The Court of the Gentiles Part 2, Book 3 · Chapter 2
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 Barb…ri…ns, Phenicians, and Syrians, i. e. the Jews. Plato's foreign, and foreign, 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,That Plato borrowed the choiceſt of his Notions from the Jews, proved by Teſtimonies of Heathens. 1. Plato himſelf. 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 foreign, a Demonſtration that 'tis ſo; and then to proceed to the foreign, 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, wch 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,2. Plato acknowledgeth his choiceſt Traditions to be from the Barbarians, by whom he means the Jews. 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, foreign, 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, Teſtatus Plato Graecos à Barbaris didiciſſe, ſed ab eis accepta meliora feciſſe. Steuch. Eugubinus de Pere…. Philoſ. l. 2. c. 2.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.
Plato's Syrian, and Phenician Fables Jewiſh.2. Plato makes mention of certain foreign, and foreign, Syrian, and Phenician Fables, which he calls foreign, 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 foreign, 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.
Plato's ancicient Traditions Jewiſh.3. Plato makes mention of a foreign, an ancient Diſcourſe, o… Tradition, which he elſewhere calls foreign, 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.
Plato's Tradition of the Ancients.1. Plato in his Philebus, fol. 17. confeſſeth, that The knowledge of the (foreign, &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, foreign, &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 foreign. 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 foreign,Plato's ancient Tradition. an Ancient Tradition, which affirmed God to be the beginning, the end, and middle of all things, &c. This Plutarch calls foreign, 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 foreign, the Ancient Fame, they meant it of Moſes. The like Plato in his Philebus affirmes, that all wiſe Men grant, foreign, that the Divine mind is to us King both of Heaven, and Earth; neither does any thing happen fortuitouſly. This foreign 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.Plato's Divine Word.) treating of the immortalitie of the Soul, confeſſeth, that the ſafeſt, and moſt certain way to prove it, was foreign, 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 foreign, a Traditional Knowledge, &c. Of which ſee more, Part 1. Book 1. Chap. 2. §. 5.
4. Plato in his Timaeus, fol. 29.Plato's probable Tradition, or Fable. 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 foreign, 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.Plato's Fable of the Golden Age. 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, foreign, 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 foreign, 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, Why Plato conceled the Jewiſh name and Traditions.&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, foreign, &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 exiſtit. For Moſes ſaith, He who is: Plato, That which is, &c.
7. To theſe tacite acknowledgements of Plato, we may adde the full Teſtimonie of Numenius the Pythagorean Philoſopher,Numeni…s. quoted by Clem: Alexandrinus, lib. 1. foreign. But Numenius the Pythagorean Philoſopher plainly Writes: What is Plato, but Moſes Atticizing.
§. 2. Amongſt the Jews we have the teſtimonie of Ariſtobulus, Teſtimonies of Jews. Ariſtobulus.who flouriſhed about 200 years after Plato, cited by Clemens Alexand. foreign. (as alſo by Euſebius Praep. Evang. l. 9. c. 6.) where he brings in Ariſtobulus thus ſpeaking of Plato foreign. He followed our Law, or Inſtitution, and diligently inſpected, or ſearched into all thoſe things mentioned therein. The ſame is mentioned by Ludov. Vives in Aug. Civ. l. 8. c. 11. Ariſtobulus the Jew to Philometor lib. 1, as Euſebius cites him, ſaith, that Plato in many things follow'd our Law; for he ſeems in many things to have diligently examined every particular. For Moſes's books were tranſlated before Alexander, and before the Perſian Empire, whence this Philoſopher, as well as Pythagoras, received many things. Thus Ludov. Vives. I am not ignorant, that his opinion about the tranſlation of Moſes's books into Greek before the Perſian Empire, is rejected by ſome Learned men, therefore I ſhall not lay much ſtreſſe on it, yet why may we not aſſert with Euſebius, that Plato (as Pythagoras) might have a ſight of Moſes's writings (not as tranſlated into Grerk, but) by reaſon of his skill in the Oriental Languages, eſpecially the Egyptian, which was but a Dialect of the Hebrew, as has been before mentioned Book 2. ch. 5. §. 8. of Pythagoras, of which more hereafter. To this teſtimonie of Ariſtobulus is conſonant that of Joſephus the Jew, Joſephus.as Selden de jure Nat. Hebr. l. 1. c. 2.
Teſtimonies of Chriſtians more Ancient, and Moderne. Clemens Alexandr.§. 3. To theſe Teſtimonies of Pagans, and Jews, we may adde many of the learned Chriſtians, both Ancient, and Moderne. As for the Ancients Clemens Alexandrinus does once, and agen inculcate, that Plato derived his Philoſophie from the Jews, ſo foreign. 1.5. and he expreſly calls him foreign the Hebrew Philoſopher: and in many places he does affirme this, That the Greek Philoſophers generally were Thieves, foreign. That they took the choiceſt of their Dogmes from Moſes, and the Prophets without thankful acknowledgement. So Juſtin Martyr Apol. 2.Juſt. Martyr. (and after him Theodoret) aſſimeth that Plato foreign drew many things from the Hebrew Rivulets; yea, and that whatſoever he ſaid devoutly of God, or of his Worſhip, he ſtole from the Hebraick Philoſophie. The ſame Johannes Philoponus frequently aſſerts.Jo: Grammaticus. So of the Creation of the world, l. 6. c. 21. pag. 249. he tells us, that what Moſes affirmed of man, that he was made after the Image of God, Plato transferred to the whole viſible world, calling it foreign a viſible image of the inviſible God. The like he mentions lib. 7. c. 11, 12, where he ſhews, how Plato imitated Moſes, Gen. 1.31. in bringing in God rejoycing, and recreating himſelf in the works of his hands, as very good, &c. Euſebius lib. 2. praep. Evang. conceives, that Plato learned from the Moſaick doctrine, both the Tranſmutation of the world, and the Reſurrection, and the laſt Judgment, &c. Amongſt the Latine Ancients Ambroſe gives a full Teſtimonie hereto,Ambroſe. who affirmes, that Plato for Learning's ſake took a journie into Egypt to informe himſelf touching the things done, and written by Moſes, the Oracles of the Law, and the ſayings of the Prophets, &c. of which ſee Selden de Jure Nat. l. 1. c. 2. But amongſt all the Ancients, none ſpeaks more fully to this, than Auguſtin de Civit. Dei lib. 8. cap. 11.Auguſtin▪ Some ſaies he, joyned to us in the grace of Chriſt, wonder when they hear, and read, that Plato conceived ſuch things of God, which they acknowledged are moſt congruous to the truth of our Religion. Whence ſome have thought, that he, when he went into Egypt, heard the Prophet Jeremie, or that he read in his peregrination the Prophetick Scriptures, whoſe opinion I have laid down in ſome of my Books: But the account of times being diligently computed according to the Chronick hiſtorie, it appears, that Plato was born almoſt 100 years after Jeremy prophecyed; wherefore Plato in that his pergrination could neither ſee Ieremy, who dyed ſo long before, nor yet read the ſame Scriptures, which were not as yet tranſlated into the Greek Tongue: unleſſe peradventure in as much as he was of a ſharp judgment, he by an Interpreter learned, as the Egyptian myſteries, ſo the ſacred Scriptures, not that he did by writing tranſlate them, as Ptolomy by the LXX, but by conference he underſtood what they conteined, ſo far as his capacitie would reach. That which enclines us to this perſuaſion, is, that the book of Geneſis begins (chap. 1. v. 1.) In the beginning God made Heaven and Earth &c. which Plato in his Timaeus alſo declares. God ſaith he, in that work, firſt joyned Earth, and Fire. For it's manifeſt that by Fire he underſtands the Heaven: Thence thoſe two middle Elements, which by their interpoſition joyn together with theſe extreams, he calls Water, and Air; whence tis thought he underſtood this from what is written, Gen. 1.2. The Spirit of God moved upon the Waters. For he little attending in what manner the Scripture was wont to ſtyle the Spirit of God, and becauſe the Air is called a Spirit, he thought that the Four Elements were mentioned in that place. Agen, in that Plato ſaies a Philoſopher is a lover of God, nothing is more manifeſt in the ſacred Scriptures. And eſpecially that which has almoſt brought me fully to aſſent that Plato was not without thoſe ſacred books, when it is ſaid to Moſes (Exod. 3.14.) I am that I am. He that is has ſent me, &c. This Plato vehemently held, and diligently commended, &c. Thus August. By which it's evident, what a full conviction he had of the truth of our concluſion. As for the particulars, of theſe Platonick notions, we ſhall hereafter, we hope, examine them, and prove that they were traduced from the ſacred ſcriptures. As for Moderne Chriſtians, we have the moſt learned of theſe laſt Ages of this perſuaſion, that Plato derived the choiceſt of his Contemplations, both Phyſical, and Metaphyſical from the ſacred ſcriptures, & Jewiſh Church. So Lud. Vives on this text of Auguſt. Civ. l. 8. c. 11. Juſtin Martyr (ſaith he) in paracleſi ad Gentos, & Euſeb. in praeparat. evang.; and Theocritus of the Greek affections write, that Plato tranſlated many things out of the Hebrew books into his own. Hence Numenius the Philoſopher ſaid, what is Plato, but Moſes Atticizing? &c. The ſame is affirmed by Steuchus Eugubinus on Plato's Timaeus, and Selden de jure Natur. Hebr. l. 1. c. 2. Where he proves our concluſion at large. Thus Luther, Tom. 1. Geneſ. 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.Cudworth. I cannot (ſaith he) conſent with Euſebius, that Plato had ſeen Moſes his works, but that he certainly received by Tradition many things,Stillingfleet. 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 Ʋniverſe. To whom the more ſage Fathe…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 t…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.