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THE COVRT OF THE GENTILES: OR A Diſcourſe touching the Original of HUMAN LITERATURE, both Philologie and Philoſophie, from the SCRIPTURES, and JEWISH CHURCH In order to a Demonſtration, OF

  • 1. The Perfection of Gods VVord, and Church Light.
  • 2. The Imperfection of Natures Light, and miſchief of Vain Philoſophie.
  • 3. The right Uſe of Human Learning, and eſpecially ſound Philoſophie.

PART I. Of Philologie.

By T. G.

Antiquior omnibus Veritas, ni fallor: & hoc mihi proficit Antiquitas praeſtructa Di­vinae Literaturae, quo facilè credam, Theſaurum eam fuiſſe poſteriori cuique Sapientiae. Et ſi non onus jam voluminis temperarē, etiā excurrerem in hanc quoqueprobationem. Quis Poetarum, quis Sophiſtarum, qui non omnino de Prophetarum Fonte potaverit? Inde igitur Philoſophi ſitim ingenii ſui rigaverunt; ut quae de noſtris habent, ea nos comparent illis.

Tertullian. Apolog. cap. 47.

OXON: Printed by HEN: HALL for THO: GILBERT. 1669.



Advertiſements to the Reader.


IF thy curioſitie leads thee to make Inquiſition into the origi­nal Motives, Grounds, and Occaſions of this following Diſcourſe; Know, that ſome rude Idea or the firſt lines thereof were drawn many years ſince, in the Authors Acade­mick Studies and Imployments. For meeting with ſome brief hints and intimations, in Grotius and others, touch­ing the Traduction of Human Arts and Sciences from the Scriptures, and Jewiſh Church; he conceived this Notion, if made good, might prove, as ve­ry choice, ſo no leſſe uſeful and advantageous, for the confirming the Au­thoritie of the Scriptures, and ſo by conſequence the Chriſtian Religion. This put the Author upon farther Inquirie into the certaintie of this Poſiti­on: and after ſeveral years contemplations of, and reſearches about it, he found a general concurrence of the Learned, both Philologiſts and Divines, of this and the former Age, endeavoring to promote this Hypotheſis. Thus Steuchus Eugubinus, Ludovicus Vives, with other learned Papiſts of the former Age; as alſo Julius and Joſeph Scaliger, Serranus, Voſſius, Sand­ford, Heinſius, Bochart, Selden, Jackſon, Hammond, Uſher, Preſton, Owen, Stillingfleet, with others among the Proteſtants, have given very good Demonſtration, and confirmation of this Aſſertion. Yea we find not only thoſe of the latter Ages, but alſo many of the Ancients, eſpecially ſuch as ingaged in the vindication of the Jewiſh and Chriſtian Religion, againſt the Gentile Philoſophers, abounding much in this Argument; namely, that the wiſeſt of the Heathens ſtole their choiceſt Notions and Contempla­tions, both Philologick, and Philoſophick, as well Natural and Moral as Divine, from the ſacred Oracles. So Joſephus againſt Appion, Origen a­gainſt Celſus, Clemens Alexandrinus, in the firſt book of his Strom. Euſe­bius, in his Praepar. Evang. Tertullian, Auſtin, De Civit. Dei, Johannes Grammaticus, de Creat. Mundi, with others, as is ſhewn in the Bodie of this Diſcourſe.

Having collected ſuch evident notices of the truth of this Aſſertion, from ſo many concurrent Teſtimonies of the Learned, both moderne and Ancient; the Author eſſaied what Artificial Demonſtration might be pro­cured, for the ſtrengthning this Argument, In order hereto he read Plato, (the chief of thoſe, who are ſuppoſed to tranſport Jewiſh Traditions into Greece) and that with what diligence he might, to find out what traces and footſteps were to be diſcovered in his works, of Jewiſh, and ſacred Dogmes. What progreſſe he hath made herein, will appear partly in this, but more fully (〈…〉〈 in non-Latin alphabet 〉) in the following Diſcourſe of Philoſophie.

Moreover, to furniſh himſelf with yet fuller evidence and convictive Ar­guments, touching the veritie of this Hypotheſis, he made it his buſines to in­quire into, the Travels and Lives of the wiſer Heathens, eſpecially the Greci­ans; hereby, if it might be, to find out ſome Tracks of their Correſponden­ces, and Converſation with the Jews. Wherein, I think, it is manifeſt, he has gained great advantages for the Advance of his Deſigne. For (not to mention Sanchoniathon and Mochus, thoſe great Phenician Sophiſts, who, as 'tis very likely, had immediate and frequent Converſation with the Jews; nor yet the Egyptian Prieſts, who ſeem to have been inſtructed at firſt by Jo­ſeph, who founded and endowed a College for them, as ſome conceive from Gen. 47.22. &c.) it appears evident, by the beſt Records we have of thoſe times, that ſeveral of the firſt Poets, Sophiſts, and Philoſophers of Greece, travelled into Egypt and Phenicia; and made a conſiderable abode there, at thoſe very times when the Jews, in great multitudes, frequented thoſe parts. That Orpheus, Linus, Homer, and Heſiod were in Egypt, or Phenicia, is proved in the account of Pagan Poeſie, its Original, &c.

That Solon was in Egypt, and inſtructed in the great pieces of Mythologie or Jewiſh Traditions, by an Egyptian (if not a Jewiſh) Prieſt, is alſo proved out of Plato, once and again. That Thales alſo was in Egypt, and there informed himſelf touching the Creation of the World, the Chaos, and other Phyſiologick Contemplations; which he tranſported with him into Greece, and traduced, originally if not immediately, from the ſacred Oracles lodged in the Jewiſh Church, the Author has endeavored to demonſtrate in the account, of his Philoſophie. Farther, that Pherecydes (Pithagoras's Maſter) was, though a Syran by birth, yet of Syrian or Phenician extract, and well inſtructed in the Phenician and Jewiſh Dogmes, may be conjectured from the Heliotrope, which he is ſuppoſed to have invented, and that in Imi­tation of Ahaz's Dial; as alſo from his,〈…〉〈 in non-Latin alphabet 〉, Theogonie or Generation of the Gods, conformable to that of Sanchoniathon; which had evidently its original from Jewiſh Perſons, and Names; as in what follows of the Pa­gan〈…〉〈 in non-Latin alphabet 〉. That Pythagoras had much converſation and correſpon­dence with the Jews, both in Egypt, where he is ſaid to have ſpent twenty years, as alſo in Babylon, where he lived ten years with them, the Author has endeavored to render very probable, both by the ſtorie of his life, as alſo from the Idea of his Schole, Dogmes, Symbols, and Inſtitutes, and their parallel with thoſe in the Jewiſh Church; as it will appear in the Storie of his Phi­loſophie. He has likewiſe endeavored, to demonſtrate the ſame of Plato; who is reported to have lived fourteen years with the Jews in Egypt, and we need no way doubt, derived the choiceſt of his contemplations, both Phyſiolo­gick and Theologick, originally if not immediately, from the Jewiſh Church and ſacred Oracles; as hereafter in his Philoſophie. The Author has alſo examined the other Sects, and traced their firſt Inſtitutors up even unto the Jewiſh Church; at leaſt endeavored to evince, that their chief Dogmes were originally of Jewiſh and ſacred extract.

From ſo great a Concurrence and Combination of Evidences, both Ar­tificial and Inartificial, we take it for granted, that the main concluſion will appear more than conjectural, to any judicious Reader. In maximis mi­nimum eſt maxi­mum.Or ſuppoſe we arrive only to ſome moral certaintie or ſtrong probabilitie, touching the veritie of the Aſſertion; yet this may not be neglected: for the leaſt Apex of truth, in matters of great moment, is not a little to be valued. Beſides, we may ex­pect no greater certaintie touching any ſubject, than its Ground or Foundati­on will afford; according to that of Ariſtotle,Ariſt. Eth. lib. 1. cap. 3.〈…〉〈 in non-Latin alphabet 〉, it is the part of a Student, to require ſubtilitie or exact­nes in every kind, ſo far as the matter will bear it: for it is all one, to require Rhetorick or Eloquence of a Mathematician, whoſe office it is to demonſtrate, as to require Mathematick Demonſtration of a Rhetori­cian, whoſe buſines is to orate and perſuade. Thus alſo Judicious Chil­lingworth:Chillingw. Pre­face to the Relig. &c. As he is an unreaſonable Maſter, who requires a ſtronger Aſſent to his Concluſion, than his Arguments deſerve; ſo, I conceive him a froward and undiſciplined Scholar, who deſires ſtronger Argu­ments for a Concluſion, than the matter will bare. Now the matter of this Diſcourſe is not Logick, but Philologick; touching the ſpring-head and De­rivations of human Arts and Sciences; wherein we are conſtrained, now and then, to make uſe of Annals and Records of Antiquitie, which are not ſo authentick as could be deſired; yea ſometimes, when Memoires fail us, of conjectures, which peradventure are liable to many exceptions: Wherefore it cannot reaſonably be expected, that every Argument produced ſhould be clothed with Logick or Mathematick Demonſtration. No, it may ſuffice (which is all the Author preſumes or endeavors) that upon the whole of his Diſcourſe laid together, his Concluſion appears evident or certain according to moral eſtimation.

The Deſigne of the following Diſcourſe.Reader, if thou inquire farther into the Ends, Deſignes, and Uſages of this Diſcourſe, I ſhall nakedly lay before thee, what has been chiefly in the Au­thors eye, while under the Contemplation and Compoſition of it.

1. To confirme the Authoritie of the Scriptures.1. His main and original deſigne is, to confirme the Authoritie, and demonſtrate the Perfection of the Sacred Scriptures. For his Poſition, that the chief parts of human Literature had their derivation from the ſacred Oracles, being ſuppoſed, or proved; what credit and Authoritie will hence redound to the ſame? how much will their Divine Majeſtie, Per­fection, and Precellence beyond all human books and Records, be enhanced hereby? This made the ancient Jews and Chriſtians abound ſo much in this Argument. This alſo has induced many Moderne Divines, particularly Jackſon, Preſton, and Stillingfleet to reaſſume this Argument, to evince the Authoritie of the Scriptures. And that which has much ſtrengthened the Author in this deſigne, was a paſſage he had from great Bochart, who (upon the view that he gave him of Stillingfleets Origines Sacrae) told the Author, that his main deſigne in compoſing his Geographia Sacra (a book worth its weight in the pureſt Gold) was the ſame; namely to ſtreng­then the Authoritie and perfection of the Scriptures

2. To ſhew Chriſts favor to his Church.2. Another great End the Author has in this Diſcourſe, is to demon­ſtrate what great Marques of Divine favor, and rich Tokens of his Grace, Chriſt, the Mediator, has been pleaſed to vouchſafe to his poor afflicted Church. And indeed is it not a great Marque of Honor, that his poor infant Church, ſo much deſpiſed and perſecuted by the Gentile World, ſhould be, not only the Seat of his own Preſence and Worſhip, but alſo as the Moon, to reflect ſome broken Raies, or imperfect Traditions of that Glorious light ſhe received, from the Sun of Righteouſnes, to the Pagan World, which lay wrapt up in night darknes? What; that the proud Sophiſts of Greece, eſteemed the eye of the World for human Wiſdom, ſhould be fain to come and light their Candles at this ſacred fire, which was lodged in the Jewiſh Church! That the poor Temple of Jeruſalem, ſhould have a Court for the Gentiles, to which they muſt be all beholding for their choiceſt Wiſdom; how great an honor is this for mount Zion the Church of God!

3. To ſhew the Imperfection of Natures Light.3. A farther Deſigne the Author has in promoting this Hypotheſis is, to beat down that fond perſuaſion, which has of late crept in among, and been openly avowed by many, too great Admirers of Pagan Philoſophie, (eſpecially that of Plato) as if it were all but the Product of Natures Light. Whereas, I take it, the Author has, or will in what follows, evidently evince, that the choiceſt Contemplations of Gentile Philoſophie, were but ſome corrupt Derivations, or at beſt but broken Traditions, originally traduced from the Sacred Scriptures, and Jewiſh Church.

4. Another great End the Author had under Contemplation, in Compo­ſing this Diſcourſe, was to diſabuſe the minds of many young Students, pre­poſſeſſed with groſſe, yea in ſome degree blaſphemous Ideas and Nations touching God, his Names, Attributes, Nature, Operations, &c, ſuckt in together with thoſe poiſonous Infuſions, they derived from Ethnick Poets and Mythologiſts. The ſad experience hereof made many of the Primitive Chriſtians, as well learned as others, greatly decrie and declaim againſt the reading of Pagan books, eſpecially Poets. Yea Plato himſelf, in his diſcourſe of Mimetick Poeſie, is very invective againſt it; demonſtrating, how the minds of young Students, by reading ſuch Romantick or fabulous Stories, of the Gods, and things Divine, are firſt abuſed with falſe Images, and then adulterated and corrupted with falſe Principles; which draw on corrupt practiſes. Wherefore in the Idea of his Common Wealth, he gives order, that ſuch Mimetick or fable-coining Poets be baniſhed, though with reſpect, from his Common Wealth. For the prevensing or removing of ſuch corruptions, the Author has endeavored to decipher or un­riddle, the whole Pagan〈…〉〈 in non-Latin alphabet 〉, or the Genealogie of the Pagan Gods; as alſo other parts of hiſtorick Mythologie, touching the firſt Chaos, the Gol­den Age, the ſeveral flouds under Deucalion, &c, the Giants War, with other pieces of Mythologie and Pagan Theologie, ſo common among the an­cient Poets, and Hiſtoriographers. Hereby we ſhall come to underſtand the otiginal Ideas of thoſe monſtrous Fables; as alſo diſabuſe our minds from thoſe falſe Images of things Divine and human, which are ſo pleaſing to cor­rupt Nature, and too often prove a foundation of Atheiſme.

If thou ſhalt, Reader, farther inquire into the Motives and Reaſons, which have induced the Author of this Diſcourſe, to ſuffer it to come under publique view; then be pleaſed to take notice, that he is not ſo much his own flatterer as not to be ſenſible of many imperfections, both as to Matter and Forme, which may render it unfit for any curious eye or palat. Indeed the Author has neither time nor Capacitie, no, nor yet a Will to poliſh and flou­riſh it ſo, as to render it acceptable to every curious Critick. He has alwaies affected, with that great Maſter of Wiſdom, Padre Paul the Venetian,P. Paul, in his Introduction to the Hiſtorie of the Council of Trent. to ſuit his Forme to his Matter, as Nature does; and not his Matter to his Forme, as the Scholes are wont to do. This, with other moving Conſidera­tions, has hitherto deteined the Author form publiſhing this Diſcourſe; which was in the firſt draught thereof, inttnded for the private Inſtruction of ſome perſons of Noble Condition, committed to his Tuition. But that which has now prevailed upon him, to let it paſſe a more common View and Cenſure, beſides his general Ends above ſpecified, is the perſuaſion of ſeveral Judioious, Learned, and Pious Friends; who conceive it may be ſome way uſeful, at leaſt for the inſtructing of young Students; which is a main conſideration the Author had in his eye, when he firſt undertook the Compoſition thereof.

Farther the conſideration that there is nothing of this nature or ſubject, as yet extant in Engliſh, ſave an Argument in Preſton and Jackſon; with ſeveral Improvements and Inlargements in Stillingfleets Origines S. (who yet does not profeſsedly treat of this Subject, though he has given a great Ad­vance therto) yea the Author not meeting with any Latin Diſcourſes, which do profeſsedly and intirely treat of this Subject, as by him deſigned and propo­ſed; this makes him to conceive it worth his while, to make ſome Eſſay here­in, were it only to provoke others, who have more Capacitie and Time, to in­gage more deeply in this Studie and Argument.

Yet farther, Reader, before I permit thee to enter on the Bodie of the Diſ­courſe, I muſt advertiſe thee, that this Diſcourſe of Philologie, which is now firſt in execution, was laſt, or at beſt leaſt, in the Authors firſt In­tention. For that which he ſirſt deſigned was, the Traduction of Pagan Philoſophie from the Jewiſh Church and Sacred Oracles. So that〈…〉Philologie, is but the Product of a ſecond or after Intention. This〈…〉becauſe thou wilt find, in the Bodie of this Diſcourſe, many Quotations re­ferring to a following Diſcourſe of Philoſophie, compoſed before this of Philo­logie; which may, if the Author ſees his way clear, follow in due time.

Argumentum hujus Libri omni Literaturae genere refertiſsimi.Poeticis Coloribus delineatum.

CEnſeri Veteres puerili ardore laborant
Stulti homines, gaudentque Vetuſti Sordibus Aevi.
Arcas ut incedit Sublimibus altus Alutis?
Ertoreſque novos Lunam docer; at magis Ipſe
Errat, dum, tantae conculcans Lumina Stellae,
Antiqui vanam ſectatur Nominis umbram.
Nec minus inſanit celebris Gens Cecropidarum,
Terrigenam jactans Colubrum, aurataſque Cicadas;
Et magis hiſce loquax, primos Heliconis ut Ortus,
Barbariem & Graia domitam toto Orbe Minerva,
Invectaſque Artes Terris, Vocumque Figuras
1Phaenices primi Literarum Inventores in rei memoriam uni­ceis utebantur Characteribus.
1 (Hae quamvis rubeant) oſtentat Graecia mendax!
India ſic comedit Proavos, Ventriſque Sepulchro
Ingratis mos eſt Natis tumulare Parentes.
Sed Locus hic Sacer eſt; Soleas tandem exuat Arcas
Lunatas; & Coeleſti contenta Columbae
Cedere Noctis Avis proprias nunc advolet umbras,
Atque canat Carmen, pateant quod Furta, ferale.
Auritas nondum Sylvas attraxerat Orpheus
Carminibus; Cadmuſve ſuas exituxerat Arces.
Nondum Mortales invadere Tecta Tonantis
Mente levi, pictoſque Polum diffindere in Orbes
Norant thaletis ductu; nec Graecia magna
Pythagorae majoris adhuc perceperat Artes.
Cum Deus ardentis tonuit de Culmine Montis;
Inſcripſitquedecem binis Praecepta Tabellis;
Multiplices addens Ritus, & Carmina juſta,
Unde rudem potuit Praetor compeſeere Turbam.
Hoc de Fonte Sacro divina Noemata, Leges,
Omnigenaſque Artes rudis hactenus imbibit Orbis;
Doctus cuncta, niſi hoc, Veteres celare Magiſtros.
Pennatos hinc Maeonius Subduxit Ocellos
2Platonici fingebant Home­rum in Pavo­nem abiſſe, ob varietatem Ma­teriae Poeticis ornatam Colori­bus referente Pi­er. Hierog. l. 24.
2 Pavo, alias plane Caecus manſiſſer Homerus.
Ceſſerat in vacuum Spectrum, quo fingitur Ortus,
Divinus Plato, ſectantique illuſerat Orbi;
Ni verum quaerens variis Erroribus illud
Faecundis tandem Judaeae invenerat Oris.
Sic nudata ſuis furtivis Graecia Plumis,
Solas nunc Ululas, Sileni ac jactitet3
3Silenum utpote Antiqua­rium pingebant Veteres longis inſignem Auri­culis.
3 Aures.

Ʋpon this ELABORATE Work.

IF with attentive eye we look
Ʋpon the ſix dayes volumne of the Book,
Where God, and mighty Nature both appear,
Wrot in an Ʋniverſal Character:
We ſtill ſhall find in eve'ry part
Space, and dominion left for Art.
Or rather all our Arts are but to know,
How, and from whence was made ſo great a ſhow,
As in this Scean of life has bin,
Though dark'ned by the vail of Sin:
How from wilde Motion, and its matter grew
Number, and Order too:
And did in Artful Figures ſmoothly fall;
What made this Graceful meaſur'd dance of All?
How circling Motion doth ſwift time divide,
And round the flipp'ry Sphear
(Though no Intelligence be conjur'd there)
The reſtleſs Seaſons ſlide?
And by what mighty ſtroke the earthen Ball did pierce
To the fixt navel of the Ʋniverſe;
Whilſt Stars, and Sun, (who runs the Day,
But walkes the year) do never ſtay:
Where all thoſe Arts, and Men begun,
That o're the Earth are run:
And what's the Coaſt,
That firſt can boaſt
Safety to both their Treaſures, when
Cities were built for Buſineſs, and for Men.
And would we know from whom
Philoſophy did come,
With all her handmaid Train
Of Sciences, again
To make the Tree of Knowledge grow,
And unto all her pretious fruites beſtow:
Whoſe taſte does ne'er from Paradiſe dethrone,
But would the Ʋniverſe make one:
Though yet of Knowledge it has bin the fate,
To have a ſtreight, and narrow gate;
Like that of life, which few do enter at.
To find the Sacred pedigree,
To Ancient Hebrews look, and ſee
How thence this Saviour too did ſpring,
And to mankind Salvation bring
From black Ignorance ruſhing in,
As the great Shilo did from blacker Sin.
Haile holy Land! thou Canaan made to flow
With milke and honey, and with knowledge too:
As Rivers from their ſpring, Arts from thee Riſe,
Both in perpetual Circulation
Into their Sea their mighty Ciſtern run,
Whence they refunded are agen:
And ſtill to needy places roll their prize.
For Knowledg with the liquid main muſt glide,
And by an inexhausted Sourſe
Muſt carry on its everlaſting Courſe;
And, with the Sun, both round the Earth ſtill ſlide.
Some places doe their greater Tydes adore:
Learning ſtill Sounds, and Shallows knew,
Its Streights, and wide Ocean too:
And oh that it may hear of Rocks no more
(Tempeſts their rage here giving o're)
But allways pay its peaceful Tribute to the ſhore.
Haile ſlender-limb'd Mediterranean!
Where ſhips thoſe floating Iſles began
In the worlds infant age
Their watry pilgrimage.
Iſls ne're more Fortunate can be;
Nor can Apollo a more happy Delos ſee.
Haile Libanus thou ſacred Grove!
Whoſe Trees did Trees of knowledge prove;
For thence it was that skilful Tyre,
Whom all with thanks admire,
Her veſſels took
To load the neighb'ring brook,
Fraught with her riches, and her learning too,
Both given more for uſe, then ſhow.
She thus to forreign Climes at once imparts
Both of her Countreys Fruits, and of her Arts.
Phenicia muſt with Palmes no longer crown
Sanchoniathon, falling down,
Like Dagon, to the Ark, who there adores
Diviner stores.
Nor let proud Babilon
Beroſus bear ſo high upon;
His Works were Babel-like Confuſion.
Nor Aegypt Hermes boaſt, or Manetho
Her 'leventh Learned Plague, the great'ſt ſhe knew
Theſe Gyant Authors, or their pigmie Frie
Can neer with Moſes vie,
For truth, or for Antiquitie;
They all in one long Row like Cyphers ſtand,
He at thier Head the Figure to Command;
They all had ſignified juſt naught,
Had he not all their force of wiſedome taught.
If holy Cherubs up ariſe,
And o're the Ark their Wings diſplay
Their Reverence to pay
To his ten VVords, ten ſacred Categories
Let's ne're on Heathen Authors feed;
Two Tables he hath richlier furniſhed
And all his, like the volumnes of the skie,
Evince their own Divinitie,
Both clear, and conſtant ſhow
(The clouds are from below)
Both equally diſpence
To workes and labours All,
Ʋpon this Earthen Ball
Their Heav'nly Influence;
But with this Difference;
His more eſpecially impart
To Humane Learning, and to Art.
So moving here
In as much Nobler, as a Narrower Sphear.
Supream Idea both of Truth and Good?
To God, and Angels kin,
Why ſhouldſt not thou the Ʋniverſal flood
Eſcape of Tyrant Sin?
Pitty! ſo chaſte a Virgin ſhould be forc'd to wear
Apparel of an Harlot ſtill,
Turne proſtitute againſt herwill.
In Heathen Temples when ſhe would appear
There's nought but Scean, and pageant of her there:
They ſtill conceal the Real Saint,
And ſhow ſome Iezabel in paint;
This ſtill has bin Religions fate,
She alwayes in her vaile as Mourning ſate;
And like the Ancient Jew,
Whence her Original ſhe drew
Long has her cruel Pharaohs ſeen,
And long in bondage been.
Where ere ſhe mov'd,
The whole World her wide Wilderneſs hath prov'd;
Far worſe, then that in which
The holy men their Tents did pitch:
For ſtill ſhe had in ſight
Much of their Cloud, but little of their light
The Sun about the aged world
Three thouſand years was hurl'd,
When Greece both young, and weak
Learnt firſt to ſpeak;
And we can tell,
When ſhe began to ſpell;
For all her pride, and learned Crew,
We knew her Alpha, and Omega too.
Phenician Cadmus, when he Thebes did raiſe
('Tis his humilities, or Fortunes praiſe)
Reſolv'd to ſet
His Alphabet,
Towards the left began,
And ſo it alwaies ran;
Leaving to Ancient Hebrews ſtill the Right hand ſpace.
For Reve'rend Age the Place.
And if we ſcan their letters All,
Some are Rough Guttural,
Some Dentals hiſſing far,
Some Palatins, and Linguals are,
And Others they are murmuring Labial.
When theſe with their great train of Vowels move,
Which at the others feet do ſtand,
Yet them command,
They do ſo comprehenſive prove,
They read each Sound and Note that Nature can
Expreſſe by Man.
This Holy Language was for Natures Empire fit,
But Sin and Babel ruin'd it.
So pure, and of ſo Vniverſal ſenſe,
God thought it beſt for Innocence.
Others her Daughters be,
The Rev'rend Mother ſhe.
Though Tongues, like men, are fraile,
And both muſt faile:
Her Vniverſal Empire to maintain,
She in her Num'rous off ſpring o're the World doth reign.
Arabia the happy made the World ſo
Preſerving Arts from Overthrow.
Mecha did the great Stagirit admit,
Mahomet Prince of Armes, but him of Wit:
The Saracens and he
Did joyn in Monarchie.
Long had Philoſophy in that great School
Maintain'd her Intellectual Rule;
Had ſhe not fled from Ruines of the Eaſt,
To ſhelter with the Eagle in the Weſt.
She longer would have liv'd ſo near her ancient ſeat,
Her long conſumption there to cure, to get
Her youthful vigor, and her health repair,
By breathing in ſo ſweet an air.
She with the Roman Eagle, as ſhe flew,
Would fain her Age renew,
Be made a Chriſtian too:
But to her, and the Holy Dove
The Eagle did too cruel prove,
Both in the Fright
Fled out of ſight,
And neither found an Ark, or Reſting place;
So Barbarous was then of things, and Men the Face.
Great Bochart did the Exile trace, ne're made to ſtray
(Mens Errors hers encreas'd throughout her way)
The barren wilderneſſe he past,
And Canaan found at laſt.
His Canaan too methinks does yield
Fruits of a pleaſant Field.
But chiefly when this Learned Author's found
The Trees to prune, and cultivate the Ground;
The plenty ſhed
With Care is gathered,
The Vintage great, ſo Rich the ſtore,
The Preſſes ſure muſt needs run ore:
Yet theſe firſt Fruits but earneſt are of more:
Theſe pleaſe our Taſte, and ſight,
But ſtill increaſe our Appetite:
Who as on Jordan's Banks now ſtand
Expecting t'ſee the other part of the bleſt Promis'd Land.

On the Subject of this Book.

AS Wards, who long ſuppoſe
All, that they ſpend, to be
Their Guardians Liberality,
Not what Inheritance beſtows,
Their thanks to others ignorantly pay
For that, which they
At laſt perceive to be their own,
To their rich Anceſtors oblig'd alone.
So we as vainly thought,
Our ſelve, to Greece much bound,
For Arts, which we have found,
To be from higher Ages brought;
By their, as well as our fore-Fathers taught.
Inſatiate Greeks! who not content
VVith the Worlds Continent,
Affect an Intellectual Regiment.
Why ſhould you learned Jews deſpiſe,
Of whom you learnt thereto to riſe?
And with their Detriment
Promote your Gain?
To brighten your own Glory, theirs diſtain?
So as we ſee the Sun
Obſcur'd by his own exhalation:
And vexed water boyling o're
(Howe'er Sedate before)
Put out that Fire,
By which it did aſpire.
Nay you have got the Wile
The Jews to wrong, and the whole World beguile;
While thoſe your Maſters you Barbarians ſtyle.
Your learned Stagirite
Did Plato's Nipple ne'er ſo bite;
As your Platonicks thoſe Breaſts do,
With purer Milk which freelier flow.
But ſome to ſhew their skill are proud to hit.
Thoſe Fencers, who firſt taught them it.
And Knave, and Rogue are Parrats pay
To him, who taught them Language to eſſay.
Should all you grand Impoſtors now awake,
Small pleaſure you would take,
To ſee your Country you ſo dearly priz'd,
And with ſtoln Arts ſo Civiliz'd,
Grown Barbarous again:
Sure ſuch Relapſe you would confeſſe a Curſe,
For wronging Hebrews thus:
How well might you complain,
The Jewiſh Doctors you had rob'd in vain?
In all your great Deſigns thus croſt,
And Voyages to Canaan loſt:
Since that Arts plunder'd Golden Fleece
Was or reſtol'n, or ſtole away, from Greece.
Yet ſhould you Greece call learned now,
I would believe you ſpake as true.
As when you ſay 'twas ſo before,
You ſayl'd from the Phenician Shore:
I ſhould as ſoon believe it too,
That all ev'n now are Poets there,
As that you Poets were,
Before your Linus had great Moſes read,
And Sacred Scripture pillaged.
But though w' allow ye not to be
Thoſe, who invented Poeſy;
Yet this you muſt neer be deny'd,

A Synopſis of the Contents.

BOOK I. A general account touching the Traduction of Human Literature from the Scriptures. Particularly of Languages.

CHAP. I. The Original of all Arts and Sciences from God.

  • THat there is a God. 1
  • The Infinite Perfection of God. 2
  • The Incomprehenſibility of God. 3
  • God the firſt Intelligent and Intelligi­ble. &c. ib.
  • Divine Wiſdom and Decrees the Idea of all things created. 4
  • Divine Wiſdom and Will the effective cauſe of all that Wiſdom which is in Creatures. ib.
  • Habitual Ideas of Divine Wiſdom ſtampt on the Creatures, called the Light of Nature. 5
  • Human Arts reflexe Ideas of thoſe objective Ideas, impreſt on the Creatures. 6
  • Human Arts beams of Divine Wiſdom. ib.
  • The Book of Nature being defaced, God gave a Book of Grace, whence Arts ſprung. 7

CHAP. II. A general Demonſtration of the Traduction of Human Literature from the Scrip­ture, and Jewiſh Church.

  • THe Original of human Literature from the Scriptures and Jewiſh Church. 8
  • This is proved 1. By Teſtimonies 1. Of Jews. ib.
  • 2. Of the Fathers. 3. Of Philoſophers, Hermip­pus, &c. 9
  • Plato's Divine Word, and old Tradition. 10
  • Plato's〈…〉〈 in non-Latin alphabet 〉a Jewiſh Tradition ib.
  • Plato's〈…〉〈 in non-Latin alphabet 〉, &〈…〉〈 in non-Latin alphabet 〉Jewiſh. 11
  • Why Plato diſguiſed his Jewiſh Traditions. 12
  • How Plato mentions the Jews under the name of Phenicians, Barbarians, Egyptians, Syrians. 13
  • Teſtimonies of Moderne Criticks, Grotius, &c. 14
  • 2. Our Aſſertion proved by the ſeveral parts of Literature. 1. Philologie. 2. Philoſophie. 15
  • Phyſicks, Ethicks, Metaphyſicks. 16
  • Mathematicks, Aſtronomie, Geometrie. 17
  • Arithmetick, Navigation, Architecture, &c. 18
  • The forme of Grec: Philoſophie Jewiſh. ib.

CHAP. III. The Original of the Phenicians from the Cananites.

  • THe Original of the Phenicians from the Ca­nanitiſh ſons of Anak. 20, 21
  • Why the Cananites change their names, &c. 22
  • The Phenicians and Cananites agree in Gods. 23
  • The Phenicians, Cananites expelled by Joſhua. 24

CHAP. IV. The Correſpondence betwixt the Jews and Phenicians.

  • HOw Abraham inſtructed the Cananites. 25
  • Correſpondence 'twixt the Jews and Cana­nites. 26
  • The Jews called Phenicians and Syrians. ib.
  • The Phenician Language from the Hebrew. 27
  • Grecian Learning from the Phenicians. ib.
  • The Phenicians Inventors of Navigation. 28

CHAP. V. Of Phenicians Expedition into Spain and Africa.

  • Phenician Expeditions under Hercules. 31
  • Phenicians in Spain. 33
  • Phenicians in Africa. 33, 34, 35

CHAP. VI. Phenicians Navigations into Greece under Cadmus.

  • Phenicians in Greece, under Cadmus. 36
  • Cadmus a Cananite and Hivite. 37
  • Phenician Fables of Cadmus. 38, 39
  • Cadmus brought Letters into Greece. 40, 41

CHAP. VII. Phenician Colonies in Greece.

  • Phenician Colonies in Cyclades. 42
  • The Idea of the Heliotrope from Ahaz's Dial ib.
  • Delus poſſeſſed by the Phenicians ib.
  • Apollo's Temple and Rites Jewiſh 43
  • Phenicians in Athens and Laconia. 44
  • The Pelaſgi not the chief Conveyers of Hebrew Language and Letters into Greece. 45
  • Phenicians in Cilicia, Piſidia, Caria, &c. ib.

CHAP. VIII. Phenicians in the Ilands of the Midland Sea.

  • PHenicians in Cyprus, Citium, &c. 47, 48
  • Phenicians in Crete 48
  • The Fable of Europa's being carried away by Ju­piter, &c. Phenician. 49
  • Phenicians in Melita, now Maltha. ib.
  • Phenicians in Sicilie. 50
  • Phenicians in Italie. 51
  • Phenicians in Sardinia and Corſica. 52

CHAP. IX. Phenicians on the Weſtern Ocean of France, and England, as alſo in the Eaſt.

  • THe Ocean whence ſo called. 54
  • Phenicians viſit the Weſterne Ocean. ib.
  • Phenicians in Britannie. ib.
  • Britannie called by the Phenicians〈…〉〈 in non-Latin alphabet 〉a land of tin or led. 55
  • Britannie called by the Greeks Caſſiterides. ib.
  • Ireland called Hibernia, from〈…〉〈 in non-Latin alphabet 〉. 56
  • Phenicians in Gallia. ib.
  • The Affinitie betwixt the old Gauls and Britains, in Language, Gods, and Officers. 57
  • Phenician Navigations Eaſtward. 58
  • How far theſe Conjectures were of uſe. ib.
  • Phenician Learning from the Jews. 59
  • How the Egyptians communicated Jewiſh Dogmes to the Grecians. ib.

CHAP. X: Of the Traduction of all Languages and Letters from the Hebrew.

  • THe Original of Philologie 60
  • All Words and Languages from the Hebrew 61
  • God the firſt Inſtitutor of Names. ib.
  • Names are but pictures of things. 62
  • How names ſignifie from nature; how from In­ſtitution. 63
  • All Letters from the Hebrews. ib.
  • Hebrew the original Language. 64
  • The original of Letters from Moſes. 65, 66
  • Moſes ſtiled Mercurie, and why? 67
  • The Hebrews conveyed Letters to the Phenicians, ib.

CHAP. XI. Of the Phenician, and other Oriental Lan­guages, their Traduction from the Hebrew.

  • THe origination of the Hebrew. 69
  • The puritie of the Hebrew 'till the Captivi­tie. 70
  • The Phenician tongue the ſame with the Hebrew. ib.
  • This is proved by their Identitie in names, &c. 71
  • Punick words of Hebrew origination 72, 73
  • Plautus's Paenulus explicated. ib.
  • The Phenicians ſymbolize with the Hebrews in names &c. 74, 75
  • The Egyptian Hieroglyphicks from Jewiſh Sym­bols. 76
  • The Egyptian Simple Language from the Hebrew. 77, 78
  • The original of the Coptick from the old Egyp­tian and Greek. 79, 80
  • The Azotian Language from the Hebrew. 80
  • The Chaldaick Language from the Hebrew. 81
  • The Syriack from the Hebrew. 82, 83
  • The Arabick from the Hebrew. 84, 85
  • The Perſick from the Hebrew. 86
  • Perſia ſo called from its fame for horſeman-ſhip, &c. 87
  • The original of the Samaritans. 88
  • The Samaritan Language from the Hebrew 89
  • The Ethiopick from the Hebrew. 90

CHAP. XII. European Languages, eſpecially the Greek and Latin, from the Hebrew.

  • The Greek tongue from the Hebrew. 91, 92
  • The Grecians Literature from Cadmus. 93
  • The Greek Letters from the Phenician. 94, 95, 96
  • The Greek Letters originally from the Hebrew. 97
  • Inſtances out of Plato to prove the derivation of the Greek from the Hebrew. 98
  • The Latin immediately from the Greek but ori­ginally from the Hebrew. 99, 100
  • Other Weſterne Languages from the Hebrew. ib.
  • The old Gallick and Britannick from the He­brew; as tis proved by their Gods, &c. 101

BOOK II. Of Pagan Theologie, both Theo­gonick, Phyſick, and Politick; with its Traduction from Sacred Names, Perſons, Rites, and Sto­ries.

CHAP. I. The Theogonie of Saturne and Jupiter from Sacred Names, Perſons, and Stories.

  • PAgan Theologie; and its Diſtribution into Mythick or Theogonick, Phyſick and Po­litick. 104
  • Mythick Theologie or Theogonie. 105
  • Of Zabaiſme, and its riſe from Scripture. ib.
  • Of Helleniſme, and its riſe from Scripture 106
  • The Theogonie of Saturne, his name of Hebrew origination. 107, 108
  • Saturnes parallel with Adam in 6 particulars. 109, 110
  • Saturnes parallel with Abraham in four particulars. 111, 112
  • Saturnes parallel with Noah in 14 particulars. 112, 113
  • Jupiters names Belus, Hammon, Zeus, Sydyk, Tara­mis, Jupiter &c, from Hebrew. 114, 115, 116
  • Fables of Jupiter originally Hebrew. 117

CHAP. II. The Theogonie of Juno, &c. of Hebrew origination,

  • THe Theogonie of Juno Hebrew. 118
  • Juno the ſame with Jana from Jah. 119
  • Juno the ſame with Diana i: e: Dea Jana. 119
  • Juno called Urania, and Beliſama. 120
  • Juno the ſame with Aſtarte. 120
  • The origination of Aſtarte. 121
  • Jo and Iſis the ſame with Juno. 122
  • Venus the ſame with Juno. 123
  • The Britannick Adraste, and Saxon Eaſter the ſame with Aſtarte. 124
  • The Jewiſh Aſtaroth the ſame with Astarte. 124
  • Juno ſtiled Baaltis. 125
  • Juno the ſame with Chiun. 125, 126
  • Juno called by the Chaldeans Nabo; by the Per­ſians Anitis 127
  • Juno ſtiled by the Grecians〈…〉〈 in non-Latin alphabet 〉. ib.
  • Juno ſtiled Chora, Libera, Proſerpine. 128

CHAP. III. The Theogonie of Bacchus from ſacred or Hebrew Names, and Traditions.

  • THe Golden, Silver, and Brazen Age. 129
  • Bacchus his Names and Attributes from ſacred Traditions. 129, 137, 138
  • Bacchus from Bar-chus the ſon of Chus. 130, 137
  • Iacchus from Ja-Chus. 130
  • Dyonyſus from Jehovah Niſſi Exod. 17.15. or from Syna. 131
  • Attes from〈…〉〈 in non-Latin alphabet 〉Atta Thou. ib.
  • Hues from〈…〉〈 in non-Latin alphabet 〉He is ſire. Deut. 4.24. 132
  • Zagreus an Hunter. 132, 138
  • Liber, Thriambus, Lythirambus, &c. 132
  • Briſaeus, ſignifies a lake of honey. ib.
  • Jao from Jah. 132, 133
  • Adonis from Adonai Gods name. 133
  • Eleleus, Evius, Sabus, Hebraick names, ib.
  • Bacchus's parallel with Moſes in 17 particulars. 134, 135, 136, 137
  • Bacchus the ſame with Nimrod. 137, 138, 139.
  • Nebrodes the ſame with Nimrod. 138
  • Belus and Liber the ſame with Nimrod. 139
  • Fables touching Bacchus of ſacred origination. 139, 140, 141
  • Bacchus's his Expedition into the Eaſt of Hebra­ick riſe. 141, 142
  • Bacchus's Companion Silenus, the ſame with Silo. Gen. 49.10,11. 141
  • Pan the ſame with the Hebrew Meſſias. 142
  • The Bacchae, their lamentation, from Prov. 23.29,30. 142, 143

CHAP. IV. The Theogonie af Apollo, Mercurie, Pluto, Enceladus, and Typhon Hebraick.

  • THe Theogonie of Apollo. 144
  • Apollo, from〈…〉〈 in non-Latin alphabet 〉which anſwers to Shad, and Apollyon. Rev. 9.11. ib.
  • Phaebus from Jehova. 145
  • Pythius from Phut or Python. ib.
  • Delus from〈…〉〈 in non-Latin alphabet 〉Daal fear 145. ib.
  • Belenus from〈…〉〈 in non-Latin alphabet 〉baal or beel. 146
  • Paean, and Eleleus from ſacred Attributes. ib.
  • A Parallel 'twixt Apollo's Sacreds and thoſe of the Jewiſh Temple. 147.
  • Apollo's Paean from the Hebrew Hallelujah. 147, 148, 152
  • Apollo's Sacrifices from Jewiſh. 148
  • The Parallel 'twixt Apollo and Joſhua both as to Names and Things. 149, 150
  • Python ſlain by Apollo the ſame with Og ſlain by Joſhua. 150, 151, 152
  • Apollo's parallel with Phut the Son of Ham. 153
  • Mercurie's parallel with Canaan. 154
  • Mercurie called Taautus and Theuth. ib.
  • Joſeph the Egyptian Mercurie. ib.
  • The German Tuito or Teuto the ſame with the Egyptian Theuth. 155
  • Mercurie called Monimus and Caſmilus. 156
  • Pluto's Theogonie, and parallel with Shem. ib.
  • Pluto's name Muth from〈…〉〈 in non-Latin alphabet 〉, 157
  • Pluto's name Hades. 157, 158, 159
  • Hades Act 2.31, and Seol Pſ. 16.10, ſignifie the ſtate of the dead. 158, 159
  • Pluto ſtiled Axiokerſos; and why? 160
  • Enceladus the ſame with the Devil, Eſa. 27.1. 161
  • Typhons Origination Hebraick. 161, 162
  • Typhon's parallel with Moſes, 163
  • Enceladus called Briareus. 164

CHAP. V. The Theogonie of Hercules and Mars of Hebraick Derivation.

  • HErcule's Origination Hebraick. 165
  • Hercules's Temple and Pillars of Phenician Origine. 165, 166
  • The Rarities in Hercules's Temple. ibid.
  • Hercules called Ogmius, and why? ib.
  • Hercules in Spain and Gallia. 167, 168
  • Hercules's Parallel with Joſhua. 168, 169, 170, 171
  • Hercules's name melicarthus proper to Joſhua. 174
  • Melicarthus the ſame with Mars and Joſhua. ib.
  • The Ancient Hercules a Phenician contemporary with Joſhua. 175, 176
  • Mars's Theogonie Hebraick. 176
  • Mars's Parallel with Joſhua, and Nimrod. 177, 178

CHAP. VI. The Theogonie of Vulcan, Silenus, Pan, Prometheus, Neptune, Janus, Aeolus, Rhea, Minerva, Ceres, Niobe, and the Sirenes.

  • VUlcan the ſame with Tubalcain. 179
  • Silenus the ſame with Silo, Gen. 49,10,11,12 180, 181
  • Nyſa, where Silenus, reigned, the ſame with Syna. 180, 181
  • The Parallel 'twixt Silenus & Silo from Gen. 49.10,11,12. 181, 182
  • Silenus's Parallel with Balaam. 182, 183
  • The Theogonie of Pan, and his parallel with Chriſt. 183, 184
  • Silenus, Pan, Faunus, and Satyrus the ſame. ibid.
  • Pans Parallel with the Meſſias, Abel, and Iſrael. 185
  • Prometheus his Theogonie and Parallel with No­ah. 185, 186
  • Prometheus's Parallel with Magog. 187
  • Neptune the ſame with Japhet. 187, 188, 189
  • Janus's Theogonie and Parallel with Noah; as alſo with Javan. 190
  • Aeolus's origination Hebraick. ibid.
  • Rhea from Gen. 29.20. 191
  • Minerva the ſame with Naamah, Gen. 4.22. ibid.
  • Ceres's parallel with Adam. ibid.
  • Niobe the ſame with Lots wife. ibid.
  • The Sirenes from〈…〉〈 in non-Latin alphabet 〉a ſong. ibid.
  • A general account of the Theogonie. 192

CHAP. VII. The Theogonie of the Phenician and Egyptian Gods, with their He­brew origination.

  • THe Theogonie of the Phenician Gods He­braick. 193
  • Baal from〈…〉〈 in non-Latin alphabet 〉, and Bel from〈…〉〈 in non-Latin alphabet 〉. ibid.
  • The Theogonie of Baal Hebraick. 194, 195
  • The Theogonie of Baalzebub Hebraick. 195, 196
  • Moloch the ſame with Baal. 197
  • The Theogonie of Molock Hebraick. 198, 199
  • Adramelech, and Anamelech whence. 199
  • The Samothracian Cabiri of Phenician or He­braick extract. 199, 200
  • Sydyk or Sadyk from Saddik Gods name. ibid.
  • Axieros, Axiokerſa, Axiokerſos, & Caſmilus with Coes their Prieſt, of Hebrew extract 201
  • Eliun from Elion Gen. 14.19.22. Gods name. 202
  • Beruth from Berith Judg. 8.33.202. N'yth alonim Valonuth, in Plautus's Poenulus explicated. 202
  • The Theogonie of Ʋranus from〈…〉〈 in non-Latin alphabet 〉. 202
  • Ilus from El Gods name. 203
  • Heliogabalus from〈…〉〈 in non-Latin alphabet 〉Ela Gabal God the Creator. 204
  • Eloeim from Elohim Gods name. 204
  • The Phenician Betylia from Bethel Gen. 28.18. 204
  • How theſe Boetylia came to be made Gods. 204, 205
  • Abaddar the ſame with the Boetylus. 206
  • Dagon, Taautus, Muth, Aſtark, Baaltis, Melcarthus, Azizus, and Chryſor. 206
  • The origination of the Egyptian Gods Hebraick. 207
  • Apis an Hieroglyphick of Joſeph. 207
  • Apis from〈…〉〈 in non-Latin alphabet 〉ab Gen. 45.8. 208.
  • Serapis the ſame with Apis. ib.
  • Oſiris the ſame with Joſeph. ib.
  • Mnevis an Hieroglyphick of Joſeph. 209,
  • Orus, Remphan &c. 210
  • The Metamorphoſes of the Egyptian Gods. 210 211
  • The Cauſes of Mythick Theologie. 212

CHAP. VIII. Of Pagan Natural Theologie, and its Traduction from Scripture, My­ſteries, and Stories.

  • The Diſtribution of Pagan Theologie into My­thick, Phyſick, & Politick. 213
  • Phyſick Theologie moſt ancient. 214
  • The Derivation of Natural Theologie from Di­vine proved. 1. From its end. 214. 2. From its object, which is either ſupreme or mediate. 215
  • The Sun the ſupreme natural God. 216
  • Gods delegated Dominion to the Sun. Gen. 1.16. communicated by Tradition to the Gentiles. ibid.
  • The original cauſes of the Suns Deification 217 unto 221
    • 1. Gods delegated Dominion beſtowed on the Sun. 217
    • 2. The glorious compoſure and regular motion of the Sun. 217, 218
    • 3. The Suns Influence, Jer. 44.17,18. ib.
    • 4. The Suns reſidence in Heaven. 219
  • The Sun Idolized by the Jewes. 221
  • The original of Demons. 221, 222
  • The Inſtitution of Demons. 222, 223
  • The Apotheoſis of Demons. 223
  • The conſtitution of Demons. 224
  • The Offices of theſe Demons conformable to thoſe of Chriſt. 224, 225
  • Pagan columnes and Images. 226
  • The firſt Places and Times of Natural Theologie. 227
  • Chaldea the firſt ſeat of Natural Theologie. 228
  • The Sun Worſhipt at Ur under the Symbol of fire. 229
  • Nimrod the firſt Inſtitutor of Sacred fire. 230
  • The Sun worſhipt under Bel and Adad. ibid.
  • The original of the Moons Adoration. 231
  • The Sun ſtiled by the Perſians Amanus from〈…〉〈 in non-Latin alphabet 〉and Mithras from〈…〉〈 in non-Latin alphabet 〉Mithra. 232
  • Horſes ſacrificed to the Sun, 2 King. 23.11. 233
  • The Perſians rejected all Images. ibid.
  • The Zabii and Magi the firſt inſtitutors of this Natural Theologie. 233, 234
  • The Egyptian natural Theologie. 234
  • The Sun ſtiled Orus from〈…〉〈 in non-Latin alphabet 〉Or. 234
  • Oſiris, conſidered Phyſically the Sun. 235
  • The Sun worſhipt at Heliopolis under Mnevis, Eſa. 19.18. 235, 236
  • Apis the Sun. 236
  • The Egyptian Demons. 236, 237
  • The Natural Theologie of the Phenicians. 237
  • Baal & Beelſamen Symbols of the Sun. ibid.
  • Moloch the Sun. 238
  • Belzebub, Baal Peor, Elagabalus the Sun. 239
  • Adonis the Sun. 240
  • The Moon ſtiled Aſtarte, Beliſama, Baaltis, Cijun, &c. 240
  • The Phenician Baalim. 240, 241
  • The Grecian Natural Theologie. 241
  • The firſt Grecians worſhipped Planetarie Dei­ties. 241
  • The Stars Bodies of their Gods. 242
  • Philoſophers the compoſers of this Natural Theo­logie. 243
  • The Sun ſtile Chronos, Zeus, Dis, Jao. 243, 244
  • The Sun ſtiled Apollo. 245
  • The Sun ſtiled Bacchus, Mercurie, &c. 246
  • The Grecian Demons. ibid.
  • The Reformation of Natural Theologie by the New Platoniſts. 247
  • The Roman Natural Theologie. 248

CHAP. IX. Politick Theologie traduced from Divine Inſtitutes corrupted.

  • POlitick Theologie, its Idea &c. 250
  • 〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉from Jah Gods name. 251
  • Numa the firſt Inſtitutor of Politick Theologie 252
  • Inſtitutes for the worſhip of God from God. 253
  • The Temple and ſacreds at Delphos framed in imitation of the Jewiſh Temple and ſacreds. 254
  • Apollo's Cortine, an imitation of the Tabernacle; his Tripos of the Ark; his Holine of the Propi­tiatorie
  • &c. 254, 255.
  • Pagan Altars in imitation of Jewiſh. 255
  • Acts 17.23. The Alter to the unknown God. 255
  • The Grecian〈…〉〈 in non-Latin alphabet 〉and Roman Veſta, an imitation of the Sacred fire, Lev. 6.12. 256
  • Pagan Prieſts in imitation of Jewiſh. 256
  • The Pontifick College and Veſtments in imita­tion of Judaick. 257
  • Pagan Pontifick Inſtitutions Levitick. 258
  • Pagan Pontifick Purifications Levitick. 258
  • Pagan Sacrifices from Judaick. 259
  • The Jewiſh Holocauſt imitated by Pagans. 259
  • Levit. 1,2,3,4,5,6. largely explicated. 259, 260, 261
  • The Scape Goat imitated by Pagans. 262
  • The red Heifer imitated by Pagans. 263
  • Pagan human ſacrifices in imitation of Chriſts. 264, 265
  • Judaick Federal Sacrifices imitated by Pagans. 266, 267
  • A Covenant by ſacrifice, Pſal. 50.5. Gen. 15.9.10. Jer. 34.18,19. fully explicated. ibid.
  • Pagan feaſting on Sacrifices from the Jewiſh Feaſts. 268
  • The Pagan Lectiſternia from the Jews. ibid.
  • Pagan Tenths and firſt fruits from Jews. 269
  • The Pagans ſeventh day Sabbath, &c. 270
  • Pagan Oracles and Ceremonies from the Jewes. 271, 272, 273

BOOK III. Of Pagan Poeſie, &c.

CHAP. I. Of Pagan Poeſie, and its Traduction from ſacred Oracles.

  • POeſie the moſt ancient piece of Literature. 276
  • Divine Poeſie the ſpring and Idea of Hu­man. ibid.
  • This is proved by inartificial and artificial ar­guments. 277
  • 1. From the firſt Authors of Pagan Poeſie. 278, &c.
  • Linus traduced his Poeſie from the Scripture. 279
  • Orpheus's Poeſie derived from Scripture. 280, 281
  • Homers choiceſt notions from the Scriptures. 282
  • Heſiods Poems from Scripture. 282
  • Gods Miracles the firſt occaſion of all Poeſie. 283, &c.
  • Admiration the Impulſive cauſe of all Poeſie. 286
  • Ethnick Poeſie from Admiration of Divine ef­fects. 287
  • Pagan Poeſie parallel to Divine, as to its ends. ibid.
  • The forme of Pagan poeſie from Divine. 288
  • Poefie Originally from Enthuſiaſme. 288
  • The Grecian Paean of ſacred extract. 290
  • Plato's Enthuſiaſtick Poeſie parallelized with Divine. 291
  • The Greek Rhapſodiſt from the Jewiſh Pſalmoniſt. 291
  • Poeſie not an Art but a Divine Afflation. 292, &c.
  • Pagan Poeſie Theologick, Philoſophick, Hiſtorick from ſacred. 294
  • Eicaſtick Poeſie its originall, and parts of Comedies and Tragedies. 296
  • Phantaſtick Poeſie, its Abuſes. ibid.

CHAP. II. Of Pagan Hiſtorie, and its Traduction from ſacred Records.

  • SAcred Hiſtorie the Idea of Profane. 298
  • Phenician Hiſtorie from Sacred. 299
  • The Egyptian Annals from Jewiſh. 300
  • Of Manethos his Hiſtorie, &c. 302
  • The ancient Triſmegiſtus. ib.
  • The Chaldean Annals from the Sacred. 302
  • The Grecian Hiſtoriographie derived from the Moſaick. 304
  • Of Cadmus Mileſius, and Eumelus. 305
  • Hecataeus, Ariſteas, Pherecydes, Diodorus. 366
  • Euſebius his deſigne to prove that Ethnick Hiſto­rians traduced their choiceſt materials from the Scriptures. 307
  • Cleodemus Malchus his Imitation of Moſes's Hi­ſtorie. ibid.
  • Diodorus and Strabo imitate Moſes. 308
  • The forme of Pagan Hiſtorie ſimple or Mytholo­gick. ibid.
  • Pagan Chronologie from Sacred. 309
  • Pagan Geographie from Sacred, Gen. 10, &c. 310
  • Moſes's Geographie moſt perfect. 311
  • Pagan Mythologick Hiſtorie from Scripture My­ſteries and relations. 312
  • Mythologick Hiſtorie Fables of real Truths and events. 313, &c.

CHAP. III. Moſes his Historie of the Creation imi­tated by Pagans, &c.

  • THat the world had a beginning acknowledged by Pagans. 315, &c.
  • Rational Arguments proving that the Pagans traduced their Traditions touching the Origine of the Univerſe from the Scriptures. 317
  • Plato's Ideas from Moſes, Gen. 1.31. 318
  • Gods real efficience, Gen. 1.1. how far expreſſed by Pagans. 319
  • The Supreme Heaven and Angels, how far under­ſtood by Pagans, Gen. 1.1? 320
  • The Pagans Chaos from Gen. 1.2. 321
  • The firſt Chaos the ſeed of the Creation. 322
  • The ſpirits forming the Univerſe, Gen. 1.2. how expreſſed by Pagans, Sanchoniathon, &c. 323
  • Plato's Soul of the Univerſe borrowed from the Spirit, Gen. 1.2. 324
  • Plato's Deſcription of the Formes of the Univerſe conformable to that of Moſes, Gen. 1.31. 325
  • The forme of the Univerſe conſiſts in its Beautie, Order, and Perfection. 326
  • Moſes's Deſcription of Light, Gen. 1.3,4,5,6. how far imitated by Pagans. 327
  • The primigenious Light was Fire, Gen. 1.3,4. 328
  • Out of this Primigenious Light, or fire, the Celeſtial Lights were compoſed, Gen. 1.14,15,16. 329
  • The Pagans received theſe Notions of the Sun and Stars being fire from Gen. 1.3 &c. 330
  • Pagans held the Night to be elder than the Day from Gen. 1.5. 331
  • The firmament Geneſ. 1.6. a fluid aerial matter. Ibid.
  • Pagan Notions of the Firmaments fluid matter. 332


  • ADam's formation out of the duſt imitated by Pagans. 333
  • The Souls Infuſion &c. Gen. 2.7. 334
  • Eves formation Gen. 2.21,22. 335
  • Mans being formed after the image of God, Gen. 1.27. ibid.
  • Mans Happy ſtate in Paradiſe, Gen. 2.8. 336
  • Eves conference with the Serpent, Gen. 3.1. 337
  • The difference twixt the Golden and Iron Age. ibid.
  • Saturne the ſame with Adam. 338
  • The memorie of Paradiſe preſerved under the Elyſian fields. 339
  • The Tree of life imitated by Nectar and Ambroſia. 340

CHAP. V. Ethnick ſtories of Mans Fall and Redemp­tion by Chriſt.

  • PLato's conceptions of mans fall from Gen. 3: 23.24. 341
  • Mans general loſſe by the Fall. 342
  • Plato's Traditions of the ſouls preexiſtence, and the preſent ſlaverie of the ſoul whileſt in the bodie. ibid.
  • Plato's Notions of original Sin and its Traducti­on. 343
  • Mans ſtate in Sin termed ſpiritual death, as Gen 2.17. 344.
  • Plato of the Souls univerſal contagion. ibid, &c.
  • The ignorance of the mind. 345
  • The depravation of the will and Affections. ibid.
  • Mans Redemption and the Reſtauration of all things by Chriſt. ibid.
  • How far Plato received Traditions of the Trinitie. 346
  • The Pagan〈…〉〈 in non-Latin alphabet 〉a Sacrilegious imitation of Chriſt, the Divine word. 348
  • Pagan Fables of Chriſts Incarnation, Paſſion, and Aſcenſion. ibid.

CHAP. VI. The Hiſtory of the Floud imitated by Pagan Writers.

  • Solon's conference with the Egyptian Prieſt about Archeologie. 350, &c.
  • The Fables of Phaeton, Pyrrha, Niobe, Phoroneus explicated. 352
  • Deucalion's Floud the ſame with Noahs. 353
  • The flouds of Xiſuthrus, Prometheus, and Ogyges the ſame with Noah's. 354
  • Noah's Dove and Raven imitated by Pagans. 357

CHAP. VII. Ethnick ſtories of the Worlds Conflagra­tion, The laſt Judgment, Mans fu­ture Immortal ſtate, from ſa­cred Oracles.

  • The Worlds final Conflagration how expreſſed by Plato and the Stoicks. 359
  • The Stoicks〈…〉〈 in non-Latin alphabet 〉. Ibid.
  • Pagan notices of the worlds Conflagration. 361
  • Pagan Traditions of the laſt Judgment. 362
  • The Platonick year &c. 363
  • A Catholick fame of the ſouls Immortalitie. 364
  • Plato's Notions of the Souls Immortalitie from Scripture. 365
  • The general conſent of Philoſophers, touching the Bodies reſurrection and ſouls immortalitie. 366, &c.
  • The Philoſophers〈…〉〈 in non-Latin alphabet 〉an Image of the Reſurrection. 367

CHAP. VIII. Of the Giants war, the Jewiſh Aſſes, &c.

  • The Gians war a Fable of thoſe who built the Tower of Babel, or of the Cananites fighting againſt the Iſraelites. 368
  • The〈…〉〈 in non-Latin alphabet 〉. 369
  • The Fable of the Jewes worſhipping the Golden Head of an Aſſe, whence it ſprang. 370
  • The Fable of Tacitus and Plutarch concerning the Jewes their having Wels diſcovered to them by Aſſes in the wilderneſſe. 371
  • An Ethnick Imitation of Samſons Foxes. 372
  • A Fable of Jonah's whale. 372
  • How theſe Jewiſh Traditions came to be corrup­ted. ibid, &c.

CHAP. IX. Pagan Laws imitations of Jewiſh.

  • Pagan Laws from Jewiſh. 373
  • Grecian Legiſlators received their Laws original­ly from the Judaick. 376
  • Minos, Lycurgus, and Solon derived their Laws from the Jewes. 377
  • Plato's Laws of Judaick Origine. 378
  • Plato's Colledge from the Judaick Sanedrim. ibid.
  • Plato's Laws for ordering Prieſts, and excommu­nication Judaick. ibid. &c.
  • Ariſtotles Laws Judaick. 379
  • Roman Lawes of Jewiſh origine. ibid.
  • Numa, Pythagoras, and Zaleucus Traduced their Lawes from the Jewes. 380

CHAP. X. Pagan Rhetorick and Oratorie from Jewiſh.

  • Sacred Rhetorick the Idea of profane. 381
  • Longinus's imitation of Moſes. 382
  • Pagan Rhetorick its cognation with, and Deriva­tion from Sacred. ibid.
  • Pagan ſymbolick Images of Truth from Sacred. ibid.
  • The many advantages of Symbolick Rhetorick. 383
  • Plato's Rhetorick Canons of Sacred extract. 384
  • 1. Rhetorick is for the Illuſtration of Truth. ibid.
  • 2. Rhetorick muſt draw men to virtue. 385
  • 3. Orators muſt be Virtuous. ibid. &c.
  • 4. Orations muſt be Uniforme. ibid.
  • 5. Orations muſt be Pathetick. 387
  • 6. Rhetorick muſt be ſevere and maſculine, not glavering. 388
  • The miſchief of flattering Oratorie. ibid.
  • Plato of Examples, Interrogations, and Repetiti­ons. 389, 390
  • Ariſtotles Rules of Rhetorick. ibid. &c.
  • The Perfection of ſacred Rhetorick. 392

CHAP. XI. How Jewiſh Traditions came to be mi­ſtaken by Pagans.

  • How the Jewiſh Traditions came to be corrupted and miſtaken. 393
  • Pagan Mythologie the cauſe of thoſe many mi­ſtakes about the Jews. ibid. &c.
  • Grecian Mythologie, its Cauſes. 394
  • 1. Miſtakes about Hebrew Paronomaſies. ibid.
  • 2. Miſtakes of the Hebrew Idiom. ibid.
  • 3. Attributing ſtories of Oriental Perſons to thoſe of their own Nation. 395
  • 4. Equivocations of the Hebrew. ibid.
  • 5. The Alteration of Names. ibid.
  • Motives that inclined Mythologiſts to alter orien­tal Traditions. 396
  • 1. The Pagans Enmitie againſt the Jews. ib.
  • 2. Grecians aſſuming to themſelves what was Jewiſh. ibid.
  • Pagans ignorance of Jewiſh Records. 397

The Index of Scriptures explicated.

 Chap. Verſe. page
1.2321. 323
1.3, 4327. 328
1.14, 15329
1.16105. 216. 217. 231
2.21. 22335
3.23. 24341
4.22179. 180
11.163. 64
11.28. 31229
14.19. 22107. 202. 203
15.9. 10266, 267
41.4577. 78
46.26118. 140
49.10. 11. 12141. 180
17.15131. 135
20.2343. 146
1.3259. 260
1.6.261. 262
6.12. 13147. 256
20.2. 3. 4.198
Numbers.18.1243. 269
22.28182. 183
25.2. 3. 6196. 197
4.5. 6374
14.2343. 148
18.3. 443. 269
Joſhua.2.9. 24183
15.15. 4921
8.33107. 202
1 Samuel.5.1206
10.5. 6288
1 Kings11.5121
2 Kings1.2195. 196
23.10198. 199
31.26. 27219. 228. 234
50.5266. 267
106.28197. 223
106.37, 3823. 199
136.7, 8, 9106
Proverbs.23.29, 30142
Eſaiah.19.1871, 75, 235, 236
30.33162. 199
46.1127. 230
7.31, 32199
34.18, 19266. 267
44.17, 18125
Hoſea.2.16, 17194
Amos.5.26125. 126. 198
Matthew.6.2473. 82
Luke.2.25. 36289
5.282. 83
231158. 159
17.23255. 256. 262
1 Corinthians.4.13263
2 Timothy.2.15262
2 Peter.3.7258

A Memorandum for the Reader.

Whereas the Author of this Diſcourſe, making frequent re­ferences unto Plato's works, has, for thy more ſpeedy recourſe thereto, oft cited the Page; thou art to take notice, that he makes uſe of Hen: Stephanus's Edition, Paris 1578.

Some greater Errata.

  • Page 18. line 26. blot out laſtly
  • Page 62. l. 7. after name, inſert is
  • Page 81. l. 21. for writers, read witneſſe
  • Page 82. l. 19. dele Or to the Hebr. 〈…〉〈 in non-Latin alphabet 〉he is firme, or ſtrong.
  • Page 103. l. laſt. for〈…〉〈 in non-Latin alphabet 〉, read〈…〉〈 in non-Latin alphabet 〉
  • Page 115. l. 20. read〈…〉〈 in non-Latin alphabet 〉Saddik
  • Page 124. l. 8. read Goddeſſe.
  • Page 124. l. 31. for 1 Kings read 1 Sam.
  • Page 132. l. 15. for thou art, read he is
  • Page 133. l. 21. for〈…〉〈 in non-Latin alphabet 〉read〈…〉〈 in non-Latin alphabet 〉
  • Page 138. l. 16. for〈…〉〈 in non-Latin alphabet 〉, read〈…〉〈 in non-Latin alphabet 〉
  • Page 140. l 5. for〈…〉〈 in non-Latin alphabet 〉read〈…〉〈 in non-Latin alphabet 〉
  • Page 158. l. 2. after Cham, adde 2
  • Page 165. l. 2. place the &c. after Apollo.
  • Page 177. l. 10. for〈…〉〈 in non-Latin alphabet 〉read〈…〉〈 in non-Latin alphabet 〉aziz
  • Page 188. l. 10. for〈…〉〈 in non-Latin alphabet 〉read〈…〉〈 in non-Latin alphabet 〉
  • Page 191. l. 6. for Gen. 29. read Gen. 9.
  • Page 191. l. 27. Niobe is miſplaced amongſt the Goddeſſes.
  • Page 191. l. 32. Sirenes miſplaced.
  • Page 206. l. 27. for 1 Sam. 5.1. read 1 Sam. 5.2
  • Page 234. l. 1. for we, read were; and after Per­ſians inſert Magi
  • Page 266. l. 21. after taken, adde hence as it appears

Reader, Thou wilt find in the 3d. Book, eſpecially the 4. 5. and 6. Chapter, a con­ſiderable number of leſſer Errata, which being occaſioned by reaſon of the Au­thors abſence from the Preſſe, require thy more candid conſtruction.


Part I. Of Philologie.

Book I. A general account touching the Traduction of Human Literature from the Scriptures. Particularly of Languages.

Chap. I. The Original of all Arts and Sciences from God.

That there is one firſt Being God. His infinite perfections and in­comprehenſibility. His Underſtanding, and eternal Ideas, which are the great Exemplar of all his Creatures. The Divine Wiſ­dom impreſſeth ſome created Ideas on the creature, conteined in the Law of Nature, whereby all things are governed and dire­cted to their reſpective ends. This Light of Nature, is the ob­jective Idea or matter of all Arts and Sciences; which are but reflexe Images of thoſe natural Ideas which God has impreſt on things. The Light of Nature being darkened, God gave a Di­vine revealed Light, whence Arts ſprung.

§. 1. That there is a God.THat there is one, firſt, eternal, ſimple, and ab­ſolutely neceſſary Being, whom we call God, is evidently manifeſt both by ſenſible and ra­tional Demonſtration. For were there not a firſt Being, nothing elſe could be. We may as well, or better doubt of our own beings than of Gods. In things2 Subordinate, take away the firſt, and you take away all the reſt: as in motions &c. Neither is it poſſible to conceive, that a finite, ſubordinate Being ſhould be independent, or eternal: infinite Contradictions would attend ſuch a poſition. Therefore this Propoſition, God is, is the firſt truth; whence all other truths flow: & were not this true, nothing elſe could be true or falſe, affirmed or denyed. So that Speculative Atheiſme is not only unnatural, and monſtrous; but very difficult, if not impoſſi­ble, to be impreſt on a human ſpirit. For though ſome have been ſufficiently willing, yet have they not been able to raze out thoſe connate, and eſsential Ideas of a Deity ſo deeply ſtampt on their natures. See Derodon L'Atheiſme convaincu.

§. 2. The Infinite per­fection of God.God is the moſt pure, independent, and perfect Act, comprehending all Divine perfection, in his nature, without the leaſt compoſition of matter, or power, to receive farther degrees of perfection. This Grandeur and ſovereign Perfection of God conſiſts principally in his being the firſt principle and laſt end of all things: from whom all things at firſt flow as from the Plenitude of Being:St Cyran lettres chreſtiennes. to whom they again have their refluxe, as rivers to the Ocean. So that ev'ry thing is more or leſſe per­fect, as it draws near to God〈…〉〈 in non-Latin alphabet 〉, the first beauty and light; the great Archetype and original Idea of all good; as Pla­to ſtiles him,〈…〉〈 in non-Latin alphabet 〉. Thoſe Glorious Eminences, and ſin­gular excellences of God, are all comprized in, and drawn from that eſsential name〈…〉〈 in non-Latin alphabet 〉Exod. 6.3. as being of himſelf,Exod. 6.3. and giving being to all things elſe out of nothing; and able, when he pleaſes, to reduce all things to nothing: which beſpeaks him alſo infinite, eternal, and immutable in all his perfections. For to make ſomething out of nothing, requires an active power infi­nitely high, becauſe the paſſive power is infinitely low, or rather none at all. Again, where there are no bounds to the eſsence, there can be no bounds to the duration: whence reſult eternity and immutability.


§: 3. The incompre­henſibility of God.God Being one, pure Act, a ſimple, infinite Being, can­not be comprehended by a finite compound capacity; neither can he be truly apprehended but in his own light and workes. Indeed, the knowledge of cauſes by their effects does comprehend the beſt, and moſt certain part of our Philoſophy:Derodon L'A­theiſme con­vaincu pag. 4. how much leſſe then may we preſume to contemplate the firſt cauſe; the Father of lights ſave in his own light, ſhining in the book of Nature or Divine Revelation? That our natural underſtanding ſufficeth not to penetrate the Divine eſſence, is evident: becauſe all knowledge ſuppoſeth ſome proportion betwixt the faculty and the object, in order to the reception of its Idea, and image: but the diſproportion 'twixt our natural apprehenſions and the Divine perfection, is infinite. Yet are we not left deſtitute of all means for the apprehending the Divine perfections, by way of cauſali­ty, negation, and eminence; as he is the firſt cauſe of all things, and infinitely diſtant from all things cauſed by him: beſides his own immediate revelation by his word.

§. 4. God the firſt in­telligent and his Divine eſ­ſence the firſt intelligible or original idea of all things.God being the firſt, living, moving, Being and Act, void of all matter, or paſſive power, he muſt of neceſſity alſo be the firſt Intelligent. For every thing is by ſo much the more perfect in Knowledge, by how much the more it partakes of immateriality. In God (who is a pure Act) the intelligent, in­tellect, intelligible ſpecies, the act of underſtanding, and the thing underſtood are but one and the ſame. For God underſtandeth himſelf, and all things without himſelf, which were, or are, or ſhall be, or may be, under any hypotheſis; as alſo the ſeveral〈…〉〈 in non-Latin alphabet 〉, modes, orders, and reſpects of all things among themſelves; and that not by ſpecies or abſtract images received from the ob­jects, but in the glaſſe of his own Divine Eſsence; not ſucceſſive­ly, but by one intuition, without diſcourſe: and laſtly not in time but in his own eternity. God contemplating himſelf be­holds in his Divine Eſsence or ſufficience, by an act of ſimple in­telligence, the eternal Archetype and Ideas of all things poſſible: as alſo by an act of viſion he contemplates all things future in4 his will, their efficient cauſe: as if we could ſuppoſe a body full of eyes, it ſhould ſee all things about it in a moment.

§. 5. Divine wiſdom end Decrees the univerſal idea or exemplar of all things made.God being the firſt intelligent, and his Divine Eſſence the univerſal idea of all things intelligible; it neceſſarily follows, that the Divine underſtanding and Decrees be the firſt, great Exemplar or original idea of all things made. For look, as in every Artificer, who works judiciouſly, there is an idea preex­iſting in his mind, according to which he frames and formes his work: ſo with much greater reaſon muſt we conceive in God (who produceth all things in the moſt perfect meaſure, weight, order, and wiſdom) ſome preexiſtent Idea, as the Archetype or o­riginal pattern of all things made. Plato in Timaeo.This is that which Plato (re­ceiving it by Tradition from the Jews) underſtood by his Uni­verſal Ideas, which he makes to be the〈…〉〈 in non-Latin alphabet 〉, the great Exemplar and image of all ſingulars. Theſe eternal increated ideas, Plato, in his Parmenides, and elſe where, termes the Intelli­gible, ideal world &c. whence it is apparent that theſe original i­deas of Divine wiſdom are the platforme and meaſure of all that beauty, light, truth, and wiſdom which is lodged in the crea­ture.

§ 6. Divine Wiſdom and Will the ef­fective cauſe of all that Wiſdom and truth which is brancht forth in the Creation.Neither are the Divine Decrees, and wiſdom only the i­deal cauſe or exemplar, but alſo the effective, productive princi­ple of all that wiſdom, and truth which is impreſsed on the crea­tures. God being an increated, infinite Sun of light and wiſdom, has ſhed ſome raies thereof on all the works of his creation. This whole Machine has ſome prints and footſteps of the wiſ­dom and skill of this great Architect. There is not the moſt inconſiderable part of this great Univerſe, but has ſome beams of Divine Wiſdom ſhining in it. The world is an univerſal Temple, wherein man may contemplate natural images and pi­ctures of Divine Wiſdom and goodnes. The Sun, Moon and Stars, yea this dul element of the earth, furniſheth us with ſome Divine Characters, ideas, and repreſentations of eternal Wiſdom. Notwithſtanding the many monſtrous defects of Nature, which5 ſin has brought upon it, there are a great quantity of productions, which give us almoſt infinite Marques of that increated wiſdom, whereby they were produced. But nothing affords more ſpark­ling ideas and images of the Divine Sapience; than the human ſoul; eſpecially when 'tis clothed with thoſe Divine glorious raies of ſaving light and wiſdom.

§. 7. Divine Wiſdom ſhining in the ordering and go­verning things.As the Wiſdom of God diſcovers it ſelf in the fra­ming and compoſing all things, ſo likewiſe in the ordering and governing of all. This is greatly manifeſt from the order, har­mony, beauty and ſubordination of things. You ſee how the more imperfect ſubſerve the perfect; the inanimate the animate; as the earth the plant: the animate ſerves the animal; as the plant is fruitful for the beaſt: and the animal the rational crea­ture. Now where there are many things void of underſtanding, and yet keeping a regular motion and due ſubordination, there muſt needs be an infinite wiſdom that frames, orders, and diſpo­ſeth theſe things. Derodon L'A­theiſm con­vaincu.The ordering variety of things to one com­mon end, cannot proceed but from a Divine Diſpoſition. An eſtabliſhed order, and harmony among multiplicity of things void of underſtanding, cannot flow from any, but infinite underſtand­ing. The ordering the world is a work of Intelligence: for or­der being nothing elſe but an agreeable diſpoſition of things, ac­cording to their dignity and uſages; it is neceſſary fot the right diſpoſing of them, to compare them together, and underſtand their natures, dignity and uſes; and then to order them accor­dingly: which preſuppoſeth a moſt ſovereign intelligence and infinite wiſdom.

§. 8. Habitual ideas of Divine wiſ­dom ſtampt on the creature, which we call the Light of Na­ture.This Divine wiſdom which beams forth it ſelf thus in the compoſing and ordering all things, leaves ſome created e­manations of wiſdom and order upon the things themſelves, whereby they are directed and diſpoſed to thoſe ends and uſages, for which they were appointed. This we uſually terme the Law of Nature which is (as a ſtatute law) that Ordinance of God, whereby every creature is governed and guided to its reſpective6 end. This Law of Nature, which is deeply engraven on the natures of things, is but the counterpart, or tranſcript of that E­ternal Law lodged in the boſom of Divine Wiſdom. 'Tis a cre­ated Idea, objective light, and order ſtampt on the beings of things, whereby they reſemble and anſwer unto their Arche­type, that increated idea, and are directed to their ſeveral ends anſwerably thereto. For as God, at his firſt creation, produced all things by his fiat, or command, ſo he continues to governe his Creatures to their appointed ends by this Ordinance, Rule or Law of Nature impreſt upon their Beings.

§. 9. Human Arts & Sciences are re­flexe ideas of thoſe objective ideas and ima­ges of Divine Wiſdom that lye hid in the Crea­ture.As this Light of Nature or created Wiſdom, which the Father of Lights has impreſt upon the natures of things, is but the reflexe irradiation or ſhine of his eternal increated Wiſ­dom; ſo all human Arts and Sciences, as gathered up into ſyſtems, or inherent in mens minds, are but the reflexe ideas or images of that objective light, or internal law engraven upon the beings of things. For all Arts and Sciences (whether active or contem­plative) are but general ideas or notions: and all notions are but〈…〉〈 in non-Latin alphabet 〉, pictures and imitations of things: whence the regular uſe of all Arts, is to be〈…〉〈 in non-Latin alphabet 〉, or〈…〉〈 in non-Latin alphabet 〉, images, manifeſtations, or notices of things to the glaſse of our underſtandings. So that look as thoſe created ideas of light and wiſdom which lie hid in the creature,〈…〉〈 in non-Latin alphabet 〉. are but the parelius or reflexe image of Divine wiſdom, that eternal law, and original i­dea of all truth: So all Arts and Sciences are but the image or likenes of the things they relate unto.

§. 10. Human Arts originally beams of Divine Wiſ­dom.Whence it follows, that all human Arts and Scien­ces are but beams and derivations from the Fountain of Lights, created ideas flowing from, and anſwering unto that one ſimple increated eternal idea of Divine wiſdom; which ſhining forth in things, created, receive ſeveral forms, ſhapes, & denominations ac­cording to their reſpective natures & Operations: & thence being gathered up, by the inquiſitive mind of man, under certain gene­ral rules and order, they become univerſal ideas or notions; and7 paſſe under the denomination of Arts and Sciences. So that an Art may be well defined to be an univerſal idea or image of that ſtatute Law or order, which the Divine eternal Wiſdom has ſtampt upon things; whereby he governs them unto thoſe ends, for which they were appointed.

§. 11. The book of Na­ture being defa­ced by ſin God ſends forth a book of Grace.But now man by reaſon of his fall being greatly wounded in his Intellectuals; and thereby diſenabled to contem­plate that natural Wiſdom or objective light, which ſhines in the book of Nature; it pleaſed Divine Wiſdom to ſend forth a book of Grace, a more reſplendent and bright beam of Scripture Di­vine Revelation; which as the greater light, irradiates and en­lightens the world, not only in the more ſublime myſteries of Salvation, but alſo in many natural, hiſtorical, moral and civil Truths; which the faint glimmerings of Natures light, burning ſo dimly in human underſtanding, could not diſcover, without the aſſiſtant raies of this glorious heavenly Revelation.

§. 12. Whence Arts & Sciences ſprung.Hence the ſcope and tendence of this Diſcourſe, is to Demonſtrate, that moſt of thoſe Arts and Sciences which ſhone a­mong the Gentile Philologers and Philoſophers, were indeed but Traditional beams oScripture-Revelation. The wiſeſt of the Heathens were fain to light their candles at the fire of the San­ctuary; to derive their Knowledge from the Oracles of God, ſeated in the Jewiſh Church; as it will evidently appear by what enſues.

CHAP. II. A general Demonstration of the Traduction of human Literature from the Scripture, and Jewiſh Church.

The Traduction of human learning from the Jews proved by the Teſtimonie of Jews, Chriſtians, and Heathens. Plato's〈…〉〈 in non-Latin alphabet 〉, referring to ſacred Scriptures. His8〈…〉〈 in non-Latin alphabet 〉a Tradition of the Divine Eſſence and decrees or ideas. His〈…〉〈 in non-Latin alphabet 〉from Exod. 3.14. His〈…〉〈 in non-Latin alphabet 〉&〈…〉〈 in non-Latin alphabet 〉from Gen 1.1,2. &c. His〈…〉〈 in non-Latin alphabet 〉of the worlds beginning. Mythologick Traditions of the firſt chap: of Geneſis. Why Plato diſguiſed his Jewiſh Tra­ditions with Fables? How he mentions the Jews under the names of Phaenicians, Barbarians, Syrians, Chaldeans, Egyptians. The Te­ſtimonies of Modern Criticks. Philologie, and Philoſophie of Heathens from the Jewiſh Church. The proof thereof in an ab­ſtract both of Philologie and Philoſophie.

§. 1. The original of human Litera­ture from the Scripture and Jewiſh Church.THat the greateſt part of Human Literature owes its ori­ginal to the ſacred Scripture, and Jewiſh Church; is an Aſ­ſertion which wants not Antiquity, nor yet Reaſon for the De­monſtration thereof. The ancient Jews and Chriſtians made much uſe of this Poſition, in their Diſputes againſt the Heathens; and Apologies for their own Religion. Neither are we without evident acknowledgments and proofs from the Heathen Philoſo­phers themſelves, touching the verity of this Aſſertion: beſides the manifeſt Demonſtration which may be collected from matter of fact: namely, thoſe evident Characters of Scriptural or Jew­iſh Tradition, which are to be ſeen in the ſeveral pieces of Pagan Philologie and Philoſophie.

§. 2. Jewiſh Teſtimo­nies.Touching the Traduction of Human Wiſdom, and Philoſo­phie from the Scriptures and Jewiſh Church, we have firſt the Te­ſtimony of the Jews. Clemens Alexandrinus Strom:〈◊〉makes mention of Ariſtobulus a Jew, who affirmed this of Plato: He followed (ſaies he) our inſtitutes curiouſly, and diligently exami­ned the ſeveral parts thereof. We find the like affirmation of Ariſtobulus in Euſebius Praepar. Evang. lib. 9. c. 6. This Ari­ſtobulus lived about 200 years after Plato. He affirmes the ſame alſo of Pythagoras: who (ſaies he) tranſlated many things out of our Diſcipline into the opinions of his own Sect &c. And Joſephus in his Diſpute againſt Appion lib. 1. ſaies poſitively, that Py­thagoras did not only underſtand the Jewiſh Diſcipline, but alſo greedily embraced many things thereinconteined. See Selden de jure nat. Hebr. l. 1. c. 2.


§. 3. The Teſtimonie of the fathers.The Primitive Chriſtians alſo much inſiſted upon this Argument, in their Diſputes and Apologies for the Chriſtian Re­ligion. Tertullians own words ſee in the in the Title pageTertullian in his Apologie for the Chriſtians (Cap. 45.) ſpeaks thus: Truth is more ancient then all. and if I am not deceived, the Antiquity of Divine writ has in this profited me, that I am fully perſuaded it was the treaſury of all following Wiſ­dom. VVhich of the Poets, which of the Sophiſts, who did not drink altogether of the Prophets fountain? Thence alſo the Phi­loſophers quenched their thirst: ſo that what they had from our Scriptures, that we receive again from them. Thus Tertullian. So again, cap. 47. he treats profeſſedly of the ſame Argument, and thence proves the Antiquity and Dignity of the Scriptures. So Tertullian Apol. cap. 18. ſaies: That the Philoſopher Mene­demus, who was a great Patron of the Opinion of Divine Provi­dence, admired that which the LXX related, and was in this point of the ſame opinion. Thus alſo Clemens Alexandr: Strom. 1.5. ſpeaking of Plato, calls him the Hebrew Philoſopher: and in ſeveral places, ſaies: that the Grecians ſtole their chiefeſt opini­ons out of the books of Moſes and the Prophets. The like Juſtin Martyr Apol: 2. affirmes of Plato viz: That he drew many things from the Hebrew fountains; eſpecially his pious conceptions of God and his VVorſhip. The ſame is affirmed by Theodoret, Jo­hannes Grammaticus, Ambros and Auguſtin de civit. Dei lib 8. cap 11. as hereafter.

§. 4. The Teſtimonie of Philoſophers.But we have a more full, and convictive evidence of this Aſſertion from the ſayings and writings of the learned Hea­thens. Hermippus, an ancient, and diligent Writer of Pythago­ras's life, ſaies in expreſſe words:Selden. de Jre Nat. Hebr. l. 1. c. 2. that Pythagoras transferred many things out of the Jewiſh Inſtitutions, into his own Philoſo­phie. Thence he ſtiles him:〈…〉〈 in non-Latin alphabet 〉. The Imita­tor of the Jewiſh Dogmes. Whence Grotius (in his votum pag: 124.) ſaies: that according to the Teſtimonie of Hermippus, Py­thagoras lived among the Jews. As for Plato, there is a common ſaying of Numenius the Pythagorean:〈…〉〈 in non-Latin alphabet 〉:10 What is Plato but Moſes Atticizing? And that Plato derived hence the beſt, and choiceſt part of his Contemplations touching God, his Nature, and VVorſhip, the Production of the Univerſe, the fall &c. will be moſt evident to any who ſhall examine his own words and writings.

§. 5. Plato, Edit. Hen. Steph. fol. 85.Plato in his Phaedo, treating of the Immortality of the Soul, tels us: that we muſt ſearch out the ſtrongeſt and best argu­ments to prove it, unles any can, by a more ſafe and certain way, namely by a more firme conveiance, that is to ſay ſome Di­vine word or Tradition, tranſmit it to us. Plato's〈…〉〈 in non-Latin alphabet 〉.His own words are:〈…〉〈 in non-Latin alphabet 〉. Niſi quis poteſt tutiore ac certi­ore modo firmio­re videlicet ve­hiculo i: e. Di­vino quodam verbo traduci atque tranſmitti Serranus.Now what this〈…〉〈 in non-Latin alphabet 〉, Divine VVord, ſhould ſignify, if not a Divine Tradition, either Scriptural, or Jewiſh, I cannot imagine. So, elſe where, Plato makes the like mention of an〈…〉〈 in non-Latin alphabet 〉a Knowledge of God by Tradition. Which Plutarch cals〈…〉〈 in non-Latin alphabet 〉, the old faith or Tradition, whereby in all likelyhood, they underſtood no other than thoſe old ſcriptural Traditions, their Anceſtors, and they themſelves received from the Jews, by the Phaenicians or Egyptians; if not immediatly.

§. 6. Plat. Phileb. fol. 17.This will farther appear, if we conſider Plato's own confeſſion, as we find it, in his Philebus, where he acknowledgeth:Plato's〈…〉〈 in non-Latin alphabet 〉an old Jewiſh Traditi­on touching the Unity of the Di­vine Eſſence & Plurality of De­crees, perſons, or creatures. That the Knowledge of the one, infinite Being was from the Gods, who did communicate this Knowledge to us by a certain Prome­theus together with a bright fire: & then he addes:〈…〉〈 in non-Latin alphabet 〉&c. This ſtory of one and many, is a Tradition which the Anci­ents who were better, and dwelt nearer the Gods than we, tranſmit­ted to us. This Tradition of〈…〉〈 in non-Latin alphabet 〉One and Many, was a point of great diſcourſe amongſt the Ancients. Platonicae ideaertnhabuerunt ex Parmenide cujus magnum principium fuit〈…〉〈 in non-Latin alphabet 〉.It was the great Principle on which Parmenides founded his Divine Ideas, delivered by Plato in his Parmenides: the ſumme whereof is this; that All is One, and Many: One in the Archetype idea God; Many in their individual natures. It may relate otherwiſe, to11 the Unity of the Divine Eſſence, and the Plurality of Perſons: for the Platoniſts ſpeak much of〈…〉〈 in non-Latin alphabet 〉a Trinity. Whatever they meant by it, it ſeems moſt certain to me, that this Tradi­tion was originally no other than ſome corrupt broken deriva­tion from the Scriptures relation of God. Which indeed Plato does more then hint, in ſaying: that they received it from the Ancients who were better, and nearer the Gods than they them­ſelves. Who theſe Ancients were, that lived ſo near the Gods, if not the Patriarchs, and ancient Jews, I cannot conceive. Theſe he elſe where calls, Barbarians, Phaenicians &c.

§. 7. Plato's〈…〉〈 in non-Latin alphabet 〉from Exod. 3.14.That Plato received his notions of〈…〉〈 in non-Latin alphabet 〉, the firſt Being, which he calls〈…〉〈 in non-Latin alphabet 〉&c, by ſome Jewiſh Tradition from Exod: 3.14. I am: is ſufficiently evident from the cognation of the notions, as alſo from the common conſent of the Learned. See Auguſt: de civitat. Dei l. 8. c. 11. & Lud. Vives's notes thereon. Plato's〈…〉〈 in non-Latin alphabet 〉from Gen 1.2.The like may be ſaid touching Plato's notions of〈…〉〈 in non-Latin alphabet 〉, and〈…〉〈 in non-Latin alphabet 〉: which ſeem all to refer to Gen: 1.1,2. as in its place. But more expreſſely Plato in his Timaeus, treating firſt of the Body of the Univerſe;Plat. Timaeo. fol. 36.37. its viſible part; he then ſpeaks of its Soul; and concludes: that after the Father of the Univerſe had beheld his workmanſhip, he was de­lighted therein &c. anſwerable to Gen. 1.31. Gen. 1.31. Plat. Tim. fol. 29.And God ſaw eve­ry thing that he had made &c. and in the ſame Timaeus, treating of the beginning of the Univerſe, he concludes thus. It is equal that both I that diſcourſe, and you that judge, ſhould remember, that we have but human nature, & therefore receiving〈…〉〈 in non-Latin alphabet 〉, the probable Fable, or Mythologick Tradition concerning theſe things, it is meet that we inquire no farther into them. That this Probable Fable was no other than ſome Jewiſh Tradition, is in ſelf evident, and will be more manifeſt by what followes. Touching his〈…〉〈 in non-Latin alphabet 〉, the Divine Spirit and Providence of God, which gover­neth the world, he ſaies expreſſely, that he received it by Tradi­tion from the VViſe men: as hereafter.


§. 8. Plato's cuſtome to diſguiſe the Traditions he re­ceived from the Jews; and why?That this was Plato's uſual way (as Pythagoras before him) to wrap up thoſe Jewiſh Traditions in Fables and enigma­tick Parables, is aſſerted by Origen Contra Celſum. lib. 4. where he affirmes: that it was Plato's Cuſtome to hide his choiceſt opini­ons under the figure of ſome Fable; becauſe of the vulgar ſort, leſt he ſhould too much diſpleaſe the fabulous people by making mention of the Jews, who were ſo infamous amongſt them. Thus much alſo Plato himſelf ſeems ingenuouſly to acknowledge in his Epinom; where he ſaies: that what the Greeks receive from the Barbarians, (meaning the Jews) they put it into a better forme or garbe: i.e. they cloth thoſe Jewiſh Traditions with Greek Fa­bles and Emblems. Without peradventure, Plato being in E­gypt about the ſame time the Jews reſorted thither, could not but be very inquiſitive into their Opinions; and as it is very pro­bable, receive the moſt of his ſublime and cleareſt contemplati­ons of God, the Creation, Fall &c. from them, by ſome immedi­ate or mediate Traditions; which he wraps up in enigmatick, pa­rabolick, metaphorick, and Allegorick notions; thereby to con­cele their original; for theſe Reaſons. 1. To avoid the odi­um he ſhould contract, by making any Honorable mention of the Jews. Thus Serranus in his Preface to Plato: Theſe Symbols (ſaies he) Plato drew from the doctrine of the Jews, as all the learned Ancients of Chriſtians aſſert; but he induſtriouſly ab­ſtained from making any mention of the Jews, becauſe their name was odious among all Nations. 2. Hereby to gain the more credit to himſelf, in ſeeming to be the Author of theſe Contem­plations, which he borrowed from others. 3. To gratify the itching Humor of the Grecians; who were ſo greatly taken with fabulous narrations &c.

§. 9. How Plato makes mention of the Jews un­der other names? as Phaenicians.Though Plato thus diſcolored, and diſfigured the habit of his Jewiſh Traditions, and conceled their original; yet we are not without ſome evident notices and diſcoveries that he owned the Jews under other Names, as the Authors of them: for.


1. Plato acknowledgeth that he received the beſt, and choi­ceſt of his Divinity from the Phaenicians:Plato de Repub. l. 3. fol. 44. So Plato de Repub. lib. 3. makes mention of a Phaenician Fable touching the Frater­nity of all men made out of the Earth; which relates to Adams formation out of the Earth, as Serranus on this place: This Fable (ſaith he) is a footſtep of that primitive truth; noting by the name of the Phaenician, the Jewiſh Doctrine: and indeed Pla­to oft mentions his〈…〉〈 in non-Latin alphabet 〉; which he calleth〈…〉〈 in non-Latin alphabet 〉, and were no other than Jewiſh Traditions. This ſeems evident by what Herodotus mentions of the Jews whom he calls Phaeni­cians: as great Bochart. Phaleg. lib. 4. c. 34. And learned Hammond on Mat. 15.22. ſaies expreſſely that when the Hea­thens ſpeak of the original of Literature from the Phaenicians they thereby mean the hebrews ſee this more fully chap. 4. §. 2. here­after.

2. Again Plato (in his Cratylus) tels us plainly:Plat. Cratyl. fol. 426. that they [the Grecians] received Letters from the Gods, by certain Bar­barians [〈…〉〈 in non-Latin alphabet 〉] more ancient then themſelves. That by theſe Barbarians, can be meant no other than the Jews, is moſt evident from matter of fact: namely the deduction of the Greek Letters from the Hebrew; as alſo from the concurring Teſtimonies of Juſtin Martyr, Clemens Alexandrinus, Epi­phanius, and Nicephorus; who by Barbarians under ſtand the Jews: as Serranus.

3. Egyptians.Sometimes Plato ſpeakes of the Jews as the Authors of his Traditions, under the name of Egyptians; becauſe at that time, when Plato was in Egypt, the Jews reſorted thither.

4. Chaldeans, Syrians.For the ſame cauſe he alſo cals them Syrians, and Chal­deans: becauſe they were then ſubjects and ſlaves under the Chaldeans Empire and Dominion. Xenophon tells us that Cy­rus in his decree for reſtoring the Jews, calls them Syrians. See chap. 4. §. 2.

§. 10. Beſides Philoſophers, we have the Confeſſions of Pagan Hiſtorians and Legiſlators. Srabo lib. 16. fol. 761. Ed. Caſ.Strabo lib. 16. makes honorable14 mention of Moſes in this regard; as alſo Diodorus Siculus, who acknowledgeth Moſes to be the firſt Legiſlator, from whom all Laws had their riſe: of which in its place. Teſtimonies from Modern Cri­ticks.To conclude; we have the univerſal concurrence of Moderne Criticks and Learned men to confirme this Poſition, touching the Traduction of human Literature from the Scriptures and Jewiſh Church. As Lu­dovicus Vives, Steuchus Eugubinus, Julius and Joſeph Sca­liger, Serranus, Heinſius, Selden, Preſton, Parker, Jackſon, Hammond, Cudworth, Stillingfleet, Uſher, Bochart, Voſſius and Grotius. The Teſtimony of Grotius we have on Mat. 24.38. That which the ancient Philoſophers (ſaies he) drew from the The­ologie of the Phaenicians, and the Poets from them, the Phaenicians drew from the Hebrews. The like Grotius on Mat. 8.22. That the dead bury the dead] This alſo (ſaith he) Pythagoras brought from the Philoſophie of the Eaſt. Thus alſo Hammond on Mat: 15.22. A woman of Canaan] This woman of Canaan Mark. 7.36. is called a Syro-Phaenician: That which is ſaid by the Heathens of the original of Letters and Literature by Cadmus from the Phae­nicians confirmeth the ſame; by the Phaenicians meaning the He­brews: from whom (according to Clemens's obſervation that〈…〉〈 in non-Latin alphabet 〉) the Grecians ſtole all they had. Alſo Bochart. Phaleg. lib. 1. cap. 1. ſpeakes expreſſely thus: Among the Cha­racters, and Criteria of the heavenly Doctrine, its Antiquity de­ſervedly has its place; ſo that from hence much of Dignity and Authority amongſt men is given unto it. Moreover this Anti­quity of Doctrine cannot be better confirmed, than if we teach; that whatſoever was moſt ancient amongſt the Heathens, the ſame was fetcht or wreſted from our Scriptures. As for example the ancient Fable of Saturne and his three ſons dividing the govern­ment of the world amongſt themſelves, was taken from Noah and his three ſons peopling the Earth. &c. The like Jackſon frequently on the Scripture: as fol. 49, he ſaies: that Poets have borrowed their beſt ſtage-attire from the Glorious Wardrobe of Iſrael. The ſame (fol. 56.) &c. of which hereafter.


Parker de de­ſcenſu Chriſti ad inferios lib. 2 §. 83.Parker ſpeaks thus: Origen demonſtrates that we receive not what we believe of the holy land from Plato or other Greciaus, but they rather have borrowed from Moſes and other prophets whate­ver they have tranſlated into their own commentaries touching this land &c. The other Learned mens Teſtimonies will follow in this, and the following Diſcourſe of Philoſophie.

§. 11. The ſeveral parts of Gentile Wiſdom from the Jews and Scriptures.The greateſt and beſt Demonſtration of our Poſition, will ariſe from matter of fact; by running through the parts of human Literature; and finding their Parallel in the Scriptures, or ſome Jewiſh Tradition.

Philologie.As for Philologie, we no way doubt but to demonſtrate 1. That all Languages and Letters had their derivation from the Hebrew. 2. That Pagan Theologie, both Mythick, (which takes in the〈…〉〈 in non-Latin alphabet 〉) and Politick, (which refers to Pagan Rites and In­ſtitutes about Sacrifices &c.) as alſo their Phyſick, or Natural Theologie, (aſsumed by the Philoſophers) had all its riſe, and im­provement from ſome Scriptural, or Jewiſh Names, Perſons, In­ſtitutes, Stories, or Traditions. 3. As for Pagan Poeſie, we ſuppoſe, there are evident Notices of its Traduction (and that both as to matter and forme) from Divine miraculous events, ſacred Hymnes, and Poems lodged in, and traduced from the bo­ſom of the Jewiſh Church. 4. The like we endeavour to prove touching Pagan Stories (both Mythologick and ſimple) of the Origine of the Univerſe, the Golden and Iron Ages, Deucalions floud, the Giants war &c. which are evident, though but cor­rupt fragments of ſacred Stories. 5. Alſo it ſeems very evi­dent that Pagan Laws had their Traduction from Divine and Jewiſh Inſtitutes. 6. Beſides ſome conjectures of Pagan Ora­tory from ſacred will be given.

§. 12. Philoſophie.Touching Philoſophie, we make no queſtion (〈…〉〈 in non-Latin alphabet 〉) but to give very conſiderable Diſcoveries of its derivation from ſacred Oracles, or Jewiſh Inſtitutes; and that not only by Inqui­ſition into the ſeveral Sects, their chief Founders, and their Con­verſations, or Correſpondences with the Jews; but alſo by an exa­men16 of their choiceſt Dogmes, and Inſtitutes; with their ſeve­ral Modes of Philoſophizing, both Symbolick, and Dialectick: as in like manner by taking a curſory view of the ſeveral parts of their Philoſophie; both Phyſick, Ethick, Metaphyſick, and Mathematick. All which will afford us great, and more than opinionative Conjectures of their Traduction originally, if not immediately from the Jewiſh Church, & ſacred Scriptures lodged therein. Particularly.

Pagan Phyſicks.1. Pagan Phyſicks, or Natural Philoſophie, (at firſt broached by Sanchoniathon & Mochus thoſe great Phaenician Phyſiologiſts; and afterward tranſported into Greece by Thales the Founder of the Ionick Schole, and much improved by Plato in his Timaeus) ſeems evidently traduced from the firſt chapter of Geneſis, and ſome Phyſick Contemplations of Job; as it is in part evinced in the following Diſcourſe, of the Hiſtorie of the Creation, Book 3. chap. 3. but more fully in Plato's Phyſicks: of which hereafter.

Ethicks.2. As for the Grecian Ethicks, or Moral Philoſophie (began by Socrates, and promoted by Plato, and Ariſtotle, with the Sto­icks) we have very ſtrong conjectures, inducing us to believe that it received its firſt lines, and conformation from the Moſaick Inſtitutes, Davids Pſalms, Solomons Proverbs, with other ſacred precepts.

Metaphyſicks.3. Touching Grecian Metaphyſicks or Natural Theologie, (began by Pherecides, but moſtly improved by his Scholar Py­thagoras Founder of the Italick Schole, and Plato Inſtitutor of the old Academie) we have Reaſon enough to perſuade our ſelves, that the choiceſt parts thereof, received their firſt lineaments, and configuration from Scripture-Relations or Jewiſh Traditions of God, Angels, and the human Soul. Whence had Pythago­ras and Plato (who delighted themſelves much in Jewiſh Myſte­ries) their Metaphyſick Contemplations of〈…〉〈 in non-Latin alphabet 〉, &〈…〉〈 in non-Latin alphabet 〉, Be­ing, very Being, and the firſt Being, but from Gods Deſcription Exod. 3.14. I am. Hence alſo Ariſtotle following his maſter Plato, (ſo far as his reaſon guided him) makes〈…〉〈 in non-Latin alphabet 〉, Ens, i.e.17 Being the Object of his Metaphyſicks; and Unity, Verity, and Bo­nity, the Affections of this Object; which are all but corrupt imi­tations of Scriptural Deſcriptions of God. The like may be ar­gued of Pythagoras, and Plato their Metaphyſick notions of〈…〉〈 in non-Latin alphabet 〉, &〈…〉〈 in non-Latin alphabet 〉&c. of which in their proper place.

§. 13.Mathematicks. 4. Touching the Mathematicks, we find very con­ſiderable conjectures, ſuch as ſeem cogent to perſuade us, that they received great advantages, as well for their firſt Producti­on, as after advance, from the Church of God.

Aſtronomie.1. For, not to mention Seth's, and Enoch's skill in Aſtronomie, which is more dubious, it's generally concluded among the Learned, that Abraham was well skilled in Aſtrono­mie; and 'tis maintained by ſeveral, that he was the firſt that brought Aſtronomie from Chaldea, into Canaan and Egypt. We need not doubt but the ancient Patriarchs, Noah and his holy Seed, were much in the contemplation of thoſe Celeſtial Bodies, the Sun, Moon, and Stars; and thence made many great obſer­vations, touching their excellent Conſtitutions, Natures, Order, Situation, Conjunctions, Aſpects, Eclipſes, Motions, and admira­ble Influences, (which takes in the main of Aſtronomie) where­by their minds were elevated and raiſed up to a ſpiritual Con­templation, and admiration of their Creator: albeit the degene­nerate ſeed of Noah, had their hearts hereby enticed and in­veagled into an Idolatrous adoration of thoſe Celeſtial Bo­dies.

Geometrie.2. As for Geometrie, another part of Mathematicks, it is ſuppoſed to have had its riſe in Egypt, and that upon occaſion of the overflowing of Nilus, which required a Geometrick Art, for the Diviſion of their lands, when the floud was over. This being granted, we need not doubt but that Geometrie received a good advance from the Church of God: for of Moſes it is ſaid that he was learned in all the Learning of the Egyptians. Act. 7.22. But I am more apt to perſuade my ſelf, (and that from18 ſome conjectures of the Learned) that Geometrie received its firſt great advance, if not riſe, from the Children of Iſrael's firſt Diviſion of the Land of Canaan, which was made by Rules Ar­tificial and Geometrick, as Joſhua 13. &c.

Arithmetick.3. Somewhat alſo may be ſaid for Arithmetick, which is ſup­poſed to have been firſt invented by the Phenicians, in order to their Navigation; but yet, as we may preſume, had a great advance, if not its firſt original, among the Jews. Yea it's evident, that the firſt Arithmetick had its foundation from God himſelf: for the firſt computation of time is made by God. Gen. 1.5. &c. Beſides, we read of no computation more ancient than that of Moſes, by Gods appointment, touching the diſtribution of Times and Seaſons; as the New Moons, Sabbaths &c.

Navigation.4. As for Navigation, (another part of Mathematicks) though ſome aſcribe it to the Phenicians, as the firſt Inventors thereof