Chronicon gives testimonie to and proof of this Assertion The same does learned Vossius in his excellent Treatise of Idolatrie as also in that de Philosophorum sectis l. 2. c. 1 c. as hereafter Heinsius has a Discourse professedly on this Subject But Learned Bochart that rich Antiquarie and Philologist has given an incomparable advance and light to this Notion from whom I thankfully acknowledge I have received great assistance in this undertaking both by personal conference with him and also from his elaborate Works especially his Geographia Sacra Grotius also from whom I received the first hints of this Assertion doth positively affirme the same as on Mat. 24.38 but especially in his book de Veritate Religionis as else where Hornius Hist Philos lib. 3. cap. 1. speaks categorically thus The most famous of the Grecians deliver that Philosophie flow'd from the Barbarians to the Grecians Plato in Epinom Cratylo Philibo Manetho in Josephus against Apion Whence they so frequently and so honorably mention the Phenicians Chaldeans Egyptians who were all instructed by the Hebrews Whence also it was so solemne a thing for the most ancient Grecian Philosophers to travel into the Oriental parts Whence sprang the mutual commerces and common studies betwixt the Grecians and Egyptians Whence he concludes that Philosophie was not borne but educated in Greece for the most ancient wise men of Greece brought Philosophie thither from the East c. We have also the Testimonie of Diodaâ—e Amirault and Daillè c. of whom in their place § 7. To come to the Testimonies of our English Divines and learned men Jackson of the Authoritie of the Scriptures last Edit in Polio pag. 27 34 47 49 54 55 56 57 c. largely proves this our Assertion touching the Traduction of Philosophie from the Scriptures and Jewish Church And withall gives account of the manner how it was traduced of which else where Learned and pious Vsher asserts the same of Pythagoras his Philosophie as it will appear in his Life c. Thus great Richardson in the Exposition on his Divinitie Tables Table 5. MSS. treating of the first Matter saies that Aristotle received it from Plato and he from the Egyptians as these from the Jews Preston makes use of this Principle as a main Argument to prove the Divine Original and Authoritie of the Scriptures as before Sir Walter Ralegh in his Historie of the World Part 1. Book 1. Chap. 6. § 7. affirmes Categorically that the wiser of the ancient Heathens viz. Pythagoras Plato c. had their opinions of God from the Jews and Scripture though they durst not discover so much as in what follows of Platonick Philosophie Owen in his learned Discourse of Gentile Theologie which I must confesse has given me much light and confirmation herein does frequently assert the same Conclusion The same is often and strongly maintain'd by the Learned Stillingfleet in his Origines Sacrae it being indeed one chief medium he much insists on to prove the Autoritie of the Scriptures We have also the Testimonies of Mede Hammond and Cudworth for confirmation hereof as good Essayes and Discourses on this subject by Duport on Homer Bogan's Homerus Hebraïzans and Dickinson's Delphi Phoenicizantes c. But amongst our English learned Men none have given us more ample Testimonies to confirme our assertion than famous Selden in his elaborate book de Jure Nat. Hebrae lib. 1. cap. 2. where saies he Touching the famous custome of the ancient Philosophers before Christ to consult and hear the Hebrews we have many Testimonies both of Jews themselves of Christian Fathers and of Pagan Writers which he cites at large in what follows CHAP. II. Of Mythologick Philosophie its Traduction from the Jews Of Mythologick Philosophie in general and 1. particularly of the Poetick and fabulous How the Greeks disguised Oriental Traditions by Fables Of the use and abuse of Fables and Parables 2. Of Symbolick or Enigmatick Philosophie and its traduction from the Jewish Types Symbols and Enigmes 3. Of the Metaphorick and Allegorick mode of philosophiâ—ing by Plato and its descent originally from the Jews Mat. 13.3 The Matter also of Mythologick Philosophie from Gods sacred Word and Works The Causes of Mythologick Philosophie 1. Ignorance of the Hebrew 2. Of the Matter of their Traditions or Jewish Mysteries 3. Of the Forme of Jewish Doctrines 4. Of the Traditions 2 d Cause was Admiration of the wonders of God brokenly reported to them 3. Imitation another cause concerning which Plato has excellent Discourses touching the Subject Object Effect Uses and Abuses of Imitation in Symbolick Philosophie 4. Curiosity and affectation of Novelty Act. 17.21 5. Pride and self advancement 6. Inclination to Idolatrie 7. Carnal Policie to avoid the peoples hatred A general Conclusion that all Philosophie even Aristotle's it self as to its Matter was traduced from the Jewish Church and Scriptures § 1. THat the Grecian Philosophers received the choisest of their Philosophick Contemplations from the Jewish Church and Divine Revelation we have already endeavored some inartificial demonstration as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof we now proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demonstrate the same from the several causes from whence and wales by which the Grecians traduced their Philosophie from the Jewish Church and Scriptures And to make this good we shall first run thorough the sundry kinds and modes of Grecian Philosophie and thence proceed to their several Sects of Philosophers The first great mode or way of the Greeks philosophizing was Mythologick and Symbolick of which we are now to treat with endeavors to demonstrate how that both as to matter and forme they traduced it from the Jewish Church § 2. That the first Grecian Philosophie was Mythologick and Symbolick will be easily granted by any versed in those Antiquities So Diodorus Siculus lib. 4. makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient Mythologie which he also calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old fables and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythick Historie This Aristotle in the Proeme to his Metaphysicks cals Philomythie for saith he a Philosopher is in some sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Philomyther or Lover of fabulous Traditions Strabo lib. 11. makes mention of this ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that which gained little credit in the world Which Proclus on Plato's Theologie l. 1. c. 4. cals Symbolick Philosophie But to speak distinctly and properly we may distinguish Mythologick Philosophie or Philosophick Mythologie into these severals 1. Mythologick strictly taken or Parabolick 2. Hieroglyphick Symbolick or Enigmatick 3. Metaphorick and Allegorick The difference betwixt these several modes of philosophizing is this The Mythologick which the Scripture cals the Parabolick is the couching of Philosophick Principles and Mysteries under some fabulous narration or feigned storie the Symbolick is the wrapping up of Natural Principles or Moral Precepts
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
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
Jackson And that the main if not the whole of Mythologick and Symbolick Philosophie was but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reflexe Image of Jewish Mysteries and Discipline traduced by Artificial Imitation has been sufficiently proved by what was mentioned touching the matter and forme of Mythologick Philosophie Namely as to its forme Whence sprang the Egyptian Hieroglyphicks the Phenician and Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fables Pythagoras's Symbols and Plato's Allegories but from the Jewish Types Allegories Enigmes and Parables and both the one and the other founded upon that great Oriental Maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then if we consider the matter of Symbolick Philosophie it seems plainly to be taken up by traductiâ—n from and in imitation of some Divine work or truth Whence can we imagine that Pythagoras should receive his Institutes and Ceremonies of Purifications Washings White Vestments Sacrifices with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or School wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as well as novices but from the Jewish Ceremonies and Scholes which he affected to the utmost of his skill to imitate whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewish Imitator or Ape And as for Plato Johan Grammaticus de Creat Mundi l. 1. c 2. tels us plainly that he imitated Moses in his exposition of the World's Origine as in many other things And indeed none of the ancient Philosophers was better skilled in this kind of artificial Imitation than Plato who had a luxuriant pregnant Fancy which is the proper seat of Imitation and a great dexterity backed with much affection yea ambition to imitate the Easterne particularly the Jewish Wisdom Neither was he only versed in the Practick part of this Art but also in the Theory For we find in his Works and no where else that I know of excellent discourses professedly treating of Imitation 1. its subject which he makes to be the Phantasie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the power of the imagination in order to imitation see Les Conferences par les Beaux esprits Tom. 1. Confer 5. de la ressemblance 2. its object which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. seâ—sible Formes or Images representing some thing Moral or Spiritual 3. its effect which he makes to be a shadowy dark truth For saies Plato Reipub. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Imitator is but a Coiner of Idols or Images and these Images he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadows of Truth whence he addes that imitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imperfect representation of Truth wherefore he adviseth those who would studie with advantage the Symbolick Philosophie which he and others before him had taught not to fasten on the Fables Allegories or Symbolick Images wherewith Truth was clothed but rather to attend unto the Truth it self couched under these Images Shadows or imperfect notices 4. whence he laies down the great Benefits of Imitation in Natural and Moral Philosophie for the colouring and shadowing forth of Truth as also in Oeconomicks and Politicks Examples and Patternes being the most powerful because visible precepts lastly he shews the sad abuse of it by the fabulous Poets in their feigned Stâ—rieâ— or Romances and blasphemous Figments of their Gods which gives us a clear Demonstration what a mighty influence Imitation had upon the Grecanick Philosophie Symbolick and what followed of which see more Plato Reipub. lib. 6. also lib. 10. and Serranus thereon § 12. 4. Another Seminal Principle which had an influential Causality on this Mythologick Symbolick Philosophie was the Itch of Curiosity or an eager inquisitive humor innate in those first Grecian Philosophers which made them restles in their Inquisitions after some Knowledge touching the first Principles of things and the Supream Vniversal First Cause This indeed was one first moving impulsive Cause of all Philosophie whence it received its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it 's defined by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Appetition of Wisdom For the Oriental parts Phenicia and Egypt which bordered on Judea having first had some tasts of the Knowledge of God the first Cause his Names Perfections and Works both of Creation and Providence by some imperfect Traditions from the Jews this awakened the inquisitive Grecians who alwaies labored under an itch of curiosity even unto Pauls time as it appears Acts 17.21 to make farther Search into these dark Mysteries concerning which they had received some very broken and imperfect notices This inquisitive curious humor put Thales Pythagoras Solon and Plato with the Poets before them upon their travels into the Oriental parts to get more exact information touching the first principles of Wisdom § 13. 5. Another Master vein which fed the Grecian Mythologick Philosophie was Pride in appropriating that to themselves which was done by or belonged unto others thus did they appropriate the chief of God's names to their own Gods Jupiter Jao Adonis c. so in like manner Noahs Floud was attributed to Deucalion with multitudes of the like Instances and to make these their assumings authentick they disguised the traditions they received in the Oriental parts with many Fables and Symbols thereby to make them passe for their own 6. Another fountain of their Philomythick Philosophie was the natural propension and inclination of their hearts to Idolatrie Hence sprang the Grecian Polytheism Hellenism and much of their vain Philosophie for their imaginations being vain and their foolish hearts darkned by Idolatrous opinions and persuasions hence they convert all those imperfect Traditions they had received touching the true God and his Works into fabulous narrations which they appropiate unto their false Gods c. 7. We might also mention the Carnal Policy of the first Greek Philosophers as another spring of their Mythologie For seeing the people too much resolved to maintain these fabulous Gods the Poets had commended to them they conceived it their wisest course to darken those traditions they had received touching the true God his Vnity Nature and Works by Fables Symbols and Allegories thereby to avoid the envy and hatred of the people And thus much indeed Plato seems ingenuously to confesse for saith he to assert many Gods is without shew of reason Only we embrace them being impelled thereto though without shadow of reason by the Autoritie of our Fathers and the severity of Laws c. Plato Timaeo It seems he had not so much courage as his Master Socrates who notwithstanding these Obstacles declared himself plainly enough in the case § 14. By all that has been mentioned touching the Matter Forme and Causes of Mythologick or Symbolick Philosophie I conceive we have given so far as our Matter will bear it a sufficient demonstration of its traduction originally from the Jewish Church and Scripture Revelation And what has been
affirmed of Mythologick Philosophie and its Causes in particular may also be applyed to all the Grecian Philosophie in general which as it is evident had the same Causes namely Ignorance Admiration Imitation Curiositie Pride c. Moreover it i◠evident that all the first Philosophers Thales Pherecides Pythagoras Socrates and Plato did more or lesse exercise themselves in this Mythologick Symbolick mode of philosophizing Aristotle was the first who rejected this fabulous Symbolick manner of philosophizing and clothed Philosophie in a more native and simple dresse the materials of whose Philosophie were notwithstanding taken up from Plato his Master and the more ancient Symbolick Philosophers So that what has been said of Symbolick Philosophie will serve also to demonstrate that Aristotle's more simple Philosophie as to the Matter of it was derived originally from the Jewish Church CHAP. III. Of the Ionick Philosophie by Thales and its Jewish Original Of the first distinction of Philosophers into the Ionick and Italick Sects Both the Ionicks and Italicks derived their Philosophie by Tradition immediately from the Egyptians and Phenicians but originally from the Jews Thales of Phenician extract the first that brought Philosophie into Greece his Philosophie traduced originally from the Jews His Natural Philosophie plain His great Principle that Water is the first Matter of the Vniverse derived immediately from Sanchoniathon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which descended originally from Gen. 1.2 His other principles of Physiologie viz. touching the Worlds production by God by its Beautie and the precedence of the Night before the Day from Gen. 1.5 Thales's Astronomie his Invention of the Cynosure from the Phenicians his Calculation of the Year from the Egyptians his Geometrie and Arithmetick Thales's Divine Philosophie or Natural Theologie from the Jews His Demons thence also His Scholars and Successors c. Anaximander Anaximenes Anaxagoras Empedocles Heraclitus Democritus Hippocrates § 1. HAving discoursed at large of Philosophie in general especially of Symbolick and its Traduction from the Jewish Church and Scriptures we now proceed to the several Sects of Greek Philosophers and therein to demonstrate that the chief Heads at least of each Sect traduced their philosophick notions and contemplations from some Scriptural or Jewish Tradition As for the several Sects of Grecian Philosophers there were at first but few but in after times they grew very numerous Varro in August de Civit. Dei l. 19. c. 1. tels us that in his time there were found in the Books of Philosophers no lesse than 288. different opinions which made so many different Sects concerning the chiefest Good For that Doctrine was at that time the touch-stone whereby the different Sects of Philosophers were distinguished Themistius acquaints us that there came under his examen near 300 several Sects The first and most Ancient Division of the Greek Philosophers was into the Ionick and Italick Sects as for the Eleaticks which Vossius addes as a third Sect they were but a branch of the Italicks Now touching the chief Heads and first Founders of these two Sects we have this good general Account in Carion's Chronicon l. 2. of the Studies of Learning in Greece The first Doctors saies he in Greece were the Poets Thence other Doctors sprang up who embraced all Arts Arithmetick Geometrie Astronomie Physicks and Medicine Part of these Sciences the ancient Iones as it is likely received from their Parents Japhet and Javan But yet as for Arithmetick Geometrie Astronomie and Medicine the Egyptians and Phenicians were more skilled herein By conversation with whom Thales and Pythagoras being instructed about the time of Craesus Cyrus by the exāple of their Ancestors raised up the Studie of these Sciences in Europe and taught them familiarly in the Scholes of their Disciples From these two then arose two Kinds of Philosophie the Ionick from Thales which was lesse obscure mostly Natural The Italick from Pythagoras which was more obscure and full of Enigmes c. And that these two Founders of the Ionick and Italick Sects received the first Principles of their Philosophie by tradition rather than from any natural improvement or Theories of their own we have a good Demonstrative account in Stillingfleet Orig. Sacrae Book 3. Chap 2. Sect. 2. which is worth our transcribing It is a matter of some inquirie saith he whether the first principles of Philosophie amongst the Greeks were not rather some traditional things conveighed to them from others than any certain Theories which they had formed from their own Experiments and Observations The former is to me far the more probable on many accounts but chiefly on this that the first principles of the two Founders of the two chief Sects of Philosophers viz. the Ionick and Italick did come so near to that which we have the greatest reason to believe to have been the most certain account of the Origine of the World For this opinion of Thales viz. that Water was the first Matter seems to have been part of that universal Tradition which was continued in the World concerning the first Principles This I suppose is evident that those Philosophers of Greece who conversed most abroad in the world did speak far more agreeably to the true account of things than such who only endeavored by their own Wits to improve or correct those principles which were delivered by their other Philosophers Which I impute not so much to their converse with the Mosaick Writings as to that universal Tradition of the first Ages of the World which was preserved far better amongst the Phenicians Egyptians and Chaldeans than among the Greeks For Greece from its beginning shined with a borrowed Light c. Thus Stillingfleet Wherein he fully grants and proves that the first principles of the Ionick and Italick Philosophie were received by Tradition only he seems to dissent from such who derive their Tradition from Moses's Writings or the Jewish Church rather inclining to believe that the Tradition was universal from Noah's Sons c. which if we grant will not overthrow our Hypothesis that the Grecian Philosophie descended by tradition from the Church for Noah's family was the Church of God Yet I conceive with submission that as it hath been already proved the Egyptians and Phenicians if not the Chaldeans received their traditions of the Creation c not from their Ancestors Cham and his Posteritie but from Moses's Writings and the Jewish Church and I think we shall hereafter give most probable if not certain conjectures that the chief principles of Thales and Pythagoras their Philosophie were traduced from the Writings of Moses or the Jewish Church Yea Mr. Stillingfleet himself in what follows in this same Section 3. gives us this ingenuous Concession I will not deny but that Pythagoras might have had converse with the Jews who it is most probable was in Chaldea after the Captivity c. § 2. But to begin with Thales the Head of the Ionick
may presume he received the Bodie of his Politie now that the Locrian Laws were many of them of Jewish extract and original is evident I shall only mention one which Aristotle in his Politicks takes notice of telling us that the Locrenses were forbid to sell their Ancestors possessions which was plainly a Mosaick institute I might instance in the Roman 12 Tables the Agrarian Laws and others which were traduced originally from the Mosaick Laws by the hands of Pythagoras or some other § 16. Pythagoras as he had an high esteem of this Science of Politicks so it was the last piece of Philosophie he acquainted his Disciples with as Varro and out of him Augustin in his last Book de ordine Iamblichus cap. 20. tels That the Pythagoreans imployed their time after Dinner in Political affaires And that the chief Politicians of Italie proceeded from Pythagoras his Schole we are assured by Iamblichus l. 1. c. 29. and by Vossius de philos sect l. 2. c. 6. § 27. This saies he was the great glorie of Pythagoras that in Italie so many excellent Rectors of Common-wealths proceeded out of his Schole Amongst these the most famous were 1 Zalencus who gave Laws to the Locrenses and is supposed to have been the first who committed his Laws to writing For Strabo saies of the Locrenses That they are beleived to be the first that enjoyed written Laws As for the Laws of Lycurgus he forbad the writing of them 2. Also Charondas the Catanean another of Pythagoras's Disciples who gave Laws to the Thurii c. § 17. The great Maximes of Politie or Reasons of State which Pythagoras instilled into his Disciples as the main Foundations of Human Politie and Government were these Two 1. The extirpation of Tyrannie and Preservation of Libertie 2. The Prevention and removing of Dissentions These Principles he endeavoured to put in Practice where ever he came So Porphyrie pag. 14 and Iamblichus cap. â— informe us That whatsoever Cities Pythagoras in his travels through Italie and Sicilie found subjected one to the other he instilled into them Principles of Libertie by his Scholars of whom he had some in every Citie Thus he freed Croto Sybaris Catana Rhegium Himera Agrigentum c. To whom he sent Laws by Charondas the Catanean and Zaleucus the Locrian by means whereof they lasted a long time well governed He wholly took away dissention for he did frequently utter his great Apothegme which was a kind of abstract of his Philosophie That we ought to avoid with our utmost endeavour and to cut off even with Fire and Sword from the Bodie Sicknes from the Soul Ignorance from the Bellie Luxurie from a Citie Sedition from a Familie Discord from all things Excess Which Apothegme comprehends the summe of all his Morals both Ethicks Oeconomicks and Politicks of which see Stanly of Pythag. cap. 17. CHAP. VIII Pythagoras's Theologie traduced from the Jewish Church Pythagoras's Theologie the center of his Philosophie his Tetractie from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Exod. 3.14 His Scriptural notions of Gods Unitie Simplicitie c. His Divine Ideas the same with the Scripture descriptions of Gods Decrees and founded on that Oriental Maxime All things are one and many Parmenides's opinion of Ideas Timaeus â—ocâ—us of Ideas His primarie Idea the same with Gods Idea of things possible His exemplar answers to God's Decree of things future Gen. 1.31 With Timaeus's Tradition thence Of Gods Creation and Providence Of Divine Worship against images Exod. 20.4 That God is to be worshipped according to his own Will Their exactnes in Divine Worship Eccles 5.1 Pythagoras's Damons their Nature and Office according to Plato's description Pythagoras's Aeones His traditions of the Soul its Immortalitie c. His Metempsychosis The Pythagorean Theologie mystical c. § 1. HAving finished Pythagoras's Philosophie both Natural and Moral we now proceed to his Supernatural or Metaphysicks which is either Theologick and Divine or Magick and Diobolick We shall begin with Pythagoras's Theologie which indeed comprehended the best part of his Philosophie and gave foundation to Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie as also to Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphysicks That Plato received much of his Natural Theologie from this of Pythagoras is generally granted and shall be hereafter proved our present work is to shew what Pythagoras's Theologie was and how he traduced it from the Jews and Scriptures That Pythagoras received the choicest of his Theologick contemplations immediately from the Jews while he was in Judea Egypt and Babylon I conceive may be groundedly conjectured by what has been before laid down chap. 5. § 2. 6. But supposing this be denyed yet I suppose no one can rationally denie that he received his Theologie from the Phenicians Egyptians Chaldeans Pherecydes and Orpheus who had theirs origionally from the Jews as before He is said to have a particular affection for and inclination unto Orpheus's Theologie whose Philosophie if we may believe Iamblichus he had continually before his eyes § 2. Pythagoras according to Iamblichus's relation chap. 29 made Theologie or the Knowledge of God the first most universal Being to be the Center of all his Philosophie for saies he Pythagoras who first gave the name to Philosophie defined it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a friendship or love to Wisdom Wisdom is the knowledge of the truth of things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things that are he called immaterials eternals and Sole Agents Other things are equivocally called such by participation with these For Corporeals indeed are not further then they depend upon incorporeals c. Hence Pythagoras defined Philosophie The knowledge of things that are as things that are again the knowledge of things Divine and Humane also the meditation of Death daily endeavouring to free the soul from the Prison of the bodie Lastly he defined it the resemblance of God c. Which Definitions are properly applicable to no part of Philosophie but Metaphysicks or Natural Theologie whence Pythagoras judged the supreme end of all Philosophie to be the contemplation and knowledge of Vnitie which Architas interprets of the Principles of all Principles and Plutarch of the Intelligent and Eternal Nature and Simplicius of the Divine Majestie i. e. God Hence we see the reason why Pythagoras was by way of Eminencie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologie namely because he treated chiefly of God his Nature and Worship and delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Science of the worship of God which is properly the office of a Divine So greatly was the Idea and perswasion of Divinitie impressed on his minde as that without it he judged there could be no true Philosophie Yea Aristotle himself 10 Metaph. cap. 6. and elsewhere stiles his Metaphysicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theologick Science The Rabbins
Plato saies he teacheth us that the Bodies of the Pious should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be raised again to life And the Comment or Invention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transmigration of Souls was but a corrupt derivation from this Truth of the Resurrection That the Jews had the like perswasion touching the Transmigration of Souls appears from that of Herod who thought that John Baptist's Soul revived in Christ That the Pharisees held this Opinion is affirmed by Josephus l. 18. Antiq. c. 2. and 't is possible the more ancient Jews held the same and Pythagoras from them though Vossius denies it That Pythagoras's and Plato's Metempsychosis or Transmigration of the humane Soul after death was by them taken up to signifie the Souls first infusion into and thence by death separation from and at the Resurrection re-union with the Bodie is asserted by John Reuchlin Art Cabal l. 2. This is saies he the meaning of Pythagoras concerning his Metempsychosis or Transmigration of Souls after death and their descension into life Others thought the Soul educed out of Matter Pythagoras thought it infused by God into the Bodie and therefore before it not in time but in dignitie and puritie This infusion he termed the descent of the Soul c. or if he meant historically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul separate from the Bodie may by the power of God be brought the same into the same bodie whence he acknowledgeth God only to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animation of all things God infuseth the soul into every man and being infused taketh it away and being taken away restoreth it when and as oft as he pleaseth Thus he some understand this Pythagorean Metempsychosis Symbolically with relation to the several passions dispositions and morals of men as hereafter § 14. Lastly To give a general Idea of Pythagoras's Theologie we must know that it was Mystical much the same with that of Pherecydes his Master as also with that of Orpheus from whom he borrowed much of it who all affected a mystical mode of Theologizing partly from their own Ignorance being unacquainted with the true import or meaning of those Jewish Traditions which were very imperfectly delivered to them and partly from an affected Singularitie they being unwilling that any should be acquainted with their Mysteries but such as were of their own Tribe and Sect. This is the meaning of many of Pythagoras's Symbols whereby he strictly enjoyned his Disciples not to communicate his Mysteries to Strangers and those without as before from Grot. Matth. 7.6 c. That Pythagoras and his Adherents were generally sensible of their great Ignorance of Divine Mysteries appears by several of his Symbols as that Look not in a Glasse by Candle-light i. e. saies Iamblichuâ— Philosophize pursuing not the fantasies of sense which gives a kind of light to comprehensions like a Candle neither natural nor true c. This answers to Prov. 13.9 Thence another of his Symbols runs thus Discourse not of Pythagorean things without light i. e. saies Iamblichuâ— because it is impossible to understand Pythagorean Doctrines without light But that which was the foundation of all the Pythagorean mystical Theologie and a great argument of their sense of Ignorance in Divine things was their credulous inquisitive humor which inclined them to receive ev'ry Tradition though never so broken or corrupt touching Divine things This is fully expressed by that great Symbol of Pythagoras viz. Concerning the Gods dis-believe nothing wonderful nor yet concerning Divine things This saies Iamblichus declareth the superlative Excellence of God's instructing us and puts us in mind that we ought not to estimate the Divine power by our own Judgement which Comment of Iamblichus if applyed to Divine Revelation is excellent and excellently useful the same with what the Scripture universally teacheth us viz. that concerning God and Divine things we should dis-believe nothing though never so wonderful if we have a Divine word for it But the Pythagoreans stretched this excellent Scriptural Rule beyond the line of Divine Revelation even to the belief of every corrupt Oriental Tradition as hereafter § 15. We should now proceed to the black and Satanick part of Pythagoras's Metaphysicks or Supernatural Philosophie namely his Magick or Art of Divination But this we shall refer to Chap. 10. Touching the Vanitie or corruptions of the Pythagorean Philosophie Only in general that this black Art of Divination wherein the Pythagoreans were greatly versed had its original from Satanick imitation of God's sacred Oracles and the various ways of his revealing himself in the Jewish Church I think will be very evident when the parallel is drawn betwixt the one and the other For as God revealed his Oracles by Dreams and Visious so the Devil 's were frequently delivered in the same manner Of which more in its place CHAP. IX Of Pythagoras's Symbols and their Jewish Original c. Pythagoras's Symbols from the Jews 1. Give thy right hand to none but Pythagoreans as Gal. 2.9 Abstain from the dead Matth. 8.22 Set down Salt Lev. 2.13 Ethick Symbols Jewish Pythagoras's Metempsychosis Symbolical from Dan. 4.32 33. Pythagorean Abstinences from Jewish Symbols Pythagorean Numbers Symbolical Pythagoras's Symbols of Divine Worship of Jewish extract particularly that Worship bare-foot from Exod. 3.5 Eccles 5.1 Of Pythagoras's Works that he left nothing in Writing The Pythagorean Sect their ruines Pythagoras's Followers and their Writings Pythagorizing Philosophers â—lato c. The pride of the Pythagoreans and all other Sects §. 1 HAving finished our Discourse touching the matter of the Pythagorean Philosophie we now proceed to its Forme or Mode together with its Traduction from the Jewish Church Porphyrie in the Life of Pythagoras informes us that he used a two-fold Forme or manner of Philosophizing the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was more open and easie the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was mystick and obscure The choicest parts of Pythagoras's Philosophie especially his Theologie was wrapped up and expressed in a Symbolick Forme or Mode Thus Iamblichus in the Life of Pythagoras l. 1. c. 29. Pythagoras saies he used by short sentences to express various significations to his Disciples after a Symbolick Mode as Apollo by short enigmatick Oracles vaticinated many abstruse things and Nature by little seeds exhibits difficult effects the same Iamblichus lib. 1. cap. 5. Thus also Clemens Alexandrinus 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributes to Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Symbolick Mode of teaching So Justin Martyr in his cohortation to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagoras the son of Mnesarchus who delivered the Dogmes of his Philosophie Mystically by Symbols as the Historiographers of his Life manifest § 2. That Pythagoras traduced this his Symbolick Forme or Mode of Philosophizing originally from the Scriptures or Jewish Church is not without good grounds affirmed by the Learned and will farther appear
in the Golden Age partaking of the fruits of the Earth without toyl or labour or Apparel having conference with the beasts c. All which were but Fables or traditions he had received from the Ancients whereby he means the Jews or their neighbours the Phenicians c. For so Sanchoniathon expresseth the Creation of mankind to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith Bochart according to the Phenician and Hebrew expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col-ri-jah the breath of Gods mouth as 't is expressely mentâ—oned Gen. 1.7 breath of life As Plato had these great traditions or notices touching man's Creation and happie Estate in general so particularly touching the Soul of man its Divine original immaterial infinite capacitie activitie immortalitie and perfection As to the souls Divine original c. he saies in his Phaedrus fol. 245 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Soul is ingenerable immortal and living c. because it is a self-moving principle In his Phaedo he calls the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal In his lib. 10. de Repub. he saies the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomposite or simple and in his Epinom he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporeal As to the souls capacitie Plato proves in hâ—â— Phaedo fol. 79. That it was infinite or boundlesâ— never satisfied with any thing but the first Truth and chiefest good The soul saith he contends towards that which is â—ure and alwaies the same most akin unto it so in his Protag fol 322. he makes the soul to be nearly allyed to God the like in his Phaedo fol. 80. Plato saith It becomes the body to serve but the soul to rule because it is most like unto the Divine Immortal Intelligible most uniform and first Being he also proves the immortality of the soul from its 1. incorruptibilitie 2. sollicitude 3. innate appetite 4. uniform self motion 5. connate Idea of God Thus Plato in his Phaedo fol. 55.81 speaking of the souls disunion with and dislodging from the body saies That it returns to that original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idea to which it is akin i. e. to God as elsewhere Hence Plato concludes the dignitie and perfection of the soul so in his Phaedo fol. 55. he gathers up this conclusion That the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 akin homogeneous or alike in nature to God and that it does in a sober sense participate of a self-goodness and self-beautie with God So again fol. 56. he saies That the soul being allyed to God becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partner of the Divine Nature whence it is in its manner and according to its capacity as God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomposite infinite incorruptible immortal and thence de Leg. 5. fol. 726. Plato concludes that of all possessions next to God the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Divine and peculiar Plato gives us also a good account of the Faculties of the Rational Soul 1. he treats accurately of the humane understanding which he stiles our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemon whereby we are elevated from earth to an heavenly alliance and conversation He makes the mind to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plant of the supream Being not earthly but heavenly The proper object of the mind Plato makes to be Truth which he calls the life and food of the mind so de Repub. 6. fol. 490. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by truth the mind truly lives and is nourished As for the manner how truth is conveighed to the understanding Plato tells us 't is by assimilation i. e. there are certain Ideas images or notions imprest upon the understanding conformable to those natural Ideas which exist in the things themselves which we know He gives us also a particular account of the several sorts of knowledge 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is by him defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge of Beings Eternal c. 2. Intelligence is a knowledge of first principles 3. Science is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstrative knowledge 4. Opinion is intermedious 'twixt Science and Ignorance or a conjectural assent 5. Imitation is an image-framing Art 6. Faith is an assent grounded on Authority c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence is a power effective of happiness â—he parts whereof are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. Conscience he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fame 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. Plato also discourseth of the Will which Definit Platon fol. 413. is thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational desire c. That these Platonick contemplations about the Soul its original immortalitie c. were derived originally from the Scriptures or Jewish Church seems probable by Plato's own words in his Phaedo fol. 85. where having proved the Souls immortalitie by many demonstrative arguments he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might proceed herein by a more firm Divine word what this more firm and Divine word should be if not sacred Divine Scriptures traduced to him we cannot imagine Thus Plato received these and such like divine contemplations touching the Soul by some Oriental tradition derived originally from the sacred Fountain as he himself seems to acknowledge and I conceive it cannot rationally be denyed or if it should 't will not be difficult to prove the same in its proper place when we come to treat of Plato's Metaphysicks whereunto these speculations about the Soul its original c. belong § 16. Having given these brief touches of mans original main constitutive part his soul its nature c. we now proceed to the humane bodies to lay down such physick or medicinal Aphorisms and praescripts as are given us by Plato and others for the conservation thereof in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good temperament and habitude of health and vigour That the Ancients reduced Medicine to Physicks or Natural Philosophie is evident both from name and thing Hippocrates the great Master of Medicinal Wisdom stiles Medicine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural Science And indeed there seems such an essential connexion 'twixt Medicine and Natural Philosophy as that they cannot without violence offered to both be disjoyned each from other which Aristotle and others acknowledge Whence it is that those great Philosophers Plato Aristotle Theophrastus with others mix so many Medicinal Aphorisms with their Natural Philosophizings Hence also saies Apuleius in Apol. Let men cease to wonder if the Philosophers have in their very Doctrine discoursed of the causes and remedies of diseases To speak a little of Medicine in General which is usually described a practick Art of conserving or restoring health whence it is distributed by some into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others add to these parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I should rather close with that common distribution of Medicine inâ—o 〈◊〉
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
more Danger and with much less Gain Some to Phenicia sayl and some Down into Egypt and Judea come Where straight they found That Truth out-did Fames Trumpet 's sound For every common Merchant there Vented his Learning with his ware Both kept enough and had enough to spare Had not the far fam'd Samian Peer Been Tutour'd Instructed here His Transmigrating Soul had been In Speculation Weak and Thin Voyd of it's Learned Superstition It might to Greece and us unknown Have fitly pass'd into the silly Ass agen Here was the soaring Plato taught Each lofty and refined Thought Diviner Notions fram'd to raise Man above Dreggy Matter and Whatever does deservedly command As much our Admiration as our Praise Was all made his at second hand His Honey'd Eloquence In which he 's yet alive Was all transported hence With greedy Lips suck'd from the sacred Hive So much he does to Moses owe For what we thought in his own Mouth to grow Nor must we him of all forget Whom Learning's Jaded Children yet Grace with the Character And swelling Stile of the Philosopher He to the learn'd Nilean strand If not ev'n to the Holy Land With his victorious Scholar went More likely Jove's then Philip's son Who conquer'd Earth as he the Heavens had done The Learned world to subjugate intent As he the whole to overmaster meant Accordingly they carryed it That a Monopoly of power and this of wit This in a proud design to raise Eternal Pillars to hi's immortal Praise He plunders all the Learning of the East Rifles each famous Librarie Each Treasurie of Learned pains Dragging old Authors from their Rustie chains Into a worse Captivitie But still reserving to himself the Best He cruelly condem'd to fatal flames the Rest So did the Aged Asian Phoenix burn And to the Stagirite that European Phoenix turn 6. Thus have we seen thee Greece assume And put on wisdome as a borrow'd plume W' have seen thee in thy Ruffe and Pride When as thou didst not onely those Flout and deride From whom thy Greatness rose But stamp'dst Barbarian the whole world beside We see thee now of all thy Braverie bereft Quite strip'd and naked left Thy selfe at Length inheriting that Name Thou others proudly gav'st and well deserv'st the same And now thou glorious Light Since Greece is wrapt in gloomie Night For 't is thy absence makes it so Tell me next whither didst thou go Freely to scatter and Dispence Thy Blessed Influence This Sun below like that above Was surely born in th'e East And does with that the same way move Still travayling on tow'ards the West And here could I but have my will That which has parallel'd the Sun before Should do the same in one thing more As that has done Once or'e the Plains of Gibeon This Radiant Illustrious Light should or'e the West stand still Should or'e the West In full Meridian Lustre stand And there the lesser Lights not darken but command That so they jointly all In smooth and equall Harmonie may fall And prove officious Handmayds to the best The best and clearest Light that does adorn Our Hemisphere who to give proof that she Was Heaven-born Wears no less Stile then of Divinitie And while preserv'd in her bright Puritie Will in the British Firmament No less be our defence then Ornament Here fixing her own Tutelarie God Who in the floating world hath so long settled her Abode On the Parts of this Learned Work THE COURT OF THE GENTILES Of LEARNING if you 'd have the Total add Together Things with Words thâ—t Total's had Of Learning Words challenge but for their Share The surface Things the Solid Bodie are Bodies their Surface offers to our Eys Our Mind by Words their Surface Things descries Words without Things a Parot's Learning give Things without Words make grown Men Infants live Learning of Words and Things compos'd is then It Self made perfect and makes perfect Men. PHILOLOGIE of Words the Knowledge brings PHILOSOPHIE's the higher Schole of Things But Scholars both to SCRIPTURE and the JEW For what in either Kind is rare if true The Jews now Cruel once were Kind when they Both Treasures lent both without Vsurie To Stranger Gentiles who yet prov'd to be As unjust Debtors as the Jews were free And friendlie Creditors and having gain'd Their Goods in hand in hand their Goods detaind At length denie the Principal and plead Their Stock of Learning all of their own Breed A COURT erected th' AUTHOR to extract A fair Confession of so foul a Fact Puts them upon the Learned Rack and shows The Jewish Book for all the Gentile ows In all finds for the Jew and was 't not fit The Author JUDGE in his own COURT should sit Where both he so performs you 'l doubt which he Better PHILOLOGER or PHILOSOPHER he Favour in one were in the other Spite BOTH BEST conclude him and you do him Right A Synopsis of the Contents Book I. Of Orientall and Occidentall Barbarick Philosophie CHAP. I. Of Philosophie in General and Sacred Philosophers THe Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew Sophim 12 Philosophie so called from Love of Wisdome 3.4 Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from the Jewish Mysteries 4. God the first Idea and Efficient of Philosophie 5. Philosophie sprang from Admiration Ib. The first Institutors of Philosophie Divine 6 Adam the greatest human Philosopher 7 The Philosophie of Seth Enoch 8 Abraham's philosophie 9 10.11 Joseph's philosophie 12.13 Moses's philosophie 14.17 Solomon's philosophie 17.18.19 The Jewish Scholes and Philosophie 19.20.21 CHAP. 2. Of Egyptian Philosophie and its Traduction from the Scriptures c. THe Egyptians repute for Philosophie 22.23 24 The Egyptians Mathematicks from the Jews 24 1. Their Astronomie its rise c. 24 2. Their Geometrie 25 3. Their Geographie 26 The Egyptians Natura Philosophie 26 Their Medicine 27 Their Moral Philosophie and Politicks 28 The Egyptian Laws and Politicks from the Jews 28.29 The Egyptian Theologie from Joseph 29 Egyptian Rites Imitations of the Jewish 29.30 Of the Egyptian Hieroglyphicks their origination from the Jewish Symbols 32.36 Testimonies to prove the Traduction of Egyptian Philosophie from the Jews 36.37 How Sacred Dogmes were traduced to the Egyptians from the Jews 38 Joseph's care to instruct the Egyptians 39 The original of the Schole of Alexandria and the Advantages it had from the Jews 40 The Derivations the Schole of Alexandria received from the Gospel and Christian Church 41.42 CHAP. 3. Of the Phenician Philosophie its Traduction from the Jews and Scriptures HOw the Phenicians traduced their Philosophie from the Jews 43.47 The Phenicians skil in Navigation Geographie Arithmetick Astronomie c. 44 45 Their skill in Mathematicks in general 45 The Grecians borrowed much of their philosophie from the Phenicians 45.46 Farther evidence that the Phenicians received their Philosophie from the Jews 46.47 Of Sanchoniathon his origination 47.48 His skill in Philosophie and Mythologie 48.49 Sanchoniathon's
Philosophie from Taautus who possibly was Moses 49 The original of Sanchoniathon's Philosophie from the Jewish Church proved 50.58 1. From Testimonies of Philo and Porphyrie 50 Jerombalus from whom Porphyrie makes Sanchoniathon to have derived his Philosophie the same with Gideon 51 2. From Sanchoniathon's Mythologick mode of Philosophising which is Judaick 52 3. The matter of Sanchòniathon's Philosophie Hebraick 1. his Metaphysicks 53 His Theogonie of Hebraick origine Ib. Beelsamen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. Eliun from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.19 54 Ilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloeim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. Betylia from Bethel Ib. Sanchoniathon's imitation of Abraham's offering up his son Isaac 55 Of Angels and the human Soul Ib. 2. Sanchoniathon's Physicks 56 His Chaos from Gen. 1.2 Ereb from Gen. 1.5 Ib. His Mot from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 56.57 3. His Chronologie Geographie 57. Of Mochus his Origination c. 58.59 Mochus's Philosophie Physiologick or a natural Historie of the Creation 59 60. Mochus the first that philosophised of Atomes which he had by Tradition from Gen. 1.60 A general proof of the Traduction of the Phenician Philosophie from the Iews 60.61 The Gospel vouchsafed to the Phenicians 61. CHAP. 4. Of the Chaldaick Philosophie and Philosophers THe Division of Philosophie into Barbarick and Grecian 62. The Chaldaick Philosophie its rise c. 63.64 The Chaldeans famous chiefly for Astronomie 64 How Astronomie was communicated to the Chaldeans by the Patriarchs and holy seed 65. The first Patriarchs much versed in the contemplation of Celestial Bodies c. 66 How natural Astronomie and Astrologie degenerated into Judicial Astrologie 66 67 The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Jewish Teraphims 67. The Chaldaick Theologie among the Zabij with their original and Rites 68. One Rite of Zabiisme Job 31.26.27 Ib. Another piece of Zabiisme consisted in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Lev. 26.30 69. Why the Sun was worshipt under Fire Ib. Other Sects of the Chaldeans 70 The Chaldeans instructed by the Jewish Scholes 71 CHAP. 5. Of the Magi Gymnosohpists Druides And other Barbarick Philosophers THe original of the Persian Magi. 72· The Magi instituted by Soroaster and their correspondence with the Zabij 73 The Indian Philosophers Gymnosophists Germanes Brachmanes from Manes 74.75 The African Philosophers 1. Atlantick 75.76 2. Ethiopick whose Divinitie came from the Iews 76. European Philosophers 1. Scythian 76. 2. Thrachian 3. Spanish 77. 4. Druides their original 78 The Druides first in Britannie and thence in Gallia Ib. Their Academies Privileges Degrees c. 79. Their Philosophie Natural Moral Mathematick 79. Their Rhetorick Theologie and Discipline 80. The Druides Worship and Sacrifice c. 81 The Druides called also Saronides Ib. Their Distribution into Bardi Evates c. Ib. The Druides Oke-Religion from Abraham's Oke of Mamre and worship there 82 BOOK II. The Original of the Ionick but Chiefly of the Italick or Pythagorick Philosophie CHAP. I. The Traduction of the Grecian Philosophie from the Patriarchs and Iewish Church proved by Universal Consent THe Grecian Philosophers recourse to Egypt Phenicia 83 That the Grecian Philosophie was derived from the Iews is proved by Testimonies of 1. Heathen Philosophers viz. Plato Numenius Hermippus Aristotle Diogenes Laertius 84.85 2. Iews Aristobulus Josephus 85.86 3. Christian Fathers Tertullian Clemens Alexand Iustin Martyr Eusebius Minucius Faelix Theodoret Ioannes Grammaticus 86.87 4. Moderne Papists Steuchus Eugubinus Justinian 87.88 5. Protestants 1. Forrain Melancthon Serranus Julius Ioseph Scaliger Voâ—sius Heinsius Bochart Grotius Hornius Amirault 89 2. English Jackson Usher Richardson Preston Ralegh Owen Stillingsleet Selden 90 CHAP. 2. Of Mythologick Philosophie its Traduction from the Jews OF Mythologick Philosophie in general 91. Mythologick Philosophie first seated among Poets Orpheus Homer Hesiod c. 92 93 How these Poets disguised Oriental Traditions 94. The use abuse of Mythologick Philosophie Ib. Symbolick and Enigmatick Philosophie from the Jewish Types Enigmes 95 Metaphorick Allegorick Philosophie from the Iews 96 The matter of Mythologick Philosophie from sacred Works Truths 97.98 The Causes of Mythologick Philosophie 98. 1. Ignorance 1. of the Hebrew Idiome 98. 2 of the matter of Judaick Traditions 99 3 of the Judaick forme of Doctrine 99. 4 from the Imperfection of Judaick Traditions 100. 2. Admiration another Cause of all Mythologick Philosophie with Aristotle's account 100.101 3. Imitation a cause of Mythologick Philosophie 102.103 Plato's Imitation both Theoretick Practick 103.104 4. Curiositie Affectation of Noveltie another Cause of Symbolick Philosophie 104.105 5. Pride 6. Idolatrie 7. Carnal Policie 105 CHAP. 3. Of Ionick Philosophie begun by Thales its Iudaick Origine THe first Distribution of Grecian Philosophie into Ionick Italick 107. Ionick and Italick Philosophie received its first impressions and lines from God's Church 107.108 Thales's extract from Phenicia 109. The Seven Wise men and their Philosophie 109.110 An Abstract of Thales's Philosophie 110 Thales's Philosophie from the Egyptians Phenicians immediately but Originally from the Scriptures and Iudaick Church 110. Thales's great Principle That Water was the first Matter of all things immediately from the Phenicians but originally from Gen. 1.2 c. 111.112.113 Thales's Metaphysicks of God c. 115.116 Thales's Scholars Successors 116.117 Empedocles Heraelitus Democritus Hippocrates 117 CHAP. 4. Of Pherecydes's Philosophie and its Traduction from the Iews PHerecydes's original from Syrus 118 Pherecydes's Parents and Birth 119 Pherecydes's philosophie from the Phenicians and Jews Ib. Pherecydes the first that writ Philosophie in Prose 120 Pherecydes's philosophie Mythologick 120 Pherecydes's Heliotrope from the Jews 120 Pherecydes's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Theologie 121 Pherecydes held the Souls Immortalitie 126 CHAP. 5. Of Pythagoras and the Traduction of his Philosophie from the Iews THe severall Sects of Philosophers 123 That Pythagoras traduced the main of his Philosophie from the Scriptures and Iews is proved by Testimonies 1. of Pagans and Jews 124 2. Of Christian Fathers 124.125 3. Of Modern Papists and Protestants 125 Pythagoras's extract from the Phenicians 126 Pythagoras's Praeceptors in Greece â—27 Pythagoras's Travels into Phenicia and converse with the Successors of Mochus and Priests there 128 Pythagoras his Travels into Egypt and correspondence with Jews there 128.129.130 Pythagoras his Travels to Babylon and converse with the captive Jews who inhabited there 130.131.132 Pythagoras his coming to and abode in Italie 133.134 Pythagoras his character by Jamblicus Diog. Laertius Apuleius and Justin 134.135.136 CHAP. 6. Pythagoras his College and Discipline from the Jews PYthagoras his twofold Schole and Disciples 137.138 1. His Homocoâ—ion or common Schole 137 2. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or â—ollege 137.138 Pythagoras his Scholes from the Jews 138.139 The Pythagorean 5 years Probation and Silence from the Judaick Church 139 140 141· The Discipline of Pythagoras his schole 142 Pythagoras his College and
ancient Disputations than those which occur in his admirable Book His friends are the Opponents and he Respondent which mode of Disputing was invented by Job as Ambrose l. 1. de officiis c. 12. It is commended in Plato that in his Politie he brings in him who disputed against Justice craving leave to oppose what he approved not c. By how much more ancient was Job who first found out these things § 14. We shall conclude this chapter with a brief account of the Jewish Academies or Scholes of which we find frequent mention in the Scriptures as 1 Sam. 1.1 we read of the Citie of the Sophim or Learned so 1 Sam. 10 10 11. and 1 Sam. 19.18 24. where we find Societies of the Prophets or Students of whom the more ancient were called Doctors or Rabbies perfect and Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Samuel but the younger students were called Novices or Sons of the Prophets c. We find a good account of these Scholes of the Prophets in Hornius Hist philos lib. 2. c. 13. Samuel revived the pristine fame of wisdom among his Countrey men for there were then erected Scholes of the Prophets unto which the Jews sent their Children for Institution Which Custom continued long after Some one of the Prophets more conspicuous for wisdom and pietie presided over them Among these Scholes Ramatha in Gilead was mostly celebrated where there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Academie as the Chaldee intimates Thence those most eminent Wits David and Solomon were given to the world both egregious Candidates of Divine and Human Wisdom both excellent Doctors of the Mosaick Sapience And that the Jews had Scholes in Babylon Diodati proves and observes on Psal 137.1 After the Captivitie those who instructed the Youth were called Scribes as it appears out of Esdras and Nehemiah and in Christ's time Doctors Luke 2.46 Amongst whom there were none more famous than the Essenes who had their Colleges and Philosophie which was principally Medicine with whom the Pythagoreans did greatly symbolize as hereafter Viret in his Interim pag. 122 treating of the Essenes saies That they retired from the croud of Politick and Ecclesiastick affairs wherein the Pharisees and Sadducees were plunged into certain Colleges where they addicted themselves to Gardening but principally to the Studie of Medicine And for the better ordering of their Studies they divided the day into times for Prayer Reading of Lectures Private Studies Labors with the hand and for Refreshments of Nature in such sort that all things were transacted amongst them with very good order And as they lived in common so had they all one common purse In sum their state at that time was an excellent Schole of Medicine of Doctrine and of examples of Virtue and I suppose the first Christian Monks took their patterns from them Thus Viret That the Pythagoreans had a great affinitie whith them see Book 2. Chap. 6. § 7. c. Ger Voss de Philosophorum sectis lib. 2. cap. 1. § 8. tels us That the Philosophie of the Jews which they derived originally from Abraham was two fold For it was partly natural whereof Astrologie was a part and partly Divine or of God his works and will The latter Jews named their Philosophie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive Cabala because it was received from God This they divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beresith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercacia The former treated of celestial and elementary bodies in which Solomon excelled the latter treated of God and his worship Johannes Picus Mirandulanus was an admirer of this Cabala who gloried that he had LXX books of it which he bought at a vast price and that he found in them the Religion delivered by Moses and Christ c. Thus Vossius But Bishop Vsher judged all these Rabbinick and Cabalistick writings as cheats and not ancienter than 600 years c. Touching the Jewish Scholes after the Babylonian Captivitie Hornius Histor philos l. 7. c. 3. writes thus The Jews after their returne from the Babylonian Captivitie erected many Scholes both at Jerusalem and elsewhere Before the Destruction there were reckoned in the Hierosolymitan Academie Synagogues or Colleges more than 40. in each whereof were two Scholes one was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Book wherein the written Law was read the other wherein the Misnajoth or Traditions and exegeses of the Ancients the received Sentences the forensick decisions and other things of that sort were taught This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Doctrine All these were destroyed by Vespasian as Rab. Phinees in Gemâ—ra Hierosol I shall conclude this Chapter of Divine Philosophie with that of Hornius Hist philos l. 2. c. 10. Wisdom as we know began first in Paradise and was afterwards cultivated by the sacred Fathers and propagated to Posteritie For God alwaies raised up some who relinquishing the errors of profane men endeavored even by the studie of Wisdom the restauration of the Image of God Such were after Noah the Hebrews as Abraham of the Posteritie of Sem a man of a Divine Ingenie and famous for his admirable Knowledge c. of which see what precedes § 9. Of the Jewish Scholes in Babylon c. see what follows C. 4. § 8. CHAP. II. Of the Egyptian Philosophie and its Traduction from the Scriptures c. The Egyptians great repute for wisdom Their Skill in the Mathematicks Astronomie Geometrie Arithmetick Geogrophie c. Their Natural Philosophie Medicine c. Their Moral Philosophie especially their Politicks both Legislative and Administrative from the Jewish Church The Egyptian Theologie and Gods from Joseph c. Of their Hieroglyphicks and other waies of expressing things The Traduction of the Egyptian Philosophie from the Jewish Church and Scriptures proved both by Testimonies and Artificial Demonstration Joseph's Provision for the College of Egyptian Priâ—sts His informing them in the Knowledge of God and true Philosophie The Advantages which the Schole of Alexandria received from the Jews and Scriptures translated into Greek by Ptolomie's request Of Ammonius the great master of the Alexandrian Schole his mixing Scripture Notions with his Philosophie The Christian Church at Alexandria its influence on and advantages from the Schole § 1. BEing now to enter on the Easterne Pagan Philosophers we shall begin with those of Egypt who were exceeding famous even to a superlative degree for being the first Parents of Philosophie and conveighers of it unto the Grecians We find mention in the Scriptures of the Egyptian Wisdom and wise men so Gen 41.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 7.11 And Apulcius 6. Florid. gives this as the peculiar Character of the Egyptians that they were wise So Gellius lib. 11. cap. 8 saies of the Egyptians that they were very exquisite in the finding out of Arts and endowed with a peculiar sagacitie for the Disquisition of things So Macrobius tels us that the
and Moses their Philosophie to which we shall adde 1. that of Ludovicus Vives on August de Civit Dei lib. 8. cap. 9. The Philosophie of the Egyptians saies he is very ancient but for the most part derived from the Chaldeans especially from Abraham though they as Diodorus writes refer it to Isis Osiris Vulcan Mercurie and Hercules Thus Lud. Vives First this old Tradition that the Egyptian Philosophie and thence the Grecian sprang from the Chaldeans is and that not without great probabilitie by the Learned interpreted of the Hebrews for Abraham their Ancestor was a Chaldean and the Hebrews themselves lived under the Chaldean Empire at that time when this old saying began amongst the Grecians mentioned by Plato c of which more hereafter 2. Lud. Vives expresly saies that the Egyptian Philosophie came principally from Abraham for which he has much of Pagan Antiquitie on his side as we mentioned on Abraham Josephus Aâ—tiquit sud lib. 1. cap. 16. judgeth that the Egyptians learned their Arithmetick and Astrologie from the Patriarch Abraham who brought these Sciences from Chaldea But the Egyptians are wont to refer their Philosophie to Isis Osiris Vulcan Mercurie and Hercules as Diodorus Siculus The Doctors of this wisdom are by Clemens Alexandrinus called Prophets by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as amongst the Ethiopians by Eusebius in an Egyptian name Arsepedonaptae These drew their wisdom from Abraham as before and perhaps from Joseph also who first taught the Egyptians the use of Geometrie as Artapanus in Josephus testifies And this opinion as some think may be founded on Psal 105.22 It is credible also that they got some things from the Israelites who also descended from Abraham and hence Aristophanes in Avibus cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Suidas also observes Thus Ger. Vossius de philosoph sectis l. 2. c. 2. § 2. 3. The Confession of the Egyptians themselves related by Diodorus seems clearly to intimate and prove our Assertion For in that they refer their Philosophie originally to Isis Osiris Mercurie c. it is very probable that these feigned names were originally given to the Patriarchs especially to Joseph by the Egyptians who being unwilling to own the Hebrews as Authors of their Wisdom gave these borrowed names unto Joseph c. according to the custome of that infant Age. Athan. Kircher Oedipi Aegypt Tom. 3. c. 1. makes Hermâ—s Trismegistus the Author of the Egyptians Hieroglyphick Philosophie Yet so as that we received the first Lineaments thereof from the Patriarchs His words are Hermes Trismegistus contemplating this world composed of so great varietie of things as a Scene distinguisht with most polite Images he rightly supposed that these creature-images were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbols of God c. And hence the first rudiments of Hieroglyphick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeded which being adumbrated by the first Patriarchs Adam Enoch Noah Câ—am and perfected by Hermes sprang up unto the forme by the stupendious architecture of Hieroglyphicks That Mercurie called by the Grecians Hermes could be no other than Joseph has been already proved in the Storie of Joseph's Philosophie as also Part 1. Book 2. Chap. 7. § 10. of the Egyptian Theogonie But Serranus that great Philologist in his Preface to Plato speaks more fully and expresly touching the traduction of the Egyptian Philosophie from the Patriarchs and Scripture Revelation His words are these That the Egyptians retained many things from the Traditions of the Patriarchs the ancient Historie of Moses demonstrates that they derived many things from the clear fountains of the Scriptures which yet they contaminated by their own mud or fables is no way to be doubted Thus Serranus but of this more hereafter in the life of Pythagoras and Plato The like Hornius Hist philos l. 2. c. 10. which see in what precedes of Joseph chap. 1. § 9. § 9. To make good yet farther our assertion touching the Traduction of the Egyptian Philosophie from the Jewish Church we now shall endeavor to give some Artifiicial Argument or Demonstration from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cause by shewing what influence the Patriarchs and Jewish Church had on the Egyptian Wisdom as well in its first rise as after improvement First that the Egyptians were no way famous for Wisdom or Philosophie before the abode of the Patriarchs with them is evident by their own concessions for they confesse they owe all their wisdom to their Gods Isis Osiris but principally to Mercurie or Theuth whom they call Hermes c. So Plato in Phaedro brings in Socrates relating that the Egyptians worshipped a certain God whom they called Theuth who found out and taught them all Arts and Letters in that time when Thamus held the Empire of Egypt This Theuth is the same with the Egyptian Mercurie of whom Iamblichus most skilful in the Egyptian Theologie lib. de Myster Aegipt cap. 1. thus writeth The Egyptians report Mercurie to be the Mâ—derator and God of Wisdom and Eloquence and they declared that by him not only Letters were found out and reduced into order but also that the principles of all Learning were collected and published in many thousand books by him Now that all the Egyptian Gods were younger than the Patriarchs or at least but borrowed names given to them is generally asserted by the Learned especially that Mercurie or Hermes was Joseph or Moses Carion in his Châ—oniâ—on lib. 2. of Abraham tels us that after the great Famine in Egypt Joseph altered the constitution or forme of the Egyptian Kingdom he having bought in all the Land that belonged to the people and erected a College for the Priests which was endowed c. His words are these After the Famine the forme of the Egyptian Kingdom was constituted and Tributes appointed and Revenues for the College of the Priests that so they might be conservators of Learning And although the Knowledg of God was after Joseph's death changed yet the Knowledge of the Celestial motions and of the nature of things was conserved in Egypt throughout all the four Monarchies of the Assyrians the Persians the Greeks and Romans even unto the Barbarians of the Mahometans almost 3000 years Jacob saw the flourishing state of this Kingdom which then had a pious King with whom he had frequent conference and who took care that the true Doctrine should be propagated far and near and in the famine afforded relief to many neighboring Nations Thus far Carion or Melancthon By which we see what care Joseph took for informing the Egyptian Priests in the Knowleedge of the true God and sound Philosophie The Scripture also makes an honorable mention of Joseph's care of and provision for the Priests as Gen. 47.22 by assigning them Portions and setling their Lands And as he took this care for their Bodies and Succession in following Ages so we cannot conceive but that he took much more care for their Souls and the Souls
or Phenician Tradition They taught also that one God was to be worshipped as Origen on Ezech. 4. This one God was the Sun to whom the Moon was added which was worshipped by the Women § 12. As for their Ecclesiastick Discipline they being many reduced themselves unto a Hierarchie under one President who ruled them all So Caesar and out of him Selden Jani Anglorum l. 1. p. 18. The Druides have one presiding over them who holds the supreme Autoritie amongst them This being dead he that excels most succeeds in his Dignitie but if there be many equal they choose by suffrage And to strengthen this their Imperial Autoritie they made use of a politick religious excommunication as Caesar and Grotius de Imper. summ pâ—test of excommunication Thus Selden Jani Angl. p. 17. out of Caesar If any private person or people amongst them submit not to their Decree they excommunicate him from their Sacrifices This is amongst them the higehst punishment They who are thus interdicted are esteemed in the number of the most impious and wicked all separate from them they avoid any conversation or discourse with them lest they should receive dammage from their Contagion Neither is the Law open for such neither is any Honor given to them The same Caesar tels us that they had so much Autoritie amongst the people that they determined almost all controversies both publick and private So Selden Jan. Angl. lib. 1. They determine all controversies both publick and private If there be any crime committed if any murder done if there be any controversie about inheritance or bounds the same decree and constitute rewards and punishments Hence we may gather whence the mysterie of iniquitie gathered much of its power § 13. As to Rites and Worship the main Sacrifices of the Druides was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Human Sacrifice whereof there were 2 sorts the one private when any sacrificed himself or another for some others safety the other publick not unlike that which the Phenicians offered to their Molec from whom we have reason enough to persuade us these Druides received this as other Rites By reason of these cruel inhuman human Sacrifices the Romans endeavored though in vain to take away all their superstitious worship as Strabo de Gallis lib 4. Owen Theol. l. 3. c. 11. We have a good though brief account of these Druides in Lud. Vives on August Civ l. 8. c. 9. There were saies he amongst the Gauls the Druides as Caesar l. 8 who were Priests Poets Philosophers and Divines whom they called Saronides as Diodorus l. 6. They had also their Diviners to whom the people referred their affairs Neither was there any Sacrifice performed without a Philosopher i. e. one skilled in the Divine Nature by whose advice all things at home and abroad were administred That the Druides were Philosophers Strabo l. 4. relates That the Saronides were the same with the Druides Bochart Can. l. 1. c. 42. proves out of Diodorus l. 5. These Philosophers and Divines saith he were in great veneration amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they call Saronides which name has the same origination with that of the Druides namely from an Oke which anciently was by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Plinie lib. 4 c. 5. And Hesychius cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Okes having an hiatus by reason of their antiquitie So Callimachus in his hymne on Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Scholiast renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Okes. Caesar l. 6. comprehends all the wise men of the Gauls under the name of Druides so Cicero 1. de Divinatione But Strabo divides them into 3 sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bardi the Euates and the Druides the Bardi addes he were Singers and Poets the Euates Priests and Physiologists the Druides especially so called to Physiologie added Moral Philosophie The like Marcellinus lib. 15. as Vossius de Philos sect l. 2. c. 3. § 6. § 14. Now that the Druides derived much of their Philosophie from the Mosaick Historie is farther evidenced from that of Learned Dickinson Druidum Origo at the end of his Delphi Pheniciz pag. 36. Farther thou mayest demand whence this Oke Religion of the Druides sprang namely from the Okes of Mamre under which in times past those holy men in whose hands the administration of Divine Service and Worship was lived most devoutly the shadow of which Okes afforded an house to Abraham and a Temple to God This I sucked from the Dugs of Truth namely from the sacred Scriptures Abraham dwelt saith the Hagiographer Gen 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or as the Arabick has it among the Okes of Mamre Which the Lxx renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ch 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under which Oke he fixed his Tabernacle erected an Altar and offered to the Lord Calves Goats Rams and other Sacrifices of like kind and performed all Sacerdotal Offices Yea under this tree he entertained God himself together with Angels He here had conference with God and entred into covenant with him and was blessed of him These are indeed admirable praeconia of Okes. Lo the Oke Priests Lo the Patriarchs of the Druides For from these sprang the Sect of the Druides which reached up at least as high as Abraham's time for they report that the Druides Colleges flourished in the time of Hermio who was King of the Germans immediately after the death of Abraham For because this holy man and Priest Abraham lived under Okes and enjoyed God for his companion performing worship to him our Divines the Druides from this so famous example chose Groves of Okes for their Religious Services c. See more of the Druides their Doctrine and Rites Caesar Com. l. 6. Strabo l. 4. Diodor. l. 5. Owen Theol. l. 3. c. 11. BOOK II. The Original of the Ionick but chiefly of the Italick or Pythagorick Philosophie CHAP. I. The Traduction of the Grecian Philosophie from the Patriarchs and Jewish Church proved by Universal Consent The Grecian Philosophers recourse to Egypt and Phaenicia That the Grecian Philosophie was originally traduced from the Jewish Church and Scriptures is proved by Testimonies 1. Of Heathens and Grecians themselves Plato Numenius Hermippus 2. Of Jews Aristobulus Josephus 3. Of the Fathers Tertullian Justin Martyr Minucius Foelix Clemens Alexandrinus Eusebius Theodoret as also Joh Grammaticus 4. Moderne Papists Steuchus Eugubinus Justinianus on Joh. 1.1 5. Forreign Protestant Divines and learned men Serranus Julius and Joseph Scaliger Vossius Heinsius Hornius Bochart Grotius Diodate 6. The Testimonies of English Writers Jackson Usher Richardson Preston Sir Walter Raghley Owen Hammond Stillingfleet Mede Cudworth Selden Dickinson c. § 1. HAving finished our Discourse of Barbarick Philosophie and Philosophers we now proceed to the Grecian which owes its original to the former So much Plato in his Cratylus and
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
not deny but that Pythagoras might have had converse with the Jews in Chaldea c. Orig. sacr book 3. c. 2. sect 2. But we shall endeavor to make good our Assertion that Pythagoras traduced the main Principles of his Philosophie from the Jewish Church and Scriptures originally from the â—rie of his Life his Institutes and Philosophie both as to Matter and Forme thereof § 3. We shall begin with the Storie of Pythagoras's Life who is said to be a Samian but whether he were born there or elsewhere is not certainly determined Cleanthes as Porphyrie de Vita Pythag. saies he was a Syrian of the Citie of Tyre in Phâ—nicia a part of Syria whence making a Voyage to Samos before Ionia for traffick at such time as the Samians were much prest with famin he supplied them with Corne in acknowledgement whereof they made him free of their Countrey Suidas saith Pythagoras was a Samian by education but a Tyrrhenian by Birth brought over young by his father to Samâ—s So Aristoxenus makes him to be a Tyrrhenian as Lud. Vives in August Civ l. 8. c. 2. and Grotius on Mat. 7.6 Many saies he make him to be a Tyrrhenian others a Tyrian c. But the more general and approved opinion is that of Iamblichus de vita Pythag. cap. 2. that Pythagoras's Father was a Samian descended from Ancaeus who first brought a Colony into Samos and that Pythagoras his Son was born at Sidon in Phenicia but educated at Samos Which ever of these accounts we fix upon it is evident Pythagoras had a very great affinity unto and so advantage from the Phenicians whereby to acquaint himself with the Jewish Learning and Mysteries § 4. Pythagoras is supposed to have been borne about the 3. year of the 53. Olympiad and he flourished as some think about the time that Nebuchadnezar besieged Jerusalem an mundi 3360. or according to Laertius about the 60. Olympiad About which time the Jewish Garden which had been before enclosed was thrown open and many of the Plants thereof removed and set in forrain parts in Babylon Egypt Phenicia c. By which means Pythagoras and the rest of the inquisitive Grecians had a mighty advantage to informe themselves in the Jewish Wisdom and Mysteries touching God his Names and Attributes the Production or Creation of the World and its first principles and all the Jewish Ceremonies That Pythagoras went to Phenicia and thence into Egypt where he stayed 22. years and afterward into Babylon where he continued 12. years and had conversation with the Jews in those parts I now proceed to make evident § 5. Iamblichus Vit. Pythag. cap. 2. tels us that Mnesarchus the Father of Pythagoras returning from Syria to Samus brought up his Son in many excellent Sciences committing him sometimes to Creophilus sometimes to Pherecydes of Syrus Diogenes Laertius saies that Pythagoras's Father dying he was committed by his Uncle Zoilus to Pherecydes the Syrian c. Augustin Epist 3. ad Volusianum saies That Pythagoras hearing Phâ—recydes disputing amongst the Greeks of the immortality of the Soul was so moved with the novity of this Dispute that he was changed from a Pugil or Wrestler into a Philosopher That Pythagoras first was a Pugil Laertius lib. 8. relates as Vossius de philosoph sect l. 2. c. 6. § 8. The same Laertius in the Life of Anaximenes reckons Pythagoras amongst the Disciples of Thales For saies he out of Anaximenes's Epistle to Pythagoras Pythagoras being from his youth greatly enclined to an inquisition into Religious Rites and Mysteries addressed himself to Thales at Miletus as to one that could most advance him in this Enterprize From Thales he received the first Elements of his Philosophie So also Iamblichus de vita Pythag. lib. 1. c. 2. tels us that Thales entertained him very civilly with admiration of his excellent naturals which surpassed other Youths and after he had given him such instructions as he could in the Mathematicks he advised him to have recourse to Egypt there to converse with the Priests of Memphis especially those of Jupiter from whom he himself had obtained those pieces of Knowledge for which he was accounted Wise Amongst other things Thales advised him to emprove his time well by reason whereof he abstained from Wine and Flesh See more Stanly on Thales Whence we may collect how Pythagoras came by the first rudiments of his philosophick inclinations and principles namely from Thales and Pherecydes from the former we may suppose he received his Natural Philosophie and Mathematicks from the latter his mystical and symbolick Theologie as also his notions of the Souls Immortality c. which were derived originally from the Jewish Nation as before Vossius de philos l. 2. c. 6. § 9. saies that Pythagoras heard in Greece besides Pherecydes Hermodamas and Anaximander the Physiologist § 6. Pythagoras having learned of Thales to emprove his time and inure himself to temperance both as to the quantity and quality of meats whereby he acquired an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good habitude and clearnes of mind and an exact constant health of Body he resolves upon travelling into the Oriental parts thereby to informe himself touching the first principles of Wisdome and sacred Mysteries And the first Voyage he made was unto Sidon in Phenicia whereunto he was enclined as well from a natural desire he had to the place which he supposed to be his own Native Countrey as also that he might satisfie himself touching their Mysteries and Philosophie Here he had conference with the Prophets Successors of Mochus the Physiologist with the Phenician Priests and others and was initiated in all the Mysteries of Byblus and Tyre and sundry of the chief sacred Institutions in other parts of Syria not undergoing these things out of superstition but from his natural inclination and love to Wisdome and fear lest any thing worthy to be known which was preserved amongst them in the Mysteries of the Gods might escape him Thus Iamblichus c. 13. and Stanly out of him That Pythagoras whilst he was in Phenicia had conversation with some Jews is not unlikely for their own Countrey being depopulated many of them fled for refuge to their neighbours the Egyptians Phenicians c. Yea that Pythagoras visited Judea is affirmed by Strabo who affirmes that Pythagoras visited not only the Egyptians Arabians Chaldeans but also penetrated into Judea it self and inhabited Mount Carmel where the Priests even in his time shewed the Walks of Pythagoras So Hornius Hist philos l 3. c. 11. That Pythagoras saies he penetrated into Judea it self is affirmed by great Authors though all agree not to it However Iamblichus openly informes us that he had conference with the Successors of Mochus who as has beâ—n already proved had his Philosophie from the Jews § 7. From Phenicia Pythagoras passed into Egypt with recommendation from Polycrates the Tyrant to Amasis King of Egypt who gave
Members thereof For as we have already proved Pythagoras was very severe and strict in the admission of Members into his Systeme or College He judged and that rightly there could be no fraternity and lasting friendship but what was grounded on Likenesse and no true proper Likenesse but what was founded in virtue or resemblance of God Whence saies Iamblichus of the Pythagoreans Their study of friendship by words and actions had reference to some Divine temperament and to union with God and to unity with the Divine soule So Stanly of Pythag. Philos ch 2. By which it is plain that Pythagoras asserted both in Thesi or Opinion and in Hypothesi and Practice that there could be no Consociation or friendship worthy of that name but what was founded on Virtue and Likenesse to God This also was sufficiently couched under two of Pythagoras's Symbols according to the explication of Iamblichus as that Symbol 28. Lay not hold on every one suddenly with your right hand i. e. sayes Iamblichus give not your right hand or draw not easily to you into your society persons not initiated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. such as have not been long tryed by Doctrines and Disciplines nor are approved as worthy to participate c. Another of Pythagoras's Symbols whereby he signified to us that Virtue or Likenesse to God was the onely solid and genuine foundation of strict Friendship and Society was this Symbol 35. set downe salt that is saith Iamblichus Justice of which salt is an embleme This also Plato Pythagoras's imitator does much insist upon especially in Lysis this Lysis whom Plato makes to be the subject of this discourse of friendship was Pythagoras's Scholar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Friendship proving first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likenesse was the ground of all Friendship 2. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that good men only were alike and Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked men had no likenesse c. Whence he concludes 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no conjunction or stable union amongst wicked men § 7. Now that Pythagoras took this Foundation Constitution or Idea of his Cellege from the Jewish Church their holy confederation I thinke we have good conjectures if not demonstrative Arguments to prove it For we know the Jewish Church was by virtue of Gods Covenant and gracious presence with them a separate select peculiar and holy people Exod. 19.5 and keep my covenant then shall ye be a peculiar treasure to mee above all people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth ones owne proper good which he loveth and keepeth in store for himselfe and for peculiar use 1 Chr. 29 3. Here it is applyed to Gods Church and translated by the LXX a peculiar people and St Peter expresses it by a word that signifies a people for peculiar possession 1 Pet. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as Camero observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily abundance thence excellency as choice select jewels c. Therefore God though he were the Rector of all the earth yet the Jewish Church was his peculiar treasure or possession as the Diademe on the head or the seale on the hand so Exod. 34.9 and take us for thine inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find the same Psal 135.4 For the Lord hath chosen Jacob to himselfe and Israel for his peculiar treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same word with Exod. 19.5 and so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a separate peculiar and holy relation had the Jewish Church by virtue of Gods Covenant and their owne stipulation unto God In imitation whereof we may safely conjecture Pythagoras framed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covent or College which was to him as a peculiar Family or Church and therefore look as Salt was of great use in the Jewish Church and Sacrifices as that which did lively though but Symbolically represent their holy friendship and communion with God so in like manner Pythagoras makes great use of this same Symbol set down salt to expresse the holy Friendship and Communion there should be amongst his Collegues And that Pythagoras's Symbol of Salt by which he signified that Covenant and Friendship which ought to be betwixt his Collegues had its first rise from the parallel use of Salt in the Jewish Church will I thinke appeare very probable if we consult the Scriptures where we find this Symbol mentioned as also its use amongst the Ancients It is said Lev. 2.13 Thou shalt not suffer the Salt of the Covenant of thy God to be lacking with all thine offerings thou shalt offer salt So Numb 18.19 we read of a Covenant by Salt The like 2. Chron. 13.5 where the salt that was cast upon all the Sacrifices is called the Salt of the Covenant because the Covenant of God with his people was confirmed by Sacrifice as Psal 50.5 Gather my Saints together unto mee those who have made a Covenant with me by Sacrifice The original of which Covenant by Sacrifice we find Gen. 15.9 10. which was afterwards imitated by the Heathens in the confirmation of their solemn Covenants so that this Covenant by Salt is the same with the Covenant by Sacrifice because these Covenants by Sacrifice both in the Jewish Church and also amongst the Greeks were solemnized by Eating and drinking the Sacrifices whereunto Salt was alwayes a necessary appendix For God by these feastings upon the Sacrifices wherein Salt was used did confirme his Covenant with those who did participate of them in as much as they did in some sort eat and drinke with God as Luke 13.26 We have eaten and drunke in thy presence i. e. we have eaten and drunke together with thee of thy Sacrifices or at thy Communion Table for the ratifying our Covenant and in token of our friendship with thee And that Salt was alwayes accounted by the Ancient Jewes as an essentiall concurrent of their feasts especially such as were for the confirmation of Covenants Love and Friendship appears by that common proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every feast wherein is not some salt is no feast We have a great instance and proofe of this Jewish custome to make use of Salt for the confirmation of their Covenants in Ezra 4.14 where the original Chaldee different from our version runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we have eaten of the Kings salt i. e. because we have engaged our selves in a Covenant of Friendship to him by eating of his meat So that we see this Rite of making Covenants by Salt was fresh amongst the Jewes even then when Pythagoras flourished and lived amongst them in Chaldea Hence learned Cudworth in his Discourse of the true notion of the Lords Supper pag. 68. having shewen how Salt was used amongst the Ancients as a Symbol of Covenants and friendship addes Thus I understand that Symbol of Pythogoras
that the chiefest Good lay in Pleasure whence the whole Sect was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Epicureans after them 3. Antisthenes another of Socrates's Scholars founded the Cynick Sect. His chief Position was that Virtue was the chiefest Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he was followed by Zeno his Scholar who was the Founder of the Stoick Sect which as to Morals held a great communion with the Cynicks and they both with Socrates c. 4. Another of Socrates's Scholars was Euclid the Megarick whose Followers were thence called Megaricks and afterwards Eristicks and by some Dialecticks because they exercised themselves chiefly in Dialectick Questions which humor Euclid suckt in not from Socrates but Parmenides and Zeno the Eleatick 5. Phaedo of Elia another of Socrates's Scholars established the Eleatick Sect. He writ many of Socrates's Elegant Speeches 6. But the most renowned of all Socrates's Scholars was Plato that famous Founder of the old Academie whence the new Academicks descended as the Platonists as it follows CHAP. II. Of the Platonick Philosophie its traduction from the Jews That Plato borrowed his Philosophie from the Jews proved by the universal consent 1. of Pagans Plato's own Confessions that he received his choicest Principles from the Barbâ—riâ—ns Phenicians and Syrians i. e. the Jews Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Jewish Traditions His Traditions of the Divine Ideas Providence Immortalitie of the Soul and Origine of the Universe from the Jews The Testimonie of Numenius 2. The Testimonies of Jews Aristobulus Josephus 3. Testimonies of Christians 1. More ancient as Clem. Alexandrinus Just Martyr Jo. Grammaticus Ambrose Austin 2. Moderne Lud. Vives Selden Jackson Cudworth Stillingfleet and Hornius § 1. HAving given some cursorie account of the Socratick Philosophie we now proceed to the Platonick the main Branch of the Socratick to demonstrate its traduction from the Jewish Divine Oracles And herein we shall take up the same method we laid down in our Discourse of Pythagorick Philosophie namely first to give that which the Scholes terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Demonstration that ' t is so and then to proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the several Causes Methods and waies by which Plato traduced his Philosophie from the Jewish Church and Oracles As for the first Branch of our Demonstration to prove the quod sit that Plato indeed borrowed the choicest parts of his Philosophie from the Jews and sacred Scriptures we shall endeavour to make it good by an universal consent or Testimonie w ch though but as they phrase it an inartificial Argument yet will it prove strong and binding as to our present design For we shall produce Testimonies from all parties both Pagans Jews and Christians and those most able and faithful Recorders of and Searchers into Antiquitie so that there will not be place left for doubting so far as such an humane Faith will reach that parties so diametrically opposite in their inclinations perswasions humors principles spirits and interests should universally conspire to impose a cheat and falsitie on all their posteritie in a matter concerning which they had sufficient advantages to satisfie themselves and their posterities That Grecian Philosophie in general was traduced from the Jewish Church we proved by universal consent Book 2. Chap. 1. which might serve as to our particular case But we shall now give you some particular Testimonies to prove that Plato derived his Philosophie from the Jews and Scriptures And amongst those from Pagans we shall begin with some Confessions dropt from Plato's own Pen which seem to give some grounded evidence if not full conviction to our Conclusion 1. Plato confesseth ingeniously that he together with the rest of the Grecians received their choicest Traditions and Learning from certain Barbarians more ancient than themselves So in his Cratylus fol. 426. edit Steph. Plato acknowledgeth That the first Institution of Letters was from the Gods by certain Barbarians c. so in his Epinom Plato saies What the Greeks received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they put into a better mode that is they cloath'd in a Greek fashion thereby to disguise it That by Barbarians can be meant no other than the Hebrews we have endeavoured to prove out of Justin Martyr Clemens Alexandrinus Epiphanius Nicephorus and Serranus before Part. 1. Book 1. Chap. 2. This is farther evident by what we find in Tatianus contra Graecos Oratio thus translated It becomes not you O Grecians to prosecute the Barbarians with so much enmitie and to be so invidious against their Placits For what is there of Studie among you which drew not its Origine from the Barbarians c. Then having largely explicated the chief parts of the Grecian Learning he proceeds to demonstrate that the Mosaick Wisdom which he calls Barbarick was most ancient Therefore saith he I have bid adieu to the vain Glorie of the Romans to the frigid Eloquence of the Athenians and their contentious Studies and have embraced our Barbarick Philosophie which how it is more ancient than your Disciplines I now proceed to explicate This he demonstrates very accurately by evincing that Moses was more ancient than Berosus who writ the Chaldean Annals yea then Cadmus c. whence he concludes thus Hence it appears that Moses was more ancient than those ancient Heroes and it is but equal that we give credit to the elder rather than to the Grecians who drew their Dogmes not rightly understood from the others Fountain For many of the Grecian Sophists being induced by a certain Curiositie indeavoured to deprave and pervert whatever they learned from Moses or the like wise Men which they did partly that they might make that their own which they drew from others partly that under a feigned Composition of Speech conceling what they understood not they might corrupt the Truth by their Comments Thus Tatianus 2. Plato makes mention of certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrian and Phenician Fables which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable c. So Plato de repub l. 3. fol. 414. tells us of a Phenician Fable touching the Fraternitie of all men made out of the Earth c. where Serranus observes that this Fable is but a foot-step of the Primitive Truth touching the formation of Adam out of the Earth and that by the name of the Phenician Doctrine is noted the Jewish So Plato in his Symposium speaks of a Phenician Fable touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or man and woman conjoyned which Cudworth with others makes to be but a Jewish Tradition of Eves formation out of Adam Yea the Jews themselves had this Cabbalistick Fable of an Androgynon common amongst them as Grotius has observed on 1 Tim. 3.4 as afore And Hammond on Matth. 15.22 tells us in express termes that when the Heathens speak of the Original of their Literature from the Phenicians they
mean the Hebrews Bochart Phaleg l. 4. c. 34. tells us that Herodotus calls the Jews Phenicians So Xenophon tells us the Jews were called Syrians as before Part 1. Book 1. Chap. ◠Parag. 9. 3. Plato makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient Discourse o◠Tradition which he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Word o◠Tradition received from the Ancients who lived near the Gods c. which cannot be understood of any more probably then of some Jewish Traditions as appears by particulars 1. Plato in his Philebus fol. 17. confesseth that The knowledge of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one infinite Being was from the Gods who communicated this knowledge to us by a certain Prometheus together with a bright Fire and then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Storie of One and many is a Tradition which the Ancients who were better and dwelt nearer the Gods than we transmitted to us c. This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and many was Originally traduced from the Jewish Church and the Scripture account of God the Unitie of his Essence and the Pluralitie of his Decrees which Pythagoras first brought into Greece and after him Parmenides assumed the same as the foundation of his Metaphysick Philosophizings about the Divine Ideas as before Part. 1. B. 1. C. 2. § 6. 2. Plato de leg l. 3. makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ancient Tradition which affirmed God to be the beginning the end and middle of all things c. This Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old Faith which surely could be nothing else but the old Jewish Tradition which they had received touching God's Creation of and Providence over all things Thus Steuchus Eugubinus de Peren. Philos l. 2. c. 2. Justin Martyr conceiveth that where you find in Plato or other Philosophers mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancient Fame they meant it of Moses The like Plato in his Philebus affirmes that all wise Men grant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Divine mind is to us King both of Heaven and Earth neither does any thing happen fortuitously This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he elsewhere calls the Soul of the World informing and governing all things as the Soul the Bodie which the Learned suppose to be but a Tradition from Gen. 1.2 The Spirit c. 3. Plato in his Phaedo fol. 85. treating of the immortalitie of the Soul confesseth that the safest and most certain way to prove it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some Divine Word or Tradition Now what this Divine Word should be if not some Jewish or Scriptural Tradition cannot be imagined This Divine Word he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Traditional Knowledge c. Of which see more Part 1. Book 1. Chap. 2. § 5. 4. Plato in his Timaeus fol. 29. being about to treat of the Origine of the Universe laies down this preliminarie Conclusion It is just that both I who discourse and you that judge should remember that we have but humane nature and therefore receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the probable Fable or Mythologick Tradition it 's meet that we enquire no farther into them That this probable Fable was some Jewish or Scriptural Tradition of the Origine of the Universe will be sufficiently evident when we come to prove that all Plato's Philosophizings touching the Origine of the Universe were but Traditions from Moses's description of the Creation 5. Plato in his Politicus fol. 272. gives us a large account of Adam's state of Innocencie under the Symbolick Image of Saturn's Golden Age he tells us the Fruits of the Earth grew of their own accord without labour that Men were naked and had conference with the Beasts And then he concludes But these things we must omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until there appear to us some fit Interpreter Serranus on these Words fol. 251. tells us that Plato acknowledgeth he received this Narration from elsewhere in that he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fable for the unfolding whereof he expected a fit Interpreter Wherefore he signifies that the truth hereof was delivered to him by Tradition from the Primitive Times c. And I think it will appear very evident to any that considers the whole Storie that Plato refers to some Jewish Records or Traditions whence he traduced these his Notions about the Golden Age. So in like manner Plato in his Symposium describes the fall of Man under the Fable of Porus c. And I conceive whereever we find Plato making mention of any Barbarick Egyptian or Phenician Fables handed over to him from the Ancients especially if they relate unto any Scripture Narration we may safely conclude that by these Ancients he meant the Jewish Church or Patriarchs whose names he conceled as also clothed those Jewish Traditions with a Grecian Mythologick habit thereby to avoid that odium which lay upon the Jewish Nation as also to gratifie the curiositie of the Fabulous Greeks and render himself more esteemed amongst them That this was the reason why Plato disguised his Jewish Traditions and conceled the names of the Jews whence they came is asserted by Origen against Celsus lib. 4. of which hereafter Thus Sir Walter Raleigh Hist Part. 1. B. 1. C. 6. § 7. But whether it were out of the same vanitie which possest all those Learned Philosophers and Poets that Plato also published not under the right Authors names those things which he had read in the Scriptures or fearing the severitie of the Areopagites and the example of his Master Socrates by them put to death by Poyson I cannot judge Justin Martyr as it seemeth ascribeth it wholly to Plato's fear whose Words are these Plato fearing the Areopagites thought it not safe for him among the Athenians to make mention of Moses that he taught there is but one God But for that Divinitie which he hath written in Timaeo he discoursed and taught the same of God saith Justin Martyr which Moses did 6. Yea farther Plato seems to use the very same expressions though in another Tongue that Moses does in his Description of God For whereas Moses describeth God Exod. 3.14 I AM Plato termes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which differs only in Gender not really from Moses's description Whence the Learned both Moderne and Ancient have concluded that Plato drew this Notion of God out of Mose◠So Justin Martyr and Ludovicus Vives after him as also Raleigh Hist Part. 1. B. 1. C. 6. § 7. For where it pleased God by his Angel to answer Moses Ego sum existens which is I AM and existens misi◠me ad vos I AM hath sent me unto you herein did Plato saith Justin Martyr no otherwise differ than that Moses used the Word Qui and Plato the Word Quod Moses enim qui existit inquit Plato quod
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
for those of the Profession and a particular affection for their Sacred Oracles which put him not only upon the studie of the same but also on this great designe of Collecting what he could out of these Holy Scriptures and incorporating or contempering the same Collections with the Systeme or Bodie of his Platonick Philosophizings And certainly these endeavours of his could not but give a great sublimation refinement and advance to Platonick Philosophie though all proved but a bitter yea poisonous root of those dangerous Errors and Apostacies which have ever since befell the Churches of Christ besides the advantages which those of that Alexandrine Succession who continued Pagans got hence to refine and strengthen Paganisme The evidence both of the one and the other will follow upon some particular reflections on this Platonick Reformation § 17. First Ammonius the great Promoter of this Platonick Reformation if he were really a Christian as Eusebius and Jerome affirme him to be was in this greatly blameable 1. That he durst not make open Profession of the Christian Religion which he believed to be the true But more particularly 2. For bringing the Sacred Scriptures into one and the same contemperament or composition with Platonick Philosophie whereby the former was greatly adulterated though the latter received a great emprovement This Tertullian takes special notice of with complaints that such stript Christianitie of her mantle to cloath Philosophie therewithall or plundered Divine Truth to maintain and enrich Philosophie with such like Expressions 3. But Ammonius was yet farther blameable in that he following Plato's steps conceled at least from his Pagan Disciples and Successors the Sacred Fountain and Original from whence he derived his more sublime and choicer Notions which he delivered over unto them as Platonick Derivations whereas they indeed owed their Original to the Divine Scriptures 'T is possible his designe in thus conceling the Sacred source of his Philosophizings if it proceeded not from carnal fear might be pretty tolerable though the effects of it were very sad For hereby First Many of those more sublime and mysterious Revelations which he got from the Sacred Scriptures and foisted into his Philosophie passed for Platonick Contemplations In this series I presume we may rank the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie on which Plotinus his Scholar and Proclus after him spend such Mystical and sublime Discourses It 's confest that Plato gave some foundation for such an imaginarie Trinitie for he makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father the Word or Mind and the Universal Spirit or Soul Also in his Rep. l. 2. he speaks of Bonitie Immutabilitie and Virtue as before which Mystical Contemplations I have elsewhere proved were traduced to him originally from the Jewish Church But yet I cannot remember that I ever met with in any part of Plato's Works any particular express mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie in such a sense as Plotinus and the rest of the New Platonists Philosophize thereon and therefore we have ground sufficient to conclude that this Platonick Trinitie was traduced to these latter Platonists not from Plato but from Ammonius their more immediate Master who had it from the Sacred Scriptures though conceling the same and finding some imaginarie Conceptions thereof in Plato he delivers it over to his Disciples as a Platonick Tradition The like may be said of many other of those more refined and raised Notions which we find amongst the New Platonists which were communicated to them by Ammonius under the forme of Platonick Derivations though they were Originally Christian Traditions 2. Whence followed another general Evil of this Concelement which Ammonius made touching the Sacred Fountain of his choicest Notions namely hereby Platonick Philosophie being cloathed in the beautiful dresse of Divine Revelations and Mysteries grows more desirable in the eyes not only of Pagans but also of some carnal Christians than her Mistress the Divine Scriptures cloathed only in her own naked garb of Gospel simplicitie And in truth this Idolizing humour of crying up Platonick Philosophie and making it equal to if not above the Scripture did not only diffuse it self amongst the Pagan Platonists but had too great influence on many of those whom we count Christian Fathers especially Origen and does continue to this very day among many Platonists who finding many excellent Notions amongst those Alexandrine Platonists Plotinus c. and some affinitie betwixt their Philosophick Contemplations and Scripture Revelations are very apt at least in their inward esteem to equalize if not prefer their Platonick Philosophie to the Sacred Scriptures as it has been excellently well observed by Learned Stilling fleet Origin Sacr. Book 3. Chap. 3. § 13. § 18. We have shewen what are the general Evils that attended this Platonick Reformation begun by Ammonius in the Schole of Alexandria we shall proceed to Particulars with endeavours to demonstrate what sad Effects this mixture of Divine Revelation with Platonick Philosophie had both on Pagans and Christians First as for Pagans Plotinus Amelius Porphyrie Iamblichus Hierocles Syrianus Proclus Marinus Damascius and the rest of that Sacred Succession in the Schole of Alexandria all the use they make of this Platonick Reformation begun by Ammonius is First to enhance and greaten the value of Platonick Philosophie 2. To cast the greater slur and contempt on the Christian Religion and Scriptures as wanting those Flourishes which their Philosophie was adorned withall 3. Following Ammonius's steps they pick out of the Christian Faith what ever might suit with their Platonick Contemplations or any way serve their turnes and to concele their stealth they artificially disguise their stol'n Notions by wrapping them up in a cloudie Symbolick Forme after the Platonick mode as also by professing inveterate prejudices against and opposition to the Christian Religion 4. But the worst use they made of this their Platonick Reformation was thereby to refine and reforme their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie commended to them by Pythagoras and Plato especially their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Daemon Worship For these New Platonists of the Alexandrine Schole observing upon daylie contests with the Christians many things in their Natural Theologie grosly absurd and contradictorie to the remainders of Natures Light they endeavour to remove these prejudices by some gradual refinement or partial reformation of their Daemon-Worship which carried in it the Spirit of their Natural Theologie Hence they contract the infinitie of their fictitious Gods unto a small number asserting but one supreme God whom they make to be the Sun which seemed to them the most glorious Being and that which influenced all lower affairs as it appears by Julian's Oration to the Sun As for all other Gods they esteemed them no other than the Papists do their Saints Daemons or Mediators betwixt them and the Supreme God c. Thus they pare off many luxuriant branches which their Natural worship had in the
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
exactnesse than matters will bear 9. To keep the Judgment free 10. To make Reason not Authoritie the measure of Truth 11. Modestie and Candor in Disputes 12. In refuting Errors to reduce to absurditie 13. To shew the rise of Error Alcinous of Plato's Logick § 1. PHilosophie may be considered in it's Essential constitutive particulars or else in its introductorie universal Organ· The Introductorie universal organ or key to all Philosophie is Logick which Plato makes much use of in all his Philosophizings though not according to the mode as now it is in use in our Scholes For Plato imitating his master Socrates and those of the Eleatick Schole Parmenides and Zeno who are supposed to be the first Inventors of Logick affect a natural plain and familiar mode of Disputing by Dialogues or Interrogations and Responsions much like the Scriptural and Jewish way of Disputation That the Mode or Forme of Disputing in Plato's Academie was not by way of Syllogisme which Aristotle brought in but by Interrogations and Answers is apparent to any vers'd in Plato's Philosophie which is wrapt up in Dialogues beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such like Interrogations This is farther evident from the Origination of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Plato useth for the most part if not altogether to expresse Logick by Dialectick which is apparently derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primarie notation whereof is to Conferre or Dispute by Dialogues or Colloquies Thus Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialectick makes discourses consisting of Interrogations and Responses for from these it wholly derived it's name So Laertius l. 3. saies That a Dialogue is an Oration composed of Interrogation and Responsion concerning matters relating to Philosophie or Republick Affairs As for the Original of this Dialogizing Mode 't is not certainly determined whence Plato had it Some say he himself was the Author of it others derive it from Zeno the Eleatick others from others So Lud. Vives on August Civit. Dei lib. 8. cap. 7. There are some who refer this kind of Dialectick oration to Plato as the Inventor thereof as Favorinus others to Alexamenus Teius as Aristotle there are not wanting some who refer it to Zeno the Eleatick Truly it is evident that Plato polished and adorned this mode of Dialogizing or arguing by Dialogues which he fils with all kind of neatnesses and learning wherein if the artificial formules of Dialectick or Logick are not delivered yet all the precepts of this Art are really expressed as also the method how to use them Plato gives us Demonstration in his Timaeus the specimens of Sophistrie are delivered in his Eutydemus whence Aristotle translated not a few of his Sophistick Elenches or Fallacies Plato's Socratick Induction is of all most potent c. Thus Lud. Vives wherein he gives us a good account of Plato's Logick and its original which as it seems most probable was by him or by his Master Socrates derived immediately from the Eleatick Schole from Parmenides and Zeno for the same Lud. Vives in August Civit. Dei lib. 8. cap. 4. tells us that Plato diligently examined the Inventions of Parmenides and Zeno the Eleaticks And Aristotle in Sophista as also Laertius in Zeno acquaints us that Logick was first found out by Zeno the Eleatick So Vossius de Histor Graec. lib. 4. cap. 2. agen Vossius de Philosoph Sect. lib. 2. cap. 11. § 2 3. And Hornius who succeeded him in his Professorship agrees with him in his Opinion hereabout Plato primus Dialogos introduxit non quod ipse primus invenerit ante eum enim Zeno scripsit sed quod expoliverit Hornius Histor Philos l. 7. c. 8. Dialogues are said to have been first introduced by Plato not as if he had been the first Inventor of them for Zeno writ in that way before him but because he very much polished and perfected that way of Arguing to this purpose Hornius But whence ever Plato derived this Dialogizing mode of Logick that it came originally from the Jewish Church and Sacred Scriptures we shall endeavour to demonstrate both by Artificial and Inartificial arguments § 2. First Suppose we grant that Plato and Socrates received this forme of Dialogizing Logick from Parmenides or Zeno the Eleatick yet that these had their choicest notions from the Jews we have afore in our discourse of the Eleatick Philosophie endeavoured to prove and particularly that Zeno the Eleatick who is supposed to be the Inventor of Dialectick Logick was originally of Tarsis or as others of Sidon and so a Phenician and borderer on the Jews c. 2. But to come to Plato's own confession In his Thaeetetus fol. 210. Plato brings in Socrates stiling this Art of disputing by Dialogues a playing the Midwife The true way of teaching saith he is by apt Interrogations and Answers to bring forth the faetus i. e. the sense of our minds into light which is in regard of Discipline a commodious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstetrication or doing the office of a Midwife This art of playing the Midwife or Dialectick Logick Socrates in the same place confesseth that he received from God his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Midwife art I and my Mother received from God i. e. the true God of Israel of whom he seems to have had some notices by some Jewish Tradition as we may presume 3. That this Platonick mode of Disputing by dialogues or interrogations and answers exactly answers to and therefore as we may justly presume was derived from the Jewish mode of disputing will be more than probable to such as shall consider such disputes as are mentioned in Scripture We find in the book of Job one of the most ancient pieces of Scripture several Disputes 'twixt Job and his Friends carried on in a Dialectick mode by questions and answers So in like manner in the Prophets God condescending to the Jewish manner of reasoning frequently argues and debates matters with his people in a way of dialogue or interrogation c. Yea this manner of disputing or debating matters continued amongst the Jews 'till our Saviour's time as appears by his Disputes with the Jewish Doctors Scribes and Pharisees as also their reasonings with him which were for the most part if not altogether managed by questions and answers not by Syllogismes So Mark 8.11 The Pharisees are said to dispute with Chriâ— where Grotius on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observes that the most ancient mode of Disputation was by Interrogations Thus in like manner on Luke 22.68 Grotius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I shall propose any arguments for addes he the Hebrews no lesse thâ—n the Grecians were wont to dispute by Interrogations So agen on Rom. 11.1 He with whom Paul disputes proposeth a question to which Paul aâ—swers c. as Grotius So on Luke 11.53 54. Grotius observes that the woâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Scholes signifies to
Immutabilitie So in his Parmenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one first Being is immobile and the same Again he saies that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. Plato also demonstrates the Eternitie of God So Timaeo fol. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is alwayes the same can have no beginning The same he insists on in his Phaedrus 5. Plato Parmen 1 8. proves the omnipresence of God from his Simplicitie and immensitie for that which has no bounds cannot be confined 6. Plato vindicates the Justice of God Parmen 134. With God there is the most exact Government c. So de Leg. 3. He saies That Justice follows God as the vindicator of his Law so de Leg. 10. 7. He philosophizeth also accurately of God's Fidelitie and Veracitie he saith God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Truth 8. He greatly defends the puritie of God Rep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God can do no Evil neither is he the Author of Evil. 9. He makes mention of the Benignitie of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not God good c. 10. He mentions also the Omniscience of God and demonstrates the same at large Parmen fol. 134. c. where he treats at large of Divine Ideas as also in his Timaeus 11. He discourseth also of God's incomprehensibilitie Parmen 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 12. He makes God's will to be the Original Vniversal Soveraign and first cause of all things as also of their futurition Repub. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 13. Farther Plato treats largely and accurately of the providence of God of Religion of the puritie and simplicitie of divine Worship c. Lastly Plato philosophizeth very sublimely of the Human Soul its divine origination immaterialitie infinite capacitie immortalitie perfection and Activity These with many other Metaphysick contemplations Plato philosophizeth much of which greatly demonstrate his acquaintance with and derivations from Judaick Traditions as it may hereafter farther appear BOOK IV. Of Peripatetick Cynick Stoick Sceptick and Epicurean Philosophie CHAP. I. Of Aristotelick or Peripatetick Philosophie it 's Traduction from the Jews The traduction of Aristotle's Philosophie from the Jews proved 1. By Testimonies of Aristobulus Clearchus Clemens Eusebius Steuch Eugub Selden 2. By rational Arguments 1. Aristotle's converse with Jews or 2. with their books 3. his chief notions from Plato 1. His Physicks touching the first matter from Gen. 1.2 Gods being the first mover the souls spirituality 2. His Metaphysicks object Adequate ens Principal God Gods providence and the Souls separate state why Aristotle rejected some Traditions of Plato His Ethicks and Politicks Jewish Aristotle's Life and Character his Parallel with Plato His Doctrines Acroatick and Exoterick His Works which genuine c. His Successor Theophrastus His Interpreters Aphrodiseus c. The Arabian Commentators followed by the Scholemen The general idea of Aristotle's Philosophie and particularly 1. Of Aristotle's Logick 2. His Ethicks 1. of mans happiness both objective and formal 2. of the principles of humane Acts. 1. of the practick Judgment or Prudence 2. of Volition 3. of Consultation 4. Of Election 3. Of Voluntariness and Liberty their identitie and combination with voluntarie intrinsick necessitie c. 4. Of Moral Good or Virtue its genus habit its form mediocritie its rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of Nature its definition c. Of Sin its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anomie c. 3. His Physicks 4. His Metaphysicks § 1. NExt to the Platonick we shall mention the Peripatetick or Aristotelick Philosophie which received no small advantage and improvement from the Jewish Church and Scripture as we may both from Autoritative and Rational Arguments justly conclude As for Autorities we have first that of Aristâ—bulus a sectator of Aristotle's Philosophie mentioned by Clemens Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. who brings in Aristobulus affirming that Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depended much upon Moses's Law and the other Prophets So again Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. and Eusebius Praep. Evang. lib 9. Make mention of one Clearchus Solensâ—s a Disciple of Aristotle's who testifieth that he saw a certain Jew with whom Aristotle had conversation Eusebius's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clearchus a Peripatetick Philosopher in his first Book of Sleep c. In what follows Eusebius quoting Clearchus's own words shews us That whilst Aristotle lived in the maritime Regions of Asia amongst other Students of Philosophie there associated himself to him a certain studious Inquisitive Jew who conversing familiarly with Aristotle and his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Clearchus's relation are Aristotle's words he communicated more than he received Then Eusebius addes Honored Clemens makes mention also hereof in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. concerning which he thus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clearchus the Peripatetick saies he knew a certain Jew who had conversation with Aristotle Thus Euseb Praep. l. 9. f. 240. Edit Paris 1544. August Steuch Eugub abounds much in this argument Namely that the best parts of Aristotle's Philosophie were derived originally from the Mosaick Theologie Thus de Perenni Philosoph lib. 4. cap. 1. Eugubinus gives us Aristotle's confession That there was one God who overraled not only heavenly Motions but also the whole world answerable to Moses's Theologie The same he confirms cap. 7.8.9 The like he proves of the Divine Beatitude consisting in contemplation as cap. 11.12.19 But more particularly cap. 20. he demonstrates how Aristotle confessing that God created man and woman for the preservation of man-kind marvellously accorded with Moses herein For Aristotle in Oeconomicis de Conjugio shewing how necessarie Marriage is saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was thus provided by the Divinitie itselâ— or God that there should be a Nature both of Male and Female for communion Whence Eugubinus collects That as Moses saith He created them male and female so thou hearest Aristotle in this place which is a wonder saying That the Divinitie provided that there should be Male and Female for communion to the intent that Nature which cannot subsist in one Individual might be propagated by the succession of species Thou shalt see therefore in Aristotle and wonder at the same the same Theologie which is in Moses touching the creation of man c. Thus Eugubinus who lib. 9. cap. 7. thoroughout Demonstrates more fully That Aristotle marvellously accorded with the Mosaick Theologie touching mans creation by God the formation of the bodie the difference of Sex and the Infusion of the Soul from without And in what follows cap. 8.9 He proves that Aristotle conceived the same touching the immortalitie of the Soul To which we may add the Testimony of Selden de Jure Nat. Gent. Hebraeor lib. 1. cap. 2. fol 14.15 where having