THE

COURT

OF THE

GENTILES :

OR,

A Difcourfe touching theTraduclion of Phi lo soph ie

from the Scriptures and Jervijb Church :

In order to a Demonstration,

O F

1 . The Perfection of Gods Word and Church- Light.

2. The Imperfection of Natures Light, and mifchiefs of vain Philofophie.

3 . The right Vfe of Human Learning, fpecially of Reformed Philosophic

PART 1L

Of Barbaric and Grecantc Philofophie.

By Tbeopbilus Gale.

'O QiU AVToHi (Philofophis Ethnicis) t*CV«, x) qsa Ktthat a4a«*t«« \<pnvt- fofft. Orig. coat. Ctlf. Ub. 6.

Non quod nos fumus mum , (foil. Philofophorum) vefligict fubfecuti •-, fed Ml de diviniz pradiftionibus rrophetarum umbram interpolate veritatis imitati pint. Min. F tlix

The Second Edition Enlarged.

LONDON, Printed by jf, MacocJ^ for Thomas Gilbert > 1676.

Digitized by the Internet Archive

in 2011 with funding from

Princeton Theological Seminary Library

http://www.archive.org/details/courtofgentileso02gale

PREFACE.

PHilofophie was, in its firfl: defcent,a Generofe5No- ble thing, a Virgin Beautie, a pvre Light, borne of the Father of Light /, in whofe Light alone we can fee light. But, alas! how Toon did (be lofe her original Virginnie , and primitive puritie ? how foon was (he, of an Angel of Light, transformed into a child of darknefle? Adam no fooner fel, but Philofophie fel with him, and became a commun Strum- pet for carnal Reafon to commit folie with. And oh ! how have the lafciviole Wits of lapied human nature ever fince gone a Whoring after vain Philofophie ? Butfuch was the infinite Benignitie and Condefcenfion of Soverain Light and Love, as that he vouchfafed to Irradiate a fpot of the lapfed World, even his Holy Land and Elect Seed, with frefh and gloriofe rayes of the Light of Life, conveighed in and by Sacred Reve- lations. And oh ! how beautiful, how ravifhing were thofe bright beams of Divine Light, which (hone on Judea $ Were not al the adjacent parts illuminated hereby ? Yea, did not Crece it felf ( eftimed the eye of the World J light her Candle at this Sacred Fire ? Were not al the Grecian Scholes hung with Philofo- phie Ornaments, or Contemplations ftollen out of the judaic Ward-robe } Were not Pythagoras* College^ Plato's Academie , Ariftotles Peripatum , Zcno's Stoat and Epictirtts's Gardens , al watered with Rivulets, though in themfelves corrupt, originally derived from

A 2 the

Preface.

cipes? Are not alfo their Oeconomics, Politics, and Mathematics, greatly defe&ive and vain ? But that which gives us a more black Idea of the Vanitie of the Grecians Philofophie, is their Metaphyfics or Natural Theologie. It's true, Pythagoras and Plato had '-'ear Traditions of the Deitie 2nd Divine Perfections} but yet what a malTe of fabulofe narrations and pbantafmes of their own do they contemper therewith } How fu- perftitiofe, yea ridiculofe, are their Demon-gods and WoruVt ? Yea, what a Monftrofe Satanic fpirit of Hel infpired their whole Syfteme of Divination by Dreams, Maladies, Animals, Plants, Men, Elements, Stars, and things Artificial, as GlalTes, &c $ •tinfadtfftfcof 5. But nothing affordes us a more evident Demon- pagan phiiofo- ftration of tbe Defea;S anc] Vanitie of Pagan Philofo- phie, than the monftrofe mifchievous crTefts it has pro- i.mtbt Judaic duced among men. Not to mention the peftiferous In- fluence it had on the Pagan World, for the Improve- ment, and propagation of Atheifme, Polytheifme, Su- perftition, and Idolatrie : We dial begin with the ma- lignant Contagion which the Judaic Church received from vain Philofophie. So long as the Judaic Theolo- gie continued under its own native, fimple habit of Divine Revelation, without commixtures of vain Phi- lofophie, it retained its primitive Puritie, Beautie,and Glorie. It's true, there was a great Decknfion and A- poftafie as to Worfhip, even fhortly after their efta- blifhmentin Canaan; But whence fprang this but from the Phemcian, and Chaldaic Philofophie, touching Planetarie Deities, and Demons, called by the Pheni- cians Baalim .«? Yet ftil the Judaic Doctrine continued entire and pure, til fome time after the Babylonic Cap- rtvitie the Grecanic Philofophie began to incorporate therewith. And the Rife hereof was this: When the

facred

Preface.

facred Garden of Judea was laid wafte, and the Gre- cians became Lords of the Oriental Parts, the carnal Jews, out of a fond compleafance, began to plant this Garden of the Lord, their Scholes and Church, with Grecian Sciences , which proved the fatal fubverfion of their Sacred Theologie. Neither were the Godly Re- forming Jews without a previfion of the curfed Effects, which would follow on this commixture of Pagan Phi- lofophie with their facred Oracles : and therefore in the time of the Hafmoneans,or Macchabees, there was a conftitution made, That whofoever taught his Son the Grotiuso« Co- Grecian Philofophie fhould be anathemifed. But yet, as *of* 2,8# the Judaic Reformation begun by Efra and others de- generated into Formalitie and Superftition , the Jews more and more imbibed the Grecanic Philofophie, which proved the Foundation of their chiefeft: Here- fies and Superftitions. For we no way dout, but fin its time and place) to demonftrate, that the main Er- rors of the Pharifees, Sadducees, and other Judaic Here- tics received their firft Formation, Lineaments, and Im- provement from Grecian Philofophie, fpecially the Py- thagorean. Yea, we dout not but to evince, that the chief of the Jewifh Talmud, or Syfterae of their Oral Traditions, which the Pharifees cal the Traditions of the Elders, MarJ^j. 3. 5. were no other than Pytha- gorean Dogmes, and Institutes} and thence (tiled by our blefled Lord, The Doctrines and Traditions of meny Marh^ 7. 7, 8.

The firft great Errors that infefted the Christian -x. uthpimi- Churches, were thofeof the Gnoftics; who pretended u'je chrlfi*n

Cbifl'cbss*

unto a very fublime yvant. or JMyftic iheoloQie ; which was no other than a corrupt complexe or Orphic, Py- mu J thagoric, and Judaic Infulions. For whence borrowed they their vv£vyU{, ^ ytvtAhcyU^ Conjunctions and Ge- nealogies,

Preface.

vealogies , namely, touching the conjunction of one thing with another^ and thence the generation of a third} as they fay, out of the conjunction of Night and S Hence > was generated the Chaos \ but from the Mytho- logic and Symbolic Philofophie of the Pythagoreans, &c. Again, it feems very probable, that al their Wil- worfhip, and voluntarie humilitic , mentioned Col. 2. 1 8. were but corrupt Imitamens of Pythagorean Dograes and Inftitutes, as Col. 2. 8. See P. 3. B. 2. C. 1. §. 6.

Neither want we fufficient evidence to evince, that vain Philofophie was the chief Seminarie and Nurfe of the main Errors broched in the four firft Centuries af- ter Chrift. This Tertullian was greatly fenfible of ^ and therefore he ftiles the Philofophers, the Patriarchs of fill Te0/T Heretics* Yea, a French Author informs us , c That preface™ ' ' Tertnllian did puiffantly Combat the Vanitie of Phi- 'lofophie, which he had formerly fo much affected 5 c becaufe he knew ful wel , that it was the principal c foundation of Superftition, &c. It is not difficult from an enumeration of particulars to demonstrate, that themoft malignant Herefies, which fo greatly infected the primitive Churches, were fermented in and breathed from the Schole of Alexandria , which was then the Samo&tenus Source and Fountain of Gentile Philofophie. Whence had T aulas Samofatenus his Blafphemous Infulions, but from Flo tinu s .<? (Succefforto Ammonius in his Schole of Alexandria^) who Philofophifing of the Eternal Ao>©- Word , (and that according to the Platonic Mode J Samofatenus his Auditor drew hence his Grand Impoftures , that our bleffed Savior was only Man $ and that by 0 ao^©-, John 1. 1. Wemay not under fland any fubftjient perfon, hut only the manifeftative word cfpromijfe. Thusalfo Origen, on John, wil needs per- fuade us, That the Word in Divine things is taken only

Met a-

bis Errors.

* Preface.

Metaphorically j Whence Aquinas, Sum. Part. 1.^34. Art. 1. allures us, That Origen was the fountain of the Arians,zn<\ in what precedes, ^,3 i.A. 1 . he alfo affirmes, that Origen imbibed his errors from the opinions of the ancient Philofophers j he means the Platonifts of the Schole of Alexandria. For, faith he, In the books of the Platonifts we find , That in the beginning the Word was j among whom the Word fignifies, not a Divine perfon, but an ideal Reafon, or Word, by which God made althings --- Hence the Error of Origen and Arius, who followed the Platonifts herein. And did not Arius in like manner derive his blafphemous Per- Afimifmu fuafions touching Chrift, from the very fame poifoned Fountain? For he being a Presbyter in the Church of Alexandria, and too much drenched in thofe Platonic Ipeculations, touching the Divine A'oy©-, made it his rbt§yov ("as Samofatenus, and Origen before himj to reconcile Johns explication of 5 Aby&, The Word, with that of Plato. So a great French Divine informes us, That the Arian Herejie had its rife from the particular Morel. Dlfilpl. Conferences of learned Men in the Citie of Alexandria. Lib^' 2" ^*4* And had not the Pelagian Herefie the fame peftiferous vdlgunifms. root ? This is incomparably wel demonstrated by Jan- fenius, in his Auguftinus, Tom. 1. lib. 6. cap. 13. where he (hews, how Origen, ("Scholar to Ammonius in his Schole of Alexandria) by mingling Platonic Contem- plations with Scriptural Revelations, gave Mater and Forme to the chief Pelagian Dogmes. Yea, it is gene- rally confefled, that Pelagius himfelfvifited this Schole of Alexandria, and other parts of Egypt 5 where gain- ing intimate familiaritie and converfation with theOri- geniftic Monkes, Succeffors of Origen, he had thence great affiftance for the formation of Pelagianifme. Not to mention what advantages and aides he received

a from

Frtface.

riom other of the Greek Fathers, who followed On* gen, as the Latin Fathers Auguftin. Of which fee p. 4. B. 2. C.2./.I. $.8. <&c. AntichifiiA- Having explicated the black Character or heretic Im- gto&fZ*' preffes, which the Gentile Philofophie left on the Pri- pue. mitive Churches, we now procede to the bodie of An-

1. Myrtle Thto- tichriftianifme, (Vhich is a Complcxnm of Herefies and ApoftafiesJ to difcover what prodigiofe and venimous Influences it received from Pagan Philofophie. The firft Lineaments of this Myfterie of Iniquitie were formed out of a Myftic Theologie, compofed by the Alexandrine and other Egyptian Monkes, SuccelTors of Origen, out of that Pythagorean and Platouic Philofo- phie, which flourished in this Schole of Alexandria. For that the chiefeft parts of that Myftic Theologie, which gave the firft lines to the bodie of Antichriftia- nifme, were formed out of Pythagorean and Platonic Philofophie feems moft evident both from the Mater, Forme, and firft Formers thereof. What are the chief materials of this Myftic Theologie, but Pythagorean and Platonic fpeculations? An Egge is fcarcely more like an Egge, than 1 hofe Myftic contemplations, coin- ed by Origen and his Succeflbrs, are like Pythagorean and Platonic Infufions. Neither do they agree only in Mater, but in Forme alfb. For as the Pythagoreans and Platonifts delighted much to wrap up their Philofo- phemes in Symbolic, Parabolic, Enigmatic, and Allego- ric Modes; juft fo thole Monkilh Divines their Myftic Theologie. Laftly, that this Myftic Theologie, which gave the firft formation to Antichriftianifme, was but an Ape of Pythagorean and Platonic Philofophie , is very evident from the firft formers thereof, who were the Ongeniftic Monkes, Succeffors of Origen, not only as to their manner of Life, but mode of Theologie a!fo5

which

Preface.

which they endeavored to reader Conformable to the Pythagorean and Platonic Philofophie. Yea, not only theirTheologie, but alfo their monadic Life and Difc cipline feems to be no other than a corrupt Idea bor- rowed from the Pythagorean and Egyptian Colleges, which wil appear to any, that (hal compare them toge- ther, according to the account we have given of the Pythagorean College, Bool^2. Chap. 6. as alfo of the Egyptian Priefts and their Colleges, or Covents and Difcipline, laid down fully in our Philof. General. P. I. /. i. c. 2. f.j.§.i. &c. Thus learned Bochart^ in his Treatife againft Veron, Part 3. Chap. 25. §. 4. Art. 1. proves at large, % That the Injunction of Celibate, and c Monaftic Life, was one of the Superftitions brought 'out of Egypt by Pythagoras'-, who forbad Manage to thole of hisSed, and erected a Cloiftre, &c. See Part 4.5. 2. C. 2. f. 3. $.9.

Another vital part of Antichriftianifme confiftes in *• Schoiaflk Scholaftic Theologie , as it hath long flourifht in the Papacie, and been for many Ages the Main of their Di- vinitie } fo formed and calculated, as it might be moft advantageous for the confirmation of the Doctrine of Antichrift, and that in Imitation of, and Derivation from Ariftotles Philofophie, though not (imply as de- livered by him , yet as explicated and taught by the Arabians, Averroes, and Avicetwa his Commentators 5 who as much corrupted his Senfe, as they little under- stood his Language. For look as the firft Monkes were wholly drencht in Platonic and Pythagorean Philofo- phie: fo the Scholemen gave up themfelves to Ari- ftotles Philofophie , as that which beft fuited with their Defigne: which was to fupport the Papal Empire by force of Argument and wrangling Difpute : the cun- ning contriver!* of the Antichriftian Religion, firft forg-

a 2 ing

theoloiie.

Preface.

ing the Doctrines , and then committing them to the fubtile Scholemen to be maintained and defended, as Part 4. B. 2. C. 2./ I. §. 2. &c. •flu canonip The Iaft Branch of Antichriftianifme, I fhal here men- Vxoio&t. ^ot^ -JS tjje Canonifts Theologie, touching the Cano- ibtvirtftorit nifation and Worshipping of Saints, which ftandes in tmcSs'llbt ^uc^ a Compliance with the Pagan >Jot0W/«, and Demo* canonisation of nelatrie, as feems not to have been accidental and ca- At^b'ts*' e ^ua^5 kQt ftudied and contrived : The very Popifla Di- Deification. re&orie of the Inquifitors ftickes not to cal the Canoni* Bochart. com. fation of Saints their Apotheofis, i.e. Deification. And veron. pag. ^^ ^e whole Papal uyiohtTfAt, or Saint IVorJhip , is but an Imitamen of the Pagan JW/.Td./f/on* or Demon- WorJJjipy is excellently explicated and demonftrated by Judicious Jlfecle, on 1 Tim. 4. 1, 2. touching the Apo- Jiajie of the later times. This we have, Tart 4. B. 2. C. 2. f. 2. and 3. demonftrated by a parallel 'twixt the Papal Saints and Pagan Demons. (i.J 1° their Ori- gine, (2. J In their Formal $ro0»»«-i<, (%.) In their Mediatorie Offices, ^4.) In their Feftivals , (5.) In their Images and Reliques, (6.) In the Offerings made to them , C70 ^n their Exorcifmes and Miracles, (8. ) In the Invocation of them , (9.) In the facred Rites and Ceremonies performed to them , fio. ) In that Hierarchie and Supremacie affumed by the Pope, that great Demonarch. In al thefe regards there feems to be an intimate Symbolifation between the Papal *.>/oA*TfH«, and Pagan JW«P</po>i« 5 which was the great figment of the Philofophers, as we have in the fore- cited P. 4. B. 2. C. 2. demonftrated. Thus we have given a concife Idea of what is intended touching the defe&s, vanitie, and mifchiefsof Pagan Philofophie. •iudm- But now to difabufe the minds of any fuch, as may ungroundedly conceit, that al Philofophie is ufeleife}

as

Preface.

as alfb to lay a foundation for an Idea of Reformed Phi- lofophie, we are not without fome formed Intentions ("if Providence favor the fame J to make an Eflay, for the cafting of the whole bodie of Philofophie into one Syfteme, whereof Logic muft be the Key. At prefent it muft fuffice to hint, that he who wil imbue his mind with a true Idea of Philofophie, muft — Nulliusjurare in Verba Magiftri : not tenacioufly adhere to the ftifFe Dogmes of any particular Seel: of Philofophers what- ibever, which is ufually the way to prepoiTefTe the Mind againft more of Truth, than it poffeiTeth it of: but he muft keep his Judgement free, and apt to re- ceive any Impreffions of Truth, from whatsoever ob- jects, or perfons they flow. He that is inclined, JWJ* hv -fatten, to ferve an Hj/pothejis, wil never be brought il} AKnWtt. -&««*, to facrifice to Truth. And therefore the Defigne of the New Platonifts, in the Schole of Alex- andria^ who called them felves UMKriKQi ("of whom fee B. 3. C. 4. §. 15.) was thus far honorable, in that they efpouled not any one Se<fr, but endeavored to Culwhat was moft Eligible , out of every SecT:. It is good ad^ vice, which Grotius (Epiji: 16.) gives a Student in Philofophie, to obferve (fpecially in Ethics) the dif- ferences of the Se&s : what were the Sentiments of Py- thagoras 5 what thofe of the fevere Stoics 5 what thofe of the Old and New Academie ? and what thofe 0/ Epi- curus. For thefe being unknown^ there arijeth a great Barkneffe^ 8cc. This is one great Inducement,- which drew us to fil up this Second Part with Barbaric and Grecanic Philofophie } thatfo young Students might have a more free and open air of Philofophie to breath in -■) and not be tied up to the confined Dogmes of any one Seel } which has proved a great detriment, not only to Divine, but alfo to human Wifdome.

In Opus hoc Eruditions pari, ac Inclttftrta fLlaboratnm.

S

Inceros Ignes Cxlejli ex Arce Prometheus

Vafra in Ttrrvim tranftulit Arte Focum. (DeSacrisfurtim accendkSophia Etbnica Flammis, Hibrtorum Arx queis caluere, Faces. Utqi folent Fares gnari celare, Figuris

Aflumptis, nunc Sc, nunc Jim Furta, novis : Cantatus lie hinc Sopbos Ethnicus, mde Foeta

(Nam pariter PLigii eft hujus uterque Reus) Surripit e prifcis, Artis Monumenta, Sepulchns

Funera poft Vttztwm viverc digna Patrum. Sacrilegove Aufu Sacram Salomonis in o£dem

Involat, & Ritas abripit inde Sacros. Quin Cxlnm impetitur ; Cceloque Auguslior ipfo

Gentili, laceraeft Pagina Sacra, Manu. Omnis at, in Vario FabdU tinfta Colore,

Aflervanda aliis clam fua Furta putat. Harcq-, S/b/Authori tribuit, cui nefcio D/x/ww,

Ilk (decet fiftum Fabula fi&a Dium) o£gypti',s. Hujus enim o£gyptis Author Tar Maximus Hermes,

Iftius Serapis, illius lfis erat. 'Notturme Inter pres Joftpbus Imaginis, idem

A".?r;;>\e Myftes maximus, atque Dei, Tanto erat his Hermes Titulo infignitus Honoris,

Et, Fidci ut Nobis, his Pater Artis Abram. Sus Agri hos Artem docuit lutulcnta Colendi

(Arte hac Difcipulis digna Magijlra fuis) Sus lutulenta ; Agrum Koflro dum Sulcat Ara.tr o >

Puraque mox fafta eft Sus lutulenta Dea. Sed pronam in Tinas ad Cxlos tollere Mentem -,

Ducere per, Cceli Macbina, quicquid, habet j Naturam Aflrorum, Numerum, Motumque docere ;

Huec Ars in Ccelos ut vebit, inde venit. Sanftae Orbi Gmtis, Genti CxUslisSc Author

Artis Abram, hanc didicit primus, & hanc docuit. Appulithuc Oculos, Mentem hue, ubi Sidcra juilo

Ut numcret, diftum eft, Sic tibi Semen nit. Nee foltim ad Sxnctam tradu&a Scientia Prolem

Stellarum ad Numerum qua? numeranda fuit. Sedes nempe aptas of. gypt urn Nube Serenam

Seligithac, apta in Side potita Twono. Et Patriarcbarum Primum fibi nafta Magiflrum, Regc & Vifcipalo Nobilitata fuo.

Evchit

Evehit hac AbramPharetatem ad Sidera^ Vulgo

Dum Sus Culturam foetida grunnitAgri. Ars media has artes inter Geometria Regem

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Et Sulco ut Roflrum, Metro habuiffe Caput ? QtaVtrram in terras fundavit Ponder e, juflos

Mtnfura & Fines juffit habere fua?. Hie nullo difcit Lancis tentamine Pondus }

Metrica Menfuram Virga nee ulla docet. Pondere, Menfuraque Opifex, qua fecit, eadem

Menfurat Terras, Ponder at atque Manu : Metitur facilis totas Dfoina Poteftas :

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Hzbr.to Primus quam foret Artis Honos. Difcretis fines Nili Vis eripit Arvis:

Ars hos Confufo reddit Hebraa Solo.

In totum Commune ferunt, Mare qua patet, Orbem 3*h<nnick*

Phxnkum Naves Mertis, & Artis Onus : Laudum & plena vehit Pbcenices Bucca Magifiros j

Quaqua Ventorum Carbafa plena Rates. Hinc Sancboniathon dodo audit Magnus in Orbe ',

Hinc Magnus dotto Mochas in Orbe fonat. Multa petunt a Mofe ambo fibi Dogmata •, fi non

Alter & a Mofis Nomine Nomen habet. Qua? prius in tenues prolata evanuit Auras

(Nunc mera nil nifi Fox, nunc & inane nihil) Vox ftetit in Gratis Magica Cadmi Arte figuris

Flrma •■, Sonufque Oadis excipiendus erat. tAlgyptum Virtute Magum qui prxftitit Omnem,

Pbcenicem hunc pi&i pravenit Arte Sont : Ipfo ex Ore Dei quam plurima Verba loquentis

Excipit, e Manibus primaque Scripta Manu. Qua: Cordi indiderat, jam pene Erafa, Columis

Inftaurat primus Jura notata Deus. Signata Hibraas dant Voces Marmora ; Mofes

Hoc juxta Exemplar ScribaSecundus erat : Quifve huic Difcipulus, quove Ordine, nelcio, Cadmo

Hac Preceptor is praeftitit Arte Vices. Nee Gratis prius ifte docet Signare figuris,

Quam fuit Hebraa nota figura SchoU. Hac nota, Nemo quantillas, nefciat, Artis

Sit variare Notas, non variare Sones.

Antiquas

Ilk alio ojfoifuin fi quando vertat Qctllum ', ■

Indutisluget Vejlibus ifta nlgris. Sic Sacra quo propior Lux eft, uc Culminet Orbc,

In genua magis hoc Eminet Artis Apex. Ad quem dcprimkwr Scriptura Lumen, eundem

Ays & confcftimvcrgit ad ufque Gradutn. Quando fuper Gibtone (Diem ut produceret Hoftis

Excidio) rutilos So/ retinebat Equos : Et (Fratu Momenta Vices conccdere) Valle

Vicina albidulas Luna reprettit Equas. Dumbis quinque Gradus He\chix tempore Pbccb:>.'

Regrcriitur, Phmbih tot retroire putes. Sde inter fervant fie Progre_(fnfqne, K'egrejfufjue,

Atque Moras dubias Arfque, Fidefque pares. Procreat hinc plures Aforetricia Roma Sophiftas:

Cafta Agni plures dat tibi Sponfa Sophos.

Sdecla in Terris Genti (Sic Fata volebant)

An prima:, foli Gratia danda fuit. • Ars Sanflo qua vis accepta ferenda Popdlo ; . . '

Sanctorum ut Virtus eft referenda Veo. Accept* a Virtute D;o eft Ecclcfia. grata,

Mundo etiam cur non effet ab Arte datx ? Scilicet Ars hujus fuerat gratiflima Mundo.;

Ni fuerat Mundo Gratia grata minus.- Dumtamen ignaro Lucem Artis fccneratOrbi,

Vel fie eft Luc is, Filia grata, Patri : Gratia & ingratum Lumen fparfura per Orbem,

Humana Munus fi foret illud Opts.

Ad Vivum Pifturarefert, cum ducitur ipfa

A Facie Artifici, Linea quaque, Manu : Sapius Exemplar ducatur ab Exemplar i,

Hinc minus evadet Prototypo fimile. Sic quo Judaea Gens ulla propinqxior olim,

Longius aut fuerat diffociata Loco ; Tllius hoc vefas edofta fiddius Artes,

Figment ifvi magis jalfa erat ipfa fuis. Unde Salutari magis & Phoenicia Verix,

Audire & Mend ax GYacia jure poteft. Hac ita Figmentis fcatet undique, W&rmkfor

Vero expifcando Delias eflet Opus. Dotla autem Gent is il quilibet alter, habendus

Hicmerito Vert Delius Author erit.

Figment!

Figmenti in fundum fe immergens emit Indis

Ma j or ■( s Gemmis, * Indus ut alter, Opes. * indiurinxndi

Nee Soli Sapuit Sibi, Sudavitve •, fruendas longeperitijjimi

Has aliis Gazas exhibuiffe juvat. ad Monti urn in

Mari delitenti-

Unde feret Laudes O P I F E X Artifque, Labor ifque> urn Radices ufq>

Aut Gratis meritas Vtilitatis OPUS? penetrantes pre-

Nempe iternm, ut SiUant, Oracla Profatu jubentur j tiofilfimas inde

Ore licet Sua is Liberiore loqui. extrahunt Gem-

mas.

Tho, Gilbert.

Ad Antborem, de Cpere hoc utrifq\ jam paribus, numerifq'-i Omnibus Abjoluto.

lAllia^Ti parumtibi -, Colloquiumq; BOCHARTI, Quo Galli majus nil habuere, parum eft.

«•— * Res Afix, v£gyptique> & Rom<£, fedulus Author^

Doftaq; perquiris Gracia quicquid habet : Supremus labor eft Solymarm vifere fedes j

Nee prohibent adytis te facra Tun^U fuis. Imotibi SANCTUM SANCTORUM, haud Atria (blunt.

Gentibus antiquis qu£ patuere, patct. Abdita Juixx pandis Myfteria Gentis •■,

Exuis & Velum Ritibus omne Sacris. Dura Vrim Vexent, "flwrnwimque Vocabula My (I as ;

Refponfum potius tu mihi, Gale, dabis. Non ego, * Liter ulis Refponfa micentne, morabor .* *V Scl' L y.

Ha?c modo Luce tua confuluifle licet. . ' l^^r.

lAigyptiis tenebras, rerumq; utnigmata jactet; ' l'',.T

Dum Gojbtn Scripris fit mihi clara tuis. fa hmmM*

Ouemts Pricaur, A. M:

On

T

On the Second Part of this Learned WORKE.

Hough beauteous Nature, with her numerous Race, Does ftil replenish this unbounded Space •, Is ftil in vigor Seen, Of al harmonious things the Queen : Has nothing of her ftrength by Age, or Labors fpent, Throughout the teeming Earth, or Rolling Firmament : But ftil in numbers fmooth and fleet, With ai'ery al and filent feet, Holds on the mighty Dance, Her Maker bad her firft advance : Though too as he of old throughout the forming MafTe, Whilft in the boundlefle womb of Nothing 'twas, Did ftrength and beautie fow : She yet retains them both, and with eternal love Payes grateful homage to the King above, And ufeful Tribute to the Prince below. 2. Yet ftrange it is Philofophie alone,

For Natures profpeft borne, and contemplation ; Should not fo conftant, and fo faithful prove •, Should the difeafe of age, not reafon have : Not nakedneiTe of truth, but fhadows love : And feem fo near her grave : That in the World's great Room when fet, Her felfe, and fetled bufinefle fhould forget : Her felf in learned Mazes loofe ; Some pretty Schemes of things, not the fupreme Idea choofe, Which was intire and bright, In the Original light ; But rather wil defcend the vaft Abyfle,

Where darkneffe is, With rocks of horrid Termnes, and hard Hypothefes , Where al the Arts, like the faVn Angels, lye

In chains of darkneffe bound : The worfe becaufe fo knowing Miferie :. And ftil with dreadful noife do found. Thus with dejefted Eye

In ftanding pooles we feek the skie : To find the milkie way, Not only lofe the day : But down to Caverns, and vaft trafts of night Go to improve the fight.

Mearj

Mean while neglect the glories, and the gentle influence Of al the wide and fair Circumference ; Lofing both God, and his Intelligence.

Were't not a too unkind Relief To prefent grief, Our bliiTe to think upon, That's paft and gon •-, Td bleffe the day, when Arts proportion' d righc, Fram'd morefor ufe, than wild delight, Did not fome Private Patron raife, Butfolemniz'd their greater Authors praife •,

Large as his Works, unbounded as his Rule, That's founder of die Univerfe his Schoole. When none of numbers made this mighty Frame, Pythagoras did find Itfs Arithmetic mind, Thofe we may cyphers name. Arts did not then defigne to dwel In fome ingloriofe Cel : The Rigors of the Stoa, to maintain ; m

Or from Stagira date their Reign ', Nor from the Gardens fhade, Which Epicurus made : As if the Tree of Knowlege were Replanted, and to flourifh there.

4- 'Twas never thought of then, Bss-Cartes pride

Should over Scholes and God in triumph ride j That e're from maters liquid bowlesfhould fal

This Univerfal greater Bal j Or from his Whirle-pooles fhould e're ebbe, and flow

Al this vaft Tyde of things below. At firft there was no place for Fancies ftage ;

Or the wild images of learned rage : Arts clofe to things, and natures bufmeffe fit,

Shew'd then the Strength, and Innocence of wic But Knowlege like a River in its Courfe ■, Making to its Original fource ; Its puritie does lofe, and to the fpring

In foaming Torrents filth does bring.

5-

Thanks to this Learned Authors pen,

Truth now appears in Innocence agen \

Through al the Vailes of things, and Men. Sure he came from the Holy place, So bright is al the Face i

And

And in his Gintiles Court fo Sacred is the view, Weluftre find, and Infpiration too. He doth with Rods correct the Heathen School : As the great Savior did irfs Temple rule. Truth now extends her Conqueft far, The Heathen Oracles (truck dumb, and Authors are. They to fo juft a Triumph their fubmiffions owe,

And now congratulate their overthrow. Dethron'd they are, yet Privilege enjoy : Highly promoted while they bow r tlVHoufe of God fo low ; As he was deeirfd, who fo himlelf demean'd In Rimmorfs Houfe, while on his hand his Mafter lean'd. How great then our Triumphal joy !

When that proud Empire of the Arts we fee A tributary Province to Divinitie. The Heathen Authors are corrected fo, Their poifon now for Antidote maygoe. Through their profane we fee Diviner Themes, Since thus our skilful fofepb has explain'd their Dreams.

To the Author on both Farts of this Learned IVorh^

H1

i.

E's a wife Mafter of a Fefte, And bravely treats the Guefts he did invite, Who firft prefents unto their fight That Food whole grateful taft Wil edge the Appetite, And with a pleafing Sharpneffe ftil Prepare the Stomach it does fll : Referving that til laft Whofe more fubftantial Good Deferves the name of Satisfying Food j And is befides the Choifeft Difh of al the Reft. So prudently have you ContrivM the Learned Banquet here Set out and offer'd to our view -, In that you firft excite And whet the Mind's delight, And in the Rear, Vouchfafe to Entertain it with the daintieft Cheer. From your firft great Performance we can tel

Where

Where Letters, Words, and Languages Began, and how they did increafe : By whom the Infant World was taught to fpcl, And lifp a Syllable : By what Gradations then it grew In Age, and Learning too 5 Until with times, and pains expence, At length it came to Read, and Write in fcnfe.

2.

Firft Hifiorie prefents us in her fcene Hiftme*

The brave Atchievements of Heroic men, Whofe deathleffe Actions rightly claim To them a never dying Name: Their praifes with their Better Parts do crave

A jufr E x< mtion from the Grave, And out-live al tranfa&ions that have been, Since Chance upon our rowling Orb a fporting fate, And laugh'd to fee A Mimic Ape, that fhee Made althings fubjecl: unto Change like that.

Next fprightly Vomit took birth, Toetrie*

That fair Minerva of the Brain, Which is the only Child on Earth, Since heavy Curfes taught it how to mourn, And Mourn in Vain, That ever yet was Born Without the Parents groans and Pain. She on impolifh'd Natures homely Face Stroak'd the rude Features into fair, And many a Beauteous grace She lively painted there, Where before dul and fwarthy Colors did appear. The Lafl in Time, not Dignitie or Name,

Smooth Oratorie came By Nature fmooth, by Culture gay, Oratorie* ■

Since fhe has got the Artful trick To Cloath her felf in the Array And Trappings of Trim Rhetoric, And al her graceful Colors to difplay : Thefe little Arts that we were taught before ; Branches of Knowlege and no more, Refrefrfd our Minds •, how ravifh'd fhal we be Now you produce Philofopbie, Which to thefe frugal Branches is the wcl grown Tree ? Phjlofopbit>

A Tree whofe Heavenly Fruit The Worlds funk vigor does recruit ; Forces thofe Spirits briskly to advance.

- V

That (baking lay in fottifh Ignorance •, A Tree that's pleafant to the eyes, like that which grew in Paradife, And much to be defir'd to make one wile ; Only in this their Difference does appear : Not Touch, not Tafle, not Eat Was written on the Fruit of that, 'Twas fruit indeed, but not for meat, And only to be fear'd, and Wonder'd at : Each man from tins, that wil, May pluck, and Eat, and eat his fll ; Nothing but Abftinence alone forbidden here.

While man was yet fo juft and good, That nothing he of evil underftood, The very Deitie Took pleafure in his Companie, Came often from his Paradife above, Where Everlafting pleafures flow, Drawn by the Cords of Love To vifit that below, And read his Adam Le&ures of Philofophie. But he with knowlege fatted wanton grew, And his Proud Wil Would know not onely Good, but II •, And would indeed be God-like too : Complains his Stock is fcant, and final, And by a read* at more he forfeits al ; Al but enough to make him fee From whence he fel, and fo bewail his Miferie. Then not without Induftrious Pain Some Scraps of what was loft he did regain,

In Equal fweatof the fame Brow Both eat his Bread, and earn'd his Knowlege too : By piece-meal fcruing from his Memorie, What blur'd, and blotted there did lie. So little the Philofopher Did in his Judgment Erre, That faid Mans Learning is no more Than to Remember what he knew before. From the Firft Parent of Mankind Sin, and Philofophie Was al the Patrimonie left behind For bankerupt Pofteritie. Thus he together to his tainted Blood Tranfmits fo great an II, fo great a Good.

Dealing

Dealing with us as one who brought A deadly Poifon, and an Antidote.

From Adam, Setb, to thee (Thou worthy Grand-child of the Deitie)

Defcends Philofophie. She with thy Learned Pillars ftood, Maugre the Envious wafhings of the Flood ; Thofe Pillars as a ftable Ark fhe found

To keep her too from being Drown'd. But the greateft Danger that (lie e're was in

The mighty Deluge was of fin, Where fadly (lie, as juftly did complain That a lewd Pagan train Debaurffd her with flight Sophiftrie, With fuperftition and Idolatrie : Whence fhe became more frothy, and more vain, Than very Ignorance could be : Beft things abus'd prove worft of al : So bt That feoffs at Scripture, fals to Blafpbemie :

But was fhe no where pure ? no where Allow'd her Virgin-Garb to wear? Of al the Earth fuded's little fpot DefiPd her not : There fhe reign'd Queen, and had the chief Command, Next Holinefle, the Emprefle in that Holy Land.

No fooner was fhe feated on the Throne,

But winged Fame flew out, •

Informing al the Neighbors there about :

pbenicia fird, Pbenicia firft went down Phinicia*

Pretending to congratulate JvAzai bliffeful State j But her defign was to improve her own .* Nor were her thoughts without fuccefle, and vain. For fraighted wel with Knowlege fhe made back again : Hence was it firft Pbenicia knew What fruit on Palm-Trees grew: Palm-Trees fhe had before, which ftood An Idle, and an Ufelefte Wood, Barren as Females, when the Male's not by : Twas now they did begin t1 increafe and multiplic.

Next up does Egypt come •, Egypt*

And al fhe finds fhe carries home : 'Tw;;s here Philofophie a GoddelTe proved Enjoy'd her Temple, and her Shrine,

c Egyp<

Egypt, thatworfhip'd what fhe fear'd, or lov'd, Lov'd her, and then ador'd her as Divine. CbaldtJ* Tnen t0 Cbaldea was fhe Captive lead,

And temted there to fin ; She that above 3 thoufand years had been Modeft, and Humble, now perks up the Head ; For in chaldea did fhe find Sparks of the old Ambitiofe mind, Of reaching Heaven, and fcorning odds, To live Inferior to the Gods. Go to, fay they, What though our Fathers B^Z-pIot

Succeded not, But in their Tower's Confufion ruin'd lay •, Howe're 'twas nobly don, And the Defign was Generofe, and High j

Let us their Children try : The Father he may creep on earth, whilft the bold Son Aftrolcgk, With more of Scorn, than Pitie views him from the diftant sky. Then up fhe got amongft the Stars, And fate her down by Deftinie, There learn'd of her the lower world's affairs > .

Commun concerns fhe did revele, Eut the great Bufineffe of the world concele, And bid her there leffe eagerly to pry : But as the Deftinie did look,

And turn'd the leaves that were Writ in a difmal Character, She flily peep'd into the Dooms-day Book,

And whifper'd down the Fates Of ftaggering Kingdoms, jnd declining States.

Octet*

When Learning thus in th'Eaft grew great, and when Pliilofophers as commun were as Men, Then flrft Adventurous Grece In little fhips fwom o're the Main, In queft of This fam'd Golden Fleece, More rich than that their Jafon did obtain, With much more Danger, and with much leffe Gain. Some to Vhmicia fail, and fome

Down into Egypt, and Judsa come j Where ftraight they found That Truth out-did Fames Trumpet's found :

For every commun Merchant there Vented his Learning with his ware, ooth kept enough, and had enough to fpare. Had not the far- fam'd Samian Peer

Been

Been Tutor'd, and Inftrufted here, His Tranfmigrating Soul had been In Speculation Weak, and Thin, Void of its Learned Superftition It might to Grece, and us unknown Have fitly pafs'd into the filly Affe agen. Here was the foaring Plato taught Each lofty, and refined Thought ', Diviner Notions fram'd to raife Man above Dreggy Mater, and Whatever does defervedly command As much our Admiration, as our Praife, Was al made his at fecond hand. His Honey'd Eloquence, In which he's yet alive, Was al tranfported hence, With greedy Lips fuck'd from the facred Hive :

So much he does to Mofes owe For what we thought in his own Mouth to grow. Nor mufr. we him of al forget, Whom Learning's Jaded Children yet Grace with the Character, And fwelling Stile of the Philofopker. He to the learn'd Nile an ftrand, If not ev*n to the Holy Land With his vi&orious Scholar went, (More likely Jove's than Philip's fon Who conquer'd Earth, as he the Heavens had done) The Learned world to fubjugate intent As he the whole to overmafter meant : Accordingly they carried it ; That a Monopolie of power, and this of wit : This in a proud defign to raife Eternal Pillars to his immortal Praife, He plunders al the Learning of the Eafl, Rifles each famofe Librarie, Each Treafurie of Learned pains, Dragging old Authors from their Ruftie chains

Into a worfe Captivitie : But ftil referring to himfelf the Beft, He cruelly condemn'd to fatal flames the Reft.

So did the Aged Afian Phcenix burn, And to the Stagirite that European Phcenix turn.

6. '

Thus have we feen thee Grece afiume, And put on wifdome, as a borrow'd plume :

c 2 'W'have

W havefeen thee in thy Ruffe and Pride, When as thou didft not only thofe Flout and deride, From whom thy GreatnefTe rofe, But ftamp'dft Barbarian the whole world befide. We fee thee now of al thy Braverie bereft, Quite ftrip'd, and naked left, Thy felfe at Length inheriting that Name Thou others proudly gav'ft, and wel deferv'ft the fame< And now thou gloriole Light, Since Greet is wrapt in gloomie Night, (For 'tis thy abfence makes it fo) Tel me, next whither didft thou go. Freely to fcatter and Difpenfe

Thy Blefled Influence ? This Sun below, like that above,

Was furely born in th1 Eaft, And does with that the fame way move, Stil travelling on tow'ards the Weft. And here could I but have my wil, That which has parallel'd the Syn before, Should do the fame in one thing more ;

As that has done, Once oVe the Plains of Gibeon ; This Radiant Illuftrious Light fhould o're the Weft (land ftill ; Should o're the Weft In ful Meridian Luftre ftand, And there the letter Lights, not darken, but command * That fo they jointly al In fmooth, and equal Harmonie may fal, And prove officiofe Handmaids to the beft, The beft, and cleareft Light that does adorn Our Hemifphere , who to give proof that fhe

Was Heaven-born, Wears no lefs Stile than of Divinkie * And while preferv'd in her bright Puritie

Wil in the Britifh Firmament No leffe be our defence, than Ornament : Here fixing her own Tutelarie God, Who in the floating world hath fo long fctled her Abode.

On

On both Farts of this Learned Worh^ The Court of the Gentiles.

OF L E A R N I N G if you'd have the Total, adde • Together Things with Words ; that Total's had. Of Learning Words challenge but for their Share The furface •, Things the Solid Bodie are. Bodies their Surface offers to our Eyes ; Our Mind by Words (their Surface; Things defcries. 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 felf made perfect, and makes perfect Men.

PHILOLOGIE of Words the Knowlege brings ; PHILOSOPHIES the higher Schole of Things : But Scholars both to SCRIP TU RE and the JEW, For what in either Kind is rare, if true. The Jews now Cruel once were Kind ; when they Both Treafures lent, both without Ufurie, To Stranger Gentiles j who yet prov'd to be As unjuft Debtors, as the Jews were free And friendlie Creditors ; and having gain'd Their Goods in hand, in hand their Goods detain'd ; At length denie the Principal* and plead Their Stock of Learning al of their own Breed.

A COURT eretfed; th' AUTHOR to extract A fair Confeffion of fo foul a Fad, Puts them upon the Learned Rack •, and fhovvs The Jewifh Book for al the Gentile ows. In al finds for the Jew : and was't not fit, The Author JUDGE in his own COURT mould fit i Where both he fo performes, you'l dout, which he Better PHILOLOGER, or PHILOSOPHER be? Favor in one were in the other Spite : BOTH BEST conclude him, and you do him Right.

SYNOP-

SYNOPSIS

OF THE

CONTENTS.

BOOK I. Of Oriental and Occidental Barbaric Philofophie.

CHAP. I.

Of Philofophie in General ; and Sa- cred Philolbphers.

THE Greei^ <roft>t from the Hebrew So- phim. 2.

Philofophie fo called from Love of wif-

dome. 3.

Vhilofophers called riwoi, ythbfjivQot > &c.

pom the Jewifh Myfleries. 4.

God the fir fl idea, and Efficient of Philofophie. 5. Philofophie fprang from Admiration. 6.

The fir (I Inflitutors of Philofophie Divine. 7.

Adam the greatefi hitman Philofopkr. lb.

7k Philofophie of Seth, and Enoch. 8, 9.

Abraham'* Philofophie- 10.

Jofeph'* Philofophie. 1 3.

Mofes'* Philofophie. 1 $.

Solomon' j Poilojophie. 1 8.

job'i Philofophie. 20.

7k Jewifh Scholes and Philofophie, 2 1 .

CHAP. II.

Of Egyptian Philofophie, and its Tra- duction from the Scriptures, &c.

from

from

THE Egyptians Philofophie. The Egyptians Mathematics Jews.

(1.) Their Aflronomie, its rife, Sec.

(2.) Their Geometric

(3.3 their Geographie.

7k Egyptians Natural Philofophie.

Their Medicine.

Their Moral Philofophie, and Politics.

7k Egyptian Laws and Politics Jews.

7k Egyptian ifmlogie from Jofeph.

Egyptian Kites Imitations of the Jewifh.

Egyptian Gods, their Origine.

The Egyptian Hieroglyphics,their origination from the Jewifh Symbols. 33.

Tefiimonies to prove the traduction of Egyptian Philofophie from the Jews. 38.

How Sacred Dogmes were traduced to the Egyp- tians from the Jews* 39.

Jofeph V

23.

the

25- lb. 27. lb. 28. 29. lb. the 30. lb.

3*«

32.

JofephV care to inftrucl the Egyptians.

The origine of the Schole of Alexandria, and the

Advantages it had from the Jews. 42.

The Derivations the Schole of Alexandria received

from the Gofpel and Chripian church. 44.

CHAP. III.

Synopjts of the Contents.

40. \ Mochus his Origination, &c. lb.

His Philofophie Phyfiologic, or a natural Riftorie

of the Creation. 61.

Mochus the firfl that philofophifed of Atomes,

which he had from Mofes. 62.

A general proof of the iraduclion of the Pheni-

cian Vhilofophie from the Jives. 63.

The Gofpel vouchfajed to the Phenicians. 64.

Of the Phenician Philofophie, its Tra- duction from the Jews and Scriptures.

HO w the Phenicians traduced their Philo- fophie from the Jews. 4 5 • 77?£ Phenicians s^il in Navigation, Geographie, Arithmetic, Aflronomie, &c. 46. Their skjl in Mathematics in general. 47. The Grecians borrowed much of their philofophie from the Phenicians. 48. toe Phenicians received their Philofophie from the Jews. m 49. Of Sanchoniathon his origination. $0. His sQl in Philofophie and Mythologie. lb. His Philofophie from Taautus. 51. Tht origine of Sanchoniathon^ Philofophie from the Jewijh Church, proved. 52. (1.) From Tefli monies of Philo and Porphy- rie. lb. Jerombalus, from whom Porphyrie maizes San- choniathon to have derived his Philofophie, the fame with Gideon. $3. (2.) From Sanchoniachon'5 Mythologie mode of Philofophifing, which is Judaic. 54. The mater o/Sanchoniathon'.j Philofophie Hebraic. fi.) His Metaphy/ics. 55. His Tlnogonie of Hebraic origine. 56. Beelfamen, from \"UV *?V"2. lb. Eliun from ]V1]}. Gen. 14. 19. lb. Uus from *7X : Eloeim from D^n*?**. lb. Betylia from Bethel. 57. Sanchoniathon^ imitation of AbrahamV offer- ing up his Son Ifaac. lb. Angels, and the human Soul* 58. (2.) SanchoniathonV Phyfics. His Chaos, from Gen. 1. 2. Ereb, from Gen. 1. 5. lb. His Mot pom "no Mod, & \hvt, &c. 59. (3O Hi s Chronologic andGeographie. 60.

CHAP. IV.

Of the Chaldaic Philofophie and Philofophers.

T

H E Divijion of Philofophie into Barbaric] and Grecanic. 6$.

The Chaldaic Philofophie its rife, &o 66.

The Chaldeans famofe chiefly for Aflronomie. lb.

How Aflronomie was communicated to the Chal- deans by the Patriarchs and holy feed. 67.

Tloe firfl Patriarchs much verfed in the contempla- tion ofceleflial Bodies, &c. 68.

How natural Aflronomie and Aflrologie degene- rated into Judicial Aflrologie. 69.

Tbe Pagan ttyd^atTet anfwerabk to the Jewifh Teraphims. %7o.

The Chaldaic Tloeologie among the Zabii, with their origine and Rites. lb.

One Rite of Zabiifme, Job 31. 26, 27. 72.

Another piece of Zabiifme confifled in their *w ^«0w* mentioned Lev. 26. 30. 73.

Jfhy the Sun was worfbipt under Fire. lb.

Other S.cls of the Chaldeans. 74.

The Chaldeans inflmciedbythe JewifhScholes. Ib»

CHAP. V.

Of the Magi, Gymnofiphitfs, DruUes, and other Barbaric Philofophers.

THE origine of the Perfian Magi. 76.

The Magi inflituted by Soroafter, and their correspondence with the Zabii. 77.

T\n Indian Philofophers, Gymnofophifts, Ger- manes, Brachmanes, from Manes. 78.

TlnAfricanPhilofophers , (1.) Atlantic. 80.

(2.) Etkio-

(2.) Ethiopic, whofe Divinitit came from the

Synopjis of the Contents,

lb.

81.

lb. 82.

83. lb.

Jews.

European Pkilofopbers , (1.) Scythian. (2.) Thracian. (3.) Spanifh. (4.) Druidcs, their origine. The Druidcs in Britannie and Gallia. "their Academies, Privileges, Degrees, &c.

Pbilofopbie Natural, Moral, Mathematic and

Symbolic. 84.

Their Rhetoric, Theologie, and Discipline. lb. Their H'orjhip and Sacrifices. 85.

The Druides dijlributed into Saronides, Bardi,

Evates, &c. 86.

0 ^-Religion from Abraham** Olcj of

Mamre, and worfhip there.

87.

BOOK II.

The Origine of the Ionic, but chiefly ofthe Italic, or Pytha- goric Philofophie.

_ CHAP. I.

The Traduction ofthe Grecian Phi- Jofophie from the Patriarchs and Jewifti Church, proved by liniver- fal Content.

THE Grecian Philofophers recourfe to Egypt and Phenicia. 88.

That the Grecian Philofophie was derived from foe J eves, is proved by Tefiimonies of (1.) Pa- gan Philofophers; Plato, Numenius, Hermip- pus, Ariftorle, and Diogenes Laertius. 89.

(2.) Jews; Ariftobulus, and Jofephus. 90.

(3.) Chriftian Fathers ; Tertullian, Clemens Alexand. Juftin Martyr, Eufebius, Minutius Fadix, Theodoret, Joannes Grammaticus.91.

(.4-') Modem Papifts ; Steuchus Eugubinus, Juftinian. 92.

(5.J Proteflants, \_iJ] Forrain ; Mel.tnflhon, S'erranus, Julius, and Jofcph Scaligcr, Vof-

fms, Heinfius, Bochart, Grotius, Hor- nius. p.

[2.] Englifb ; Jackfon , Ufher , Richardfon', frcfton, Rakgh, Owen, Stillingrkct , Sel- den. 95,

CHAP. II.

Of Mythologic Philofophie and its Traduction from the Jews.

MTthologic Philofophie in general. 97.

Mythologic Philofophie firfl feated among

Poets, Orpheus, Homer, Hefiod, &c. lb. How thefe Poets difguifed Oriental Traditions.,

Originally Hebraic. 99.

Ti)e ufe and abufe of Mythologic Philofophie. lb. Symbolic and Enigmatic Philofophie from the

Jewifh Types and Enigmes. 100.

Metaphoric and Allegoric Philofophie from the

Jews. 102.

T\n mater of Mythologic Philofophie from facred

Worses and Truths. 102.

TinCaufes of Mythologic Philofophie. 104.

r. ignorance, (\.) of the Hebrew idiome. lb. (2.) Of the mater of Judaic Traditions. lb. (?• ) °f rf,e Judaic forme ofDoclrine. 105.

£4.3 Tioe imperfection of Judaic Traditions. lb.

2. Admiration a Caufe of Mythologic Philofo- phie, with Ari(lotle',j account. 106.

3. Imitation a caufe of Mythologic Philofophie.

log. Plato'.* Imitation both Theoretic and Praclic. 109.

4. Curiofitie and Affeclation ofNovitie, another Caufe of Symbolic Philofophie. j 1 o.

5. Pride. 6.ldolatfie. 7. Carnal Policie. Ill;

CHAP. in.

Of Ionic Philofophie begun by Th.aUt, and its Judaic Originc.

THE firfl Diflribution of Grecian Philofo- phie into Ionic and Italic. Ionic and italic Philofophie received its first im- pejfions pom God's church. 1 1 5,

Thalcs'i

ThalesV extract from Phenicla. 115.

T\n Seven wife men, their Philofophie. I id.

An Abflract of ThalesV Philofophie. lb.

Thales^ Philofophie from the Egyptians and Phe- nicians immediately , but Originally from the Scriptures and Jews. lb.

Thales'j Principe, That Water was the firft: Mater of althings, immediately from the Phe- nicians, but originally from Gen. 1. 2. 117.

Max & ixw* , Slime. 1 1 8.

Tin Origine of the Vniverfe. up.

"Doe Beautieand perfection of things. 1 20.

ThalesV Mathematics. 121.

His Metaphyfics of God, &c. 122.

His Scholars and Succeffors. 123.

Empedocles, Heraclitus, Democritus, Hippo- crates, lb.

CHAP. IV.

Of Vherecydcs\ Philofophie, and Traduction from the Jews.

Synopsis of the Contents.

its

PHerecydesV origine from Syrus. 1 24.

His Parents and Birth. 125.

His Philofophie from thePhmiciansand Jews. lb. Pherecydes the firft that writ Philofophie in Profe. 1 2(5.

His Philofophie Mythologic. lb.

His Heliotrope from the Jews. lb.

His SioyovtA or Timlogie. 127.

He held the Souls immor talkie. 128.

CHAP. V.

Of Pythagoras, and the Traduction of his Philofophie from the Jews.

TH E fever al Sects ofPhilofophers. 1 30. That Pythagoras traduced the main of his Philofophie from the Scriptures and Jews, is proved by Teflimonies , (1.) Of Pagans. lb. (2.) Of Jews and Cbr if} i an Fathers. 131.

(3.) Of Moderne Papijis and Protejlants. lb. Pythagoras'* extract from the Vhenicians. 133. His Preceptors in Grece. 1 34.

His Travels into Phenicia , and converfe with

the Succeffors of Mochus. 13$,

His Travels into Egypt, and comfpondence with

Jews there. 1,5,

His Travels to Babylon, and converfe with the

Jews, who inhabited there. 137.

His coming to and abode in Italic 140.

His Character by Jamblichus, Diog. Laertius,

Apuleius, and Juftin. 141-143.

CHAP. VI.

Pythagoras his College, and Difciplinc from the Jews.

PYthagorasV Schoh and Difciples. 144. 1. His Homocoeion, or communScbole. lb. 2. His Kotvb/Stov, or College. 145.

His Scholesjrom the Jews. 1 46.

His examen of his Scholars. lb.

The Pythagorean $. years Probation and Silence from the Judaic church. 147.

Pythagoras^ Novices and Perfect. 1 49.

The Difcipline of his Schole. ' 1 $0.

His college and Confederation from the Jewifh Church. 1 ^ I#

His Symbol of Salt an imitamen of God's Cove- nant of Salt, Levit. 2. 13. 1 52. A parallel "twixt the Pythagoreans and Effenes in 1 7. particulars. j 5 5. 1 Q Both great Separates. 157. 2.) Bothjhunned Phafures. 158. 3.) Both enjoyed al things in commm. lb. .4-1 Both enjoyned celibate. lb. ;.) Pythagorean Abstinences from the Effenes.

I$9»

(60 Pythagorean Purifications Judaic. 160. (7. } Alfo their Feftivals. 1 61.

(8J Pythagorean white Vefiements from the

few- lb.

(9-) Pythagorean Silence from the Jews. lb. ( 1 o.^ Their Reverence to their Doctors. 1 6 3. (11.) Their owning Providence, and Devotion

towards God. lb.

(13.) Toeir daily Studies. lb.

(14.) Their Ex ere ices, Infpections, and Ex a-

mens of their Actions daily. lb.

d (15.) Their

Synopfis of the Contents,

( f 5.) Tlnir iflt againfl Apofiatis. 164.

(16. J Their Excommunication. 16$.

0 7.) ^ general Parallel betwixt the fLJfenes and

Pythagoreans. lb.

CHAP. VII.

Of tPytbkgoras's Natural and Moral Philofophie, with its Traducti- on from the Jews.

TH E Diflribution of Pythagoras'* Philofo- phie, into Nat. Moral. Supemat. 166.

Thefveral parts of Pythagoras'* Philofophie, both what he received from Orpheus, Egypt, Chal- dea, and Phenicia, from the Jews origi- nally. 167.

His Mathematics: 1 6 8.

His Arithmetic from Phenicia. i6g.

His Mafic and Aftronomie. lb.

The Earths Motion afferted by Pythagoras. 1 70.

His Gionutrie and Meafuns. lb.

HisPhyftcs : (1.) Contemplative. *7I«

T,-i Origin: of the Vnivirfe. lb.

The Firft Mater and Forme. lb.

Pythagoras'* notions of Fire. J 72.

(2.) Pythagoras'* Medicine from tie Jews. 173.

Pythagoras'* Moral Philofophie. 174.

(\.) His Ethics ,Dogm at ic and Exhortative. 175.

His charafierijlic Ethics. 17&

(2.) His Politics. 178.

CHAP. VIII.

Pythagoras Theologie traduced from » the Jewifh Church.

PYthagoras'* Toeologie was the Centre of his Philofophie. 181.

His Tetracly from the Judaic t«t ^ty £?(*(**' Top. 182.

His Metaphyfic contemplations of Gods Being to cv, from Exod. 3. 14. 183.

His Scriptural Tradition of God's Vnitk. 18$. His notions of Gods Simplicitle. 18.6.

His Divine ideas the fame with the Scriptural tradition of Gods Decrees. 187.

Parmenides his opinion of ideas. 188.

Timaus Locrus bis Doclrine of ideas. 190.

Divine ideas primarie or fecondarie. lb.

Althings made according to God's Exemplar, wherein their goodnefe con files. 191.

God? Creation and Providence. 192.

Pythagoras'* Model of Divine worfhip. 193.

1. Againfl al images in Divine worflup. lb.

2. That God is to be worjkipped by Rites of his own Institution. 1 94,

3. His exaffneffe in Divine worfhip. 19$. His Demons, their Office, and nature, in Imita-'

tion of the Meffias. 1 96.

His Metempfychofs a corrupt tradition of the Re-

f.rreffion. 198.

A general idea of Pythagoras'* Philofophie, My-

slic Iheologie, 199.

His Divination and Magic. 200.

CHAP. IX.

Of Pytha^oras^s Symbols and their Judaic Origine, c;c\

PYthagoras his Mode of Philofophifing Ju- daic and Scriptural. 201. An enumeration of Pythagoras his Symbols, which proves their Judaic origine. 203^

1. Give the right hand of fellowfhip to none but Pythagoreans. lb.

2. Abftain from things dead. lb.

3. Set down Salt, a Symbol of Amitie. 204. Symbols relating to the Forme of Philofophie. 205.. Pythagoras/;/* Ethic Symbols. 206. His Metempfychofe Symbolic. lb.. Nebuchadnezar his Mttempfychofe. 207. Pythagoras'* Abslinence from flefh Symbolic and

Judaic. 2c$.

His Abflinence from Beans Symbolic and Natural. .

209.

Numbers Symbols of things Divine. lb.

Pythagoras his Symbols of Divine nor flip of Ju- daic extracl. 210.

Pythagoras'* worlds, what genuine. 211.

His Sihators and their dt sir. .fi ion. 212*

Synopsis of the Contents.

T)n Pride of the Pythagoreans and al other Philo- fopbers congenial to them, 213.

CHAP. X.

Of the Eleatic Philofophie, &c.

XEnophanes the Founder of the Eleatic Seel, hisDogmes. 215.

Parmenides his Philofophie. lb.

Zeno the Eleatic, Inventor of Logic. 216.

Leucippus his Doclrine of Atomes. lb.

Democritus, with his opinion of Atomes. 217. His s^il in Experimental Philofophie. ■ lb. His Ethic and TcLv<ro$l&. 2 1 8.

The Heraclitians , Epicureans , and Sceptics, branches of the Italic Seel. 2 1 9.

BOOK III.

Of Socratic and Platonic Philofophie.

*

CHAP. I.

Of Socratic Philofophie, its Origine, &c.

SOcrates the Author of Moral Philofophie, and why he applied himftlf ttereto principally.

221. Socrates an Vniverfal Scholar. 222.

His Metaphyfics, and their Judaic Origine. 223. That al Virtue comes from God, and al true l^now- lege of God is by Divine Infufton. 224.

Socrates his Demon, bis ojfice,Scc. 225.

His Aclive Philofophie how far contemplative.

225.

Al Philofophie ought to end in Virtue. 227.

To know our felves the fir ft Principe of Socra- tes his Philofophie. 229. Toe Government of the Tongue. 230.

Socrates'* Mode of Philofophifing natural and familiar, lil^e to the Jewiflj. « lb.

His Rhetoric mode Ironic and pleafant. lb.

His Dialeclic by Induclion , and Interrogations from the judaic Scholes originally. 23 r.

The occafion and Injlruments of his Death, Any- tus, Melitus, Lycon. 232.

His Char acltr. 233.

His Scholars, and their differences. 234,

CHAP. II.

Of Platonic Philoibphie, and its Tra- duction from the Jews.

' I *Hat Plato borrowed his choifefi notions from ■*• the Jews , is proved , 1. By TeSli monies,

(i.j Of Pagans. 235.

Plato his own confjfion hereof. 236.

His Phenician Fables Judaic. 237.

His fah&ioi hoy@- Judaic lb.

His Divine Word Judaic lb.

His probable Fables Jewifb. 238.

why he canceled the name of the Jews. 239. The Tejiimonie of Numenius. 240.

f 20 °f Jws-> Ariftobulus and Jofephus. lb. (z,-) Ofcbriftians more Ancient, Juftin Martyr,

Clem. Alexandrinus, Ambrofe, Auftin. 24 r. (4-j Of ' Moderne Cbriftians, Lud. Vives, Luther,

Selden, Stilliogfleet, Hornius, &c. 243.

CHAP. III.

OfP/tf/Vs Life and Travels for the pro- curement of Oriental Traditions.

HTH E Hifiorie of Plato1* Life.- 24 $,

-■■ His Ancestors, and Inslrutfm. 246.

His Travels into Italie, and bis Inflruclions from

the Pythagoreans. 247^

His Travels into Egypt, where he informed him-

felfin the Jewish wifdome. 248.

Plato, whiles in Egypt, learn I from tbejewijh

Doclrine (1.) The Origin of the Vni-

vpfe. (2.) The Fal. (%.) Of God, Sec.

249. ■d 2 How

Synopfis of the Contents.

Plato'* -4-yx" ™ Koff(jL\st Soul of the Univcrfe, what it tmpottes. 323.

Plato his Vnivcrfal Spirit exactly anfrvers,

(1.) To the Spirit's Ejformatlve Virtue. 324.

(J2..) To the Spirit's Confervation of and Provi- dence over the Vniverfe. 325.

(-$.) 7o the Harmonle of the Vniverfe. 326.

(4. ) Plato1* Igntfic Virtue how fur it may be fil- led the Vnlverfal Spirit. 327.

ike Bodie of the Vniverfe, and its original Mater, the Chaos. lb.

Tin Parallel betwixt Mofes and Plato in the De- fer iptioi of the fir (I Mat.r. 328.

Mofes'* inn the fame with Plato1* u'aw . lb.

Mofes'* 1t"Q the origine of Plato'* x*®"- 3 29'

Plato'* Kf?/g©- from Mofes, Gen. 1. 5. 330.

Gen. 1.2. Moved on the face of the Waters. lb.

.The Bodie of the Vniverfe is compofed of the four Tin Touch and Phantafn. Elements. 331.

Plato received this diflributlon of the Vniverfe from Mofes, Gen. 1. 333.

tht&ome of the Vniverfe, its Order. 33 5.

Tt.H Affections of the Vniverfe. 33 d.

337-

339-

(5.,) Its Color. (6.) Time. 340.

(8.) Generation. (9.J Dwa-

t/os. 341.

Senfible Phyfic Vrincipes of Bodies ; Eire, Air,

water, Earth. 342.

Chymic Principe* correfpondent hereto. 343.

Elementary Affetlions , Calldltle, Frlgldltle,

Flniditie & Firmitie. 344.

Its Saltneffe and Equation.

Ttie Origine oj Fountains.

Medicinal waters and Baths.

Foljiles, Glebes, Sulfur, Salt.

Bitumen, Niter, Alum.

Vitriol, Arfnicitm, Stones, Marmor.

Gems; M,t. Is j Gold, Silver.

Tin, Copre, Iron, Steel, Lead.

Metallics ; Quic^fdver, Antimonie.

Plants : Ignite Liquors, wine.

Oil, its ufe both Natural and Symbolic.

Honey, Manna, Sugar.

Tabaco its venimous Qualities and Abufe.

Pitch, Gum. Animals.

T\n Animal Soul corporeous and fiery.

The fenfitive facultle and txterne fenfes.

Sight, Hearing, Smel, Tafle.

(1.) Its Perfection and Beautle. ( 2.) Its Vnitie. (3.) Its Finiteneffe. (4.; Its Figure. (7.) Mob i I it ie.

SECT. II.

The Macrocofhie and its parts.

*~Y^HE Macrocofmt compofed of '3. Heavens

345- 345.

347.

347—350.

351.

352.

353- lb.

X and Earth. The fupreme Heaven and Angels. Tne Ethereous Heaven Its Natun. Tin Sun and Stars, Fire. The Atreous Heaven. Fiery Meteors and winds. Vapors and Aqueous Meteors. 2bl S.d its Collection.

Animal Paffions,and Diflribution of Brutes,

SECT. III.

The Microcofme or Man.

MA N a Microcofme, and his Excellence Mans Bodie, Soul,and Spirit. T\n production of Mans Bodie. Phy(ic Aphorifmes for the Confervation of

bodie in good health. Prophylacllc Phytic for a good habitude. The Caufes ofDlfeafes.

Ataxle of Humor and Crudities caufe Difeafes, Exercices of Nature, Excretlon,Perfpir ation,

vltle of Spirits, Refpir ation, &c. Rules for Aliment and Diet. Therapeutic Medicine. The Characters of a good Pbyficlan. The Creation of the human Soul. The Vnlon of the Rational and Animal Soul. Thefpiritalitie of the human Soul. Its infinite Capacltle and Amplitude. (1.) As to Contemplation. (1.) As to wil. The SouCs Moral Capacltle. Toe Souls perfection. Its Dlfgrace by Sin. Its Natural and Moral perfection. Tin SoitCs immortalitie.

354- 355-

35*-

357- 358.

359- 360. 361. lb. 352. 363. 3^4. 3^5. 368. 359. 370. 371. 372.

373-

374-

37 5-

lb.

Mans

376.

377- lb.

.378. ASi-

319- lb.

380. 381. 382. 383. 384. 386. 38-7. 388. 389. 390.

lb. 301.

The

Syttopfis of the Contents,

the identitie of Vnderjlanding and wil. 392.

pbat Difference maybe allowed between them.393.

Tin intellect, its proper Object Truth. 394.

The 9. Intelle5iile Habits. 395*

The wil and its Objecl Good. $96.

Its Appetite, Pondus, and Affections. 397.

The proper Aft of the wil extenfion. 398.

The Liber tie of the wil. $99'

Natural Libertie effential to the wil. 400.

The Dominion of the Wil finite. 40 1 .

Divine concur fe confirmes libertie. 402.

Voluntary Necejjitie confident with Libertie. 403.

Indifference not effential to Libertie. 405.

Human Libertie in Rational Spontaneitie, largely demonflrated. 406.

t\n Conciliation of efficacious Grace with human Libertie. 409.

Every interne motion of the wil is free albeit ne- ceffaty. lb.

Actual indifference , (1.) Inconfijlent with Li- bertie as to exercice. 410.

(2.) it deflroyes efficacious Grace. 412.

The Divine fuaviiie of actual Grace mofl effica- cious. 413.

Supernatural Grace how connatural to human Na- ture. 414.

Al Acts morally good totally from God, and to- tally from the wil. lb.

the Suavitie of efficacious Grace omnipotently pre- vails on the wil. 41$.

CHAP. X.

A brief Abltraft of Plato's Moral and Metaphyfic Philofophie.

PLatoV Ethics, ( 1 .) Of the chief eft good. 417, (2.) Of Virtue. (3.) Of Sin. 418.

^4.) Of the Affections, their Moderation. lb. (5.) Of Love. (6.) OfJujiice: 419.

Plato his Oeconomics and Politics. lb.

His MttaphyficSy of God, his Efftnce and Attri- butes., lb.

BOOK IV.

Of Ariftotelic, Cynic, Stoic, Sceptic, and Epicurean Phi- lofophie.

CHAP. I.

Of Ariftotelic Philofophie, its Tra- duction from the Jews.

T

H E Traduction of AriftorieV Philofophie from the Jews, proved, (1.) By Testi- monies of Ariftobulus, Clear chus, Eugubinus, &c. 422.

(2.J Rational Arguments to prove, that Ariftotk traduced the choifefi parts of his Philofophie from the Jews. 424.

Ariftotk his fir fi Mover, God. 425.

T\n Sours Spiritalitie, &c. lb.

Ariftotk his Met aphyfics from Plato. 425.

Jfby he rejected the more fublime Judaic Traditi- ons of Plato. lb.

His Ethics and Politics. 427.

His Life and Studies. 428.

His Character. 429.

A comparifon betwixt Plato and Ariftotk, as ta Rhetoric, Logic, and Metaphyfus. 433.

Ariftotk' j Doctrine Acroatic,or Exoteric. 43 r.

His worses, what genuine. 432.

His Books how conveighed to Pofieritie. 433*

His Succefiocs, Thcophraftus, &c. 434.

His Commentators, Aphrodifcus, &c. 435.

Arabian Comment. Avcrroes, and Avicenna.

437* A general idea of AriftotkV Philofophie by Am-

monius. 438.

toe end o/Ariftotk'i Philofophie, to know Gody .

the first Caufe of al. 439.

Ariftotk his mode of Philofophifing. IbV

The Characters of a genuine Auditor and good Ex-

pojit or of Ariftotk. 440.

The dijlribution oj Ariftotk'* Philofophie by Am-

monius the Mon^. 441.

Ariftotk

Sjwopjii of

Ariftotle his Logic and its parts, 443.

His Method, its Principes, Sec. 444 •

A Scheme of Ramus his Logic. 446.

Ariftotle his Ethics. ' 447-

r. characters of the chiefefl Good. lb.

2. Mans format Beatitude. 449-

(1.) Its formal Keafon in Operation. 450.

(2.I Its proper fubjeff, the human Soul* 451. (3.) Virtue the SohCs Qualification. lb.

^4.) The flate of human Beatitude is a perfeff Life, Intenfively and protenfivtly. 452.

7l>? principes of human Affs. 453.

1. Praffic fyiowlege. lb.

2. Volition, its end, and objecl. 454.

3. Confutation: (\.) Its Objecl j £1/} 77?/«^ Traffic. [2.]] I» o«>" Power. Q.] Tfc^ Means. [4.3 7fcf/e F/»/tt. Qj.j 'rf"'«£.f Parmanent. £6.3 7l)ings Contingent. 458.

(2.) Its main Wo)\ to find out means mojl con- ducive. 459. f 3.} Its Subjecl. (4.) Its Aff. lb.

4. Eleffion. Its (\.) Difference from Confutation and Volition. (2.) Objeff, the Means. ( 3.) Subjeff, Rational ml. (4.) Aff; [1.') Ra- tional. £2.3 Determined and fixed. (5.,) Dif- ficult ie. (6.) Effeff as to Virtue. (7.) De- finition. 460.

Lfj'ential Adjunff of Human Affs, Voluntarineffe

or Libertie : Voluntarie defined. 462.

Voluntarie and free the fame. 463.

Coaffive Neceffhie alone exclufive of Libertie. 464. Indifference not eflential to Libertie. lb.

Libertie Effential to the nil. 46$.

God's Neceffitating Concurfe defiroys not Libertie,

but con fir me s it. 4$ 6.

God's Predetermination of the ml ma^es him not

the Author of Sin. lb.

Touching the Moralitie of Human Affs. 467. 1. Moral Good, or Virtue what, lb.

(1.) Virtues notPaffions : (2.) Not Powers. 468. (■$.) Virtues Habits, what an Habit is. 469. Formal Nature of Virtue in Mediocritie. 470. How Virtue confines in Mediocritie. 471.

Mediocritie of Virtue in Hxrmonie. lb.

Toe Rule or Meafure of Mediocritie, Right Reafon,

or the Law of Nature. 472.

idea or Definition of Moral Virtue. 475.

(i.)Virtue confifls in the be ft End andwor^s. 476.

the Contents,

(2.) A l Virtues hive the fame general idea. lb.'

what Vice and Sin is ? 477.

AriftodeV Phyfics. (\.) Of Gods General Cau- falitie, as the firfl Mover. 478.

(2,~) T)iat Man's Soul is Incorporeous and Immor- tal. 47p#

Ariftotle\f Metaphyfics, called by him the prime Philofophie and Iheologie. lb.

A Char aff er of his Sapience : the Objeff whereof (1.) Tlnngs moflVniverfal. (2.) Mofi Dif- ficult. ^3.) The fir si Caufes. 480.

Sapience _ (1.) Mofi dtfirable for itfelf. (2.) Architeffonic and Principal, Sec. lb.

Ariftotle his Sapience applicable only to God and things Divine. lb.

CHAP. II.

Of the Cynics, and their Phi- lofophie.

CYnics Originefrom Antifthenes : his Schole the Cynofarges. 481.

Cynics why fo called. 482.

Diogenes, Crates, Demetrius. 483.

Affinitie ""twixt Cynics and Stoics. f b.

Principes of Cynicifme. (1.) Virtue our Chiefefl Good. (2.) Externe Goods not defirable. (%.) A wife man enjoys al in God. 484.

Cynics abhorring Flaterie, bearing reproches, af- f effing impudence. 48 5.

Cynics Reprovers of Vice, fpecially Pride. 4B6.

Rejeffed al Philofophie befides Moral. lb.

tbtir Religion without Super ftition. 487.

Their Juflice and F aithfulneffe. lb.

Their eflime of Libertie. lb.

Virtue with them teachable. lb.

Cynic Philofophie from the Jews. 488.

CHAP. IB.

Of the Stoic Seel: and Philofophie.

ZEno his Origine and Inflruffirs, 488. His Inflituting the Stoic Sift, Sec, 489. His Succeffors, Cleanthes, Chrj fippus. 490.

Diog.

Synopfis of the Contents.

Diog. Babyl. Antipater Sidon.PoflT1donius.491.

Roman Stoics, Cato, Varro. Anroninus, Tullie, Seneca, christians, Pamtsenus, Clemens. lb.

Stoic Philojopbie from fewijh foeologit, 492.

Stoicifme in general, its combination with other Setts, facially Cynics. 493.

Its difference from the Peripatetic and Acade- mic, lb.

Particular Dogmes of Stoicifmt. lb.

fi.) Comprehenfion, (2.) Of God and his Na- ture, (3.) His Creation and Providence. 494.

^4.) Pate, (5.) Cods Providence over Man- kind. 495.

Stoics Phy pes, (1.) Of the Soul , (2.) The cm- rri!§a<rif) or Conflagration. lb.

Their Ethics, (1.) Appetition and Self-preferva- tion, f 2.) Paffions Irrational. 496.

Stoic Pbibfophie , its contradiction to Chrifiian Religion, and a caufe ofPelagianifme. 497.

CHAP. IV.-

Of Scepticifme.

THE Sceptics their feveral Names. 499. Pyrrho their Founder, his Character. lb. His Dogme, Tijat nothing could be known. lb. Tin formal idea of Scepticifme, its defigne to over- throw al Dogmes of other Setts, with its fuf- penfion. 500.

Sceptic fufpenjion from Heraclitus and Plato his Schole. ^oi.

Plato and the Old Acadcmiedogmatic,not Sceptic.

$02.

Tiic New Academie wherein different from Scep- tics. 503.

Sceptics avoided al Dogmatifing. lb.

Scepticifme a great Enemie to Christian Religion : how far commendable. 504.

CHAP. V.

Of Epicurifme.

EPicurus his Origine. $o<.

His Inflitution of his Sett and Charatter.

His Pride and Contention. $07.

His temperance as reported by friends. lb.

His Induflrie, worses, and Difciples. lb.

His Phyfics, of Atom es. 50 £.

His Canon, Contemt of Logic, Rhetoric, Mathema- tics. 509. His Ethics; {1.) Phafure the chiefefl Good. lb.. (2.) This Pleafnre Mental, in Virtue. 510.- Maximes touching Pie a fare and Pain. lb. Atheijlic Conceptions of God, his Providence, &c.

511. How he undermined Gods Providence. lb.

He denied the SouPs Immortalitie. 512.

Pagan Pbilofopkie determined in the Epicurean. lb.

Table of Hebraic Words 'Explicated.

Dn-!« Edris

9

IIS Or Fire, Light

73> 347> 343

IDS to inftruft

14

rpmuv. tf.i2,\g.

173

1H3 Bohu, tbi Chins

: 9

fOW ^jn Beel-Samen

5*

C3HJO Baalim -what

IS

^ISiy my informe Maffe

376

p3"l to adhere .

398

nofc^l a Diamond

§5o

"IDn to agglutinate

398

HCn the Sun

34^

uD^JOn facred Hearths

73

PIQiy |H Anobret

57

CDH^Dn Hafidim

*M

"IIS D^D Cynofura

121

,y£} to Frame

375

MJ^yZ Magus wl;es#

7<5

"110 Mod, Mud

58, 118

yi^]Q Min-era, Minerals

35*

TX3H2 Spontaneitie

rPJJ Segullawbaf "O j Sachar thence ai.iya.yv \V*1, iLiion, Gods nam Vj a Tree

easy'

11V Ereb nwy an Herbe D"HQ vdL&JtiaQ- HJi.^ Secrets

CZj^EX Sophim, wJ>m« ^0^0? 11 j>* be gathered, Gw. 1. 9. ypn the Expanfe C3p~1 to worke curiofely CD^QtU Waters there CD1 nH the Abyffe inn tohu without formt CD^Dn perfect, who

407 375 151 364

5^

362

376

15, 120

362

8

14 2

353

347 37* 347 355 328

4. 149

Table of Greel^ Words Explicated.

AIOhj ^Ether, whence and what 347 ' KKiJinui*. Academia, whence 254 'AxatTrtAw Ualncomprehenfion 259,454,499

*AxhG«* Truth ^';^ 295

'Am^s^-*/ to Adhere 398

'Aiiro5-o^*Tj^«r to pofe 282

'Af 4Ti) Virtue what 467

*Au9*ipeT©- Spontaneous 408

Au£;v Aurum /row "llSi! 360

'Ai/ToJtivnT©- of Plato 392

yAvTo<w&t.y'ta. Self-motion 408

B*iTtM/«t Bxtylia W/W 57

B«Mi/07* Confultation wtat 457

Bi\ntt{ jromgohii acaft 1 54? 398

Tf wV/* <r« ovt©- the knowlege of God 297 Aaf/t/av Demon what 197

£/aAt>e<S-«/ <w^ fnKoyit'&g.e to difpute

282,303 AictKDtriK)) what 281,289,303

Aidvoia, Difcourfe or Science Ao-y/xctTi^wi' to dogmatife what "Efyi an Habit what 'Eic^6)tT/xo< Eleftics who 'Ekkj/'Q- free Ex,mu'pc<)<7i< what 'Eav>*< /tmi CD1^ Elim ^(xvnela. Experience what '£tc%h Sufpenfion

293 258

¥9

269 407, 4<2

495

75

395 *59> 3°7> 499

*Ef^c ?Termes who *Er»« whence Vefla 'EvpvLi Good nature what 0=a>rai/ To contemplate what law Jao Jeiiova

%I<Ai* Idea ^to

'U&yxi) tKovwbat

'lAt)s Slime

K*T*A;;4«f Comprehensions Kiki Gum Ko/vo/S/oi/ Pythagorse K'otrfjL©- the World wtaf K607/©- tonrif what KvviKci Cynics whence AbyQ- letrtKoi en [tic Logic Aby@- tm^fxctTiKoi what Mfy® Magus, whence and what Mthi M el, from y7Q Meo-'-TM^- Mediocritie wkf MtT=(x vx Jl( Metempfychofis M///«^7f Imitation Mufl© a Traditions Fable

NoM<7/? Intelligence wJW T3 oj/ Being, proper to God 'O§iyo» to extend by defire

Table of Greek Words Explicated.

*3

173

298

294

Q 53, 54

187, 320, &c.

34 118

493

368

'45 337 319

482

25o

324

75

3*4 i 470

2o5

108, 395 97, 278

149 293,297 182,183

398

I vO?<-Zk Appetite OrfhK'oy®- right reafon what "*\tyyzvt<riA Pythagoric

iLWTwn rim*?, Pythagor. nt(ux<ri®- E>dmious nnl* Pitch from „\7V( n^rtjfscr/fEJeclion £% Jrom UN Ur fin nv&A** Pyrathea what **yxw"ft»v Sanchoniathon **kx*? e* Saccharum, whence ^KivrtKu Sceptics, who 2o*«« from Q^s Sophim jTf^itT« Stromata what *J»i*.u Stoics from TU TeA«@- Pythagor. JtT&wOs Pythagor. Tam the firft Mater what QikakMh*. a Love of Truth QoKoroQt',., what *fi/m<r/j Prudence w>j^f X*©- Chao.% w^«„ tf»iwj[,^ VvXn fromW^eiy y^M n Kb?[jut what

396,-398

472

2o5

3°7, 502

147

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3*8 407, 450

348

7? 50

3*4

499 2,297

2o5

489 149

182

328

292, 299

2, 3, 292

297

$8, 329

375 323

Table

of Scriptures Explicated.

Ch. Vtr.

I.

I

I.

2

1

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3

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5

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9

1.

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317,318,333,345

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a 327,347

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353 2 352

345

57

345

35i,3*8

389

1 Ch.Ver.

*• 3* 120,1

: 2. 7

Page. 72,192,335,357

1 Exodus*

2. 24

7. II

8. ii

375 398 255

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11. 28

14. 19, 22 18. 17, 19

28. 17, 18 41- 39,45 44- 5 47. 22

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6. l{,2 l52>r$3 25. 30 5 J73

' • • > 73 Numbers. 6. 5

,0 202 £'P '52,I$4,204

5 70

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Table of Scriptures Explicated.

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Page.

Ch. Ver.

Page.

Ch. Vir.

Pagr.

23. 14

2

135. 7,

8

87

5- 21, 22

282

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139. 15

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375

5. 8

282

4. 19

69

148. 8

353

10. 34

3*3

5. 3

375

Proverbs.

11. 53

23

1, 282

10. 20

398

8. 28

255

ii. 54

283

16. 10

407

25. 20

358

13. 25

152

?Md£es.

Lccleftafles*

14. 34

204

*7« 5

70

i- 7

255

\6. 13

398

1 Samuel.

5- 1

195

John.

1. 1

2

9. 8

161

3. 12

202

19. 1 8, 19

2

Canticles*

AZls.

1 Kings.

4. i5

352

13. 8

75

4. 29,30

388

Efaias.

14. j 2

13

2 Chronicles.

40. 22

347

17- 18

497>5I2

n> $

204

43. 24

354

Romans.

£/ra.

Jeremie.

U 19, 20, 21

*9

4. 14

152

5. 29

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8. 5

497

Job.

22. 2

358

11. 17

3*3

4- 3

20

E%e\iel.

12. 9

398

5. 24

147

3i- 4>"

-15

355

]

[ Corinthians.

10. 10, 11

376

Daniel.

5. 17

398

28» 5

357

4- 32, 33

207

7. 31

337

31. 25, 27

72

8. 14

120

2 Corinthians.

3d. 27

353

Hofea.

8. 3, 17

408

41. 17

398

14. 4

407

Philipptans.

Pfalms.

14. 6

353

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24. 4

398

Joel.

Colofjians.

25. 1

398

1. 19

349

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2. 20

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I

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63. 8

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119. 31,53

398

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231,304

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5S

Luke.

5.2

408

THE

E R R A T A.

PReface, p. 8. 1. 2. 1. P. 3. B. 2. c. r. §. 8, and 10. Item Preface, p. 9. I. 17. 1. Part 3. Item Pref. p.\o.l.$. l.Part 3. Item l.i6.\.Part 3. Item /.30. 1. Part 3. Pag.uTfth, 1. Parrs. Of Barbaric and Grecanic Philofophie , ptf£. 3. line 29. lege (p/AoOsatM0^ as\«8/f««, lb. /. 32.

l.«UH, lb. /. 35. 1. T*3-«f, p.4. /.2. I. 6*»UKT6S^»f, />.5./.9. l.Wf«T9!'j P-1%- 1> '^A. uDDH\

p. 17. /. 25. 1. tiA&ytvrK, p- 20. /. 28. 1. n~lD\ p' 24. *"« margin. 1. /Egyptum, p. 50. /. 2<5. 1. i"UD, Item /. 27. 1. HHp, p. 52. /. 24. I. uD\3Qn, Item /. 26. nCH, p. 57. /. 27. 1. #, p.58. /.2$. 1. JTiHD, Item/» margin. 1. "i*|Q, Item /. 39. 1. i^w), lb. I. ayra, p-77- '•I7- 1- t«t*, p. 88. /. 1. dele The Court of the Gentiles, p.97. /. 2. 1. 3«*£«Vh?, p. 102= /. 24. 1. avJ\&yvvovt p. 154. /. 38. 1. §. 8. p. 185. /• 26.I. ££z, p. 192./. 24. 1. ex/, p. 204. /. 17. 1. \\sJ\AlioV,p. 20$,. /. 33. 1. <rvy<ti<^i(ji.ivtti p> 216. 1. 30. 1. s^svoho-s, p. 220./. r. dele The Court of the Gentiles,

p.228. I.2.8. 1. to7<, p.240. /. 21. 1. >?r(et!.?yA7eifji.ivQ-, p. 261. in margins 1. recte fuftu-

Iit fed fundavit omnibus Philofophis, p.278. /.21. 1. qoivikiv, p. 286. L 19. I.t?k,

p. 296. /. 5. 1. Wyrw, /. 7. 1. ?reeif 0£«i» p. 297. /. 28. 1. caufe, p.300. 1. 5. 1, give, p.335. /.12. . I. ojuo^ovnavtK. ttKtAVTZ, &.C. p. 338. /. 15. 1. SviiToi, p.2,2.<?. 1.2,6. for finite, 1. an whoIe,p. 3400.. /. 8. 1. TiMa-raTo^ p. 347. /.i. 1. Efa. 40. 22. p.369. /. 31. 1. <^«///«'f>-n/>ist, ^.395. /.30. ^/g and ta/»re Inftabilitie, p. 402. /. 23. a/to' as I. to, p. 407. /. 3. 1. x/j<«<3-«i/) p. 415./. 12. 1. -3-au- fjuLffitoTt&V) p. 4i5. /. 23. 1. thy power, p. 421. /, 1. dele The Court of the Gentiles, p: 444. /. 13. 1.T0T6) p. 449. /. r. 1. JWapiifsrcv, p. 450. /. 34. 1. x,dya.Qu)v, p. 461. 1. 31. 1, ^a,- &*i<riv, Item /. 32. /or preferred, I. endured, p. 453. /. 24. 1. fo or not fo, Item I. 29. /or ex- tendon 1. ayerfation , p. 471. /. 29. 1. «?a/jeo7©- , p. 474. /. 8. 1. JiKxioavru, p. 480. /. fi£ 1. etpX'^7"^1'*

/

THE

COURT of the GENTILES.

Part II. Of Philofophie.

BOOK I.

OfOriental^and Occidental Barbaric Philofophie,

C H A P. I.

Of Philofophie inCeheraJ, and Sacred Philofophers..

The Cjreek^ co^ti from the Hebrew Sophim, i. e. Speculators , or Watchmen. Pagans defined Philofophie a Love of the high efi and befi V/ifdome, anfwerable to the Scriptures Phrafeolo?ie. Philofo- phers called alfo ri\noi and p/xo/wt/£o/, from the Jeveijh Myfteries. Cj od the firft Exemplar, Mater, and Efficient of al "Philofophie. Of the firfi Divine Thilofophers ; Adam, Seth, Enoch, Abraham. Of Jofeph his inftrulling the Egyptians. Mofes'j" Writings, the Source of Thenician, Egyptian, andCjrecianrPhilofophie,\XL. 'Phyfics, ^JMe- taphyfcs, zJJfathematics, and 'Politics. Solomons ^philofophie \ alfo J obs ; and of the Jewifli Scholes.

w

$. i'"^ JK 7°^ now Procede to difcourfe of Philofo- phie , its Original and Traduction from the Jewifh Church. And before we en- gage in the formal Explication, and De-

monftration hereof, we malfirft give a more general Idea, orNo-

B tion

2 The Origination of the Creek^Sophi, Book I.

tion of Philofophie ; (both name and thing) and then procede to ' its original caufes, &c Philofophie , in its firft Introduction

thtGmk.9w>l amongftthe^d^j, was called <ro?!*, and Philofophers <ropeL

s2lhJHebreW as Heinfws (exercit. Sacr.ltb. i.cap.2.) and CM animus prefume,

°? nm' from t{ie Hc}3rcvy qi?j\j Sophim, Watchmen: thence 'tis faid,2V/*»/i>.

Mm, 23. 14. 23. 14. that 'Bala\ brought Balam into a place, on the top of \sl4ount 'Ptfeah, called CT2S rrii;, which the Englilh Verfion, Printed at (je</eva, 1 560, renders Sede-Sophim, the Seat of the Speculators, or Watchmen. And that the Cj 'reeks derived their Sophi from this So- phim, Heinfms alfirmes it without a pcradventure •, becaufe the Greek <rotpo} Sophi were wont, on fuch high Hils, to obferve the courfe and motions of the Heavens. That the Hebrews, as wel as Phenicians, called their Wife men or Prophets CT2X, Sophim, Speculators, or Watchmen, is molt evident to any that obferve the

1 Sam, 1. 1, Scripture Phrafeoiogie. So 1 Sam. 1. 1. we read of %amathaim Sophim of (zJ/Mount Ephraim : on which the Cjeneva Annotators ob- ferve, ' That in this City, in Mount Ephraim, were Sophim, that 4 is, the Learned and Prophets. Thence the Syriac Verlion ren- ders it, the hil of the Watches, or Watchmen. Yea, more particu- larly, that this rKamathaim Sophim,was the chief Academie of their

i Sam. 19. 18, Wife men, or Scholcs of their Prophets, is apparent from 1 Sam.

*9' 19. 1 8, 1 9, 20, 2 1 , 22, 2 3 , 24. V. 1 8. it is laid, that David dwelt

with Samuel, at 7\[ajoth in 'l^amah. 1Sfa]oth, fay the Cjeneva An- notators,w^J a Scholc where theWord ofCjod wasfiudied. Thence v. 20, &c. it is laid, there were a Companie of the Trophets there. And what more commun in the Scripture Dialect, than the (tiling the He- brew Prophets or Wife men, uD'SX Sophim,\.e. Watchmen ? Hence it is molt likely (if not without dout as Heinfius wil have it) that the Greeks derived their eoqoi : who were alfo ftiled aWJixoi, Speculatores, Watchmen ; and thence tap*, Wifdome or Philofo- pnie, is alfo called, by fome of them, <tkI±h Speculation : Whence that commun divifion of Philofophie , into <piKo<r»pU «-ki<t7m» x) •*&K7tK$> lpeculativc and practic Philofophie.

Others derive the Greek a-opt* from the Punic Sufes, which in that Language fignifies a Magiftrate. So Hornius, Hiftorix Vhilo- foph. lib. 1. cap. 1. ' We wil that the original of the word Sop**, ' be fetcht from no other than the Punic Sufes, who, as 'tis wel 'known, /drew their tongue from the Syrophenicians or Cananites. And he gives this account of the Origination : 'In times paft, * fays he, none but Wife men were admitted to the dignitie of

' Magiftrates.

Chap. I. Thilofophie the Love of Wifdome. 3

1 Magiflrates. Such Safes, in the daies of old, were Charondas, 1 Solon y Lycurgus, and other Legislators, who were both wife men 1 and Magiflrates. So that there is no dout to be made of it, but *<that ffoipU defcended hence. This being granted, yet it contra- dictes not the former Origination of Heinfms and Martimns .- for Hornius feems to grant, according to that of Scaliger in Fefium, that Safes was deduced from r>2X, which Signifies an accurate (pe- culation or contemplation , and fo is the fame with the Greek tpof ©-, or Wzm%ts or tfrirtio*-©- : 'tis ufed in Scripture for the Contemplation of fubiime maters. Camera, O^fyroth. cap. 2. zJktath. derives <ro<poi from the Hebrew ED'S'I/Ki others from {3D, which fignifies to cover, or hide, and fo anfwers to the Greek xaavVJhp, and differs but little from JS3&> which is of the fame im- port. And that which makes for this Origination, is Jofeph\ Egyp- tian name, who was called by Tharaoh njps rUSft, i. e. an Inter- preter of Secrets. Hence alio the Perfian Kings are, even to this day, called ^ Sophi, which fignifies Interpreters of the Gods and Wile men. So amongft the Arabians, Sophus imports a Religious and Wife man, as Horn. HijhThilof. lib. i.cap.4.. So much for that proud title cofa .

§. 2. But Tythagoras (as it is conceived)judging the terme <ro$U ^llf^olftbe too proud and fwelling for degenerate nature, flilcs his wife man loveofwlfdow 0/Ao<rop@-, a friend of wifdome, as Solomon, almofc. every where, anfweralle to in his Proverbs, defcribes his wife man, a Lover of wifdome, &c. the Scripture whence Chrifl: cals his wife men, friends and children of wifdome. Pbrafcologie. Thus Tlatoalfo defines a Philofopher, piti<ro<p& if poV« <pi\& gtf J^SJ1!? *5 avyytvhs f &*.»$&*( , iArPhilofopher is a friend to nature, and a nomeneffe de- Kinfman of truth. And elfewhere he cals Philofophers, % **.»$*'&< prehendiflTet, $i\t>$ta,y.wa.t a/vM^im , fincere and friendly Conlcmplators of truth. (Pythagoras) Anfwerably whereunto Thilofophie is by him fhled, <pi\&KhduA} love ™a!^ Leont^> of truth : on which, in his Qra*yl*s-> he gives this glofs, «a» W. q. veSicyonbJum ctA^H^W*, i.e. a Divine evagation, or wandring of the mind after Tyranno, non the firit Wifdome and divine Truth. Whence heaflcrts, that a Sopor fe, fed true Philofopher has the true Knowlege,^/ opTa»y,of things: thence *'*'°<rotov,h.e. he defines him thus : p/Ao>op©- It/Si^htm; v&w <roq)i*.(, a ThHcfo- \^^ e*' pher is one that covets al wifdome : and fo true Philofophie is by him A( £fo$v°9!' ftiled, the Knowlegc of the fairefl and choiccft good, and not only of its tW £ i<mA- piBure : Which, in his fixth Book of his Commun Wealth, he tels C°w*, Pr°- us plainly is no other than the Knowlege of God ; which he cals ^lTuseft-Laert. 2JW ray*&*y The Idea of the chief eft good, and piyisov /uaSw^a the Hift?PWlo?l!?!

B 2 highefi c.

11.

4 Philofophie the Love ofWifdome. Book I.

highcft Difcipline, and «Aw3/>loJ fiKo<roq>Uv, the genuine Thilofophie \ namely becauic it is (faics he) ^y^w* tiejutyay* vvtLjtejLvns riyot riixi^f 9if dhnStvljo <n opt©- iiratofovt the Introduction of the Soul from a certain night-day Jo the true dijeoverie of the fir ft being. Whence he addes, that his qih<tKh$nA or p iKoeopa, conftftes,not only in the con- templation of fome lower obietts, and zsfrts ; but it is converfant, ^J vlorrat op, xjri k&\Iv irparov, about the true being of beings, and the fir ft beautie : thence (faies he) he that contemplates , toMo, k«lk*, av7o 3 to ttcthlv y.n of<3V, many beauties, but not the one firft; and chief eft beam te, is not a ^Philofopher, but a dreamer, one that has only an opini- onative knowlege of things. So adrift otle, in his Rhetoric, fpeaking of true knowlege, faies, or 3 <r« /n*r£*W «* ?l x? <pv'<riv K&$i?&- «&«/> Knowlege or Philofophie is the erection and elevation of us into our natural ft ate. And (ficcro defines a Philofopher, One that ftudies to know the caufes and natures of althings Divine and human, &C. and Vhilofopbum o- Philofophie he termes the contemplation of death. So Tlato,in Theage, porta nihil fie defines Philofophie, (jnhiTtw o» Savm*, a contemplation of death. SE1' Vj? And Tythawras made Philofophie to be the contemplation of Truth; anlmm corporis which Architas underftood 01 the Trmciple of Principles, and Tlu- confortio fepara- torch of the Divine CMa'cftie •' Whence a Philofopher, in the Py- re, & ideo exi- thagorean eftimation, is the fame with eiohby®-. Laflly, Tlato^ pmandum,Phi- [n hjs yhtdo, cals Philofophie, Spo'iaw £e« *p Xvmrit Mtfrp, mrthafimAm an aJfim*lat*0fi t0 Qod,fofar as ''tis poffible for man. Whence the fame confuttudinemql ^lato defines Philofophie, yvatny d»ov )y APd-fanivay *&.yy.l'TW-> $ moriendi, Apu- <r$f c* tbto/j ctniuv, the knowlege of "Divine and human affairs, with Uius lib. 2. de their caufes : which agrees with that of (ficcro, lib. 2. Offic. Thilofo- Pbilojopbia. ^ye -s t^e ]^0Vffleae 0f Divine and human things. Laflly, Tlato affures us, that to philofophife, is to know, lovey and imitate Cjod: which he makes to be the fum, not only of fpeculative and moral Philofo- phie, but alfo of Politics : for (faies he) that (fommun-wealth is moft happy in which iHnlofophers are Kings, or Kings ^Philofopher s. Touch- ing the general notion of Philofophie, See Thilof. general, p.i.l.i. c. I.. J. I. Thilofophsrs §. 3. Hencealfothe Greek Philofophers, fpecially the Tytha-

ciiiedTiKtioi g6reans<) when they came to the perfect comprehenfion of their 5\~n- niyftcrics and principles, were called t*a«o/, perfect, in oppofi- tion to their Novices or learners *, which phrafes and cufromc they feemtohave borrowed from the Jewifh Scholes, and Colleges-, wherein there were divers orders; and the higheft. therein were called CD^on perfect : whercunto the Apoftle Taul fcems (unto

fome)

Chap. I. Cod the JPrJi Caufe of Philofophie. 5

fome) to allude Thil. 3. 12. TiTiMfoptf/, and v. 1 5. t«a«o/ perfect, vaillk on Phil. of which more here^ter, when we come to treat of the Pytha- 3,,1:2,*?15'0/ goreans j w ho were alio called by the later Philofophers uv&otiyoi ™ ^apjSM^ and $/xo^o/, Mythologies and Philomythifts *, becaufe of their great imitacion of, and iymbolifing with the Jews, in myfteries and wifdome : from w om they borrowed the moll of their Dif cipline and Pnilofophie. From thefe general hints and intimati- ons wemayeaiily collect, what cognation the Pagan Philofophie had with the Jewifh Wifildme: neither can we imagine, how thofedaik capacities of Heathen Philofophers mould come to be informed with iuch clear contemplations of God, and Jewiih my- fteries, but by fome derive traditions, and fragments borrowed from the Scriptures and Jewiih Church, as hereafter.

§. 4. Butto run up Philofophie to itsntftfburceandfpring-headj Godtfofirfl ef- we mult remember that God (who is the original Idea of al truth, -^""//JJ a*{ the eternal wifdome and fountain of al light) is the firft Exemplar, ^J//^j« as and Efficient of al Philofophie, For as God made althings accord- wHl as its firjl ing to the eternal univerfal Idea of his own Wifdome and Decrees*, objeft, or mat- fo lrkewife has he flamped, and deeply impreiled on the very be- uu ings and natures of althings made, certain characters or intelligi- ble ideas and refemblances of his own divine wifdome, which the Scholesufuallytermethe Light and Law of nature -, which is no- thing elfe but thofe created emanations, orrayes of light and or- der {tamped on the beings of things, and fcattered up and down in - the Univerfe •, which offering themfelves to the human under- ftanding, become the objective mater of Philofophie. So that it is apparent, Philofophie,as al other Sciences, owes its original to the Divine Intellect and Wifdome, which beaming it felf forth on the workes of its hands,and diffufing fome derivation of wifdome, light, and order into every Creature, for the government and di- rection thereof unto its refpective ends, becomes the objective idea, or mater of al Philofophie : and then the fame Divine Wi£ dome irradiating the mind of man, to contemplate thofe bright Ideas of created wifdome, which lie hid in the creature, and ena- bling it to gather up the fame into feveral branches or Sciences, it becomes the prime efficient of al Philofophie. So that whether we confider Philofophie objectively, as loged in the natures of things-, or formally, as brancht forth into feveralSciences,it al owes its ori- ginal to the bofome of Divine Wifdome. That the firfr, Philofo- phie was from God , See Thilofopb. Cjencral. />. 1. Li.c.iA. 2.

6 vhilofophie from Admiration. Book I.

Philofophie from $. 5. Hence it follows, that the original impulfive caufc of al tfnS'e pni,0,"°l)nie» was Admiration of the admirable Wifdome, Power, *lt and Goodnefle of God, mining in his vvorkes of Creation and Pro- c. 2. §. 6. ' viderfte, as I{om. 1. 1 9, 20. So Tlato in h\sThe<etetus tels us, that &Horni:tsHi(l. MtfA* QiKot'o £a t»to t3 volS®- ro SAVyLA^ety' I yttf a,AKfl *!%*! ip/A.09-0- PbiloJ.l.i.c. 10. ^-<s * «uT», The great Tathos or affection of a ThHofopber is to ad- mire : neither had'Tholofophie any other original than this. The like esfriftotle afferts,in the Proeme to his Metaphyfics, (which Stobxns Scrm. 3 . cites) //* ri $<tvn*c\e\v ol u,v&a*oi kj pvv, ^ to n^arov Mf£«r-ro yiKoGotpw^&c. <JMen now, as formerly ', begin to phdofophife from ad- miration : for menfirfi began to admire things leffe wonderful, then fro- ceding thus by degrees, they donted of greater maters, as of the origine. of theVniverfe,&c. whence he concludes, JW ^ <pi\o(jLv$@- 0 p/Ao- eoq>@- irat Qi' 0 ya$ /a«J-&©- ffJyx,HT«ti Ik SAvpctulav, wherefore a <Thi- lofopher feems to be, infomefenfe, a Thilomythifi : (or cJJfythologift, i.e. a relator of Fables and wonders) for a Fable confifts of things wonderful. The fame fee cArift. aJMetaph. lib. 2. cap. 2. In which words aslriflotle gives us an exact and ful account, of the original ground and impulfive caufe of al Philofophie, both Mythologic Eufib.l.i.Prap. and Simple. For, whence was it that the Thenicians, Egyptians, c.6. fcribit, ancj fafe ^pes t{ie qrec'Mns^ fo much delighted themfelves in their runtime/" Pmt°f°Pmc contemplations of the origine of the Vnivcrfe, &c. but omnium cum from fome fabulous narrations, or broken traditions, which they oculos in coe- traduced from the Jewifh Church, touching the wonders of God, Ium fuftulif- which appeared in his workes ofCreation and Providence,fpecially fcnt, modum, towards his Church ? which thefe purblind Heathens greatly admi- quantiutem re<^> though they underflood them not ; and fo mixed their own corporum coe- Mythologic or fabulous conjectures with them. And that this leftium admi- was the true Origine of al the Pagan vvKlt&vh <piho<ro<pU night-Phi- ratos,Solem& lofophie, (which is Tlatoy% own phrafe) wil be more evident hcre- PutalTe Dh°S afrer? wnen we come to treat of the Cjrecian Thilofophie.

nimirum ilia admiratio fuit, quam inter Philofophie caiifas antiqui retulere.Horn. Hifl.phil. 1.2. c. $. Ihat al heathen Philofophie fprung from admiration of Gods wonders in nature or in his Church. See D). Jackfon on the Scriptures^pag. 47.

§.6. As for the created caufes of Philofophie ^ they may be re- duced to thefe two commun heads, 1. Its firft In fti tutors or Au- thors. 2. Its conftitutive principles, both material and formal, or the eflential parts thereof. We defigne fome difcourfe on both ; thence to make good our Dcmonftration touching the Traduction of al Philofophie from the Scriptures and Jewifh Church. And

to

Chap. I. Adam the firft and greateft Thilofopher. 7

to procede methodically herein , We ihal begin with the firft hu- The firjl m(iit:i~ man Inftitutcrs, or Authors of Philofophie ; who were indeed fJ" °l p.hllof°' Divine, and divinely illuminated; fo that the wifdome we find ^ hieDlvln1, Mattered up and down among the Pagan Philofophers, was but borrowed and derived from thole Divine Lights, who were in- lightned by the 'Divine Word) that life and light of men, which finned in the darkneffe of the Tagan World, but the darkneffe comprehended it rot, as John I. 4, 5.

The firft Created Divine Inftitutor of al Philofophie was Adam, A^m thegrta* who, without al peradventure, was the greateft, amongft mere ]e3Jl'®*n P:i~ mortals, that ever the World pofTefied ; concerning whom the gm. 2/19, 20. Scripture tels us, Cjen. 2. 1 9, 20. That he gave names to every living thing, &c. which argues his great Sagacitie and philofophie pene- tration into their natures. For look as our conceptions, if true, fo alio names, if proper, (hould be, and, as we may prefume, at firft were no other than vkovu t wepyfjL&Tav, images of things : So both tsfrifiotle and Tlato cal names ft.ifjLrifJut.Tct, imitations of things. cs^dam could, by his profound Philofophie, anatomife, and ex- actly pry into the very natures of things, and there contemplate thofe glorious Ideas, and Characters of created Light and Order, which the increated Light and Divine Wifdome had impreffed thereon-, and thence he could by the quickneffe of his apprehen- fion, immediately collect,and forme the fame into a complete fy- fteme or bodie of Philofophie •, as alfo molt methodically branch forth the fame into particular Sciences, &c. Whereas al Philofo- phers fince zsfdam, having loft, by his fal, this Philofophie Saga- citie, of prying into the natures of things, they can only make fome poor conjectures from fome commun accidents, and the ex- ternal fuperficies, or effects of things ; and therefore cannot re- ceive conceptions, or give names exactly fuited to the natures of things, as Zddam before them did.

And that Tlato had received fome broken tradition touching > this Philofophie of ^Adam, is evident from what he laics down in his Toliticus, (and elfevvhere) touching the golden Age, or the Hate of Innocence-, wherein, faieshe, our firfi parent was pMoro- $»t*7@-, the greateft Thilofopher that ever was. And rBaleus (de Script. "Brit. cent. 10. prafat.) tels us, ' That from ^Adam al good ' Arts and human Wifdome flowed, as from their Fountain. He 4 was the firft that difcovered the motions of the Celeftial Bodies •, ■ the natures of Plants, of Living, and al other Creatures •, he firft

'publijhed

8 Seth/ Philofophie. Book I.

£ published the formes of Eccleflaftic, Politic, and Oeconomic Go- 1 vernmcnt. From whole Schole proceded whatever good Arts 'and Wifdome were afterward propagated by our Fathers unto ' Mankind. So that whatever Alfcronomie, Geometric, and other 'Arts contain in them, he knew the whole thereof. The like fformns, Hi ft: Philofoph. lib. i.eap. z. c ^Adam therefore being con-

* ilituted in this Theatre of the Univerfe, he was ignorant of no- thing, that pertained to the Myilerie of Nature. He knewex- cactly, and that without error, the Natures of al Animals, the ' virtues of Herbs, and the caufes of things. The Light of Reafon,

* which we now cal Logic, altogether unfpotted , and without ' Cioud, overcame the obfeurity of things, and difpelled darknefle, ' if there were any. Now there was the higheft £jtt'0H*, ex.acl> 'neffeof the Oeconomics, and Politics-', for man was never fb 'much as then £aJor vomtikov a fociable Creature. Which the ' ancient Mythologiftsare wont to adumbrate under the Golden 'Age, wherein

Sponte fua fine lege fidem, reU unique colebant. 'The Scat of this moll noble Philofophie is, in the facred Scrip- ' tures, ftilcd py \2, the Garden of Eden. For there is nothing ' more excellent given, by the great God, to Mankind, than that ' pleafure, which arifeth from the contemplation of things. The fchddecs cal this Garden of Pleafure DT12, and the Greeks fol- lowing them, wag^JWU^-, Paradife. Thus Hornius, who, cap. u. repetes the fame in thefe words, ' Al Arts, as Mankind, had their ' beginning from <LAdam, who among the pleafures of Paradife, ' learned Philofophie even from God himfelf. And Keckrrman, Trail, z. Pr&cogn. Logic. cap. 2. faies, 'That he douts not, but ' that our hrft Parents delivered over to their Pofteritie, together ' with other Sciences, even Logic alfo •, fpecially feeing they, who ' were neareft the Origine of althings, had an intellect fo much ' the more excellent than ours, by how much the more they ex- ' celled us in length of life, firmitudc of health, and Jaftly in air, * ' food, &c. More of z^Adams Philofophie , See Philofoph. Cjeneral. p. i./. i.e. i.$. 3.

Seths Vbilofe- §. 7. From <^Adam fprung Seth, who, according to Jofephus lib. 1 ;

pbiu ^Antiq. cap. 3. followed his Father in the purfuit of Wifdome,

fpecially that part thereof which concernes the Celeftial Bodies,

their *«-&» ^ <n/^*Tfi>/K«T*, in which kind of Philofophie he proved

.a. very eminent Doctor. So Hornius,Hi(t. Philof. 1. 7. c. 2. ' The

'foil

Chap. I. Enoch'/ sfyl in Ajironomie* 9

■* firft mention of Letters fals upon Sethis times ■, who being mind- € ful of his Fathers Prophecie, foretelling thellniverfal Diflblution c of things, the one by the Deluge, the other by fire, being not wil- ' ling to extinguifh his famous Inventions of Aftrologie:,he thought c upon fome Monument, to which he might concreditthefe My-

* fteries. At length it fcemed good unto him, to engrave Arts and

* Difciplines on two great Pillars of Brick, thereby to preferve ' them from deftrudion. And that this Tradition is not vain, is proved by the Authority, and *u*Td4.i* of Jofephus ; who witnef- ieth, that one of thefe Pillars remained in Syria even to his time, and was feen by him.

§. 8. The learned alfo reckon Enoch amongft the firft 'Divine EnochV vhilo- Philofophers,Fpccia.[\y for his fuppofed skil in z^ftrologie and cAftro- fnPhi?' nomie ; So Eufebius deprxpar. Evang. lib. 9. and out of" him 'Bochart ^„ E!toc^ P Phaleg, lib. 2. cap. 1 3 . pag. 1 o 1 . 'I cannot but adde (faies he) what cLmmoMus' ' is found concerning the fame Enoch in Eufebius, out of Eupolemus, tjl Abraham *■ of the Jews. He faies that zAbraha?n, when he taught isiftrologie telle Alexan- e and other Sciences at Helwpolis, affirmed, that the "Babylonians at- ™°> acEufek> 1 tributed the invention of the fame to Enoch, and that he was the ' ^ Wf '/' 'firft inventor of Aftrologie. It follows, not far after, that the uh Anabanlis cCjrecians attribute the invention of Aftrologie to Atlas-, and apud Eufeb.1.9. c that Atlas was the fame with Enoch, &c. In which words we p>'*par.c.$. turn. c may note, that Enoch and Atlas are reputed for the fame. Per- ^ Ansd'{ wd- ' haps from hence, that as Atlas by the Cartkaginians is called quxTxter^d c T>uris, and T>yris; fo Enochby the Arabians, DHIN Idris : Thus emit. Homius the Author of the Book called Juchafw,p. 1 34. Hanoch, who is cal- Hiflor. vUU>- led Edris, began to compofe Aftronomic Books. They fay that Enoch frfi* lib. 1. cap. was firft named Edris, by Muhammcd, who had it from his Mailer Ir* . Abdalla,theTalmudift. For Enoch, according to the ancient Tra- dition, was called by the Jews ]Y"H2tDO, <sJMetator\ or as Jona- than, in his (fhaldaic Paraphrafe on C]en.<$. 24. fcOH fcOED the great Scribe. Which name zJMuhammed could not more aptly render for his purpofc, than by the Arabic t)^"ns Edris, which fignifies a learned, fage Difputer, and Inveftigator of accurate things. From the Arabic DTI , which fignifies properly to winnow Com,thcncQ Metaphorically to difpute. Whence ISeidavi, an Arabic Commen- tator, in Suratam Alcorani de zJMaria, faith, That Enoch was cal- led Edris, by reafon of his manifold ft udie : For the moft hi/h delivered him down thirty Volumes. It isfaid alfo that he was the firft (falamogra- pher, as alfo ftudwus of Aflronomie and Arithmetic. So Hof finger

C Thefiur.

10

Abraham'*

$\illin Afro- nonie. See more of this Chap. 4. Seft. 1 o/Abraham'j communicating Afironomk to the Chaldeans.

Abraham'/ Vhilofophie. Book I.

Thcfaitr. Phil. How far thefe Traditions defer ve aflent, as alfb thofe other of Enochs engraving his Prophecies and Ajlrologte on Pillars ', which, they fay, continued after the Flood, it concernes us not to debate : only thus much we are afTured by Jude 14, &c. that Enoch had certain Prophecies, touching the worlds diflblution by fire, and the lafl judgment, &c. And that the Stoics derived their l^iti^unn, or Purification of the vporld by fir e, from fome bro- ken Tradition of this Prophecie of Enoch, is not without ground eonjecTured by Cjrotius and other Critics. 'Salens (de Script. "Brit, cent. 10. pag. 3. J telsus, that i Enoch, a man famous for Prophe- ' cie, is iiippofed to have written before the Flood of Divine ma- ters, &c. See Pbilof. general. T. 1. I. 1. c. 1. §. 4.

§. 9. Another Scripture Philofopher is Abraham, who is fuppo- led, even by Pagan Hiftorians, to have taught both the Chaldeans, where he was firft feated, and alfo the Egyptians, Knowlege in , Aflronomie. So Lud. Fives, in Augnft.de livit.Tfei lib. 18. c. 2. ' Not only facred, but alfo many of the prophane Writers have ' mentioned Abraham : as Hecat&ns, who writ a Book particu- ' larly of Abraham ; fo Eufebius de pr<zp. Evang. Alfo Alexander ' the Polyhiitorian , who faies, that Abraham, born in the tenth ' Generation after the Floud, was the Inventor of Aftrologie a- ' mongft the (fhaldeans, &c. T)amajcenus Hift. lib. 4. writes, that ' Abraham coming from (fhaldea with an Army, reigned at Da- c mafcus. Hence he paffed into fiwaan, leaving a great memorie ' behind him at Damascus. But when (fanaan was preft with fa- 'mine, he travelled thence into Egypt, andentring into debates ' with thofe Priefts, he much profited them both in the Knowlege 'of things, and alfo in pietie, and the ordering of their manners, ' and life. Alexander reports, that he lived fome time in Heliopo- ' lis ; neither did he profefs himfelf to be the Inventor of Aftrolo- ' gie, but to have received it from his Anceftors, by whofe hands ' it was conveighed unto him, even from Enoch. Artapanus re- ' ports, that the Hebrews were fo named from Abraham, who lived ' twenty years in Egypt, where he taught Pharetates, the Egyptian 'King, the Knowlege of the Stars •, and thence returned into Sy- ria. Salens (de fcript. "Brit. cent. 10. pa%. 3J telsus, out of Phil. Welphius of the lives of learned men, c That Abraham found out the * Syriac and fhaldce Letters ', alfo many principles of Aftrologie ; 1 for he was a prndent and holy man, and excellently learned as 4 to human maters. And after his abode amonglc the Egyptian

'wile

Chap. I. Abraham*/ Philofophie. 1 1

1 wife men, he was the firft that inftructed them in Aftronomie ' and Arithmetic : for before his coming into Egypt ^ the Egyptians ' were altogether ignorant of thefe Sciences, (jer. Voffws, de phi- lofophorumfellis lib. 2. cap. 8. §. 7, 8. gives US this account ok Abra- hams Philofophie : c But whether (faies he) Abraham the Patri- ' arch drew his Aftrologie from the Chaldeans, or rather the QhaU

* deans received it from Abraham ; this Science came by Abraham ' firft to thole of Palefiine, or the (^anaanites, and afterwards to ' the Egyptians. That Abraham palled from Vr of the Chaldeans c into Palefiine, is fufficiently known by Scripture: and that he

* was alfo skilled in Aftrologie, Berofus fhews in thefe words : Mer* <<N t Ka.r<tK\v<r(j.h fix-dr* ytvitfime? X«M*.«Mo/f rU hV final®- avfy ' (tiyttf, xj t* l&yt* IpxHf ©•, In the tenth Age after the Floud, there < w^.r among the Chaldeans ajufl and great man, and wel skilled in the c Knowlege of the Heavens. Jofephus Antiq. I. I.e. 7. cites this paf- 4 fage of "Berofus, and addes, that Abraham, who was the tenth from

* Noah, was fignified by it. And this is confirmed by what is faid of c Abraham by Eupolemus, in Eufebius, ^ rhu <tr&\oyiav £ x&Kfa.tx.lw c IvfHVy that he was the Inventor of Aftrologie, and the £ haldaic Art. 1 Which is an evident confeffion of an Heathen. It is alfo enough ' credible that the Canaanites, and amongfl them the Phenicians, 1 learned much touching the Natures of things from Abraham,who 1 fojourned amongft them. Moreover it is wel known, that when 1 Qanaan was preft with famine, Abraham went into Egypt ; where 1 he faid his Wife Sarah was his Sifter, whom the King had abufed, 1 had he not been admonifhed by God. But being taught who '-Abraham was, (as Jofephus lib. i. cap. 8. relates) he gave him 1 power of converting with the moft excellent and the moft learned c of the Egyptians. Then Abraham (faies he) tIuj rt <*e«fy/»j<mku ^dtvrolf %&ejL&T*i, x)Td <rfet Jr&vopiav mtgpMfvffi' *& yap t«$ *A- ' fc^y* fl"atf MHitti «*$ Aiyvrlovt oi ' 'hiyvifltoi &yj>v i^iet^Si' bx. XaX-

* £ct,\av yap taut iiriyoiTitftv &t ^^tyvTTTaVy o&iv dvtiKSev AjtZftxt '"EAMfra < , bountifully communicated unto them Arithmetic and Afiro- c nomie-y for before the coming_of Abraham, the Egyptians were ignorant c of thefe Sciences : for they came from the Chaldeans to the Egyptians c and from them to the Cjrecians. This Philofophie of the Jews de- rived from Abraham was two-fold, partly natural, whereof Aftro- logie was a part, and partly Divine, of God and his works, &c. How far thefe reports touching Abraham may deferve credit, I fhall not contend. I find a great confirmation of what has been

C z mentioned

12 Abraham'/ Thilofophie. Book E,

mentioned touching Abrahams Philofophie in Hornius Hifi. Philof. 1. 2. c. 10. '• Amidlt thefe darkneiTes (fpeaking of l^imrod\ Apo- c ftaiie) of depraved Philofophie, fhone forth, as an hopeful ftar,

* Abraham, a perfon of a famous ingenie , who was contempo-

* rarie with T^imts, Semtramis, and Zoroafier, as Eufcb. He was a 'man renowned not only among facred, but alfo prophane Wri- 'ters^ namely of whom Becat&us writ a whole Book: and rBero- <fns, I^jc. Tfamafcenus, Alexander, Eapolemus, zJ^fcla, with many ' others cited by Enfebms I. o.prxpar. c. 4. make mention of him. ' He being in his firit years educated in the Inftitutes of. the Magi,

* or Chaldeans, Jof. 24. 2. drank in a corrupt Philofophie from his

* Parents, in which notwithstanding he made a better proficience ' than all others. For he being a very wife and eloquent perfon,

* as alfo inverted with a great fagacitie , obferved from natural ' things, that there was a God, and that he was to be worfhipped 'by us;, zsjofephus lib. 1. Ant.c. 8. and Philo teach us •, But his ' mind being not as yet irradiated with any Divine Light, it was 'envelopped in the darknefles of many errors -, which, fo foon as 'he was commanded by God to depart out of £haldea, he ex- ' changed for a more bright Light , and fo of a sJMagus he

* became an Hebrew, or Chriftian Philofopher, ftudious of facred 'wifdome. -Inwhofe family there was a famous Academic and

* feat of Philofophie. For Abraham had a great name for wif

* dome, not only among his own, but thorowout al the Eaft. Jofe- *phits, out of 'Berofus, attefts, that he communicated to the Egyptians ' thefcience of "Numbers, or Arithmetic , and that of the Stars, called 1 Aftronomie, of which Sciences the Egyptians were then very igno- ' rant. And Alexander tels us, that the Heliopolitan Triefts, and ' others made ufe of his Jnftitution in Aftrologie, Arithmetic, Cjeometriey ' and other parts of wifdome. And who can dout of his skil in Aflxo- ' logie, feeing he drew his original from Qialdea. Whence what ' Orpheus fang, that Cjodof eld reveled himf elf to one {*haldean only, ' they fuppofe to be meant of Abraham : when therefore he came 'into Canaan, it may notbedouted, but that the Phenicians drew ' from him the rudiments of purer wifdome: for he was much in 'favor with the Princes of that Country, and venerable among ' their Kings. Thence, whilefl his Children difperfed Colonies ' into diverfe Regions, his more pure Philofophie was communica- ' ted together therewith •, which was foon contaminated by the

* errors of Cham's Polteritie. This wifdome his Son Jfaac recei-

ving

Chap. I. ]ofe$\ s injlr u ft itig the Egyptians. 13

c ving from him, as an inheritance conftantly to be reteined, ac-

* cording to the example of his Father, propagated in £anaan, and cin Egypt. The fame may be faid of Jacob, whofe great fagacitie

* and'experience in Natural Philofophie, is fufficiently difcovered ' in the wonderful artifice he ufed for the conception of the CatteJ, *-Cjen. 33. I7<t&c. There is alfo in his Hiftorie, fome mention made of the Aftrologie of the Syrians, &c. See Philof. Cjeneral. T.

I./. I.C. !•$. 5-

§. 10. Amongfl the Divine Philofophers wo muft not omit the oj"Jofeph his mention of Jofeph, who is faid , and that upon folid Scripture- inputting the grounds, to have inflruded the Egyptians in wifdome and Philo- \g^ianSn-fnlf' fophie •, and in after Ages pafTed amongfl them under the name of ^^ or * Hermes, or CMercurius Trifmegiftus. Thus much is afTerted by-Mercurius. Chivems in his Hiftorie of the wo/ld, fag. 1 2. ' Jofeph, faith he, 'having attained to a meiure of wifdome, as it feemed above 'human, he obtained the whole adminiftration of Egypt , and a 'dignity the next to the Regal. Hence the common Table, that ' Hermes, that is, Interpreter, was the firir. Inventor of Arts and ' Sciences amongfl the Egyptians. For the wifdome of the Egyp- ' tians owes it felf unto Jofeph; who by the Kings authority taught ' them both divine and human Arts. The name Hermes Ijpk, which fignifies an Interpreter, feems to be given, and that moft properly unto Joseph, becaufeof his Divine Art in the interpret- ing of Dreams. And that he was eftimed by the Egyptians, as a perfon endowed with an extraordinary faculty of divining, and interpreting Dreams, or things fecret, is molt evident from gen. Cm. 44. $> . 44.. 5. where they mention his divining, &c. Though they knew not the Divining power by which he was infpired, but imputed it to his cup , yet the thing it felf was manifefled by his interpreting the Dreams of Pharaoh, his Butler, &c. That this Art of Divi- ning, or interpreting things, was alfo attributed by the fabulous Pagans to Mcrcurie, is apparent from Ath. 14.12. where Mercn- Aft 14.12*.. rie is called 'Effw an Interpreter. The Egyptians called their Hermes Theuth, andfuppofld him to be the inventor of al their Arts and Sciences. That Jofeph was indeed the InftrucTor of the Egyptians, and that by the Kings appointment, is moft clear from Pfal. 105.22. where he is faid to be appointed by the King to vfaU 205.22*. teach his Senators wifdome : but the old Cjeneva Edition (an. 1560.) renders it more properly : and teach his Ancients Wifdom, A^jni Mj?n,:ftf w$ruft their Elders, thatisx their Priefts, &c.

That

14 Jofeph taught the Egyptians Philofophie, Book L

That Jofeph That Jofeph took a particular care of the Egyptian Priefts, not taught thtEgyp- only by inftituting a College for them, and making provilion ac- &".SSeer^ cor(Jingly, as gen. 47. 22, but alfo by inltruding them in the dePhllof. seel. Knowlegeand fervice of the true God, the motions of the Hea- U2.C.2. §. 2. vens, and other parts of found Philofophie} wil afterward ap- as hereajter in pear, when we come to treat of the Egyptian Philofophie. At pre-

PhiffT*'1 **cnt lt ^a* ^u^ce us t0 §*ve ms Character, as drawn by Homius •W "• Hifior. Philof. I. 2. c. 10. 4 Jofeph, faies he, was of a great name ; e who after various Viciflitudes of Providence, was at length,after 4 having happily interpreted the Kings Dream, by the public fuf- 1 frage of the King and people reputed, as indeed he was, the 4 molt wife of ai the Egyptians, and fo honored with that fplen- 4 did Title, HtyS rUEX, i>c- an Interpreter of fecrets fcj^.41.39, c45-j Neither may we in any raeafure dout , but that, whatfo- 4 ever' there was of Truth agreable to Scripture, to be found ' among others, fpecially the Egyptian Philofophers, that they re- 4 ceived it from the Hebrews, among whom they frequently and 4 long converfed, even from Abrahams times. But fpecially from 4 Jofeph they received much of their Wifdome, whom, feeing he * was next the King, no one of them durft contradict. Whence c there are not wanting fome who write, that there were Scholes 4 of Wifdome and Virtue erected by Jofeph in Egypt. And indeed 4 that there were fuch,appears,from the Hiftorie of <^lfofes,whom i the Scripture makes to be learned in al the Wifdome of the c Egyptians. Which feems to be made good by what 'David notes, ' Pfal. 105. 22. that Jofeph was commanded by Pharaoh, to teach his 4 Princes according to his plea fur e, and to infirucl his Elders in Wifdome. 4 For fo the Vulgar renders the word 1DN7, from which verfion, 4 feeing it is moil plain, we may not recede. For it may be deduced 4 as wel from 1D\ as from "1DH, &c. ~\UX fignifying as wel to 1 inftrutt as to chafiife. Whence I wonder, what came into their 4 minds, who contend, that Jofephs Doctrine was not publicly ap- 4 proved. For feeing it was publickly delivered in their Scholes 'and Academies, who can denie, that it was publicly authorifed 4 by the King, and Nobles of the Kingdome ? His Placits were fo 4 far from being contradicted , as indeed no one durft murmur 4 againft him, gen. 41. 3 9, en:. They do ill allege the event. For 4 the Egyptians after the death of Jofeph, and their King, who 4 favored him, returned again to their Vomit, and abrogated the ■* true Philofophie, This is wel obferved by PhiUp in Chronko 1. 2.

'Not

Chap. I. Mofes'/ Vhilofophie, 1 *

' Not long after the death of Jofeph, the Egyptian Kings, rejetti-ng his

' JDoStrme again worfiuppcd Idols, and embraced Magic Arts. Yet

'there remained fome rudiments, and tnvfra.ffy.tkT a of truth. For,

e that the ancient Egyptians held the world to have a beginning,

' and that they thought the year to begin from Libra, which they

' fuppofed alfo to be the beginning of the World •, thefe Traditi-

' ons they drew from no other fountain than Jofeph, as Jof Scaliger

< ad lib. 1. Manila admonifheth. From the fame Jofeph alfotfTey

c learned the Souls immortalitie, which prefently was changed into

' that monftre of their ^TipUx6"?1*' As therefore the Egyptians

owe not the leafl: part of their wifdometo the Hebrew s,fo alfo they

participate with them in many names, which is even yet difcover-

ed, in many of the names of their Gods, as we have before often

demonftrated. See Part 1. Bool^ 2. c. 7, of Egyptian Gods. Of Jo-

fephs Thilofophie, SzzThilof. General. P. i.l. I. c. 1. $. 6.

$•11. But amongft all the Divine Philofophers, there was none ofMotesPhi-

that opened a more effectual door, for the propagating of philo- lofophie.

fophic principles and light, than zJMofes; who by his writings, cumq; Mofes tot

contained in his five Books (befides his perfonal Conferences) laid c,m ?eolPf°C0!'

the main foundations of althatPhilofophie, which firft; the The- m^gucondi-

mcians and Egyptians, and from them the Grecians were mailers of. dirk, rerun ip-

Whence was it that Sanchoniathon, and the Grecian Philofophers /** na.tura.rn

after him, had fach clear notions of the original of the world, the ^i£"l*a»l

firft Chaos or Matter, out of which God framed al things ? Was Snmk

it not from <JMofes\ defcription of the Creation, Gen. 1.2.? qJn "prlfilndif-

Lnd. Vives de Veritate fidei, fpeaks thus \ ' The Creation of the fima fapientiz

'World was fo defcribed by aJMofes, that the greateft VhWofo- Pr<editus fmit.

' phers admired the depth, and embraced the truth of the narra- ^atfim a?!lti

' tion ; fpecially the "Pythagoreans (whom "Plato in his Tmaus fol- mnmhclm^

'lows) who exprelfed the laid production of the world, fome- it. Qui, utdt

' times in the very fame words. "Plato (in his Tim&mp. 2g.)being to *tiis antiquis

treat of the origine of the Univerfe, acknowlegeth , this could Patrlbus Pauca>

not be known but by fo:nc probable fable or Tradition, hkota uvd-op, &c. '*.* Mo^ Pl"~

'• u • • n c ~, -a, r ■> un. ■ c \ ^X • ftma. cognove-

wmch came originally from CMofes s Hi {tone of the Creation. rmU Hornius

This wil be evident by the enumeration of particulars. Hift.Philof.1.2.

1. How came Sanchoniathon, that great Thenician Thilofopher, c 13.

to the Knowlege of his x*« «f«j8»J»«, /. e. niy niHD Cauth Ereb, Sanchoniatbon

but from qen. 1. 2. and darfyeft, &c. only the word my from %£Sgf&

v. 5. Hence al the Poetic fictions of the firft Chaos, and the philo- Gen. 2.

fophic contemplations of the firft mater, privation, &c. Hence alfo

nsMochusy

1 6 Pagan Philofophie frot&MoCes. BookL.

tJMochus, another Thenkian Thyjiologift, received his traditions Anaxagoras about Atomes, which he makes to be the firft principles of the pronunclavlt world, &c. Whcncealfo drew the Egyptians their philofophie per- omniumnrum fua|]ons 0f t]ie worlds beginning, &c. if not from this ^JMofak I'hTentem"--- F°unta'n ? How came Tlato to difcourfe fo accurately of the Eidem mentl order, beauty, harmony, and perfection of the Vniverfe \ the ton- omnii dabat temptation whereof (faies he) was exceding pleafiw to its maker ? Anixigous Could he poflibly have dilcourfed of thefe things in fuch Scriptural atq&iolesapud q>yafeolooie^ had he not received fomc Traditions from <JWofes

Mibrceos. Stench. ,* Ll » wn. u- c , n , r i

Eugubin. de pe~ Ven* *• 3 *> &c- • Whence came his conceptions of the Soul of the yen. philof.l. i. world, but from Jewifh Traditions touching Gods framing and c 4. governing the world by his Spirit and Providence, in the molt per-

( feci; harmonious manner, as the Soul governes the Bodie, Gen. 1. . 2 ? Hence Tlato (according to his Allegoric manner of difcourfe) fuppofeththeworldtobean Animal, yea avifible image of the in- Joh.Gra.mmat. vifible God; that is, faies Johannes Cjrammaticus (that excellent rffwW'^wf-ChriftianPhilofopher) what Motes affirmed properly of wan, Cjen. ' ca*' * 1 . 27. that he was made according to the imave of Cod, Plato transfers to the whole Vniverfe. Yea indeed the whole of the Grecian Thyfie- logie, touching the Origine of the world, its firft mater , privation^ and forme, &c. in allikelyhood, owes its original tofome oJJfo- faic Tradition, from the firft chap, of Genefis, &c. as we have de- monftrated, Thilof. General. P. 1. /. 3. c. 2. §. 1, 2, 3, &c. Plato'* Mm- 2. As their Phylics, foalfothe Metaphyfics, laid down by the phyfte conttm- qYecian Philofophers, feem evidently to be derived , and bor- MdTe °SouL rowed from Sofa's facred Philofophie. We read Exod. 3. 14. from Mokss °f Gods name Jam, whence cAuftw puts it beyond al dout, that Hilofophie. Tlato traduced his notions of 7I tv, anas ov , Ivroby, which he afcribeth to the firft and molt perfeel: "Being. From the lame Scri- pture Fountain alfo came his contemplations about his*o^©-> >«, &c. as Gen. 1. 2. whence the "Platonics generally aflert a *&*<; Trinity anfwerablc to the Scriptures. And, in fum, never Hea- then Philofopher treated more dtftinttly, yea divinely of God, his T^atnre, and Attributes, as alfo of the Soul, its fpiritiulitie, infi- nite capacitie, immortalitie, &-c. than Tlato: which, according to the common vogue of the Learned, he received , by conference with fome Jews , or by tradition from zJMofcs's writings : of -which more hereafter. 73. 3. c. 3. alfo Thilof. General. P. 1. 4. 3.C. 1.

3. Far-

Chap. I. Pagan Vhilofophie frovtMofes. 17

3. Farther, that the Tagan Geographic had its original from Vigtn Geogra- zJMofes^s Narration, Gen. 10. how the world was peopled by Pj°l[ & Mitia <?{oah's Pofterity, is ailerted and made evident by the Learned *•* Tochart, in his Thaleg , where he demonftrates, that the Tagan Geographic exactly anfwcrs to MofesV description. The like may be affirmed of the Pagan Chronologies and Hiftorie, of which before Part i.bookj}. chap. 2. §. 6, 7. So in like manner, that the Hea- then Politicians., or Lawgivers, viz.. Lycurgus, Solon, <dMinos, 'Draco, Plato, &c. received the chief, if not the whole of their Politics from ?JV4ofcs'>s> Laws, as it is generally affirmed by the Learned, Com. Gent. and wil be made farther evident by what follows. Fm I,,B,3* e'9»

We find a good Character of CMofes, and his Philofophie in N * 1 Homius Hifi. philof. l.2.c. 13. <JWofes, faies he, had a mind moft 1 capacious for al things : who being educated from his Childhood f among the Egyptian Priefts, drew from them al their wifdome, 1 even their moit abftrufe myfteries : which feems to be the caufe ' why he is reckoned by the Grecians among the zJMagicians. Plinie c I. 10. c. 10. There is another faction of ^JMagic , which [prang from Mofes. And <JMofcs indeed has obtained a great name even among profane Writers. Eupolemus faies, that Mofes was the mofi wife of men :, and that he delivered Letters firfi to the Jews ', and that the Phenicians received them from the Jews ; as the Greeks from the Pheuicians. ^rtapanus relates, that Mofes was called by the Gre- cians Mufeus ', and that Orpheus, learned many things from him. Some conceive that zJMofcs is mentioned in that of Orpheus •

For that i^llofes was thence io called, becaufe drawn out of the wa- ter, is the perfuafion of Learned men. Others make *J%fofes the fame with the Egyptian CMer curie, to whom they afcribe the In- vention of Letters : of which fee Part 1. 2?. i. c. 10. §. 4. Thau CMofes arrived unto the top of Philofophie, and by the Inspirati- on of God , was taught the iecrcts of ^ature, is affirmed by Philo, in Eufeb. pr&par. I. 8. c 5*. And the fame Eiifcbius in Clrronico, writeth, that Mofes philofophifed in the. Defert 40 years :, namely being a wife man, he fpenthis time in Contemplation of things 7s(atural and 'Divine. Origcnznd zAnftiri (lib. 2. Qtafl:. in Gen.) prove, that *JMofcsbzmg skilled inal the Wifdome of the Egy- ptians, could not be ignorant of Geometric. Some alfo fuppofe him to have been a Chymifl, which they collect from his exquifite skil in reducing the Golden Calf into Afhes. That Orpheus, Pytha-

D gwtey

1 8 Solomon1/ Philofophie. Book I.

goras, Plato, Homer, and others borrowed many of their choiccfl notions from Mo[es, is (hewn by Juftin Martyr, in his Exhortation to the Greeks , of which hereafter. To conclude this difcourfe touching Mofes's Philofophie, It is apparent from Scripture that he was not only skilled in [acred Philofophie, but alfo excelled in al the Wifdome of the Egyptians : as csf£t. 7. 22. Now the Egyptians (as Macrobius and others tell us) were the Parents of al Philofophie ; (to whom the Grecian Thilofo'phers had recourfe, age after age, for their Phtfofophie) who without dont received great improvement in their Wifdome by zJWofes, and his writings : for hence they received their Hieroglyphic s,&c (as hereafter). Though the Egyp- tians, being unwilling to feem beholding to the Jews for their wifdome,pretend they received it from Hermes, &c. We find Mo- fes mentioned amongft the Egyptians under the fable of Typhon,&c. Of Mofes'j Philofophie fee more, Philof. General. P.i.L i.e. 1. $. 7. p{S[6rlT^S $' J 2" Another great Divine Philosopher was Solomon, of whom t ojop it. qocj jhimlelF gives this Character 1 Kings 3. 1 2. that he had a wife, Superavitomni- nnd underftandingheart for as the Hebrew, an amplitude of heart) urn mortat Hum fo that there was none before, or after, lilze unto him. And morepar- ingeniaSolomon. ticularly 'tis faid, I Kings 4.. from Vi 29. to 34. That Solomon's In qw Dm, wijdome excelled the wij dome of al the Eafi Count rey, and al the wif mo Reg^fimma ^ome °f EjJP : For be [pake 3000. Proverbs, &c. and v. 33. he [apientia poffet, fpake of Trees from the Cedar, to the Hyffop : alfo of Beafts, Fowls, oftmdit: De Creeping things, and Fifties, &c. Moreover, that Solomon COmmit- cujus capacijf- recj this his Philofophie to writing, is affirmed by the Learned out TafcrhturaC. °f Ecclef' I2- IO> I2- and the Wifdome of Solomon (Apocrypha) lequitur 1. rip. cn- 7- J 3- Thus Homius Hifi. Thilof. I. 1 . c. 1 3 . * In the Book of 4. 29, 30, 32, c Wifdome, cap. 17. 17, 18, 19, 20, 21. the Amplitude of Solo- 33> 34> *• cap- < nwrPs wifdome is egregioufly expounded. For he was the greatcfl jo. HnmiusHi- c Contemplator, fpecially of things Phyfic, and admirable; a jbr. Pbthf. 1.2, <£>ifpUterpf the mofc acute Queftions with the Tyrians, and the 1 Queen of Sheba. For having contracted a great friend fhip with c the King of Tyre, ( whom Ettpolemu cals Syros) it came to pals ' that they often conferred of the moil fubtile points. (For the

• Tyrians, among whom the Thenician Theologie refided, were fa- 1 irious in this Age.) Jofcphtu makes mention of the Tyrutn King, 'and Solomon their provoking men to the Studie of Wi[dome, by

* great rewards •, and that Solomon on that occafion joined fome 1 Cities, belonging unto the Kingdome of Tyre, unto his own. 4 And Jo[ephiu , in his tsfnfaptn. lib. 8. writeth, That Solomon

1 composed

emus

Chap. I. Solomon'/ Philofophie. 19

' compofed Books of Songs 5000 ; of 'T arables and Similitudes 3000 « Books ; and that he difputed of every kind of Plant, as in like « manner of Beafts, Filhes and al other living Creatures, &c. for

< he was not ignorant of, neither did he leave unexamined any ' "Being or T^ature •, but philofophifed of al things, eminently ex- ' pounding tlieir natures and proprieties, &c. fo Lud. Vives, in <Ls4ug. So!mg pr^ de Civit. T>ei, L 17. c. 20. And Eufebius writes, * that thefe Books fubtilifmam 1 of Solomon's Proverbs, and Songs, (wherein he diicourfed of the Pbilofopkiam.

c nature of Plants, and of al kinds of Animals ; as alfo o£-Me&PJfckft--Ut£ '-cine or the curing of Difeafes) were removed out of the way by 7^/5^/Ta-

< Hezekiah • becaufe the people did thence feek the curing of their permt ^ v(i,it ' difeafes, without recourfe to God for the lame. See Wendelin, in proprlum fibi,

c his Treface to his Thyfics. Solomons Wifdome is farther evidenced vmdican fcri- by the Queen of Sheba her AddrefTes to him, and his Pvefponfes ^^S" to her, mentioned 1 Kinqs 10. Andfome relate, that the Sabe- p^X*,'^ ans reteined the Books of Mofes, brought to them by the Queen of Sheba, even from Solomon's time, Jofephus alfo indeed report- ed], that this Queen, upon Solomon's permiffion, carried with her, into her own Country, a Colony of ten thoufand Jews. Which if granted, wii give us fome account how the Zabii, and Chaldean Philofophers came Co wel acquainted with Jerviflj Dogmes, even be- fore the 'Babylonian Captivitie. This ConceiTion of Solomon- fome gather from 1 Kings 10. 1 3. And that the fame of Solomons Phi- lofophie (as alfo its main principles) was diflufcd not only Eafi:- ward, as 1 Kings 4. 34. but alfo Weftward, amongit the Grecian Philofophers, is very probable. For certain it is, that Solomon had great correfpondence both with the Phenicians, and Egypti- ans ; by whom, we may prciume, his wifdome was communica- ted to the Grecians. We have fu fficicnt ground to conje<fture,that Vythagor as, and Flato, traduced much of their Symbolic and Para- bolic Philofophie hence : Alfo the Stoics their Moral Philofophie ^ and Hippocrates his Medicinal Science ; and even Anflotle his Hifiory 9 f Animals -, as his Scholar and Succeffor Theophrajhu that ofFlants; which have al great Affiuitie with Solomon's Philofophie. Kimhi, on 2 King 20. 3. makes mention of Solomons, nifcOS"! "1SJD, book^ of Medicine, and ill Derafch ; onthofe words of Ezxchia, I have done what was good, ore. it is underftood of Hcz.echia's hiding Solo- mons Book of Medicine, in which men placed their Confidence, and fought not God in their heart. The fame is related by 'Gemm Cedrenus \nn\s Compcnd of Hiftories; who alfo adds, That the

D 2 Grecian

20 Jot>V Philofophie. Book I.

Grecian Vhyficians ftole the mater and Arguments of their Medicinal Art from this Solomon's Jbool^ of Medicine. As for the Writings of Solomon, fpecially fuch as were Philofophie, the Jews fay, that they were loft in the Captivity. There arc fome, who fay, that what was more nfeful therein was, by the Spirits Dictate, col- lected •, and is now extant under the Title of Solomons Proverbs, which contein the Ethics of Solomon. So Eufcb. prxpar. I. 2. c. 2. Of Solomons Philofophie fee more Philof. General. P. i.l. i.e. I. $. 8. of J°h Vs §.13. We might alfo mention here, amongft the Divine Philo-

Pbihfopbie. fbphers, Job, who has many accurate philofophic difcourfes, touching feveral parts of Natural Philofophie, the Meteors, &c. But 1 ihal content my felf with the character given him by Homius and others. Horn. Hift. philof. l.$.c. 9. faies, 'That Job was a ' famous Doctor of Philofophie, than whom there was not a more 'ancient, more learned, and more fublime to be found through- ' out al Antiquitie. Lipfius cent. 1. ep. 99. faies •, Behold amongfi ' the moft ancient Job, whom they conceive not to be of the elect T^jt- c tion, and yet he writ al feleEt or choice maters. His Book, addes 1 Homius, ls'Dialettic : For, as Jerom to Paulinas faies, He de- 'termines al according to Dialectic Laws *, by Propoiltion; Af ' fumtion, and Conclufion. Moreover he fliews the manner how ' to folve fallacious Arguments. His friends alfo, who were very ' learned in Philofophie,and without peradventurc proceded from ' Job\ Schole, when they fport themfelves with perpetual Paralo- ' gifmes, are egregioufly convinced by Job : Who not only propa- ' gated this wifdome among his own, but alfo opened public Job 4. 3. c Scholes, as Job 4. 3 . Eliphaz, the Temanite teftifies : where among c other Elogies he faies THD1 Q^m thou h.t ft taught many. Nei- 4 ther have we more ancient Deputations than thofe which occur 'in his admirable Book. His friends are the Opponents, and he ' Refpondent : which mode of Difputing was invented by Job, as ' (^Ambrofc Li.de off.ciis c. 1 2. It is commended in Plato, that, in his * Politie, he brings in him, who difputed againft Jitftice, craving leave to oppofe what he approved not, &c. By how much more ancient was Job, who fir ft found out thefc things. See Philof. Gen. P. i.l. I.e. I. §.9. of the fnvifh §. 14. We now come to give a brief account of the Jewifh alleys and Academies, or Scholes, of which we find frequent mention in the Acumiis. Scriptures-, as 1 Sam. 1. 1. we read of thcCitic of the Sophim or Learned, fo 1 Sam. 10. 10, 1 1. and 1 Sam. 19. 18, 24. where we find Societies of the Prophets or Students, of whom the more

ancient

Chap. I. The Jewijh Colleges, ckc. 1 1

ancient were called Doctors or Rabbies, perfect, and Prophets, *<*t* i^oy^bxt-, as Samuel : but the younger ftudents were called Jfyvkes, or Sons of the Trofhets, &c. We find a good account of thefe Scholesof the Prophets in Hornius Hift.philof. lib. 2. c. 13. 4 Samuel revived the priftine fame of wifdome among his Coun- ' trey-men: for there were then erected Scholes of the Prophets,

* unto which the Jews fent their Children for Inifitution : Which

* Cuftome continued long after. Some one of the Prophets, more ' confpicuous for wifdome and pietie,prefided over them. Among ' thefe Scholes, %amatha in Gilead was mofHy celebrated: where ' there was XJS^N ITQ, or an <^4cademie, as the Chaldee inti- ' mates. Thence thofe moil eminent Wits D avid, and Solomon, ' were given to the World ; both egregious Candidates of Divine, ' and Human Wifdome : both excellent Doctors of the Mofaic ' Sapience. And that the jews had Scholes in Babylon, Diodati ' proves, and obferves on Tfal. 137. 1 . After the Captivitie thofe who instructed the Youth were called Scribes, as it appears out of Efdras, and K(jhemiah; and in Chrift's time, Doctors,' Luke 2. 46. Of the Jewijli Scholes, fee Thilof. General. P.i I. v. c, 1. §. 10.

Amongftthe Jews there were none more famous, than the Ef- fo.'cs ; who had their Colleges and Philofophie, which was princi- pally Medicine •, with whom the Pythagoreans did greatly fym- bolife, as hereafter. Viret, in his Interim, fag. 122. treating of the Ejfenes fines, ' That they retired from the croud of Politic and ' Eccleiiaftic affairs (wherein the rPhanfees, and Sadducees were 'plunged) into certain Qlleges, where they addicted thcmfelves ' to Gardening ; but principally to the Studie of Medicine. And c for the better ordering of their Studies, they divided the day 'into times for Prayer, Reading of Lectures, Private Studies, La- c bors with the hand, and for Rcfrefhments of Nature : in fuch 'fort, that althings were tranfacted amongft them -with very. ' good order. And as they lived in commun, fo had they ai one ' common purfe. In fum , their ftate, at that time, was an ex- ' eel lent Schole of Medicine, of Doctrine, and of examples of ' 'Virtue: and, I fuppofe, the firft Chriftian Monks took their ' patterns from them. We have more fully treated of thefe EDenes, 'Thilof. General. Van 1. /. 1. c. 1. §. 1 1. alfo /. 2. c. 3. $. 4. That the Tythagoireans had a great affinity with them, fee rBook^ 2. £hap.6.§. 7. Csc.

Cjcr.

2 2 The Jewifi Scholes. Book I.

Eufibius, prx- ger. Voff. de Thilofophorumfectis lib. 2. cap. I. §. 8. tells US, ' That par. Evtng.lib. t thc phijofophie of the Jews, which they derived originally from naturaU^rat/th 'Graham, v\as two-fold. For it was partly natural, whereof nali, &intd- c Aftrologie was a part : and partly Divine, or of God, his works, U6lmli philo- l and wil. The later Jews named their Philofophie from *72p, to fopbia Hebrao- <■ receive. Cabala : becaufe it was received from God. This they IZlfmm' <divided int0 rVtfm Berefith: and TXXNQ *M crcacia. The Pbilof.L2J.12. ' former treated of eclcftia!, and elementary bodies, in which So- * < lomon excelled •, the later treated of God, and his worfhip. Johan- Judai difperfi * nes Ticus Mirandulanus was an admirer of this Cabala, who g!o- duas eelebem- « ried that he had LXX. Books of it, which he bought at avail

Vimpdtnhl-' ' Price ' and that Iie found inthcm the Religion delivered by Mo-

numl'&r/Cn- cfes> and Chrift, &c. ButBilhop Vjher judged al thefe Rabbinic

tnfem mxerunt. and Cabal iftic writings as cheats, and not ancienter than 600

Hornius Hiji. years, &c. See Thilofopb. Gen. P. 1 . /. 1 . c. 1 . §. 1 2.

pbllof. I. 7. i.i,. Touching the fewijh Scholes after the Babylonian Captivity,

Hormm Hiftor. philof. I. 7. c. 3 . writes thus : c The Jews, after their

4 return from the Babylonian Captivitie , erected many Scholes,

'both at Jerufalem,-ana elfewhere. Before theDcftruclion there

' were reckoned in the Hierofolymitan Academie, Synagogues, or

1 Colleges more than 40. in each whereof were two Scholes: quo

' was 1J)D rVH the houfe of the Boo!^, wherein the written Law

'was read: the other, wherein the Mifnajoth, or Traditions, and

*exegefes of the Ancients, the received Sentences, the for en fie de-

' cifions, and other things of that fort were taught. This was cal-

' led TlO *?n JV3 the houfe of Doclrine. Al thefe were deftroyed

' by Vefpafian, as T{ab. Phinees in Gemera Hierofol.

I (hall conclude this head of Divine Philofophie, with that of Hornius Hift. philof 1. 2. c. 1 o. c Wifdome, as we know, began firft 4 inParadife,and was afterwards cultivated by the lacred Fathers, and propagated to Pofteritie. For God alwaies raifed up fome, who, rclinquifhing the errors of pro fane mcn,endeavoured,even by the Itudie of Wifdome, the re figuration of the Image of God. Such were, after K^oah, the Hebrews, as ^Abraham of the Poftc- 'ritieof Sem, a man of a Divine Ingenic, and famous for hisad- e mirablc Knowlcge, C/;r. Of which fee what precedes, $. 9. Of the Jewifh Scholes in Babylon, &c fee what follows C. 4. «. 8.

CHAR

<

c

Chap. II. The Egyptian Philofophie. 23

CHAP. N.

Of the Egypt an vhilof&phie 5 and its TraduBion pom the Scriptures, &c.

The Egyptians their gr tat refute for wifdome : Their Shil in the Ma- thematics, <^Afironomie, Geometrie, Arithmetic, Geographic, &C. Their Natural ^Philofophie, Medicine, &C. Their Moral Philofo- phie, fpeciaily their Politics, both Legiflative, and lAdminiftrative, from the Jewijh Church. The Egyptian Theologie, and Gods from Jofepb, &c. Of their Hieroglyphics, and other waies of exprejfmg things. The Traduction of the Egyptian Thilcfophie from the Jewifij Ctiurch, and Scriptures j proved both by Tefiimonies, and Artificial Demonfiration. JofephV cJ)rovifon for the College of Egyptian Triefis : His informing them in the Knowlege of God and true Phi- lofophie. The advantages which the Schole of Alexandria received from the Jews, and Scriptures, tranflated into Greeks by Ptolomies requeft. Of Ammonius , the great mafier of the Alexandrian Schole, his mixing Scripture T^otions with his rPhilofophie. The Chrifirian Church at Alexandria, its influence on, and advantages from the Schole.

$. i.FJEingnowto enter on the Eaftern Pagan Philofophers, we Thtgrmttpn

XJ fhall begin with thofe of Egypt, who were exceeding fa- thl Egyptians mous, even to a lirperlative degree, for being the firfi; Parents of ludf0)'lf Philofophie, and conveighers of it unto the Grecians.Wc find men- andPhliWblc- tion in the Scriptures of the Egyptian Wifdome, and wife men. So Gen. 41. 8. D'DDn Exod. 7. 1 1. And tApulcius 6. Florid, gives this as the peculiar Character of the Egyptians, that they were wife. So Gellius lib. 1 1. cap. 8. faies of the Egyptians, that they were very exquifite in the finding out of Arts, and endowed with a peculiar fag \i- citie for the Difyuifition of things. So Aiacrobim tels us, that the ... Egyptians were the ^Parents of al philofophie Sciences, and Arts. And £/f p , ^ that a great part of the Grecian Learning was originally borrow- um&pifto- ed from the Egyptians, is very evident by the Confeflionof the mm dogmata Grck Philofophers:, asalfofrom mater of Fad;. Thus much \%f**excolumis confefTed by Vlato (in his Timms p. 22.) who, making mention of V'P"/^' ex~. Solon, bisKinfman's Travels into%pr, to inform hinifclf about ^f £££

the 2-.C. 5.

24 The Egyptians Skjl in Philofophie. Book I.

the ancient pieces of Learning, he faies, that one of the Egyptian Vriefls told Solon, that the Grecians were but children, as to the true Archeologie, butthe Egyptians were Mailers of the moll Ancient Wifdom,&c. Of Solon's being in Egypt, and getting Wifdome thence , fee Voffuis dephiloffcft. I. 2. c. 2. §. 3. Diodorni Siculm Bib- lioth. 1. 1 . tels US, that al thofc, who were renowned anions (t the Greeks for Wifdome and Learning, did, in ancient time, refort to Egypt ", and that not only the firft Foets, Homer, Orpheus, &c. but alfo the firfi Lawgivers, Lycurgus, and Solon, as alfo Fhdofophers, Pythagoras, Plato, &c. gained mojl of their Knowlege out of Egypt. And indeed we need go no farther than the Scriptures, to evinc£ the great re- 11 Kings 4. 50. pute the Egyptians had for human Wifdome : forin 1 Kings 4. 30. it is laid, that Solomon's Wifdome excelled all the Wifdome in Egypt. By which it is evidently implied, that the Egyptian Wifdome'was very confiderable, in that it is made the meafure of Solomon's Wif- dome. We have the like honorable mention of the Egyptian Act. 7. 22. wifdome All. 7. 22. where 'tis faid, that Mofes excelled in all the Wifdome of the Egyptians. Without dout, had not the Egyptian Philofophie been very confiderable, the fpirit of God would not have made fuch ufe of it, toadorne Mofes" s Character, who was otherwifefufficientlyaccomplifhed with many eminent qualities. Sjm Sacerdotes Voffitts de philof. fetlis l.2.c. 2. §. 4. tels us, c That in ancient ti mes t&gypthrm in ' the fame of the Egyptian Priefts was very great : Yet in Strabo's fieri s libris < time they were of no repute. See Strabo 1. 17. where he faies, firtptm mve- < -j<hat wnen ]le was [n Egypt he faw vail Houfcs, which the Priefts W*£lJP»£* c in times palt inhabited, who were both Aftrologers, andPhilo-

MUlteHm, All- -t 1 r r> • . , .- . /> i r « • i

lampoda, D.e- c fophers : but tneie Sciences were in his time lo defective, that dalm, Home- c there was fcarce one to be found skilled therein. AI that their rum, Lycurgum, priefts could do, was to enumerate to ftrangers the Rites of their Solonm, Plato- Sacrcc]s &.± Clemens Alexandrine, lib. 6. tels US, That the Egyp- ram Eudoxum * t'ans na<^ 42- Books, which belonged to their Priefts, written by Democritum, ' c their Mercurie, whereof 36 conteined the whole of the Egyptian EnopidimChi- <■ philofophie, their Laws, their Gods, and the difciplinc of their um,g£gvptlu>» « priefts.: wherein their Cantor, facred Scribe, Aftrologer, Cura- *HM?phiSi. 'tor, and Prophet, ought, each according to their refpeftivc Of- c. i." ' fices, to be verfed. The other 6 Books belonged to fuch as were vCgyptii Pbilo- c called *Aropo&i i. e. who worethc Cloke, which conteined their fipbi sacerdotes 'Medicine, &c. The Egyptian Philofophie lav amongft their

^ulbtnuir La- ' Pl" icI*S : S° Strah° Ge°^' L l 7> S/ *3* ***?* *> */Ao'0*'*' » *K«l 3 **&' crti'is L\'. dt vof/ietv, their Vricfts embraced Vhilofophie and Aflronomie, etc. Sec witis. ' Vhilof Gen. P. 1 . /. 1 . c. 2. 5. 1 . §. 1 . $ . 2.

Chap. II. The Egyptian Aftronotnie, 25

§. 2. But to treat a little more particularly, and diftinctly of the The Egyptians Egyptian Philofophie, and Wifdome. Vojfitu de philofophorumfelfis s&{ iu ^ll°m I 2. c. 2. $. 8. gives us this general account of the Egyptian Ptt-^,* //W lofophie, and its extent : * How large the Egyptian Philofophie philofophie com- <■ was, is known by this, that it comprehended the Liberal Scien- pnhended the ' ces ; the Hieroglyphic mode of writing •, the Knowlege of the liberal Sciences, « Stars, and of Univerfal Nature ; the Situation of the Earth, and #%$*& 1 particularly of Egypt; and of the increafes of 2Vj/^*, the Difci- P^" Ethics, ' pline of Virtues, and of Laws -? the Nature of the Gods, and p0iitics,7heolo> 'the mode of worfhip by Sacrifices, and various Ceremonies •,£/?. ' alfo the whole of Medicine both Prophylactic, for the preferva- 1 tion of health •, and Pharmaceutic, for the reltauration of health-, 'asalfbChirurgic. Yet notwithstanding, al thefe were not re- quired in al Philofophers ; but the Cantor, or Mufician, took one part to him *, and the facred Scribe another *, the Horofcope, or Aftrologer aflumed other parts •, the r«A/s-«?, or Curate of the facred Rites, others •, the Paftophori, and Prophets others, fle- mensAlcxandrima lib. 6. delivers, concerning the Egyptians, that c they bad oimttv tUa $i\o<ro<pixv a certain peculiar or myjtic Philofo- c phic ", which, faies he, appears by their facred fcremonies, &c. Dio- genes Laertius, and others, divide the Egyptian Philofophie into four parts, Mathematic, Natural, Divine, and Moral. We fhal fpeak fomething of each, and endeavor to fhew, what advanta- ges, and afTiftances they had from the Jewifh Church, and Scri- ptures, for their improvement thereof.

' As for the Mathematics, the Egyptians were reputed to be wel Mathematics. skilled in Aftronomie, Geometrie, Geographie, Arithmetic and Mufic, for the improvement whereof they had confiderable helps from the Jewifh Church, and Patriarchs. See Thilof. general. P. 1 . /. i.e. 2.5. 2.$. 1.

As to their great infight intoAltronomie,it is afferted byStrabo, aftronomie. Herodotus, and Diodoms; and it is fufficiently manifefb, in that they, as it is generally affirmed, were the firft, who found out the courfe of the year by the Sun's motion j which, as it is fuppofed, was the invention of the Priefts of Hcliopolis. Thence faies Hero- dotus lib. 2. The Egyptians were, of al, the firft, who found out the (fourfe of the Tear *, difiinguifung it into twelve njlfonths, which they gathered from the Stars. This Calculation of the year, Thales ("who wasthefirftamongfi: the Grecians thatdilringuifhed the feafons of the year ) feenied to have learned in Egypt. Clemens Akxandri-

E nus

16 The Egyptian Aftronomu. Book I.

nui hb. 6. tels us , c That the Egyptian Horofcope, or Aftrologer, car- ' ried in his hand an Horologe, and Palme, the Symbols of Aftro- ' logic, who had alwaies in his mouth the four Aftrologic Books ' of Hermes : whereof one treated of the five Planets •, the fe- * cond of the Sun and Moon *, the third and fourth of the riling ' and fetting of the Stars.

And that our Aftronomie came,much of it,from the Egyptians, and thofe Eaftern parts, feems very probable from thole Hypo- thecs,, or Hieroglyphic Signs, which are ufed by Aih onofliers in the Zodiac, and other parts of the Celeftial Globe, to expiefs the Celeltial Bodies, and their motions by: which way ofexprelTin^ things was in much ufe amongfl the Egyptians, and by them cal- led h&ykv$*y(>?.p.nATet.', which they derived (as 'tis fuppofed) from the Jewijh Church, their Rites, and Ceremonies. 11)? rife of via- By reafon of thefe their Aftronomic obfervations and experi- n:tf{?"u!5 ments, the Egyptians fell into a fuperftitious admiration of thefe %rl!o£i*afrom gJoi"i°us Celeltial Bodies •, and thence into an opinion that they Afltonomie. See were Gods. Thus Diodorus Skuhis lib. i.telsus, ' that the ancient more of this in Inhabitants of Egypt, contemplating the (felcftial World, and the Na- Dr. Owen D? tare of the Superior World, they, with great ftupor, admired the Sim Ortu. idolol. hb. m£ ^j^oon^ (ftlming them as thefirft eternal Cjods ', whereof the Sun 4* • they called Ofiris, and the <J\loon Ills. The fame Lachmtnu lib. 2. cap. 2. obferveth. And this Idolatrous perfuafion, that the Stars were Gods (which fprang from natural Aftronomie) was the ori- ginal of al Idolatrous worlhip, fpecially of that we cal Zabaifmc, or the worlhip of thofe planetary Deities, fo much in ufe amongft the Chaldeans. Whence alfo fprang judicial Affrologie, as it wil evidently appear in our Difcourfe of the Chaldaic Philofophie, Chap. 4. §.4. As for the occafion, which the Egyptians had for the im- proving of Aftronomie, even unto Idolatric, wehaveitwel de- fer ibed by Eufebiuspr&par. I. i.e. 6. They report that the Egyptians Were the fir ft, who lifting up their eyes to Heaven, and admiring the mode, order, and cjuantitie of thofe celeftial bodies^ thought the Sun, and Moon to be CJods. So Ladant. lib. 2. Inft. cap. 1 4. The firft of a!,thcfc, whopojfejfedEgyyt, began to contemplate and adore thofe cele- ftial bodies. And becaufe they lived, by reafon of the Qualitie of the air, without covered houfes, they thence had opportunitic to note the (fonrfs and 'DefctJs of the Stars \ and thence f el into the admiration, and adoration of them. A more ful account of the Egyptian Aftrono- mie , lee Philofoph. General. Part 1 ./. i.e. 2. 5. 2. $. 2.

As

Chap. II. The Egyptian Geometrie* 27

As for the Egyptians skil in Geomctrie, Porphyrie allures us/W Geometrie. they have been for a long time very ftudiom therein. And Proclm, in Curn ^lmKilust Euclid. 2. 4. faith, That Geometric was invented by the Egyptians, f'fifl(ie exun-

1 ■ ■ 1 ■ • r r • r c u v / • " nr r "MS ■> agrorum

taking its beginning from mcafurwg of fields , it being necefjary for umitiS mcm.

them, from the inundation of Nilus, which waflwd away their bounds, dent, qitldam AuftindeCivit. Deil. 18. c. 39. gives us a clear account of the fagm ingenh whole : The Wifdome of the Egyptians, what was it (faies he) but Gfmttria **■ principally Aftronomie, &c ? Ludovicus Fives on this place, gives ''"*" lnvm~ this account : c The Ancient Egyptians much exercifed themfelves diclo^faTcuh-, L in Aftronomie, Geometrie, and Arithmetic. As for Geometrie, portfo, bona fid) c neceflltie taught them that, which they greatly needed, when nftitme&w. in- c the bounds of their fields were broken down bv the overflowing de rers in im~ cof I^iIhs; neither could they, any other way, divide thefr vitm^Sn 1 grounds, &c. Whence Geometrie is fo termed from meafuring philof. i.2\ cJn. ' of the Earth. As for Aftronomie, the commodioufnefie' of their Touching thisfi c fituation gave them great advantage for improvement therein *, rtnitie of the 1 They, having their nights alwaies clear, and ferene, and the Hea- HJave *f» rBo" c vens lying open to them without Clouds, could eafily contem- m^mtitfs 'plate therifings, and fettings, of the Stars, with their pro- only in the upper 1 grefles, and regreifes, &c. Then to thefe two, Arithmetic part of Egypt, ( was added, as fubfervient, without which the former could not wkefethe Hea- 6 be attained. See more of the Egyptians Geometrie, Philof. General. vm- Wc7e al,~ <i> I J' I c 2 S 2 « 2 vaies clear: but

m J 'u V'3' • • j -,^ ,. i" the lower

Neither were the Egyptians unacquainted with Geographies as parts they had

it appears from Qcmens Ale xandrinusf Strom. 1. 6.) his description not thefe advan- of the facred Scribe, in the folemn proceilion •, of whom it was re- UgiS' quired, that hefiouldbe skilled in Hieroglyphics, Cofmographie, Geo- Gso&ra$'n'* graphie, the motions of the Planets, the Chorographie of Egypt, and the defcription of Nile. Euftathius, in his Notes on Dionyfius, attributes the invention of (Geographic Tables to Sefoftris, who caufed the Lands he had conquered,, to be defcribed in Tables, and fo communicated it to the Egyptians, and from them to others, as Stilling. Orig. Sacr. Book 2. c. 2. Voffius de phil. feet. lib. 2. c. 2. §. 8.

We find a good general account of the Egyptians skil in Ma- thematics , given by Hornins Hift. philof. lib. 2. c. 7. * They fo ' handled the Mathematic Sciences, that if they be compared with 1 other Nations, they may be faid, not fo much to perfect, as invent 1 them •, which they affected out of a humor of vain glory. Spe- * daily there were famous among them Petofiris, and Necepfon : by c whofe Prudence (they are the words of Julius Firmicm) there

E 2 *was

-28 Their Natural Phiiofophie, EookL

' was an accefle made to the very fecrets of Divinitie. They ven- * dicated to themfelves the Invention of Gcomctrie, Aftrolo- 4 gie, and Aftronomie. See of fhis more fully Philof general. P. i.l. i.e. 2.5. 2.$. I. Ibeir Natural §. 3. That the Egyptians had in like manner the Knowkge of Fbilofopbie. Natural Phiiofophie , fpecially of Medicine,and Anatomic (which are but branches thereof) is generally affirmed by the Ancients. i. Exytrimm- It's true, their fuperftition kept them from directing, and prying uL into the natures of thole Creatures, to which they attributed a

Deitie, yet were they not without many choice experiments, and curious obfervations, even in the experimental part of Natural Phiiofophie : for P lime (Hi ft. I. ig.c. 5 J tels us, 7l)at it was the manner of their Kings to caufe dead bodies to be anatomifed, to find out the StrnBure, or Compofnion of Man's bodie, with the caufes, and no- 2. ThelrSatural ture of Bifeafes. Befides they were exac~t in making phiiofophie Hijlorie. obfervations touching any curious natural events, or their irregu-

larities. For when there happened any prodigie, or irregular thing in nature, they did, faies Strabo, with much curiofuy, lay it up among ft their facred records. And Herodotus addes, 'That more 4 things of this nature were obferved by them, than by any other 4 Nation ; which, faith he, they not only diligently prefcrved, 4 but frequently compared together, and, from a limilitude of Pro- 4 digies, gathered a limilitudc of Events. Thus much alfo Tl.ito in his Timamp. 22. 3 3. obferves concerning them, in his relation of Solon s Conference with the Egyptian Prieft : where Solon, ha- ving a curiofity to find out the truth, and original of thofe ancient great events, touching Thoroneus, Deucalion, and Pyrrhw, &c. the Egyptian Prieft unfolds thefe mythologic fabulous narrations, by an hiftoric relation •, wherein he feems to reduce the Storie of 'Deucalion to that of 7<[oahs Floud , and that of Pyrrhus his Wife, to the Burning of Sodom \ <rv? fignifyingjfre ; as alfo that of Tin- roneas to the drowning of Pharaoh in the 1\ed Sea : Phoroncus, and Pharaoh being according to the Hebrew, and fo the Egyptian tongue (which differed little from it) of like found.

And that the Egyptians had fome natural Hiftory of thefirft

See stillingf. Creation, is apparent out of Diogenes Laert. (procem pag.y.') where

orig. sacr* he faies •, 4 That the Egyptians did conftantly believe that the

boo\ 3. cb. 2. < World had a beginning, and was corruptible; that the Stars

4 were of the nature of Fire \ and that the Soul v/as immor-

4 tal, &c.

But

Chap. II. Their Natural Hiftory. 29

But that, for which the Egyptians were molt famous abroad, tbeirt\ilin was their skil in Medicine ; which is Co much fpoken of by Homer, Mtdicine> both Plato, Herodotus, Plutarch, Diogenes Laertim,_ &c. Plinie tels US, ^I^Tani lib. 29, c. 1. 'That the original of Medicine amongft the Egypti- cbirVghl fee <ans, was from the relations of thofe, whobyanyremediewere Vojjius de fistis ' cured of any Difeafe ; which for a memorial to pofteritie were Pbilofi l. z-e.2. 'recorded in their Temples. The Egyptians had alfo excellent f: 8* &.stil~ skil in the embalming of dead bodies , for their confervation ^£'2!^. 2.^ (which appertains to ^JMedkind Thilofophie) as it appears from ihdr embdm- Scripture: Cjta. 50. 2. where Joseph commands the Phyficiansto ing,Gtn.$o, 2. embalme his Father. (Siemens Alexandrines Strom. 6. treating of the Egyptian Philofophic, contained in 24 Books written by their zJWercurie, tels us, ' That 6. of thefe Books concerned Medicine, 'which were Hudied by their ^ropo^;/ (i.e. thofe who wore the 'Cloke) wherein was diftindly handled the Fabrick of Mans Bo- ' die, the Nature of Difeafes, and Medicaments-, and particu- larly the Medicine of the Eyes, and of Womens Difeafes, &c. 'Diodcrw makes the Egyptians the firft Inventors of Medicine, And what their dexterity in Anatomie was, is evident by that of Cjellms lib. 10. '2%ol~i. zAtt. cap. 10. ' «^fppion, in his Egyptian ' Books, faies that Human Bodies being diflected, and opened, ac- ' cording to the Egyptian mode, it was found out, that there was ' a certain moll; tenuous Nerve, which palled from one ringer to the c heart of man. Farther, how much the Egyptians were vcrft in Medicine is difcovered by that pleafant Character of Homer (who converfed much with them) Odyfi. 1*.

,Avd-fd7rav^yA^Tlciino.Q- tnji yiv^hHf' Thus Homius Hijh fhilaf. L 2. c. 7. ' The Egyptians greatly fcu- ' died Natural Phi Iofophie, wherein how much they excelled ap- ' pears from Medicine it felf, which they ftrenuoufly exercifed. See yojitu de Pbilof. fcElis I. 2. c. 2. §. 8. See of this more largely, Phi/of. Cjeneral. p. I. /. I. f. 2.$. 3.

$.4. Neither were the Egyptians defective in Moral Philofb-ifo/r Mor.il phie, fpccially as to Politics , for which they had a great repute Pbilofopble aa£ amonglt the ancients, both for their excellent Laws, and alfb for £,*''''"'• their good Adminiftration, and execution thereof. As for their 2»SsSr« Laws, they are highly commended by Strabo, and Diodcrus ; and 0j the Grecian. • fo greatly eftimed by Lycurvus, Solon, and Plato, as that they were stilling, ori- not afhamed to borrow many of their Laws, and politic Conltitu- £'»•/*"■• «w£

tions3'-*2'

3©

foe Egyptian Laws from the Jews.

foe Egyptian Politie, or Go- vernment of State from the Jews.

the Egyptian Theologie from Jofeph,

The Egyptian Theologie from Jofeph. Book I.

Tions from them. c It is molt certain, faies Stillwgflcct, that thofe ' who formed Cjreece firft into civil Societies, and wel ordered e Commun- Wealths, were fuch as had been Traders for Know- 1 teg? in other parts. To which purpofe 'Diodorus Siculm ('Bib- ' lioth. lib. i.) in formeth us, that Lycurgtu, and Solon, as wel as the c Poets, Orpheus, Muf^m, cJMcUmpm, and Homer ; and the Philo- ' fophers after them, rPythagoras,<Tlato,&c. had gained moll of c their Knowlege, andWifdom out of Egypt: nay he faith in ge- neral, off oi <r$f w&f tKMtri Ski<to^Ao'(j(.ivav Wl avv'tffei x} ira/^atflTdfi- (Z&Kov &e *Aiywjr1ov hi tott df%&ioi{ xtfvoifi W $fl eFT«u$«e vo[xi^a>v x) crce/JWctf \A\r<L<%Ho-iv : <lAI thofe who were renowned amongfi the (f reeks, for Wifdome and Learning, did in ancient time refort to Egypt, there to participate of Learning, and Laws, &c. Touching the Egyptian Po- litics we have more fully difcourfed, Thilofoph. general, Tart i. I. i. c. 2. S. 4. $. 2.

And as the Grecians received their Learning, and Laws from Egypt, fo we need no way dout, but that the Egyptians received the bell part of their Laws from the Mofaic Conftitutions, be- sides what they had immediately from Jofeph their great Legifla- tor, as hereafter. As for the Egyptians Wifdome in their politic Adminiltration, or Government of State, it is evident from Efa. 19. n, 12. where the King of Egypt is ffciled the Son of the Wife. Befides, the continuance of their State fo long in peace, is a fuffi- cient demonftration of their State Policie, or prudent manage- ment of State-Affairs •, for the improvement whereof, we have reafon enough to judge, they received much light from the Mofaic judicial constitutions ^ asalfo from Solomons Politics , with whom they had great affinitie (by reafon of Solomon's Wife) and com- merce, or correfpondence : Though indeed they owed much of their Politie and Government to Jofeph ; who pafleth amongfi: them under the names of Hermes, <^Apis, Serapis, &c. as in what follows.

§. 5. We now come to the Egyptian Theologie, for which they were greatly reputed ; the original whereof they owe to Jcfeph, and Jewifh Traditions, as it wil appear by the parts thereof, (fk- -mens zsflcxandrimu (fo called by reafon of his fame in the Church, and Schole of zAlexandriam Egypt) was greatly ver fed in Egyp- tian Rites, and Worfhip, whereof he gives us this account, Strom, lib. 6. ' The Egyptians, faies he, have a proper, or myftic kind of * Philofophie, which appears from their facred Ceremonies. For

'firft

Chap. II. - Their Moral Philofophie, and Politics. 3 I

firft %4fU the fitntor precedes with a Mufic Symbol, andthofe 1. Tour cantor* 2 Books of zJMercurie, the one containing the Hymnesof the Gods, the other an account of the Kings life. After the Cantor follows the Horofcope, with an horologe, and palme, the Symbols 2. Their Horo- of Afcrologie in his hand. This has alwaies in his mouth the^> or Aftn' four Aftrologic Books of Hermes. The Horofcope is received oglu by the U^y^.jj.^a.-n^-, or facred Scribe, carrying in his head Fea- $.TJmr facred tilers , and in his hands a Book with a Ruler, wherein is an Ink- fa*0?- horn, and Pen to write. This perfon ought to be skilled in Hie- roglyphics, Cofmographie, Geographic, the order of the Sun, Moon, and 5 Planets, theChorographte of Egypt, and the Dc- fcription oil^ile, and al facred Rites, and Places, with their Di- menfions •, and whatever belongs to Sacreds. After the [acred Scribe follows the soKi?Yi<, or Ornator, who hath the (libit of Jh- q.TbeirOrna* fiice, and the facrificing Qtp. This perfon is inftructed both in the ton t« va.ifivlix.it, i. e. fuch things as conduce to Learning, and the Liberal Sciences-, andalfo in the to. po%tffQa,ytriiuii i.e. the Do- ctrine of the Sacrifices of (fahes, and the Ceremonies appertain- ing thereto. Althefe- things the Egyptian Religion conteined, Prayers, Pompe, Feftival daies, Sacrifices, firft Fruits, Hy nines, and other things like hereunto. In the laic place goes their Fro- 5. Their Pn- phet, who carries in his bofom a Water pot, and is followed by ft-u . thofewho carried the panes emijfos , i.e. bread fet forth. This perfon is the Governor of the Sacreds ; and he learned 7* h^.- T/xct $t(Z\U the 42 Sacerdotal 'Books, written by their Egyptian tJWcrcurie, which treated of Laws, Gods, and the whole Prieftly Difcipline. In al of which this Prophet is to be verfed, becaufe he is alfo to overfee the diftribution of Tributes, &c. That the Theft Egyptian chief of thefe Egyptian Ceremonies were borrowed from the Jew- ?V« but corrupt ifh Rites will be evident to any, that confider, how parallel they ^^^onsof are: The Egyptian Cantor to the Jewifh Singer, their facred thi JlTpilk' Scribe to the Jewifn •, their facrificing Cup to that, wherein the Jews offered their Libamina, or 'Drinl^Offcrings ; their panes emiffi, or bread fct forth to the Jewifh panes propofitioms, fiew bread ; their Cahe-Sacrificcs to the Jewifh, as their Prayers, Feftivals, Sacrifi- ces, firft Fruits, Hymnesto thole amongft the jews, as is more copioufly explicated, Thilofoph. gen. Parrt 1. 1. 1. c. 2. S. 7. $. 2.

Thilip aJMelanBhon, in his Chromconlib. 2. concerning nAbra- ham, tels us, that Jofeph fetling the College of Priefts in £e ypt, in- formed

g2 The Egyptian God Ofiris, ckc. Book I.

formed them with the Knowlege of God, and planted a Church amongft them \ which pious Inititution of his, in after times, de- generated into Supcrftition and Idolatric, &c. As for the Egyp- tian Gods, it is evident, they are all younger than the Patriarchs -, and, as it is fuppofed, had their original from them, fpecialJy lUir Gods Ofi- from Jofeph. <Jtfela?ittho!fm&kes OJrris, which iigrrifies auxiliator, ris, Apis and, 0r a bleiied man, to be contemporarie with ^Abraham \ but I

tfl$k\ymb0h lhouId rather JudSe him an Hieroglyphic of Jofph , who helped

°j J° CP »• them in their famine. That the memorie of Jofeph was preferved amongil them under the Egyptian <isfpis, Voffw (de Idol. lib. i . c.

stilling, orlg. 29-) makes very probable, from the teflimonies of Julius tJWatcr-

fxcr. B.3. cb. 5. mts, Ruffimts, and Suidas, as alfo from the great advantages, which the Egyptians received from Jofeph, which no Hieroglyphic could exprefs more emphatically, than the Egyptian zsfpis, which refem- bled the fat and lean Kine. 2. It was the manner of the Egypti- ans, to prefervc the memories of their great Benefactors, by fuch Symbols, which were at firft defigned only for civil ufe. 3. He proves it alfo from the names of ^Apis and Serapis. (^Apis he con- ceives to be the facred name of Jofeph, from 3N father, fo Gen. 45. 8. Jofeph himfelf faies he was a father to Pharaoh. And Sr- rapis, as Suidas, and Ruffnm tels us, had a bufhel on his head, from

Ibtir Demons nw Sor, a 2?/*//, and Apis. Yea that the Egyptian Demons had

from Jofeph. their rife from Jofeph, whom they eitimed as one of their chiefeft Demons, and Heroes, is very probable : fo Bochart, in a Sermon at Caen, affirmed, ' That the Egyptian had aCitie, which they 1 Ailed the Citie of their Heroes, as fome think, from Jofeph, whom * they accounted amongil their Heroes, or Demons. That the Egyp-

Orus Jofeph. tians had their 'Demons is aflerted by Jamblichtts, &c. As for Or ns (which fignifies Light, from "UN Or') whoisfaid to have taught the Egyptians their Wifdome, zJMela?ii~bhon (.(fhron.l.z.) thinks that he was inftructed by Abraham, and thence inftructed the Egyptians in the Knowlege of the true God, as alfo in the Moti- ons of the Heavens, &c. But may not this name be more proper

P/*/. 105. 22. ly applied to Jofeph ; who is exprefly faid Tfal. 105.22. to teach them Wifdome? Whence he was by the Greeks called '£/>p><: to which the Egyptian, or Hebrew Orm , lltf Or, exactly anfwers.

Ife. Jps was later, and fas Learned 'Bochart told me) the fame with

rPharaoh\ Daughter, who adopted zjlfofcs .■ fo the name Jfcha

Eufyris. fignifies Virago, as zJP/clantlhon. As alfo Hnfyris, which, accord-

ing

Chap. II. The Egyptian Gods, and Theologie. 33

ingto iJWelanclhon, fignifies zjldnnitor, and is fuppofed to have Ofthsfe Egypi~ built the Egyptian Pyramids, by the hands of the Children of aJ-Gfs,Qed-p JfraeL See more of the Egyptian Gods, Tart 1. rB, 2. c. 7. $. 10. ^Jp'.rm.u Concerning the Egyptian Theologie; their notions of the Di- syntag. 3. cap. vine Being and Attributes; the divine Ideas, providence and 3,4,5,6.^. Demons •, the Nature and Immortalitie of the Soul : Alio their ientiment of Divine worfhip, both fimple and fymbolic \ their Magic:, together with their contemplations of the Deific Union, we have more largely difcourfed, Thdofoph. General. Parti. I. 1.

C.2.§.<$.

' Yea not only the mater of Egyptian Theologie, but alfo the

Inftruments, and Promoters of it, feem evidently of Judaic and

facred Extract. For look, as the Jewifh Theologie was feated

among the Priefts, and Prophets : lb alfo the Egyptians had, in

imitation of thefe, their Priefls, and Prophets. Thus Diogenes Diflinfli autm

Laertimlvb. I. tels us, that the Egyptian Thilofophers were ftiled fwunt Sacerdo-

Triefts, and Prophets. So lAmdeiv^de Dow. Flat, faies, that Plato UJ?? T;roPhet£: J ' *, , . 1 / ; ^ m ■ r 1 m 1 Mi Mim pr<eci-

went to Egypt, that he might learn there we K^tes of the Trophcts. pHe raCra cura-

Thisalfo gives us the realon, why their chief Philofophers were bantjriveroora- called Priefts •, namely becaufe the chief Mater of their philofb-*«/« pwant; phifings was Theologie. Thus Hornius Hifior. philof. I. 2. c. 7. c They differ ebant _ « were called Priefls by reafon of their ancient Philofophre, which IZfquodZnc 'was joined with Theologie. For they difcourfed of the Gods, Dokom Acx- c their Natures, and Worfhip •, and of things natural, which they demiarum fa- 1 eflimed alfo as Divine, becaufe Nature was with them as a God. eerefilent. Qua 1 The like he addes in what follows : The Philofophie of the an- °»nii lucm ca; « cient Egyptians took in alfo, as has been faid, Theologie it felf, ^^orn.Hii * which they who moftlyftudied, for diflinction fake, were called py'ioCl. l.cj'. 1 D^rO Priefts : Which is the very notion by which the Jewifh 1 Priefl is exprefTed. Some diflinguifli their Egyptian Priefls, and Prophets thus : the former they make to be imployed about Sa- ereds, the later about Oracles, and the prediction of futures. Which alfo anfwers to the Jewifh Diflribution. Touching the Egyptian Priefts, their Monaflic Collegiate life •, their Devotion, Contemplation, Abfcinencc, Studies, Orders, Offices, and Cha- racters, we have copioufly treated, Philof. General. Tart j. I. 1. c. 2. $. 7.

$. 6. We have done with the mater of the Egyptian Philofb- o/^'^^w* phic, both Mathematic, Natural, Moral, and Theologie. We Hi(JJl)f^s _ now proceed to their manner of philofophiling, which was by JJ/ S|JJ JJJf?"

F Hicrogly- /««.

34 The Egyptian Hieroglyphics* Book I.

Hieroglyphics, or Symbols, anfwcrable unto, and, as it is very

probable, derived from thole in ufe amongft the ancient Hebrews

and Jews. So Lud. Vives, on Auftin decivitat. Dell. 18. c. 39.

Primi uEgyftti c Artapanus (faies he) reports that Mofes gave Letters to the Egyp-

ras *ni- <■ tians — and if any fhal inquire in what Letters that Wifdome of

milium fenfis c t^c Egyptians, in which we read Mofcs was inftituted, was con-

JSf ' * 'teined, hewil find, peradventure, it was wont to be traduced

moMmeiiain- ' anc^ received by vocal Tradition, and fo conferved in the mc-

gmi bmani ' morie of the Teachers, and of the Hearers : if they had any

impretfa fxxis <■ formes of Letters, they were no other than Images of Animals,

cmuntiiu c or otiier Creatures, which they called Uyyxvta, y&war*, that

' ' is, Letters engraven in Sacreds, &c. The fame Ludovicus Vive*

' tels us, ' that we find fome mention of thefe U&yku$m y&.w*1<t

' Hieroglyphic Letters (which were the formes, or images ofBealts

' engraven on their Sacred Symbols,) in the fragments of Or///,

' that ancient Egyptian Writer, &c. KoJfiM, de philof. fecbis I. 2. c. 2.

§.7. faies, 'That the Egyptian Philoiophie, for the moil; part,

'was couched under Allegories: which way of philofophifing

' ought not to be rejected : For every where in the Old Teftament

1 we find ^Allegories. And Chrift himfelf in the Evangelilt, faies,

' Iwil open my month in parables, and in dark^fayings wil 1 fpeah^ef the

6 antic-fit maters. Alfo the Evangelilt faies, that Chrift fpake to the

people in parables.

cAthanaf.Kircher^Oedip.zAEgypt. Tom. 3. cap. 1. gives US this

Origination of an Hieroglyphic. ' An Hieroglyphic, derived,

' &rc <rS U&i x) y\vipHVt from facred Sculpt are, is nothing elfe but a Sym-

' bol of a facred thing engraven on Hones. It's called a Symbol, to

4 indicate the reafon c£ its myfterious fenfe. It is faid to be of a

8 thing facred, thereby to conftitute the difference 'twixt facred,

' and profane Symbols. For there was a twofold kind of Egyptian

Parables, the one $*y.uUi , which comprehended vulgar fimili-

tudes ; the other h&v, drawn from their Sacred Doctrine. Clemens

V).e(Hniry r lAlexandrimu Strom 5. faith, 'That they who are taught by the

fmgthllTl- ' Egyptians, learn firit of al the method of the Egyptian Letters,

mongfl the e- 'called Epiftolographic -? fecondly the Hieratic, ufed by thofe,

gfttUns. 'who write of facred things; the laft, and molt perfect, called

of the thmfoU <■ Hieroglyphics, whereof there is one Curiologic (Kvexo\oyiKii)

manner 0) mi- c anothCr (ffv^jSoA/xd) Symbolic: of the Symbolic alfo there are

TgwXZ^vid- ' thrcc r°rts> thc one isTpokcn properly, by imitation \ the other

ga/jacrcland ' is written as it were tropically \ another, on the contrary, doth

WeroiiyphiA 'allegorifc

Chap. II. The Egyptian Hieroglyphics. 35

1 allegorife by Enigmes. As for inftance, in the Curiologic way c to exprcfs the Sun, they make a Circle, to exprefs the Moon, a ' Crefcent. Tropically they, by refemblance, traduce, transfer, 'and exprefs, by changing fome things, and varioufly transfigu- ring others. Thus, when they deliver the praifes of Kings in ofgyptiiad hoc 1 Theologic Fables, they write by Anaglyphies. In the third kind, 4enotandumt c by Enigmes, they liken the Sun to a Beetle, becaufe they fay, this s}hinstm ante Creature liveth fix Months under ground. We have an inftance fttuarXtlt^' of their Hieroglyphic Mylteries in that famous Hieroglyphic offunt}lnmenm Diofpolis , of which we find fo much mention amongft the And- fua platita «V entsi where, to exprefs our coming into the World, they ufed a wJJ*«w7K»Te- child-, and to notifie our going out of the world, an old man ; %?•/$','■, ffn„' they expreffed God by an Hawk ; hatred by an Hippotamus ; Im- c,6'f l °*' ' 7" pudence by a Crocodile. And al this to exprefs this petty Apo- thegme : Oye that come into the world, and go out of it, God hates Impudence. So Clem. cAlexandr. Strom. 5.2. Vojfim de philof.feSl. lib. i.e. 2. §. 5. telsus, ' That the firftDifciplineof the Egypti- De opertis adyti 1 ans confifted in their threefold Scripture : one vulgar or com- profert quofdam <mun, which was ufed in writing Epiftles ', another facred which lil>ros Uteris ig- 4 they ufed in writing facreds; and a third Hieroglyphic, or the ZZti^JT 1 Sculpture of facred Images, &c Thefe facred Hieroglyphics figVis\t\4c* are called by zApuleiivlib.ii. Pidures and Images; which, faies modi animaii- he, they ufed to preferve their Philofophie from contemt, and ob- umyconceptifer- livicn. 'Benjamin Tudeienfis in my DO, acquaints us, that at Ale- ^s^mpen- xaridria, on the fiore,there was to befeen a Marble Sepulchre, whereon '°{f™rba{u$m al kind of Birds, and other Animals were engraven. Whence it is nodofis,& in. conceived, that thefe Egyptian Hieroglyphics were not fo much mdmmator- letters or words, as fome conje&ure, as intire fentences, yea com- tu*fis capmla- plete Difcourfes, for the more eafie prefervation of the memorie Umclu? conden- of things. So under the forme of a Bee making hony, they ex- cMrfofapnr* pounded the Office of a King. Lucan wittily ftiles thefe Hiero- mm umoZ°' glyphics, Magic as Linguas, Magic Languages, becaufe they deno- munitos. Apu- ted not fmgle letters, or words, but intire orations ; as Hornm ldm llb' l '• Hifi. philof. I. 7. c. 6.

$. 7. This Hieroglyphic and Myflic way of philofophifing, Hieroglyphic though it has little of fubilance in it, yet did it make a great noife, ^Mopbh and was exceding taking in the infant-Hate of the world ; as it is %a*Pate* by the property of children, to be taken more with fenfibleVormes, SJa|oras • fhadows, or pidures, which pleafe the fancie, than with folid to Greoe?* '*" reafon. So the Gymwfophifts, and Druidcs were wont to wrap up

F 2 their

3 6 Hieroglyphic Thilofopbie from the Egyptians. Book I.

their Philofophie in obfcure and enigmatic fentences, as Lacrt.lib. I. The like is laid of Taautus the Thenician, as Sanchoniathon h\ Eufcb. prxpar. I. i.e. 7. For the firft Philosophers delighted to cori- cele their more hidden Myftcrics, from the Vulgar: whence they bound their Auditors by an oath of fecrecie, c* wn*?v'po/f t*vt<* %XHf> xj to7j dveufivToif ^ «,is.mtoi< (/.» fjLirctJ^iJ'oven, which words are taken out of a famous rormule of the oath, whereby Vettiiu Valeus the \Atttiochene Astrologer bound his reader,as Sclden Prol. 3 . de 'Diis Syris & Synt. i.e. 1. Hor?iim Hift. Philof. I. 7. c. 6. This kind of philofophifing, Pythagoras tranflated immediately from the Egyptians, but originally from the Jews, into Greece, Porphyric, in the life of Pythagoras, telsus, ' That it was permitted unto 'Pythagoras, when he was in Egypt, to acquaint hi mfelf with al Em modum <■ the Studies of the Egyptian Priefcs atThebes; which was never (symbolicum) c granted to any Foreigner befides. 'Diogenes faith, 'that whiifthe &*ciamTh-~ c lived with thefe Priefts, he was inftruded in the Learning, and thagoras tulit, ' Language of the Egyptians, and in the three modes of writing, eujus Pbilojb- l Epiftolographic, Hieroglyphic, and Symbolic, whereof the one fhia nil nift <■ imitates the commun way of fpeaking, the reft are Allegoric, arcana myferta c ^ Enigms, &c. as Clemens Strom. 5. Plato alfo took up the fame HM.phihti.7. m°de of allegoric, or fymbolic philofophifing, though not fo e.6, exprefly, as Pythagoras. And indeed this kind of philofophifing

was extremely pleafing to thefe firft Ages, and Philofophers , as t^Amyraldm wel obferves in his Salmarian Thefes^de Imagimbw. ' In 'the Egyptian Hieroglyphics (Taies he) the «$» ^ -ra^*7*:) man- 1 ners andpajfwm were figured by the Ihapcs of Animals, and other

* creatures, which were very delightful to fenfe-, &c. <iAthan. Kircher.Oedtpi zSEgyptiaci torn. 2. part, i.eap. 1. faies, 'that the

* Egyptians were ttie firft amongft men, who infilled on this mode

* of philofophifing by Symbols. For they, being of an acute, and 4 fubtile ingenic ; as alio continually vers'd in a certain profound

* contemplation, and difquifition of Truth, delighted themfelves

* in thefe myftic expreffions, &c. And the fame Kirtherm, in what follows cap. 2. gives us the Originc of this Symbolic DocTrinc. c It Hands thus (faith he) with human condition, that if men have

* any thing that is pretious, rare, and beautiful, they not only ' hide it under fecret formes ; but alfo concele it under enigmatic ' and myfterious words, that none but the more wife, and quick-

* lighted, may come to the manifeft notice thereof. Which, as it 'hasbecnthecuftomeof al times, fo fpecially amongft the anci-

* ent wife men. For feeing they had, as it wras molt meet, fo high

'an

Chap. II. Symbolic Vhilofophie from the Egyptians. 37

'aneftime forthofe great fecrets of Divinitie, communicated,

* by fucccflive Tradition, from the Patriarchs, as containing the < inexhaufted trcafures of eternal felicitie ; they thought it dan- ' gerous to expofe thefe rich trcafures, to the ignorant people, 'anddulingenics. Wherefore they endeavored, by al means po£ 1 fible, to couch them under fuch fymbolic coverts, that vulgar

* capacities might penetrate only the bark , or outfide of the 1 words \ the marrow, or fenfe, being ftil hid from them. And. then in what follows cap. 3. the fame Kircher. gives us the Inter- pretation of many Hieroglyphic Symbols, out of Zoroafter. Moreover cap. 4. he interprets many Hieroglyphic Symbols ufed by Orpheus. And cap. 5. The Symbols oPPythagoras are interpreted by him. Whence he proceeds cap. 6,7,8,9, &c to explicate many Hieroglyphic Symbols ufed by 'Plato^ Trochis, Ticits zJMirandula- nm^ and others. Thence in the fecond part of his fecond Tome, he interprets many Mathematic, Mechanic, Medicinal, Chymic, Magic, and Metaphyflc Hieroglyphics : from £Ufps 7. to 1 2;

This ancient mode of expreffing things worthy of memorie, by The extent and, certain hieroglyphic formes , or fymbols , was very commun benefit of this amongft the ancients, both Poets, and Philofophers : For in this Hiir°sjyphic infancie of the World, knowlege being impolite and imperfect, Z%°1 .^ndf they took delight to fhaddow forth their higheii myfteries, and itstraiuftioit contemplations, by terrene Images, and fenlible formes j which from the Jews,. way of conveighing, and preferving knowlege is not only helpful to the memorie, and delightful to the fancier but alfo very effi- cacious, as to the moving of Affections : and therefore the wife God made ufe of this familiar way and method, for the inftruct- ing of his own people, in the non-age of his Church, fhadowing forth, andfjgnifyingtothem, the moll fublime heavenly myfte- ries of hisGofpel, by earthly Symbols, or Types. Whence that great maxime, t« ai<&HTee ffi votnuv pipnixctTct) fenfible fcrmes are imitations of Intelligible things. Thus were the greatefr. pieces of Jewifh wilciome couched under the covert of Symbols, or Types. Whence the Egyptians, as the other Eaftern Philofophers, bor- rowed their Hieroglyphic manner of philofophilingby fables, &c. which wil more fully appear hereafter, in the life of Pythagoras, and T lata. See more of thefe Egyptian Hieroglyphics y in cstthan. Kircher. Oedipi cs£gyptiaciTom. 3. cap. 1. Alfo cPhilofoph. General. Part 1. Li. c.2. $.6. Where we have more fully opened the 1

/Egyptian Symbols in General. As alfo particularly the nature of Types, TEnigmes, Parables, Allegories, Emblcmcs, And the Egyp^ tian Hieroglyphics in particular. $. 8«

3 8 Egyptian Philofophie from the HcLrett>j,§ZC. Book L

Mat the Egyp- §.8. Having given fome account of thcEgvptians Philofophie, tianPhilofipbje both as to the mater, and manner of their phikrfbphifing, 1 ihal viginrtlyfrm now Proccc<^ t0 give a more particular demonftration, that the 'tbeHebrewsand chie&tt parts, if not the whole thereof, defended originally from Scriptures. the Jewifh Church, or Scriptural Tradition. I fhal begin with In- artificial Arguments, or Authentic Teftimonies of fuch whofe skil in Antiquitie, and faithfulnefs in their relations thereof, is tad. vlvtis generally acknowledged, and received. We gave fome Tefti- Tejtimonie. monies hereof afore in our account of ' Abraham, Jofeph, and cJMo- fes, their Philofophie ; to which wefhaladde, (i.) that of Lu- dovicus Vives on <^4uguf. de (fivit. Dei lib. 8. cap. 9. The Thilofophie of the Egyptians (faies he) is very ancient, but for the mofipart deri- ved from the Chaldeans , specially from Abraham ; though they, as D io- dorus writes, refer it to llls,01iris, Vulcan, Mercurie, and Hercules. Firfl,this old Tradition, that the Egyptian Philofophie, and thence the Grecian fprang from the Chaldeans, is, and that not without grea't probabilitie, by the Learned interpreted of the Hebrews : for Abraham their Anceftor was a Chaldean : and the Hebrews themfelves lived under the Chaldean Empire, at that time, when this old faying began amongft the Grecians, mentioned by Plato, &c. of which more hereafter. (2.) Lud. Vives exprcfly faies, that the Egyptian Philofophie came principally from Abraham; for which he has much of Pagan Antiquitie on his fide, as we men- tioned on Abraham. Jofephm Antiquit. Jud.lib. 1. cap. 16. judgeth that the Egyptians learnedtheir Arithmetic, and CAfrologie, from the Patriarch Abraham, who brought thefe Sciences from Chaldea. But the Egyptians are wont to refer their Philofophie to Ifis, Ofiris, Vul- can, Mercurie, and Hercules j as Diodorus Siculus. The 'Doctors of this wifdome are, by Clemens Alexandrinus, called Prophets, by Suidas yvfxv9i , (at amongft the Ethiopians) by Eufebius , in an Egyptian name , Arfepedonaptas. Thefe drew their wifdome from Abraham, as before ; and perhaps from Jofeph alfo, who frft taught the Egyptians the ufe of Cjcometrie, as ArtapailUS in Jofcphus teftifies. And this opinion, as fome thinly, may be founded on PJal. 105. 22. It is credible alfo, that they got fome things from the Ifraelites, who alfo defended from Abraham ; and hence Ariftophanes, in Avibus, cals them -VaXo); which Suidas alfo obferves. Thus Ger. VofflUS, de phi- ibe confefian of lofoph.feftisl.2.c.2.§.2.(3.)The Confeflion of the Egyptians them- tbt tgfttiins. fclves,related byDiodorus, feems clearly to intimate,and prove our Aflertion.For in that they refer their Philofophie originally to Jfis, Ofiris, Mercurie, &c, it is very probable that thefe feigned names

were

Chap. II. The Confejfion of the Egyptians. 3f

were originally given to the Patriarchs, Specially to Jofeph, by the A nonnMh^. Egyptians, who being unwilling to own the Hebrews, as Authors iyp^omm Sa- ot their Wifdome, gave thefe borrowed names unto Jojeph, &c. %S^

mum no-

according to the cuftome of that Infant- Age. <±Athan. Kircher. pm a[tiHS Ocdipi ^Agypt.Tom. 3. c. 1. makes Hermes Trifmegiftn's, the Author con fida mint, of the Egyptians Hieroglyphic Philofophie: Yet fo, as that he Da homines received the firft Lineaments thereof from the Patriarchs. Eis^'j^M1 words are : c Hermes Trifmegifius contemplating this world compo- fjr Pontifexad ' fed of fo great varictie of things , as a Scene diltinguiiht with ptoi. 2. apud c moft polite Images, he rightly liippofed, that thefe created Ima- Eufeb.prtpar. U 1 ges were <£ Se* ai^oKA, Symbols of God, &c. And hence the firit 8. c. 3. ' rudiments of Hieroglyphic ro/x^s©* proceded •, which being c adumbrated by the firft Patriarchs, Adam, Enoch, T^oah, Cham, 4 and perfected by Hermes, iprang up unto this forme, by the ftu- ' pendous architecture of Hieroglyphics. That Mercuric, called by theGrecians//fn«fj,could be no other than Jofeph,has been already proved in the Storie of Jofeph's Philofophie : as alfo Part i.Booh^ 2. Chap. 7. $.10. of the Egyptian Tbeogenie. But S err anus (that Serranus'i Tc* great Philologift) in his Preface to Tlato, fpeaks more fully and ftlmonit. exprefly touching the traduction of the Egyptian Philofophie from the Patriarchs and Scripture-Revelation. His words are thefe : ' That the Egyptians retained many things from the Traditions of c the Patriarchs, the ancient Hiftory ozUWofes demonftrates : and ' that they derived many things from the clear fountains of the 4 Scriptures, which yet they contaminated by their own mud (or 'fables J is no way to be doubted. Thus Serramis: but of this more hereafter in the life of Pythagoras, and "Tlato. The like Hormus Htfr. fhilof.L 2. c, 10. which fee in what precedes of Jo- jeph chap. 1 . § . 9.

$. 9. Jo make good yet farther our aflertion, touching the ^ uu0 mj0 Traduction of the Egyptian Philofophie from the Jewifh Church, dubitari potefl we now fhal endeavor to give feme Artificial Argument, or Dc- Vlin-> qutcunq-, monftration, from the <h in, orcaufe^ by ihewing what influence v&a & rScrl?~ thePatriarchs,and Jewifh Church had on the Egyptian Wifdome, IZV^T

t ••, c n. -r r • r~--A . T ^, ' tin cum apucl

as wel in its hrit nie, as after improvement. Firft, tnat the Egyp- alios, turn im- tians were no way famous for Wifdom, or Philofophie, before the primiso£gypti-

abode of the Patriarchs with them, is evident by their own con- °* Milofopbos

inveniuntur, ea. omnia ah Ebr<eis, qiiibufcum jam a temperikis Abrahte frequenter, & din converfati funt, ac:rterint. Inprimis a fofepho,plurima} cui,cm proxiwus a Rige effet, contr adhere nemo aufus </?. Uornius Hift* pbilof. l.z.c.io. ' J

cefTions :

40 How facred Dogmes were traduced, Sec. Book I.

ccflions : for they confeffe they owe al their wifdomc to their

Gods:, Ifis, Ofiris; but principally to zJMercurie, or Theuth,

,..„ . ._ , „ whom they call Hermes, &c. So Plato, mThxdro,

JhifrnpfifedefapientiaMer- fe ■ ■ s relating, that the Emtians wor-

curium nonncg ant, / ,\ i b.cc, qu.t n . b, ^ j i i irj¥l i ,

hodi; cinunfermtvt\ %if,<L- JhlPPcd a certaw God whom tbcy callcd iheuth, who

ffiia.TA,Mtrcwril effejdvero per- found out, and taught them al Arts and Letters, in that

nigant. Olim aim Lihrdrii, at time, when Thamus held the Empire of Egypt. This

qiufium kberiorem ex fuis nugis q'heuth is the fame with the Egyptian zJMer curie, of

Kf^jit *2SE rhT !fillchHS imof™1 in thc '*&**.*"■

Hernias Hiji. philoj. I. 2. c. 6. logte) hb- de zWyfter. oEgypt. cap. I . thus wnteth :

' The Egyptians report Mercuric to be the Modera- tor, and God of Wifdome and Eloquence:, and they declare 6 that by him not only Letters were found out, and reduced into ' order ; but alfo that the principles of al Learning were collected, Bochart in a ' and publilhed, in many thoufand Books by him. Now that al the conference told Egyptian Gods were younger than the Patriarchs, or at leaft but me, that none 0/ borrowed names given to them, is generally afferted by theLearn- God^wenmore ec^' Specially that zJWercurie, or Hermes was Jofeph, or CMofa. ancient than the <l7M elanfthon in his Chronicon lib. 2. of Abraham, tels US, that after Patriarchs, the great Famine in Egypt, Jofeph altered the conftitution,or forme of the Egyptian Kingdome (he having bought in al the Land,that belonged to the people) and erected a College for the Priefts Jofephs provi- which was endowed, &c. His words are thefc, ' After the Fa- fion for the col- 1 mjne t^e formc of the Egyptian Kingdom was conltituted, and Prie&tdbTs C Tributes appointed.and Revenues for the College of the Pricfts : inmuking of ' tnat fo they might be confervators of Learning. And although them, as alfo of ' the Knowlege of God was, after Jofcph's death, changed, yet their xjng in < the Knowlege of the Celeftial motions , and of the nature of the hutwltieof ( triingS) was confer ved in Egypt, throughout al the fourMonar- whlch fee more ' c^es °^ tne Aflyrians, the Feriians, the Greeks, and Romans, in -what pre- l even unto theBarbarifme of the Mahometans, almoft 3000 years. cedes, chap. 1. ' Jacob faw the flouriihing ftate of this Kingdome, which then had §.9. of Jofeph. 1 a pious King, with whom he had frequent conference, and who ' took care, that the true Doctrine mould be propagated far and 'near, and in the famine afforded relief to many neighbouring 1 Nations. By which we fee what care Jofeph took, for informing thc Egyptian Prielts, in the Knowlege of the true God, and found Philofophic. Thc Scripture alfo makes an honorable mention of >SM'47«22' Jcfeph'sczre of, and provifion for thc Pricfts , as Gen. 47. 22. by affigning them Portions, and fetling their Lands. And as he took

this

Chap. II. JofephV care to infiruU the Egyptians* 41

this care for their Bodies, and Succeflion in following Ages ; fo we cannot conceive, but that he took much more care for their Souls, and the Souls of the whole Kingdome, with which they were entrulled. Can we imagine that Jofeph made fuch large pro- vifton for thefe Egyptian Priclts, that fo they might be the better qualified to ferve the Devil, and Idol-Gods? no-, without dout, his great defign was to lay a foundation, for the Knowlege and Worfhip of the true God, as wel as, and much more than, for hu- man Phiiofophie, and other ingenious Sciences, for the accom- pliihment whereof, he had an huge advantage, in that, having been an inftrument to fave the Nation, he had thereby gained the King's Ear , and Heart , who, if we may credit aJMelan'dhon^ was piouily inclined : and we may alfo, not without good ground, conjecture as much from Jofephh Inftructions of, and Jacobs Con- ference with him. And indeed the unparalleld kindnefles he ma- nifefted to Jofeph, his Father, and Brethren, argues fome pious inclination in him. But this holy and great defigne of Jofeph, in erecting a College for the Egyptian Priefts, and making fuch am- ple provilion for their Injlrudion in the Knowlege of God, and human Phiiofophie, after his deceafe determinecT inmiferable fu- perftition, and Idolatrie : fo alfo Melantthon lib. 2. of the going ont of the children o/Tfrael out of Egypt, faies, That Egypt excel- led in Arts, and Laws, and other Learning : Jofeph had planted a (fhwch there \ but after his death the Kings turned afide to Idols, and in the following times Egypt was fnl of idols, and cJMagic <:sfrts : fo Homins, as before fhap. 1. §. 9. That the Egyptian Hermes was indeed no other than Jofeph, who laid the main foundations of the Egyptian Phiiofophie, we have from rational conjectures largely demonilrated , Philofoph. Cjeneral. Part 1. /. 1. c. i.$.6. andc. z.S.j. $. 3.

Thus we have feen what foundation was laid by Jofeph, and the reft of the Patriarchs for Divine and human Phiiofophie, and its improvement in Egypt : unto which we have ground enough to conjecture , that <sJMofcs , by his writings, and Solomon by his, gave no fmal additional advance, as it has been already obferved in its place.

§. 10. We now procede to demonltrate, what improvement the - Egyptian Phiiofophie, and Wifdome received from the Jewiih Church, after the Babylonian Captivitie. When the Jews were carried Captive to Habylon, we find that many remainders of them

G fled

42 The Scholeof Alexandria its rife, 8cc. Book I.

fled to Egypt, where we may prcfumethey had their Scholcs, as in

'Babylon ; or at leait fomc way of communicating their Knovv-

legeto the Egyptians •, who, without dout, would be very inqui-

fltive into their myfteries. And when Alexander, upon perfonal

convention with the Jews, and obfervation of their Infcitutes

and Solemnities, began to have a kindnefsfor them, multitudes of

them were, by Alexander'' s favor, fetlcd at Alexandria ; where

they had huge advantage to fealbn that Fountain of Learning

with Scripture-Light, which immediately after their fettlement,

began to nourifh : and being afterwards abundantly fupplied with

the Waters of the SancTnarie, I mean with the facred Fountain of

lk advantage the holy Scriptures tranllatcd into Greek, this Scholeof Alexan-

tbe Egyptians ^ proved the moll flourifhing in the World. For the ereateft

received irora , r , it- • j^-.- ■ * r • °

the Jews as to advantage that the Egyptians, and Grecians had, for improve -

pbilofopbie af- ment in Divine, and human Philofophie, was the Tranilation of

ter the captivi- the Hebrew Teftament into Greek by the appointment,as it is fup-

tieby tbeGree^ pofe^ 0f Ptolomeus Philadelphia King of Egypt ; whereof Mclan-

"*er]ion,o) xx. fl-hon£irrontnyt 2# 0f the Kings of 'Egypt after Alexander, gives us

this account. ' Ptolomem Philadelphia (faies he) reigning with

1 peace in Egypt, and finding the profeilion of Sciences confined

7J;> beginning c to the Pricits, and the Egyptian Tongue and Letters , he caufed

of the scbole at t Learning to be tranflated into the Greek Tongue, and inftituted

Alexandria. < Studies (or Colleges) at Alexandria ; where it was, thence-

' forward, commun for al that would, toftudicand lcarnc: and

c the King called thither from al parts Learned men : he erected

ca copious Librarie, and fearched after ancient monuments,

c amongft divers Nations. Wherefore (affimachw writ a Book of

' the origine, and migrations of the Nations, and of the Builders

1 of the ancient Cities, and their Laws •, which Book being loft, is

c of great detriment to Antiquitie. But when Ptolomie underftood

4 that the Jews had the ancient fcries of the Fathers *, and faw that

4 the Law of the Jews did moftly accord with rcafon, touching the

1 unitie of God , and right manners, he took care to have the

4 Books of the Jews tranflated into the Greek Tongue. By the la-

4 bor and bounty of this King Ptolomcus Philadelphia, the Studies

* of Sciences were rcftored to mankind, and largely propagated.

4 And it is written, that he was moved by the Counfcls of the molt

1 learned Arifias, Strabo, and cDemetrtHS<Pbalertnfis, follimachus,

4 Apollonius, Aratus, bion, Theocritus, Conor?, and Hippafchta the

1 Mathematician, who refided with him, &c The Studies of the

1 Sciences,

Chap, II. The Schole of Alexandria after Chrift, Sec. 43

'Sciences, inftituted in the reign of Thiladelphns , flourifhed ' greatly at Alexandria, in the reign of Euergetes his Son ', who al- ' io was very bountiful towards the Jews. In his time Jefus the Son ' of Syrach, being in Egypt, gathered his fentences ; which are 'yet extant*, which were written by his Grandfather, but aug- ' merited by himfelf, and tranflated into Greek. The reading of ' which is molt profitable and fweet, &c. By which it's apparent, what great advance the Egyptian Wifdome and the Schole of Alexandria ( which henceforward became the feat thereof) in its tirffc conftitution, received from the Scriptures, and Jewifh Church.

§. 1 1. This Schole of Alexandria grew exceding famous for its Ihefame of the Librarie (wherein was treafured up this rich Jewel of the Old Te- .Al^a.nd.rian ftament, in its Greek Verfion) whereunto aJWarkj^ntonie, out of s^hole for ltsL^- Love to Cleopatra, afterwards added the famous Librarie of cPer- mntmjiere™ aamus , fo that this Schole was the great Nurferie of al Philofo- aptkefacred 0- phie, and ingenious Sciences, in the firft dawnings of the Chriftian wits. Religion. For the fa cred Scriptures, aswel as the Egyptian Phi- lofophie, being tranflated into Greek, it proved an efficacious at- tractive to draw al the Candidates of Learning, and Philofophie thither. The head of this Schole in Origenstlme, was that great, and fo much renowned Philofopher Ammonius *, from whom al Ammonius the thofe Platonic Philofophers, who were {tiled, U 4 U&< yena<j of &tat Mafier # of the J acred Succeffwn, derived their notions. Such were Her ennuis, tkeftUxandrUn. Origen, and Plotinus, who were his Scholars ; and Torphyrie, who hg^rlltZT' was Scholar to Plotinus, as Iamblichus the Difciple of Torphyrie. with Platonic This Ammonius, if we may believe Eufebuis (EccUf. Hifi. 1. 6. e.g. J Philofophie. and Jerom, lived and died a Chriilian ; though Porphyrie endea- vors to confute this opinion. Certain it is, that his Philofophie, which he communicated to his Scholars, had much of the Scrip- ture-revelations mixed with it : fo that the Platonic Philofophie, which we find in Tlotinus, Torphyrie, Proclus, Hierocles, and the later Platonifts, owed not its original, as they would perfuade us, fb much to Tlato, or Pythagoras , as to the Divine Revelation, which zAmmonius was wel verfed in, and made the foundation of his Philofophie. Take this in the words of Owen, in his learned Treatife of Theologie, lib. 3. cap. 6. pag. 204. ' After esfmmonius c c^lexandrinus the ('oryphms or head of the Philofophers of his 1 Age fwhofe Scholars were Origen, Herennius, and Tlotimts the ' preceptor of Torphyrie , as he of Iamblichus) had fowen in the

G 2" 'minds

44 ?#e Church at Alexandria its influence, See. Book I.

'minds of his Auditors, fome feeds of the heavenly Doctrine,. c they, who, by reafon of their own inveterate prejudices, and c the Worlds enmitic againft the Chriftian Religion, would not ' receive the fame, defiited not however to manure and improve ' thofe feeds they had received, though they mixed them with 1 Tlato's muddy Philofophic. Adde hereto, that fome of them, 4 by reading our Books, drew forth many notions from thofe hid- ' den myfteries of the Gofpel. Of this number were TS^umenius, ' Proclus, Amelius, Plotinus, Herennius, Porphyrins, Iamblicbus, Hie- irocles, zJ/Marinus , T>amafcit(s, and others: who, though they ' quitted not the curious speculations of the Plafonifts, nor the

* Magic Inchantments of the Pythagoreans, yet they mixed many ' iparks of the heavenly Truth with them. More of this hereafter, ISook^T,. ch.df.. §. 5.

what advance §. 12. There was alfo, in the firffc planting of the Gofpel, a fa-

the scholem of mous Church of Chrift in this Citie of Alexandria •, whence this

fdveTfr™ It Scheie, as we may ju^ty prefume, received much Light. To

church there. ' which purpofe, aJMoreliits, in his Treatife of Church DtfcipUne,

Lib. 3. c. 14. pag. 260. 'St. zJMarkj, faies he, having performed

' the office of a Teacher in the Church of Alexandria, the charge

. ' of the Schole was afterwards given firft to Panthenns, then to Cle-

c mens Alex andrwns, and after him fucceflively to Ongen, Hiera-

1 cles, Dionyfm, Athenodorc, tJWalcion, and Tfidymus, who reach-

* ed to the year 3 50. The which Doctors gave an admirable ad-

* vance to the Church. The Towne was for this reputed as the uni- ' verfal Schole of the Church. The truth is, Philofophie and Cu- ' riofitie corrupted this Schole, and by confequent the Church : ' which is greatly to be heeded } becaufc thefe two evils are natu- ral to Scholars, who contenting not themfelves with the fimpli- 4 citie of the Gofpel, would fain adorne it with the ornaments of ' human Eloquence, and Philofophie •, and from a rage to learn, c would fain mount higher than their Teachers, &c. Hence the ' fame zJ7MoreliiuUb. 2. cap. 4. pag. 87. mews, how the Asian, and

* Pelagian Herefies were hatchecTout of the vain philofophifings in ' this Schole of Alexandria *, which at laft proved the diffipation ' and ruine of the raid Schole, and Church. Thus have we gone thorough the whole ferics of the Egyptian Philofophie,with endea- vors to demonitrate, that it received not only its Primitive Foun- dation,butalfo its continued advance and improvemcnt,inaI Age?, fromtheDivineOraclcsleatedinthcJewifh,andChriftianChurchcs.

CHAR

Chap. III. The Phenician Philofophie from the Jews, 45

CHAP. III.

Of the Pheftician Philofophie, its Traduction from the Jews,

The Pheracians traduced Philofophie, and derived it mo Greece, and other parts, from the Jews. The Phenkian Philofophie, and its pro- pagation to the Cjrecians. Sanchoniathon , and the original of his ''Philofophie from the Jews. Porphyrie's Tejtimome of Sanchonia- thon\f traducing his "Philofophie from JeromballlS , Priefi of the QWJao, i.e. Gideon; or fome Jevpifh Priefi. Sanchoniathon'^ tJHyt ho logic mode of philcfophifing from the Jewifh Church. The <JMatcr of 'his Philofophie from the Jews : His S&oyopia., TheogO- - nie, or Genealogie of the gods. Beelfamen from ytytf byi, Gen. 1. 16. Eliun from \Vly , Wos from ^fc* : Eloeim from Q\T7N : Ifcetulia from ^J-Q \ Ifrael from *7K"M\ Of Angels, and the Sold, from Gen. 2. 7. Sanchoniathon' j Phyflologie : His Chaos from Gen. 1.2. Ereb, from Gen. 1.5, &x. Mot, and thvs from Gen. 1.2. The GreekjPhilofophers concurrence- herein. Sancho- niathonV geographic His 'JSTatural Hifiorie continued by Mochus the Phyfiologifi,who was the fir ft Founder oftheTtottrine of Atonies', which he makes to be the fir ft principle of al things \ which he received, by fome Jewijh tradition, from the Hifiorie of the Creation, Gen. 1. of Addomenus. Vofiius'r account of the Traduction of Theniciaa 'Thilofophie from the Jews, as the Ionic and Italic from the The- ?:icia?is.

5. 1. T X TE now precede to the Phcnicians, their PhiJofophers, of thePbenici- V/ V and Philofophie*, with its Traduction from the ansjbwmiur Jewifh Church, &c. And to make the ^^vS, ""f^!1,*. or way to our demonftration more clear, we muft reflect, on fome ^ fZlfrom confiderations, laid down in our former Ducourfe of Vhilo'ogie, the fnvswgfc touching the Origination of thefe Phenicians from the old t^ana- »^> nites; who, being expelied (fontum, by Jofima, came and fated themfelves on th;fe Maritime Coafts of Taleftim (called by them

afterwards

4-6 The Phcnicians Shjl in Navigation, &c. Book I.

(a) Tyrus fepti- afterwards Phoenicia) Weft of Judx.i : a whence, being too po- tam pulous for this narrow Conntrcy, they tranfplanted Colonics, and naUcmTil*: w^ them Human Philofophic, and other Sciences, into Cjrece, Mbs&vct:t(l'i- -dfrica-, Spain, and the chief parts of Europe; fpecially fuch as u originiS) & bordered on the Midland Sea, of which fee more Part i. of Phi- fortune Ulogie B.j. r.3, 4, 5, 6, &c. I fhal only adde a Quotation, or two, vanetatead out 0f t|ie Learned Ludovkus Fives, and "Bochart, which wil greatly ftgritatis info- conduce to the confirmation, and illuftration hereof. Lud. Fives nis : condiu'ab fpeaks, though in a few words, fully to our purpofe thus : ' The Agenore, diu ' Phenicians,faies he, for lucre's fake,pafTed in their Ships thorough mare, not vki- <■ the whole world •, whither they traduced Knowlege, and Philo-

fts e]us adiir ant, ditionis fii£ fecit : & ft famx libet credere, htec Gens litiras prima ant docuit ant didicit. Colonice certe ejus pene orbe toto diffufie funt. Carthago in Africa , in Bceotia T\nb<e, Gades *d oceanum. credo, libera commeantes mart, fepiufq; adeundo ceteris incognitas terras, elegiffe fedes juventuti,qua tunc abmdabant : fed quia crebris motibus terra cultores ejus fatiga.ti, nova & externa domicilia armis fibimet quxrere cogebantur, Q. Curtius Alexandr. lib. 4. cap. 4.

The vhenicians This "Bochart docs more copioufly explain, and demonfrrate in SW in Giogra- the preface to the fecond part of his geographic, ftlled favaar/p.q. ^eation &cVl' *" Fromwnat we have faid, it clearly appears, that the Grecians ' were greatly exceded by the Phcnicians, as wcl in the skil of 'Navigation, as of Geographie. For the Phenicians began long ' before the Grecians, to view the world. And indeed, this was 'almoitthe onlyStudie, which was innate to this Nation, even ' from their Origine, to fail throughout al parts of the world, and ' plant Colonies •, whereunto they were incited, either from the 1 thirft of Gloric, or the irkfomnefle of their own Countrey, or ' the defuc of Empire, orCuriofitie fthe I nquilitor of Natures fe- ' acts J or the unlatiable delire of Lucre. Thence they, amongft ' them who firfl ventured their pcrfons at Sea, were fo much ad- ' mired by pofteritic, that they were, for this noble exploit, num- c bred amongft their Gods. Such were Satume, and Aft arte j ' whom Sanchomathon defcribes, circuiting the Earth, &c. The like the fame 'Bochart mentions, p. 6,7. 'Therefore, faieshc, if 'thefe monuments of the Phcnicians were now extant, there 'would thence accede great light to facred and profane Hiftorie ' (we might adde alfo Philofophie) and that great hiatus, or gap, ' which is betwixt <JMofcs and the Grecians, would be made up : ' We fhould alfo learne many things touching the ancient Inhabi- 6 tajjts of the Earth, and the migration of the Nations. But time

' having

Chap. III. The Phenicians skjl in Mechanics. 47

'having long flnce coiifumed, to the great damage of Learning, ' thefe Monuments, we have nothing remaining of the Hiflorie 'of thePlicnicians, but a few fragments fcattercd here and there 'in the writings of the Grecians, and Romans, &c.

§. 2. And more particularly touching the Pheniciansskil in Phi- The_ Phenicians lefophic, fpeciaily the Mathematics, we have a good account in s¥ w#'""f* Ikcbart, Tart 2. of Canaan cap. 8. p. 41 o. thus: ' This was pecu- mtlCt ' liar to the Phenicians, to direct their courfe by the inflection of ' ' the Stars. So Strabo lib. 1 d.TheSidoraans are reported to beMafiers of many, andof the left Arts : moreover they were skilful in Aftronomie, and ^Arithmetic, which they acquired at firft from the Art of Cal- culation, and Navigation. TUmc lib. 5. cap. 12. faies, 'That the ' Nation of the Phenicians gained a great, glorie for their invention ' of Letters, Aftronomie, Navigation, and Militarie Arts. Thence ' the Qmfura was fo called by the Phenicians. And that Arith- metic was greatly in ufe amongfl the Phenicians,by reafon of their Merchandife, andtraffque, is generally affirmed by the Learned, That they were alfowcl skilled in Natural Philofophie wil here- after appear, in what is mentioned of Sanchoniathon, and zJMochus thePhyiioIogift. But the greatelt excellencie of the Phenicians *** PhtnicUnt confuted in their Mechanic Arts (which belong to Experimental *v'*? Meeha- Philofophie) of making G!afs, mixing Purple, weaving fine Lin- nen, &c. Whereof we have a ful account in Bochart, his Vhalcg, lib. Of. cap. 3 5. His words are thefe : ' God indulged the Inhabi- ' rants of Tyre, and Sidon (the chief Cities of Th-xmcia) a (harp 'vivid ingenie, flexible to althings: Arithmetic, and Aftrono- ' mie flowed from them to the Grecians. And (not to mention 'the modcrne PheniciansJ CMochus began to philofophife of ' Atcmes at Sidon, before the Trojan Wars : And zAbdcmonus the ' Tyrian was bold to provoke, or engage King Solomon by his que- ' ftions propofed to him. But their chief repute was for Mechanic 'Arts. At Tyre the mixture of Purple, at Sidon G'afle-making, 'and the Texture of flue Linnen, of the fmallefl thread, arere- ' ported to be firft invented. And Solomon, in his Epifclc to Hiram 'King of Tyre7 greatly commends the skil of their Carpenters, ' 1 Kings 5. 6. For thou k^iowcft that there are none among us, that can \ Yjngs <. 6, ' hew Timber like unto the Sidonians. Hence it is, that Homer cah ' them irohv$(uf'<Lxv(, manifold, or univerfd zArtifts. And if there ' were any thing more excellently wrought in garments,or veffels, ' that was ufually attributed to the induftrie of'the Sidonians.

$.3. The

48 Grecian rhilof. borrowed from the Vhetticlans. Book I,

IbeGrmdns $. 3. The Phcnicians being thus renowned for ingenious Arts, borlim-ei J"? aiK* Philofophie, the Grecians were very ambitious of commerce, pbiefrm the and carrtefpondence with them. For befides the Phenician Colo- Fbenitians.