The Court of the Gentiles Part 2, Book 3 · Chapter 4

The Court of the Gentiles Part 2 · Book 3 · Chapter 4

p. 247CHAP. IV. Of the Academicks, and New Platonicks of Alexandria.

The difference 'twixt the Old, and New Academicks, as to their foreign. Plato's foreign limited to matters only doubtful. Whether Plato Dogmatized? The New Academies, and their foreign, and foreign. The difference betwixt the New Academicks, and the Scepticks, &c. The Original of the New Platoniſts, and their famous Schole at Alexandria. Of Potamon, Ammonius, Plutarch, and Philo the Jew. Of the great Ammonius, the head of the ſacred Succeſſion at Alexandria. How he borrowed the choicest of his Platonick Notions from the Scriptures, and the advantages he had for ſuch a deſign. Of Plotinus, Porphyrie, Iamblichus, Syrianus, Proclus, Johannes Grammaticus. Theſe New Platoniſts choſe out the beſt of all Sects, & were thence called Electicks. The general deſign of theſe New Platoniſts to reforme Philoſophie. Ammonius the head of theſe Reforming Platoniſts. The defects of this Platonick Reformation, with its evil Effects. 1. In delivering Scriptural Myſteries, as the foreign, &c. under a conceled Forme of Platonick Traditions. 2. Too great Idolizing Platonick Philoſophie more particularly. The ſad Effects of this Platonick Reformation. 1. As to the ſtrengthning of Paganiſm. 2. As to the corrupting of Chriſtianitie.

§. 1. HAving given ſome relation of Plato's Travels,Of the old Academie, and its difference from the new in point of Suſpenſion. and the various waies by which he informed himſelf touching the Jewiſh Wiſdom, and Myſteries; we now proceed to his Schole, Diſciples, and Succeſſors, and the waies by which they gained further information in the Jewiſh Doctrine, and Institutes. The Schole where Plato Philoſophized, was, (as we have obſerved) ſtiled foreign, the Academie; whence his Sect was called Academicks: amongſt whom there was a conſiderable difference, which aroſe from the firmnes of their Aſſent, or Suſpenſion, as to the truth of things. The Original of this difference was laid in Socrates's Schole, who out of his modeſtie, pretending to know nothing, would not in matters dubio… aſſert any thing peremptorily, p. 248but left his Scholars to diſpute pro or contra, as they liſted. This Problematick mode of Philoſophizing, was followed by Plato in his Academie; yet with a conſiderable difference from the New Academicks. For in Plato's Academie they affected not an univerſal foreign, ſuſpenſion, but limited the ſame to things diſputable, and dubious. Plato (and the Old Academiſts) held foreign. That Being was always one and the ſame without generation, and that therefore it was truly foreign, knowable. In which rank he placed all notions of God, of happineſs, of the other Life, wherein there is a diſcrimination of good from evil Men. Of theſe matters Plato allowed not a libertie of Diſputing pro and contra; but either laies them down peremptorily as certain, and indubitable Principles, or elſe from infallible Principles proves the ſame infallibly, whence he draws down true and eternal Concluſions. But as for things natural, and ſenſible, wherein there was little Certaintie, or Evidence, he taketh, and alloweth his Scholars a Latitude of aſſerting, and denying things; which laid the foundation of the Academick foreign, or ſuſpenſion. And that Plato made this difference betwixt aſſent to things certain, and things dubious, is evident from his diſtinction, foreign, of Opinionative, and Demonſtrative Character. He held, that all things were not to be believed, not all things to be diſbelieved; but that things certain were certainly to be believed, and things dubious to be left foreign, undetermined; wherein he allowed foreign, a Problematick Libertie of diſputing pro or contra. This gives us a good deciſion of that great queſtion amongſt the Ancients:Whether Plato D…gmatized? Whether Plato Dogmatized? By foreign they mean to impoſe a Dogme, as foreign, to impoſe a Law: in which ſenſe 'tis uſed, Col. 2.20. where it ſignifies not only a Dogme decreed, but the Decree it ſelf, and its impoſition. Laertius lib. 3. gives us a good ſolution hereof. foreign, thoſe things Plato comprehended, he aſſerts; thoſe things which are falſe, he refuted; and about thoſe things which are uncertain, he ſuſpended. We find much the ſame mention'd by Sextus Empericus the Sceptick, cap. 31. Some ſaies he) hold Plato to be Dogmatick: others conceive him to be Aporematick, or ſuſpenſive: others think him in ſome things Dogmatick, in ſome things Aporematick: For in his Gymnaſtick Diſcourſes, where Socrates is brought in diſputing with the Sophiſts, they affirme, p. 249he has a Gymnaſtick, or Aporematick Character; but when he declareth his own opinion, he is Dogmatick, &c. We have this more particularly expreſſed by Diogenes Laertius lib. 3. where he diſtinguiſheth betwixt what Plato aſſerted as true; and what he left uncertain by the perſons whom he brings in diſputing foreign, &c. Concerning the things, which he aſſerted, he produced his opinion by four perſons, Socrates, Timaeus, his Aethenian Hoſt, and his Eleatick Hoſt. But in the refuting of falſhood he introduceth Traſymachus, Callicles, Polus, Gorgias, and Protagaras: adde moreover Hippias, and Euthydemus, &c. By all which we ſee, how far the Academick foreign ſuſpenſion was allowed in the Old Aecademie inſtituted by Plato, who was ſucceeded therein by Speuſippus his Siſter Potona's ſon, who taught in the Academie 8 years, but for Hire, contrarie to the practice of Socrates, and Plato, for which he was upbraided. This Speuſippus is ſuppoſed to be the compiler of the Platonick Definitions ſubjoyned to, and (as I gather by comparing them) abſtracted from Plato's Works. After Speuſippus ſucceeded Xenocrates the Chalcedonian, who was of a dull wit, wherefore Laertius tells, that Plato ſhould ſay, Xenocrates wanted Spurs, but Aeriſtotle a bridle. Unto Xenocrates ſucceeded Polemo, who was followed by his Diſciples Crates the Aethenian, and Crantor, who is ſaid to be the firſt, that Commented on Plato: ſo Proclus in Timaeus l. 1. foreign. And thus far continued the Old Aecademiſts, who inſiſting on Plato's ſteps, neither aſſerted, not denyed all things; but what they comprehended, they affirmed, and what they found uncertain, they left ſo, without any peremptorie definition.

§. 2. After Crantor ſucceeded Arceſilaus, The New Academicks, and their foreign, or foreign, with it's original.or (as the Latines) Arceſilas who founded the ſecond Academie, wherein they maintained an univerſal foreign incomprehenſion, and ſuſpenſion. The ground, which Arceſilas proceeds upon to defend his foreign, or cohibition of aſſent, was indeed originally laid in Socrates's Schole, and therefore he makes uſe of Socrates's Authoritie to defend himſelf, who affirmed he knew nothing, that ſo by this his modeſt conceſſion, he might refute the immodeſt, and proud aſſumings of his Adverſaries, who pretended to know all things. So Lud. Vives in Auguſt. de Civit. lib. 8. cap. 12. This (ſaies he) is the old Academie which by Polemon the diſciple of Xenocrates was delivered over to Arceſilas, who p. 250eſſayed to reduce the mode of diſputing to the Socratick manner, to affirme nothing himſelf, but to confute what others maintained: which was called the New Academie; whence the name Academick was appropriated to Arceſilas, &c. It cannot be denyed, but that Socrates (and Plato after him) eſpecially in his Gymnaſtick diſputes uſed, and allowed a foreign a probationarie mode of diputing, for, and againſt both parts; but yet his deſigne was not to introduce an univerſal ſuſpenſion in things certain, but only to beat out Truth in things uncertain. For it is moſt certain that Socrates, and Plato both aſſerted, and determin'd many things, whence they are generally accounted Dogmatick, though in things doubtful they uſed to ſuſpend, and allow a Libertie, as before. But now theſe New Academicks Arceſilas, and his adherents aſſerted, that all things were foreign incomprehenſible, and therefore, that there was no room for a firme aſſent, but that we ought foreign to ſuſpend in all things; wherein they differed greatly from the old Academicks inſtituted by Plato: though it muſt be ſtill confeſſed, they received their original from them, as it is well obſerved by Serranus in his Preface to Plato. There is no doubt, ſaies he, but that the foreign, and dubitations of the New Academicks were foreign, and corruptions of the old opinion, &c. This Old Opinion he elſewhere acquaints us withall, ſhewing how it was the mode in Plato's Academie, in matters ſenſible, ſuch as were only probable, and doubtful, to give, and take a Libertie of diſputing for either part, the Affirmative, or Negative, ſo that the Poſition was ſtill left foreign undetermined, whence by theſe, and ſuch like Quodlibetick Diſputes, or Sceptick Queſtionings of every thing, men at laſt began to believe nothing: for nothing is more natural, ſaith Janſenius, than for men from Peripateticks (i. e. contentious diſputers) to become Academicks. This is but that one Doctors Opinion.But that which ſuperadded much ſtrength to this Academick foreign, or ſuſpenſion, was the foreign Eriſtick Logick, founded in the Eleatick Schole, and aſſumed by the New Academicks, of which before. Unto Arceſilas ſucceeded Laeys his Diſciple, who had for his ſucceſſors, Telecles, Evander, and Hegeſippus, the laſt of this ſecond Academie. For Carneades the Cyrenean, who ſucceeded, is made the Inſtitutor of a Third Academie, which differed from the Second Inſtituted by Arceſilas in two Points: 1. In that Carneades, acknowledged ſomething true and ſomething falſ, only he affirmed there was not in us a foreign, or skill to difference the truth from falſhood. 2. Carneades though he aſſerted an foreign p. 251and foreign, yet he denyed not, but ſomewhat was probable, or not. Others there be, who adde a Fourth, and Fift Academie. We have a good account of all in Sextus Empiricus Pyrrhon. Hypotyp. lib. 1. cap. 33. There were Academies, as they ſay, more than Three. The firſt, and moſt Ancient of Plato: the ſecond, and middle of Arceſilas: the third, and new of Carneades, and Clitomachus. There are who adde a fourth of Philo, and Charmidas, and a fifth of Antiochus, &c. As for Philo's Academie, it came near the old, in that it allowed a Wiſe man to Opine or Entertain ſome opinions, which Carneades denyed. And Antiochus Philo's hearer, who lived about Cicero's time, ſeemed wholly to reſtore the old Academie ſave only in this, that as to the foreign, or facultie of Judging, he enclined to the Stoicks. But theſe four laſt Academies are uſually comprized all under the ſtile of the New Academie (though ſome came nearer to, and ſome were more remote from the old) which ſome confound with the Scepticks: but Sextus Empiricus (cap. 13.) gives us this difference.The difference 'twixt the New Academicks, and Scepticks. Thoſe of the New Academies (ſaies he) though they affirme all things are Incomprehenſible, yet they differ from the Scepticks, perhaps in ſaying, that all things are Incomprehenſible; for they aſſert this: but the Scepticks admit it poſſible, that they may be Comprehended. We differ alſo from the New Academie as to what belongs to the end. They uſe in the courſe of life what is credible: we following Laws, Cuſtomes, and Natural affections, live without engaging our opinion, &c.

§. 3. After various transformations of the Academie, The original of the New Platonicks, and their chief Seat, or Schole at Alexandriathoſe who adher'd to Plato's Dogmes, rejected the name of Academicks, and eſpouſed that of Platonicks, ſo that the ſtile of Academicks was confined to the Sectators of Arceſilas, who maintained foreign, and foreign, an Incomprehenſion, and Suſpenſion: thus Lud. Vives on Auguſt. Civ. l. 8. c. 12. Arceſilas who attained to bring in the Socratick mode of diſputing, to affirme nothing, but to refute the affirmations of others,Arceſilas recte aliorum ſuſtulit diſciplinas, ſed non recte fundavit ſuam— Quid ergo promovit Arc…ſilas niſi quod confectis omnibus Philoſophis ſeipſū quo que eodem mucrone confixit? Gladium igitur habebat, non ſcutum. Lact. de Ira Dei l. 3. c. 3.4. conſtituted the New Academie. Hence they, who illuſtrated things, and aſſerted certain Dogmes which they conceived to be the opinions of Plato, theſe were called Platonicks, not Academicks; for I conceive, the name Academick ſtuck too faſt in the Schole of Arceſilas: thus Lud. Vives. The firſt revivings of the old Academie, or Platonick Philoſophie ſeems to owe it's original to the famous Schole of Alexandria in Egypt, inſtituted by Ptolomaeus Philadelphus, who out of his great zeal for the advancing of Learning, cauſed the Egyptian Wiſdom, which had p. 252been before confined to the Egyptian Prieſts, and Language, to be tranſlated into the Greek tongue, to which he added the Greek verſion of the ſacred Scriptures, commonly called the LXX, which rendred this Schole of Alexandria moſt renowned. He alſo called hither Learned Men from all parts, as well Jews, as Grecians, erected a famous Librarie; ſearched farre and near for Learned Records to adorne the ſame withall, and inſtituted Colleges for the encouragement of the Learned Profeſſors, & Students. This ſame deſign was carried on by his Son Euergetes, who gave great encouragement to the Jews, and others to reſort hither, to this famous Schole of Alexandria which proved the moſt flouriſhing, that ever was before or ſince, eſpecially for Platonick Philoſophie, which revived, and flouriſhed here for many generations, as has been before obſerved, Book 1. chap. 3. §. 10, 11. of this ſecond part.

Potamon. Ammonius. Plutarch. & Philo Judaeus.§. 4. The firſt famous Platoniſt (according to what obſervation we have made) that flouriſhed in this Schole of Aelexandria was Potamon, who lived in the times of Caeſar Aeuguſtus, and Tiberius; as Laertius in his Preface: So Suidas foreign 'Potamon the Alexandrine Philoſopher, who was before, and after Aeuguſtus, &c. The ſame Suidas tells us that he left behind him foreign, a Commentarie on Plato's books of Common-wealth; and we may preſume he writ other pieces, though he has nothing extant at preſent. To Potamon, we may adde Ammonius (not the famous Maſter of Origen, and Plotinus but) the famous Maſter of Plutarch, who lived in the time of Nero, and Veſpaſian. Yea Plutarch himſelf, who had his education in this Schole of Alexandria, and flouriſhed under Domitian, was not only famous for Philologie, and Hiſtorie, but alſo for Philoſophie, and principally the Platonick, as appears by his Writings, &c. To whom we may ſubjoyn Philo the Jew, who was of this Schole of Alexandria and drencht in Platonick Philoſophie, as it appeares by his works: So Lud. Vives in Auguſt. Civ. lib. 17. cap. 20. This book (ſaies he ſpeaking of that Apocryphous Book called the Wiſdom of Solomon) is thought to have been compoſed by Philo the Alexandrine Jew, who lived in the times of the Apoſtles, and was a Friend to them, and was ſo much adorned with the Greek ſpeech and Eloquence, as that the Greeks ſaid of him foreign, either Philo doth Platonize, or Plato doth Philonize.

p. 253§. 5.Ammonius the Platoniſt. But Platonick Philoſophie never flouriſhed more than under Ammonius, that famous head foreign of the ſacred ſucceſſion of this Schole of Alexandria, continued by Origen, Herennius, and …lotinus, &c. This Ammonius is ſuppoſed to be different from Ammonius the Praeceptor of Plutarch, as well as from Ammonius the Monk, Diſciple of Proclus, and Interpreter of Aristotle, as Voſſius de philoſ. ſect. cap. 21. §. 6. There was a great Controverſie betwixt the Learned Chriſtians, and the latter Platoniſts, whether this g…eat Ammonius dyed a Pagan, or Chriſtian. Euſebius Eccleſ. Hiſt. l. 6. c. 19. and Jerom. aſſure us he was a Chriſtian, though Porphyrie denies the ſame. Thus much is generally confeſſed, that he borrowed the choiceſt of his Contemplations from the ſacred Scriptures, which he mixt with his Platonick Philoſophizings. And indeed he had a mighty advantage to informe himſelf, not only in the ſacred Scriptures,His borrowing the choiceſt of his Notions from Scripture. of the Old Teſtament tranſlated by the LXX, but alſo in the New Teſtament Records, and Doctrines propagated by the Diſciples, and Apoſtles of Chriſt. For without doubt Philo, that learned Jew bred up in this Schole of Alexandria (& as Lud. Vives tells us, a friend to the Apoſtles) with the reſt of the Jews there, could not but have a full relation of Chriſt, his Acts, and Doctrine. Beſides there was in this Town of Alexandria a famous Chriſtian Church, and Schole ſetled by Mark the Evangeliſt, and continued by Panthenus, Clemens Alexandrinus, &c. whoſe Doctrine, Diſcipline, and ſacred Myſteries, we cannot conceive ſuch a perſon as Ammonius would let paſſe unexamined. Yea farther, ſo glorious, and raviſhing were the firſt dawnings of Goſpel light, which brought ſuch glad tidings of Salvation to Mankind, as that not only the Jews, but alſo ſome ſober minded, inquiſitive Gentiles rejoyced in this Light for a ſeaſon (according to that Obſervation John 5.35.) who yet never had a through work of Converſion on their hearts: amongſt this number we may reckon Seneca (whom ſome think to have had conference by Paper with Paul) Epictetus, Plinie the younger (who Apologized unto Trajan in the behalf of the Chriſtians) & this famous Ammonius of Alexandria with ſome others. Yea I ſee no reaſon to the contrarie, but that we may allow theſe, and ſome other unprejudiced Noble Gentiles, as well as the unbelieving Jews, to have had ſome common irradiations, and illuminations of the Spirit over and above that objective Light, and Revelation of the Goſpel, which ſhone ſo brightly round about them. He that ſhall read the Works of Seneca, Epictetus, Hierocles, and theſe latter Platoniſts of Alexand…ia, who had p. 254the glorious beams of Goſpel Light waiting on them, will find their Philoſophizings about Divine Myſteries to be of a much higher Elevation, and Raiſure, than any of their Predeceſſors; which we may impute not only to the objective Revelation of Goſpel light externally communicated to them, but alſo to ſome internal ſubjective, though but common, and tranſient irradiation of the Spirit, which uſually attends in ſome degree the external Revelation of the Goſpel, eſpecially at the firſt publication thereof in any place. That it was thus with many carnal Jews at the firſt publication of the Goſpel by John, & Chriſt, is moſt evident: and why may we not affirme the ſame of many Gentiles, who being of more raiſed, and generous ſpirits, could not but make ſome inquiſition into thoſe ſtupendious Miracles, and Reports, touching Chriſt, and that Redemption brought to light by him; which Enquiries of theirs, being attended with ſome Common Light, and Heat of the Spirit, raiſed their Spirits, and Philoſophick Contemplations to ſome higher Elevation, than what their Predeceſſors attain'd unto. And that which might animate the latter Platoniſts to ſuch Enquiries, into thoſe Divine, and Sacred Myſteries, was their correſpondence, and agreement with the choiceſt of their Maſter Plato's Contemplations, who treated much (though without underſtanding rightly the matters he treated of) concerning foreign, &c. The very Being, Self-Being, Word, Mind, Idea of the choiceſt Good, Soul of the World, Chaos, &c. And the latter Platoniſts Ammonius, &c. finding theſe their Maſters Notions ſo fully, and clearly explicated in ſacred Revelations, both of the Law, and Goſpel; this made them more affectionately inquiſitive thereinto, and after their curious inquiſitions, finding a great Symbolization, and Harmonie betwixt many of their Platonick Principles, and the Divine Scriptures, they made what uſe they could of the Latter to Reforme, Refine, and Strengthen the Former. This deſigne was firſt ſet on foot by Ammonius the chief of that Sacred Succeſſion, who if he were not a real Chriſtian, yet he ſeems to have had, with Agrippa, ſome almoſt perſuaſions, and affectionate inclinations to the Chriſtian Religion; the Principles whereof he does incorporate ſo far as he durſt with his Philoſophick Notions, with endeavours to infuſe the ſame into his Scholars, Origen, Herennius Plotinus, with the reſt. Some conceive that Ammonius imparted thoſe more divine Myſteries, which he collected out of Sacred Revelations into his Platonick Philoſophizings, with an adjuration of Secrecie to his Scholars. How far this deſign of Ammonius p. 255to reforme Platonick Philoſophie by mixing Divine Revelations therewith took place, and what emprovement Platoniſme received hence, together with the poyſonous influences it has had on the the Chriſtian faith, we ſhall hereafter ſhew. What we have alreadie mentioned ſufficeth to prove, that Platonick Philoſophie received a mightie elevation, and advance in this Schole of Alexandria under Ammonius, by virtue of his affectionate ſearches into, and Collections from the Sacred Scriptures, attended with ſome common illuminations, though perhaps without any ſaving light of Life from the Spirit of God. Whence alſo his Scholars, Origen, Herennius, and Plotinus together with their Succeſſors in this ſacred Schole of Alexandria, Porphyrie, Iamblichus, &c. received their choicer, and more ſublime contemplations, albeit they concele the ſame, pretending, theſe more refined Notions to have been derived to them from the Pythagorean, and Platonick ſource; whereas they were indeed no other than derivations from the ſacred fountain of Divine Revelation, communicated by the hands of Ammonius the chief of that Sacred Succeſſion, as they call it.

§. 6. To Ammonius Succeeded Plotinus, Of Plotinus his Character.born at Lycop…lis a Citie of Egypt, and inſtituted in the Platonick Philoſophie at Alexandria under Ammonius. He left behind him, beſides other things, 54 Books divided into Enneades, which though obſcure, In Plotino privatum quicquam non eſt quod admireris, qui ſe undique praebet admirandum, quem de D…vinis divine, de Humanis humane longe ſuper hominem docta ſermonis obliquitate loquentem ſudantes Platonici vix intelligunt, Pic. Mirandul. in Apol. 90. theſ.and cloudie according to the Platonick mode, yet are they eſteemed the moſt exacteſt model of Platonick Philoſophie extant: ſo Aeuguſt. de Civit. l. 9. c. 10. Truly Plotinus who lived near to the times of our memorie, is extolled for his underſtanding Plato more excellently than others, &c. So agen, Auſtin lib. 3. Acad. writes, that Plato ſeemed to be revived in Plotinus. Thus was he Plato's moſt refined, and lucid Mouth in Philoſophie, and abſtracting the Clouds of error, Macrobius makes him the Prince of Platonick Philoſophers, next Plato, as Lud. Vives in Aug. Civ. lib. 9. cap. 10. Plotinus had for his Diſciples Amelius, and Porphyrie. He lived under the Emperours Galienus, and Probus. His Life is writ by his Diſciple Porphyrie, and premiſed to his works. Porphyrie gives him this Character. Who, ſaies he, expounded the principles of Pythagorick, and Platonick Philoſophie, more clearly, as it ſeems, than all …hat went before him: neither do the Writings of Numenius, Cronius, Moderatus, and Thraſyllus come near unto the accurate diligence of Plotinus, &c.

p. 256Of Porphyrie.§. 7. Porphyrie Diſciple firſt of Plotinus, and then of Amelius, was Born at Tyre, and according to the Language of the Tyrians was called Malchus after his Fathers name, which ſignifies a Prince, or King: ſo Suidas: foreign. Porphyrie was properly called Baſileus. He was a Tyrian Philoſopher, Diſciple of Amelius the Scholar of Plotinus, but the Maſter of Iamblichus. He lived in the times of Aurelianus, and reached even to the times of Diocletian the Emperor. Suidas here rightly tranſlates Porphyrie's Phenician name Malchus foreign a King, for ſo in the Hebrew, (from which the Phenecian Language differs only in ſome Dialect) foreign ſignifies, as Voſſius. Yea Porphyrie himſelf in the Life of Plotinus gives us the reaſon, why he was called a King. Amelius, ſaies he Dedicated his Book to me, and in the Inſcription named me foreign King: for that was my Name: and in the Language of my countrie I was called Malchus, by which Name my Father was alſo called. And Malchus tranſlated into Greek ſignifies a King: thus he. Eunapius in the Life of Porphyrie gives us an account, how his name came to be changed. foreign, &c. According to the Syrian tongue, he was firſt called Malchus, which word ſignifies a King, but afterward Longinus named him foreign, Porphyrie. He was called Porphyrie, from Purple, which is the colour of Kings, as Voſſius; or perhaps becauſe Purple was the great Commoditie which Tyre afforded. Auſtin de Civit. Dei hints, That this Porphyrie was firſt a Chriſtian, but afterwards apoſtatized, and a bitter Enemie of the Chriſtians. He was a great admirer of Apollonius, Tyanaeus, that Pythagorean Sorcerer, and endeavours to make him equal in point of Miracles unto Chriſt; wherein he was refuted by Euſebius. Ludov. Vives in Auguſt. lib. 8. cap. 12. doth thus Characterize him. Porphyrie was a perſon of an unſound bodie, and minde, of a judgment unconſtant, and of an hatred ſharpe, and cruel, even unto madnes. He had notwithſtanding the name of a great Philoſopher, or Sophiſt, as well as Hiſtorian. He writ the Lives of the Philoſophers, whereof there is extant only the Life of Pythagoras, which was at firſt publiſhed under the Name foreign, which Book Cyril cites againſt Julian, and aſcribes to Porphyrie. Concerning Porphyrie ſee more largely Lucas Ho…ſtenius, and Voſſius de Hiſtor. Gracis lib. 2. cap. 16. Edit. 2. pag. 244.

p. 257§. 8. After Porphyrie, ſucceeded Iamblichus his Diſciple,Iamblichus. who was born at Chalcis in Syria, and flouriſhed in the times of Conſtantine the Great, and his Sons; as alſo in Julian's time: He was,Lud. Vives, on Aug. de Civi…. l. 8. c. 12. ſaith Lud. Vives ▪ of a better natural Diſpoſition, and Manners, than his Maſter Porphyrie. Voſſius calls him a Platonick Philoſopher, though Lud. Vives ſaies (according to Jerom) he was not ſo much a Platonick, Voſſ. de ſcript. Graec. lib. 2. c. 10. p. 208.as a Pythagorean: Yet he confeſſeth, that as to Divine matters, all the Platoniſts did Pythagorize. There are extant two of his Protreptick Orations for Philoſophie; alſo his Hiſtorie of Pythagoras's Life, wherein he follows his Maſter Porphyrie, foreign; out of whoſe Book he tranſcribes many things with very little, if any alteration of the words. There are three Epiſtles of Julian the Apoſtate to Iamblichus yet extant, which argues a Friendſhip betwixt them, and 'tis likely the ſame continued even whilſt Julian made ſome profeſſion of the Chriſtian Religion. Suidas tells us out of Damaſcius, that Iſidorus eſteemed Iamblichus the moſt excellent of Writers after Plato. We have Iamblichus's Life deſcribed by Eunapius, alſo by Voſsius, Hiſt. Graec. l. 2. c. 10. p. 208. Auguſt. de Civit. l. 8. c. 12. ſaies, that amongſt the Platoniſts the Grecians, Plotinus, Iamblichus, and Porphyrie, were greatly noble, &c.

§. 9. Syrianus Alexandrinus, Syrianus.Fellow-Citizen, and Sectator of Iamblichus, follows next in this Sacred ſucceſſion of Platonick Philoſophers. He lived about the Year, 470. and writ four Books on Plato's Common-wealth; alſo on all Homer, with other things, as Suidas relates. Iſidorus the Philoſopher had a great eſteem for him, who after Plato, next to Iamblichus, placeth Syrianus his Sectator as the moſt excellent of Writers. So Suidas out of Damaſcius.

§. 10. Proclus Lyſius, Diſciple of Syrianus, ſucceeded him in this famous Platonick Schole. This Proclus flouriſhed about the Year 500.Proclus his ſucceſsion. as 'tis evident, though ſome, upon a great miſtake, make him to have lived almoſt 300 Years before. Suidas calls him, foreign, the Platonick Philoſopher. He was uſually called foreign Diadochus, foreign, by reaſon of his ſucceſſion in the Platonick Schole. He writ many things; as ten Books of the Agreement betwixt Orpheus, Pythagoras, and Plato in Oracles; alſo ſix Books of Platonick Philoſophie, which are yet extant: likewiſe a Commentarie on Plato's Timaeus, and on his Books of Common-wealth, yet extant alſo; with other Pieces loſt, of which Suidas makes mention. Proclus's Life was writ p. 258by his Scholar, and ſucceſſor Marinus, who tells us, that he had ſome taſte of Ariſtotle's Philoſophie from Olympiodorus, which he curſorily ran thorough in two Years ſpace. The ſame Marinus tells us alſo, that he was accurately skilled in Grammar, Hiſtorie, and Poeſie, in the Mathematicks perfect, and well verſed in Platonick Philoſophie. His Mode in Philoſophizing is cloudie, and obſcure; as that of Plotinus, and the reſt of the New Platoniſts: He endeavours, according to the Symbolick myſtical manner of Platonists, to reduce all things to their foreign, Trinities. He took (as Voſsius thinks) the occaſion of heaping up ſo many Trinities, from Plato's lib. 2. de Repub. where he treats of thoſe three Types of God, Bonitie, Immutabilitie, (or Unitie) and Veritie. Whence Ariſtotle alſo received his three affections of Eus, Bonitie, Unitie, and Veritie. This Proclus was a bitter enemie to the Chriſtians, and the firſt after Porphyrie, that turned his Pen dipt in Gall againſt the Chriſtians. He is anſwered by that great Chriſtian Philoſopher,See Suidas. Johannes Grammaticus, as hereafter. Proclus in his Platonick Theologie, lib. 1. cap. 1. gives us ſome account of this Sacred Succeſsion in this Platonizing Theologick Schole; how that after many Ages, Plotinus the Egyptian ſucceeded therein, who was followed by Amelius, and Porphyrie his Diſciples; as alſo theſe by Iamblichus, and Theodorus their Succeſſors, &c.

Johan. Grammaticus.§. 11. We may not omit here the mention of Johannes Grammaticus, alias Philoponus, that famous Chriſtian Philoſopher, who, though the moſt of his Works extant are Commentaries on Ariſtotle's Text, yet it's evident, that his Spirit was deep drencht in Platonick Philoſophie, eſpecially as it was refined by Ammonius that famous Head of the ſacred ſucceſsion at Alexandria: For ſo the Title of his Commentaries runs, Extracts out of Ammonius, &c. Indeed moſt of thoſe Greek Philoſophers, who take Ariſtotle's Text for their ſubject; namely, Porphyrie, Proclus, with his Scholar Ammonius, and Simplicius, were in their Spirits Platoniſts. For Ariſtotle came not in to be Maſter in the Schole, till Abenroes, and the reſt of the Arabians advanced him in Plato's Chair. Such was this Johannes Grammaticus, who for his unwearied Studies, was called foreign, Philoponus. He follows exactly the Deſign of Clemens Alexandrinus, Origen, Euſebius, and more particularly of the great Ammonius (whom he owns as the ſource of his Philoſophie) in endeavouring to prove, that Plato borrowed his choiceſt Notions touching the Origine of the World, &c. out of p. 259Moſes, and the Prophets: he gives ſundry Inſtances herein, as that of Plato's calling the World a viſible Image of the inviſible God, which, ſaies he, was but a miſtaken Tradition of Gen. 1.27. Alſo he makes Plato's Diſcourſe of God's beholding the Works of his hands as very perfect, and rejoycing therein, &c. to be taken from Gen. 1.31. This Johannes Grammaticus, in his excellent Treatiſe of the Soul (proaem. ad Ariſt. de anima) endeavours to prove, that Ariſtotle aſſerted God to be the firſt Mover, and Cauſe of all things, &c. Alſo he proves out of Ariſtotle's Canons touching the Soul, its immaterialitie, ſpiritualitie in operation, and immortalitie, &c. Proaem. fol. 6. &c. In his choice Piece of the Creation, he proves the World's Origine by God out of Plato, &c. And whereas Proclus endeavours to reconcile Plato with Ariſtotle, ſhewing how Plato, when he treats of the World's Origine, meant it not as to time, but Cauſalitie, &c. This Learned Philoponus writes two Books againſt Proclus, confuting theſe his falſe Impoſitions on Plato, &c.

§. 12. To the fore-mentioned Greek Platoniſts, we may adde Maximus Tyrius, Maximus Tyrius.who flouriſhed in the time of Commodus the Emperour, as Suidas, and was well verſed in Platonick Philoſophie, as it appears by his Writings, wherein we have many of Plato's choiceſt Notions delivered to us more clearly, and nakedly, than in other Platoniſts of greater vogue.

§. 13. Neither muſt we let paſſe Alcinous, Alcinous.another Greek Platoniſt, who hath left us a ſhort Abſtract of Platonick Philoſophie, on which Jacobus Carpentarius, that Claromontane Profeſſor (an inveterate Enemie of Ramus, and, as it's ſaid, the Original of his being Maſſacred) hath given us a good Commentarie. In what Age this Alcinous lived, it's not certain. Euſebius de Praeparat. Evang. lib. 11. cites a good part of this Alcinous's Epitome, under the name of Didymus: whence it is conjectured, that Didymus Alexandrinus was the Author of this Book; or that he tranſcribed that place quoted by Euſebius out of Alcinous: ſo Voſſius de Philoſ. ſect. cap. 16. §. 5.

§. 14. Amongſt the Latin Platoniſts, we may reckon Apuleius, Apuleius.whoſe Book de Dogmate Platonis, is yet extant, Auguſt. de Civit. Dei, l. 8. c. 12. tells us, that Apuleius the African Platoniſt, grew very famous in both Tongues, &c. Auguſtin often quotes him, and makes much uſe of his Notions, and Teſtimonie to confirm the Chriſtian Religion. To him we may adde Chalcidius, Chalcidias.another Latin Platoniſt, p. 260whoſe Commentarie on Plato's Timaeus is yet extant. Neither ſhould we forget Marſilius Ficinus, Marſ. Ficinus.who though but a Moderne Author, and Roman Catholick, yet deſerves praiſe for his elaborate Studies, and endeavours to explicate Platonick Philoſophie, eſpecially for his Treatiſe de Immortalitate Animae, of the Soul's Immortalitie, which he proves by ſtrong convictive Arguments, wherein he takes occaſion to illuſtrate the chief Points of Plato's Philoſophie.

Theſe New Platoniſts called Electicks, becauſe they choſe out the beſt of all Sects.§. 15. Thus we ſee how the Old Academie or Platonick Philoſophie was revived by the New Platoniſts, eſpecially thoſe of the Sacred Succeſſion in the Schole of Alexandria, where the Platonick Philoſophie was moſtly in vogue, though not excluſively, as to the other Sects. For we muſt know theſe New Platoniſts did not, at leaſt the moſt of them, wholly devote themſelves to Plato, ſo as to exclude all other Sects; but made it their buſines to chooſe what they found excellent in any other Sect: whence they were called, foreign, an Elective Sect; alſo foreign, Electicks, becauſe, ſaies Suidas, foreign, They choſe out their Placites from every Sect. Thence Feſtus Pompeius calls them Miſcelliones. Potamon Alexandrinus is ſaid to be the firſt of this Sect. So Diogenes Laertius in his Preface, There is, ſaies he, of late an Elective Sect, introduced by Potamon Alexandrinus, who choſe what he pleaſ'd out of every Sect. Sotion, Seneca's Preceptor, was of this Sect, who, though he paſt under the name of a Stoick, yet was he a great Admirer of Pythagoras, &c. as Seneca, Epiſt. 58. I am not aſhamed to confeſſe, what a love of Pythagoras Sotion infuſed into me, ſaies seneca, who was alſo of this Sect. The like may be ſaid of Hierocles, who though moſtly Stoick, yet was he a great eſteemer of Pythagorean Philoſophie, as appears by his Commentarie on Lyſis's Golden Verſes, which paſſe under the name of Pythagoras. Ammonius, Plutarch's Maſter, is ſaid to be of this Elective Sect. That Plotinus affected an univerſal mixture of all Philoſophie, is evident, partly by what was before mentioned, §. 6. how he mixed Platonick, and Pythagorick Philoſophie, &c. as alſo by what is mentioned of him by Porphyrie in his Life, That he mixed in his Writings the ſecret Dogmes of the Stoicks, and Peripateticks. So Iamblichus mixeth Pythagorean, and Platonick Philoſophie. Porphyrie, Proclus, Johannes Grammaticus, and Symplicius, mix Platonick, and Ariſtotelian Philoſophie. And it is an Aſſertion generally owned by the Learned, that all thoſe New Platoniſts of this Alexandrine p. 261Schole, did, as to Theologie, Pythagorize; wherein they did no more than their Maſter Plato: for Proclus ſpends ten Books in drawing a parallel betwixt Plato, Pythagoras, and Orpheus, as to Divine Oracles, &c. This Elective Sect of Philoſophers, is moſtly approved by Clemens Alexandrinus, lib. 1. foreign. I call Philoſophie not the Stoick, neither the Platonick, or the Epicurean, and Ariſtotelick, but whatever is ſaid to be taken from each of theſe Sects rightly, teaching righteouſnes with pious Science, this altogether ſelected, I call Philoſophie. Origen alſo ſeems to have been of this ſame perſwaſion: And that, which made theſe generous Spirits to keep themſelves diſengaged from any particular Sect, was their foreign, love to Truth, commended ſo much by Plato. So Ammonius on Ariſt. Categor. pag. 4. foreign. It was Plato's Speech: Socrates truly is dear, but truth is dearer to us: And elſewhere, we muſt regard Socrates in ſome things, but Truth much more. Thence Porphyrie in the Life of Pythagoras, tells us, foreign, that Truth only can make men near to God. So Iamblichus, expreſſing the mind of the Pythagoreans, ſaies, that next to God, Tru…h is to be worſhipped, which alone makes men next to God. Yet in as much as they thought Truth was no where ſo fully, ſo lively repreſented to them, as in Plato's Works, they judged it their intereſt, and honour to be foreign, Philoplatoniſts; wherefore they uſually paſſe under the name of the New Platoniſts, though indeed their Principles were not ſo clung, but that they could embrace Truth, where ever they found it amongſt any of the other Sects; eſpecially the Pythagoreans, with whom they ever held an intimate Fraternitie, or Conſociation. See more of this Elective Sect in Voſſius de Philoſ. ſect. cap. 21.

§. 16.The general deſign of theſe New Platoniſts to reforme Philoſophie. What has been mentioned gives us ſome diſcoverie of the general Deſigne of theſe New Platoniſts; which was not to eſpouſe any particular Sect ſo far as to exclude all the reſt, but to make an univerſal Inquiſition into all Opinions, which carried a ſhew of Wiſdom. This Noble Deſign, had it been as nobly managed as they pretended, without prejudice, and private affection, it had led them into higher p. 262diſcoveries of Truth, than ever they attained unto. For they had the greateſt Advantages that might be (as before §. 5.) to informe themſelves fully touching the great Doctrines, and Myſteries of Sacred Philoſophie, or Wiſdom, that ſhone ſo brightly in the Chriſtian Churches: but this was too glorious, and dazling an object, for their carnal and weak mindes to gaze long upon: only ſome of the more Noble, and Ingenuous of that Sacred Succeſſion at Alexandria, ſeemed pretty willing to be diſ-abuſed from ſome of thoſe groſſer Conceptions they had ſucked in together with their Platonick Infuſions: in order whereto, after enquirie made in the Sanctuarie of Sacred Scriptures, they find a neceſſitie of Reformation. The head of theſe Reforming Platoniſts was that great Ammonius, Maſter of Plotinus, and Origen, who if he were not really, and altogether a Chriſtian, yet certainly he had a great kindneſs 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.

The defects of this Platonick Reformation begun by Ammonius.§. 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.

p. 2633. 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. 'Tis 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, 1. In Conceleing the Original of theſe Scriptural Notions.and foiſted into his Philoſophie, paſſed for Platonick Contemplations. In this ſeries, I preſume, we may rank the Platonick foreign, 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, foreign: 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 foreign, 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. 2.2. The too great extolling of Platonick Philoſophie. 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 p. 264own 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.

Particular Evils, that followed upon that Platonick Reformation. 1. As to Pagans.§. 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 foreign. Natural Theologie, commended to them by Pythagoras, and Plato; eſpecially their foreign, 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 p. 265their 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 courſe of time produced, and reduce it to a more natural, and as they conceive, rational account, and all this by virtue of that Platonick Reformation begun by Ammonius, &c.

§. 19. Neither did the noxious influences of this Platonick Reformation ſeize on Paganiſme only, but alſo on the whole bodie, The ſad effect. of this Platonich Reformation in the Chriſtian Churches.yea (may we not ſay) on the vitals of Chriſtianitie. For Origen, Scholar to this famous Ammonius, though a profeſſed Chriſtian, yet he followes his Maſter's ſteps, in mixing Platonick Philoſophie, and the Doctrines of the Goſpel together, hoping thereby to gain credit to the Chriſtian Religion, though indeed it proved only the ſophiſtication thereof, and an effectual door to let in all the great errours, and Antichriſtian Abominations, which have layen in the boſome of the Church ever ſince. For ſo long as the Chriſtian Religion kept her ſelf in her own native beautie, and virgine Simplicitie, ſhe was not troubled, with theſe great errours, which befell her upon this curſed mixture of Platonick Philoſophie with Chriſtianitie. Had theſe Chriſtian Platoniſts Origen, and his followers, made it their deſigne to reduce their Platonick Notions unto, and reforme them by Scriptures, they might have proved uſeful; but on the contrarie they rather affected to reduce the Scriptures, and make them ſtoop to Plato's Dogmes, and Schole, which proved a mighty honour, and emprovement to Platoniſme, but a reproach, and corruption to Chriſtianiſme, of which ſee Stillingfleet's Orig. Sac. book 3. c. 3. ſect. 13. The full demonſtration hereof is a main ſubject of the following book, where we endeavour to prove, Firſt that the great corruptions amongſt the Fathers, had their original from this Platonick Schole at Alexandria, as Book 5. chap. 5. ſect. 8. 2. That Samoſetanus received his poiſon from Plotinus's Philoſophizings in this Schole about the foreign, as Arrius his. Book 5. chap. 5. ſect. 9. 3. That all Pelagianiſme had it's riſe from this Schole. Book. 5. c. 5. §. 10. p. 2664. That all Antichriſtianiſme received it's riſe from this Schole, as c. 6. 1. Monaſtick Life, and Inſtitutes, as chap. 6. §. 1.15. 2. All their Myſtical Theologie Ib. 3. All Antichriſts foreign, Daemon, or Saint-worſhip. chap. 6. §. 4, &c. 4. All Popiſh Abſtinences, Satiſfactions, Merits, &c. chap. 6. §. 16. 5. Purgatorie. chap. 6. §. 17. 6. All Papal Hierarchie had it's foundation here. chap. 6. §. 18. By all which we ſee, what curſed fruits followed this un-Chriſtian deſign, of drawing the Chriſtian Religion into one Syſteme with Platonick Philoſophie.