philosophie But whether saies he Abraham the Patriarch drew his Astrologie from the Chaldeans or rather the Chaldeans received it from Abraham this Science came by Abraham first to those of Palestine or the Canaanites and afterwards to the Egyptians That Abraham passed from Vr of the Chaldeans into Palestine is sufficiently known by Scripture and that he was also skilled in Astrologie Berosus shews in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the tenth Age after the Floud there was among the Chaldeans a just and great man and well skilled in the Knowledge of the Heavens Jâ—seâ—hus Antiquit. l. 1. c 7. cites this passage of Berosus and addes that Abraham who was the tenth from Noah was signified by it And this is confirmed by what is said of Abraham by Eupolemus in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the Inventor of Astrologie and the Chaldaick Art of Divination Which is an evident confession of an Heathen It is also enough credible that the Canaanites and amongst them the Phenicians learned much touching the Natures of things from Abraham who sojourned amongst them Moreover it is well known that when Canaan was prest with famine Abraham went into Egypt where he said his wife Sarah was his sister whom the King had abused had he not been admonished by God But being taught who Abraham was as Josephus lib. 1. cap. 8. relates he gave him power of conversing with the most excellent and the most learned of the Egyptians Then Abraham saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bountifully communicated unto them Arithmetick and Astronomie for before the coming of Abraham the Egyptians were ignorant of these Sciences for they came from the Chaldeans to the Egyptians and from them to the Grecians This Philosophie of the Jews derived from Abraham was two fold partly natural whereof Astrologie was a part and partly Divine of God and his works c. How far these reports touching Abraham may deserve credit I shall not contend I find a great confirmation of what has been mentioned touching Abraham's Philosophie in Hornius Hist Philos l. 2. c. 10. Amidst these darknesses speaking of Nimrod's Apostasie of depraved Philosophie shone forth as an hopeful star Abraham a person of a famous ingenie who was contemporarie with Ninus Semiramis and Zoroaster as Euseb He was a man renowned not only among sacred but also prophane
Egyptians were the Parents of all philosophick Sciences and Arts. And that a great part of the Grecian Learning was originally borrowed from the Egyptians is very evident by the Confession of the Greek Philosophers as also from matter of Fact Thus much is confessed by Plato in his Timaeus fol. 22. who making mention of Solon his Kinsman's travels into Egypt to informe himself about the ancient pieces of Learning he saies that one of the Egyptian Priests told Solon that the Grecians were but children as to the true Archaeologie but the Egyptians were Masters of the most Ancient Wisdom c. Of Solon's being in Egypt and getting VVisdom thence see Vossius de philos sect l. 2. c. 2. § 3. Diodorus Siculus Biblioth l. 1. tels us that all those who were renowned amongst the Greeks for Wisdom and Learning did in ancient time resort to Egypt and that not only the first Poets Homer Orpheus c. but also the first Lawgivers Lycurgus and Solon as also Philosophers Pythagoras Plato c. gained most of their Knowledge out of Egypt And indeed we need go no farther than the Scriptures to evince the great repute the Egyptians had for human Wisdom for in 1 Kings 4.30 it is said that Solomon's Wisdom excelled all the Wisdom in Egypt By which it is evidently implied that the Egyptian Wisdom was very considerable in that it is made the measure of Solomon's Wisdom We have the like honorable mention of the Egyptian wisdom Act. 7.22 where 't is said that Moses excelled in all the Wisdom of the Egyptians Without doubt had not the Egyptian Philosophie been very considerable the spirit of God would not have made such use of it to adorn Moses's Character who was otherwise sufficiently accomplished with many eminent qualities Vossius de philos sectis l. 2. c. 2. § 4. tels us that in ancient times the fame of the Egyptian Priests was very great Yet in Strabo's time they were of no repute See Strabo l. 17. where he saies That when he was in Egypt he saw vast houses which the Priests in times past inhabited who were both Astrologers and Philosophers but these Sciences were in his time so defective that there was scarce one to be found skilled therein All that their Priests could do was to enumerate to strangers the Rites of their Sacreds c. Clemens Alexandrinus lib. 6. tels us That the Egyptians had 42 books which belonged to their Priests written by their Mercurie whereof 36 conteined the whole of the Egyptian Philosophie their Laws their Gods and the discipline of their Priests wherein their Cantor sacred Scribe Astrologer Curator and Prophet ought each according to their respective Offices to be vers'd The other 6 Books belonged to such as were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. who wore the Cloke which conteined their Medicine c. see Vossius de phil sect l. 2. c. 2. The Egyptian Philosophie lay amongst their Priests so Strabo Geogr. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Priests embraced Philosophie and Astronomie c. § 2. But to treat a little more particularly and distinctly of the Egyptian Philosophie and Wisdom Vossius de philosophorum sectis l. 2. c. 2. § 8. gives us this general account of the Egyptian Philosophie and its extent How large the Egyptian Philosophie was is known by this that it comprehended the Liberal Sciences the Hieroglyphick mode of writing the Knowledge of the Stars and of Universal Nature the Situation of the earth and particularly of Egypt and of the increases of Nile the Discipline of Virtues and of Laws the Nature of the Gods and the mode of worship by Sacrifices and various ceremonies also the whole of Medicine both Prophylactick for the preservation of health and Pharmaceutick for the restauration of health as also Chirurgick Yet notwithstanding all these were not required in all Philosophers but the Cantor or Musician took one part to him and the sacred Scribe another the Horoscope or Astrologer assumed other parts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curate of the sacred Rites others the Pastophori and Prophets others Clemens Alexandrinus lib. 6. delivers concerning the Egyptians that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain peculiar or mystick Philosophie which saies he appears by their sacred ceremonies c. Diogenes Laertius and others divide the Egyptian Philosophie into four parts Mathematick Natural Divine and Moral We shall speak something of each and endeavor to shew what advantages and assistances they had from the Jewish Church and Scriptures for their improvement thereof As for the Mathematicks the Egyptians were reputed to be well skilled in Astronomie Geometrie Geographie Arithmetick and Musick for the improvement whereof they had considerable helps from the Jewish Church and Patriarchs As to their great insight into Astronomie it is asserted by Strabo Herodotus and Diodorus and it is sufficiently manifest in that they as it is generally affirmed were the first who found out the course of the year by the Sun's motion which as it is supposed was the invention of the Priests of Heliopolis Thence saies Herodotus lib. 2. The Egyptians were of all the first who found out the Course of the Year distinguishing it into twelve Months which they gathered from the Stars This Calculation of the year Thales who was the first amongst the Grecians that distinguished the seasons of the year seemed to have learned in Egypt Clemens Alexandrinus lib. 6. tels us That the Egyptian Horoscope or Astrologer carried in his hand an Horologe and Palme the Symbols of Astrologie who had alwaies in his mouth the four Astrologick Books of Hermes whereof one treated of the five Planets the second of the Sun and Moon the third and fourth of the rising and setting of the Stars see Vossius de philos sect l. 2. c. 2. By reason of these their Astronomick observations and experiments the Egyptians fell into a superstitious admiration of these glorious celestial Bodies and thence into an opinion that they were Gods Thus Diodorus Siculus lib. 1. tells us that the ancient Inhabitants of Egypt contemplating the Celestial World and the Nature of the Superior World they with great stupor admired the Sun and Moon esteeming them as the first eternal Gods whereof the Sun they called Osiris and the Moon Isis The same Lactantius lib. 2. cap. 2. observeth And this Idolatrous persuasion that the Stars were Gods which sprang from natural Astronomie was the original of all Idolatrous worship especially that we call Zabaisme or the worship of those planetary Deities so much in use amongst the Chaldeans whence also sprang judicial Astrologie as it will evidently appear in our Discourse of the Chaldaick Philosophie chap. 4. § 4. As for the occasion which the Egyptians had for the improving of Astronomie even unto Idolatrie we have it well described by Eusâ—bius praepar l. 1. c. 6. They report that the Egyptians were the first who lifting up their
eyes to Heaven and admiring the mode order and quantitie of those celestial bodies thought the Sun and Moon to be Gods So Lactant. lib. 2. Inst cap. 14. The first of all those who possessed Egypt began to contemplate and adore those celâ—stial bodies And because they lived by reason of the Qualitie of the air without covered houses they thence had opportunitie to note the Courses and Defects of the Stars and thence fell into the admiration and adoration of them As for the Egyptians skill in Geometrie Porphyrie assures us that they have been for a long time very studious therein And Proclus in Euclid 2.4 faith that Geometrie was invented by the Egyptians taking its beginning from measuring of fields it being necessary for them from the inundation of Nilus which washed away their bounds Austin de Civit. Dei l. 18. c. 39. gives us a clear account of the whole The Wisdom of the Egyptians what was it saies he but principally Astronomie c Ludovicus Vives on this place gives this account The Ancient Egyptians much exercised themselves in Astronomie Geometrie and Arithmetick As for Geometrie necessitie taught them that which they greatly needed when the bounds of their fields were broken down by the overflowing of Nilus neither could they any other way divide their grounds c. Whence Geometrie is so termed from measuring of the earth As for Astronomie the commodiousnes of their situation gave them great advantage for improvement therein they having their nights alwaies clear and serene and the Heavens lying open to them without clouds could easily contemplate the risings and settings of the Stars with their progresses and regresses c. Then to these two Arithmetick was added as subservient without which the former could not be attained Thus Lud. Vives And that our Astronomie came much of it if not the whole from the Egyptians and those Eastern parts seems very probable from those Hypotheses or Hieroglyphick Signes which are used by Astronomers in the Zodiack and other parts of the Celestial Globe to expresse the Celestial Bodies and their motions by which way of expressing things was in much use amongst the Egyptians and by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they derived as 't is supposed from the Jewish Church their Rites and Ceremonies Neither were the Egyptians unacquainted with Geographie as it appears from Clemens Alexandrinus Strom. l. 6. his description of the sacred Scribe in the solemn procession of whom it was required that he should be skilled in Hieroglyphicks Cosmographie Geographie the motions of the Planets the Chorographie of Egypt and the description of Nile Eustathius in his Notes on Dionysius attributes the invention of Geographick Tables to Sesostris who caused the Lands he had conquered to be described in Tables and so communicated it to the Egyptians and from them to others as Stilling Orig. Sacr. Book 2. c. 2. Vossius de phil sect lib. 2. c. 2. § 8. We find a good general account of the Egyptians skill in Mathematicks given by Hornius Hist philos lib. 2. c. 7. They so handled the Mathematick Sciences that if they be compared with other Nations they may be said not so much to perfect as invent them which they affected out of a humor of vain glorie Especially there were famous among them Petosiris and Necepson by whose Prudence they are the words of Julius Firmicus there was an accesse made to the very secrets of Divinitie They vindicated to themselves the invention of Geometrie Astrologie and Astronomie § 3. That the Egyptians had in like manner the Knowledge of Natural Philosophie especially of Medicine and Anatomie which are but branches thereof is generally affirmed by the Ancients It s true their superstition kept them from dissecting and prying into the natures of those creatures to which they attributed a Deitie yet were they not without many choice experiments and curious observations even in the experimental part of Natural Philosophie for Blinie Hist l. 19. c. 5. tels us that it was the manner of their Kings to cause dead bodies to be anatomized to find out the Structure or Composition of Man's bodie with the causes and nature of Diseases Besides they were exact in making philosophick observations touching any curious natural events or their irregularities For when there happened any prodigie or irregular thing in nature they did saies Strabo with much curiosity lay iâ— up amongst their sacred records and Herodotus addes That more things of this nature were observed by them than by any other Nation which saith he they not only diligently preserved but frequently compared together and from a similitude of Prodigies gathered a similitude of Evâ—nts Thus much also Plato in his Timaeus fol. 22.33 observes concerning them in his relation of Sâ—lon's Conference with the Egyptian Priest where Solon having a curiosity to find out the truth and original of those ancient great events touching Phoroneus Deucalion and Pyrrhus c. the Egyptian Priest unfolds these mythologick fabulous narrations by an historick relation wherein he seems to reduce the Storie of Deucalion to that of Noahs Floud and that of Pyrrhus his wife to the Burning of Sodom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fire as also that of Phoroneus to the drowning of Pharaoh in the Red Sea Phoroneus and Pharaoh being according to the Hebrew and so the Egyptian tongue which differed little from it conjugates And that the Egyptians had some natural historie of the first Creation which could not be traduced to them by any hand save that of Moses originally Genesis 1. is apparent out of Diogenes Laert. proem pag. 7. where he saies that the Egyptians did constantly believe that the World had a beginning and was corruptible that the Stars were of the nature of Fire and that the Soul was immortal c. But that for which the Egyptians were most famous abroad was their skill in Medicine which is so much spoken of by Homer Plato Herodotus Plutarch Diogenes Laertius c. Plinie tels us lib. 29. c. 1. that the original of Physick or Medicine amongst the Egyptians was from the relations of those who by any remedy were cured of any Disease which for a memorial to posterity were recorded in their Temples The Egyptians had also excellent skill in the embalming of dead bodies for their conservation which appertaines to Medicinal Philosophie as it appears from Scripture Gen. 50.2 where Joseph commands the Physicians to embalme his Father Clemens Alexandrinus lib. 6. treating of the Egyptian Philosophie conteined in 24 books written by their Mercurie tels us that 6 of these Books concerned Medicine which were studied by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those who wore the Cloke wherein was distinctly handled the Fabrick of Mans Bodie the Nature of Diseases and Medicaments and particularly the Medicine of the Eyes and of Womens Diseases c. Diodorus makes the Egyptians the first Inventors of Medicine And what
the world and go out of it God hates Impudence so Stilling orig sacr book 2. c. 2. Vossius de philos sect lib. 2. c 2. § 5. tels us that the first Discipline of the Egyptians consisted in their threefold Scripture one vulgar or common which was used in writing Epistles another sacred which they used in writing sacreds and a third Hieroglyphick or the Sculpture of sacred Images c. These sacred Hieroglyphicks are called by Apuleius lib. 11. Pictures and Images which saies he they used to preserve their Philosophie from contempt and oblivion by Benjamin Tudelensis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquaints us that at Alexandria on the shore there was to be seen a Marble Sepulchre whereon all kind of Birds and other Animals were engraven Whence it is conceived that these Egyptian Hieroglyphicks were not so much letters or words as some conjecture as intire sentences ye complete Discourses for the more easie preservation of the memorie of things So under the forme of a Bee making hony they expounded the office of a King Lucan wittily stiles these Hieroglyphicks Magicas Linguas Magick Languages because they denoted not single letters or words but intire orations as Hornius Hist philos l 7. c 6 § 7. This Hieroglyphick and Mystick way of philosophizing though it has little of substance in it yet did it make a great noise and was exceeding taking in the infant state of the world as it is the property of children to be taken more with sensible formes shadows or pictures which please the fancie than with solid reason So the Gymnosophists and Druides were wont to wrap up their Philosophie in obscure and enigmatick sentences as Laert. lib. 1. The like is said of Taâ—utus the Phenician as Sanchoniathon in Euseb praepar l. 1. c. 7. For the first Philosophers delighted to concele their more hidden Mysteries from the Vulgar whence they bound their Auditors by an oath oâ— secrecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words are taken out of a famous formule of the oath whereby Vettius Valcus the Antiochene Astrologer bound his reader as Seldâ—â— Prol. 3. de Diis Syris Synt. 1. c. 1. Hâ—rnius Hist Philos l. 7. c. 6. This kind of philosophizing Pythagoras translated immediately from the Egyptians but originally from the Jews into Greece Porphyrie in the life of Pythagoras tels us that it was permitted unto Pythagoras when he was in Egypt to acquaint himself with all the Studies of the Egyptian Priests at Thebes which was never granted to any Forreigner besides Diogenes saith that whilst he lived with these Priests he was instructed in the Learning and Language of the Egyptians and in the three modes of writing Epistolographick Hieroglyphick and Symbolick whereof the one imitates the common way of speaking the rest are Allegorick by Enigms c. as Clemens Strom. 5. Plato also took up the same mode of allegorick or symbolick philosophizing though not so expresly as Pythagoras And indeed this kind of philosophizing was extremely pleasing to these first Ages and Philosophers as Amyraldus well observes in his Salmurian Thesâ—s de Imaginibus In the Egyptian Hieroglyphicks saies he the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manners and passions were figured by the shapes of Animals and other creatures which were very delightful to sense c. Athan. Kircher Oediâ—s Aegyptiaci tom 2. part 1 cap. 1. saies that the Egyptians were the first amongst men who insisted on this mode of philosophizing by Symbols For they being of an acute and subtile ingenie as also continually vers'd in a certain profound contemplation and disquisition of Truth delighted themselves in these mystick expressions c. And the same Kircherus in what follows cap. 2. gives us the Origine of this Symbolick Doctrine It stands thus saith he with human condition that if men have any thing that is pretious rare and beautiful they not only hide it under secret formes but also concele it under enigmatick and mysterious words that none but the more wise and quicksighted may come to the manifest notice thereof VVhich as it has been the custom of all times so especially amongst the ancient wise men For seeing they had as it was most meer so high an esteem for those great secrets of Divinitie communicated by successive Tradition from the Patriarchs as conteining the in exhausted treasures of eternal felicitie they thought it dangeorus to expose these rich treasures to the ignorant people and dull ingenies VVherefore they endeavored by all means possible to couch them under such symbolick coverts that vulgar capacities might penetrate only the bark or outside of the words the marrow or sense being still hid from them And then in what follows cap. â—3 the same Kircher gives us the Interpretation of many Hieroglyphick Symbols out of Zorcaster Moreover cap. 4. he interprets many Hieroglyphick Symbols used by Orpheus And cap. 5. The Symbols of Pythagoras are interpreted by him VVhence he proceeds cap. 6 7 8 9 c to explicate many Hieroglyphick Symbols used by Plato Proclus Picus Mirandulanus and others Thence in the second part of his second Tome he interprets many Mathematick Mechanick Medicinal Chymick Magick and Metaphysick Hieroglyphicks from Classis 7. to 12. This ancient mode of expressing things worthy of memorie by certain hieroglyphick formes or symbols was very common amongst the ancients both Poets and Philosophers For in this infancie of the world knowledge being impolite and imperfect they took delight to shaddow forth their highest mysteries and contemplations by terrene Images and sensible formes which way of conveighing and preserving knowledge is not only helpful to the memorie and delightful to the fancie but also very efficacious as to the moving of Affections and therefore the wise God made use of this familiar way and method for the instructing of his own people in the non-age of his Church shadowing forth and signifying to them the most sublime heavenly mysteries of his Gospel by earthly Symbols or Types VVhence that great maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensible formes are imitations of Intelligible things Thus were the greatest pieces of Jewish wisdom couched under the covert of Symbols or Types VVhence the Egyptians as the other Easterne Philosophers borrowed their Hieroglyphick manner of philosophizing by fables c. which will more fully appear hereafter in the life of Pythagoras and Plato See more of these Egyptian Hieroglyphicks in Athan. Kircher Oâ—dipi Aegyptiaci Tom. 3. cap. 1. § 8. Having given some account of the Egyptians Philosophie both as to the matter and manner of their philosophizing I shall now proceed to give a more particular demonstration that the chiefest parts if not the whole thereof descended originally from the Jewish Church or Scriptural Tradition I shall begin with Inartificial Arguments or Authentick Testimonies of such whose skill in Antiquitie and faithfulnes in their relations thereof is generally acknowledged and received VVe gave some Testimonies hereof afore in our account of Abraham Joseph
of the whole Kingdom with which they were entrusted Can we imagine that Joseph made such large provision for these Egyptian Priests that so they might be the better qualified to serve the Devil and Idol Gods no without doubt his great designe was to lay a foundation for the Knowledge and Worship of the true God as well as and much more than for human Philosophie and other ingegenious Sciences for the accomplishment whereof he had an huge advantage in that having been an instrument to save the Nation he had thereby gained the King's Ear and Heart who if we may credit Carion was piously inclined and we may also not without good ground conjecture as much from Joseph's Instructions of and Jacob's Conference with him And indeed the unparalleld kindnesses he manifested to Joseph his Father and Brethren argues some pious inclination in him But this holy and great design of Joseph in erecting a College for the Egyptian Priests and making such ample provision for their Instruction in the Knowledge of God and human Philosophie after his decease determined in miserable superstition and Idolatrie so also Carion lib. 2. of the going out of the children of Israel out of Egypt saies That Egypt excelled in Arts and Laws and other Learning Joseph had planted a Church there but after his death the Kings turned aside to Idols and in the following times Egypt was full of Idols and Magick Arts. Thus Carion so Hornius as before Chap. 1. § 9. Thus we have seen what foundation was laid by Joseph and the rest of the Patriarchs for Divine and human Philosophie and its improvement in Egypt unto which we have ground enough to conjecture that Moses by his writings and Solomon by his gave no small additional advance as it has been already observed in its place § 10. We now proceed to demonstrate what improvement the Egyptian Philosophie and Wisdom received from the Jewish Church after the Babylonian Captivitie When the Jews were carried captive to Babylon we find that many remainders of them fled to Egypt where we may presume they had their Scholes as in Babylon or at least some way of communicating their Knowledge to the Egyptians who without doubt would be very inquisitive into their mysteries And when Alexander upon personal conversation with the Jews and observation of their Institutes and Solemnities began to have a kindnes for them multitudes of them were by Alexander's favor setled at Alexandria where they had huge advantage to season that Fountain of Learning with Scripture Light which immediately after their settlement began to flourish and being afterwards abundantly supplied with the Waters of the Sanctuarie I mean with the sacred Fountain of the holy Scriptures translated into Greek this Schole of Alexandria proved the most flourishing in the world For the greatest advantage that the Egyptians and Grecians had for improvement in Divine and human Philosophie was the Translation of the Hebrew Testament into Greek by the appointment as it is supposed of Ptolomeus Philadelphus King of Egypt whereof Carion Chron lib 2. of the Kings of Egypt after Alexander gives us this account Ptolomeus Philadelphus saies he reigning with peace in Egypt and finding the profession of Sciences confined to the Priests and the Egyptian Tongue and Letters he caused Learning to be translated into the Greek Tongue and instituted Studies or Colleges at Alexandria where it was thence forward common for all that would to studie and learn and the King called thither from all parts Learned men he erected a copious Librarie and searched after ancient monuments amongst divers Nations Wherefore Callimachus writ a book of the origine and migrations of the Nations and of the Builders of the ancient Cities and their Laws which book being lost is of great detriment to Antiquitie But when Ptolomie understood that the Jews had the ancient series of the Fathers and saw that the Law of the Jews did mostly accord with reason touching the unitie of God and right manners he took care to have the books of the Jews translated into the Greek Tongue By the labor and bountie of this King Ptolomeus Philadelphus the Studies of Sciences were restored to mankind and largely propagated And it is written that he was moved by the Counsels of the most learned Aristas Strabo and Demetrius Phalerensis Callimachus Apollonius Aratus Bion Theocritus Conon and Hipparchus the Mathematician who resided with him c. The Studies of the Sciences instituted in the reign of Philadelphus flourished greatly at Alexandria in the reign of Euâ—rgetes his son who also was very bountiful towards the Jews In his time Jesus the son of Syrach being in Egypt gathered his sentences which are yet extant which saies he were written by his Grandfather but augmented by himself and translated into Greek The reading of which is most profitable and sweet c. Thus Carion or Melancthon who added to him by which it's apparent what great advance the Egyptian Wisdom and the Schole of Alexandria which henceforward became the seat thereof in its first constitution received from the Scriptures and Jewish Church § 11. This Schole of Alexandria grew exceeding famous for its Librarie wherein was treasured up this rich Jewel of the Old Testament in its Greek Version whereunto Mark Antonie out of Love to Cleopatra afterwards added the famous Librarie of Pergamus so that this Schole was the great Nurserie of all Philosophie and ingenious Sciences in the first dawnings of the Christian Religion For the sacred Scriptures as well as the Egyptian Philosophie being translated into Greek it proved an efficacious attractive to draw all the Candidates of Learing and Philosophie hither The head of this Schole in Origens time was that great and so much renowned Philosopher Ammonius from whom all those Platonick Philosophers who were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sacred Succession derived their notions Such were Herennius Origen and Plotinus who were his Scholars and Porphyrie who was Scholar to Plotinus as â—amblichus the disciple of Porphyrie This Ammonius if we may believe Eusebius Eccles Hist l. 6. c. 9. and Jerom lived and died a Christian though Porphyrie endeavors to confute this opinion Certain it is that his Philosophie which he communicated to his Scholars had much of the Scripture revelations mixed with it so that the Platonick Philosophie which we find in Plotinus Porphyrie Proclus Hierocles and the latter Platonists owed not its original as they would persuade us so much to Plato or Pythagoras as to the Divine Revelation which Ammonius was well versed in and made the foundation of his Philosophie Take this in the words of Dr. Owen in his learned Treatise of Theologie lib. 3. cap. 6. pag. 204. After Ammonius Alexandrinus the Coryphaeus or head of the Philosophers of his Age whose Scholars were Origen Herennius and Plotinus the praeceptor of Porphyrie as he of Iamblichus had sowen in the minds of his Auditors some seeds of the heavenly Doctrine
and after Our main work will be to treat particularly of the two great Phenician Philosophers Sanchoniathon and Mochus with some inquirie and discoverie how they traduced their Philosophie which was chiefly Mythologick and historick from the Historie of Moses or some Jewish Traditions § 6. The first great Phenician Philosopher from whom the Grecians traduced their chiefest philosophick Traditions we shall mention is Sanchoniathon a person indeed of great Antiquitie who as Bochart conceives writ before the Trojan War Pâ—rphyrie and Suidas make him contemporarie with if not more ancient than the Trâ—jan War Ger. Vossius tels us that Greece had no Writer but who was much younger than Sanchoniathon Theodorâ—t out of Porphyrie explains his name thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanchoniathon who according to the Phenician dialect is Philalethes i. e. a lâ—ver of truth or a Philosopher for so Plato defines his Philosopher to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned and curious Inquisitor c. The Learned Bochart in his Canaan lib. 2 c. 17. gives his name this Phenician or Hebrew origination viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanchoneatho which word for word signifies the Law his Zele or a Zelot of true Learning For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 San from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curtaild signifies amongst the Phenicians Doctrine Law or Canon Law Hence the same Phenician Citie is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 1.11 12. Josh 15.15 16. Kiriath Sepher i. e. the Citie of Learning and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Citie of Learning or of the Law as Jos 15.49 Kiriath Sannath The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Citie of the Archives where their Learning was lodged answerably whereto the Greeks translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Citie of Letters The radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firstly signifying to whet or sharpen thence in its borrowed notion to teach exquisitely So that Sanchoniathon seems to have received his Name or Sirname rather from the time wherein he began to applie his mind to Learning thereby to signifie that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candidate of Truth So in like manner Roman 16.15 we read of one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philâ—logus which as Grotius on the place supposeth was a Sirname given him from that he addicted himself to the Studie of Philologie or human literature § 7. That Sanchoniathon was a person greatly versed in the Philosophie or rather Mythologie of those Ages is generally concluded by the Learned both Ancient and Moderne Philo tels us that Sanchoniathon was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned and curious and above all things most greedy to know what were the first Originals and Principles of all things This inquisitive humor has put him upon prying into Moses's Historie whence he traduced the best part of his Historick Narrations of the Originals of things which he clothed with many fabulous formes and shapes according to the custom of those childish Ages thereby to disguise the truth and concele its parentage That Sanchoniathon was Master and Professor of Philosophie as well as Theologie we have assurance from Suidas He writ saies Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Physiologie of Hâ—rmes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Egyptian Theologie which saies Bochart without doubt he took out of the books of Taautus So Philo assures us that with great diligence he searched into the books of Taautus who is said to be the first that found out the use of Letters Philo oft cites him and in the beginning of his book whatsoever he has of the Creation of the world he saies he found it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Cosmogonie of Taautus This Taautus whom the Greeks call Hermes is said to have written 42 books as Astrologie of Geographie of Medicine of Politicks of Thâ—ologie of Religion c. The Catalogue of which Books is given us by Clemens Alexandrinus Strom lib. 6. The great difficultie will be to discover who this Taautus or Hermes was whence Sanchoniathon received his Physiologie and Theologie That the Egyptian Hermes is originally applicable to none more properly than to Joseph has been already made probable So in like manner we are not without probable conjectures that this Phenician Taautus or Hermes whence Sanchoniathon traduced his Physiologie or Philosophie might be Moses For it is well known that it was very common in those Ages for differing nations to give the same Titles of Honor to differing persons suitable to their own humors and interests Hence it is that we find mention of so many Jupiter's and Hercules's c. So that those blind prejudiced Heathens being unwilllng to be thought so much obliged to Moses that servant of the true God for their Learning ascribe it to I know not what Hermes That de facto the chief matter and parts of Sanchoniathon's Philosophie and Theologie were but corrupt fragments of and derivations from the Historie of Moses will be hereafter manifest by particulars At present that Sanchoniathon had a general Vogue amongst the Ancients for a great Philosopher as well as Historiographer is confirmed by the Learned Isaac Casaubon in his notes on Athenaeus lib. 3. cap. 36. Thus of Sanchoniathon that ancient Historian is mention made in many places by Philo Josephus Porphyrius and others some call him a Berytian as Porphyrius others a Tyrian as Athenaeus Suidas saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanchoniathon the Tyrian Philosopher writ memoirâ—s of the Tyrians in the Phenician dialect Thus much also has been asserted by Porphyrius who was a Tyrian in his second book of Abstinence Josephus lib. 1. contra Apion and amongst the Modern Philologists by Ger. Vossius de Hist Graecis lib. 1. cap. 1. pag. 3. and Learned Bochart Canaan lib. 2. cap. 17. fol. 856. as anon § 8. We now proceed to the main of our demonstration to prove that Sanchoniathon traduced the bodie of his Philosophie which laid the foundations of the Grecian Wisdom from some Scriptural or Jewish Traditions which we shall endeavor to make good 1. From the confessions of his friends and followers 2. From his manner of philosophizing and 3. From the matter of his Philosophie First touching the original of Sanchoniathon's Philosophie Philo tels us that he gathered it out of the hidden Learning or Mysteries of the Ammoneans These Ammoneans Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ammanim Aben Ezra on Lev. 26 30. expounds Temples made for the worship of the Sun And so indeed amongst the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amma signifies the Sun 'T is possible under this disguise of the Ammoneans were originally intended no others than the Ministers of the true God expressed under these borrowed appellations That Sanchoniathon did indeed derive the best part of his historick Philosophie or Mythologie from some Jewish Priest or Minister of the true God is openly acknowledged by Porphyrie who was his own
Nathaniel But the most renowned of these three was Mochus whom Bochart conceives to be in the Phenician stile called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maacha taken from Compression Josephus Ant. l. 1. cap. 4. shuts up his Historie touching the long-lived Antidiluvians with this Epiphonema And Mochus and Hestiaeus and Hieronymus the Egyptian who prosecuted the Egyptian storie consent to these things I affirme Bochart Can. lib. 2. cap. 17. § 17. Concerning Mochus we find this mention in Is Casaubon his notes on Athenaeus lib. 3. cap. 36. Mochus saies he is named amongst the Authors of the Phenician affairs by Tatianus in his last book which place it is worth our while to transcribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger. Jo Vossius de Hist Graec. lib. 3. pag. 390. Addes to Casaubon thus Mochus the Phenician committed to writing the affairs of his Countrey in the Phenician Tongue Athenaeus in lib. 3. makes mention of him where Cynulcus thus bespeaks Vlpianus the Tyrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their Citizens Syniaethon i. e. Sanchoniathon and Mochus who writ of the Phenician Affairs Casaubon lib. 3. Animaâ—v in Athen. cap. 36. saies I remember not that Mochus is to be found elsewhere and peradventure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of some Tyrian who in his own Countrey was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosche or according to the custome of writing Moses Thus Casaubon And truly that Moschus is a Phenician name I learnt also one of Strabo lib. 16. where he makes menâ—ion of Moschus a Sidonian and that he was the Author of the opinions of Atomes also that he was more ancient than the Trojan War Neither is any thing in Athenaeus to be changed for which occurred not to that excellent man Casaubon there is mention made of this Author not only once amongst Ecclesiastick writers as in Josephus lib. 1. Antiqu cap. 8 or according to others 50 where you read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also Manetho the Egyptian writer and Berosus the Chaldean Historiographer and Mochus Hestiaeus and Hieronimus the Egyptian who prosecuted the Phenician Affaires consent with us Also we have a famous place touching Mochus in Tatianus his oration against the Pagans pag. 217. in Orthodoxogr which is also cited by Eusebius lib. 10. de praepar Evang. pag. 289 Edit Rob. Steph. And Georg Cedrenus transcribing Josephus almost in the beginning of his Compendium pag. 10. does in like manner make mention of Mochus amongst the Phenician Historiographers Thus Vossius de Hist Graec. lib. 3. pag. 30. § 18. And that Mochus was a famous Philosopher as well as Historiographer is evident from the mention we find concerning him in lamblichus of the life of Pythagoras cap. 13. where he saies that Pythagoras being at Sidon conferred with the Prophets Successors of Mochus the Physiologist c. By which also we see what piece of Philosophie Mochus was chiefly verst in namely in Physiologie or Natural Philosophie which was the main Philosophie these first Ages and Philosophers thirsted after This Thales brought out of Phenicia c. And in brief this kind of Physiologie which the Phenicians and the Grecians so much delighted in was indeed no other than a Natural Historie or some broken fragments of the Historie of the Creation delivered by Moses Gen. 1 c. Thus much I was assured of by learned Bochart upon oral conference with him to whom proposing some Queries touching this Mochus he answered me that Mochus lived before the Trojan War and was contemporarie with Sanchoniathon as Strabo affirmes calling him upon a mistake Moschus and that his Philosophie was nothing else but the Historie of the Creation the same with that of Sanchoniathon As for other particulars touching Mochus the original of his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maacha c he referred me to his Canaan lib. 2. c. 17. Strabo lib. 16. and Athenaeus l. 3. c. 36. with Casaubon That Mochus did really traduce his Physiologie or natural Historie from the Historie of the Creation written by Moses will be farther evident if we consider the main Principle for which he was renowned amongst the Ancients viz. the doctrine of Atomes So Strabo lib. 16. makes mention of Moschus the Sidonian who was the Author of the opinion of Atomes c. The same Bâ—chart Phaleg lib. 4. cap. 35. having made mention of Arithmetick and Astronomie being derived from the Phenicians to the Grecians addes thus that I may be silent as to latter Philosophers Mochus began to philosophize of Atomes at Sidon before the Trojan War c. Hence Democritus borrowed his Notions of Atomes as Epicurus from him and that the whole Doctrine of Atomes to be the first principles of the Vniverse came from Moses's Historie of the Creation see Comenius's Physicks of Materia prima cap. 2. § 19. Bochart Phaleg lib. 4. c. 35. makes mention of another Phenician Philosopher Abdomenus the Tyrian who by his questions was so bold as to provoke King Solomon to disputation c. But I shall confirme this discourse of the Phenician Philosophie and its Traduction from the Jewish Church with the observation of Learned Vossius de philosophorum sectis lib. 2. cap. 10. § 24 c. The Philosophie of the Phenicians saies he is very famous and in as much as that Nation was most like to Judea they had a mighty advantage of Learning many things from the Jews some things also they gained by Tradition For the Phenicians springing from Sidon the son of Canaan the Nephew of Cham descended also from Noah They used the help of their Priests in writing Historie as Josephus lib. 1. contra Apion Who also quotes some things out of the Annals of the Tyrians Concerning their Theologie Sanchoniathon the Berytian writ in the Phenician Tongue who was more ancient than the Trojan War as Porphyrie lib. 4. contra Christ c. Thence § 25 c. he addes To this Nation the Grecians owe their Letters whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also they attribute Arithmetick to these Phenicians because they excelled in Merchandise to which the Knowledge of Numbers is greatly necessary Ochus the Persian Philosopher was also a Phenician Thales likewise who was the first founder of the Ionick Philosophie had his original from the Phenicians Also Pherecydes the Praeceptor of Pythagoras who was Contemporary with Thales and Author of the Italick Sect drew his contemplations from the hidden books of the Phenicians Also Zeno the Prince of the Stoick Sect was of a Phenician extract for Cittium a Town in Cyprus where he was borne was peopled by a Phenician Colonie Then he concludes § 31. But if we acknowledge the Phenician Philosophie how much more justly must we Christians acknowledge the Jewish especially seeing the Phenicians without all peradventure traduced many things from the Jews their neighbors as also the Egyptians And hence it is apparent why the most Ancient Philosophers
else where acknowledgeth that they received their Learning from the Barbarians and Ancients who lived near the Gods c so Clemens Alexandr lib. 1. saies that Philosophie a thing variously useful in times past shined from Nation to Nation amongst the Barbarians whence afterward it came into Greece What these Barbarick Nations were from whom the Grecians received their Philosophie has been already B. 1. Ch. 4. § 1. demonstrated and it will be farther evident by what follows in the enumeration of particulars how Thales had recourse to Egypt and Phaenicia for his Philosophie Phâ—recydes to Phaenicia for his Pythagoras to Phaenicia Egypt and Chaldea for his Socrates and his Scholar Plato traduced theirs from Egypt and Phaenicia Solon his Laws from Egypt and Zeno his Morals from Phaenicia As Democritus and Epicurus their Atomes from Mochus And Aristotle his Natural Philosophie of the first principles matter forme and privation c. from Sanchoniathon's Historie of the Creation of each whereof in its respective place At present we shall only endeavor some general demonstration that the Grecians traduced the chiefest part if not the whole of their Philosophie originally from the Scriptures either by personal conversation with the Jews or Traditions from them which they gleaned up in Egypt Phaenicia and Chaldea c. § 2. That the Egyptians Phenicians and Chaldeans received their Philosophie from the Jewish Church and Scriptures we have in the former Book endeavoured to prove both as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might suffice to make good our position on this supposition which is universally granted and shall be hereafter proved that the Grecians received their Philosophie from these aforementioned Egyptians Phenicians and Chaldeans But to make our demonstration more valid we shall give some more immediate though at present only general and inartificial proofs that the Grecian Philosophie was traduced from the Jewish Church and Scriptures And we shall begin with the Testimonies of the Grecian Philosophers themselves Plato with others Plato in his Gratylus tels us plainly that they the Grecians received their Learning from the Barbarians who were more ancient than themselves These Barbarians Clemens Alexandrinus Justin Martyr Epiphanius Nicephorus and Serranus understand to be the Jews as before whose name Plato conceled thereby to avoid the envy of the people who were professed enemies of the Jews and their Religion as also to gain the more credit to himself But Plato in his Philebus speaks more plainly to this purpose acknowledging that the report or tradition he had received of the Vnitie of God as to his Essence and pluralitie of persons and Decrees was from the Ancients who dwelt nearer the Gods and were better than they the Grecians Who certainly could be no other than the Patriarchs and Jewish Church from whom all those Traditions touching the Vnitie of God and Pluralitie of persons and Decrees were traduced Whence also Plato acknowledgeth that the best and surest course to prove the immortalitie of the Soul was by some Divine Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in his Phaedo The like he acknowledgeth elsewhere that he received his knowledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or providence governing the World from the wise i. e. as 't is conceived the Jews And Serranus in his Preface to Plato does confidently affirme that Plato received his symbolick Philosophie from the Jews i. e. from the Doctrine of Moses and the Prophets as all the learned and ancient Christian Doctors have judged though he industriously avoided the naming of the Jews which was odious We have also the Testimonies of other Pagan Philosophers concurring herein as that famous saying of Numenius the Pythagorean what is Plato but Moses Atticizing Also that of Hermippus a most diligent and ancient Writer of Pythagoras's Life who plainly affirmes as Josephus contra Ap. lib. 1. that Pythagoras translated many things out of the Jewish Institutes into his own Philosophie So Aristotle in his Books of Politicks makes mention of many things taken out of the ancient Lawgivers which exactly suit with Moses's Laws as Cunaeus observes Thus Diogenes Laertius in his Proeme to the Lives of the Philosophers begins with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some affirme that Philosophie had its origine from the Barbarians That by the Barbarians must be understood inclusively if not exclusively the Jews is affirmed by Justin Martyr Clemens Alexandrinus Epiphanius and others as in what immediately precedes § 2. Thus Steuchus Eugubinus de peren Philosoph l. 1. c. 12. whence it is manifest that the Philosophers thought and spake those things which they had learned from the Barbarians The first Barbarians were the Chaldeans Egyptians and whom we ought to place in the first rank the Hebrews § 3. We may adde hereto the Testimonies of Jews as that of Aristobulus the Egyptian Jew affirming that Pythagoras translated many of his opinions out of the Jewish Discipline The like he affirmes of Plato as Euseb praep Evang. l. 9. c. 6. and Clemens Alexand. Strom. 1. who also Strom. 5. saies that Aristobulus affirmed the same of the Peripatetick Philosophie viz. that it depended on Moses's Law and other of the Prophets Josephus l. 1 contra Apion saies of Pythagoras that he did not only understand the Jewish Discipline but also embraced many things therein Whence he gives this character of him out of Hermippus who writ his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was an Imitator of the Jewish Opinions So the same Josephus Antiq. l. 11. c. 2. brings in Demetrius Phalereus commending the Law of Moses and giving this reason why their Heathen Poets and Historians made no mention of this Law because saith he it being holy ought not to be delivered by a profane mouth It s true the Jews mixed with these their relations many sigments yet this notwithstanding is sufficiently manifest hence that they had a strong and fixed persuasion that the Grecanick Philosophie was traduced from them and their Sacred Oracles as Learned Selden has observed de Jure Nat. Hebrae lib. 1. c. 2. § 4. If we consult the Memoires of Christians both Ancient and Moderne we shall find abundant Testimonies conspiring to make good this Assertion that the Grecians traduced their Philosophie from the Scriptures and Jewish Church Amongst the Ancients we have Tertullian Apol. c. 17. who of the Poets saies he who of the Sophists was there who did not drink of the Prophets fountain Hence therefore the Philosophers quenched the thirst of their ingenie Thus Justin Martyr in his Paraenesis to the Greeks sheweth how Orpheus Pythagoras Plato Homer c. borrowed many things from Moses and he does industriously prove the Noveltie of the Grecian Philosophie out of Polemo Apion Ptolemaeus Mendisius Philocrates and others So Minucius in Octavius The Philosophers saies he have imitated some shadow of interpolated Truth from the Divine predictions of the Prophets So Clemens Alexandrinus
in his exhortation to the Gentiles speaks thus O Plato what ever good Laws are afforded thee of God c. thou hadst from the Hebrews and else where Strom. 1. he cals Plato the Philosopher who derived what he had from the Hebrews and he speaks this universally of the Philosophers that before the coming of Christ the Philosophers took part of the truth from the Hebrew Prophets though they acknowledged not the same but attributed it to themselves as their sentiments or opinions and thence some things they adulterated and other things they did by a needles diligence unlearnedly yet as seeming wise declare but other things they invented Thus Clemens Eusebius tels us that Pythagoras and Plato translated the Learning of the Jews and Egyptians into Greek The like Euseb praepar l. 9. c. 1. The most Illustrious of the Greeks were not altogether ignorant of the Judaick Philosophie some by their Writings seem to approve their manner of life others followed their Theologie so far as they were able Thus again Euseb praepar l. 10. c. 2. praefat in lib. 5. The Grecians like Merchants fetcht their Disciplines from else where So Theodoret l. 2. de Curand Graec. affect saies that Anaxagoras Pythagoras and Plato gathered many riddles or dark sayings of God from the Egyptians and Hebrews The like is affirmed of Justin Martyr Ambrose Augustin and Jerom as Justinianus in 1. Joh. 1.1 and Selden de Jur. Nat. Hebr. l. 1. c. 1. have observed And Johannes Grammaticus called otherwise Philoponus speaks affirmatively to this point so de mundi Creatione lib. 1. cap 2. pag. 4. he tels us that Plato in expounding the production of the world by God imitates Moses in many things The like he affirmes de mundi creatione lib. 6. cap. 21. pag. 24◠what Moses saies he said of Man that God made him after his own image Plato translates to all things in the world whence he stiled the world a sensible Image of the intellectual God But of this more in its place § 5. As for Moderne Writers we have a cloud of witnesses and those of the most Learned and that both of Papists and Protestants who have given assent and consent to this our conclusion touching the traduction of Grecian Philosophie from the Jewish Church and Scriptures Amongst the Papists we might mention Brietius in his Geographie Mariana on Genes 1. also Ludovicus Vives upon August de civ Dei de veritate c. of whom else where we shall at present content our selves with the Testimonie of one or two of the most learned amongst them August Steuchus Eugubinus De Peren. Philosophia lib. 1. cap. 1. treating of the Succession of Doctrine from the beginning of the world begins thus As there is one Principle of all things so also there has been one and the same Science of him at all times amongst all as both Reason and Monuments of many Nations and Letters testifie This Science springing partly from the first origine of men has been devolved through all Ages unto Posteritie c. Thence he proceeds to shew the Modus how this Philosophie was derived from hand to hand in all Ages The most true Supputation of Times proves that Methusalem lived and might converse with Adam as Noah with Methusalem Therefore Noah saw and heard all things before the Floud Moreover before Noah died Abraham was fifty years aged Neither may we conceive that this most pious man and his holy Seed would concele from Abraham who they foresaw would prove most holy and the Head of the pious Nation things of so great Moment so worthy to be commemorated Therefore from this most true cause it is most equal that the great Science of Divine and human Affairs should be deduced unto following Ages greatly overcome with Barbarisme c. Thence having explicated how Philosophie was handed down even to Moses's time the same Eugubinus addes Therefore that there has been one and the same Wisdom alwaies in all men we endeavor to persuade not only by these reasons but also by those many and great examples whereby we behold some Vestigia of the truth scattered throughout all Nations which Moses in his books long since held forth to be beheld as in a glasse a far off So in what follows he saies That Sapience also besides what the ancient Colonies brought with them passed from the Chaldeans to the Hebrews except what Moses writ which passed from the Hebrews to the Egyptians from these to the Grecians from the Grecians to the Romans For Abraham was a Chaldean in whose family the ancient Theologie and the Traditions of the Fathers whereof he was Heir as it was most equal remained All these things being reteined by Noah and his Sons were seen and heard by Abraham he declared them to his Son Grandchild from Jacob they passed unto posteritie Whence also flowed the Pietie and Sapience of Job who in no regard came short of the Pietie and Sapience of the Hebrews Canst thou conceit that he who was most ancient even in Abraham's daies saw not Noah and heard him not discoursing Hence the same Eugubinus cap. 2 having divided Philosophie into 3 parts the first conveyed by Succession from Adam to Moses the second corrupted by the Philosophers the third restored by the Sacred Scriptures of this last he concludes thus At last the third kind of Philosophie shone forth scattering by its Brightnes all the darknesses of the former not conteining it self in one place but by its beams filling the Universe c. Justinianus on the first Epistle of John c. 1. v. 1. having given us a large account of the Jewish Traditions scattered up and down amongst the Pagan Philosophers touching the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word concludes thus Truely many things have been taken up by the Philosophers and Poets from Moses's Law which they depraved changed and wrested as touching the Chaos the Giants War the Floud and many other things as we learn out of Augustin de civ dei l. 8. c. 11. and lib. 18. c. 37. And it is likely that in the same manner they corrupted those traditions they had received touching the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation so taught that those Persons differed in nature which according to the word of God differ only in Hypostasis or manner of subsisting c. § 6. But none have given a more full Explication and Demonstration of this our Assertion than the learned Protestants as well Divines as Philologists of this last Age. Amongst whom we may mention P. Melancthon in his Preface and additions to Carion Serranus that learned Philologist as well as Divine in his Preface to and Annotations on Plato almost every where asserts our conclusion as we shall have frequent occasion to shew The like doth Julius Scaliger that great Philosopher as well as Critick and Joseph Scaliger his Son more fully in his Notes on Esebius's
under certain Symbols Hieroglyphicks sensible Images or obscure Enigmes and Riddles Metaphorick and Allegorick is the expressing things either under a naked single Similitude which belongs to Metaphors or by a Series of Metaphors which belongs to Allegories c. see Diodate on Mat. 13.3 § 3. To begin with Mythologick Philosophie strictly so taken called in Scripture Phrasiologie Parabolick which was as to order of time the first taken up by the Grecian Poets and after embraced by some of their Philosophers The chief Grecian Poets who traded in this kind of Mythick or Fabulous Philosophie were 1. Orpheus who is supposed to have been the most Ancient of the Poets and equal with their Gods insomuch as he is said to have sailed among the Argonats with Hercules and the Tyndarides as Lactant. l. 1. c. 5. They say he was a Thracian by birth but his Philosophie he gained in Egypt as Euseb l. 2. praep c. 1. They report also that he was very famous for Musick wherein he so greatly excelled as he mollified not only Men but the brute beasts also by his singing But others give a more rational account of this fable namely that congregating men who were dispersed here and there and lived as beasts in the fields he drew them to a more civil forme of life so Horat. in Arte Poetica Sylvestres homines sacer interpresque Deorum Caedibus Victu faedo deterruit Orpheus Dictus ob hoc lenire Tigres rapidosque leones There were Contemporaries with Orpheus Musaeus Arion and Amphion Of Amphion 't is said that having received an Harp from the Muses he fitted his verses composed with great suavitie so exactly thereto as that the stones ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their own accord c. Which Thucydides lib. 1. thus unriddles Orpheus and Amphion a little before the Trojan War drew men out of the Wood unto Humanitie or a more civil conversation By which it appears that Orpheus's Phhilosophie was as to the Matter of it chiefly Ethick and Theologick Thus of Orpheus himself Orpheus's followers writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poems according to Orpheus's Doctrine which were partly Moral partly Theologick but wholly Symbolick or Fabulous so Proclus in Theol. Plat. l. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Orphicks delivered their Philosophie by Symbols or Fables 2. Homer also was a great Inventor and Propagator of this Mythologick Philosophie So Democritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Homer having obtained a nature inspired by a Divine Afflatus or Spirit framed a beautiful Structure of divers verses Plutarch l. 2. de Homero sheweth how the seeds of all Arts Physicks Medicine Politicks Ethicks Eloquence Militarie Discipline c. are to be found in Homer Alcidamus a noble and ancient Orator cals Homer's Odyssea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good glasse of human life These Poemes of Homer were in great estimation with many of the latter Philosophers who received much of their Philosophie thence So Zeno the Head of the Stoick Sect writ five books of Homerick Questions Yet some of them were not so well pleased with Homers mode of philosophizing in as much as it had so many Fables and so much obscurity mixed with it Thence Plato in his Alcibiades concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novices in Philosophie ought not to fall upon Homers Poems least they should fancie this Hero writ fables The Egyptians say that Homer was in Egypt others suppose him to have been born in Egypt and that he imbibed there his choicest Notions from the Jewish Doctrine originally if not immediately we have proved Part 1. B. 3. C. 1. § 6. of Homer 3. Hesiod philosophized much in Oeconomicks as also in Natural Philosophie as of the first Chaos c. We find this character of him in Velleius lib. 1. Hesiod lived about 120. years after Homer He was very famous for his elegant Wit and the most soft sweetnes of his Verses He was most desirous of ease and quiet c. see more of him and the Traduction of his Philosophick Poems from the Jewish Church Part 1. B. 3. C. 1. § 7. of Hesiod 4. Phocylides Theognes Museus and Pythagoras writ much in Moral Philosophie 5. Empedocles Nicander Aratus philosophized in Naturals As 6. Solon and Tirtaeus in Politicks But all the ancient Poesie was fabulous obscure so Maximus Tyrius orat 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all Poesie does obscurely hint a thing § 4. These ancient fabulous Greek Poets having received from Egypt and else where many broken Traditions touching the several Names and Works of God the Origine of the World with other Mysteries wrapt up in the bosome of the Scriptures and Jewish Church they made it their busines to disguise these oriental Traditions by clothing them with a new Grecian dresse of many fabulous narrations with which they were so disfigured as that they could never recover their old face Thus Jackson on the Scriptures folio 29. continually saith he whilst we compare ancient Poets or Stories with the book of Genesis other Volumnes of sacred Antiquitie these sacred books give us the pattern of the waking thoughts of ancient times And the Heathen Poems with other fragments of Ethnick Writings not so ancient as the former contain the Dreams and Fancies which succeeding Ages by hear-say and broken reports had conceived concerning the same or like matters For any judicious man from the continual and serious observation of this Register of truth may find out the Original at least of all the Principal Heads or Common Places of Poetick Fictions or Ancient Traditions which cannot be imagined they should ever have come into any mans fancie unles from the imitation of some Historick Truth or the impulsion of real events stirring up admiration Thus Jackson § 5. This Mythologick Philosophie begun by the Poets and after taken up by the most Ancient Philosophers had it not been mixed with so many ridiculous and Idolatrous Fables might have been of much use in those first Ages even amongst the Heathens as well as in the Jewish Church whence it received its origination For under these sensible Formes and Images suited to that infant state of the world were conteined many lively examples of and strong incentives unto Virtue Hence Basil saies of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all Homers Poesie is but the commendation of Virtue c. Of the same use were Esep's Fables and the Fables of Philostratus Only the Elder Poets of Greece had such unworthy Fables of their Gods as also so much obscurity in their Traditions of Natural Experiments and Moral Precepts as that the Wiser Philosophers who followed thought it most expedient to reject this mode of philosophizing and to begin upon a new foundation namely some more immediate Traditions from the Easterne parts with which also they mixed some Fabulous or Symbolick conceits of their own §. 6 After the Mythologick followed the Symbolick or Enigmatick mode of philophizing
unity by means of his Scholars by whom he gave Laws to Italy His Character wherein appears his many eminent qualities Natural and acquired his freedom from undue passions his moderation in use of Creatures care for his health and husbanding his time his aweful presence and Severity his contempt of honors and contentation §. 1 THe first Distribution of Philosophers into the Ionick and Italick Sects has already passed under some general consideration with endeavors to demonstrate that Thales and Pherecydes the two Heads of these first Sects received the main of their Philosophie by tradition originally from the Jâ—wish Church But we now proceed to a more particular reflexion on the Italick Sect in regard to its more proper and immediate Founder Pythagoras who had his Schole in Italy that part which was called Magna Graecia where he vented his Philâ—sophie which consisted mostly of Jewish Mysteries and Traditions as it will be evident by what follows His Adherents were termed Pythagoreans as those who followed Plato's Philosophie Platonicks whence also there sprang up many other Sects of Philosophers which gave occasion to a second Distribution of Philosophers into their several Sects as we have it excellently laid down by Ammonius not he who was head of the Alexandrian Schole but the Scholar of Proclus on Aristotles Categories pag. 9. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must know that the Sects of Philosophers had a seven fold Denomination either from the Head of the Sect as the Platonicks and Pythagoreans or from the Heresiarchs Countrey as the Cyrenaicks from Aristippus and the Megaricks from Euclid or from the place wherein they taught as the Academicks from Xenocrates aâ—d the Stoicks from Zeno the Citiean or from their Judgment in philosophizing as the Scepticks or from their manner of life as the Cynicks of whom Antisthenes was Head or from the End of their Philosophie as the Voluptuous Epicureans or from some Accident as the Peripateticks from Aristotles walking c. Thus Ammonius of which Sects we shall discourse in their order beginning with the Pythagoreans § 2. As for Pythagoras the Heresiarch of the Pythagoreans as also the chief Founder of the Italick Sect that he traduced the main or choicest parts of his Philosophie originally from the Jewish Church and Scriptures is a persuasion generally received by the Learned both ancient and modern as well Pagans as Jews and Christians As for Pagan Testimonies we have a famous Concession of Hermippus quoted by Josephus lib. 1. against Apion a most ancient and diligent Writer of Pythagoras's Life who in his first book of Pythagoras affirmes plainly that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate many of the Jewish Laws into his own Philosophie and he gives a particular mention of some Jewish opinions which Pythagoras taught viz. of the Soul of Purification of Excommunication c. to which he subjoynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was an Imitator of the Jewish and Thracian opinions Diogenes Laertius also affirmes that he went to the Hebrews as hereafter So Strabo that he went into Judea and inhabited Mount Carmel where the Priests shewed Pythagoras's Walks even in his time And Malchus otherwise called Porphyrie who writ also the Life of Pythagoras saies that he went to the Arabians Hebrews and Chaldeans and that amongst the Chaldeans he had converse with Zabratus whom Selden makes to be Ezekiel as hereafter Amongst the Jews we have the Testimonie of Aristobulus a Jew of Egypt who is supposed to have been the Master of Ptolemeus Philometer mentioned in the Maccabees 2 Mac. 1.10 who saies expresly of Pythagoras as Clement Alexendrinus lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras has translated many things from us into his own Traditional Dogmes So also Josephus contra Apion l. 1. speaking of Pythagoras saies that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only well skilled in our Discipline but also embraced many things greedily Amongst the Fathers we have this Testimonie of Origen lib. 1. contra Celsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's said that Hermippus in the first of his Legislators reports that Pythagoras traduced his Philosophie from the Jews unto the Greeks we have also concurring Testimonies of Modern Learned Thus Aug. Steuch Eugub de peren phil l. 2. c. 2. We have the Testimonie of all that Pythagoras travelled into Egypt to hear their Priests The like is said of Solon Eudoxus Plato Strabo writes that in his time the Priests could shew their very Walks It is reported that Pythagoras brought his Symbols from them and that he was circumcised after the Egyptian which we must understand of the Jewish manner That he was in Judea and that he dwelt in Mount Carmel is the report of Iamblichus also that he travelled 22. years in Egypt embraced their manners and the Institutes of the Egyptian Priests and desired Polycrates the Tyrant that he would write to his friend Amasis King of Egypt that he might participate of their Discipline c. To Steuchus Eugub I subjoin our learned and pious Vsher in his Annals fol. 151. It may be proved saies he that Pythagoras conversed with the Jews at Babylon for as much as he transferred many of their Doctrines into his Philosophie as Hermippus declareth in his first book of things concerning Pythagoras cited by Josephus and in his first book of Law givers cited by Origen which is likewise confirmed by Aristobulus the Jew a Peripatetick in his first book to Philometer who moreover was induced by the same reason to believe that the Books of Moses were translated into the Greek Tongue before the Persian Empire whereas it is much more probable that Pythagoras received that part of his Learning from the Conversation he had with the Hebrews thus Vsher Lud. Vives that learned Philologist supposeth that Pythagoras might have whilst in Egypt conversation with Jeremy the Prophet That he traduced many things originally from Moses his Writings as Plato after him he affirmes with some confidence in his notes on August Civ lib. 8. c. 11. Selden de Jure Nat. Hebr. lib. 1. c. 6. § 5. proves this at large Cassander in his Consult on Art 21. asserts the same Grotius on Mat. 10.29 saies that many of the Hebrews held Gods Providence about men but not about Beasts which Pythagoras may seem to have learned from the Hebrews and to have taught the Grecians And in his Votum pag. 124. he saies that Pythagoras lived amongst the Jews as Hermippus testifieth and that he drew many of his Symbols from the Jews he affirmes very positively in his Annotations on Mat. 7.6 and Mat. 8.22 as hereafter Vossius de philos sect l. 2. c. 6. § 5. proves at large that Pythagoras owes much of his Philosophie to the Jews And Mr. Stillingfleet himself the only learned man that I have met with seemingly contradicting our Hypothesis saies I will
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.
Divine Idea's or Decrees which were the first original Archetype or Universal exemplar of all things made seemes very probable Thus August Stouch Eugubinus de Peren. Philos l. 1. c. 12. It is very observable and worthie to be known what Plutarch mentions that the Divine mind and Ideas which Philo and Plotinus taught are the same and that his Wisdome is the Nature and Substance of all Ideas and that the whole series of Ideas is the same with the immense Sapience of God It is also to be observed that this Mind was according to the Sentiment of all the Philosophers the Creator because they attribute unto him Ideas as the Origines of things Whence it is manifest that they thought and spake what they learned from the Barbarians The first Barbarians were the Chaldeans Egyptians and whom we ought to set in the first place the Hebrews c. That Pythagoras asserted the Doctrine of Ideas before Plato or Parmenides is evident as Reuchlin in his explication of the Pythagorean Doctrine shews us that the Pythagoreans reduce all beings Subsistent or Substant immediately to Ideas And to prove that Pythagoras and his followers Parmenides Timaeus Locrus and Plato by their original Ideas understood nothing else but that which our Divines call the Divine Ideas or Decrees of God it will be necessarie to examine a little their Doctrine of Ideas its Original c. The great foundation of all this Doctrine of Ideas was that famous Oriental Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all is one and many This Axiome Plato expounds at large out of Parmenides and Timaeus Locrus the Pythagorean shewing how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One was many and many one which ctrine saies he we received from the Ancient Philosophers i. e. from Timaeus the Locrian and Parmenides immediately but from Pythagoras originally and they originally from the Gods who taught them thus to Philosophize and teach others What Plato's opinion of Ideas was we shall reserve for its proper place we are now to treat only of the Pythagorean Doctrine concerning Ideas founded on this great Axiome That all is one and many This Pythagorean Principle Parmenides who was of the Eleatick sect a branch of the Italick and Pythagorean much Philosophized on as the foundation of his Ideas Him therefore we shall chiefly follow in the explication of this â—ythagorean Doctrine as we find his opinions explained by Steuch Eugubinus by Ludovicus Vives and Serranus Steuchus Eugebinus de Peren. Philos l. 3. c. 8. saies That the Vnitie and Being was stiled by the Ancients with a certain great and deep mysterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Vniverse Aristotle in his first Book of the Principles of Philophie delivers that the Ancients affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one was all Therefore they said God was that All. This in what follows he applies to Empedocles Parmenides c. Lud. Vives in August civit Dei l. 8. c. 1. gives us this general account of Parmenides's and so of Pythagoras's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One c. There are not wanting some saies he who conceive that Parmenides himself in his Poems in which he comprized his Philosophie affirming all things to be One understood that One to be God of which number is Simplicius Neither is it likely that Parmenides an acute and wise man could be ignorant of the Division and Multiplicitie of things which in plain words he asserted in his Poems For when he had versifyed much and enough on that One first Being Hitherto saies he of these true and supreme Beings now of Mortals and confused Beings c. But Serranus does more fully and clearly expound unto us this Doctrine of Parmenides touching Ideas in Plato's Parmenides fol. 124. This saies he was the opinion of Parmenides concerning Ideas In the Vniverse of things there is nothing that happens unadvisedly or by chance but all things depend on the force and efficacie of their Ideal causes Of these Ideas he makes two sorts 1. One he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Infinite Immovable Eternal Simple and Causative of all things This he calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The primarie Idea which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives being and virtue to all things 2. As for the Secondarie Ideas they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods works or second natural causes depending on God He denies therefore that any thing happens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it self without the Divine mind influencing it The same Serranus in Plato's Parmenides fol. 130. Parmenides saies he teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all is One and that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archetype Idea and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one is many and many again one Where he notes the power and force of the One in the Ideas in which it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper forme or exemplar and thence to know the nature of any intelligibles we must reduce them to the Unitie of Idea Thus Serranus of the original of these Ideas The plain mind of this dark Oriental Tradition is this That the Divine Essence which in it self is but one in respect of it's Divine Ideas or Decrees may be looked on as many and thus one becomes many and many one Thus Plato and Serranus on him fol. 134. explain Parmenides his Ideas Parmenides saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God has the most accurate Knowledge and that this Knowledge he has by his Ideas and that these Ideas arise not from us i. e. external objects but from Himself from his own Infinite Essence the glasse of all those Ideas which represent things Possible and from his Sovereign Absolute will which is the glasse wherein he contemplates the Ideas of things Future for otherwise saies Parmenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods would not be our Lords neither would they know Humane affaires should their Ideas or Knowledge arise from us and not from themselves How Divinely does Parmenides here Philosophize on the Absolute Independent Sovereign Ideas or Decrees of God to the confusion of that great Jesuitical Idol of Scientia Media which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Pelagianisme of which more when we come to Plato c. § 8. Besides Parmenides there were other Pythagoreans who Philosophized largely on this Doctrine of Ideas as Epicarmus or Cous and Timaeus Locrus both famous Philosophers of the Pythagorean Sect from whom Plato as 't is conceived received much of his Philosophie touching Ideas So Lud. Vives in Aug. Civ l. 8. c. 11. Alcimus saith he in the Books which he writ to Amynthas teacheth us that Plato borrowed his Opinion of God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also that of Ideas from the Books of Epicarmus who was Cous a Philosopher of the Pythagorean Sect most famous Timaeus also the Locrian has
Artis Cabalist lib. 2. where he tells us That Pythagoras in affirming that the Soul of a Timerous person went into a woman and of a Cruel man into a Lyon and of a Libidinous man into a Sow and of a Vaine Light person into a Bird as of a Sloathful person into a Fish from their resemblance in manners he did not speak thus as if he thought so but only to affrighten the vulgar sort by such kind of Fables from Vice as we were wont to affright Children by Bugbears That the Egyptians from whom Pythagoras is said to have received this Symbol understood their Metempsychosis in a Symbolick Hieroglyphick sense seems very probable and that they traduced it originally from the Jewish Church appears as likely For that the Pharisees asserted this Metempsychosis is affirmed by Josephus de Bello Jud. lib. 2. cap 8. And we may presume the Jews before them held the same Yea some and that not without probable conjectures make the whole storie of Nebuchadnezzar's being Transformed into a Peast c. Dan. 4.32 33. to be Symbolical of his Brutish life separate from humane societie For that he was not really transformed into a Beast is most likely And hence it is supposed this Egyptian Pythagorean Metempsychosis had its original even from Nebuchadnezzar's Symbolical Transformation into a Beast and that which gives this conjecture the more likelyhood is that this Transformation of Nebuchadnezzar into a Brutish condition was but just before if not at the very same time that Pythagoras lived at Babylon For whether it were in Ezechiel's time as Selden or in Daniel's time as Wendelin of Pythagoras's Tetractie that Pythagoras was in Babylon yet it could not be long after this Metamorphosis or as we may truely stile it Metempsychosis of Nebuchadnezzars Neither can we imagine that Pythagoras who was so curious an Inquisitor into all the works of Divine Providence should let passe this stupendious and amazing Providence of God on Nebuchadnezzar which made all the Empire ring of it without observation Why therefore may we not conclude that both Pythagoras and the Egyptians derived their Symbolical Metempsychosis from this Metempsychosis or Transmigration of Nebuchadnezzar into the Symbolick Forme of a Beast Or if we had rather we may suppose Pythagoras's Metempsychosis to be a Symbolick image of the Souls Divine Original and Infusion into the bodie by God as also of it's Separation by death Reunion at the Resurrection and immortal estate so Plato Serrâ—nus and Reuchlin seem to encline as before chap. 8. parag 13. § 9. We have also good conjectures to perswade us that Pythagoras's precepts touching Abstinence from Flesh were muchly Symbolical and that his followers did not abstein from all kinds or all parts of Flesh but only from such as were of Sacred use or of Symbolical signification answerable to the Jewish Abstinences For first That Pythagoras himself absteined not wholly from Flesh we have for it the Testimonie of Aristoxenus the Musician Disciple of Aristotle quoted by Gellius lib. 4. cap. 11. That Pythagoras saies he did eat of young Pigges and tender Goates is affirmed by Aristoxenus which he seems to have learnt from Xenophilus the Pythagorean his familiar and from some others more ancient who lived not much distant from Pythagoras And that Pythagoras ate of Animals Alexis the Poet teacheth in the Comedie of Pythagoras's Life Thus Gellius who in what followes relates that Aristotle affirmes the Pythagoreans absteined not from all Flesh but only from some parts namely the Heart Brain c. which were of Symbolick use And Porphyrie in his first Book of Abstinence from Animals saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They say that the Pythagoreans themselves absteined not from all Flesh when they sacrificed So Athenaeus lib. 7. saies That the Pythagoreans eat but moderately of some flesh and some they sacrifice but of Fishes they taste not c. and he gives a Symbolick reason why they eat not of Fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For silence which they esteem as Divine Diogenes Laertius gives the like Symbolick account of their absteining from Fishes And we need not doubt but that the main of their Symbolick Abstinences from Flesh and Fish had it's original from the Jewish Symbolick Abstinences from things unclean c. Though we may not denie but that Pythagoras and his Followers were very abstemious as to Flesh upon a Medicinal and Natural account thereby to keep their mind bodie in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Habitude and disposition of Health as before § 10. The like Symbolick account some give of Pythagoras's precept for Abstinence from Beans the which we find mentioned in Clemens Alexandrinus lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an equal crime to eat a Bean as to eat the heads of Parents This Lucian brings in Pythagoras asserting in Hell and Chrysostome in his 1. Homil. on the Gospel of St. John attributes the same to Pythagoras Gellius lib. 4. chap. 11. cites a Verse which is supposed to be one of Empedocles's who was a Pythagorean and Auditor of Pythagoras to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye miserable wretches touch not Beanes with your hand Yet some think this Pythagorean prohibition against eating Beans ought to be understood Symbollically and Enigmatically only in as much as some of great authoritie affirme that Pythagoras himself absteined not from Beans Thus Aristoxenus the Musician in his Book of Pythagoras as Gellius lib. 4. cap. 11. and Voss de Philos l. 2. c. 6. § 39. Others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the Testicles and so by Pythagoras's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceive the illicite use of Venerie to be forbid as Hornius Hist Philos l. 7. c. 12. 'T is possible it was both Physical and Symbolical as the former of these § 11. As Pythagoras had many Ethick Symbols to express his moral Precepts by so also his Theologick Mysteries were in a more particular manner couched under and expressed by Enigmatick Symbolick Images especially by Numbers and Figures which as he conceited had an Analogie and consent with all things Whence he expressed Apollo by Unitie Diana by the number Two Minerva by the number Seven and Plato in his Timaeus seems to imitate him That Pythagoras expressed God by Unitie appears by that of Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Unitie is the Principle of all things Whence the Pythagoreans accounted the number of Two accursed because it was the first departure from Unitie And the reason why Pythagoras expressed God by Unitie is given us by Reuchlin Art Cabal lib. 2. thus The Divine mind the receptacle of Principles Pythagoras Symbollically calls Number saying Number is the principle of all things So Plutarch de Philosoph Placit By Number Pythagoras understands the mind a very proper Symbol for in Incorporeals nothing more Divine than the mind in Abstractions
number is most simple thus he All this was couched under that great Pythagorean Maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and many of which before § 12. The Symbols whereby Pythagoras expressed that Spiritual Divine Worship due to God were such as these Grave not the Image of God in a Ring i. e. worship not graven Images Agen When you go to the Temple-worship neither do nor say any thing concerning this life i. e. let not the world mix with your hearts c. of which see Chap. 8. § 10. And more particularly that great Pythagorean Symbol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice and Worship bare-foot which was but an imitation of the Jewish Custom of Discalceation when they went to worship as Mede on Eccles 5.1 or else 't is possible Pythagoras might derive this Symbol immediately from God's command to Moses Exod. 3.5 Put off thy shoes from off thy feet c. For Pythagoras as we have before observed Chap. 5. § 8. having acquired the Egyptian and as we may presume the Chaldean Languages was thereby enabled not only to converse with the Jews but also to read the sacred Scriptures in their Original the Egyptian and Chaldean Tongues differing only in some Dialect from the Hebrew And this may serve us as a Key to this whole Discourse touching Pythagoras's traduction of his Philosophie both Matter and Forme from the Scriptures and Jewish Church Namely his skill in the Oriental Languages especially the Egyptian and Chaldee which gave him an huge advantage for his more thorough searching into the Sacred Oracles and Jewish Doctrines § 13. Having discoursed of Pythagoras's Philosophie both as to Matter and Forme its traduction from the Jewish Church before we shut up this Chapter we shall a little touch on his Works and Disciples which gave foundation to most of the following Sects and their Philosophie Touching Pythagoras's Works it is a great controversie amongst the Learned whether Pythagoras left any thing in Writing Laertius makes mention of three Pieces of Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclides in Sotion's Epitome attributes more to Pythagoras as Laertius affirmes who also upbraids those as Fools who think that Pythagoras left no Works behinde him whom he confutes out of Heraclitus the Physiologist who quotes some things out of Pythagoras's Works Yet Augustin lib. 1. De Consensu Evangelist cap. 7. denies that Pythagoras left any Writing behinde him Cedrenus makes mention of an Historie compiled by Pythagoras touching the War betwixt Cyrus and the Samians his Country-men but this is rejected by Vossius de Histor Graec. l. 4. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Golden Verses which passe under Pythagoras's name Laertius assures us that they were not made by him but by Lysis the Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As for the Golden Verses which passe under the name of Pythagoras they are Lysis's a Pythagorean of Tarantum This also is affirmed by others We have an excellent Comment on these Golden Verses of Lysis by Hierocles who though a Stoick yet exactly expresseth the minde of the Pythagoreans That Pythagoras indeed left nothing in Writing behinde him is also asserted by Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Pythagoras vouchsafed not to leave behinde him any part of his Doctrine in Writing So Josephus lib. 2. Ant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Writing of Pythagoras owned of which see Vossius de Histor Graec. lib. 4. pag. 435. As for Pythagoras's Symbols which contained the choicest part of his Philosophie there have been Collections with Interpretations made of them by many particularly by Laertius in his Life by Iamblichus by Plutarch and amongst Modern Writers by Erasmus in the beginning of his Chiliads especially by Lilius Gyraldus who has written an accurate Treatise of Pythagoras's Symbols Touching Pythagoras's Philosophie Eusebius on Hierocles tells us that Philolaus had committed his chiefest Dogmes to Writing 'T is said also that Aristotle Androcydes Antiphanes Alexander Didymus and Mederatus Gaditanus writ professedly of Pythagoras's Philosophie but the most that we have now extant of it is in the Historiographers of Pythagoras's Life Diogenes Laertius Porphyrie and Iamblichus besides what is mentioned by Cicero and Plutarch That Aristotle writ a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirmed by Laertius Porphyrie in the Life of Plotinus tells us that Plotinus did more clearly explicate the Principles of the Pythagorick Philosophie as well as of the Platonick Of which see more Vossius de Philos l. 2. c. 6. § 12 44. § 14. As for Pythagoras's Schole and Disciples there succeeded him Theano his Wife and Telauges with Menaxarchus his Sons as Euseb lib. 10. praepar cap. 3. There flourished of his Disciples Ocellus Architas Philolaus Parmenides Ocellus was the glorie of Italie whose Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of ancient mysterious erudition is yet extant out of which Aristotle borrowed not a little Architas the Tarentine was also one of the most ancient Philosophers of Italie 'T was he who by Mechanick Art made the volatile or slying wooden Dove as Gellius lib. 10. cap. 12. Parmenides is said to spend 18 whole years in a Rock feeding his minde with Logick Contemplations As for Philolaus of what great repute he was is evident by the esteem Plato had of him who purchased his Books at 10000 Denaries as Gellius lib. 10. c. 17. Diogenes saith that his College continued for nineteen Generations Yet Moderatus Gaditanus saith that the Pythagorick Sect was extinguished for the obscuritie of their Philosophie Justin lib. 20. tells us that 300 Pythagoreans being under a strict Confederation and Separate Life were accused of a secret Conjuration against the Citie and thence when they were met in their College 60 of them were destroyed and the rest banished Porphyrie and Iamblichus mention the same say that there sled only two Archippus and Lysis the Preceptor of Epaminondas And Iamblichus addes that when the Innocencie of the Pythagoreans appeared to others of the Citie they stoned those who destroyed the Pythagoreans We find both these reasons joyned together by Carion in his Chronicon l. 2. The Italick Philosophie saies he being obscure and full of Enigmes and the Pythagoreans having their private Meetings and peculiar Rites they were destroyed upon suspicion of the Tyrants c. § 15. Although Pythagoras left nothing in Writing behinde him yet what his Philosophie was may be gathered by those of his Sect who followed of whom we have many things extant As Hippodamus the Thurian his Tract of Felicitie Euryphamus of Life Hipparchus of the minde's Tranquilitie Archytas of a good Man and of the Doctrine of Moralitie Theagis of Virtues Clinias of the causes of Virtue Crito of Prudence and Felicitie with Polus of Justice Besides we have Lysis's Golden Verses who slying to Thebes was Preceptor to Epaminondas the most famous of his Age. We must reckon also amongst the Pythagoreans Epicarmus
1. a. in cap. 1. Plato saith he while he was in Egypt Collected as it were some sparks out of the Speeches of the Fathers and Prophets therefore he comes nearer than Aristotle as to the Origine of the Universe c Also Dr. Jackson of the Scriptures fol. 55. speaketh thus That Plato had either read or been instructed by some who had read the books of Moses will easily appear c. The like we find asserted by Cudworth in his Discourse of Union with Christ pag. 22. I cannot saith he consent with Eusebius that Plato had seen Moses his works but that he certainly received by Tradition many things when he was in Egypt or some other of those Oriental parts bordering upon the Jews c. But Sir Walter Raleigh Hist of the World part 1. Book 1. c. 6. § 7. speaks more Categorically thus As for Plato though he dissembled in some things for fear of the Inquisition of the Areopagites yet Saint Augustine hath alreadie answered for him as before Et mirificè iis delectatus est quae de uno Deo tradita fuerant And he was greatly delighted in the Doctrine of one God saith Justin Martyr Now howsoever Lactantius pleased to reprehend Plato because saith he Plato sought knowledge from the Egyptians and the Chaldeans neglecting the Jews and the Books of Moses Eusebius Cyrillus and Origen find reason to believe the contrarie thinking that from thence he took the grounds of all by him written of God or savouring of Divinitie the same opinion had Saint Ambrose of Pythagoras Thus Stillingfleet Orig. Sacr. Book 3. chap. 3. pag. 502. The Platonists of Alexandria saith he stole their choicest Notions out of the Scriptures but would not acknowledge it which was the grand artifice of their Master Plato who doubtles by meanes of his abode and acquaintance in Egypt about the time when the Jews began to flock thither had more certain knowledge of many truths of grand importance concerning the Deitie the nature of the Soul the Origine of the World then many other Greek Philosophers had but yet therein lay his great fault that he wrapped up and disguised his Notions in such a fabulous and ambiguous manner that partly it might be lesse known from whence he had them and that they might find better entertainment amongst the Greeks than they were ever like to do in their plain and Native dresse which Plato himself seems to intimate when he saith that what the Greeks received from the Barbarians they put into a better fashion i. e. they disguised it by a Greek habit that it might never be suspected for a Forreigner c. The Testimonies of Origen and Vossius see § 4. of this next Chapter I shall conclude this Argument with a pregnant Testimonie of Hornius Hist Philos l. 3. c. 14. It was an ancient opinion and now very much inveterated that Plato drew many things out of Moses and inserted them into his Writings For Numenius of greatest Authoritie amongst the Pythagoreans saies that Plato stole out of Moses's Writings whatsoever he has of God and the Vniverse To whom the more sage Fatheâ—s giving heed hence it came to passe that the Platonick Philosophie was of highest Authoritie among them For it was the common vogue that it differed little from Moses Yea Caelius Rhod. l. 16. cap. 65. thinks that Plato differs little from Christ's Placits And Eusebius lib. 13. praep c. 1. writes that the Platonick Philosophie was as it were translated out of the Hebrew tongue into Greek Justin Martyr in Apol. ad Anton. will needs shew that Plato borrowed whatever hath any verisimilitude or shaddow of tâ—uth from the sacred Scriptures The same Eusebius attempts in his book against the Philosophers Thus Hornius As for the manner how Plato transferred his Jewish Traditions from Hebrew into Greek I shall shew in the following Chapter § 4. c. CHAP. III. Of Plato's Life and Travels for Oriental Traditions Plato's Original and Instruction under Socrates his travels into Italy to acquaint himself with the Pythagorean Philosophie which he was instructed in by Archytas the Tarentine Timaeus the Locrian Epicarmus c. Plato's travels into Egypt where he informed himself in the Jewish Wisdome and Mysteries viz. touching the Origine of the Universe the Immortalitie of the Soul the Fall also concerning God his Nature Ideas Providence c. That Plato might receive information from the Jews and Jewish Oracles whilst in Egypt by reason of his skill in the Egyptian tongue or by some Interpreter What emprovement Plato received as to Jewish Traditions from the Phenicians their Theologie and Philosophie c. Plato's Academie his Character and Works § 1. WE have in the foregoing Chapter by inartificial Demonstration or Testimonies proved that Plato traduced the choicest of his Contemplations from the Jewish Church and Scriptures We now proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demonstrate the same from the causes means and wayes by which Plato gained these Jewish traditions For the clearing whereof we shall give some brief historical relation of Plato's Life Praeceptors and Travels whereby it will be manifest what advantages he had to acquaint himself with the Jewish Philosophie and Mysteries Austin de Civit. l. 8. c. 4. gives us this good though short account hereof But amongst the Disciples of Socrates Plato indeed who altogether obscured the rest deservedly shines with most excelling glory Who being an Athenian of a good familie of an admirable ingenie far excelled his Condisciples yet counting his own capacitie endeavours with the emprovâ—ment of Socrates's Instructions insufficient for the perfecting of Philosophie he travelled far and near whereever the fame of gaining any noble Science led him Therefore in Egypt he learned whatever was greatly esteemed and taught there and thence coming into those parts of Italy where the fame of the Pythagoreans was celebrated he learned there the whole of Italick Philosophie which then flourished having heard the most eminent of the Doctors thereof c. Thus Austin wherein he gives us a full relation of Plato's travels though he differs somewhat from Laertius and others as to method c. as hereafter we shall consider this general storie in it's severals § 2. Plato was born at Athens in the 88th Olympiad as Ludov. Vives in August l. 8. cap. 4. Apuleius l. 1. de Dogm Plat. tells us That Plato was so Sirnamed from the large habitude of his bodie which was the common opinion for he was at first called Aristocles though some think he was called Plato from the amplitude of his Speech and Eloquence His Parents were Arist and Perictione his Fathers stock related to Codrus the last King of Athens his Mothers to Solon that famous Athenian Legislator whence Plato as I take it in his Timaeus â—peaking of Solon calls him his Kinsman c. Plato's first Praeceptor was Socrates with whom it 's said he lived Eight years in which time he committed the
substance of Socrates's discourses to writing but with great mixture and addition of his own which gave much offence to Xenophon his condisciple who in an Epistle to Aeschines Socraticus mentioned by Eusebius Praepar Evang. l. 24. upbraids Plato for corrupting Socrates's Philosophie by Pythagorean Barbarick Egyptian and his own intermixtures And Diogenes lib. 3. writes that there was little friendship but much emulation 'twixt Plato and Xenophon For they both writ their Symposium their Apologie for Socrates and their Moral Commentaries Plato in his books of Laws saies that Xenophon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was fictitious Though they both greatly extol Socrates yet they make little mention each of other From Socrates it was that Plato received the chiefest of his Morals as 't is generally confest and shall be hereafter mentioned After Socrates's death Plato applyed himself to Cratylus the Diciple of Heraclitus from whom we may presume he received good instructions for he makes him the chief subject of one of his Dialogues Plato primitus Heracliti secta imbutus postea vero Socratis Disciplinae traditus Clarissimus omnium Philosophorum evasit Plato being first of all of the Heraclitian Sect and afterwards determining to be of the Socratick Discipline became the most famous of all the Philosophers Apul. l. 1. de Philos Plato afterward addresses himself to Hermogenes who followed Parmenides's Philosophie from whom we may suppose he borrowed many of his Metaphysick Contemplations about Divine Ideas of which he discourseth at large in his Dialogue called Parmenides After these Plato had recourse to Euclid the founder of the Megarick Sect whence he went to Cyrene to be instructed by Theodorus the Mathematician c. § 3. Plato having a natural affection and strong inclination unto the Pythagorick Philosophie as that which carried with it most of Divine Mysteries therefore suited best with his luxuriant Phansie he travels into Italie that part which was called Magna Graecia where Pythagoras had Philosophized and left behind him many Admirers and Sectators of his Discipline Amongst these Pythagoreans Plato heard at Tarentum Archytas the Elder and Euritus Amongst the Locrians he heard Timaeus the Locrian from whom he is supposed to have borrowed many of his traditions touching the Origine of the Universe its parts c. So Ludov. Vives on Aust in Civ lib. 8. c. 11. Speaking of Plato's Timaeus saies he called this book so because Timaeus the Locrian is induced disputing of the Universe whom he heard in Italie who also writ in the Dorick tongue of the Universe from which Book Plato borrowed many things Thus Ludov. Vives Yea indeed Plato's very Dialect in his Timaeus is Dorick differing from his other Dialogues which argues that not only the matter but also the very words and style were taken from Timaeus his Book of the Universe So also Jerome in his Apologie against Ruffinus tells us that Plato was instructed in the Pythagorean Learning by Archytas the Tarentine and Timaeus the Lorian Farther at Croto Plato heard Philolaus the Pythagorean Besides Plato received light and instruction from other Pythagorean Authors namely Lysis the Pythagorean whom he makes the subject of his Dialogue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also from the Books of Epicarmus alias Cous that famous Pythagorean Philosopher So Lud. Vives in Austin Civ l. 8. c. 11. Alcinus saies he in his books he writ to Amynthas teacheth that Plato borrowed his opinion of Ideas out of the Books of Epicarmus who was Cous a Philosopher of the Pythagorean Sect whom in times past they make to excell others of the Learned as the Sun amongst the Stars and the Sea amongst the Rivers He writ of the Nature of things c. From Plato's great affectation and imitation of the Pythagorean Philosophie it came to passe that in the writings of the Ancients the Names of Platonists and Pythagoreans are oft confounded So Eusebius lib. 14. Praecep ca. considering Plato himself in himself we call him a Pythagorean The like Apuleius Flor. 15. Plato differing little or nothing from this Sect does Pythagorize And the same Apuleius lib. 1. de Philos gives this account of Plato's diverting from the Socratick Philosophie to the Pythagorean When Socrates had bid farewel to Human affairs Plato deflected from the Socraticks whose affaires were then doubtful to the Pythagoreans seeking what proficience he might gain among them And he went twice into Italie where he heard the Pythagoreans Euritus and Archytas the Senior Thus Hornius Hist Phil. l. 3. c. 14. And that Plato indeed greatly valued Pythagorean writing is evident by what Laertius relates namely that three Pythagoreans Books cost him no lesse than One Hundred Attick Pounds i. e. 3000. Karoles for an Attick pound consists of 20 Karoles as Vossius de Philos Sect. cap. 12. § 3. As for the time of Plato's abode in Italie Cicero in Catone writes that Plato came to Tarentum when L. Aemilius and Ap. Claudius were Consuls though according to Livie this account will not hold Now that the Pythagorick Philosophie was traduced from the Jewish Oracles we have before sufficiently proved Book 2. chap. 5. § 2. § 4. But the greatest advantage that Plato had to informe himself in the Jewish wisdom and mysteries was his travels into Egypt which Laertius makes to have been after his departure from Italie though Austin in what was before cited supposeth him to have travelled from Egypt into Italie Others reconcile both by affirming that Plato went first unto Italie thence into Egypt from whence he returned back again into Italie Plato non contentus disciplinis quas praestare poterant Athenae non Pythagoraeorum ad quos in Italiam navigaverat Aegypti quoque Sacerdotes adiit atque eroū arcana perdidicit Quincil lib. 1. cap. 19. Plato not satisfied with what Learning Athens could afford nor yet with that of the Pythagoreans to whom he had made a Voyage into Italie had recourse also to the Priests of Egypt and became throughly acquainted with their Mysteries Thus Quintil. But the account of Laertius seems most probable which Vossius adheres unto who supposeth that Plato's last Voyage was into Egypt wherein he was accompanied with Euripides or as Vossius with Eudoxus where he had 13 years conversation with the Egyptian Priests as Strabo lib. 17. Cicero tells us that Plato's design in Travelling to Egypt was to informe himself in Arithmetick and the Celestial Speculations of the Barbarians c. That under this notion of the Barbarians must be understood if not exclusively yet inclusively the Jews is a common received persuasion of the Learned both Ancient and Moderne as Justin Martyr Clemens Alexandrinus Origen Epiphanius Serranus c. And this is most certain that about the time of Plato's abode in Egypt there were great numbers of the Jews who resorted thither and we may no way doubt that he who had such an unsatiable thirst after Oriental Traditions and Mysteries for the satisfying whereof he left
they say more than Three The first and most Ancient of Plato the second and middle of Arcesilas the third and new of Carneades and Clitomachus There are who adde a fourth of Philo and Charmidas and a fifth of Antiochus c. As for Philo's Academie it came near the old in that it allowed a Wise man to Opine or Entertain some opinions which Carneades denyed And Antiochus Philo's hearer who lived about Cicero's time seemed wholly to restore the old Academie save only in this that as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or facultie of Judging he enclined to the Stoicks But these four last Academies are usually comprized all under the stile of the New Academie though some came nearer to and some were more remote from the old which some confound with the Scepticks but Sextus Empiricus cap. 13. gives us this difference Those of the New Academies saies he though they affirme all things are Incomprehensible yet they differ from the Scepticks perhaps in saying that all things are Incomprehensible for they assert this but the Scepticks admit it possible that they may be Comprehended We differ also from the New Academie as to what belongs to the end They use in the course of life what is credible we following Laws Customes and Natural affections live without engaging our opinion c. § 3. After various transformations of the Academie those who adher'd to Plato's Dogmes rejected the name of Academicks and espoused that of Platonicks so that the stile of Academicks was confined to the Sectators of Arcesilas who maintained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Incomprehension and Suspension thus Lud. Vives on August Civ l. 8. c. 12. Arcesilas who attained to bring in the Socratick mode of disputing to affirme nothing but to refute the affirmations of others constituted the New Academie Hence they who illustrated things and asserted certain Dogmes which they conceived to be the opinions of Plato these were called Platonicks not Academicks for I conceive the name Academick stuck too fast in the Schole of Arcesilas thus Lud. Vives The first revivings of the old Academie or Platonick Philosophie seems to owe it's original to the famous Schole of Alexandria in Egypt instituted by Ptolomaeus Philadelphus who out of his great zeal for the advancing of Learning caused the Egyptian Wisdom which had been before confined to the Egyptian Priests and Language to be translated into the Greek tongue to which he added the Greek version of the sacred Scriptures commonly called the LXX which rendred this Schole of Alexandria most renowned He also called hither Learned Men from all parts as well Jews as Grecians erected a famous Librarie searched farre and near for Learned Records to adorne the same withall and instituted Colleges for the encouragement of the Learned Professors Students This same design was carried on by his Son Euergetes who gave great encouragement to the Jews and others to resort hither to this famous Schole of Alexandria which proved the most flourishing that ever was before or since especially for Platonick Philosophie which revived and flourished here for many generations as has been before observed Book 1. chap. 3. § 10 11. of this second part § 4. The first famous Platonist according to what observation we have made that flourished in this Schole of Aelexandria was Potamon who lived in the times of Caesar Aeugustus and Tiberius as Laertius in his Preface So Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Potamon the Alexandrine Philosopher who was before and after Aeugustus c. The same Suidas tells us that he left behind him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Commentarie on Plato's books of Common-wealth and we may presume he writ other pieces though he has nothing extant at present To Potamon we may adde Ammonius not the famous Master of Origen and Plotinus but the famous Master of Plutarch who lived in the time of Nero and Vespasian Yea Plutarch himself who had his education in this Schole of Alexandria and flourished under Domitian was not only famous for Philologie and Historie but also for Philosophie and principally the Platonick as appears by his Writings c. To whom we may subjoyn Philo the Jew who was of this Schole of Alexandria and drencht in Platonick Philosophie as it appeares by his works So Lud. Vives in August Civ lib. 17. cap. 20. This book saies he speaking of that Apocryphous Book called the Wisdom of Solomon is thought to have been composed by Philo the Alexandrine Jew who lived in the times of the Apostles and was a Friend to them and was so much adorned with the Greek speech and Eloquence as that the Greeks said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either Philo doth Platonize or Plato doth Philonize § 5. But Platonick Philosophie never flourished more than under Ammonius that famous head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sacred succession of this Schole of Alexandria continued by Origen Herennius and â—lotinus c. This Ammonius is supposed to be different from Ammonius the Praeceptor of Plutarch as well as from Ammonius the Monk Disciple of Proclus and Interpreter of Aristotle as Vossius de philos sect cap. 21. § 6. There was a great Controversie betwixt the Learned Christians and the latter Platonists whether this gâ—eat Ammonius dyed a Pagan or Christian Eusebius Eccles Hist l. 6. c. 19. and Jerom. assure us he was a Christian though Porphyrie denies the same Thus much is generally confessed that he borrowed the choicest of his Contemplations from the sacred Scriptures which he mixt with his Platonick Philosophizings And indeed he had a mighty advantage to informe himself not only in the sacred Scriptures of the Old Testament translated by the LXX but also in the New Testament Records and Doctrines propagated by the Disciples and Apostles of Christ For without doubt Philo that learned Jew bred up in this Schole of Alexandria as Lud. Vives tells us a friend to the Apostles with the rest of the Jews there could not but have a full relation of Christ his Acts and Doctrine Besides there was in this Town of Alexandria a famous Christian Church and Schole setled by Mark the Evangelist and continued by Panthenus Clemens Alexandrinus c. whose Doctrine Discipline and sacred Mysteries we cannot conceive such a person as Ammonius would let passe unexamined Yea farther so glorious and ravishing were the first dawnings of Gospel light which brought such glad tidings of Salvation to Mankind as that not only the Jews but also some sober minded inquisitive Gentiles rejoyced in this Light for a season according to that Observation John 5.35 who yet never had a through work of Conversion on their hearts amongst this number we may reckon Seneca whom some think to have had conference by Paper with Paul Epictetus Plinie the younger who Apologized unto Trajan in the behalf of the Christians this famous Ammonius of Alexandria with some others Yea
I see no reason to the contrarie but that we may allow these and some other unprejudiced Noble Gentiles as well as the unbelieving Jews to have had some common irradiations and illuminations of the Spirit over and above that objective Light and Revelation of the Gospel which shone so brightly round about them He that shall read the Works of Seneca Epictetus Hierocles and these latter Platonists of Alexandâ—ia who had the glorious beams of Gospel Light waiting on them will find their Philosophizings about Divine Mysteries to be of a much higher Elevation and Raisure than any of their Predecessors which we may impute not only to the objective Revelation of Gospel light externally communicated to them but also to some internal subjective though but common and transient irradiation of the Spirit which usually attends in some degree the external Revelation of the Gospel especially at the first publication thereof in any place That it was thus with many carnal Jews at the first publication of the Gospel by John Christ is most evident and why may we not affirme the same of many Gentiles who being of more raised and generous spirits could not but make some inquisition into those stupendious Miracles and Reports touching Christ and that Redemption brought to light by him which Enquiries of theirs being attended with some Common Light and Heat of the Spirit raised their Spirits and Philosophick Contemplations to some higher Elevation than what their Predecessors attain'd unto And that which might animate the latter Platonists to such Enquiries into those Divine and Sacred Mysteries was their correspondence and agreement with the choicest of their Master Plato's Contemplations who treated much though without understanding rightly the matters he treated of concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The very Being Self-Being Word Mind Idea of the choicest Good Soul of the World Chaos c. And the latter Platonists Ammonius c. finding these their Masters Notions so fully and clearly explicated in sacred Revelations both of the Law and Gospel this made them more affectionately inquisitive thereinto and after their curious inquisitions finding a great Symbolization and Harmonie betwixt many of their Platonick Principles and the Divine Scriptures they made what use they could of the Latter to Reforme Refine and Strengthen the Former This designe was first set on foot by Ammonius the chief of that Sacred Succession who if he were not a real Christian yet he seems to have had with Agrippa some almost persuasions and affectionate inclinations to the Christian Religion the Principles whereof he does incorporate so far as he durst with his Philosophick Notions with endeavours to infuse the same into his Scholars Origen Herennius Plotinus with the rest Some conceive that Ammonius imparted those more divine Mysteries which he collected out of Sacred Revelations into his Platonick Philosophizings with an adjuration of Secrecie to his Scholars How far this design of Ammonius to reforme Platonick Philosophie by mixing Divine Revelations therewith took place and what emprovement Platonisme received hence together with the poysonous influences it has had on the the Christian faith we shall hereafter shew What we have alreadie mentioned sufficeth to prove that Platonick Philosophie received a mightie elevation and advance in this Schole of Alexandria under Ammonius by virtue of his affectionate searches into and Collections from the Sacred Scriptures attended with some common illuminations though perhaps without any saving light of Life from the Spirit of God Whence also his Scholars Origen Herennius and Plotinus together with their Successors in this sacred Schole of Alexandria Porphyrie Iamblichus c. received their choicer and more sublime contemplations albeit they concele the same pretending these more refined Notions to have been derived to them from the Pythagorean and Platonick source whereas they were indeed no other than derivations from the sacred fountain of Divine Revelation communicated by the hands of Ammonius the chief of that Sacred Succession as they call it § 6. To Ammonius Succeeded Plotinus born at Lycopâ—lis a Citie of Egypt and instituted in the Platonick Philosophie at Alexandria under Ammonius He left behind him besides other things 54 Books divided into Enneades which though obscure and cloudie according to the Platonick mode yet are they esteemed the most exactest model of Platonick Philosophie extant so Aeugust de Civit. l. 9. c. 10. Truly Plotinus who lived near to the times of our memorie is extolled for his understanding Plato more excellently than others c. So agen Austin lib. 3. Acad. writes that Plato seemed to be revived in Plotinus Thus was he Plato's most refined and lucid Mouth in Philosophie and abstracting the Clouds of error Macrobius makes him the Prince of Platonick Philosophers next Plato as Lud. Vives in Aug. Civ lib. 9. cap. 10. Plotinus had for his Disciples Amelius and Porphyrie He lived under the Emperours Galienus and Probus His Life is writ by his Disciple Porphyrie and premised to his works Porphyrie gives him this Character Who saies he expounded the principles of Pythagorick and Platonick Philosophie more clearly as it seems than all â—hat went before him neither do the Writings of Numenius Cronius Moderatus and Thrasyllus come near unto the accurate diligence of Plotinus c. § 7. Porphyrie Disciple first of Plotinus and then of Amelius was Born at Tyre and according to the Language of the Tyrians was called Malchus after his Fathers name which signifies a Prince or King so Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyrie was properly called Basileus He was a Tyrian Philosopher Disciple of Amelius the Scholar of Plotinus but the Master of Iamblichus He lived in the times of Aurelianus and reached even to the times of Diocletian the Emperor Suidas here rightly translates Porphyrie's Phenician name Malchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King for so in the Hebrew from which the Phenecian Language differs only in some Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Vossius Yea Porphyrie himself in the Life of Plotinus gives us the reason why he was called a King Amelius saies he Dedicated his Book to me and in the Inscription named me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King for that was my Name and in the Language of my countrie I was called Malchus by which Name my Father was also called And Malchus translated into Greek signifies a King thus he Eunapius in the Life of Porphyrie gives us an account how his name came to be changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. According to the Syrian tongue he was first called Malchus which word signifies a King but afterward Longinus named him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyrie He was called Porphyrie from Purple which is the colour of Kings as Vossius or perhaps because Purple was the great Commoditie which Tyre afforded Austin de Civit. Dei hints That this Porphyrie was first a Christian but afterwards apostatized and a bitter Enemie of the Christians He was a great admirer of
VI. The several Distributions of Platonick Philosophie Platonick Philosophie as to it's Matter distributed into 1. Pythagorick 2. Heraclitick 3. Socratick 2. Into Contemplative and Active 3. Into Moral Natural and Rational 4. Into Theoretick and Practick This distribution suits not with Plato's Philosophie 5. The Adequate division of Platonick Philosophie 1. Into Organical which is Logick and 2. Essential which is 1. Natural wherein is comprized 1. Physicks both Contemplative and Active and 2. Mathematicks 2. Moral which is either Ethick Oeconomick or 3. Politick 3. Supernatural or Theologick § 1. HAving discoursed of Plato's Forme or Mode of Philosophizing we now proceed to the Matter of his Philosophie with it's traduction from the Jewish Church and sacred Scriptures Plato's Philosophie as to it's Matter in general admits of sundrie distributions 1. As to it 's Original it was reduced by the Ancients unto the Pythagorick Heraclitick and Socratick So Laertius in the Life of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He mixed the Discourses or Reasons of the Heracliticks Pythagoricks and Socraticks For in sensibles he follows Heraclitus in Intelligibles Pythagoras in Politicks Socrates 1. That Plato collected the choicest materials of his Philosophie especially of his Theologie out of the Pythagorean has been before demonstrated chap. 3. sect 3. where we have shewn how he was instructed by Archytas the Tarentine Timaeus the Locrian Epicarmus and other Pythagoreans whilst he had his â—boâ—e in Italie besides the Instructions he gain'd from Pythagorean Books Aristotle in his Metaph. lib. 1. cap. 6. stiles the Platonick Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many things conformable to the Pythagoreans And Lud. Vives tells us that the Platonists as to Theologicks doe generally Pythagorize More particularly Plato Symbolizeth with and therefore seems to have derived from Pythagoras these following Notions namely 1. That God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. according to his description Gen. 3.14 2. That God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitie c. 3. That God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and many One in Divine Essence and many as to his Divine Ideas or Decrees 4. That all things are made Governed and Ordered by God 5. Plato follow 's Pythagoras exactly as to the constitution of Divine Worship and its Regulation by the Divine Will and Rites against all Images Superstition or Will-worship 6. Plato Symbolizeth with Pythagoras in Daemons and Daemon-worship 7. Plato held also with Pythagoras the Soul's Immortalitie Metempsychosis with other opinions of which see Book 2. chap. 8. Now that all these Pythagorick Principles were of Jewish origination has been sufficiently proved 2. As to Sensibles Plato is said to follow Heraclitus whose Philosophie as we may presume he suckt in from Cratylus Heraclitus's Disciple whom Plato after Socrates's death heard The maine Principles that Plato imbibed from the Heraclitick Philosophie referred to the first Principles of the Universe especially touching Fire which Heraclitus made to be the first great principle of all things wherein Plato very far Symbolized with him asserting that the Heavens were Fire of which hereafter Now that Heraclitus was according to Aristotle's Character of those Ancient Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that greatly affected and admired Oriental Jewish Traditions touching the first Origine of the Universe is evident by what Plutarch in the Life of Coriolanus reports of him where having discoursed of Gods Omnipotencie and man 's Incredulitie thereof he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many of the Divine operations or traditions according to Heraclitus flie from our notice by reason of unbelief By which it seems evident that Heraclitus had some notices of and great reverence for the Oriental Jewish Traditions which I suppose he received if not immediately from these Oriental parts or persons from the Pythagoreans for he was but a branch of the Italick Sect with whom he Symbolized in many principles especially in that of Fire to be the great principle of all things as before chap. 7. sect 10.3 Laertius tells us that as to Politicks Plato followed his Master Socrates Apuleius de dogm Plat. addes that Plato received not only Moral but also Rational Philosophie from Socrates's fountain Yea Plato himself in his Dialogues attributes unto Socrates some of his Natural Philosophie By which it 's evident that this Distribution of Plato's Philosophie is not to be taken strictly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it 's evident that he received also from the Pythagoreans not only Theologick but also some Politick and Natural Principles as his Communitie from the Pythagorean Schole his Notions about the Origine of the Universe from Timaeus Locrus of which more hereafter Yea in all these both Sensibles Intelligibles and Morals Plato received much emprovement from Egypt c. as before § 2. A Second Distribution of Platonick Philosophie is into Contemplative and Active so Austin de Civit. Dei lib. 8. cap. 4. Therefore saies he seeing the studie of Wisdom consists in Action and Contemplation hence one part thereof may be said to be Active the other Contemplative whereof the Active appertains to the government of Life i. e. the institution of Manners but the Contemplative to the inspection of Natures causes and the most sincere Truth Socrates is reported to have excelled in the Active but Pythagoras to have insisted so far as his Intelligence would reach on the Contemplative Thence Plato joyning both together is commended for having perfected Philosophie thus Austin Indeed this Division of Philosophie into Contemplative and Active seems to have had it's foundation in the Jewish Scholes under their Babylonian transmigration especially amongst the Essenes who seeme to bave been the first that addicted themselves to Monastick life occasioned from their persecution which drew on this distribution of their life into Active and Contemplative whence Pythagoras traduced the same as before Book 2. chap. 6. § 7.8 Though we must confesse that none of the Ancients treat so fully and distinctly of Contemplative and Active Philosophie as Plato So in his de Repub. 2. he distributes Discipline into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gymnastick or Active and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musick whereby he expresseth Contemplative Sciences Under the Gymnastick or Active Discipline he rangeth such virtues as conduce to practice or moralitie as Temperance Fortitude Justice c. Unto Musick or Contemplative Discipline he reduceth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musical Theoretick virtues which consist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Contemplation and the Queen of all he makes to be Religion whence he calls the Contemplation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Idea of the chiefest good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Discipline c. Philo Judaus that great Platonist discourseth at large partly on Jewish partly on Platonick principles touching Contemplative and Active Philosophie Aristotle also seems to approve of the same distribution though under different termes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Practick and Theoretick Philosophie
cited the Authoritie of Aristobulus for Aristotle's traducing much of his Philosophie from the Jews he addes And certainly there is yet extant an old comment of some Hebrews affirming That Aristotle being about to die instructed his Disciples touching the immortalitie of the Soul also of its punishment and reward according as he had been taught by the peculiar Posteritie of Shem id est by the Jews alâ—o that having been admonished by Simeon the Just High Priest he changed his old Opinions in all points wherein he had formerly held against the Law and Doctrine of the Hebrews and was transformed into another man MSS in the Library at Oxford But albeit there is no ground why we should believe these Figments yet hence it is sufficiently evident that there prevailed an opinion even amongst the Hebrews themselâ—es of a singular communion and commerce 'twixt them and the ancient Greek Philosophers as to the Traduction and Reception of Sciences whereunto the Christian Fathers Clemens Alexandrinus Justin Theodoret Ambrose and others are Consonous Thus Selden who fol. 23. addes more of like import § 2. But to come to some rational conjectures whence we may with great probabilitie conclude that Aristotles Philosophie as to its purer and more Orthodox parts was very much traduced from the Jewish Church and Scriptures If that prove true which was even now mentioned that Aristotle was in Asia yea in Syria and Judea as we may presume with Alexander then we may easily be satisfied how he came to acquaint himself with the Jewish Learning and Records For if Aristotle attended Alexander unto Phenicia and Judea we cannot rationally conceive he would let pass such a people as the Jews were so renowned for ancient Records and Wisdom without acquainting himself with their Principles and Doctrine especially they being those from whom his Master Plato received his choicest contemplations 2. But on supposition that Aristotle was not in Judea with Alexander yet 't is credibly said that Alexander furnished him with all the choicest Books yea whole Libraries that he could meet with in his Eastern Expedition amongst which we may rationally conjecture the Jewish Records and Books were not omitted especially if that be true which Josephus mentions of Alexander's coming to Jerusalem and vouchsafing particular honours and favours to the Jewish Nation c. But 3. This is certain that Aristotle received the more choice parts of his Philosophie from his Master Plato as we could easily demonstrate by multitudes of particulars both in his Physicks Metaphysicks Ethicks and Politicks wherein Aristotle follows Plato in many of his choicer Notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he cloaths them in his own Method Now that Plato received his Philosophie both matter and form for the chiefest part from the Jews and sacred Scriptures has been proved in the former Book § 4. But to give a more full Demonstration of the Traduction of Aristotles Philosophie from the Jewish Church and Scriptures originally we shall give some brief touches on some of the more principal materials thereof As 1. whence sprang the choicer parts of Aristotle's Physicks but from some Traditions imparted to him by his Master Plato Thus Aristotle's notions about the first matter of all things and its affections are evidently nothing else but some broken fragments of those Traditions which Plato had received originally from the Jewish Church touching the first Chaos or rude Mass out of which all things were at first created as Gen. 1 2. Hence it was that Aristotle stiles his first matter Informe yet capable of any form indeterminate and indigested a meer passive power c. which are notions exactly conform to the Mosaick description Gen. 1.2 as we have before demonstrated The same may be said for Aristotle's two other principles privation and Forme of which we have before treated in Plato's Physicks Again Aristotle in his Physicks lib. 1. cap. 1 2.3.6.7 as lib. 8. cap. 6.7.10 is very copious in his Philosoâ—hizings on the first Mover proving that he is immoveable one eternal indivisible Being void of all quantity c. wherein he exactly follows Plato and the Scripture Revelation of God as Joh. Grammaticus in Aristot de anima As to the humane Soul which takes up a good part of Physicks Diogenes Laertius in the life of Aristotle assures us that he held with Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the soul was spiritual c. The same is mentioned by Johan Grammaticus in his Preface to Arist de Anima This Plato received originally from the Jewish Church as we have before proved c. Farther Aristotle seems to have had some Notices of the Soul's creation and infusion by God Thus Steuch Eugubinus de Pereu Philosoph lib. 4. cap. 24. As Moses said God breathed into his Nostrils the breath of life Gen. 2.7 So Aristotle in libris de Generat Animal saies that the mind came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without So Aristot de Anima having proved that it is impâ—ssible that the sensitive Soul should come from without because it is conteined in the seed he concludes of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It remains that the mind alone be infused from without and that it alone be Divine whose operation communicates not with corporeous action Whence the same Aristotle calls the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most â—kin to God Yea de Anima lib. 1 text 4. He makes the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be impatible and imâ—â—ixt i. e. simple and incorruptible So text 7. he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the mind is separable from the bodie i e. incorporeous See more Part. 1. B. 3. c. 7. § 6. Yea why may we not safely conjecture that Aristotle received the chief Ideas of his Historie of Animals which is his Master-piece from Solomon's Books which he writ of the Nature of Animals 2. But we pass on to Aristotle's Metaphysicks which indeed seem nothing else but some fragments or miscellaneous collections he had gathered up out of Plato's Philosophie For the chief object of his Metaphysicks he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ens quatenus ens which is the proper notion whereby Plato as Pythagoras before him expressed God traduced originally from Exod. 3.14 as we have fully proved afore in Pythagoras's Metaphysicks chap. 8. § 4. The simple affections of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ens Being Aristotle makes to be Vnity Verity and Bonity which are the Affections which Plato attributes unto God and that in imitation of Jewish and sacred Tradition as before B. 2. C. 8. § 4.5 Farther that Aristotle had much knowledge of God his spiritual Nature and Providence and that from his Master Plato's Philosophizings we are informed by Diogenâ—s Laertius in his Life where he tells us that Aristotle conformable to Plato defined God thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is a spirit He also tells us that Aristotle held Gods
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
writ of Ideas in his Book of the Universe But all these things Plato being of a more accurate Wit and assisted with a deeper and more Divine Doctrine has more largely and clearly explained Though I doubt not but Pythagoras had before learned these things from the Sacred Scriptures c. As for Timaeus Locrus the Pythagorean we have his opinion of Ideas laid down at large by Plato in his Timaeus or Dialogue of the Origine of the Universe which I presume he calls Timaeus because he received the main Principles and Materials of it from this Timaeus the Pythagorean The summe of this Discourse in Plato's Timaeus about Ideas may be reduced to this Scheme God in the Production of the Universe acted as a skilful wise Artificer according to the Ideas of his own eternal Wisdom These Ideas existing in the mind of God he makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-subsisting or independent eternal indivisible immaterial and simple These first original Ideas seem to answer to those Divine Ideas w ch the Scholes suppose in the Divine Essence and Power w ch is the glasse of things possible the object of Gods simple Intelligence Besides this original simple Idea Plato brings in Timaeus discoursing of another kind of Idea which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exemplar or image which he makes to be the first foetus impress or off-spring of the former original Idea This Exemplar or Image as it is conformed and exactly answerable to the first original Idea so likewise is it a lively delineation or representation of the future work or thing to be made whence the Divine Agent having got his Exemplar proceeds to the production of his work answerable thereunto His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he distinguisheth his Idea from his Exemplar making the former to be first and productive of the latter Unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar or Image the Divine Idea's of things future or the Decrees of God which the Scholes suppose to be seated in the Will of God the object of Gods Science of Vision seem to answer Laertius saies that Plato makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idea and Exemplar Synonymous I conceive he is mistaken This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar or intelligible Image Timaeus Edit Steph. fol. 30. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Animal Living Intelligible World which is elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ideal World the self Liver the alwaies Liver and by the Pythagoreans it is generally stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligible World which they place in the middle betwixt the Supreme World or the Divine Essence and the Sensible World or Universe This Exemplar Serranus on the fore-cited place of Timaeus fol. 30. makes to be that eternal Image or Exemplar in the mind of God delineated or drawn according to the Idea of his eternal Wisdom according to which all things are produced Yea thus Plato seems to express Timaeus's mind fol. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the World be beautiful and it's Maker good it is evident that he eyed some internal Exemplar c. So before Timaeus fol. 28. Wherefore saies he if he that undertakes to effect any thing regards this unvariable Exemplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it cannot be but that the work should be exactly formed Thus Timaeus the Pythagorean in Plato's words which indeed seems exactly to answer that of Moses Gen. 1.31 and God saw every thing that he made and behold it was very good So saies Augustin de Civit. Dei l. 11. c. 21. on this place hereby is understood God's approbation of his work made according to Art which is the wisdom of God Yea Timaeus according to Plato's relation fol. 30. edit Steph. speakes more fully and openly the sense almost in the very words of Moses Gen. 1.31 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For God willed that all things should be good and nothing bad neither is it lawful saies he to suppose that God who is best should make the World but in the best and most beautiful manner then he concludes fol. 37. Thus after the Father of the Universe had beheld his Workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the framed a visible Image of the eternal invisible Gods he recreated and reposed himself therein i. e. God was delighted in his own works because they were exactly conformed to and so sensible Ideas or visible Images of that eternal Exemplar and those invisible Ideas or Decrees lodged in his own sovereign Will and Essence Does not Plato here speak plainly not only the mind of Timaeus but of Moses also This is not mine own conjecture only but Philoponus otherwise Johannes Grammaticus also that great Christian Philosopher has long since observed the same in his Book of the Worlds Creation lib. 7. c. 11 12. Moses therefore concluding the production of the World saies rightly Gen. 1.31 God saw c. Moreover Plato in this again imitating him and shewing how the Vniverse was made by God saies That the Father when he beheld this moveable and living Image of the eternal Gods which he had made he rejoyced and recreated himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much the more when he considered that it was made according to that great Exemplar of his own Idea's or Decrees Thus Philoponus who was well skilled in the mind of Plato as well as of Moses But of these things more in their place § 9. Pythagoras held Gods production of and providence over all things So Timaeus in Plato fol. 12. saies that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. adorned and disposed the World into the most perfect Forme and Order whence it was by Pythagoras called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Order and Beauty Diogenes tells us Pythagoras asserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that Vnity by which he understood God was the principle of all things He held also God only to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animation and vivisick principle of all things according to Gen. 1.2 And the Spirit of God moved upon the face of the waters whence Pythagoras defined God a mind which communicateth and diffuseth himself through every part of the Vniverse from whom all Animals receive life c. which accords with Plato's Anima mundi He also called God one entire Being within himself in a complete Circle i. e. shedding abroad the influential lines of his Providence throughout the Universe The Pythagorean Conception as Iamblichus touching the Providence of God in general was this That we have need of such a Government as we ought not in any thing to contradict which alone proceeds from the Deitie who deservedly may challenge a soveraign Dominion over all For man being say the Pythagoreans shamefully variable and fickle in his appetites affections and other passions needs such a