or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pieuo as in Porphyrie Wherefore when the Egyptians read in the sacred Scripture or often heard from the Jews that the Priest consulted in the Sanctuarie or holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi-jao the mouth of the Lord and that pi-jao said c. they impiously feigned that pieo i.e. in the Egyptian tongue an Asse was worshipped by the Jews Thus Bochart Owen Theolog. lib. 5. c. 10. pag. 379. refers this fable to Arons Calf His words are these From Arons calf some took occasion of coining that famous figment of an Asses golden head worshipped by the Jews in the Temple at Jerusalem T is possible this fable of the Jews worshipping the head of an Asse might have its rise from that Prophecie touching the Jewish Messias's riding on an Asse as Gen. 49.11 of which before § 3. Tacitus's fable of the Jews having wels of water discovered to them by Asses in the Wildernes We may refer hereto what is mentioned by Tacitus and Plutarch touching the Jews who when they thirsted in the VVildernes had wels discovered to them by Asses whereof Heinsius gives us this account I do no way doubt saies he but that this error sprang from Anachronisme and confusion of Histories which I suppose might have its rise from what they had heard touching the Asses cheek wherewith Samson slew a thousand men and from whence by Samsons prayers there sprang a fountain c. But Bochart de Animal S. part 1. lib. 2. c. 18. fol. 227. gives this account of this fable VVe conceive that Tacitus affirming cum grex asinorum agrestium è pastu in rupem nemore opacam concessit secutus Moses conjectura herbidi soli largas aquarum venas aperit does hereby describe the desert of Elim wherein after long thirst the Israelites had fainted had not God by a miracle sweetned the bitter waters and at length in the Palme-tree shade opened so many fountains as there were Tribes of the people Exod. 15.27 Exod. 15.27 Elim in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Fields But Josephus Antiq. l. 3. c. 1. for Elim reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had its origiginal from Asses For among the Assyrians Ilim signifies Asses Whether this fable which Plutarch and Tacitus relate touching the Asses discovering Fountains to the Jews in the desert sprang hence yea or no I leave to others to judge Thus Bochart § 4. we may adde hereto other Ethnick fables which were of Iewish origination I shall content my self with one or two mentioned by Bochart in his preface to Histor de Animal S An Ethnick imitation of Samsons foxes In memorie saies he of Samsons Foxes Iudg. 15.4 there were let loose in the circus at Rome about the middle of April foxes with firebrands Whereunto appertains that which the Baeotians who sprang partly from the Phenicians boast of themselves that they could Kindle any thing by means of a torch assixt to a foxe and that of Lycophron a Cilician by whom a foxe is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its shining tail or from a torch hound to its tail A fable of Jonahs Whale The same Bochart tels us that the great fish which swallowed up Ionah although it be called a whale Maâ— 12.40 and by the LXX Ion. 2.1 Yet it was not a whâ—le properly so Called but a dog fash called Carcharias Therefore in the Grecian fables Hercules is said to have bin swallowed up of a dog to have layen three daies in his Intrals Which fable sprang from the sacred historie touching Ionah the Hebrew Prophet as 't is evident to all § 5. Thus we have gleaned up many fragments and broken Traditions of Pagan writers in imitation of and derivation from sacred stories and Records How these Jewish Traditions came to be corrupted I shall conclude this Discourse with some account how these sacred Traditions came to be so depraved and converted into fabulous narrations wherein I shall follow the vestigia of learned Bochart and Stillingfleet who have given us a good origination hereof Stillingf Origin S. book 3. cap. 5. Sect. 1. c. pag. 578 tels us that it fated with this Tradition of the first Ages of the world as with a person who hath a long time travelled in forreign parts that through its continual passing from one Age to another and the various humors tempers and Designes of men it received strange disgâ—ises and alterations as to its outward favor and complection but yet there are some such certain marques remaining on it by which we find out its true original As for the causes of this depravation they are either more general or more particular The general causes or means whereby these Iewish Traditions came to be corrupted by the Heathens were 1. The gradual decay of knowledge and increase of Barbarisme 2. The gradual increase of Idolatrie 3. The confusion of Languages 4. The fabulousnes of Poets The particular courses which the Mythologists took to disguise ancient Traditions were 1. By attributing what was done by the great founders of Mankind to some of their own Nation as Noah's floud to Deucalion c. 2. By taking the Idiom of the Oriental Languages in a proper sense 3. By altering the names in ancient Traditions 4. In Equivocal phrases by omitting the sense which was more obvious and proper and assuming that which was more remote and fabulous 5. By ascribing the Actions of several persons to one who was the first or chief of them Of all which more fully hereafter CHAP. IX Pagan Laws imitations of Jewish Deut. 4.5,6 Jewish Laws the fountain of Pagan as Plato Diodorus c. The Grecian Laws traduced from the Mosaick Plato of the Grecian Legislators Minos's Cretian Laws originally from the Jews Lycurgus and Solon received their Laws originally from the Jews Plato's Laws of Jewish origine His College from the Jewish Sanedrim So likewise his ordering of Priests Excommunications c. Roman Laws derived from the Iews Numa Pompilius Pythagoras and Zaleucus received their Institutes from the Mosaick § 1. Pagan Laws from Jewish HAving gone through many ancient pieces of Mythologie and pagan stories and demonstrated their Traduction from sacred Historie we now proceed to a fifth piece of Philologie which regards Human Laws which we doubt not but to demonstrate had their original in derivation from and imitation of Divine Laws communicated to the Jewish Church This may be first demonstrated from that great Prophetick Oracle or Prediction laid down by the spirit of God Deut. 4.5,6 Deut. 4.5,6 Behold I have taught you statutes and judgments even as the Lord my God commandeth me keep therefore and do them for this is your wisdom and your understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people As if he had said these Statutes and judgments which I have imparted to
Epimenides reputed such a Devoto by his peculiar God ment the true God of Israel concerning whom he had received some traditional notices seems very probable by the sacrifices which he institutes which were but a corrupt imitation of the Scape-goat amongst the Iews as hereafter § 8. The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Roman Vesta in imitation of the sacred fire Levit. 6.12 Yea not onely the Altar but the fire which burnt on the Altar at Jerusalem was very far imitated by the Grecians and Romans Lev. 6.12 The Iewish Priests are commanded to keep the fire burning on the Altar and the Grecians receiving some broken Traditions hereof make a Law that there should be preserved at Delphe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unextinguished fire This fire they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as t is supposed from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es-ja the fire of Iah or Iehovah So Josh 13.14 the Sacrifices of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ese the fires of Iehovah which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by the Latins Vesta as Vossius and Dickins Delph Phoen. cap. 11. § 6. The Pagan Priests in imitation of the Jewish Another part of Politick Theologie regards the ordering of Priests and their Offices wherein also the Pagans owe very much to the Iewish Priests for their Original Ideas We shall begin with some appellations given to Pagan Priests which were but derivatives from the Iewish Thus the Priest of the Samothracian Cabiri was called Coes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coen a Priest So a sort of Priests amongst the Gauls were called Coenae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coen Also another sort of Priests were called Patera from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater to interpret Gen. 40.41 as Bochart affirmes But to passe on to the first institution of Pagan Priests especially amongst the Romans wherein we doubt not but to give evident notices of their Traduction from the Iewish Priesthood originally Plutarch in the life of Numa Pompilius gives us a good account of the original Institution of the Roman Priests The Pontifick College Numa Pompilius saith he erected the Pontifick College and he was the first Pontifex The chiefest of those Bishops whom they call the great Pontifex hath the Dignitie and Authoritie of the High Priest and master of the Pontifick Law who is to see that none break the ancient Ceremonies nor bring in any new thing into Religion but that every one should be taught by him how they should serve the Gods c. Here we see an order of Priesthood amongst the Romans exactly answering to that amongst the Iews For as the Iews had their High Priest and inferior Priests under him so the Romans as the Iewish Priests were the conservators of the Mosaick Law so the Romans of their Pontifick or Canon Law c. The Pontifick Vestments in imitation of the Levitick 2. The vestments the Roman Pontifices wore seem much the same with those of the Jewish Priests For as the High Priest amongst the Iews had his Miter so also the Roman Pontifex maximus Thus Lud. Vives in August civit lib. 2. cap. 15. The Apex is the top in the flamen or that which they wore upon the head to wit a cap. The Romans give not the Apex to any but the chief Priests as we now the Miter c. So Bochart in his Discourse against Veron proves that the ancient Pagan Priests had their Miters c. Again as the Iewish Priests had their Ephod which was a white Linnen Vestment they wore upon their upper garment when they administred about holy things whence a white garment was much affected by the Jews as Eccles 9.8 let thy garments be alwaies white so also the Roman and other pagan Priests according to the institutes of Pythagoras were to performe all Acts of Worship in white garments c. Thus Diogenes Laertius in the life of Pythagoras tels us that he held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Gods must be alwaies worshipt with praises or a good conscience and with a white Vestment c. This without doubt he learnt from the Iewish Ceremonies wherein he seems to have been very much versed if not initiated The Pontifick Orders 3. In the Pontifick College instituted by Numa Pompilius and perfected by Pythagoras his Institutes there were not onely differing orders but also differing degrees in the same order of Priests for some were Novices who were not admitted to the view and participation of their mysteries but after long purifications and probations with many sacred ceremonies necessarie for their initiation in order whereto Pythagoras appointed those of his College five years probation and preparative discipline which being expired they having approved themselves worthy were admitted to the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect and so made partakers of all mysteries c. All which as also the whole of his Collegiate constitutions orders and discipline Pythagoras derived from the Jewish College of Priests and Levites who had their Novices and perfect their five years probation or preparation for their Service and Office as we prove at large in our Discourse of the Pythagorean Philosophie and the parallel betwixt the Pythagorean and Jewish College 4 The qualification of Pagan Priests the same with the Levitick 4. Concerning the qualification of particular Priests Moses's Law required that they should be perfect without blemish or any bodily defect The like Plato requires in his constitutions touching Priests Plato de leg lib. 6. fol. 759. He that is by suffrage chosen into the order of Priesthood must after examination be found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without blemish and legitimate 5 The Pontisich purifications of Pagan Priests Judaick 5. The Iewish Priests had their legal Purifications and washings before they entred upon any sacred administration so in like manner the Pagan Priests especially such as were of Pythagoras his College So Diogen Laertius in the life of Pythagoras tels us that Pythagoras held the Gods were to be worshipped with a pure bodie which puritie was attain'd by Expurgations Washings Sprincklings and Abstinences from all defilement c. This we need no way doubt he traduced from the Jewish Ceremonies in which some think he was initiated at least he could not be unacquainted with these Rites of the Jews with whom he had 20 years conversation in Egypt and more than 10 years in Babylon as we prove in the storie of his life Justin Martyr Apol. 2. confidently affirmes that all those purifications and washings which the Ethnicks used in their Sacreds had their original from our Scriptures abused by the Devils hel bred affectation of likenes to God yea that the Pythagorean mode of discalceation or putting off the shoes at entrance into the Temple was taken up in imitation of Gods command to Moses when he drew near to the burning bush Exod 3.5 to put off his
and alterations those ancient Pagan Historians being possest with a Curiositie yet ignorant of the true causes and grounds of those extraordinarie events misapplied the same to unsuitable matters persons and causes amongst themselves which had no affinitie therewith as in the foregoing Chapter CHAP. III. Moses his Historie of the Creation imitated by Pagans c. The origine of the Universe proved 1. by Testimonies 2. by Arguments Plato's Ideas in imitation of Moses Gen. 1.31 Gods real efficiencie expressed by Pagans as Gen 1.1 God's creating the Heaven how understood by Pagans The Gentiles derived their Chaos and first matter from Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirits forming the Universe Gen. 1.2 called by Plato the soul of the world c. Hence proceeds the forme of the Universe consisting in its order perfection and goodnesle Gen. 1.31 which Plato very far imitated Moses's description of Light Gen. 1.3 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire out of which the Celestial Lights were framed Gen. 1.14,15,16 whence the Greek Philosophers traduced their notions that the Sun and Stars were fire Gen. 1.5 the Night elder than the day Gen. 1.6 the firmament fluid matter Water or Air. From Gen. 1.16 the Sun was made Lord of Heaven c. § 1. That the world had its beginning as Gen. 1.1 HAving given a general account of Pagan Historie and its Traduction from Sacred we now proceed to demonstrate the same from particulars and we shall begin with some Pagan stories touching the origine of the Universe which are exactly parallel unto and therefore we need no way doubt but were originally derived from the Mosaick description of the Creation And first that the world had a beginning answerable to that of Moses Gen. 1.1 In the beginning a Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen abstractiâ— Ã primitivo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod caput significat unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplex initium sive â—rincipium significat sed primum illud capitale admirandam omnium rerum initium quo exnihilo aliquid esse potentia Dei ceperunt P. Fagins Exeges in Gen. 1.1 c. was generally asserted by all both Poets and Philosophers before Aristotle For that novel opinion touching the eternitie of the World Aristotle seems to ascribe to himself as the first Founder thereof whence speaking of the ancient Philosophers he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore truely they all say the world was made This is confirmed by Philoponus de creatione mundi who aslerts that all before Aristotle asserted the origine of the Universe The same is affirmed by Bochart as elsewhere Aristotle's doubts or objections against the origine of the Universe see in his Top. 19. de coelo 1.10 wherein he confesseth his contradiction to the Ancients because he could not forsooth bring his carnal reason to a compliance with Oriental Tradition therein For the great Hypothesis on which the Ancients founded their persuasions touching the origine of the Universe was not any humane argument of their own but some broken Tradition originally sacred which they gleaned up in the Oriental parts Thus Orpheus Hesiod Apollonius Aristophanes amongst the Poets and Thales Pherecydes Pythagoras Numenius Anaxagoras Anaximenes Parmenides Timaeus Locrus Democritus Empedocles Xenophon Socrates but none more fully than Plato amongst the Philosophers Also Diodorus Siculus Strabo and Plinie with others amongst the Historians as Euscbius Praepar Evang. lib. 1. cap. 7. Owen Theolog. lib. 1. cap. 8. pag. 75. And Strabo lib. 15. speaking of the Brachmanni saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In many things they have the same sentiments with the Grecians that the world had its beginning and shall have its end and that God the framer and governor thereof influenceth the whole c. Whence it appears that it was the common persuasion of the Grecians as well as of others that the world had its beginning So the Egyptians as Diogenes Laertius informes us prooem constantly believed the same That which made Aristotle as we may justly presume disbelieve the same was his vain philosophizing humor which induced him to reject all Oriental Traditions which would not stoop to his reason c. § 2. Testimonies to prove that the Pagan stories of the origine of the Vniverse had their origine from Moses's description thereof Gen. 1. That these great Pagan Maximes touching the origine of the Universe had their original by Tradition from sacred Historie is sufficiently evident both by Authentick Testimonie and Rational Demonstration As for Testimonies we shall begin with that of Johan Grammaticus de mundi creat lib. 1. cap. 2. pag. 4. where speaking of Moses his description of the Creation he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato teaching the production of the Vniverse by God in many things also imitates him i.e. Moses c. This is also most positively asserted by Ludov. Vives de verit fidei pag. 157. The production of the world saies he is so described by Moses that the greatest wits have both admired its profunditie and embraced the truth of the narration So the Pythagoreans and Plato who follows them in his Timaeus have followed the Mosaick description of the world's procreation almost in the same words c. Yea Plato himself in his Timaeus fol. 29. seems to acknowledge that what notices he had of the origine of the Universe were communicated to him by some fabulous or imperfect Tradition originally sacred His words are these It s meet that I who discourse and you who hear remember we have but human Nature and therefore may expect concerning these things onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some probable fable or Tradition neither is it lawful for us to enquire farther Plato here acknowledgeth that concerning the origine of the Universe we could have onely some probable fables or Traditions which were originally sacred I shall adde hereto onely the Testimonie of Mestrezat that great French Divine in his Treatise on Heb. 11.2 called de la vertu de la foy pag. 79. These Egarements or vain notions saies he of the Philosophers yea of the principal namely Aristotle and the Stoicks touching an eternal first matter c gives us sufficiently to understand that they who have discoursed more orthodoxly of the Creation as Plato c. derived that which they knew hereof from the rayes which the Celestial Revelation had scattered amongst the sons of Noah or from Abraham and his Posteritie amongst the Syrians and Egyptians Thus Mestrezat § 3. Rational arguments to prove the Pagans traduced their stories of the worlds origine from Moses But to come to a more rational eviction of our position we shall though but cursorily run through the whole series of the Worlds Creation as delivered by Moses and thence endeavor to shew how far Plato and others
Athenian Lawgiver derived the chiefest of his Laws from the Mosaick Institutes seems very probable hence Solon because as we have before proved out of Plato's Timaeus fol. 22. chap. 6. § 1. Solon travelled to Egypt on purpose to informe himselfe touching the wisdom of the Ancients i.e. the Jews c. More concerning Solon's being in Egypt c. see Vossius de Philosophor sectis cap. 2. § 3. Yea Carion in his Chronicon lib. 2. of Solon saies expresly that Solon did so wisely distinguish forensick Actions that their order answers almost exactly to the Decalogue And that the Attick laws were in their first institution exactly parallel to and therefore imitations of the Mosaick Institutes I suppose will appear very evident to any that shall take a full view of Attick Laws as laid down by Petit in his learned book de legibus Atticis I shall onely mention that law of the Areopagites against casual man slaughter by punishing the offender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an years banishment parallel to the Jewish citie of Refuge as Masius in Iosh 20. § 6. That Plato derived the original Idea of his Politick Constitutions and Laws from Moses's Institutes I conceive may be evidently demonstrated from their cognation each to other Plato's College from the Jewish Sanedrim 1. Plato's institution of his sacred College 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were to be Conservators of his Laws has a very great cognation with and therefore seems to be but an imitation of the Iewish Sanedrim This College we find instituted by Plato de Leg. 12. fol. 951. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he ordains that there should be present in this College in the first place some of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as excelled in virtue and the faithful discharge of their Office Thence he addes of the Conservators of the Laws such as excel in virtue and age ten Lastly he concludes with a Curator or Provist of the whole Discipline c. This College he termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Night-Colledge which consisted of the chiefest of the Priests the Elders of the people and the chief magistrate exactly parallel to the great Sanedrim of the Jews consisting of the chief Priests the Elders of the people and the chief magistrate Whereunto also the Roman Senate seems to answer which consisted of Priests and Consuls as Grotius de Imp. sum circa sacra pag. 388. Plato's Law for the ordering of Priests 2. Again Plato de leg lib. 6. fol. 759. makes a law for the ordering of Priests which seems evidently to be of Jewish origination His law runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the examen and election of the Priest let him be approved who is perfect and legitimate which answers in all points to the Jewish Priests their Election and Approbation who were to be without blemish and legitimate For Excommunication 3. Plato de Leg. 9. fol. 881. institutes another Law for the Excommunication of such as should strike their Parents His law runs thus He that shall be found guiltie of striking his Parent let him be for ever banished and excommunicated from Sacreds Yea he ordains farther that none eat or drink with such an excommunicated person lest he be polluted by communion with him Every one may see how exactly this answers to the Jewish institutes about Excommunication c. Clemens Alexandrinus in admonitione ad Gentes speaking to Plato saies expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for Laws whatever are true as also the opinion of God these things were conveied to thee from the Hebrews Against selling possessions see part 2. book 4. chap. 1. §. 3. of Aristoles Politicks 4. Yea not onely Plato's but also Aristotle's Politicks at least some of them seem to owe their origine to Mosaick institutes For Aristotle in his Politicks gives us certain ancient Laws against selling their possessions which seem plain derivations from Moses's institutes against selling possessions c. as Cunaeus de Repub Heb. pag. 21. § 7. Roman Laws of Jewish origine As the Grecian so the Roman Laws also own their origine to the Mosaick institutes This necessarily follows upon the former for as we before § 4. proved out of Grotius the Roman Laws were for the most part extracted out of the Attick and Grecian So Melancthon in his Preface to Carion's Chronicon tels us that the Roman Citie received its chiefest Laws and judicial order from Athens For she frequently imitated the particular Examples of this Republick as when the greatnes of Usuries gave an occasion to Sedition Rome followed the counsel of Solon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reduced Usuries to the hundreds c. Albeit the Romans received much of their Civil Law from the Grecians yet as for their Pontifick or Canon law it proceeded muchly from the Etrusci who received theirs from the Hebrews So Grotius in his Annotat. on Mat. 12.1 In the Pontifick Roman law whereof a great part proceeded from the Etrusci and the Etrusci received it from the Hebrews c. yea we have proved at large in what foregoes Book 2. ch 9. of Politick Theologie that the Pontifick Laws for Collegiate Order Priests Vestments Purifications and all other Sacreds amongst the Romans were but imitations of Jewish institutes The same might be farther evinced touching their Civil Law the 12 Tables the Agrarian Law c. which seem evidently derivations from Moses's Judicial Law § 8. Roman Lawgivers But this will be more apparently demonstrated by a brief reflection on the first great Lawgivers amongst the Romans To begin with Numa Pompilius the main Founder of the Roman Laws whom some suppose to have been instructed by Pythagoras the Jewish Ape because of that agreement which is to be found betwixt his Institutions and those of Pythagoras But this crosseth the course of Chronologie Numa which makes Pythagoras much younger than Numa I should rather judge that Numa received his Laws immediately from the Phenicians who frequented the Sea-portss of Italie even in and before Numa's time That Numa received his Laws originally from the Jews is asserted by Clement Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. and by Selden de Jure Nat. Gent. Hebr. lib. 1. cap. 2. fol. 14. Numa saies he the King of the Romans is thought by Clement strom 1. from the similitude of his Doctrine to have been instructed by the Jews at least to have imbibed their Doctrine c. This resemblance betwixt Numa's discipline and that of the Jews appears in many particulars as in his forbidding graven Images of God his Pontifick Law College Priests c. as before book 2. chap. 9. § 1. c. Pythagoras To Numa we may adde Pythagoras who though a Grecian by birth yet gave many Laws to the Italians both by his Philosophick Instructions Zaleucus as also by his Scholar Zaleucus who
any hypothesis as also the several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 in 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 which 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 't is 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 respective 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 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pictures and imitations of things whence the regular use of all Arts is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and 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 oâ— Scripture-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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to sacred Scriptures His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tradition of the Divine Essence and decrees or ideas His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Exod. 3.14 His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen 1.1,2 c. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 page Tertullian 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 Jâ—re Nat. Hebrâ— l. 1. c. 2. that Pythagoras transferred many things out of the Jewish Institutions into his own Philosophie Thence he stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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