Chap: I. Of Philosophie in General, and Scripture Philosophers.

§. 1. WE now proceed to discourse of Philosophie, its Original and Traduction from the Jewish Church. And before we engage in the formal Explication; and Demonstration hereof, we shall first give a more general Idea, or Notion of Philosophie, (both name and thing) and then proceed to its original causes, &c. Philosophie,The Greek [...] from the Hebrew Sophim. in its first Introduction amongst the Grecians, was called [...], and Philosophers [...], as Heinsius (exercit. [Page 2] Sacr. lib. 1. cap. 2.) presumeth, from the Hebrew [...] Sophim Watch­men: thence 'tis said Numb. 23.14.Num. 23.14. that Balak brought Bâlam into a place, on the top of Mount Pisgah, called [...], which the English Version, printed at Geneva 1560, renders Sede-Sophim, the Seat of the Watch men. And that the Greeks derived their Sophi from this Sophim, Heinsius affirmes it without a peradventure; because the Greek [...] Sophi were wont, on such high hils, to observe the course and motions of the Heavens. That the Hebrews, as well as Phenicians, called their Wise men or Prophets [...] Sophim, Watchmen, is most evident to any that observe the Scripture Phrasiologie. So 1 Sam. 1.1.1 Sam. 1.1. we read of Ramathaim Sophim of Mount Ephraim: on which the Geneva Annota­tors observe, ‘That in this Citie, in Mount Ephraim, were Sophim, that is, the Learned and Prophets.’ Thence the Syriack Version ren­ders it, the hill of the Watches, or Watchmen. Yea, more particularly, that this Ramathaim Sophim was the chief Academie of their Wise men, or Scholes of their Prophets, is apparent from 1 Sam. 19.18, 19, 20, 21, 22, 23, 24. v. 18.1 Sam. 19.18, 19. It is said, that David dwelt with Samuel, at Na­joth in Ramah. Najoth, say the Geneva Annotators, was a Schole where the Word of God was studied. Thence v. 20, &c. it is said, there were a Companie of the Prophets there. And what more common in the Scripture Dialect, than the stiling the Hebrew Prophets or Wise men [...] Sophim, i. e. Watchmen? Hence it is most likely (if not without doubt as Heinsius will have it) that the Greeks derived their [...]; who were also stiled [...], Speculatores, Watchmen; and thence [...] Wisdom, or Philosophie, is also called, by some of them, [...] Speculation: Whence that common division of Philosophie, into [...], speculative and practick Philosophie.

Others derive the Greek [...] from the Punick Sufes, which in that Language signifies a Magistrate. So Hornius. Historiae Philosoph. lib▪ 1. cap. 1. ‘We will that the original of the word [...], be fetcht from no other than the Punick Sufes, who, as 'tis well known, drew their tongue from the Syrophenicians or Cananites. And he gives this account of the Origination: In times past, saies he, none but Wise men were admit [...]ed to the dignitie of Magistrates. Such Sufes, in the daies of old, were Charondas, Solon, Lycurgus, and other Legi­slators, who were both wise men and Magistrates. So that there is no doubt to be made of it, but that [...] descended ence.’ This be­ing granted, yet it contradicts not the former Origination of Hein­sius: [Page 3] for Hornius seems to grant, according to that of Scaliger in Fe­stum, that Sufes was deduced from [...], which signifies an accurate speculation or contemplation, and so is the same with the Greek [...], or [...], or [...]: 'tis used in Scripture for the Contem­plation of sublime matters.

Camero Myroth cap. 2. Math. derives [...] from the Hebrew [...], others from [...], which signifies to cover, or hide, and so answers to the Greek [...], and differs but little from [...], which is of the same import. And that which makes for this origination is Joseph's Egyptian name, who was called by Pharaoh [...] i. e. an Interpre­ter of Secrets. Hence also the Persian Kings are, even to this day, cal­ed Sophi, which signifies Interpreters of the Gods and Wise men. So amongst the Arabians Sophus imports a Religious and Wise man, as Horn. Hist. Philos. lib. 1. cap. 4. So much for that proud title [...].

§, 2.Philosophie so called from the love of wisdom answerable to the Scripture Phrasiologie. But Pythagoras (as it is conceived) judging the terme [...] too proud and swelling for degenerate nature, stiles his wise man [...] a friend of wisdom, as Solomon, almost every where, in his Proverbs, describes his wise man, a Lover of wisdom, &c. whence Christ cals his wise men friends and children of wisdom. Thus Plato also defines a Philosopher, [...]: A Phi­losopher is a friend to nature and a Kinsman of truth. And elsewhere he cals Philosophers, [...],Cum majus ho­mine Sapientis nomen esse de­prehendisset, (Pythagoras) coram Leonte, Phi [...]asiorum si­ve Sicyoniorum Tyranno, non [...] se, sed [...] h. c. ut veteres expli­cant, [...], professus est. [...]c [...]. lib. 8. Horn [...]us Hist. Philos. l. 3 c. 11. sincere and friendly Contemplators of truth. Answerably whereunto Philosophie is by him sti­led, [...] love of truth: on which, in his Cratylus, he gives this glosse, [...], q, [...] i. e. a Divine evagation, or wandring of the mind after the first Wisdom and divine Truth. Whence he asserts, that a true Philosopher has the true Knowledge [...] of things: thence he de­fines him thus: [...] a Philosopher is one that covets all wisdom: and so true Philosophie is by him stiled, the Know­ledge of the fairest and choicest good, and not only of its picture: Which in his sixth Book of his Common Wealth, he tells us plainly is no other than the Knowledge of God, which he cals [...], The Idea of the chiefest good, and [...] the highest Discipline, and [...], the genuine Philosophie; namely because it is (saies he) [...], the Introducti­on of the Soul from a certain night-day, to the true discoverie of the first being. Whence he addes, that his [...] or [...] consists, not only in the contemplation of some lower objects, and Arts; but it is conversant [...] [Page 4] [...], about the true being of beings, and the first beautie: thence (saies he) he that contemplates [...], many beauties, but not the one first, and chiefest beautie, is not a Philosopher, but a dreamer, one that has only an opinionative knowledge of things. So Aristotle in his Rhetorick, speaking of true knowledge, saies, [...], Knowledge or Philosophie is the erection and elevation of us into our natural state. And Cicero defines a Philosopher one that studies to know the causes and natures of all things Divine and human, &c. and Philosophie he termes the contemplation of death. Philosophum o­portet nihil sic agere, quam ut semper studeat a­nimam corporis consortio separa­re, & ideo exi­stimandum Phi­losophiam esse mortis affectum, co [...]suetudinem (que) moriendi, Apu­leius lib. 2 de Philosophia. So Plato in Theage, defines Philosophie, [...], a contemplation of death, And Pythagoras made Philosophie to be the contemplation of Truth; which Architus understood of the Principle of Principles, and Plutarch of the Divine Majestie: Whence a Philo­sopher, in the Pythagorean estimation, is the same with [...]. Last­ly Plato in Phaedone, cals Philosophie, [...], an assimilation to God so far as 'tis possible for man. Whence the same Plato defines Philosophie, [...], the knowledge of Divine and human affairs, with their causes: which agrees with that of Cicero lib. 2. Offic. Philosophie is the know­ledge of Divine and human things. Lastly Plato assures us, that to phi­losophize, is to know, love, and imitate God: which he makes to be the summe not only of speculative and moral Philosophie, but also of Poli­ticks: for (saies he) that Common-w [...]alth is most happy in which Philoso­phers are Kings, or Kings Philosophers.

Philosophers called [...] from the Jewish [...].§. 3. Hence also the Greek Philosophers, especially the Pytha [...]oreans, when they came to the perfect comprehension of their mysteries and principles, were called [...] perfect, in opposition to their Novices or learners; which phrases and custom they seem to have borrowed from the Jewish Scholes, and Colleges, wherein there were divers orders; & the highest therein were called [...] perfect: whereunto the Apostle Paul seems (unto some) to allude Phil. 3.12. [...], and v. 15. [...] perfect, Dailie on Phii. 3.12. & 15. of which see Book. 2. chap. 6. par. 5. of which more hereafter when we come to treat of the Pytha­goreans; who were also called by the latter Philosophers [...] and [...], Mythologists and Philomythists; because of their great imitation of, and symbolizing with the Jews, in mysteries and wisdom, from whom they borrowed the most of their Discipline and Philoso­phie. From these general hints and intimations we may easily collect, what cognation the Pagan Philosophie had with the Jewish Wisdom: nei­ther [Page 5] can we imagine how those dark capacities of Heathen Philosophers, should come to be informed with such clear contemplations of God, and Jewish mysteries, but by some derived traditions, and fr [...]gments bor­rowed from the Scriptures and Jewish Church, as hereafter·

§ 4, But to run up Philosophie to its first source and spring head;God the first ef­ficient and ex­amplar of all Philosophie as well as its first object, or mat­ter. we must remember that God (who is the original Idea of all truth, the eternal wisdom and fountain of all light) is the first Exemplar, and Ef­ficient of all Philosophie. For as God made all things according to the eternal universal idea of his own Wisdom and Decrees, so likewise has he stamped, and deeply impressed, on the very beings and natures of all things made, certain characters or intelligible ideas and resemblances of his own divine wisdom, which the Scholes usually terme the light and law of nature; which is nothing else but those created emanations, or rayes of light and order stamped on the beings of things, and scattered up and down in the Universe, which offering themselves to the human understanding, become the objective matter of Philosophie. So that it is apparent, Philosophie, as all other Sciences, owes its original to the Di­vine Intellect and Wisdom; which beaming it self forth on the works of its hands, and diffusing some derivation of wisdom, light, and order into every creature, for the government and direction thereof unto its respe­ctive ends, becomes the objective idea, or matter of all Philosophie; and then the same Divine Wisdom irradiating the mind of man, to con­template those bright Ideas of created wisdom, which lie hid in the creature, and enabling it to gather up the same into several branches or Sciences, it becomes the prime efficient of all Philosophie. So that whether we consider Philosophie objectively, as lodged in the natures of things, or formally, as brancht forth into several sciences, it all owes its original to the bosom of Divine Wisdom.

§. 5. Hence it follows, that the original impulsive cause of all Philo­sophie, was Admiration of the admirable Wisdom, Power,Philosophie from Admiration. See Vossias de Philosophia l. 1. c. 2. §. 6. & Hornius Hist. Philos. l. 1. c. 10. and Good­nes of God shining in his works of Creation and Providence, as Rom. 1.19, 20. So Plato in his Theaetetus tels us, that [...] The great Pa­thos or affection of a Philosopher is to admire: neither had Philosophie any other original than this. The like Aristotle asserts, in the Proeme to his Metaphysicks, (which Stobaeus Serm. 3. cites) [...], &c. Men now, as formerly, begin to Philosophize from admiration: for men first began to admire things lesse [Page 6] wonderful, Eus [...]b. l. 1. Praep. c. 6. scribit, Aegyptios ferunt primos omnium cum oculos in caelum sustulis­sent, modum, ordinem, & quantitatem corporum cae­lestium admi­ratos, Solem & Lunam Deos p [...]tasse. Haec nimirum illa ad­miratio fuit, quam inter Phi­losophiae caussas antiqui retulere Horn. Hist. phil. l 2. c. 5. That all heath [...]n Philosophie sp [...]ung from ad­miration of Gods wonders in na­ture o [...] in his Ch [...]rch see Dr. Jackson on the Sc [...]ptures fo [...]o 47 la [...] Edition then proceeding thus by degrees, they doubted of greater mat­ters, as of the origine of the Ʋniverse, &c. whence he concludes [...] wherefore a Philosopher seems to be, in some sense, a Philomythist: (or Mythologist, i: e: a relator of Fables and wonders) for a Fable consists of things won­derful. The same see Arist. Metaph. lib. 2. cap. 2. In which words Aristotle gives us an exact and full account, of the original ground and impulsive cause of all Philosophie, both Mythologick and Simple. For, whence was it that the Phenicians, Egyptians, and their Apes the Grecians, so much delighted themselves in their Philosophick contem­plations of the origine of the Ʋniverse, &c. but from some fabulous narrations, or broken traditions which they had traduced to them, from the Jewish Church, touching the wonders of God which appeared in his works of Creation and Providence, especially towards his Church which these purblind Heathens greatly admired, though they understood them not, and so mixed their own Mythologick or fabulous conjectures with them. And that this was the true Origine of all the Pagan [...] night Philosophie (which is Plato's own phrase) will be more evident hereafter, when we come to treat of the Grecian Philo­sophie.

§. 6. As for the created causes of Philosophie; they may be redu­ced to these two common heads, 1. Its first Institutors or Authors. 2. Its constitutive principles both material and formal, or the essential parts thereof. We design some discourse on both, thence to make good our Demonstration touching the Traduction of all Philosophie from the Scriptures and Jewish Church. And to proceed methodically here­in,The first Institu­tors of Philoso­phie Divine We shall begin with the first human Institutors, or Authors of Phi­losophie; who were indeed Divine, and divinely illuminated; so that the wisdom we find scattered up and down amongst the Pagan Philo­sophers, was but borrowed, and derived from these Divine [...]ights, who were inlightned by the Divine Word, that life and light of men, which shined in the darknes of the Pagan World, but the darknes compre­hended it not. as John 1.4, 5. the light, &c.

Adam the grea­t [...] human Phi­losopher Gen. 2.19, 20The first created Divine Institutor of all Philosophie was Adam, who, without all peraduenture, was the greatest, amongst meer mor­tals, that ever the world possessed; concerning whom the Scripture tels us, G [...]n. 2.19, 20. That he gave names to every living thing, &c. which argues his great Sagacitie and philosophick penetration into their natures. [Page 7] For look a [...] our conceptions, if true, so also names, if proper, should be, and, as we may presume, at first were no other than [...], images of things: So both Aristotle and Plato cal names [...] imitations of things. Adam could, by his profound Philosophie, anato­mize, and exactly prie into the very natures of things, and there con­template those glorious Ideas, and Characters of created Light and Or­der, which the increased Light and Divine Wisdom had impressed thereon; and thence he could by the quicknes of his apprehension immediately collect, and forme the same into a complete system [...] or bo­die of Philosophie; as also most methodically branch forth the same into particular sciences, &c. whereas all Philosophers since Adam, having lost, by his fall, this Philosophick Sagacitie, of prying into the natures of things, they can only make some poor conjectures (in comparison) from some common accidents, and the external superficies, or effects of things; and therefore cannot receive conceptions, or give names exactly suited to the natures of things, as Adam before them did.

And that Plato had received some broken tradition touching this Philosophie of Adam, is evident from what he laies down in his Politi­cus, (and elsewhere) touching the golden Age, or the state of Innocence, wherein, saies he, our first parent was [...], the greatest Philo­sopher that ever was. And Bal [...]us (de Script. Brit. cent. 10. praesat.) tels us, ‘That from Adam all good Arts and human Wisdom flowed, as from their Fountain. He was the first that discovered the mo­tions of the celestial bodies; the natures of Plants, of Living, and all other creatures; he first published the formes of Ecclesiastick, Po­litick, and Oeconomick Government. From whose Schole pro­ceeded whatever good Arts and Wisdom were afterward propa­gated by our Fathers unto mankind. So that whatever Astronomie, Geometrie, and other Arts contain in them, he knew the whole thereof· Thus Baleus. The like Hornius Hist. Philosoph. lib 1. cap 2. Adam therefore being constituted in this Theatre of the Universe, he was ignorant of nothing, that pertained to the Mysterie of Nature. He knew exactly, and that without error, the Natures of all Animals, the virtues of Herbes, and the causes of things. The Light of Rea­son, which we now call Logick, altogether unspotted, and without cloud, overcame the obscuritie of things, and dispelled darknes, if there were any. Now there was the highest [...], exactnes of Oeconomicks, and Politicks; for man was never so much as then [...] [Page 8] [...] a sociable creature. Which the ancient Mythologists are wont to adumbrate under the Golden Age, wherein ‘Sponte sua sine lege fidem, rectumque colebant.’ The seat of this most noble Philosophie is, in the sacred Scriptures, stiled [...] the Garden of Eden. For there is nothing more excellent gi­ven, by the great God, to mankind than that pleasure, which ariseth from the contemplation of things.’ The Chaldees cal this Garden of Pleasures [...], and the Greeks following them, [...], Paradise. Thus Hornius, who, cap. 11. repetes the same in these words, ‘All Arts, as mankind, had their beginning from Adam, who among the pleasures of Paradise, learned Philosophie even from God himself.’ And K [...]ckerman, Tract. 2. Praecogn. Logic. cap. 2. saies, ‘that he doubts not, but that our first Parents delivered over to their Posteri­tie, together with other Sciences, even Logick also, especially seeing they, who were nearest the Origine of all things, had an intellect so much the more excellent than ours, by how much the more they excelled us in length of life, firmitude of health, and lastly in air, food, &c.’

Seths Philoso­phic.§. 7. From Adam sprung Seth, who, according to Josephus lib. 1. Antiq. cap. 3. followed his father in the pursuit of wisdom, especially that part thereof which concernes the Celestial bodies, their [...], in which kind of Philosophie he proved a very eminent Do­ctor, as Josephus. So Hornius Hist. philos. l. 7. c. 2. ‘The first menti­tion of Letters fals upon Seth's times; who being mindful of his Fa­thers Prophesie, foretelling the Universal Dissolution of things, the one by the Deluge, the other by fire, being not willing to extinguish his famous Inventions of Astrologie; he thought upon some monu­ment, to which he might concredit these Mysteries: At length it seemed good unto him to engrave Arts and Disciplines on two great pillars of Brick, thereby to preserve them from destruction.’ And that this Tradition is not vain, is proved by the Autoritie, and [...] of Jo­sephus; who witnesseth, that one of these pillars remained in Syria even to his time, and was seen by him.

Enochs Philoso­phie. Ab Enoch se Astrologiam ac­cepisse professus est Abraham teste Alexandro, ac Euseb. lib. 9. praepar. c. 5. De Mathusalah Artabanus apud Eusch. l. 9 praepar, c. 5. cum ab Angelis multa cognovisse, quae cae [...]eros docuerit, Hornius Histor. Philosoph. lib. 1. cap. 11.§. 8. The learned also reckon Enoch amongst the first Divine Philo­sophers, especially for his supposed skil in Astrologie and Astronomie: so Eusebius de praepar. Evang. lib. 9. and out of him Bochart Phaleg. [Page 9] lib. 2. cap. 13. fol. 101. ‘I cannot but adde (saies he) what is found concerning the same Enoch in Eusebius, out of Eupolemus, of the Jews. He saies that Abraham, when he taught Astrologie and other Sciences at Heliopolis, af [...]irmed, that the Babylonians attributed the invention of the same to Enoch, and that he was the first inventor of Astrologie. It follows, not far after, that the Grecians attribute the invention of Astrologie to Atlas; and that Atlas was the same with Enoch, &c. In which words we may note that Enoch and Atlas are reputed for the same. Perhaps from hence, that as Atlas by the Carthaginians is called Duris, and Dyris, so Enoch by the Arabians, [...] Idris: thus Bochart.’ How far these Traditions deserve assent, as also those other of Enoch's engraving his Prophecies and Astrologie on pillars, which, they say, continued after the sloud, it concernes us not to debate: only thus much we are assured by Jude 14, &c. That E­noch had certain Prophecies touching the worlds dissolution by fire, and the last judgement, &c. And that the Stoicks derived their [...], or purification of the world by fire, from some broken tradition of this Prophecie of Enoch, is not without ground conjectured by Grotius & other Criticks. Baleus (de Script. Brit. cent. 20 fol. 3.) tels us, that ‘Enoch, a man famous for Prophecie, is supposed to have written before the floud of Divine matters, &c.’

§. 9. Another Scripture Philosopher is Abraham, who is supposed,Abrahams skill i [...] Astronomie. See mo [...] of this chap. 4. Sect. 3. of Abrahams communicating Astronomie to the Chaldeans. even by Pagan Historians, to have taught both the Chaldeans, where he was first seated, and also the Egyptians, Knowledge in Astronomie. So Lud. Vives, in August de Civit, Dei lib. 18. c. 2. ‘Not only sacred, but also many of the prophane Writers have mentioned Abraham: as Hecataeus, who writ a Book particularly of Abraham; so Eusebius de praep. Evang. Also Alexander the Polyhistorian; who saies, that Abraham, born in the tenth generation after the Floud, was the In­ventor of Astrologie amongst the Chaldeans, &c. Damascenus Hist. lib. 4. writes, that Abraham coming from Chaldea with an Armie, reigned at Damascus. Hence he passed into Canaan, leaving a great memorie behind him at Damascus. But when Canaan was prest with famine, he travelled thence into Egypt, and entring into debates with those Priests, he much profited them both in the Knowledge of things, & also for pietie, & the ordering of their manners, and life. Alexander reports that he lived some time in Heliopolis, neither did he professe himself to be the Inventor of Astrologie, but to have received it from [Page 10] his Ancestors, by whose hands it was conveighed unto him, even from Enoch. Artapanus reports, that the Hebrews were so named from Abraham, who lived twenty years in Egypt, where he taught Phare­tates the Egyptian King the Knowledge of the Stars, and thence retur­ned into Syria,’ So Lud. Vives. Baleus (de script. Brit. cent. 10. fol. 3) tels us, out of Phil. Welphius of the lives of learned men, ‘that A­braham found out the Syriack and Chaldee Letters, also many prin­ciples of Astrologie; for he was a prudent and holy man, and excellent­ly learned as to human matters. And after his abode amongst the Egyptian wise men, he was the first that instructed them in Astro­nomie and Arithmetick: for before his coming into Egypt, the Egyp­tians were altogether ignorant of these Sciences.’ So B [...]l [...]us, G [...]r. Vossius de philosophorum sectis lib. 2. cap. 8. §. 7, 8. gives us this ac­count of Abraham's Philosophie: ‘But whether (saies he) Abraham the Patriarch drew his Astrologie from the Chaldeans, or rather the Chal­deans received it from Abraham; this Science came by Abraham first to those of Palestine, or the Canaanites, and afterwards to the Egypti­ans. That Abraham passed from Ʋr of the Chaldeans into Palestine, is sufficiently known by Scripture: and that he was also skilled in Astrologie, Berosus shews in these words: [...]. In the tenth Age after the Floud, there was among the Chaldeans a just and great man, and well skilled in the Knowledge of the Heavens. J [...]se [...]hus Antiquit. l. 1. c 7. cites this passage of Berosus, and addes, that Abraham, who was the tenth from Noah, was signified by it. And this is confir­med by what is said of Abraham by Eupolemus, in Eusebius, [...], that he was the Inventor of Astrologie, and the Chaldaick Art of Divination. Which is an evident confession of an Heathen. It is also enough credible that the Canaanites, and a­mongst them the Phenicians learned much touching the Natures of things from Abraham, who sojourned amongst them. More­over it is well known, that when Canaan was prest with famine A­braham went into Egypt; where he said his wife Sarah was his sister, whom the King had abused, had he not been admonished by God. But being taught who Abraham was, (as Josephus lib. 1. cap. 8. relates) he gave him power of conversing with the most excellent and the most learned of the Egyptians. Then Abraham (saies he) [...] [Page 11] [...], bountifully commu­nicated unto them Arithmetick and Astronomie, for before the coming of Abraham, the Egyptians were ignorant of these Sciences: for they came from the Chaldeans to the Egyptians and from them to the Grecians.’ This Philosophie of the Jews derived from Abraham was two fold, partly natural, whereof Astrologie was a part; and partly Divine, of God and his works, &c. How far these reports touching Abraham may deserve credit, I shall not contend. I find a great confirmation of what has been mentioned touching Abraham's Philosophie in Hornius Hist. Philos. l. 2. c. 10. ‘Amidst these darknesses (speaking of Nimrod's Apostasie) of depraved Philosophie, shone forth, as an hopeful star, Abraham, a person of a famous ingenie, who was contemporarie with Ninus, Semiramis, and Zoroaster, as Euseb. He was a man renown­ed not only among sacred, but also prophane writers; namely of whom Hecataeus writ a whole book: and Berosus, Nic. Damascenus, Alexander, Eupol [...]mus, M [...]la, with many others cited by Eusebius l. 9. praepar, c 4. make mention of him. He being in his first years educated in the Institutes of the Magi, or Chaldeans, Jos. 24.2. drank in a corrupt Philosophie from his Parents, in which not­withstanding he made a better proficience than all others. For he being a very wise and eloquent person, as also invested with a great sagacitie, observed from natural things, that there was a God, and that he was to be worshipped by us; as Josephus 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 darknesses of many errors; which, so soon as he was commanded by God to depart out of Chal­dea, he exchanged for a more bright Light, and so of a Magus he became an Hebrew, or Christian Philosopher, studious of sacred wisdom. In whose familie there was a famous Academie and seat of Philosophie. For Abraham had a great name for wisdom, not only among his own, but thorowout all the East. Josephus, out of Bero­sus, attests, that he communicated to the Egyptians the science of Numbers, or Arithmetick; and that of the Stars, called Astronomie, of which sci­ences the Egyptians were then very ignorant. And Alexander tels us, that the Heliopolitan Priests, and others made use of his Institution in Astrologie, Arithmetick, Geometrie, and other parts of wisdom. And who can doubt of his skill in Astrologie, seeing he drew his ori­ginal from Chaldea. VVhence what Orpheus sung, that God of [Page 12] old reveled himself to one Chaldean only, they suppose to be meant of Abraham: when therefore he came into Canaan, it may not be doubt­ed, but that the Phenicians drew from him the rudiments of purer wisdom; for he was much in favor with the Princes of that Countrey, and venerable among their Kings. Thence, whilest his children dis­persed Golonies into diverse Regions, his more pure Philosophie was communicated together therewith; which was soon contaminated by the errors of Cham's Posteritie. This wisdom his son Isaac recei­ving from him, as an inheritance constantly to be reteined, according to the example of his Father, propagated in Canaan, and in Egypt. The same may be said of Jacob, whose great sagacitie and experience in Natural Philosophie, is sufficiently discovered in the wonderful artifice he used for the conception of the Cattel Gen. 33.37, &c. There is also in his Historie, some mention made of the Astrologie of the Syrians, &c.’ Thus Hornius more largely.

Of Joseph his instructing the Egyptians and by them stiled Hermes or Mer­curius.§, 10. Amongst the Divine Philosophers we must not omit the mention of Joseph, who is said, and that upon solid Scripture grounds, to have instructed the Egyptians in their wisdom, and Philosophie; and in after Ages passed amongst them under the name of Hermes, or Mercurius Trismegistus. Thus much is asserted by Cluverus in his Historie of the world pag. 12. ‘Joseph, saith he, having attained to a mesure of wisdom, as it seemed above human, he obtained the whole administration of Egypt, and a dignitie the next to the Regal. Hence the common sable, that Hermes, that is, Interpreter, was the first inventor of Arts and Sciences amongst the Egyptians. For the wisdom of the Egyptians owes its self unto Joseph, who by the Kings authoritie taught them both divine and human Arts.’ So Cl [...]v [...]rus. The name Hermes [...], which signifies an Interpreter, seems to be gi­ven, and that most properly unto Joseph, because of his Divine Art in the interpreting of Dreams. And that he was esteemed by the E­gyptians, as a person endowed with an extraordinary facultie of divi­ning, and interpreting Dreams, or things secret▪ is most evident from Gen. 44.5.Gen. 44.5. where they mention his divining, &c. Though they knew not the Divining power by which he was inspired, but imputed it to his cup, yet the thing it self was manifested by his interpreting the Dreams of Pharaoh, his Butler, &c. That this Art of Divining, or in­terpreting things was also attributed by the fabulous Pagans to Mer­curie, Act. 14 5. is apparent from Act. 14.12. where Mercurie is called [...] [Page 13] an Interpreter. The Egyptians called their Hermes Theuth, and sup­posed him to be the inventor of all their Arts and Sciences. That Jo­seph was indeed the Instructor of the Egyptians, and that by the Kings appointment, is most clear from Psal. 105.22.Psal. 105.22. where he is said to be appointed by the King to teach his Senators wisdom: but the old Ge­neva Edition (an 1560.) renders it more properly: and teach his An­cients Wisdom, [...] to instruct their Elders, that is, their Priests, That Joseph taught the Egyp­tians Geometrie, &c. see Vossius de Philos. Sect. l. 2. c. 2. §. 2. as hereafter in the Egyptian Philo­sophie. &c. That Joseph took a particular care of the Egyptian Priests, not only by instituting a College for them, and making provision accor­dingly, as Gen. 47.22, but also by instructing them in the Knowledge and service of the true God, the motions of the Heavens, and other parts of sound Philosophie, will afterward appear, when we come to treat of the Egyptian Philosophie. At present it shall suffice us to give his character, as drawn by Hornius Histor. Philos. l. 2. c. 10. ‘Joseph, saies he, was of a great name; who after various Vicissitudes of Provi­dence, was at length, after having happily interpreted the Kings Dream, by the publick suffrage of the King and people reputed, as indeed he was, the most wise of all the Egyptians, and so honored with that splendid Title, [...] i e. an Interpr [...]ter of secrets (Gen. 41.39, 45.) Neither may we in any measure doubt, but that, whatsoever there was of Truth agreable to Scripture, to be found among others, especially the Egyptian Philosophers, that they received it from the Hebrews, among whom they frequently and long conversed, even from Abrahams times. But especially from Joseph they received much of their Wisdom, whom, seeing he was next the King, no one of them durst contradict. Whence there are not wanting some who write, that there were Scholes of Wisdom and Virtue erected by Jo­seph in Egypt. And indeed that there were such, appears, from the Hi­storie of Moses, whom the Scripture makes to be learned in all the Wisdom of the Egyptians, Which seems to be made good by what David notes Psal. 105 22. that Joseph was commanded by Pharaoh, to teach his Princes according to his pleasure, and to instruct his Elders in Wisdom. For so the Vulgar renders the word [...], from which version, seeing it is most plain, we may not recede. For it may be dedu­ced as well from [...], as from [...] &c. [...] signifying as well to instruct as to chastise.’ Whence I wonder, what came into their minds, who ‘contend, that Josephs Doctrine was not publickly approved. For see­ing it was publickly delivered in their Scholes and Academies, who [Page 14] can denie, that it was publickly authorized by the King, and Nobles of the Kingdom? His Placits were so far from being contradicted, as indeed no one durst murmur against him Gen. 41.39, &c. They do ill allege the event. For the Egyptians after the death of Joseph, and their King, who favored him, returned again to their Vomit, and abrogated the true Philosophie. This is well observed by Philip in Chronico l. 2. Not long after the death of Joseph, the Egyptian Kings, rejecting his Doctrine again worshipped Idols, and embraced Magick Arts. Yet there remained some rudiments, and [...] of truth. For, that the ancient Egyptians held the world to have a begin­ning, and that they thought the year to begin from Libra, which they supposed also to be the beginning of the World; these Traditions they drew from no other fountain than Joseph, as Jos. Scaliger ad lib. 1. Manil [...]i admonisheth. From the same Joseph also they learned the Souls immortalitie, which presently was changed into that mon­stre of their [...]. As therefore the Egyptians owe not the least part of their wisdom to the Hebrews, so also they participate with them in many names, which is even yet discovered, in many of the names of their Gods, as we have before often demonstrated.’ See Part 1. Book 2. c. 7. of Egyptian Gods.

Of Moses's Phi­losophie.§. 11. But amongst all the Divine Philosophers, there was none that opened a more effectual door, for the propagating of philoso­phick principles and light, than Moses; who by his writings,Note: Cum (que) Mo [...]es tot cum Deo ipso col­loquia habuerit, tot leges conduderit, rerum ipsam natur [...]m primigeniam de­scrips [...]t, d [...]bium non est, quia pro­fundissima sa [...]entia praeditus fuerit. Qua etiam apud G [...]atile [...] [...]heme [...]ter incla [...]it. Qui, ut de aliis antiquis patribus pauca, ita de M [...]se plurima cogno [...]runt. Ho [...]ius Hist. Philos. l, 2. c. 13. contained in his five books (besides his per­sonal Conferences) laid the main foundations of all that Philosophie, which first the Phenicians and E­gyptians, and from them the Grecians were masters of. Whence was it that Sanchoniathon, and the Gre­cian Philosophers after him, had such clear notions of the original of the world, the first Cha [...]s or Matter, out of which God framed all things? Was it not from Moses's descriprion of the Creation Gen. 1.2? Lud. Vives de Veritate fidei, speaks thus; ‘The Creation of the World was so described by Moses, that the greatest Philosophers admired the depth, and embraced the truth of the narration; especially the Py­thagoreans (whom Plato in his Timaeus follows) who expressed the said production of the world, sometimes in the very same words.’ Plato (in his Timaeus fol. [...]9. being to treat of the origine of the Universe, ac­knowledgeth, [Page 15] this could not be known but by some probable fable or Tra­dition, [...], &c. which came originally from Moses's Historie of the Creation. This will be evident by the enumeration of particulars.

1. How came Sanchoniathon, that great Phenician Philosopher, to the Knowledge of his [...] i. e. [...] Cauth Ereb, Sand oniathon & Mochus their Philosophie from Gen. 2. but from Gen. 1.2. & darknes, &c. only the word [...] from v. 5 Hence all the Poe­tick fictions of the first Chaos, & the philosophick contemplations of the first matter, privation, &c. Hence also Mochus, another Phenician Phi­siologist, received his traditions about Atomes, Anaxago [...]as pro­n [...]ncia [...]t omnii [...] verum principi­um [...], i. e. men­tem— Eidem menti omnia da­bat Anaxago [...]as a [...]. M [...]ses apud Hebraeos St [...]uch [...]gub [...]a de pe­ [...]. [...]hil [...]. l. 1. c. 4. which he makes to be the first principles of the world, &c. Whence also drew the Egyptians their philosophick persuasions of the worlds beginning, &c. if not from this Mosaick Fountain? How came Plato to discourse so accurately of the order, beautie, harmonie and perfection of the Ʋniverse, the contem­plation whereof (saies he) was exceeding pleasing to its maker? Could he possibly have discoursed of these things in such Scriptural Phrasiologie, had he not received some Traditions from Moses Gen. 1.31, &c? Whence came his conceptions of Anima mundi, the Soul of the world, but from Jewish Traditions touching Gods framing and gover­ning the world by his Spirit and Providence (which Plato cals [...]) in the most perfect harmonious manner, as the soul governes the bodie Gen. 1.2? Hence Plato (according to his Allegerick manner of dis­course) supposeth the world to be an Animal,Joh. Grammat. de mundi Creat. lib. 6. cap. 21. yea a visible image of the in [...]isible God; that is, saies Johannes Grammaticus (that excellent Christian Philosopher) what Moses affirmed properly of man, Gen. 1.27. that he was made according to the image of God, Plato transfers to the wh [...]le Ʋniverse. Yea indeed the whole of the Grecian Physiologie, touch­ing the Origine of the world, its first matter, privation, and forme, &c. in all likelyhood, owes its original to some Mosaick tradition from the first chap. of Genesis, &c.

2. As their Physicks, so also the Metaphysicks, Plato's M [...]ta­physick contem­plations of God and the Soul from Moses's Philosophie. laid down by the Gre­cian Philosophers, seem evidently to be derived, and borrowed from Mo­ses's sacred Philosophie. We read Ex [...]d. 3.14. of Gods name I am, whence Austin puts it beyond all doubt, that Plato traduced his no­tions of [...], which he ascribeth to the first and most perfect Being. From the same Scripture Fountain also came his con­templations about his [...], &c. as Gen. 1.2. whence the Plato­nicks generally assert a [...] Trinitie answerable to the Scriptures: and, in sum, never Heathen Philosopher treated more distinctly, yea di­vinely [...] [Page 14] [...] [Page 15] [Page 16] of God, his Nature, and Attributes, as also of the Soul, its spiritualitie, infinite capacitie, immortalitie, &c. than Plato: which, ac­cording to the common vogue of the Learned, he received, by con­ference with some Jews, or by tradition from Moses's writings: of which more else where.

Pagan Geogra­phie and Poli­tiks from Mo­ses.3. Farther, that the Pagan Geographie had its original from Moses's Narration Gen. 10. how the world was peopled by Noahs posteritie, is asserted and made evident by the Learned Bo [...]haert, in his Phal [...]g; where he demonstrates, that the Pagan Geographie exactly answers to Moses's description. The like may be affirmed of the Pagan Chronolo­gie, and Historie, of which before part 1. book 3· chap. 2. §. 6 7. So in like manner, that the Heathen Politicians, or Lawgivers, viz. Lycurgus, Solon, Part 1. B. 3. C. 9. Minos, Draco, Plato, &c. received the chief, if not the whole of their Politicks from Moses's Laws, is generally affirmed by the Learned, and will be made farther evident by what follows.

We find a good Character of Moses, and his Philosophie in H [...]rnius ‘Hist. philos. l. 2 c. 13. Moses, saies he, had a mind most capacious for all things: who being educated from his childhood among the Egyptian Priests, drew from them all their wisdom, even their most abst [...]use mysteries: which seems to be the cause why he is reckoned by the Grecians among the Magicians. Plinie l. 10. c. 10. There is another faction of Magick, which sprang from Moses.’ And Moses indeed has obtained a great name even among profane Writers. Eupolemus saies, that Moses was the most wise man; and that he delivered Letters first to the Jews, and that the Phenicians received them from the Jews, as the Greeks from the Phenicians. Artapanus relates, that Moses was called by the Grecians Musaeus; and that Orpheus learned many things from him. Some conceive that Moses is mentioned in that of Or­pheus; ‘ [...].’ For that Moses was thence so called, because drawn out of the water, is the persuasion of Learned men. Others make Moses the same with the Egyptian Mercurie, to whom they ascribe the Invention of Let­ters: of which see Part 1. B. 1. C. 10. §, 4. That Moses arrived unto the top of Philosophie, and by the Inspiration of God, was taught the secrets of Nature, is affirmed by Philo in Euseb. praepar. l. 8. c. 5. And the same Eusebius in Chronico writeth, that Moses philosophized in the Desert 40 years; namely being a wise man he spent his time in Con­templation [Page 17] of things Natural and Divine. Origen and Austin (lib. 2· Quaest. in Gen.) prove that Moses being skilled in all the Wisdom of the Egyptians, could not be ignorant of Geometrie. Some also sup­pose him to have been a Chymist, which they collect from his exqui­site skill in reducing the Golden Calf into Ashes. That Orpheus, Pytha­goras, Plato, Homer, and others borrowed many of their choicest no­tions from Moses, is shewn by Justin Martyr, in his Exhortation to the Gr [...]eks, of which hereafter. To conclude this discourse touching Moses's Philosophie, It is apparent from Scripture that he was not only skilled in sacred Philosophie, but also excelled in all the Wisdom of the Egyptians: as Act. 7.22. Now the Egyptians (as Macrobius and others tell us were the Parents of all Philosophie; to whom the Grecian Philoso­phers had recourse, age after age, for their Philosophie) who without doubt received great improvement in their Wisdom by Moses, and his writings: for hence they received their Hieroglyphicks, &c. (as hereafter). Though the Egyptians, being unwilling to seem beholding to the Jews for their wisdom, pretend they received it from Hermes, &c. We find Moses mentioned amongst the Egyptians under the fable of Typhon, &c.

§. 12.Of Solomon his Philosophie. Another great (yea the greatest next to Adam in innocence) Divine Philosopher was Solomon, of whom God himself gives this Cha­racter 1 Kings 3.12. that he had a wise, Superavit [...]m [...]i­um mortalium ingenia Solomon. In quo D [...]us, quid in maxima Rege summa sa­pientia posset, o­stendit: De cujus capacissima sapi­entia ita scriptu­ra s. loquitur 1. Reg. 4.29, 30, 32, 33, 34. & cap. 10. Hornius Histor. Philos. l. 2. c. 13. and understanding heart (or as the Hebrew, an amplitude of heart, so that there was none before, or after, like unto him. And more particularly 'tis said 1 Kings 4. from v. 29. to 34. That Solomon's wisdom excelled the wisdom of all the East Countrey, and all the wisdom of Egypt: For he spake 3000 Proverbs, &c. & v. 33. he spake of Trees from the Cedar, to the Hysop: also of Beasts, Fowls, Creeping things, and Fishes, &c. Moreover that Solomon committed this his Philosophie to writing, is affirmed by the Learned out of Eccles. 12.10, 12. and the Wisdom of Solomon (Apocrypha) ch. 7.13. Thus Hornius Hist. Phi­los. l. 1. c. 13. ‘In the Book of Wisdom cap. 17.17, 18, 19, 20, 21. the Amplitude of Solomon's wisdom is egregiously expounded. For he was the greatest Contemplator, especially of things Physick, and admira­ble, a Disputer of the most acute Questions with the Tyrians, and the Queen of Sheba. For having contracted a great friendship with the King of Tyre, (whom Eupolemus cals Syros) it came to passe that they often conferred of the most subtile points. (For the Tyrians, a­mong whom the Phenician Theologie resided, were famous in this Age.) [Page 18] Josephus makes mention of the Tyrian King, and Solomon their provo­king men to the Studie of Wisdom, by great rewards; and that Solomon on that occasion joined some Cities, belonging unto the Kingdom of Tyre, unto his own. And Josephus in his Antiquit. lib. 8. writeth, That Solomon composed Books of Songs 1005; of Parables and Simi­litudes 3000 Books; and that he disputed of every kind of Plant, as in like manner of Beasts, Fishes and all other living creatures, &c. for he was not ignorant of, neither did he leave unexamined any Being or Nature, but philosophized of all things, eminently ex­pounding their natures and proprieties, Solomo primus subtilissimam Philosophiam posteritati literis consecravit. In­de Graeci caepe­runt id, velut proprium sibi, vendicare scri­bendi munus Hornius Hist. Philos. l. 7. c. 2. &c. so Lud. Vives in Aug. de Civit. De [...], l. 17. c. 20.’ And Eusebius writes, ‘that these Books of So­lomon's Proverbs, and Songs) wherein he discoursed of the nature of Plants, and of all kinds of Animals; as also of Medicine or the cu­ring of diseases) were removed out of the way by Hezekiah, because the people did thence seek the curing of their diseases, without re­course to God for the same.’ See Wendelin in his Preface to his Phy­sicks. Solomons Wisdom is farther evidenced by the Queen of Sh [...]ba her Addresses to him, and his Responses to her, mentioned 1 Kings 10. And some relate, that the Sabeans reteined the Books of Moses, brought to them by the Queen of Sheba, even from Solomon's time: Josephus also indeed reporteth, that this Queen, upon Solomon's permission, carried with her, into her own Countrey, a Colonie of ten thousand Jews. Which if granted, will give us some account how the Zabii, and Chaldean Philosophers came so well acquainted with Jewish Dogmes, even before the Babylonian Captivitie. This Concession of Solomon some gather from 1 Kings 10.13. And that the same of Solomon's Philosophie (as also its main principles) was diffused not only Eastward, as 1 Kings 4.34. but also Westward, amongst the Grecian Philosophers, is very probable. For certain it is, that Solomon had great correspon­dence both with the Phenicians, and Egyptians; by whom, we may presume, his wisdom was communicated to the Grecians Have we not sufficient ground to conjecture, that Pythagoras, and Plato tradu­ced much of their Symbolick and Parabolick Philosophie hence? Also the Stoicks their Moral Philosophie; and Hippocrates his Medicinal Science; and even Aristotle his Historie of Animals; as his Scholar and Successor Theophrastus that of Plants: which have all great Affinitie with Solomon's Philosophie. As for the Writings of Solomon, especially such as were Philosophick, the Jews say, that they were lost in the Cap­tivitie. [Page 19] There are some, who say, that what was more useful therein was, by the Spirits Dictate, collected; and is now extant under the Title of Solomon's Proverbs, which contein the Ethicks of Solomon, Eu­seb. praepar. l. 2. c. 2.

§. 13. We might also mention here amongst the Divine Philoso­phers Job, Of Job. who has many accurate philosophick discourses touching several parts of Natural Philosophie; the Meteors, &c. But I shall con­tent my self with the character given him by Hornius and others. Horn. Hist. philos. l. 5. c. 9. saies, ‘That Job was a famous Doctor of Phi­losophie, than whom there was not a more ancient, more learned, and more sublime to be found throughout all Antiquitie.’ Lipsius cent. 1. ep. 99. saies; Behold amongst the most ancient Job, whom they conceive not to be of the elect Nation, and yet he writ all select or choice matters. His Book, addes Hornius, is Dialectick: For, as Jerom to Paulinus saies, ‘He determines all according to Dialectick Laws; by Proposition, Assumtion, and Conclusion. Moreover he shewes the manner how to solve fallacious Arguments. His friends also, who were very learned in Philosophie, and without peradventure pro­ceeded from Job's Schole, when they sport themselves with perpe­tual Paralogi [...]mes, are egregiously convinced by Job. Who not on­ly propagated this wisdom among his own, but also opened publick Scholes, as Job 4.3. Eliphaz the Temanite testifies: where among other Elogies he saies [...] thou hast taught many. Neither have we more ancient Disputations than those which occur in his admira­ble Book. His friends are the Opponents, and he Respondent: which mode of Disputing was invented by Job, as Ambrose. l. 1. de officiis c. 12.’ It is commended in Plato, that, in his Politie, he brings in him, who dis­puted against Justice, craving leave to oppose what he approved not, &c. By how much more ancient was Job, who first found out these things.

§. 14. We shall conclude this chapter,Of the Jewish Colleges and A­cademies. with a brief account of the Jewish Academies, or Scholes, of which we find frequent mention in the Scriptures; as 1 Sam. 1.1. we read of the Citie of the Sophim or Learned, so 1 Sam. 10 10, 11. and 1 Sam. 19.18, 24. where we find Societies of the Prophets or Students, of whom the more ancient were called Doctors or Rabbies, perfect, and Prophets, [...], as Samuel: but the younger students were called Novices, or Sons of the Prophets, &c. We find a good account of these Scholes of the Prophets in Hor­nius Hist. philos. lib. 2. c. 13. ‘Samuel revived the pristine fame of wisdom [Page 20] among his Countrey men: for there were then erected Scholes of the Prophets, unto which the Jews sent their Children for Instituti­on: Which Custom continued long after. Some one of the Pro­phets, more conspicuous for wisdom, and pietie, presided over them. Among these Scholes, Ramatha in Gilead was mostly celebrated: where there was [...], or an Academie, as the Chaldee inti­mates. Thence those most eminent Wits David, and Solomon, were given to the world; both egregious Candidates of Divine, and Hu­man Wisdom: both excellent Doctors of the Mosaick Sapience.’ And that the Jews had Scholes in Babylon, Of the Pythago­reans symboli­zing with the Essenes see God­wins Jewish An­tiquities of the Essenes. Diodati proves, and observes on Psal. 137.1. After the Captivitie those who instructed the Youth were called Scribes, as it appears out of Esdras, and Nehemiah; and in Christ's time, Doctors, Luke 2.46. Amongst whom there were none more famous, than the Essenes, who had their Colleges and Phi­losophie, which was principally Medicine; with whom the Pythago­reans did greatly symbolize, as hereafter. Viret, in his Interim, pag. 122, treating of the Essenes saies, ‘That they retired from the croud of Politick and Ecclesiastick affairs (wherein the Pharisees, and Saddu­cees were plunged) into certain Colleges, where they addicted them­selves to Gardening; but principally to the Studie of Medicine: And for the better ordering of their Studies, they divided the day into times for Prayer, Reading of Lectures, Private Studies, Labors with the hand, and for Refreshments of Nature: in such sort, that all things were transacted amongst them with very good order. And as they lived in common, so had they all one common purse. In sum; their state, at that time, was an excellent Schole of Medicine, of Doctrine, and of examples of Virtue: and, I suppose, the first Christian Monks took their patterns from them.Eusebius, prae­par. Evang. lib. 11. de morali, naturali, rationali, & in­tellectuali Phi­losophia Hebraeo­rumlate agit. Hornius Hist. philos. l. 2. c. 13.’ Thus Viret. That the Pythagoreans had a great affinitie whith them, see Book. 2. Chap. 6. §. 7. &c. Ger Voss. de Philosophorum sectis lib. 2. cap. 1. §. 8. tels us, ‘That the Philoso­phie of the Jews, which they derived originally from Abraham, was two fold. For it was partly natural, whereof Astrologie was a part: and partly Divine, or of God, his works, and will. The latter Jews named their Philosophie from [...], to receive, Cabala: because it was received from God. This they divided into [...] Beresith: and [...] Mercacia. The former treated of celestial, and elemen­tary bodies, in which Solomon excelled; the latter treated of God, and his worship. Johannes Picus Mirandulanus was an admirer [Page 21] of this Cabala, who gloried that he had LXX. books of it,Judaei dispersi duas celeberri­mas Academias, Pumpeduntha­num, & Tiberi­cusem erexerunt. Hornius Hist. philos. l. 7. c. 3. which he bought at a vast price; and that he found in them the Religion de­livered by Moses, and Christ, &c.’ Thus Vossius. But Bishop Ʋsher judged all these Rabbinick and Cabalistick writings as cheats, and not ancienter than 600 years, &c.

Touching the Jewish Scholes after the Babylonian Captivitie, Hornius Histor. philos. l. 7. c. 3. writes thus: ‘The Jews, after their returne from the Babylonian Captivitie, erected many Scholes, both at Jerusa­lem, and elsewhere. Before the Destruction there were reckoned in the Hierosolymitan Academie, Synagogues, or Colleges more than 40. in each whereof were two Scholes: one was [...] the house of the Book, wherein the written Law was read: the other, wherein the Misnajoth, or Traditions, and exegeses of the Ancients, the received Sentences, the forensick decisions, and other things of that sort were taught. This was called [...] the house of Doctrine. All these were destroyed by Vespasian, as Rab. Phinees in Gem [...]ra Hie­rosol.’

I shall conclude this Chapter of Divine Philosophie, with that of Hornius Hist philos. l. 2. c. 10. ‘Wisdom, as we know, began first in Paradise, and was afterwards cultivated by the sacred Fathers, and propagated to Posteritie. For God alwaies raised up some, who, relinquishing the errors of profane men, endeavored, even by the studie of Wisdom, the restauration of the Image of God. Such were, after Noah, the Hebrews, as Abraham of the Posteritie of Sem, a man of a Divine Ingenie, and famous for his admirable Knowledge, &c. of which see what precedes § 9.’ Of the Jewish Scholes in Babylon, &c. see what follows C. 4. §. 8.

CHAP. II. Of the Egyptian Philosophie, and its Traduction from the Scriptures, &c.

The great repute the Egyptians had for Wisdom and Philosophie.§ 1. BEing now to enter on the Easterne Pagan Philosophers, we shall begin with those of Egypt, who were exceeding famous, e­ven to a superlative degree, for being the first Parents of Philosophie, and conveighers of it unto the Grecians. We find mention in the Scrip­tures of the Egyptian Wisdom, and wise men, so Gen 41.8. [...] Exod. 7.11. And Apulcius 6. Florid. gives this as the peculiar Character of the Egyptians, that they were wise. So Gellius lib. 11. cap. 8, saies of the Egyptians, that they were very exquisite in the finding out of Arts, and endowed with a peculiar sagacitie for the Disquisition of things. So Macrobius tels us, that the Egyptians were the Parents of all philosophick Sciences, Jamblicl [...]s as­serit Pythago­ [...]am & Platonem dogmata sua ex Columnis Tris­megisti exscrip­sisse Hornius Hist. phil. l. 2.6. and Arts. And that a great part of the Grecian Learning was originally borrowed from the Egyptians, is very evident by the Con­fession of the Greek Philosophers; as also from matter of Fact. Thus much is confessed by Plato (in his Timaeus fol. 22.) who making mention of Solon, his Kinsman's travels into Egypt, to informe himself about the ancient pieces of Learning, he saies, that one of the Egyptian Priests told Solon, that the Grecians were but children, as to the true Archaeologie; but the Egyptians were Masters of the most Ancient Wisdom, &c. Of Solon's being in Egypt, and getting VVisdom thence, see Vossius de phi­los. sect. l. 2. c. 2. §. 3. Diodorus Siculus Biblioth. l. 1. tels us, that all those, who were renowned amongst the Greeks for Wisdom and Learning, did, in ancient time, resort to Egypt; and that not only the first Poets, Homer, Orpheus, &c. but also the first Lawgivers, Lycurgus, and Solon, as also Philosophers, Pythagoras, Plato, &c. gained most of their Knowledge out of Egypt. And indeed we need go no farther than the Scriptures, to [Page 23] evince the great repute the Egyptians had for human Wisdom: for in 1 Kings 4.30. it is said, that Solomon's Wisdom excelled all the Wisdom in Egypt. By which it is evidently implied, that the Egyptian Wisdom was ve­ry considerable, in that it is made the measure of Solomon's Wisdom. We have the like honorable mention of the Egyptian wisdom Act. 7.22. where 'tis said, that Moses excelled in all the Wisdom of the Egyptians. Without doubt, had not the Egyptian Philosophie been very conside­rable, the spirit of God would not have made such use of it, to adorn Moses's Character, who was otherwise sufficiently accomplished with many eminent qualities. Vossius de philos. sectis l. 2. c. 2. §. 4. tels us,Sane Sacerdotes Aegyptiorum in sacris libris scri­ptum inveniunt, Orphea, Musaeū, Melampoda, Dae­dalum, Homerū, Lycurgum, Solo­nem, Platonem. Pythagoram, Eu­doxum, Demo­critum, Enopi­dem Chium, Ae­gyptium petiisse. Hornius Hist. philos. l. 3. c. 1. ‘that in ancient times the fame of the Egyptian Priests was very great: Yet in Strabo's time they were of no repute. See Strabo l. 17. where he saies, That when he was in Egypt he saw vast houses, which the Priests in times past inhabited, who were both Astrologers, and Phi­losophers: but these Sciences were in his time so defective, that there was scarce one to be found skilled therein. All that their Priests could do, was, to enumerate to strangers the Rites of their Sacreds, &c.’ Clemens Alexandrinus lib. 6. tels us, ‘That the Egyptians had 42 books, which belonged to their Priests, written by their Mercurie, whereof 36 conteined the whole of the Egyptian Philosophie, their Laws, their Gods, and the discipline of their Priests; wherein their Cantor, sacred Scribe, Astrologer, Curator, and Prophet ought, each according to their respective Offices, to be vers'd. The other 6 Books belonged to such as were called [...] i. e. who wore the Cloke, which conteined their Medicine,Agyptii Philoso­phi Sacerdotes ac Prophetae appel­labantur. Laer­tius l. 1. de vitis. &c. see Vossius de phil. sect. l. 2. c. 2.’ The Egyptian Philosophie lay amongst their Priests: so Strabo Geogr. l. 17. [...], their Priests embraced Philosophie and Astronomie &c.

§. 2. But to treat a little more particularly,The Egyptians skill in Philoso­phie. The Egyptian Philosophie com­hrehended the li­beral Sci [...]nces, Hieroglyphicks, Mathematicks, Physicks, Ethicks, Poli­ticks, Theologie▪ and distinctly of the Egyptian Philosophie, and Wisdom. Vossius de philosophorum sectis l. 2. c. 2. §. 8. gives us this general account of the Egyptian Philosophie, and its extent: ‘How large the Egyptian Philosophie was, is known by this, that it comprehended the Liberal Sciences, the Hieroglyphick mode of writing, the Knowledge of the Stars, and of Universal Na­ture, the Situation of the earth, and particularly of Egypt; and of the increases of Nile, the Discipline of Virtues, and of Laws, the Nature of the Gods, and the mode of worship by Sacrifices, and various ceremonies, also the whole of Medicine both Prophylactick, [Page 24] for the preservation of health; and Pharmaceutick, for the restauration of health; as also Chirurgick. Yet notwithstanding, all these were not required in all Philosophers; but the Cantor, or Musician, took one part to him; and the sacred Scribe another; the Horoscope, or Astrologer assumed other parts; the [...], or Curate of the sacred Rites, others; the Pastophori, and Prophets others. Clemens Ale­xandrinus lib. 6. delivers, concerning the Egyptians, that they had [...] a certain peculiar or mystick Philosophie, which, saies he, appears by their sacred ceremonies, &c.’ Diogenes Laertius, and others, divide the Egyptian Philosophie into four parts, Mathema­tick, Natural, Divine, and Moral. We shall speak something of each, and endeavor to shew, what advantages, and assistances they had from the Jewish Church, and Scriptures, for their improvement thereof.

Mathematicks.As for the Mathematicks, the Egyptians were reputed to be well skilled in Astronomie, Geometrie, Geographie, Arithmetick and Musick; for the improvement whereof they had considerable helps from the Jewish Church, and Patriarchs.

Astronomie.As to their great insight into Astronomie, it is asserted by Strabo, Herodotus, and Diodorus; and it is sufficiently manifest, in that they, as it is generally affirmed, were the first, who found out the course of the year by the Sun's motion, which, as it is supposed, was the invention of the Priests of Heliopolis. Thence saies Herodotus lib. 2. The Egypti­ans were, of all, the first, who found out the Course of the Year; distin­guishing it into twelve Months, which they gathered from the Stars. This Calculation of the year, Thales (who was the first amongst the Greci­ans that distinguished the seasons of the year) seemed to have learned in Egypt. Clemens Alexandrinus lib. 6. tels us, ‘That the Egyptian Horoscope, or Astrologer, carried in his hand an Horologe, and Palme, the Symbols of Astrologie, who had alwaies in his mouth the four A­strologick Books of Hermes, whereof one treated of the five Planets, the second of the Sun and Moon, the third and fourth of the rising and setting of the Stars:The rise of Pla­netary Deities & judicial Astro­logie from Astro­nomie. See more of this in Dr Owen De Ortu Idolol. lib. 3. cap. 4. see Vossius de philos. sect. l. 2. c. 2.’ By reason of these their Astronomick observations and experiments, the Egyptians fell into a superstitious admiration of these glorious celestial Bodies, and thence into an opinion that they were Gods. Thus Diodorus Siculus lib. 1. tells us, ‘that the ancient Inhabitants of Egypt, contemplating the Celestial World, and the Nature of the Superior World; they, with great [Page 25] stupor, admired the Sun and Moon, esteeming them as the first eternal Gods; whereof the Sun they called Osiris, and the Moon Isis.’ The same Lactantius lib. 2. cap. 2. observeth. And this Idolatrous persuasion, that the Stars were Gods (which sprang from natural Astronomie) was the original of all Idolatrous worship, especially that we call Zabaisme, or the worship of those planetary Deities, so much in use amongst the Chaldeans; whence also sprang judicial Astrologie, as it will evidently appear in our Discourse of the Chaldaick Philosophie, chap. 4. §. 4. As for the occasion, which the Egyptians had for the improving of Astro­nomie, even unto Idolatrie; we have it well described by Eus [...]bius praepar. l. 1. c. 6. They report that the Egyptians were the first, who lifting up their eyes to Heaven, and admiring the mode, order, and quantitie of those celestial bodies, thought the Sun and Moon to be Gods. So Lactant. lib. 2. Inst. cap. 14. The first of all, those, who possessed Egypt, began to contem­plate and adore those cel [...]stial bodies. And because they lived, by reason of the Qualitie of the air, without covered houses, they thence had opportunitie to note the Courses and Defects of the Stars; and thence fell into the admi­ration, and adoration of them.

As for the Egyptians skill in Geometrie, Geometrie. Porphyrie assures us, that they have been for a long time very studious therein. Cumenim Nilus, subinde exua­dans, agrorum li­mites confunde­r [...], quidam sa­gaci ingenio Ge­ometriae rationes invenerunt, qua­rum indicio, sua cui (que) portio, bona side restitueretur, Inde res in im­mensum excre­vit. Horn. Hist. philos. l. 2 c. 7. And Proclus in Euclid. 2.4. faith, that Geometrie was invented by the Egyptians, taking its be­ginning from measuring of fields; it being necessary for them, from the inun­dation of Nilus, which washed away their bounds. Austin de Civit. Dei l. 18. c. 39. gives us a clear account of the whole: The Wisdom of the Egyptians, what was it (saies he) but principally Astronomie, &c? Ludovi­cus Vives on this place▪ gives this account: ‘The Ancient Egyptians much exercised themselves in Astronomie, Geometrie, and Arithmetick. As for Geometrie, necessitie taught them that, which they greatly nee­ded, when the bounds of their fields were broken down by the over­flowing of Nilus; neither could they, any other way, divide their grounds &c. Whence Geometrie is so termed from measuring of the earth.’

‘As for Astronomie, Touching this serenitie of the heavens, Bochart informed me, That it is only in the upper part of Egypt, where the heavens were alwaies clear: but in the lower parts they had not these advantages. the commodiousnes of their situation gave them great advantage for improvement therein, they, having their nights alwaies clear, and serene, and the Heavens lying open to them without clouds, could easily contemplate the risings, and set­tings, [Page 26] of the Stars, with their progresses, and regresses, &c. Then to these two, Arithmetick was added, as subservient, without which the former could not be attained.’ Thus Lud. Vives.

And that our Astronomie came much of it, if not the whole, from the Egyptians, and those Eastern parts, seems very probable from those Hypotheses, or Hieroglyphick Signes, which are used by Astrono­mers in the Zodiack, and other parts of the Celestial Globe, to expresse the Celestial Bodies, and their motions by: which way of expressing things was in much use amongst the Egyptians, and by them called [...]; which they derived (as 'tis supposed) from the Jewish Church, their Rites, and Ceremonies.

Geographie.Neither were the Egyptians unacquainted with Geographie; as it appears from Clemens Alexandrinus (Strom. l. 6.) his description of the sacred Scribe, in the solemn procession; of whom it was required, that he should be skilled in Hieroglyphicks, Cosmographie, Geographie, the motions of the Planets, the Chorographie of Egypt, and the description of Nile. Eustathius, in his Notes on Dionysius, attributes the invention of Geographick Tables to Sesostris, who caused the Lands he had conque­red, to be described in Tables, and so communicated it to the Egyptians, and from them to others, as Stilling. Orig. Sacr. Book 2. c. 2. Vossius de phil. sect. lib. 2. c. 2. §. 8. We find a good general account of the Egyptians skill in Mathematicks, given by Hornius Hist. philos. lib. 2. c. 7. ‘They so handled the Mathematick Sciences, that if they be compared with other Nations, they may be said, not so much to perfect, as invent them; which they affected out of a humor of vain glorie. Especial­ly there were famous among them Petosiris, and Necepson: by whose Prudence (they are the words of Julius Firmicus) there was an ac­cesse made to the very secrets of Divinitie. They vindicated to them­selves the invention of Geometrie, Astrologie, and Astronomie.’

Their Natural Philosophie.§. 3. That the Egyptians had in like manner the Knowledge of Natural Philosophie, especially of Medicine, and Anatomie (which are but branches thereof) is generally affirmed by the Ancients. Its true their superstition kept them from dissecting,1. Experimental. and prying into the na­tures of those creatures, to which they attributed a Deitie, yet were they not without many choice experiments, and curious observations, even in the experimental part of Natural Philosophie: for Blinie (Hist. l. 19. c. 5.) tels us, ‘that it was the manner of their Kings to cause dead bodies to be anatomized, to find out the Structure, or Composition of Man's [Page 27] bodie, with the causes, and nature of Diseases.’ 2. Their Natu­ral Historie. Besides they were ex­act in making philosophick observations touching any curious natu­ral events, or their irregularities. For when there happened any pro­digie, or irregular thing in nature, they did, saies Strabo, with much cu­riosity, lay i [...] up amongst their sacred records; and Herodotus addes ‘That more things of this nature were observed by them, than by any other Nation; which, saith he, they not only diligently preserved, but frequently compared together, and, from a similitude of Prodigies, ga­thered a similitude of Ev [...]nts.’ Thus much also Plato in his Timaeus fol. 22.33. observes concerning them, in his relation of S [...]lon's Conference with the Egyptian Priest: where Solon, having a curiosity to find out the truth, and original of those ancient great events, touching Phoro­neus, Deucalion, and Pyrrhus, &c. the Egyptian Priest unfolds these mythologick fabulous narrations, by an historick relation; wherein he seems to reduce the Storie of Deucalion to that of Noahs Floud; and that of Pyrrhus his wife, to the Burning of Sodom, [...] signi­fying fire: as also that of Phoroneus to the drowning of Pharaoh in the Red Sea: Phoroneus, and Pharaoh being according to the Hebrew, and so the Egyptian tongue (which differed little from it) conjugates,

And that the Egyptians had some natural historie of the first Crea­tion, (which could not be traduced to them by any hand,See Stillings. O­rig. Sacrae Book 3. ch. 2. save that of Moses, originally, Genesis 1.) is apparent out of Diogenes Laert. (proem pag. 7.) where he saies; ‘that the Egyptians did constantly believe that the World had a beginning, and was corruptible; that the Stars were of the nature of Fire; and that the Soul was immortal, &c.’

But that, for which the Egyptians were most famous abroad,Their skill in Medicine both conservative, purg [...]tive, and Chirurgick see Vossius de sec [...]is Ph [...]los. l. 2. c. 2. §. 8. & Still [...]. Orig. sacr. book 2. c. 2. was their skill in Medicine; which is so much spoken of by Homer, Plato, He­rodotus, Plutarch, Diogenes Laertius, &c. Plinie tels us, lib. 29. c. 1. that ‘the original of Physick, or Medicine amongst the Egyptians, was from the relations of those, who by any remedy were cured of any Disease; which for a memorial to posterity were recorded in their Temples.’ The Egyptians had also excellent skill in the embalming of dead bodies, for their conservation (which appertaines to Medicinal Philosophie) as it appears from Scripture: Gen. 50.2.Their embalming Gen. 50.2. where Joseph commands the Physicians to embalme his Father. Clemens Alexandrinus lib. 6. trea­ting of the Egyptian Philosophie, conteined in 24 books written by their Mercurie, tels us, ‘that 6 of these Books concerned Medicine, which were studied by their [...] (i. e. those who wore the Cloke) [Page 28] wherein was distinctly handled the Fabrick of Mans Bodie, the Na­ture of Diseases, and Medicaments; and particularly the Medicine of the Eyes, and of Womens Diseases, &c.’ Diodorus makes the Egypti­ans the first Inventors of Medicine. And what their dexteritie in Ana­tomie was, is evident by that of Gellius lib. 10. Noct. Att. cap. 10. ‘Ap­pion, in his Egyptian Books, saies that Human Bodies being dissected, and opened, according to the Egyptian mode, it was found out, that there was a certain most tenuous Nerve, which passed from one sin­ger to the heart of man. Farther, how much the Egyptians were verst in Medicine is discovered by that pleasant Character of Homer (who conversed much with them) Odyss. [...].’

Thus Hornius Hist. philos. l. 2. c. 7. ‘The Egyptians greatly studied Natural Philosophie, wherein how much they excelled appears from Medicine it self, which they strenuously exercised.’ See Vossius de Phi­los. sect is l. 2. c. 2. §. 8.

Their Moral Philosophie and Politicks. The Egyptians Laws the Source of the Grecian. Stilling. Origin. sacr. Book. 3 [...] ch. 2.§. 4. Neither were the Egyptians defective in Moral Philosophie, especially as to Politicks, for which they had a great repute amongst the ancients, both for their excellent Laws, and also for their good Ad­ministration, and execution thereof. As for their Laws, they are high­ly commended by Strabo, and Diodorus; and so greatly esteemed by Lycurgus, Solon, and Plato, as that they were not ashamed to borrow many of their Laws, and politick Constitutions from them. ‘It is most certain, saies Stillingfleet, that those who formed Greece first into civil Societies, and well ordered Common Wealths, were such as had been Traders for Knowledge in other parts. To which purpose Diodorus Siculus (Biblioth. lib. 1.) informeth us, that Ly­curgus and Solon, as well as the Poets, Orpheus, Musaeus, Melampus, and Homer; and the Philosophers after them, Pythagoras, Plato, &c. had gained most of their Knowledge, and Wisdom out of Egypt: nay he saith in general, [...]:’ All those who were renowned amongst the Greeks, for Wisdom and Learning, did in ancient time resort to Egypt, there to participate of Learn­ing, and Laws, &c,

The Egyptian Laws from the Jews.And as the Grecians received their Learning, and Laws from Egypt; so we need no way doubt, but that the Egyptians received the best [Page 29] part of their Laws from the Mosaick Constitutions, besides what they had immediately from Joseph their great Legislator, as hereafter.The Egyptian Politic, or Go­vernment of State from the Jews. As for the Egyptians Wisdom, in their politick Administration, or Go­vernment of State, it is evident from Esa. 19.11, 12. where the King of Egypt is stiled the Son of the Wise. Besides the continuance of their State so long in peace, is a sufficient demonstration of their State Poli­cie, or prudent management of State Affairs; for the improvement whereof, we have reason enough to judge, they received much light from the Mosaick judicial constitutions; as also from Solomons Politicks, with whom they had great affinitie (by reason of Solomon's Wife) and commerce, or correspondence: Though indeed they owed much of their Politie and Government to Joseph; who passeth amongst them under the names of Hermes, Apis, Serapis, &c. as in what follows.

§. 5. We now come to the Egyptian Theologie, The Egyptian Theologie from Joseph. for which they were greatly reputed; the original wherof they owe to Joseph, and Jewish Traditions, as it will appear by the parts thereof. Clemens Alexan­drinus (so called by reason of his same in the Church, and Schole of Alexandria in Egypt was greatly versed in Egyptian Rites, and Worship, whereof he gives us this account, lib. 6. ‘The Egyptians, saies he, have a proper, or mystick kind of Philosophie, which appears from their sacred Ceremonies. For first [...] the Cantor precedes with a Musick Symbol,1. Their Cantor. and those 2 books of Mercurie, the one containing the Hymnes of the Gods, the other an account of the Kings life. After the Cantor follows the Horoscope, with an horologe, and palme, 2. Their Horo­scope, or Astrolo­ger. the Symbols of Astrologie in his hand. This has alwaies in his mouth the four Astrologick Books of Hermes. The Horoscope is received by the [...] or sacred Scribe, 3. Their sacred scribe. carrying in his head Feathers, and in his hands a Book with a ruler, wherein is an inkhorn, and pen to write. This person ought to be skilled in Hieroglyphicks, Cosmo­graphie, Geographie, the order of the Sun, Moon, and 5 Planets, the Chorographie of Egypt, and the Description of Nile, and all sacred Rites, and Places, with their Dimensions; and whatever belongs to Sacreds. After the sacred Scribe follows the [...], or Ornator, 4. Their Ornator. who hath the Cubit of Justice, and the sacrisicing cup. This person is instructed both in the [...] i. e. such things as conduce to Learning, and the Liberal Sciences; and also in the [...], i. e. the Doctrine of the Sacrifices of Calves, and the Ceremonies appertaining thereto. All these things the Egyptian Religion conteined, Prayers, Pomps, [Page 30] Festival daies, Sacrifices, first Fruits, Hymnes, and other things like hereunto. In the last place goes their Prophet, 5. Their Prophet. who carries in his bo­som a Water pot, and is followed by those who carried the panes emissos, i. e. bread set forth. This person is the Governor of the Sacreds; and he learned [...] the 42 Sacerdotal Books, written by their Egyptian Mercurie, which treated of Laws, Gods, and the whole Priestly Discipline. These Egyptian rites but corrupt imitations of the Jews In all of which this Prophet is to be versed, be­cause he is also to oversee the distribution of Tributes, &c.’ So Vossius de philos. sectis l. 2. c. 2. That the chief of these Egyptian Ceremonies were borrowed from the Jewish Rites will be evident to any, that con­sider, how parallel they are. The Egyptian Cantor to the Jewish Singer; their sacred Scribe to the Jewish; their sacrificing Cup to that, wherein the Jews offered their Libamina, or Drink-Offerings; their panes emissi, or bread set forth to the Jewish panes propositionis, shew bread; their Calve-Sacrifices to the Jewish; as their Prayers, Festivals, Sacrifices, first Fruits, Hymnes to those amongst the Jews.

Philip Melancthon, in his Chronichon lib. 2. concerning Abraham, tels us, that Joseph setling the College of Priests in Egypt, informed them with the Knowledge of God, and planted a Church amongst them, which pious Institution of his, in after times, degenerated into Supersti­tion and Idolatrie, &c. As for the Egyptian Gods, it is evident, they are all younger than the Patriarchs; and, as it is supposed, had their original from them, especially from Joseph. Melancthon makes Osiris, Their Gods Osi­ris, Apis and Serapis Symbols of Joseph. which signifies auxiliator, or a blessed man, to be contem­porarie with Abraham; but I should rather judge him an Hierogly­phick of Joseph, who helped them in their famine. That the memorie of Joseph was preserved amongst them under the Egyptian Apis, Vossius (de Idol. lib. 1. c. 29.) makes very probable, from the testimonies of Julius Maternus, Stilling. Orig. sacr. B. 3· Ch. 5. Ruffinus, and Suidas, as also from the great advanta­ges, which the Egyptians received from Joseph, which no Hieroglyphick could expresse more emphatically, than the Egyptian Apis, which re­sembled the fat and lean Kine. 2. It was the manner of the Egyptians, to preserve the memories of their great Benefactors, by such Symbols, which were at first designed only for civil use. 3. He proves it also from the names of Apis and Serapis. Apis he conceives to be the sacred name of Joseph, from [...] father; so Gen. 45.8. Joseph himself saies he was a father to Pharaoh. And Serapis, as Suidas, and Ruffinus tels us, had a bushel on his head, from [...] Sor, a Bull, and Apis. Yea that [Page 31] the Egyptian Demons had their rise from Joseph, Their Demons from Joseph. whom they esteemed as one of their chiefest Demons, and Heroes, is very probable: so Mr Bochart, in a Sermon at Caen, affirmed, ‘that the Egyptians had a Citie, which they stiled the Citie of their Heroes, as some think, from Joseph, whom they accounted amongst their Heroes, or Demons.’ That the E­gyptians had their Demons is asserted by Iamblicus, &c. Orus Joseph. As for Orus (which signifies Light, from [...] Or) who is said to have taught the Egyptians their Wisdom, Melancthon (chron. l. 2.) thinks that he was instructed by Abraham, and thence instructed the Egyptians in the Knowledge of the true God, as also in the Motions of the Heavens, &c. But may not this name be more properly applied to Joseph; who is expressely said Ps. 105.22.Psal. 105.22. to teach them Wisdom? Whence he was by the Greeks called [...]: to which the Egyptian, or Hebrew Orus, [...] Or, exactly answers.

Isis was later,Isis. and (as Learned Bochart told me) the same with Pharaoh's Daughter, who adopted Moses: so the name Is [...]ha signifies Virago. as Melancthon. As also Busyris, Busiris. which, according to Melan­cthon, signifies Munitor, Of these Egypti­an Gods see Kir­cher. O [...]dip. Ae [...] ­gypt Tom. 1. Syn­tag. 3. cap 3, 4, 5, 6, &c. and is supposed to have built the Egyptian Py­ramids, by the hands of the Children of Israel. See more of the Egypti­an Gods. Part 1. B. 2. C. 7. §. 10. of Egyptian Gods.

Yea not only the matter of Egyptian Theologie, but also the Instru­ments, and Promotors of it, seem evidently of Judaick, sacred Extract. For look, as the Jewish Theologie was seated among the Priests, and Pro­phets: so also the Egyptians had, in imitation of these, their Priests, Distincti autem fuerunt Sacerdo­t [...]s, & Prophetae. Illi enim praeci­pue sacra cura­bant, h [...] vero ora­culis praeerant; e­disser [...]bant quo (que) res divinas, quod nunc Doctores A­cademiarum sa­cere solent. Quae omnia lucem ca­ [...]ient ex Exod. 7.1. Horn. Hist. Philos. l. 2. c. 7. and Prophets. Thus Diogenes Laertius lib. 1. tels us, that the Egyptian Philo­sophers were stiled Priests, and Prophets. So Apulcius de Dogm. Plat. saies, that Plato went to Egypt, that he might learn there the Rites of the Prophets. This also gives us the reason, why their chief Philosophers were called Priests; namely because the chief Matter of their philosophizings was Theologick. Thus Hornius Histor. philos. l. 2. c. 7. ‘They were called Priests by reason of their ancient Philosophie, which was joined with Theologie. For they discoursed of the Gods, their Natures, and Worship; and of things natural, which they esteemed also a [...] Divine, because Nature was with them as a God. The like he addes [...] what follows: The Philosophie of the ancient Egyptians took in al [...] as has been said, Theologie it self, which they who mostly studied, for distincti­on sake, were called [...] Priests:’ Which is the very [...]otion by which the Jewish Priest is expressed. Some distinguish their Egyptian [Page 32] Priests, and Prophets thus: the former they make to be imployed about Sacreds, the latter about Oracles, and the prediction of futures. Which also answers to the Jewish Distribution. Touching the Egyptian My­steries, or Mystick Divinitie, it was couched under Hieroglyphicks; of which we are now to treat.

Of the Egyptian Hieroglyphicks and their origi­nal from the. Jews.§. 6. We have done with the matter of the Egyptian Philosophie, both Mathematick, Natural, Moral, and Theologick. We now proceed to their manner of philosophizing, which was by Hieroglyphicks, or Sym­bols answerable unto, and, as it is very probable, derived from those in use amongst the ancient Hebrews and Jews. So Lud. Vives, on Austin de civitat. Dei. l. 18. c. 39.Primi Aegyptii per siguras ani­malium sensus effingebant, & antiquissima monumenta in­geaii humani im­pressa saxis cer­nuntur. Tacitus lib. 11. ‘Artapanus (saies he) reports that Moses gave Letters to the Egyptians — and if any shall inquire in what let­ters that Wisdom of the Egyptians, in which we read Moses was in­stituted, was conteined, he will find, peradventure, it was wont to be traduced and received by vocal Tradition, and so conserved in the memorie of the Teachers, and of the Hearers: if they had any formes of letters, they were no other than Images of Animals, or other Crea­tures, which they called [...], that is, Letters engraven in Sacreds, &c.’ The same Ludovicus Vives tels us, ‘that we find some mention of these [...] Hieroglyphick Letters (which were the formes, or images of beasts engraven on their Sacred Sym­bols) in the fragments of Orus, that ancient Egyptian Writer, &c.’ Vissius de philos. sectis l. 2. c. 2. §. 7. saies, ‘that the Egyptian Philoso­phie, for the most part, was couched under Allegories: which way of philosophizing ought not to be rejected: For every where in the Old Testament we find Allegories. And Christ himself in the Evange­list saies, I will open my mouth in parables, and in dark sayings will I speak of the ancient matters.’ Also the Evangelist saies, that Christ spake to the people in parables.

Athanas-Kircherus Oedip. Aegypt. Tom. 3. cap. 1. gives us this Ori­gination of an Hieroglyphick. ‘An Hieroglyphick derived [...], i. e. from sacred Sculpture, is nothing else but a Symbol of a sacred thing engraven on stones. It's called a Symbol, to indicate the reason of its mysterious sense. It is said to be of a thing sacred, thereby to constitute the difference 'twixt sacred, and profane Symbols.’ For there was a two [...]ld kind of Egyptian Parables, the one [...], which comprehended vulgar similitudes; the other [...], drawn from their Sacred Doctrine. Clemens Alexandrinus Strom 5, saith ‘that they [Page 33] who are taught by the Egyptians, The sundrykinds of expressing things amongst the Egyptians. learn first of all the method of the Egyptian Letters, called Epistolographick; secondly the Hieratick, used by those, who write of sacred things; the last, and most per­fect, called Hieroglyphick, whereof there is one Curiologick ( [...]) another ( [...]) Symbolick: of the Symbolick also there are three sorts, the one is spoken properly, by imitation;Of the three fo [...]d manner of writing among the Egyptians vulgar, sacred and Hierogly­phick. the o­ther is written as it were tropically; another, on the contrary, doth allegorize by Enigmes. As for instance; in the Curiologick way to ex­presse the Sun, they make a Circle, to expresse the Moon, a Crescent. Tropically they, by resemblance, traduce, transfer, and expresse, by changing some things, and variously transfiguring others. Thus, when they deliver the praises of Kings in Theologick Fables,A [...]gyptii ad hoc denotandum, Sphi [...]gem ante sua templa con­stituere soliti sunt, innuentes sua placita [...]. esse Horn. Hist. philos. l. 7. c. 6. they write by A [...]aglyphicks ▪ In the third kind, by Enigmes, they liken the Sun to a B [...]tle, because they say, this Creature liveth six Months under ground. see Stanly of Pythag.’ We have an instance of their Hierogly­phick Mysteries in that famous Hieroglyphick of Diospolis, of which we find so much mention amongst the Ancients; where, to expresse our coming into the World, they used a child; and to notifie our going out of the world, an old man; they expressed God by an Hawk; hatred by an Hippotamus; Impudence by a Crocodile. And all this to expresse this pretty Apothegme. O ye that come into the world, and go out of it, God hates Impudence. so Stilling. orig. sacr. book 2. c. 2. Vossius de philos. sect. lib. 2. c 2. §. 5. tels us, ‘that the first Discipline of the Egyptians con­sisted in their threefold Scripture: one vulgar or common, De opertis adyti pro [...]ert quosdam l b [...]os literis ig­norabilibus prae­notatos, partim figuris cu [...]usce­modi animalium, concepti sermo­nis compendiosa verba suggerea­tes, partim nodo­sis, & in modum rota [...] [...]ortuosis capreolatimque condensis apici­bus, à curiosa profanorum lecti­one munitos. A­puleius lib. 11. which was used in writing Epistles, another sacred which they used in writing sacreds; and a third Hieroglyphick, or the Sculpture of sacred Images, &c.’ These sacred Hieroglyphicks are called by Apuleius lib. 11. Pi­ctures and Images, which saies he, they used to preserve their Philoso­phie from contempt, and oblivion by. Benjamin Tudelensis in [...], ac­quaints us, that at Alexandria, on the shore, there was to be seen a Marble Sepulchre, whereon all kind of Birds, and other Animals were en­graven. Whence it is conceived, that these Egyptian Hieroglyphicks were not so much letters or words, as some conjecture, as intire senten­ces, ye complete Discourses, for the more easie preservation of the me­morie of things. So under the forme of a Bee making hony, they ex­pounded the office of a King. Lucan wittily stiles these Hieroglyphicks, Magicas Linguas, Magick Languages, because they denoted not sin­gle letters, or words, but intire orations; as Hornius Hist philos. l 7. c 6

[Page 34] Hieroglyphick Philosophie tran­slated by Pythago [...]as from Egypt into Greece.§. 7. This Hieroglyphick and Mystick way of philosophizing, though it has little of substance in it, yet did it make a great noise, and was exceeding taking in the infant state of the world; as it is the proper­ty of children, to be taken more with sensible formes, shadows, or pi­ctures, which please the fancie, than with solid reason. So the Gym­nosophists, and Druides were wont to wrap up their Philosophie in ob­scure and enigmatick sentences, as Laert. lib. 1. The like is said of Ta [...]u­tus the Phenician, as Sanchoniathon in Euseb. praepar. l. 1. c. 7. For the first Philosophers delighted to concele their more hidden Mysteries, from the Vulgar; whence they bound their Auditors by an oath o [...] se­crecie [...], which words are taken out of a famous formule of the oath, whereby Vettius Valcus the Antiochene Astrologer bound his reader, as Seld [...] Prol. 3. de Diis Syris & Synt. 1. c. 1. H [...]rnius Hist. Philos. l. 7. c. 6. This kind of philosophizing, Pythagoras translated immediately from the Egyptians, but originally from the Jews, into Greece. Porphyrie in the life of Pythagoras tels us, ‘that it was permitted unto Pythagoras, when he was in Egypt, to acquaint himself with all the Studies of the Egyptian Priests at Thebes;Eum modum (Symbolicum) ex oriente in Graeci­am Pythagoras tulit, cujus Phi­losophia nil nisi arcana mysteria erant. Hornius Hist. philos. l. 7. c. 6. which was never granted to any For­reigner besides.’ Diogenes saith, ‘that whilst he lived with these Priests, he was instructed in the Learning, and Language of the Egyptians, and in the three modes of writing, Epistolographick, Hieroglyphick, and Sym­bolick, whereof the one imitates the common way of speaking, the rest are Allegorick, by Enigms, &c. as Clemens Strom. 5.’ Plato also took up the same mode of allegorick, or symbolick philosophizing, though not so expresly, as Pythagoras. And indeed this kind of philosophizing was extremely pleasing to these first Ages, and Philosophers; as A­myraldus well observes in his Salmurian Thes [...]s de Imaginibus. ‘In the Egyptian Hieroglyphicks (saies he) the [...], manners and passions were figured by the shapes of Animals, and other creatures. which were very delightful to sense; &c.’ Athan. Kircher. Oedi [...]s Aegyptiaci tom. 2. part. 1, cap. 1. saies, ‘that the Egyptians were the first amongst men, who insisted on this mode of philosophizing by Symbols. For they, being of an acute, and subtile ingenie; as also continually vers'd in a certain profound contemplation, and disquisiti­on of Truth, delighted themselves in these mystick expressions, &c.’ And the same Kircherus, in what follows cap. 2. gives us the Origine of this Symbolick Doctrine. ‘It stands thus (saith he) with human con­dition, [Page 35] that if men have any thing that is pretious, rare, and beauti­ful, they not only hide it under secret formes, but also concele it un­der enigmatick and mysterious words, that none but the more wise, and quicksighted, may come to the manifest notice thereof. VVhich, as it has been the custom of all times, so especially amongst the anci­ent wise men. For seeing they had, as it was most meer, so high an esteem, for those great secrets of Divinitie, communicated, by suc­cessive Tradition, from the Patriarchs, as conteining the in exhausted treasures of eternal felicitie; they thought it dangeorus to expose these rich treasures, to the ignorant people, and dull ingenies. VVhere­fore they endeavored, by all means possible, to couch them under such symbolick coverts, that vulgar capacities might penetrate only the bark, or outside of the words; the marrow, or sense, being still hid from them.’ And then in what follows cap. [...]3. the same Kircher. gives us the Interpretation of many Hieroglyphick Symbols, out of Zo­rcaster. Moreover cap. 4. he interprets many Hieroglyphick Symbols used by Orpheus. And cap. 5. The Symbols of Pythagoras are inter­preted by him, VVhence he proceeds cap. 6, 7, 8, 9, &c, to explicate many Hieroglyphick Symbols used by Plato, Proclus, Picus Mirandula­nus, and others. Thence in the second part of his second Tome, he in­terprets many Mathematick, Mechanick Medicinal, Chymick, Ma­gick, and Metaphysick Hieroglyphicks: from Classis 7. to 12.

This ancient mode of expressing things worthy of memorie,The extent and benefit of this Hieroglyphick way of philoso­phizing: and of its traduction from the Jews. by cer­tain hieroglyphick formes, or symbols, was very common amongst the ancients, both Poets, and Philosophers: For in this infancie of the world, knowledge being impolite and imperfect, they took delight to shad­dow forth their highest mysteries, and contemplations, by terrene Ima­ges, and sensible formes; which way of conveighing, and preserving knowledge is not only helpful to the memorie, and delightful to the fancie, but also very efficacious, as to the moving of Affections; and therefore the wise God made use of this familiar way and method, for the instructing of his own people, in the non-age of his Church, sha­dowing forth, and signifying to them, the most sublime heavenly my­steries of his Gospel, by earthly Symbols, or Types. VVhence that great maxime [...], sensible formes are imitations of Intelligible things. Thus were the greatest pieces of Jewish wisdom couched under the covert of Symbols, or Types. VVhence the Egypti­ans, as the other Easterne Philosophers borrowed their Hieroglyphick [Page 36] manner of philosophizing by fables, &c. which will more fully appear hereafter, in the life of Pythagoras, and Plato. See more of these Egyp­tian Hieroglyphicks in Athan. Kircher. O [...]dipi Aegyptiaci Tom. 3. cap. 1.

That the Egypti­an Philosophie was traduced originally from the Hebrews & Scriptures.§. 8. Having given some account of the Egyptians Philosophie, both as to the matter, and manner of their philosophizing, I shall now proceed to give a more particular demonstration, that the chiefest parts, if not the whole thereof, descended originally from the Jewish Church, or Scriptural Tradition. I shall begin with Inartificial Arguments, or Authentick Testimonies of such whose skill in Antiquitie, and faithful­nes in their relations thereof, is generally acknowledged, and recei­ved.Lud. Vi [...]es's Testimonie. VVe gave some Testimonies hereof afore in our account of A­braham, Joseph, and Moses, their Philosophie; to which we shall adde, 1. that of Ludovicus Vives on August. de Civit Dei lib. 8. cap. 9. The Philosophie of the Egyptians (saies he) is very ancient, but for the most part derived from the Chaldeans, especially from Abraham; though they, as Diodorus writes, refer it to Isis, Osiris, Vulcan, Mercurie, and Hercules. Thus Lud. Vives. First this old Tradition, that the Egyptian Philoso­phie, and thence the Grecian sprang from the Chaldeans is, and that not without great probabilitie, by the Learned interpreted of the He­brews: for Abraham their Ancestor was a Chaldean: and the Hebrews themselves lived under the Chaldean Empire, at that time when this old saying began amongst the Grecians, mentioned by Plato, &c of which more hereafter. 2. Lud. Vives expresly saies that the Egyptian Philo­sophie came principally from Abraham; for which he has much of Pagan Antiquitie on his side, as we mentioned on Abraham▪ Josephus A [...]ti­quit. sud lib. 1. cap. 16. judgeth that the Egyptians learned their Arith­metick, and Astrologie from the Patriarch Abraham, who brought these Sciences from Chaldea. But the Egyptians are wont to refer their Philo­sophie to Isis, Osiris, Vulcan, Mercurie, and Hercules; as Diodorus Sicu­lus. The Doctors of this wisdom are, by Clemens Alexandrinus, called Prophets, by Suidas [...] (as amongst the Ethiopians) by Eusebius, in an Egyptian name, Arsepedonaptae. These drew their wisdom from Abraham, as before; and perhaps from Joseph also, who first taught the Egyptians the use of Geometrie, as Artapanus in Josephus testifies. And this opinion, as some think, may be founded on Psal. 105.22. It is credi­ble also, that they got some things from the Israelites, who also descended from Abraham; and hence Aristophanes, in Avibus, cals them [...]; [Page 37] which Suidas also observes. Thus Ger. Vossius de philosoph. sectis. l. 2. c. 2. §. 2. 3. The Confession of the Egyptians themselves related by Diodorus, The Confession of the Egyptians. seems clearly to intimate, and prove our Assertion. For in that they refer their Philosophie originally to Isis, Osiris, Mercurie, A nonnullis Ae­gyptiorum Sacer­dotibus, quidisci­plinam nostram altius conside­rarunt, Dei ho­mines Gens no­stra est appella­ta. Eleazar. Pon­tifex ad Ptol. 2. apud Euseb. praepar. l. 8. c. 3. &c. it is very probable that these feigned names were originally given to the Patriarchs, especially to Joseph, by the Egyptians, who being un­willing to own the Hebrews, as Authors of their Wisdom, gave these borrowed names unto Joseph, &c. according to the custome of that infant Age. Athan. Kircher. Oedipi Aegypt. Tom. 3. c. 1. makes Her­m [...]s Trismegistus the Author of the Egyptians Hieroglyphick Philosophie. Yet so, as that we received the first Lineaments thereof from the Patri­archs. His words are ‘Hermes Trismegistus contemplating this world composed of so great varietie of things, as a Scene distinguisht with most polite Images, he rightly supposed, that these creature-images were [...], Symbols of God, &c. And hence the first rudiments of Hieroglyphick [...] proceeded; which being adumbrated by the first Patriarchs, Adam, Enoch, Noah, C [...]am, and perfected by Her­mes, sprang up unto the forme, by the stupendious architecture of Hi­eroglyphicks.’ That Mercurie called by the Grecians Hermes, could be no other than Joseph, has been already proved in the Storie of Joseph's Philosophie: as also Part 1. Book 2. Chap. 7. §. 10. of the Egyptian Theogonie. Serranus's Te­stimonie. But Serranus (that great Philologist) in his Preface to Pla­to, speaks more fully and expresly touching the traduction of the E­gyptian Philosophie from the Patriarchs and Scripture Revelation. His words are these, ‘That the Egyptians retained many things from the Traditions of the Patriarchs, the ancient Historie of Moses demon­strates: & that they derived many things from the clear fountains of the Scriptures, which yet they contaminated by their own mud (or fables) is no way to be doubted.’ Thus Serranus: but of this more hereaf­ter in the life of Pythagoras, and Plato. Ne (que) ullo modo dubitari potest quin, quaecunque vera & Scriptu­rae consentientia cum apud al [...]os, tum imprimis, Ae­gypti [...]s Philoso­phos inveniuntur, ea omnia ab Ebraeis, quibuscum jam à temporibus Abrahae frequenter, & diu [...]onversati sunt, acceperint. [...]primis à Josepho, pl [...]rima, cui, cum proximus à Rege esset, con [...]adicere [...]mo ausus est. Ho [...]nius Hist. philos. l. 2. c. 10. The like Hornius Hist. philos. l. 2. c. 10. which see in what precedes of Joseph chap. 1. §. 9.

§. 9. To make good yet farther our assertion, touching the Tradu­ction of the Egyptian Philosophie from the Jewish Church, we now shall endeavor to give some Artifiicial Argument, or Demonstration, from the [...], or cause; by shewing what influence the Patriarchs, and [Page 38] Jewish Church had on the Egyptian Wisdom, as well in its first rise, as af­ter improvement. First, that the Egyptians were no way famous for Wisdom, or Philosophie, before the abode of the Patriarchs with them, is evident by their own concessions: for they confesse they owe all their wisdom to their Gods; Isis, Osiris; but principally to Mercurie, or Theuth, whom they call Hermes, &c. So Plato in Phae­dro brings in Socrates relating,Note: Alii s [...] ri [...]sisse de sapientia Mercu­rium non negant, sed haer, quae ho­die circumferuntur, [...], Mercurii esse, id vero pernegant. Olim enim Librarii, ut quaestum uberiorem ex suis nugis co [...]raderent, [...] libros lectoribus ob­trudebant. Hornius Hist. philos. l. 2. c. 6. that the Egyptians wor­shipped a certain God whom they called Theuth, who found out, and taught them all Arts and Letters, in that time, when Thamus held the Empire of Egypt. This Theuth is the same with the Egyptian Mercurie, of whom Iamblichus (most skilful in the Egyptian Theo­logie) lib. de Myster. Aegipt. cap. 1. thus writeth: ‘The Egyptians report Mercurie to be the M [...]dera­tor, and God of Wisdom, and Eloquence; and they declared that by him not only Letters were found out, and reduced into order; but also that the principles of all Learning were collected, and published, in many thousand books by him,Mr Bochart in a conference told me that none of the Egyptian Gods were more ancient than the Patri­archs.’ Now that all the Egyptian Gods were younger than the Patriarchs, or at least but borrowed names given to them, is generally asserted by the Learned; especially that Mercurie, or Hermes was Joseph, or Moses. Carion in his Ch [...]oni [...]on lib. 2. of A­braham, tels us, that after the great Famine in Egypt, Joseph altered the constitution, or forme of the Egyptian Kingdom (he having bought in all the Land, that belonged to the people) and erected a College for the Priests which was endowed,Josephs provisi­b [...] for the College of Egyptian Priests, and his instructing of them as also of th [...]ir King in the knowledge of God, &c. of which see more in what precedes ch. 1. §. 9▪ of Joseph. &c. His words are these, ‘After the Fa­mine the forme of the Egyptian Kingdom was constituted, and Tri­butes appointed, and Revenues for the College of the Priests; that so they might be conservators of Learning ▪ And although the Know­ledg of God was, after Joseph's death, changed, yet the Knowledge of the Celestial motions, and of the nature of things, was conserved in Egypt, throughout all the four Monarchies of the Assyrians, the Persians, the Greeks, and Romans, even unto the Barbarians of the Mahometans, almost 3000 years. Jacob saw the flourishing state of this Kingdom, which then had a pious King, with whom he had frequent confe­rence, and who took care, that the true Doctrine should be propaga­ted far and near, and in the famine afforded relief to many neighbo­ring Nations.’ Thus far Carion, or Melancthon. By which we see what care Joseph took, for informing the Egyptian Priests, in the Know­leedge [Page 39] of the true God, and sound Philosophie. The Scripture also makes an honorable mention of Joseph's care of, and provision for the Priests; as Gen. 47.22.Gen. 47, 22▪ by assigning them Portions, and setling their Lands. And as he took this care for their Bodies, and Succession in following Ages; so we cannot conceive, but that he took much more care for their Souls, and the Souls of the whole Kingdom, with which they were entrusted. Can we imagine that Joseph made such large provision for these Egyptian Priests, that so they might be the better qualified to serve the Devil, and Idol Gods? no; without doubt, his great designe was to lay a foundation, for the Knowledge and Worship of the true God, as well as, and much more than, for human Philosophie, and other inge­genious Sciences) for the accomplishment whereof, he had an huge ad­vantage, in that, having been an instrument to save the Nation, he had thereby gained the King's Ear, and Heart, who, if we may credit Carion, was piously inclined: and we may also, not without good ground, conjecture as much from Joseph's Instructions of, and Jacob's Conference with him. And indeed the unparalleld kindnesses he ma­nifested to Joseph, his Father, and Brethren, argues some pious inclina­tion in him. But this holy and great design of Joseph, in erecting a College for the Egyptian Priests, and making such ample provision for their Instruction in the Knowledge of God, and human Philosophie, after his decease determined in miserable superstition, and Idolatrie: so also Carion lib. 2. of the going out of the children of Israel out of Egypt, saies, That Egypt excelled in Arts, and Laws, and other Learning: Jo­seph had planted a Church there; but after his death the Kings turned a­side to Idols, and in the following times Egypt was full of Idols, and Magick Arts. Thus Carion: so Hornius as before Chap. 1. §. 9. Thus we have seen what foundation was laid by Joseph, and the rest of the Pa­triarchs for Divine and human Philosophie, and its improvement in E­gypt: unto which we have ground enough to conjecture, that Moses, by his writings, and Solomon by his, gave no small additional advance, as it has been already observed in its place.

§. 10. We now proceed to demonstrate, what improvement the Egyptian Philosophie, and Wisdom received from the Jewish Church, after the Babylonian Captivitie. When the Jews were carried captive to Babylon, we find that many remainders of them fled to Egypt, where we may presume they had their Scholes, as in Babylon; or at least some way of communicating their Knowledge to the Egyptians, who, with­out [Page 40] doubt, would be very inquisitive into their mysteries. And when Alexander upon personal conversation with the Jews, and observation of their Institutes, and Solemnities, began to have a kindnes for them, mul­titudes of them were, by Alexander's favor, setled at Alexandria; where they had huge advantage to season that Fountain of Learning with Scripture Light, which immediately after their settlement, began to flourish; and being afterwards abundantly supplied with the Waters of the Sanctuarie, I mean with the sacred Fountain of the holy Scrip­tures translated into Greek, this Schole of Alexandria proved the most flourishing in the world.The advantage the Egyptians received from the Jews as to Philosophie after the Captivitie by the Greek versi­on, or LXX. For the greatest advantage that the Egyptians, and Grecians had, for improvement in Divine, and human Philosophie, was the Translation of the Hebrew Testament into Greek by the ap­pointment; as it is supposed, of Ptolomeus Philadelphus King of Egypt; whereof Carion Chron lib 2. of the Kings of Egypt after Alexander, gives us this account. ‘Ptolomeus Philadelphus (saies he) reigning with peace in Egypt, and finding the profession of Sciences confined to the Priests, and the Egyptian Tongue,The beginning of the Schole at Alexandria. and Letters; he caused Learning to be translated into the Greek Tongue, and instituted Studies (or Colleges) at Alexandria; where it was, thence forward, common for all that would, to studie and learn: and the King called thither from all parts Learned men; he erected a copious Librarie, and searched after ancient monuments, amongst divers Nations. Wherefore Callimachus writ a book of the origine, and migrations of the Nations, and of the Buil­ders of the ancient Cities, and their Laws; which book being lost, is of great detriment to Antiquitie. But when Ptolomie understood that the Jews had the ancient series of the Fathers, and saw that the Law of the Jews did mostly accord with reason, touching the unitie of God, and right manners he took care to have the books of the Jews translated into the Greek Tongue. By the labor and bountie of this King Ptolomeus Philadelphus, the Studies of Sciences were restored to mankind, and largely propagated. And it is written, that he was moved by the Counsels of the most learned Aristas, Strabo, and Demetrius Phalerensis, Callimachus, Apollonius, Aratus, Bion, Theocritus, Conon, and Hipparchus the Mathematician, who resided with him, &c. The Studies of the Sciences, instituted in the reign of Philadelphus, flourish­ed greatly at Alexandria, in the reign of Eu [...]rgetes his son; who also was very bountiful towards the Jews. In his time Jesus the son of Syrach, be­ing in Egypt, gathered his sentences; which are yet extant; which [Page 41] (saies he) were written by his Grandfather, but augmented by him­self, and translated into Greek. The reading of which is most profi­table and sweet, &c. Thus Carion (or Melancthon, who added to him) by which it's apparent, what great advance the Egyptian Wisdom, and the Schole of Alexandria (which henceforward became the seat thereof) in its first constitution, received from the Scriptures, and Jewish Church.’

§. 11. This Schole of Alexandria grew exceeding famous for its Li­brarie (wherein was treasured up this rich Jewel of the Old Testament, The fame of the Alexandrian Schole for its Li­brarie wherein were treasured up the sacred O­racles. in its Greek Version) whereunto Mark Antonie, out of Love to Cleopa­tra, afterwards added the famous Librarie of Pergamus; so that this Schole was the great Nurserie of all Philosophie, and ingenious Sciences, in the first dawnings of the Christian Religion. For the sacred Scrip­tures, as well as the Egyptian Philosophie, being translated into Greek, it proved an efficacious attractive to draw all the Candidates of Lear­ing, and Philosophie hither. The head of this Schole in Origens time, was that great, and so much renowned Philosopher Ammonius, Ammonius the great Master of the Alexandrian Schole his mix­ing Scripture with Platonick Philosophie. from whom all those Platonick Philosophers, who were stiled [...], of the sacred Succession, derived their notions. Such were Herennius, Origen, and Plotinus, who were his Scholars; and Porphyrie, who was Scholar to Plotinus, as [...]amblichus the disciple of Porphyrie. This Am­monius, if we may believe Eusebius (Eccles. Hist. l. 6. c. 9.) and Je­rom, lived and died a Christian, though Porphyrie endeavors to con­fute this opinion. Certain it is, that his Philosophie which he communi­cated to his Scholars, had much of the Scripture revelations mixed with it: so that the Platonick Philosophie, which we find in Plotinus, Porphyrie; Proclus, Hierocles, and the latter Platonists, owed not its ori­ginal, as they would persuade us, so much to Plato, or Pythagoras, as to the Divine Revelation, which Ammonius was well versed in, and made the foundation of his Philosophie. Take this in the words of Dr. Owen, in his learned Treatise of Theologie lib. 3. cap. 6. pag. 204. ‘After Am­monius Alexandrinus the Coryphaeus or head of the Philosophers of his Age (whose Scholars were Origen, Herennius, and Plotinus the praecep­tor of Porphyrie, as he of Iamblichus) had sowen in the minds of his Auditors, some seeds of the heavenly Doctrine, they, who, by rea­son of their own inveterate prejudices, and the Worlds enmitie a­gainst the Christian Religion, would not receive the same, desisted not however to manure and improve those seeds they had received, [Page 42] but mixing of them with Plato's muddy Philosophie. Adde hereto, that some of them by reading our books, drew forth many no [...]io [...]s from those hidden mysteries of the Gospel. Of this number were Numenius, Proclus, Amelius, Plotinus, Herennius, Porphyrius, Iambli­chus, Hierocles, Marinus, Damascius, and others; who, though they quitted not the curious speculations of the Platonicks, nor the Magick Inchantments of the Pythagoreans, yet they mixed many sparks of the heavenly Truth with them.’ More of this hereafter. Book 3. [...]. 4. §. 5.What advance the Schole of A­lexandria recei­ved from the Church there.

§. 12. There was also, in the first planting of the Gospel, a famous Church of Christ in this Citie of Alexandria, whence this Schole, as we may justly presume received much Light, &c. To which purpose, Morelius in his Treatise of Church Discipline Lib. 3. c. 14. pag. 260. ‘St Mark, saies he, having performed the office of a Teacher in the Church of Alexandria, the charge of the Schole was af­terwards given first to Panthenus, then to Clemens Alexandrinus, and after him successively to Orig [...]n, Heraclus, Dionysius, Athen [...]dore, Malcion, and Didymus, who reached to the year 350. The which Do­ctors gave an admirable advance to the Church. The Towne was for this reputed as the universal Schole of the Church. The truth is, Phi­losophie and Curiositie corrupted this Schole, and by consequent the Church, which is greatly to be heeded, because these two evils are na­tural to Scholars, who contenting not themselves with the simpli­citie of the Gospel, would fain adorne it with the ornaments of human Eloquence, and Philosophie; and from a rage to learne, would faine mount higher than their Teachers, &c. Hence the same Mor [...]lius lib. 2. cap. 4. pag. 87. shews how the Arian, and Pelagian Heresies were hatched out of the vain philosophizings in this Schole of Alexan­dria, which at last proved the dissipation and ruine of the said Schole, and Church.’ Thus have we gone thorough the whole series of the Egyptian Philosophie, with endeavors to demonstrate, that it received not only its Primitive Foundation, but also its continued advance and improvement in all Ages from the Divine Oracles seated in the Jewish, and Christian Churches.

CHAP. II. Of the Phenician Philosophie, its Traduction from the Jews.

§. 1. WE now proceed to the Phenicians, their Philosophers, Of the Phenici­ans their tradu­cing Philosophie into Greece, and other parts f [...]om the Jews origi­nally. and Philosophie; with its Traduction from the Jewish Church, &c. And to make the [...],, or way to our demonstration more clear, we must reflect on some considerations, laid down in our for­mer Discourse of Philologie, touching the Origination of these Pheni­cians from the old Cananites, who, being expelled Canaan, by Joshua, came and seated themselves on these Maritime Coasts of Palestine (cal­led by them afterwards Phaenicia) West of Judaea: whence, being too populous for this narrow Countrey, they transplanted Colonies, and with them Human Philosophie, and other Sciences, into Greece, Afri­ca, Spain, and the chief parts of Europe; especially such as bordered [Page 44] on the Midland Sea, of which see more Part 1. of Philologie B. 1. chap. 3, 4, 5, 6, &c. I shall only adde a Quotation, or two, out of the Learned Ludovicus Vives, and Bochart, which will greatly conduce to the con­firmation, and illustration hereof. Lud. Vives speaks though in a few words, fully to our purpose) thus. ‘The Phenicians, saies he, for lucre's sake, passed in their Ships thorough the whole world, whither they traduced Knowledge, and Philosophie from the Jews.’

The Phenicians skill in Geogra­phie and Navi­gation, &c.This great Bochart does more copiously explain, and demonstrate in the Preface to the second part of his Geographie, stiled Canaan fol. 9. ‘From what we have said, it clearly appears, that the Grecians were greatly exceeded by the Phenicians, as well in the skill of Navigation, as of Geographie. For the Phenicians began long before the Grecians, to view the world. And indeed, this was almost the only Studie, which was innate to this Nation, even from their Origine, to sail throughout all parts of the world, and plant Colonies; whereunto they were incited, either from the thirst of Glorie, or the irksomnes of their own Countrey, or the desire of Empire, or Curiositie (the [...]nquisitor of natures secrets) or the unsatiable desire of Lucre. Thence they, amongst them who first ventured their persons at Sea, were so much admired by posteritie, that they were, for this noble exploit, numbred amongst their Gods. Such were Saturne, and Astarte; whom Sanchoniathon describes, circuiting the Earth, &c.’ The like the same Bochart mentions fol. 6, 7. ‘Therefore, saies he, if these monuments of the Phenicians were now extant, there would thence accede great light to sacred and profane Historie (we might adde al­so Philosophie) and that great hiatus, or gap, which is betwixt Mo­ses and the Grecians, would be made up: We should also learn ma­ny things touching the ancient Inhabitants of the Earth, and the migration of the Nations. But time having long since consumed, to the great dammage of Learning, these Monuments we have no­thing remaining of the Historie of the Phenicians, but a few frag­ments scattered here and there in the writings of the Grecians, and Romans, &c.’

The Phenicians skill in Astrono­mie and Arith­metick.§. 2. And more particularly touching the Phenicians skill in Philo­sophie, especially the Mathematicks, we have a good account in Bochart, part 2. of Canaan cap. 8. fol. 410. thus. ‘This was pecu­liar to the Phenicians, to direct their course by the inspection of the Stars. So Strabo lib. 16, The Sidonians are reported to be Masters of [Page 45] many, and of the best Arts: moreover they were skilful in Astronomie, and Arithmetick, which they acquired at first from the Art of Calculation, and Navigation.’ Plinie lib. 5. cap. 12. saies, ‘That the Nation of the Phenicians gained a great glorie for their invention of Letters, Astronomie, Navigation, and Militarie Arts. Thence the Cynosura was so called by the Phenicians.’ And that Arithmetick was greatly in use amongst the Phenicians, by reason of their Mer­chandise, and traffique, is generally affirmed by the Learned. That they were also well skilled in Natural Philosophie will hereafter appear, in what is mentioned of Sanchoniathon, and Mochus the Physiologist.The Phenicians skill in Mecha­nicks. But the greatest excellencie of the Phenicians consisted in their Mechanick Arts (which belong to Experimental Philosophie) of ma­king Glasse, mixing Purple, weaving fine Linne, &c. Whereof we have a full account in Bochart his Phaleg. lib. 4. cap. 35. His words are these: ‘God indulged the Inhabitants of Tyre, and Sidon (the chief Cities of Phaenicia a sharpe vivid ingenie, flexible to all things: A­rithmetick, and Astronomie flowed from them to the Grecians. And (not to mention the modern Phenicians) Mochus began to philoso­phize of Atomes at Sidon before the Trojan Wars, And Abdemonus the Tyrian was bold to provoke, or engage King Solomon by his que­stions proposed to him. But their chief repute was for Mechanick Arts. At Tyre the mixture of Purple, at Sidon Glasse making, and the Texture of fine Linnen (thence called Sindon) of the smallest thread, are reported to be first invented. And Solomon, in his Epi­stle to Hiram King of Tyre, greatly commends the skill of their Car­penters 1 Kings 5.6.1 Kings 5.6. For thou knowest that there are none among us, that can hew Timber like unto the Sidonians. Hence it is, that Homer cals them [...], manifold, or universal Artists. And if there were any thing more excellenly wrought in garments, or vessels, that was usually attributed to the industrie of the Sidonians.’ Thus Bo­chart of the Phenician Learning.

§. 3. The Phenicians being thus renowned for ingenious Arts, The Grecians borrowed much of their Philoso­phie from the Phenicians. and Philosophie, the Grecians were very ambitious of commerce, and cor­respondence with them: For besides the Phenician Colonies, and with them the Alphabet translated into Greece by Cadmns, and other Phe­nicians (of which before Part 1.) the first and chiefest of the Greci­an Philosophers had recourse to Phenicia, to furnish themselves with Philosophick Principles, and Contemplations: Vossius (de Hist. Graec. l. 3. [Page 46] pag. 375. edit. 2.) proves that Thales was (though a Milesian by birth) originally a Phenician; who is said to have learned Astrologie from the Phenicians, especially the Cynosura (or constellation of the lesser Bear) which was first observed by the Phenicians, who sailed thereby; and thence Vossius derives Cynosura from [...] a collection of light. Also that Thales received his opinion, of water to be the first matter, from the Phenician [...], which signifies Slime, will be evident hereafter. That Pherecydes was in like manner of a Phenician extract (though born at Syra, one of the Cyclades) and much versed in the Phenician Mysteries; from whom he borrowed his [...], or Generation of the Gods (conteined in 10 books) also his invention of the Heliotrope, and My­thologick Philosophie, will appear in the Storie of his Philosophie.

So likewise Pythagoras, the Disciple of Pherecydes (as it is generally supposed by the Learned) borrowed his Symbolick Philosophie from the Phenicians, and Egyptians. Iamblichus in the Life of Pythagoras cap. 13. tels us, that Pythagoras made a voyage to Sidon, where he conferred with the Prophets, the Successors of Mochus the Physiologist, and with the Phenician Priests; and was initiated into all the Mysteries of Byblus, and Tyre, &c. And Grotius on Mat. 7.6 assures us, that Pythagoras brought his Symbolick Philosophie, either out of Egypt, or Syria, where his Master Ph [...]recydes was, and as some think, Pythagoras himself. The like will hereafter be evinced of Plato, who makes frequent mention of his Phenician [...], or fables &c. I shall adde for the Confirmation hereof the Testimonie of Learned Bochart in his Preface to Canaan fol. 12. That I may (saies he) adde to these somewhat of the Sciences, and Arts which flourished amongst the Phenicians, in that age, in which the Grecians were Barbarians, or very little instructed: whence it came to passe, that the most ancient Grecian Philosophers had Phenician Masters; neither have a few of Phenician words both Philosophick and Mechanick crept in­to the Greek Tongue. That Democritus, and after him Epicurus recei­ved their Philosophick Contemplations of Atomes from Mochus the Phe­nician Philosopher, will appear in his Storie.

The Phenicians received their Philosophie from the Jews.§. 4. As the Grecians derived the choicest parts of their Know­ledge, and Philosophie from the Phenicians; so these, as it is more than probable, received theirs from the Jewish Church: For indeed, Phenicia was but the great Mart, which receiving Philosophick Tradi­tions from Judea, transported them into Greece, and other parts. Thus much has been already hinted out of Ludovicus Vives, whose words are [Page 47] these, Phaenices quaestus gratia totum orbem navigiis peragrabant, unde scientiam, & philosophiam traduxerunt a Judaeis. And Grotius, in his Annotations on Mat. 24.38. speaks fully to this purpose thus, Quod ex Phaenicum Theologia veteres Philosophi hauserunt, & ex illis Poet [...], Phae­nices ab Hebraeis hauserant. What the ancient Philosophers drew from the Theologie of the Phenicians, and the Poets from them, the Phenicians drew from the Hebrews. Yea we are not without probable grounds for this conjecture, that whereas the ancient Grecians, Plato, and others, men­tion the Phenicians, and Syrians as the Authors of their Mythologick Traditions, they, under these titles, comprehended also the Jews. For it is apparent (as was before mentioned) that the Jews were, by rea­son of their vicinitie, often stiled Phenicians, and Syrians. So in He­rodotus, those Ph [...]nicians, who were circumcised after the Egyptian manner, are the same with the Hebrews, and Lucian does use the Phenician, and Hebrew names promiscuously. Yea in the Scripture Dialect, the Hebrew is called the Language of Canaan, or Phaenicia: so Esa. 19.18. which proves that there was a great affinitie, and corres­pondence betwixt the Phenicians, and Hebrews, both in Names, Lan­guage, and Sciences, as before Part 1. B. 1. C 3, 4, 5, &c.

§. 5 But to proceed to the [...], the manner how,The manner how Philosophie was traduced out of Judea in­to Phaenicia. and chief Instru­ments, by whom the Jewish Mysteries, and Philosophie were traduced into Phaenicia. How near neighbors the Phenicians were to the He­brews, what a great cognation, or rather Identitie, there was betwixt their Languages, and what constant commerce there was betwixt these two nations, even from their first constitution, not only in external, but also mental commodities, is sufficiently known to all, who are verst in the first rudiments of Antiquitie. Yea the Scriptures fully in­forme us, touching this great affinitie, and correspondence 'twixt the Phenicians, and Jews, not only in Solomon's Reign, but before, and af­ter. Our main work will be to treat particularly of the two great Phenician Philosophers, Sanchoniathon, and Mochus; with some in­quirie, and discoverie, how they traduced their Philosophie, which was chiefly Mythologick, and historick, from the Historie of Moses, or some Jewish Traditions. Of Sanchonia­thon his origina­tion.

§. 6. The first great Phenician Philosopher (from whom the Greci­ans traduced their chiefest philosophick Traditions) we shall mention, is Sanchoniathon, a person indeed of great Antiquitie; who,Bochart Canaan lib. 2. cap. 17. as Bo­chart conceives, writ before the Trojan War. P [...]rphyrie, and Suidas [Page 48] make him contemporarie with, if not more ancient than, the Tr [...]jan War.G. Vossius de Hist. Graec. lib. 1. cap. 1. Ger. Vossius tels us, that Greece had no Writer, but who was much younger than Sanchoniathon. Theodor [...]t, out of Porphyrie, explains his name thus, [...]. Sanchoni­athon, who according to the Phenician dialect, is Philalethes, i. e. a l [...]ver of truth, or a Philosopher; for so Plato defines his Philosopher to be [...]. Philo cals him [...], the learned, and curious Inquisitor, &c. The Learned Bochart (in his Canaan lib. 2 c. 17.) gives his name this Phenician, or Hebrew origination; viz. ‘ [...] Sanchonea­tho, which, word for word, signifies, the Law his Zele; or a Zelot of true Learning.’ For [...] San, from [...] curtaild, signifies, amongst the Phe­nicians Doctrine, Law, or Canon Law. Hence the same Phenician Ci­tie is sometimes called [...] Judg. 1.11, 12. Josh. 15.15, 16. Ki­riath Sepher i. e. the Citie of Learning, and sometimes [...] the Ci­tie of Learning, or of the Law, as Jos. 15.49. Kiriath Sannath. The Chaldee renders it [...] the Citie of the Archives, where their Learning was lodged: answerably whereto, the Greeks translate it [...], the Citie of Letters. The radix [...] firstly signifying to whet, or sharpen; thence in its borrowed notion, to teach exquisitely. So that Sanchoniathon seems to have received his Name, or Sirname ra­ther, from the time, wherein he began to applie his mind to Learning, thereby to signifie that he was [...] a Candidate of Truth. So in like manner Roman. 16.15. we read of one called [...] Phil [...]logus, which, as Grotius on the place supposeth, was a Sirname given him, from that he addicted himself to the Studie of Philologie, or human litera­ture.

Sanchoniathon's skill in Philoso­phie, Mythologie, and Natural Historie.§. 7. That Sanchoniathon was a person greatly versed in the Philo­sophie, or rather Mythologie, of those Ages, is generally concluded by the Learned, both Ancient, and Moderne. Philo tels us, that San­choniathon was [...],See more Bochart Canaan lib. 2. cap. 17. learned, and curious, and above all things, most greedy to know, what were the first Originals, and Principles of all things. This inquisitive humor has put him upon prying into Moses's Historie, whence he traduced the best part of his Historick Narrations, of the Originals of things; which he clothed with many fabulous formes, and shapes, (according to the custom of those childish Ages) thereby to disguise the truth, and concele its parentage. That Sanchoniathon was Master, and Professor of Philosophie, as well as Theologie, we [Page 49] have assurance from Suidas: He writ, saies Suidas, [...], of the Physiologie of H [...]rmes: and [...], the Egyp­tian Theologie; which, saies Bochart, without doubt, he took out of the books of Taautus. So Philo assures us, that, with great diligence, he sear­ched into the books of Taautus, who is said to be the first, that found out the use of Letters. Philo oft cites him, and in the beginning of his book, whatsoever he has of the Creation of the world, he saies, he found it, [...], in the Cosmogonie of Taautus. This Taautus, whom the Greeks call Hermes, is said to have written 42 books as A­strologie, of Geographie, of Medicine, of Politicks, of Th [...]ologie, of Religi­on, &c. The Catalogue of which Books is given us by Clemens Alexan­drinus Strom, lib. 6. The great difficultie will be, to discover who this Taautus, or Hermes was, whence Sanchoniathon received his Physiologie, Of Taautus his origine, &c. and Theologie. That the Egyptian Hermes is originally applicable to none more properly than to Joseph, has been already made probable. So in like manner, we are not without probable conjectures, that this Phenician Taautus, or Hermes, whence Sanchoniathon traduced his Physiologie, or Philosophie, might be Moses. For it is well known,Taautus the same with Mo­ses. that it was very common in those Ages, for differing nations to give the same Titles of Honor to differing persons, suitable to their own hu­mors, and interests. Hence it is, that we find mention of so many Jupiter's, and Hercules's, &c. So that those blind prejudiced Hea­thens, being unwilllng to be thought so much obliged to Moses, that servant of the true God, for their Learning, ascribe it to, I know not what, Hermes. That, de facto, the chief matter, and parts of San­choniathon's Philosophie, and Theologie were but corrupt fragments of, and derivations from the Historie of Moses, will be hereafter manifest by particulars. At present that Sanchoniathon had a general Vogue amongst the Ancients, for a great Philosopher, as well as Historiographer, is confirmed by the Learned Isaac Casaubon, in his notes on Athenaeus lib. 3. cap. 36. ‘Thus of Sanchoniathon, that ancient Historian, is men­tion made in many places by Philo, Josephus, Porphyrius, and others: some call him a Berytian, as Porphyrius; others a Tyrian, as Athenae­us; Suidas saies [...], Sanchoniathon the Tyrian Philosopher writ memoir [...]s of the Tyrians in the Phenician dialect.’ Thus much also has been asserted by Porphyrius (who was a Tyrian) in his second book of Abstinence, Josephus lib. 1. contra Apion: and amongst the Modern Philologists [Page 50] by Ger. Vossius de Hist. Graecis lib. 1. cap. 1. pag. 3. and Learned Bochart Canaan lib. 2. cap. 17. fol. 856. as anon.

§. 8. We now proceed to the main of our demonstration: to prove, that Sanchoniathon traduced the bodie of his Philosophie (which laid the foundations of the Grecian Wisdom) from some Scriptural, or Jewish Traditions;The original of Sanchoniathon's Philosophie from the Jewish Church. which we shall endeavor to make good. 1. From the confessions of his friends, and followers. 2. From his manner of phi­losophizing; and 3. From the matter of his Philosophie. First touching the original of Sanchoniathon's Philosophie, Philo tels us, that he gathered it out of the hidden Learning, or Mysteries of the Ammoneans. These Ammoneans Heb: [...] ammanim, Aben Ezra on Lev. 26 30. expounds Temples made for the worship of the Sun. And so indeed a­mongst the Hebrews [...] amma signifies the Sun. 'Tis possible un­der this disguise of the Ammoneans, were originally intended no others, than the Ministers of the true God, expressed under these borrowed appellations. That Sanchoniathon did indeed derive the best part of his historick Philosophie, or Mythologie from some Jewish Priest, or Mi­nister of the true God, is openly acknowledged by Porphyrie, who was his own Countrey-man, a Tyrian (being called in the Tyrian Tongue Malchus [...]) and therefore best able to know;Porphyrie's tessi­monie to prove that Sanchonia­thon derived his Philosophie from some Jewish Priest. as also a great admirer of Sanchoniathon, but bitter enemie of the Christians, and so, as we may presume, would not mention willingly any thing, that might tend to the honor of the Christians God. Yet this Por­phyrie plainly confesseth (in his lib. 4. against the Christians) ‘That Sanchoniathon, besides the help he had from the Commentaries of the Cities, and from the monuments or memoires of the Temples, had for his assistance in the composing of his historie, [...].’ So Euseb. Praeparat. Evang. lib. 10. cap. 3. and Bochart Can. l. 2. cap. 17. Ger. Vossius de Hist. Graec. lib. 1. cap. 1. gives it us in these words, ‘Greece has none, who is not much younger than Sanchoniathon. Porphyrie saies, that Moses, and Sanchoniathon give the names of persons, and places alike; and that Sanchoniathon drew his Historick Observations, partly from the An­nals of the Cities; partly from the books kept in the Temple, which he received from Jerombalus, Priest of the God [...], &c.’ That this can refer to no other, but some Jewish Priest seems most evident.

1. If we consider who this Jerombalus was, by whose memoires, or Traditions Sanchoniathon is said to have so much profited himself. I [Page 51] am not ignorant, that the Learned differ in their conjectures here­abouts: but none seems to me more probable (whatever Dr Stilling­fleet objects to the contrary out of Jos. Scaliger) than that of Learned Bochart, who by Jerombalus understands Gideon. His words are these,Bochart Can. lib. 2. cap. 17. ‘Jerombalus is the same with Jerubbaal, as the Learned have for­merly observed.’ Now it is most known, that Jerubbaal is the Sirname of Gideon. as Judg. 7.1. compared with Judg. 8.35. Suidas saith ‘ [...]: which is expresly mentioned Judg. 6.32. [...] let Baal plead against him. Sanchoniathon's receiving the chief materials of his Philoso­phie from Gide­on. Gideon might be called the Priest of Jao, because he was Prince, or Judge of those, by whom Jao, the true God, was worshipped.’ That which augments the suspicion is, that presently after Gideons death, the Is­raelites ‘worshipped Baal Berith, or Beryti, from the Citie called Be­rytum, whence Sanchoniathon sprang. So Judg. 8.33. and made Ba­al Berith their God. The like Judg. 9.2, 4. i. e. the Idol of Berith, or the Berytian Citie. Whence it is most likely, that Gideon making a League, or having frequent Commerce with some Berytian per­son of great fame, it gave the occasion of this piece of Jewish Idola­trie, otherwise unknown: for we find not the name Baal Berith mentioned elsewhere. Nonnus teacheth us, that this Town of Beryth or Berytum, received its name from Beroe, the Daughter of Venus, and Adonis, who was worshipped in those parts for a Goddesse.’ Thus Bochart. Certain it is, from the Scriptures above mentioned, that those of Berith or Berytum, where Sanchoniathon lived, had a great commerce, or correspondence with the Jews, in, or immediately up­on, Gideon's time: and as the Jews received from those of Berith their Idol Baal Berith, so we may also suppose, that they communicated to these Phenicians, some of their own Scriptural Traditions, out of which Sanchoniathon composed his Historie. Lastly the Transmutation of Jerubbaal, Gideons name into Jerombaal, or Jerombalus (from whom Sanchoniathon is said to receive the cheif materials of his Historie) is most easie, by the exchange of one of the B [...] into M, viz: Jerobbaal into Jerombaal.

2. Whoever this Jerombalus was, from whom Sanchoniathon is said to have borrowed the chief materials of his Historie, yet certain it is,Jerombalus Priest of Jao, i. e. the God of Is­rael. if we may credit Porphyrie, he was a Priest of the God Jao. i. e. of Jeho­vah the true God. For the Greeks seldom expresse the ineffable name of God, by any other word. So in the Oracle of Clarius Apollo [...] [Page 52] [...], let him be thy greatest God, whose name is Jao. So Diodorus lib. 1. saies that Moses amongst the Jews owned the God called Jao, as the Author of his Laws. And the Gnosticks in Irenae­us lib. 1. cap. 34. reckon up seven names of God, whereof Jao is the second And Jerom in his commentaries on. Psal. 8. reads it Jaho; which seems little differing from the name [...] Jehovah, or [...] Jah; as Bochart Can. lib. 2. c. 17. see more Part 1. B. 2. C. 1. §. 8.

Sanchoniathon's mythologick mode of philosophizing from the Jewish Church.§. 9. Farther, that Sanchoniathon traduced the main of his Philoso­phie from the Jews will be evident, if we consider the manner of his philosophizing; which was Historick, or rather Mythologick, answe­rable to Moses's manner of philosophizing. For the whole of his Histo­rie seems to be but some mythologick fragments, or fabulous traditions of what Moses more nakedly, and purely laid down, as it will be more fully evident, when we come to treat of the Matter of his Philosophie. Touching Sanchoniathon's Historick manner of philosophizing, we find a good account in Bochart Can. lib: 2. cap. 2. fol. 783. ‘Sanchoniathon writ, before the Trojan Wars, his Historie of the Phenicians, even from their first Origine, in the Phenician Tongue. Philo Byblius, who lived under the Emperor Adrian, rendred the same Historie in­to Greek. Euseb. praep. E­vang. lib. 1. Eusebius has preserved for us a famous fragment of this Version; wherein many Phenician things occur, not unworthy of our commentation.’ Thus Bochart. Suidas, who makes Sanchonia­thon to have lived about the time of the Trojan War, speaks to the same purpose. So Porphyrie lib. 2. [...]; speaks thus [...]. The Phenician Historie is full of those who sacrificed; which Sanchoniathon writ in the Phenician Tongue. And Philo Byblius interpreted him in 8 books. As Sanchoniathon's mode of philosophizing was historick, cor­respondent unto Moses; so likewise mixed he many mythologick, or fabulous Stories, and Symbols with his writings; wherein he seems to af­fect an Imitation of the Jewish manner of expressing their mysteries, by Types, and figurative Symbols. And indeed this ancient symbolick, mythick, or fabulous mode of philosophizing, so common not only a­mongst the Egyptians, and Phenicians, but also amongst the first Grecian Philosophers, Thales, Pherecydes, Pythagoras, and Plato, seems to be wholly taken up by Tradition from, and in imitation of the Jewish Church, their manner of expressing their Rites, Mysteries, [Page 53] and other pieces of Wisdom. So Clemens Alexandrinus Strom. 1. [...] The ancient manner of philosophizing was, as the Hebraick, and Enigmatick; for they chose a short manner of speech (by Symbols) which is most apt for admonition, and most profitable. In this mythick, symbolick mode of philosophizing, the Phenicians (as the Egyptians) those Jewish Apes, couched not only their Secrets of Nature, and Theologick Mysteries, but also their Moral Precepts, and Examples of Prudence, Justice, Fortitude, and other He­roick Virtues. Hence the Greek Poets first, as Homer, Orpheus, &c. and then their chief Philosophers, both of the Ionick, and Italick Sects, derived their mythologick, and symbolick mode of philosophizing, as here­after.