THE COURT OF THE GENTILES: OR A Discourse touching the Original of HUMAN LITERATURE, both philology and Philosophy, from the SCRIPTURES, and JEWISH CHURCH In order to a Demonstration, OF 1. The Perfection of God's Word, and Church Light. 2. The Imperfection of Nature's Light, and mischief of Vain Philosophy. 3. The right Use of Human Learning, and especially sound Philosophy. PART I. Of philology. 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 temperaren, etiam excurrerem in hanc quoque probationem. Quis Poetarum, quis Sophistarum, qui non omnino de Prophetarum Fonte potaverit? Ind 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. Imprimatur Feb. 1. 1668. JOH: FELL ViceCan: OXON. Advertisements to the Reader. READER. IF thy curiosity 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 Author's Academic Studies and Employments. 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 less useful and advantageous, for the confirming the Authority of the Scriptures, and so by consequence the Christian Religion. This put the Author upon farther Inquirie into the certainty 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, endeavouring 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, Ʋsher, 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 engaged 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 Philosophic, 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 Create. Mundi, with others, as is shown in the Body of this Discourse. Having collected such evident notices of the truth of this Assertion, from so many concurrent Testimonies of the Learned, both modern and Ancient; the Author essayed what Artificial Demonstration might be procured, for the strengthening 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 progress he hath made herein, will appear partly in this, but more fully (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the following Discourse of Philosophy. Moreover, to furnish himself with yet fuller evidence and convictive Arguments, touching the verity of this Hypothesis, he made it his business 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 Design. 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. etc.) it appears evident, by the best Records we have of those times, that several of the first Poets, Sophists, and Philosophers of Greece, traveled 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 Poesy, its Original, etc. That Solon was in Egypt, and instructed in the great pieces of Mythology 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 endeavoured to demonstrate in the account, of his Philosophy. Farther, that Pherecydes (Pithagoras' 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, theogony 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 endeavoured to render very probable, both by the story of his life, as also from the Idea of his School, Dogmes, Symbols, and Institutes, and their parallel with those in the Jewish Church; as it will appear in the Story of his Philosophy. He has likewise endeavoured, 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 Philosophy. The Author has also examined the other Sects, and traced their first Institutors up even unto the Jewish Church; at least endeavoured 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 certainty or strong probability, touching the verity 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 certainty touching any subject, than its Ground or Foundation will afford; according to that of Aristotle, Arist. Eth. lib. 1. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the part of a Student, to require subtility or exactness in every kind, so far as the matter will bear it: for it is all one, to require Rhetoric or Eloquence of a Mathematician, whose office it is to demonstrate, as to require Mathematic Demonstration of a Rhetorician, whose business is to orate and persuade. Thus also Judicious Chillingworth: Chillingw. Preface to the Relig. etc. 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 Logic, but Philologick; touching the springhead and Derivations of human Arts and Sciences; wherein we are constrained, now and then, to make use of Annals and Records of Antiquity, which are not so authentic 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 Logic or Mathematic Demonstration. No, it may suffice (which is all the Author presumes or endeavours) that upon the whole of his Discourse laid together, his Conclusion appears evident or certain according to moral estimation. The Design of the following Discourse. Reader, if thou inquire farther into the Ends, Designs, and Usages of this Discourse, I shall nakedly lay before thee, what has been chief in the Author's eye, while under the Contemplation and Composition of it. 1. To confirm the Authority of the Scriptures. 1. His main and original design is, to confirm the Authority, 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 Authority will hence redound to the same? how much will their Divine Majesty, 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 Modern Divines, particularly Jackson, Preston, and Stillingfleet to reassume this Argument, to evince the Authority of the Scriptures. And that which has much strengthened the Author in this design, 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 design in composing his Geographia Sacra (a book worth its weight in the purest Gold) was the same; namely to strengthen the Authority and perfection of the Scriptures 2. To show Christ's favour to his Church. 2. Another great End the Author has in this Discourse, is to demonstrate what great Marquis of Divine favour, 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 Honour, 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 Rays, or imperfect Traditions of that Glorious light she received, from the Sun of Righteousness, to the Pagan World, which lay wrapped up in night darkness? 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 honour is this for mount Zion the Church of God 3. To show the Imperfection of Natures Light. 3. A farther Design 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 Philosophy, (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 Philosophy, 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 gross, yea in some degree blasphemous Ideas and Nations touching God, his Names, Attributes, Nature, Operations, &c, sucked in together with those poisonous Infusions, they derived from Ethnic Poets and Mythologists. The sad experience hereof made many of the Primitive Christians, as well learned as others, greatly decry and declaim against the reading of Pagan books, especially Poets. Yea Plato himself, in his discourse of Mimetick Poesy, is very invective against it; demonstrating, how the minds of young Students, by reading such Romantic 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 practices. 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 endeavoured to decipher or unriddle, the whole Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Genealogy of the Pagan Gods; as also other parts of historic Mythology, touching the first Chaos, the Golden Age, the several floods under Deucalion, &c, the Giant's War, with other pieces of Mythology and Pagan Theology, 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 Atheism. 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 public 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 Form, which may render it unfit for any curious eye or . Indeed the Author has neither time nor Capacity, no, nor yet a Will to polish and flourish it so, as to render it acceptable to every curious Critic. He has always affected, with that great Master of Wisdom, Padre Paul the Venetian, P. Paul, in his Introduction to the History of the Council of Trent. to suit his Form to his Matter, as Nature does; and not his Matter to his Form, as the Schools are wont to do. This, with other moving Considerations, has hitherto detained 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 pass 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 thereto) yea the Author not meeting with any Latin Discourses, which do professedly and entirely 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 Capacity and Time, to engage more deeply in this Study and Argument. Yet farther, Reader, before I permit thee to enter on the Body of the Discourse, I must advertise thee, that this Discourse of philology, which is now first in execution, was last, or at best least, in the Author's first Intention. For that which he sirst designed was, the Traduction of Pagan Philosophy from the Jewish Church and Sacred Oracles. So that 〈…〉 philology, is but the Product of a second or after Intention. This 〈…〉 because thou wilt find, in the Body of this Discourse, many Quotations referring to a following Discourse of Philosophy, composed before this of philology; 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 1 Phaenices primi Literarum Inventores in rei memoriam uniceis utebantur Characteribus. (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; Inscripsitque decem 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 2 Platonici fingebant Homerum in Pavonem abisse, ob varietatem Materiae Poeticis ornatam Coloribus referente Pier. Hierog. l. 24. 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 jactitet 3 Silenum utpote Antiquarium pingebant Veteres longis insignem Auriculis. Aures. Upon this ELABORATE Work. 1. IF with attentive eye we look Upon the six day's volume of the Book, Where God, and mighty Nature both appear, Wrote in an Universal Character: We still shall find in every 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 Scene of life has been, Though darkened by the vail of Sin: How from wild Motion, and its matter grew Number, and Order too: And did in Artful Figures smoothly fall; What made this Graceful measured dance of All? How circling Motion doth swift time divide, And round the flipp'ry Sphere (Though no Intelligence be conjured there) The restless Seasons slide? And by what mighty stroke the earthen Ball did pierce To the fixed navel of the Universe; Whilst Stars, and Sun, (who runs the Day, But walks the year) do never stay: Where all those Arts, and Men begun, That o'er 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. 2. 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 precious fruits bestow: Whose taste does ne'er from Paradise dethrone, But would the Universe make one: Though yet of Knowledge it has been the fate, To have a straight, 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. 3. Hail holy Land! thou Canaan made to flow With milk 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 again: And still to needy places roll their prize. For Knowledge with the liquid main must glide, And by an inexhausted Source Must carry on its everlasting Course; And, with the Sun, both round the Earth still slide. Some places do their greater Tides adore: Learning still Sounds, and Shallows knew, Its straits, and wide Ocean too: And oh that it may hear of Rocks no more (Tempests their rage here giving o'er) But always pay its peaceful Tribute to the shore. 4. Hail slender-limbed Mediterranean! Where ships those floating Isles began In the world's infant age Their watery pilgrimage. Isls ne'er more Fortunate can be; Nor can Apollo a more happy Delos see. Hail 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 neighbouring brook, Fraught with her riches, and her learning too, Both given more for use, than show. She thus to foreign Climes at once imparts Both of her countries' Fruits, and of her Arts. 5. Phenicia must with Palms no longer crown Sanchoniathon, falling down, Like Dagon, to the Ark, who there adores Diviner stores. Nor let proud Babylon Berosus bear so high upon; His Works were Babel-like Confusion. Nor Egypt Hermes boast, or Manetho Her 'leventh Learned Plague, the great'st she knew These Giant Authors, or their pigmy Fry Can near with Moses vie, For truth, or for Antiquity; They all in one long Row like Ciphers stand, He at their Head the Figure to Command; They all had signified just naught, Had he not all their force of wisdom taught. If holy Cherubs up arise, And o'er the Ark their Wings display Their Reverence to pay To his ten Words, ten sacred Categories Let's ne'er on Heathen Authors feed; Two Tables he hath richlier furnished And all his, like the volumes of the sky, Evince their own Divinity, Both clear, and constant show (The clouds are from below) Both equally dispense To works and labours All, Upon this Earthen Ball Their Heavenly 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 Sphere. 6. Supreme Idea both of Truth and Good? To God, and Angels kin, Why shouldst not thou the Universal flood Escape of Tyrant Sin? Pity! so chaste a Virgin should be forced to wear Apparel of an Harlot still, Turn prostitute against herwill. In Heathen Temples when she would appear There's nought but Scene, and pageant of her there: They still conceal the Real Saint, And show some Iezabel in paint; This still has been Religions fate, She always in her veil as Mourning sat; And like the Ancient Jew, Whence her Original she drew Long has her cruel Pharaohs seen, And long in bondage been. Where ere she moved, The whole World her wide Wilderness hath proved; 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 7. The Sun about the aged world Three thousand years was hurled, When Greece both young, and weak Learned 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 Fortune's praise) Resolved to set His Alphabet, Towards the left began, And so it always 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 Express by Man. This Holy Language was for Nature's Empire fit, But Sin and Babel ruin'd it. So pure, and of so Universal sense, God thought it best for Innocence. Others her Daughters be, The Reverend Mother she. Though Tongues, like men, are frail, And both must fail: Her Universal Empire to maintain, She in her numerous off spring o'er the World doth reign. 8. Arabia the happy made the World so Preserving Arts from Overthrow. Mecha did the great Stagirit admit, Mahomet Prince of Arms, but him of Wit: The Saracens and he Did join in Monarchy. Long had Philosophy in that great School Maintained her Intellectual Rule; Had she not fled from Ruins of the East, To shelter with the Eagle in the West. She longer would have lived so near her ancient seat, Her long consumption there to cure, to get Her youthful vigour, 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. 9 Great Bochart did the Exile trace, ne'er made to stray (men's Errors she increased throughout her way) The barren wilderness he passed, And Canaan found at last. His Canaan too methinks does yield Fruits of a pleasant Field. But chief 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 over: 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 blessed Promised Land. On the Subject of this Book. 1. 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 obliged alone. So we as vainly thought, Our self, to Greece much bound, For Arts, which we have found, To be from higher Ages brought; By their, as well as our forefather's taught. 2. Insatiate Greeks! who not content With the World's Continent, Affect an Intellectual Regiment. Why should you learned Jews despise, Of whom you learned thereto to rise? And with their Detriment Promote your Gain? To brighten your own Glory, theirs distain? So as we see the Sun Obscured by his own exhalation: And vexed water boiling o'er (However 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 by't; As your Platonics those Breasts do, With purer Milk which freelier flow. But some to show their skill are proud to hit. Those Fencers, who first taught them it. And Knave, and Rogue are Parrots pay To him, who taught them Language to essay. 3. Should all you grand Impostors now awake, Small pleasure you would take, To see your Country you so dearly prized, And with stolen Arts so Civilised, Grown Barbarous again: Sure such Relapse you would confess a Curse, For wronging Hebrews thus: How well might you complain, The Jewish Doctors you had robbed in vain? In all your great Designs thus crossed, And Voyages to Canaan lost: Since that Arts plundered Golden Fleece Was or restol'n, or stole away, from Greece. (4) Yet should you Greece call learned now, I would believe you spoke as true. As when you say 'twas so before, You sailed from the Phenician Shore: I should as soon believe it too, That all even 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 near be denied, YOU ARE THE FIRST OF POETS THAT ERE LIED. 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. etc. 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 stamped on the Creatures, called the Light of Nature. 5 Human Arts reflex Ideas of those objective Ideas, impressed 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, etc. 9 Plato's Divine Word, and old Tradition. 10 Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Tradition ib. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewish. 11 Why Plato disguised his Jewish Traditions. 12 How Plato mentions the Jews under the name of Phoenicians, Barbarians, Egyptians, Syrians. 13 Testimonies of Modern Critics, Grotius, etc. 14 2. Our Assertion proved by the several parts of Literature. 1. philology. 2. Philosophy. 15 Physics, Ethics, Metaphysics. 16 Mathematics, Astronomy, Geometry. 17 Arithmetic, Navigation, Architecture, etc. 18 The form of Grec: Philosophy Jewish. ib. CHAP. III. The Original of the Phoenicians from the Canaanites. THe Original of the Phoenicians from the Cananitish sons of Anak. 20, 21 Why the Canaanites change their names, etc. 22 The Phoenicians and Canaanites agree in Gods. 23 The Phoenicians, Canaanites expelled by Joshua. 24 CHAP. IV. The Correspondence betwixt the Jews and Phoenicians. HOw Abraham instructed the Canaanites. 25 Correspondence 'twixt the Jews and Canaanites. 26 The Jews called Phenicians and Syrians. ib. The Phenician Language from the Hebrew. 27 Grecian Learning from the Phoenicians. ib. The Phoenicians Inventors of Navigation. 28 CHAP. V Of Phoenicians Expedition into Spain and Africa. Phenician Expeditions under Hercules. 31 Phoenicians in Spain. 33 Phoenicians 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. Delos possessed by the Phoenicians 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 Phoenicians in Cilicia, Pisidia, Caria, etc. ib. CHAP. VIII. Phenicians in the Lands of the Midland Sea. PHenicians in Cyprus, Citium, etc. 47, 48 Phoenicians in Crete 48 The Fable of Europa's being carried away by Jupiter, etc. Phenician. 49 Phoenicians in Melita, now Maltha. ib. Phenicians in Sicily. 50 Phoenicians in Italy. 51 Phoenicians 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 Phoenicians visit the Western Ocean. ib. Phenicians in Britanny. ib. Britanny called by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a land of tin or led. 55 Britanny called by the Greeks Cassiterides. ib. Ireland called Hibernia, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 56 Phoenicians in Gallia. ib. The Affinity betwixt the old Gauls and Britain's, 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 philology 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 signify 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 styled Mercury, and why? 67 The Hebrews conveyed Letters to the Phoenicians, ib. CHAP. XI. Of the Phenician, and other Oriental Languages, their Traduction from the Hebrew. THe origination of the Hebrew. 69 The purity of the Hebrew till the Captivity. 70 The Phenician tongue the same with the Hebrew. ib. This is proved by their Identity in names, etc. 71 Punic words of Hebrew origination 72, 73 Plautus' Paenulus explicated. ib. The Phoenicians symbolise with the Hebrews in names etc. 74, 75 The Egyptian Hieroglyphics 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 Language from the Hebrew. 81 The Syriack from the Hebrew. 82, 83 The Arabic from the Hebrew. 84, 85 The Persic from the Hebrew. 86 Persia so called from its fame for horsemanship, etc. 87 The original of the Samaritans. 88 The Samaritan Language from the Hebrew 89 The 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 Western Languages from the Hebrew. ib. The old and Britannic from the Hebrew; as 'tis proved by their Gods, etc. 101 BOOK II. Of Pagan Theology, both Theogonick, Physic, and Politic; with its Traduction from Sacred Names, Persons, Rites, and Stories. CHAP. I. The theogony of Saturn and Jupiter from Sacred Names, Persons, and Stories. PAgan Theology; and its Distribution into Mythick or Theogonick, Physic and Politic. 104 Mythick Theologie or Theogonie. 105 Of Zabaisme, and its rise from Scripture. ib. Of Hellenisme, and its rise from Scripture 106 The theogony of Saturn, his name of Hebrew origination. 107, 108 Saturn's parallel with Adam in 6 particulars. 109, 110 Saturn's parallel with Abraham in four particulars. 111, 112 Saturn's parallel with Noah in 14 particulars. 112, 113 Jupiter's names Belus, Hammon, Zeus, Sydyk, Taramis, Jupiter &c, from Hebrew. 114, 115, 116 Fables of Jupiter originally Hebrew. 117 CHAP. II. The theogony of Juno, etc. of Hebrew origination, THe theogony 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 Britannic Adraste, and Saxon Easter the same with Astarte. 124 The Jewish Astaroth the same with Astarte. 124 Juno styled Baaltis. 125 Juno the same with Chiun. 125, 126 Juno called by the Chaldeans Nabo; by the Persians Anitis 127 Juno styled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. Juno styled Chora, Libera, Proserpina. 128 CHAP. III. The theogony 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 jacchus from Ja-Chus. 130 Dyonysus from Jehovah Nissi Exod. 17.15. or from Syna. 131 Attes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atta Thou. ib. Hues from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is sire. Deut. 4.24. 132 Zagreus an Hunter. 132, 138 Liber, Thriambus, Lythirambus, etc. 132 Brisaeus, signifies a lake of honey. ib. Jao from Jah. 132, 133 Adonis from Adonai God's name. 133 Eleleus, Evius, Sabus, Hebraick names, ib. Bacchus' 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' Companion Silenus, the same with Silo. Gen. 49.10,11. 141 Pan the same with the Hebrew Messiah. 142 The Bacchaes, their lamentation, from Prov. 23.29,30. 142, 143 CHAP. IV. The theogony of Apollo, Mercury, Pluto, Enceladus, and Typhon Hebraick. THe theogony of Apollo. 144 Apollo, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to Shad, and Apollyon. Rev. 9.11. ib. Phoebus' from Jehova. 145 Pythius from Phut or Python. ib. Delos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daal fear 145. ib. Belenus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mercury's parallel with Canaan. 154 Mercury called Taautus and Theuth. ib. Joseph the Egyptian Mercury. ib. The Germane Tuito or Teuto the same with the Egyptian Theuth. 155 Mercury called Monimus and Casmilus. 156 Pluto's theogony, and parallel with Shem. ib. Pluto's name Muth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 157 Pluto's name Hades. 157, 158, 159 Hades Act 2.31, and Seol Ps. 16.10, signify the state of the dead. 158, 159 Pluto styled Axiokersoes; and why? 160 Enceladus the same with the Devil, Esa. 27.1. 161 Typhon's Origination Hebraick. 161, 162 Typhon's parallel with Moses, 163 Enceladus called Briareus. 164 CHAP. V The theogony of Hercules and Mars of Hebraick Derivation. HErcule's Origination Hebraick. 165 Herculeses Temple and Pillars of Phenician Origine. 165, 166 The Rarities in Herculeses Temple. ibid. Hercules' called Ogmius, and why? ib. Hercules in Spain and Gallia. 167, 168 Herculeses Parallel with Joshua. 168, 169, 170, 171 Herculeses 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' theogony Hebraick. 176 Mars' Parallel with Joshua, and Nimrod. 177, 178 CHAP. VI The theogony of Vulcan, Silenus, Pan, Prometheus, Neptune, Janus, Aeolus, Rhea, Minerva, Ceres, Niobe, and the sirens. 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' Parallel with Balaam. 182, 183 The theogony of Pan, and his parallel with Christ. 183, 184 Silenus, Pan, Faunus, and Satyrus the same. ibid. Pan's Parallel with the Messiah, Abel, and Israel. 185 Prometheus his theogony and Parallel with Noah. 185, 186 Prometheus' Parallel with Magog. 187 Neptune the same with Japhet. 187, 188, 189 Janus' theogony and Parallel with Noah; as also with Javan. 190 Aeolus' origination Hebraick. ibid. Rhea from Gen. 29.20. 191 Minerva the same with Naamah, Gen. 4.22. ibid. Ceres' parallel with Adam. ibid. Niobe the same with Lot's wife. ibid. The sirens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song. ibid. A general account of the theogony. 192 CHAP. VII. The theogony of the Phenician and Egyptian Gods, with their Hebrew origination. THe theogony of the Phenician Gods Hebraick. 193 Baal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. The theogony of Baal Hebraick. 194, 195 The theogony of Baalzebub Hebraick. 195, 196 Moloch the same with Baal. 197 The theogony of Molock Hebraick. 198, 199 Adramelech, and Anamelech whence. 199 The Samothracian Cabiris of Phenician or Hebraick extract. 199, 200 Sydyk or Sadyk from Saddik God's name. ibid. Axieros, Axiokersa, Axiokersoes, & Casmilus with Coes their Priest, of Hebrew extract 201 Eliun from Elion Gen. 14.19.22. God's name. 202 Beruth from Berith Judg. 8.33.202. N'yth alonim Valonuth, in Plautus' Poenulus explicated. 202 The theogony of Uranus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 202 Ilus from El God's name. 203 Heliogabalus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ela Gabal God the Creator. 204 Eloeim from Elohim God's 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 Hieroglyphic of Joseph. 207 Apis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Gen. 45.8. 208. Serapis the same with Apis. ib. Osiris' the same with Joseph. ib. Mnevis an Hieroglyphic of Joseph. 209, Orus, Remphan etc. 210 The Metamorphoses of the Egyptian Gods. 210 211 The Causes of Mythick Theologie. 212 CHAP. VIII. Of Pagan Natural Theology, and its Traduction from Scripture, Mysteries, and Stories. The Distribution of Pagan Theology into Mythick, Physic, & Politic. 213 Physic Theologie most ancient. 214 The Derivation of Natural Theology 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 Sun's Deification 217 unto 221 1. God's delegated Dominion bestowed on the Sun. 217 2. The glorious composure and regular motion of the Sun. 217, 218 3. The Sun's Influence, Jer. 44.17,18. ib. 4. The Sun's residence in Heaven. 219 The Sun Idolised by the Jews. 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 columns and Images. 226 The first Places and Times of Natural Theology. 227 Chaldea the first seat of Natural Theology. 228 The Sun Worshipped at Ur under the Symbol of fire. 229 Nimrod the first Institutor of Sacred fire. 230 The Sun worshipped under Bel and Adad. ibid. The original of the Moon's Adoration. 231 The Sun styled by the Persians Amanus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mithras from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Theology. 233, 234 The Egyptian natural Theology. 234 The Sun styled Orus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or. 234 Osiris, considered Physically the Sun. 235 The Sun worshipped at Heliopolis under Mnevis, Esa. 19.18. 235, 236 Apis the Sun. 236 The Egyptian Demons. 236, 237 The Natural Theology of the Phoenicians. 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 styled Astarte, Belisama, Baaltis, Cijun, etc. 240 The Phenician Baalim. 240, 241 The Grecian Natural Theology. 241 The first Grecians worshipped Planetary Deities. 241 The Stars Bodies of their Gods. 242 Philosophers the composers of this Natural Theology. 243 The Sun stile Chronos, Zeus, Dis, Jao. 243, 244 The Sun styled Apollo. 245 The Sun styled Bacchus, Mercury, etc. 246 The Grecian Demons. ibid. The Reformation of Natural Theology by the New Platonists. 247 The Roman Natural Theology. 248 CHAP. IX. Politic Theologie traduced from Divine Institutes corrupted. Politic Theologie, its Idea etc. 250 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jah God's name. 251 Numa the first Institutor of Politic Theology 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 Curtain, an imitation of the Tabernacle; his Tripos of the Ark; his Holine of the Propitiatory etc. 254, 255. Pagan Altars in imitation of Jewish. 255 Acts 17.23. The Altar to the unknown God. 255 The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Roman Vesta, an imitation of the Sacred fire, Leu. 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 Escape Goat imitated by Pagans. 262 The red Heifer imitated by Pagans. 263 Pagan human sacrifices in imitation of Christ's. 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, etc. 270 Pagan Oracles and Ceremonies from the Jews. 271, 272, 273 BOOK III. Of Pagan Poesy, etc. CHAP. I. Of Pagan Poesy, and its Traduction from sacred Oracles. Poesy the most ancient piece of Literature. 276 Divine Poesy the spring and Idea of Human. ibid. This is proved by inartificial and artificial arguments. 277 1. From the first Authors of Pagan Poesy. 278, etc. Linus traduced his Poesy from the Scripture. 279 Orpheus' Poesy derived from Scripture. 280, 281 Homers choicest notions from the Scriptures. 282 Hesiods Poems from Scripture. 282 Gods Miracles the first occasion of all Poesy. 283, etc. Admiration the Impulsive cause of all Poesy. 286 Ethnic Poesy from Admiration of Divine effects. 287 Pagan Poesy parallel to Divine, as to its ends. ibid. The form of Pagan poesy from Divine. 288 Poefie Originally from Enthusiasm. 288 The Grecian Paean of sacred extract. 290 Plato's Enthusiastic Poesy parallelized with Divine. 291 The Greek Rhapsodist from the Jewish Psalmonist. 291 Poesy not an Art but a Divine Afflation. 292, etc. Pagan Poesy Theologick, Philosophic, Historick from sacred. 294 Eicastick Poesy its original, and parts of Comedies and Tragedies. 296 Fantastic Poesy, its Abuses. ibid. CHAP. II. Of Pagan History, and its Traduction from sacred Records. SAcred History the Idea of Profane. 298 Phenician History from Sacred. 299 The Egyptian Annals from Jewish. 300 Of Manethos his History, etc. 302 The ancient Trismegistus. ib. The Chaldean Annals from the Sacred. 302 The Grecian historiography derived from the Mosaic. 304 Of Cadmus Milesius, and Eumelus. 305 Hecataeus, Aristeas, Pherecydes, Diodorus. 366 Eusebius his design to prove that Ethnic Historians traduced their choicest materials from the Scriptures. 307 Cleodemus Malchus his Imitation of Moses' History. ibid. Diodorus and Strabo imitate Moses. 308 The form of Pagan History simple or Mythologick. ibid. Pagan Chronologie from Sacred. 309 Pagan Geography from Sacred, Gen. 10, etc. 310 Moses' Geography most perfect. 311 Pagan Mythologick History from Scripture Mysteries and relations. 312 Mythologick History Fables of real Truths and events. 313, etc. CHAP. III. Moses his History of the Creation imitated by Pagans, etc. THat the world had a beginning acknowledged by Pagans. 315, etc. 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, etc. 323 Plato's Soul of the Universe borrowed from the Spirit, Gen. 1.2. 324 Plato's Description of the Forms of the Universe conformable to that of Moses, Gen. 1.31. 325 The form of the Universe consists in its Beauty, Order, and Perfection. 326 Moses' 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 etc. 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 CHAP. FOUR ADam's formation out of the dust imitated by Pagans. 333 The Souls Infusion etc. Gen. 2.7. 334 Eves formation Gen. 2.21,22. 335 Man's being form after the image of God, Gen. 1.27. ibid. Man's 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. Saturn the same with Adam. 338 The memory of Paradise preserved under the Elysian fields. 339 The Tree of life imitated by Nectar and Ambrosia. 340 CHAP. V Ethnic stories of Man's Fall and Redemption by Christ. PLato's conceptions of man's fall from Gen. 3: 23.24. 341 Man's general loss by the Fall. 342 Plato's Traditions of the souls preexistence, and the present slavery of the soul whilst in the body. ibid. Plato's Notions of original Sin and its Traduction. 343 Man's state in Sin termed spiritual death, as Gen 2.17. 344. Plato of the Souls universal contagion. ibid., etc. The ignorance of the mind. 345 The depravation of the will and Affections. ibid. Man's Redemption and the Restauration of all things by Christ. ibid. How far Plato received Traditions of the Trinity. 346 The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrilegious imitation of Christ, the Divine word. 348 Pagan Fables of Christ's Incarnation, Passion, and Ascension. ibid. CHAP. VI The History of the Flood imitated by Pagan Writers. Solon's conference with the Egyptian Priest about Archeologie. 350, etc. The Fables of Phaeton, Pyrrha, Niobe, Phoroneus explicated. 352 Deucalion's Flood the same with Noah's. 353 The floods of Xisuthrus, Prometheus, and Ogyges the same with Noah's. 354 Noah's Dove and Raven imitated by Pagans. 357 CHAP. VII. Ethnic stories of the World's Conflagration, The last Judgement, Man's future Immortal state, from sacred Oracles. The World's final Conflagration how expressed by Plato and the Stoics. 359 The Stoics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Pagan notices of the world's Conflagration. 361 Pagan Traditions of the last Judgement. 362 The Platonic year etc. 363 A Catholic fame of the souls Immortality. 364 Plato's Notions of the Souls Immortality from Scripture. 365 The general consent of Philosophers, touching the Body's resurrection and souls immortality. 366, etc. The Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of the Resurrection. 367 CHAP. VIII. Of the Giant's war, the Jewish Asses, etc. The Gians war a Fable of those who built the Tower of Babel, or of the Canaanites fight against the Israelites. 368 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 369 The Fable of the Jews worshipping the Golden Head of an Ass, whence it sprang. 370 The Fable of Tacitus and Plutarch concerning the Jews their having Wells discovered to them by Asses in the wilderness. 371 An Ethnic Imitation of Samsons Foxes. 372 A Fable of Jonah's whale. 372 How these Jewish Traditions came to be corrupted. ibid., etc. CHAP. IX. Pagan Laws imitations of Jewish. Pagan Laws from Jewish. 373 Grecian Legislators received their Laws originally from the Judaic. 376 Minos, Lycurgus, and Solon derived their Laws from the Jews. 377 Plato's Laws of Judaick Origine. 378 Plato's College from the Judaic Sanedrim. ibid. Plato's Laws for ordering Priests, and excommunication Judaick. ibid. etc. Aristotle's Laws Judaick. 379 Roman Laws of Jewish origine. ibid. Numa, Pythagoras, and Zaleucus Traduced their Laws from the Jews. 380 CHAP. X. Pagan Rhetoric and Oratory from Jewish. Sacred Rhetoric the Idea of profane. 381 Longinus' imitation of Moses. 382 Pagan Rhetoric its cognation with, and Derivation from Sacred. ibid. Pagan symbolic Images of Truth from Sacred. ibid. The many advantages of Symbolic Rhetoric. 383 Plato 's Rhetoric Canons of Sacred extract. 384 1. Rhetoric is for the Illustration of Truth. ibid. 2. Rhetoric must draw men to virtue. 385 3. Orator's must be Virtuous. ibid. etc. 4. Orations must be Uniform. ibid. 5. Orations must be Pathetic. 387 6. Rhetoric must be severe and masculine, not glavering. 388 The mischief of flattering Oratory. ibid. Plato of Examples, Interrogations, and Repetitions. 389, 390 Aristotle's Rules of Rhetoric. ibid. etc. The Perfection of sacred Rhetoric. 392 CHAP. XI. How Jewish Traditions came to be mistaken by Pagans. How the Jewish Traditions came to be corrupted and mistaken. 393 Pagan Mythology the cause of those many mistakes about the Jews. ibid. etc. Grecian Mythology, 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 Enmity 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 Genesis. 1. 1 330 1. 2 321. 323 1. 3, 4 327. 328 1. 5 71 1. 6 331 1. 14, 15 329 1. 16 105. 216. 217. 231 1. 26 333 1. 27 335 1. 31 325 2. 7 334 2. 8 333 2. 17 344 2. 19 63 2. 21. 22 335 2. 25 337 3. 23. 24 341 4. 22 179. 180 9 20 191 9 25 154 9 27 188 10. 9 138 10. 15 70 10. 25 69 11. 1 63. 64 11. 7 65 11. 28. 31 229 14. 19 22 107. 202. 203 15. 9 10 266, 267 15. 19 38 28. 18 204 41. 45 77. 78 45. 8 208 46. 26 118. 140 49. 10. 11. 12 141. 180 Exodus. 3. 14 16 6. 3 2 13. 16 273 17. 15 131. 135 20. 23 43. 146 Leviticus. 1. 2. 259 1. 3 259. 260 1. 4 260 1. 5 260 1. 6. 261. 262 6. 12. 13 147. 256 16. 7 262 18. 21 198 20. 2. 3. 4. 198 26. 30 232 Numbers. 18. 12 43. 269 19 2 263 22. 28 182. 183 24. 4 156 25. 2. 3. 6 196. 197 Deuteronomie. 3. 13 169 4. 5. 6 374 4. 19 219 4. 24 132 7. 13 121 9 2 21 11. 16 220 14. 23 43. 148 18. 3. 4 43. 269 32. 17 145 33. 17 145 34. 6 141 Joshua. 2. 9 24 183 5. 1 183 15. 15. 49 21 Judges. 8. 27 272 8. 33 107. 202 10. 6 124 1 Samuel. 5. 1 206 10. 5. 6 288 1 Kings 11. 5 121 11. 7 198 19 18 228 2 Kings 1. 2 195. 196 23. 10 198. 199 23. 11 233 23. 13 124 Nehemiah. 13. 24 80 Job. 1. 20. 273 17. 6 199 31. 26. 27 219. 228. 234 Psalms. 18. 5 159 24. 8 177 49. 14 157 50. 5 266. 267 80. 15 78 86. 13 159 87. 4 78 89. 10 78 106. 28 197. 223 106. 37, 38 23. 199 116. 3 159 119. 137 200 136. 7, 8, 9 106 Proverbs. 23. 29, 30 142 Esaiah. 19 18 71, 75, 235, 236 23. 8 29 27. 1 161 30. 33 162. 199 34. 12 127 40. 22 54 41. 2 25 46. 1 127. 230 Jeremiah. 7. 18 125 7. 31, 32 199 34. 18, 19 266. 267 44. 17, 18 125 46. 20 160 Ezechiel. 8. 14 142 8. 16 233 25. 16 48 27. 6 52 27. 12 33 Hosea. 2. 16, 17 194 9 10 196 Amos. 5. 26 125. 126. 198 Matthew. 6. 24 73. 82 12. 24 196 23. 5 273 27. 6 83 27. 46 83 Mark. 5. 41 83 7. 34 83 15. 34 83 Luke. 2. 25. 36 289 John. 4. 9 89 5. 2 82. 83 13. 23 269 Acts. 1. 19 83 2 31 158. 159 17. 22 145 17. 23 255. 256. 262 Romans. 10. 7 159 16. 15 61 1 Corinthians. 4. 13 263 11. 5 289 14. 26 289 16. 22 82 2 Timothy. 2. 15 262 Titus. 1. 12 289 Hebrews. 2. 14 160 2 Peter. 3. 7 258 Apocalypse. 1. 18 157 9 11 145 16. 18 83 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' 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 witness Page 82. l. 19 deal Or to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is firm, or strong. Page 103. l. last. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 115. l. 20. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saddik Page 124. l. 8. read Goddess. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 138. l. 16. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 140. l 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 158. l. 2. after Cham, add 2 Page 165. l. 2. place the etc. after Apollo. Page 177. l. 10. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aziz Page 188. l. 10. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 191. l. 6. for Gen. 29. read Gen. 9 Page 191. l. 27. Niobe is misplaced amongst the Goddesses. Page 191. l. 32. sirens 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, add hence as it appears Reader, Thou wilt find in the 3 d. Book, especially the 4. 5. and 6. Chapter, a considerable number of lesser Errata, which being occasioned by reason of the Author's absence from the Press, require thy more candid construction. Part I. Of philology. 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, contained 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 reflex Images of those natural Ideas which God has impressed 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 things Subordinate, take away the first, and you take away all the rest: as in motions etc. 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 denied. So that Speculative Atheism is not only unnatural, and monstrous; but very difficult, if not impossible, to be impressed 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 stamped 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 letters chrestiennes. to whom they again have their reflux, as rivers to the Ocean. So that every thing is more or less perfect, as it draws near to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first beauty and light; the great Archetype and original Idea of all good; as Plato styles him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those Glorious Eminences, and singular excellences of God, are all comprised in, and drawn from that essential name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 works. 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 less than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, modes, orders, and respects of all things among themselves; and that not by species or abstract images received from the objects, but in the glass 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 forms 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, terms the Intelligible, ideal world etc. whence it is apparent that these original ideas of Divine wisdom are the platform 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 branched 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 rays 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 goodness. The Sun, Moon and Stars, yea this dull 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 Marquis 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 rays of saving light and wisdom. §. 7. Divine Wisdom shining in the ordering and governing things. As the Wisdom of God discovers itself 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 for 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 stamped on the creature, which we call the Light of Nature. This Divine wisdom which beams forth itself 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 term 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. 'Tis a created Idea, objective light, and order stamped 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 govern his Creatures to their appointed ends by this Ordinance, Rule or Law of Nature impressed upon their Being's. §. 9 Human Arts & Sciences are reflex ideas of those objective ideas and images of Divine Wisdom that lie hid in the Creature. As this Light of Nature or created Wisdom, which the Father of Lights has impressed upon the natures of things, is but the reflex irradiation or shine of his eternal increated Wisdom; so all human Arts and Sciences, as gathered up into systems, or inherent in men's minds, are but the reflex 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 glass 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 reflex image of Divine wisdom, that eternal law, and original idea of all truth: So all Arts and Sciences are but the image or likeness 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 pass 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 stamped 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 Nature's light, burning so dimly in human understanding, could not discover, without the assistant rays 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 o● 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 Testimony 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. etc. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world's 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 Critics. philology, and Philosophy of Heathens from the Jewish Church. The proof thereof in an abstract both of philology and Philosophy. §. 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 acknowledgements 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 philology and Philosophy. §. 2. Jewish Testimonies. Touching the Traduction of Human Wisdom, and Philosophy 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 (says 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 affirms the same also of Pythagoras: who (says he) translated many things out of our Discipline into the opinions of his own Sect etc. And Josephus in his Dispute against Appion lib. 1. says positively, that Pythagoras did not only understand the Jewish Discipline, but also greedily embraced many things thereinconteined. See Selden de jure not. Hebr. l. 1. c. 2. §. 3. The Testimony of the fathers. The Primitive Christians also much insisted upon this Argument, in their Disputes and Apologies for the Christian Religion. Tertullias own words see in the in the Title page Tertullian in his Apology for the Christians (Cap. 45.) speaks thus: Truth is more ancient than 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. Which of the Poets, which of the Sophists, who did not drink altogether of the Prophet's 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. says: 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, says: that the Grecians stole their chiefest opinions out of the books of Moses and the Prophets. The like Justin Martyr Apol: 2. affirms of Plato viz: That he drew many things from the Hebrew fountains; especially his pious conceptions of God and his Worship. The same is affirmed by Theodoret, Johannes Grammaticus, Ambros and Augustin de civet. Dei lib 8. cap 11. as hereafter. §. 4. The Testimony of Philosophers. But we have a more full, and convictive evidence of this Assertion from the say and writings of the learned Heathens. Hermippus, an ancient, and diligent Writer of Pythagoras' life, says in express words: Selden. de J●re Nat. Hebr●. l. 1. c. 2. that Pythagoras transferred many things out of the Jewish Institutions, into his own Philosophy. Thence he styles him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Imitator of the Jewish Dogmes. Whence Grotius (in his votum pag: 124.) says: that according to the Testimony 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 Worship, the Production of the Universe, the fall etc. 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, tells us: that we must search out the strongest and best arguments to prove it, unless any can, by a more safe and certain way, namely by a more firm conveyance, that is to say some Divine word or Tradition, transmit it to us. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His own words are: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nisi quis potest tutiore ac certiore modo firmiore videlicet vehiculo i: e. Divino quodam verbo traduci atque transmitti Serranus. Now what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divine Word, should signify, if not a Divine Tradition, either Scriptural, or Jewish, I cannot imagine. So, else where, Plato makes the like mention of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Knowledge of God by Tradition. Which Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the old faith or Tradition, whereby in all likelihood, 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 immediately. §. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 adds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. This story of one and many, is a Tradition which the Ancients who were better, and dwelled nearer the Gods than we, transmitted to us. This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and Many, was a point of great discourse amongst the Ancients. Platonicae ideae ●rtn● habuerunt ex Parmenide cujus magnum principium fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was the great Principle on which Parmenides founded his Divine Ideas, delivered by Plato in his Parmenides: the sum whereof is this; that All is One, and Many: One in the Archetype idea God; Many in their individual natures. It may relate otherwise, to the Unity of the Divine Essence, and the Plurality of Persons: for the Platonists speak much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 than 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 Patriarches, and ancient Jews, I cannot conceive. These he else where calls, Barbarians, Phaenicians etc. §. 7. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Exod. 3.14. That Plato received his notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first Being, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &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' notes thereon. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen 1.2. The like may be said touching Plato's notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which seem all to refer to Gen: 1.1,2. as in its place. But more expressly Plato in his Timaeus, treating first of the Body of the Universe; Plat. Timaeo. fol. 36.37. its visible part; he than speaks of its Soul; and concludes: that after the Father of the Universe had beheld his workmanship, he was delighted therein etc. answerable to Gen. 1.31. Gen. 1.31. Plat. Tim. fol. 29. And God saw every thing that he had made etc. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 follows. Touching his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine Spirit and Providence of God, which governeth the world, he says expressly, that he received it by Tradition from the Wise men: as hereafter. §. 8. Plato's custom 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 affirms: that it was Plato's Custom to hid 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 says: that what the Greeks receive from the Barbarians, (meaning the Jews) they put it into a better form or garb: i.e. they clothe 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 etc. from them, by some immediate or mediate Traditions; which he wraps up in enigmatick, parabolic, metaphorick, and Allegoric notions; thereby to conceal their original; for these Reasons. 1. To avoid the odium he should contract, by making any Honourable mention of the Jews. Thus Serranus in his Preface to Plato: These Symbols (says 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 Humour of the Grecians; who were so greatly taken with fabulous narrations etc. §. 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 concealed 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 Adam's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. says expressly 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) tells us plainly: Plat. Cratyl. fol. 426. that they [the Grecians] received Letters from the Gods, by certain Barbarians [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] more ancient than 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 speaks 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 calls 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 honourable 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 Critics. To conclude; we have the universal concurrence of Modern Critics and Learned men to confirm 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, Ʋsher, Bochart, Vossius and Grotius. The Testimony of Grotius we have on Mat. 24.38. That which the ancient Philosophers (says he) drew from the Theology 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 Philosophy of the East. Thus also Hammond on Mat: 15.22. A woman of Canaan] This woman of Canaan Mark. 7.36. is called a Syrophaenician: 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' observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Grecians stole all they had. Also Bochart. Phaleg. lib. 1. cap. 1. speaks expressly 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 fetched or wrested from our Scriptures. As for example the ancient Fable of Saturn and his three sons dividing the government of the world amongst themselves, was taken from Noah and his three sons peopling the Earth. etc. The like Jackson frequently on the Scripture: as fol. 49, he says: 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 etc. The other Learned men's Testimonies will follow in this, and the following Discourse of Philosophy. §. 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. philology. As for philology, we no way doubt but to demonstrate 1. That all Languages and Letters had their derivation from the Hebrew. 2. That Pagan Theology, both Mythick, (which takes in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and Politic, (which refers to Pagan Rites and Institutes about Sacrifices &c.) as also their Physic, or Natural Theology, (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 Poesy, we suppose, there are evident Notices of its Traduction (and that both as to matter and form) from Divine miraculous events, sacred Hymns, 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, Deucalion's flood, the Giant's war etc. 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. Philosophy. Touching Philosophy, we make no question (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 examen of their choicest Dogmes, and Institutes; with their several Modes of Philosophising, both Symbolic, and Dialectic: as in like manner by taking a cursory view of the several parts of their Philosophy; both Physic, Ethick, Metaphysic, and Mathematic. 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 Physics. 1. Pagan Physics, or Natural Philosophy, (at first broached by Sanchoniathon & Mochus those great Phaenician Physiologists; and afterward transported into Greece by Thales the Founder of the jonick School, and much improved by Plato in his Timaeus) seems evidently traduced from the first chapter of Genesis, and some Physic Contemplations of Job; as it is in part evinced in the following Discourse, of the History of the Creation, Book 3. chap. 3. but more fully in Plato's Physics: of which hereafter. Ethics. 2. As for the Grecian Ethics, or Moral Philosophy (began by Socrates, and promoted by Plato, and Aristotle, with the Stoics) we have very strong conjectures, inducing us to believe that it received its first lines, and conformation from the Mosaic Institutes, David's Psalms, Solomon's Proverbs, with other sacred precepts. Metaphysics. 3. Touching Grecian Metaphysics or Natural Theology, (began by Pherecides, but mostly improved by his Scholar Pythagoras' Founder of the Italic School, and Plato Institutor of the old Academy) we have Reason enough to persuade ourselves, 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 Metaphysic Contemplations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Being, very Being, and the first Being, but from God's Description Exod. 3.14. I am. Hence also Aristotle following his master Plato, (so far as his reason guided him) makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ens, i.e. Being the Object of his Metaphysics; 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 Metaphysic notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. of which in their proper place. §. 13. Mathematics. 4. Touching the Mathematics, 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. Astronomy. 1. For, not to mention Seth's, and Enoch's skill in Astronomy, which is more dubious, it's generally concluded among the Learned, that Abraham was well skilled in Astronomy; and 'tis maintained by several, that he was the first that brought Astronomy from Chaldea, into Canaan and Egypt. We need not doubt but the ancient Patriarches, 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 Astronomy) 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. Geometry. 2. As for Geometry, another part of Mathematics, it is supposed to have had its rise in Egypt, and that upon occasion of the overflowing of Nilus, which required a Geometric Art, for the Division of their lands, when the flood was over. This being granted, we need not doubt but that Geometry 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 myself, (and that from some conjectures of the Learned) that Geometry 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 Geometric, as Joshua 13. etc. Arithmetic. 3. Somewhat also may be said for Arithmetic, which is supposed to have been first invented by the Phoenicians, 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 Arithmetic had its foundation from God himself: for the first computation of time is made by God. Gen. 1.5. etc. Besides, we read of no computation more ancient than that of Moses, by God's appointment, touching the distribution of Times and Seasons; as the New Moons, Sabbaths etc. Navigation. 4. As for Navigation, (another part of Mathematics) though some ascribe it to the Phoenicians, as the first Inventors thereof; yet it seems manifest, that the first Idea thereof was taken from Noah's Ark appointed by God. Architecture. 5. The like may be proved of Architecture (which refers also to Mathematics) that the exact Idea thereof, both among the Greeks and Romans, received its original from the proportions in Solomon's Temple and other of his Structures, as Villalpandus in Ezech. Tom. 2. part. 2. l. 5. Disp. 1. c. 13. observes. Geographie. 6. That Geographie traduced its first lines from the Mosaic Description of the several Plantations of Noah's posterity, we have proved Book 3. chap. 2. §. 7. of this Discourse. Music. 7. Lastly that Music had its main Traduction from the Music in the Jewish Schools and worship is easy to prove. §. 14. The form of Grecian Philosophy originally Jewish. Lastly, we conceive it not difficult to prove, that not only the matter, but also much of the form or mode of Grecian Philosophy received its Origination from the Scriptural and Jewish mode of Discourse and Ratiocination. For 1. May we not rationally conclude, that the ancient mode of Philosophising by Symbols, Allegories, Fables, Enigmes, and Parables (brought into Greece by Pythagoras and Plato) received its original Idea and Traduction from the Jewish Symbols Allegogories, Types and Parables? This we doubt not but to prove in its place. 2. As for the more simple mode of philosophising by Dialogues, or Interrogations and Answers, (whence Dialectic had its name; which was the main Logic used in all the Grecian as well as Italian Schools, before Aristotle brought in the syllogistick form of mode and Figure) it seems exactly conformable unto, and therefore, as we may presume, received its derivation from the Scripture, and Jewish mode of Reasoning by Diologues, or Interrogations and Answers; whereof we have a great quantity of instances, both in the Old and New Testament; especially in Christ his Disputes with the Scribes, and Pharisees; which were usually managed and carried on by Questions, and Answers: as we hereafter prove. Thus Grotius on Mat. 7.6. Chaldaei, Hebraei, Aegyptii, vetustissimi sapientiae professores, pr●ecepta sua tradebant, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut docet Clem: Alexandrinus, Pythagoras hunc morem in Graeciam attulit, sive ex Aegypto, ubi vixit aliquandiu, sive ex Syria, unde erat magister ejus Pherecides sed & Judaeos adierat, ut plures de eo scriptores prodiderunt, etc. Thus briefly, and in sum, touching the Traduction of human Literature from the Scriptures and Church of God. CHAP. III. The Original of the Phoenicians from the Canaanites. The Phoenicians cognation with the Canaanites, and their identity in name. Phoenicians the posterity of Anak. The Anakims their fame for strength and learning. Josh. 15.15,49. The Phoenicians original from those Canaanites, which were expelled Canaan by Joshua; who retreating unto Phenicia, thence sent forth Colonies into all parts that bordered on the Midland Sea, as Africa, Greece etc. Thence the Phoenicians were styled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Phenicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Canaan; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surim. Why the Canaanites changed their name into Phoenicians, Syrians etc. The Phenician Gods the same with the Idols of Canaan Psal. 106.37,38. Farther evidence from Antiquity that the Phoenicians were Canaanites. §. 1. The original of the Phoenicians from the Canaanites. HAving mentioned the Phoenicians, as the chiefest instruments by whom the Jewish Doctrine and Traditions, were conveyed into Greece and other parts; it will greatly conduce to the confirmation of our Assertion, to treat a little of the original of the Phoenicians; their cognation with the Jews; the advantages they had to inform themselves more fully touching the Jewish Doctrines; their Art and skill in imitating and improving the same; as also their opportunities and industry to convey the same to other Nations. First, touching the original of the Phoenicians; that they were the same with the Canaanites, is sufficiently proved by learned Bochart, Bocharts Phaleg. lib. 4. cap. 34. whose Arguments seem more than conjectural; being drawn from the Identity of their Names, Situations, Languages, Institutes, Manners, and Arts. The Phoenicians and Canaanites have the same name. That the Phoenicians and Canaanites have the same Names promiscuously given them, is apparent from the LXX, who call the Land of Canaan, the land of the Phoenicians, and the Canaanites Phenicians. So the same Shaul is by the LXX called the Son of a Phenician Exod. 6.15. and the Son of a Cananite Gen. 46.10. as in the Hebrew. So Exod. 16.35. and Jos. 5.12, That which the Hebrew calls the Region of Canaan, the LXX interpret the Region of Phenicia, and Phenicians. So in like manner, she who is called a Cananite Matthew 15.26. is by Mark the Evangelist (a faithful interpreter of Matthew) called a Syrophenician. Mark. 7.26. §. 2. The Origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of Anck. That the Phoenicians were originally Canaanites, may be farther evinced from the Origination of the Name. Touching the Etymology of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Critics are exceeding various; some deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance of palm trees that grow there: others from the colour of the red sea: So Vessius de Idololatr. lib. 1. cap. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 red, thence the Latins from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made Puniceus and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paenus. That the Tyrians came from the Idumean sea he proves out of Pliny, Solinus, Herodotus, and Procopius. Whence he concludes, that from the Idumeans Esau's posterity the red sea was styled erythraeum mare; from whence the Tyrians transplanted thence were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoenicians. Others derive this name from the purple colour: others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter. All these make its original to be purely Greek. But others who have been more exact in the comparing the Greek with the Hebrew, give it an Hebrew origination: so Joseph Scaliger derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Fuller from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Fuller (Miscel. Sacr. l. 5. cap. 16.) the Tyrians being delicate Merchants, the ancient Punicks were so styled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chald to live delicately whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Phoenicians q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicate, as Glass. Grammat. S. l. 4. tract. 3. observ. 15. But that which carries most of likely hood in it, and suits best with our design is the Etymology which Great Bochart gives it, Bocharts Canaan lib. 1. cap. 1. who derives the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son or sons of Anak. From this Cananitish name Ben Anak, or contracted Beanak the Grecians at first form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it being very usual with them to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrhabo) thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phenicia. §. 3. The Phoenicians sons of Anak. And that these Phoenicians were indeed the sons of Anak, according to the foregoing Etymology, is yet farther evident by their own confessions. For when a Colony of them had seated themselves at Carthage, they call it Chadre-Anak that is in the Hebrew or Cananitish tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seat of Anak or the Anakims, as Plautus in penulo Act. 5. Scena 2. gives it unto us. Deut. 9.2. The Anakims their strength and Learning. These Anakims or sons of Anak, were the most Noble and renowned amongst all the Canaanites. They had two Cities which were the chief seat of their Family; the one called Hebron, where their main Fortress and strength for War lay: the other Debir, the seat of their Learning, which was therefore called Kirjath-Sepher the City of books and Kirjath Sanna the City of Learning or the Law. Josh. 15.15,49. The strength of these Anakims was stupendous, Numb. 13.34. Hence they are usually called Giants: yet they were overcome by Joshua, and forced to retreat to the Western part of Canaan, thence called Phenicia, and the country of the Philistines, 1 Chron. 20.4. where some relics of them continued unto the time of David. For Goliath as the Hebrews prove, was an Anakim. See Bochart Can. lib. 1. cap. 1. §. 4. That the Phoenicians were the posterity of the old Canaanites. A farther proof of this Assertion, that the Phoenicians were the posterity of the old Canaanites, may be gathered from the Grecian account and relations. For though the Greeks make but small and obscure mention of the Canaanites, yet were they not altogether ignorant of the Phoenicians original from Canaan. So in Austin's age the Carthaginians called themselves Canaanites. see chap. 5. §. 7. Bochart (in his Phaleg. lib. 4. cap. 34.) gives us a famous place of Eupolemus, where 'tis said that from Saturn Belus sprung: and also Canaan, and that this Canaan begat the Father of the Phoenicians: his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alexander the Polyhistorian citys this out of Eupolemus, and out of him Eusebius praepar. lib. 9 has it also. This is also confirmed by what Eusebius (praepar. lib. 1.) quotes out of Philo Biblius the interpreter of Sanchoniathon (that most ancient and famous Phenician Writer) where we find mention of a certain XNA 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XHNA, being first styled among the Phoenicians XHNA. Now it is very evident that the name XHNA is but the contract of Canaan. So in Stephanus Byzantinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phenicia is called XHNA, and the Phoenicians XHNAI. His words are XNA; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bochart. l. 4. c. 3. §. 5. Why the Canaanites changed their name and were called Phenicians, Syrians, Assyrians. If there be required a Reason why these Canaanites should change their ancient name, and assume that of Phoenicians, the said Bochart gives us this account thereof. The Canaanites were ashamed of their ancient name by reason of that curse which was pronounced against their father Canaan; especially when they saw themselves so fiercely persecuted by the Jews, merely upon this account, because they were Canaanites: Wherefore they chose rather to be called Phoenicians, Syrians, Assyrians, Sidonians, Syrophenicians. The name Syrians was common to them and their neighbouring Nations, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyre the Metropolis of Phenicia; whence the Inhabitants are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrim, thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylli, and by praefixing the article Hassyrim i.e. Assyrians, as 1 Chron. 22.4. Neh. 13.16. by which name the Phoenicians and Tyrians are often called, though differing much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Assyrians which came from Ashur and inhabited beyond Euphrates. Hesychius calls these Phoenicians Sidonians &c. Bochart. Phaleg. l. 4. c. 34. §. 6. The Phoenicians and Canaanites agreement in Gods. That these Phoenicians were really Canaanites; may be farther argued from their agreement in Customs, Rites, Arts, and Gods. That the Phoenicians had the same kind of Worship, and Gods with the Canaanites, is very apparent from Psalm 106.37,38. where v. 37 it is said the Jews sacrificed their sons and daughters unto Devils: that is, as it is else where interpreted unto Moloch, which was the chief God of the Phoenicians, or Syrians: now in the following verse 38. These Phenician Gods are styled the Gods of Canaan: and we have sufficient evidence that these Idols of Canaan were none other, than those that the Phoenicians worshipped as Gods: for Moloch, the Idol of the Ammonites, was the same with Baal, the Phoenicians worshipped. Thence Jer. 7.31. They are said, to sacrifice their children to Baal. So 2 Kings 23.5. They are called, the sacrifices of Baal. And indeed, all the Baalim were but Phenician Idols, from Belus one of their Kings. So Baalzebub was the God of Ekron, a City in Phenicia; and Baalsemes, Baal peor, the Gods of the Moabites and Mideanites, were also Phenician Idols. See more of this in Selden de Diis Syrûm, Owen de ortu Idololat. lib. 5. c. 2. etc. §. 7. The Canaanites expelled by Joshua retreat to Phenicia and theace transplant Colonies into all parts. Lastly, that the Phoenicians were originally Canaanites, is manifest from the Identity of their Languages, (of which hereafter, chap. 11. §. 2.) as also from the most ancient pieces of Antiquity we have. Procopius, in his Vandalicis, makes mention of certain pillars, erected in Africa, with an Inscription in the Phenician tongue, which he renders thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bochart. Chanan. Praef. We are they who fled from Joshua the son of Nave (i.e. Nun) the Robber. How ancient this Inscription is, we cannot say; but thus much we may collect, that those Africans, who were Phenicians originally, reckoned themselves amongst the Canaanites expelled by Joshua. And we have the Testimony of Eusebius (in his Chronicon fol. 11.) coincident herewith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where they (that is the Phoenicians) fled from the face of the children of Israel, and built Tripoli in Africa. Neither is it, at all improbable, that these Canaanites, who were expelled by Joshua out of Canaan, should first retreat to Phenicia the West part of Canaan, which lying on the Midland sea gave them great Advantages to transport their Supernumerary Colonies into Africa, Greece, and all those Islands or Territories which bordered on the Midland-sea; and together with them, to transport all Letters and Learning into those parts, where they came: as it will appear by what follows. CHAP. IU. The Correspondence betwixt the Jews and Phoenicians. The mutual Agreement betwixt the Jews and Phoenicians. The Jews styled Phenicians, and Syrians. The Phenician Language, and Letters from the Jews. Grecian Learning from the Phoenicians and Jews; which would have been more evident by those Ancient Phenician Monuments of Learning, written by Sanchoniathon and Mochus, which are lost. That which made the Phoenicians so famous for communicating Jewish Traditions, was their Navigation, which at first Necessity taught them, being furnished with Conveniences. This Art of Navigation improved their Desire of Gain, Ambition, and Curiosity. Whence their first Undertakers in Navigation Saturn, Astarte, and Hercules were reputed Gods. The Grecians learned Navigation, and Geography from the Phoenicians. The Ark, the original Idea of Ships. §. 1. The Correspondence betwixt the Jews and Phoenicians. HAving discoursed at large of the Original of the Phoenicians, and their Identity with the Canaanites: we now proceed to treat of their Cognation, Correspondence, and agreement with the Jews; which will not a little conduce to the confirmation of our first Position. What advantage Abraham had for the propagating the Knowledge and Worship of God amongst the Canaanites. The Canaanites had no small Advantage to acquaint themselves with the Hebrew Religion, and Worship, even from Abraham his long abode amongst them; who built Altars, and places for the public worship of God; and, as we may presume, did what he could to propagate, and promulgate the knowledge, and worship of the great God among his Neighbours, and Kindred the Canaanites. And that which gave him a considerable Advantage to promote such a glorious design, was his Potence, prevalence and Interest amongst the Canaanites; which he obtained partly by his kindnesses towards them, but especially by the Conquest he made over the Kings of the East Gen. 14. Thus Brentius on Esa. 41.2. gave the Nations before him etc. God, saith he, gave to Abraham this favour, that wheresoever he came he was formidable to the Nations. This sprang hence that Abraham erected unto the Lord Altars in the Land of Canaan, and published, without control, amongst the Nations, the true Doctrine of Religion. Gen. 12. etc. Thus he. That Abraham was in great veneration amongst the Canaanites, and in following Ages worshipped under the name of Saturn and Israel, is evident from the account which Sanchoniathon and Porphyry give of Saturn: of which see what follows Book 2. chap. 1. §. 3. of Saturn's parallel with Abraham. As for the Correspondence 'twixt the Canaanites and Jews after their return to Canaan; 'tis true, there was at first as well by Divine Constitution, as their differing Inclinations, Interests, and Rites, a vast distance and feud betwixt the Jews, and Canaanites, or Phenicians. But in process of time, the Israelites affecting an imitation of their neighbours the Phoenicians, especially in point of Religious Rites, and Idols, the Phoenicians also began to incline unto a Correspondence with them, and an Affectation of their Mysterious Doctrine, Rites, and Ceremonies. Thus they, by frequent Commerce, and Correspondences, barter, and exchange commodities each with other. The Jews, they assume the Name, Customs, and Idolatrous Worship of the Phoenicians: and these, the Mysteries, Rites, Laws, and Traditions of the Jews. This Correspondence betwixt the Jews, and the Phoenicians began early, even in the time of the Judges, as it is evident by Scripture, as also by the Story of Sanchoniathon, who is supposed to have lived about the time of Gideon, & to have had conference with the Priest of the God of Israel, from whom he received the foundation of his Mythology, which gave Being and Motion to the Grecian Fables. But yet this familiar commerce 'twixt these neighbours, came not to its perfection till Solomon's time; who entered into a near League with the Phoenicians, and so gave them, & their Idolatrous Customs free Admission. §. 2. The Jews styled Phenicians. That the Jews agreed with the Phoenicians in Names, has been already hinted, and is farther evident, by the Stories of Herodotus, Trogus, and Diodorus Siculus; who derive the Original of the Phoenicians from the Red Sea, which relates to the coming up of the Israelites out of Egypt, and passing through the Red Sea. And Herodotus else where under the name of the Phoenicians, treats of the Jews, whence Josephus (contra Apion. lib. 1.) rightly collects, that Herodotus writing of certain Phoenicians in Palestine, who were circumcised, means thereby the Jews. For its certain that circumcision was not used by any Inhabitants of Palestine besides the Jews Gen. 34.14. if we may credit Learned Bochart. Phal. l. 4. c. 34. The Jews called Syrians. Hence also were the Jews called Syrians. So Preston on God's Attributes Serm. 3. tells us: that when Cyrus did restore the Kingdom of the Jews, Xenophon reports this, that when he came into Babylon he gave commandment that no Syrian should be hurt. Now Syria lies upon Judea as one Shire doth upon another; so that they were all called Syrians. Thus their vicinity, and mutual intercourses, made the Jews pass, under their neighbour's names, for Phoenicians, and Syrians etc. So Diodorus l. 5. tells us; that the Syrians first found out Letters; meaning the Jews: as hereafter. §. 3. The Phenician Language and Letters from the Jewish. Hence it is apparent, that the Phoenicians received their Language and Letters from the Hebrews. That the Phenician Language was but a Dialect of the Hebrew is asserted and proved by the most learned of this age. So G. Vossius de Histor. Graec. lib. 3. cap. 16. Bochart. Phaleg. lib. 1. cap. 15. and in his Canaan lib. 2. cap. 1. unto the 6. And it is evident by the Punic Language, which was the same with the Phenician, as well as with the Hebrew; as it appears by many Fragments of the Punic Tongue, found in Plautus, Augustin etc. of which in its place. And, as the Phoenicians Language, so their Letters also own their original to the Hebrew; as it will appear hereafter, chap. 11. §. 2. Which, at present, we only mention, to show the great Affinity, and Correspondence 'twixt these two Nations: whence it came to pass, that most of the Grecians Learning, and Letters, which they acknowledge to have been derived to them by the Phoenicians, sprang originally from the Jews: as chap. 11. §. 3. §. 4. Grecian Learning from the Phoenicians. As the Phoenicians were very emulous of Affinity with the Jews, thereby the better to inform themselves touching their mysterious Doctrines, Rites, and Customs; so were they not less Artificial and Industrious, in the improving and propagating the same. And indeed, had we but those ancient Phenician Monuments written by the Mythologist Sanchoniathon, Mochus the Physiologist, and others, it is most likely, that we might therein find the Original of the Grecian philology and Philosophy, as well as many footsteps of Jewish Traditions, and Antiquity. Learned Bochart in his Preface to his Canaan, says: That if those ancient Monuments of the Phoenicians were yet extant, we should thence receive a great light, both as to sacred, and profane History; and that great hiatus or gap betwixt Moses and the Grecians, would be filled up: and we should learn much touching the ancient Inhabitants of the Earth, and their Peregrinations etc. I think it will be sufficiently evident, by what follows, that Pythagoras, Plato, Zeno, and the rest of the Grecian Philosophers own their choicest Notions touching God, the Human Soul, the Creation etc. unto the skill and industry of the Phoenicians, and Hebrew Traditions by them, if not immediately to the Jews. §. 5. The Phoenicians the first Inventors of Navigation. Why, and how? That which made the Phenicians most famous, and gave them the greatest advantage for the transporting and communicating their Jewish Traditions and Learning unto other Nations, was their Navigation and Transplantation of Colonies into other parts. That which at first put them upon this undertaking was their own Necessity. For the Israelites, under the Conduct of Joshua, being possessed of almost the whole of Canaan; the whole body of the Canaanites expelled thence, were crowded up in that narrow skirt of Phenicia, which being too straight for so numerous a people, they were fain to commit themselves to the Sea, and seek out for some larger habitations. And for such a design, they had all the advantages that might be. For they had the Midland Sea open to them, with convenient Ports to set out from & put into. As for Materials for shipping, they might easily furnish themselves from Libanus: neither wanted they men, skilful, industrious and courageous; or any thing else requisite for such an undertaking. Hence, if we may give credit to Tibullus. Prima ratem ventis credere docta Tyrus. That the Phoenicians were the first, that found out Navigation, and by reason of their skill, and strength at Sea, for a long time kept a sovereign Dominion over the Midland Sea, is, not without probability: asserted, and proved by the Learned Bochart: Can. l. 1. c. 2. Thence Lucian in Toxari, asserts, that there were none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more divine Merchants than the Phoenicians: in as much as they did yearly sail, almost, into all parts of the Midland Sea, as else where, returning at spring. See more Bochart. Can. l. 1. c. 2. Where he largely proves this out of Curtius Sallust etc. Esa. 23.8. Thus Esa. 23.8. Tyre (the chief City of Phenicia) is styled the Crowning City, whose Merchants are Princes whose traffiquers are the honourable of the Earth. §. 6. What moved the Phoenicians to improve themselves in this Art of Navigation. As Necessity was the Phoenicians first Master in their Art of Navigation; so in after times, Curiosity, Gain, Ambition, and Desire of Empire, with other motives, did greatly provoke them to continue industrious in this their Art, and Trade; which gave them continued opportunities for the propagating their Jewish Mysteries and Traditions. Indeed this desire of Navigation found a kind of natural implantation in these Phoenicians, even from their first settlement; which was much greatned by those inconveniences, they found in their own Country; their unsatiable desire of riches; their itch of vain glory; their inquisitive humour, and curiosity, to acquaint themselves with the Customs and Affairs of other Nations. These, and such like considerations, made them so famous for Navigation. In so much, that those who first were bold to venture in such Sea voyages, got so far the Admiration of their Posterity, as that they obtained, for this their daring exploit, the reputation of Gods. In this number were Saturn, and Astarte, whom Sanchoniathon describes as such who compassed the world (by Saturn, if we consider him historically, we may understand Noah, who by God's appointment made the Ark, and sailed therein, which gave the original Idea to all Navigaiton) also Hercules, who having overcome Antaeus, in the utmost part of Africa, is supposed to have died at Gades, whence the story of Herculeses Pillars Neither was this inclination of Navigation quenched in Jeroms time, who writing of these Phoenicians on Ezech. 27. says, that even unto this very day there remains in the Syrians an ingenite ardour of Negotiation; who for gain traverse the whole world. From these Phoenicians it was that the Grecians got their skill in Navigation, as also in Geography. For 'tis manifest that the Phoenicians had visited the chiefest parts bordering on the Midland Sea, long before the Grecians durst look abroad to view foreign Countries; Bochart Can. Praef. as learned Bochart observes in his Canaan. The full demonstration whereof will result from the following chapter. CHAP. V Of Phenician Expeditions into Spain, and Africa. The Phoenicians Navigation into Spain and Africa under Hercules. Conjectures, from Eusebius, that the Phoenicians were in Africa about Moses' time. The Phoenicians possessed in Spain, Gadir, Malaca, Audera, and the Baleares. The several names of Spain, Iberia, Tarshish Ezek. 27.12. and Elysian fields of Phenician, or Hebrew origination. Phenician Colonies in Africa. The name Africa Phenician from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Carthage received its name and people from the Phoenicians. The Carthaginians call themselves▪ Canaanites. Their Magistrates called Suffetes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of the Hebrew Judges. Utica and Tangier peopled by Phenician Colonies. §. 1. The Phoenicians Navigations. THe Head of our design is to prove the Traduction of human Literature from the Jewish Church. The Medium we have insisted on, is the Phoenicians Correspndence with the Jews; with their Motives and Advantages for the transporting Jewish Traditions, and Mysteries into Greece, and other parts. To strengthen this Medium, we shall endeavour to show, how these Phoenicians transplanted Colonies, or visited, at least, the chiefest places in Europe, and Africa; especially such as border on the Midland Sea; besides some parts in Asia: which gave them all the Advantages, that could be expected, to propagate the Hebrew Language, and Traditions. In which undertaking we shall follow the learned Bochart (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who in his Geographia Sacra, has given us an incomparable Demonstration hereof: which he also mentions in his late elaborate piece, De Animalibus Sacris parte 1a. Praef: His words are these: Some years since, says he, we treated of the first inhabitants of the Earth, chief out of the writings of Moses, who in one chapter of Genesis, has more, and more certain account of this Argument, than all the Grecian or Roman Monuments, that are extant. To these we subjoined the ancient Navigations of the Phoenicians, who, some centuries of years before Jason, and the Argonauts began to diffuse themselves throughout the whole of the Midland Sea etc. §. 2. The Phoenicians expedition under Hercules. The first great Expedition the Phoenicians made, was under Hercules, whom, some make to be contemporary with Moses, but others upon surer grounds place him in Joshua's time: so learned Bochart (Phaleg. lib. 3. cap. 7.) The Phoenicians (says he) sailed, as it is thought, so far as the Gades in Spain, under Hercules the Tyrian Commander, whom some make contemporary with Moses, but I rather think 'twas in that age wherein the Jews having possessed Canaan, drove out the old inhabitants, the Canaanites; whereof one part transported themselves into Boeotia in Greece; the other into Spain and Africa. This truly appears from the two pillars anciently to be seen at Tangiers with this Phenician inscription. We are they that fled from the face of Joshua the Robber, the son of Nave. As Procopius lib. 2. Vandalicorum. 'Tis true, the Poets attribute this Expedition to their Grecian Hercules: but this Fable of theirs, is sufficiently confuted by the Temple at Gades; wherein Hercules is worshipped according to the Phenician, not the Grecian Rites. So Appianus in his Ibericis: The Temple of Hercules, which is at his Pillars, was built, as it seems to me, by the Phoenicians. For he is worshipped at this very day with Phenician Rites. And their God, is not to them a Theban, but Tyrian. Thence Diodorus writes, that the Phoenicians built this Temple, and in it instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendid Sacrifices which were administered after the Phenician Rites. §. 3. Conjectures from Eusebius, that Phoenicians were in Africa in Moses' time. This was done, as is supposed, in Joshua's time; yet Bochart in his Preface to Canaan tells us, that there is more than light suspicion that the Phoenicians sent forth some Colonies into Africa, before Joshua's conquest of Canaan. For Eusebius, in his Chronicon, to the number 498, which was the 73 year of Moses life, says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Jerom. Hercules, Surnamed Desanaus, is reputed famous in Phenicia. Moreover, this Phenician Hercules, firnamed Diodas, or Desanaus seems to be altogether the same with that first Hercules who at the number 442, is reported to have overcome Antaeus, in the utmost part of Libya, about Zilis and Tingis, ●ow called Tangier; for there Anteus reigned. Whence it follows, that the utmost part of Africa, began to be frequented by the Phoenicians 287 years before Carthage was built. §. 4. Phenicians in Spain. Bochart Phaleg. lib. 3. cap. 7. & Canaan lib. 1. cap. 34.35. That the Phoenicians, in their first Expedition under Hercules, possessed themselves of several considerable towns on the Spanish, as well as the African Shore, Bochart proves at large, both in his Phaleg, and Canaan. Strabo (says he) adds, that the Phoenicians possessed many places of Spain abont Tartessum, and Turdetania; and built Gadir, and Malaca, and Audera, and New Carthage; and the Gymnesian Lands being possessed by them, received the name of the Baleares. That these names are purely Phenician, is evident: For Gadir, is by Pliny, and Solinus interpreted an hedge. So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather, as the Syrian, and Arabian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadir, signifies the same. So Malaca, in the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malacha, signifies the town of salt meats: thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Audera in the Phenician tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Audar a fortress. As the Inhabitants of the Gymnesian Lands, by the Phoenicians were called Baleares; which Polybius and Stephanus Byzantinus expound, and that rightly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Baleares, in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baale harea, signifies, word for word, masters of projection, he● skilful in the Art of casting stones. So Bochart. §. 5. Yea that the very names of Spain itself were of Phenician, or Hebrew origination, Bochart proves. Bochart Phaleg. lib. 3. cap. 7. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spanija, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conie, signifies the Region of Coneys; The sundry names of Spain of Phenician origination. by which Epithet, Catullus noted that part of Spain, which is called Celtiberia; but the Phoenicians called the whole Region of Spain by this name, by reason of the multitude of Coneys there. So the name Iberia is in the Phenician tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terms or bounds, because, according to the Phoenicians estimation, the Spaniards possessed the ultimate bounds of the earth: thence they affixed on Herculeses pillars a ne plus ultra. So in like manner Tarsis, which is taken for Spain, or that part of it which was called Boetica, is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This part of Spain called Boetica (which takes in the Gades, now Cades, and Tartessum) was greatly frequented by the Tyrians, Ezek. 27.12. as we have it Ezek. 27.12. Tarshish was thy Merchant by reason of the multitude of all kind of riches, with Silver, iron, tin, and led. That Spain abounded with these metals, which attracted the greedy Tyrians into these parts, and in a short time furnished them with such vast treasures, see Bochart Phaleg. lib. 3. cap. 7. and in his Canaan lib. 1. cap. 34. In this part of Spain called Tarsis, and since Baetica, were seated the Elysian fields, so styled by the Phoenicians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoice: thence Virgil calls them laeta arva. That Lusitaniae is also of a Phenician origination see Bochart Can. l. 1. c. 35. §. 6. 〈◊〉 Navigation and Co●…ies i● Africa. As the Phoenicians seated themselves in Spain, especially on the Maritime Coasts, so likewise in the chiefest parts of Africa opposite thereto. This has been already in part demonstrated out of Bochart his Phaleg: which he does more fully prove in his Canaan lib. 1. cap. 34, 35, 36. where he tells us: a that the very name Africa comes from the Syrian, and Arabian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ear of corn; whence the Phoenicians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Africa in the same signification; neither does the mutation want the like instances: and the country of Africa is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a land fertile for ears of corn. The same it signifies in the Punic phrase: and such indeed is Africa properly so called, i.e. that part of Lybia which lies next Carthage, as all men know. And touching the Phoenicians Navigation into Africa, nothing is more notorious in Antiquity; nothing more common in history, than that the Carthaginians were originally Phenicians: the very names Puni and Paeni import so much. Thus much the Carthaginians made annual commemoration of, by paying yearly Tithes to the Tyrian Hercules: of which Tertullian in his Apology, makes mention. And so when Tyrus was besieged by Alexander, the Tyrians (as Polybius observes) did chief confide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their nephews the Carthaginians. Yea the Grecians affirm, that Cadmus himself; who was the chief conductor of the Phenician Colonies into Greece, & Founder of the Theban fortress (which was about Joshua's time also) after many victories obtained over the Africans, built there several Cities: as Bochart Can. lib. 1. cap. 24. §. 7. Carthage built and peopled by Phenicians. That Carthage was built, and peopled by a Phenician Colony, is universally acknowledged: and the very name imports so much. For the original name of Carthage was Carthada, as Solinus and Stephanus Byzantinus writ it, which signifies in the Phenician tongue, a new city, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kartha-hadath; The old name Carthada i.e. the new city. and it was so styled by them, because it was built after Utica etc. See Bochart Can lib. 1. c. 25. And that Carthage was indeed builded, and planted by the Phoenicians, and Canaanites, is manifest by the common confessions of the Inhabitants of those parts, according to Traditions continued amongst them even till Augustine's time: for he, upon the Epistle to the Romans, tells us, that if any of the common people about Hippo, or Carthage, were asked who he was, or what Country man; he presenty replied that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanani a Cananite; The Carthaginians call themselves Canaanites see Chap. 3. §. 2. 3. 4. and so Livy, lib. 34. says of Annibal, that when he came to Tyre he was received of the Founders of Carthage as into his own Country. Hence says Bochart Can. l. 1. c. 24. it appears that Dido did not build Carthage, but restored it, & added Byrsa; she being dead the Kingly government was changed into a popular or Aristocratical; (as Livy lib. 33.) for the government of affairs was in the hands of a few Judges, The Carthaginian Magistrates called Suffetes from the Phoenicians and Jews. Utica i.e. the old city peopled by Phenicians. whom the Roman writers call suffetes i.e. in the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were called among the Jews. §. 8. Among the African Cities, excepting Carthage, there was none more famous than Utica, according to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in regard of Antiquity, had the Preeminence of Carthage (as before) and is thence by Learned Bochart, as to its origination, derived from the Phenician name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atica, which signifies ancient, so that its Antiquity, when Carthage was built (which signifies the new City) gave it this name. That it was built by the Phoenicians, Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us, saying, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colony of Tyrians: and Velleius Paterculus relates unto us: that the Tyrians built Utica a few years after Gades, about the time of Codrus, who was equal with Saul. See Bochart Can. lib. 1. cap. 25. Tingis or Tangier peopled by Phenicians. That Tingis (now called Tangier or Tangier) received its name from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tagger, to negotiate, it being a town of much trade, also that it had a Colony of Phenicians, see Bochart Phal. l. 3. c. 7. and Can. lib. 1. cap 25. CHAP. VI Phenician Navigations into Greece under Cadmus. The Phoenicians expedition into Greece under Cadmus. That Cadmus was a Cananite, and Hivite. The Cadmonites mentioned Gen. 15.19. the same with the Hivites Josh. 11.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmoni i.e. orientals, and Harmonia from Hermon, the Seat of the Hivites. The Fable of Cadmus' being changed into a serpent, Phenician. Cadmus' sowing the teeth of a Serpent etc. from a mistake of the Phenician words. Of Cadmus' being the King's Cook, or Steward etc. whence this mistake? Cadmus' a name common to several. Letters brought into Greece by Cadmus. The story of Cadmus' causing the Ismen river etc. from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 1. The Phoenicians fend Colonies into Greece under Cadmus etc. THe Canaanites having been driven out of Canaan by the Israelites, first sit down upon the Shore of the Midland Sea, which they call Phenicia: but that being too narrow for such a numerous multitude, they thence transplant Colonies, throughout all Coasts on the Midland Sea; and so disperse themselves into several parts of Africa, Europe, and Asia. We have already shown how they sent Colonies into Spain, and Africa, under the Conduct of Hercules, about Joshua's time. We are now to manifest how these Phoenicians, or Canaanites, about the same time of their expulsion from Canaan by Joshua sent forth Colonies into Greece, and the parts adjacent, under the command of Cadmus, and other Phenician Commanders. So Eusebius tells us: that about the time of Joshua and Othoniel, lived Cadmus, and Phoenix; two brothers, or two sons of Agenor King of Phenicia; of whom the first i.e. Cadmus seated himself, first in Boeotia, and afterward in Illyricum: this latter Phoenix fixed his seat in Thracia, and Bythinia. The like Carrion, in his Chronicon lib. 2. de Graecis, acquaints us, that Cadmus sailed from Phenicia into Boeotia etc. And learned Bochart in his Preface to Canaan, adds, that if we believe Mythologists, there sprung from the same family of Agenor, Cilix, who gave original to Cilicia; and Thasus, who gave name to the Island Thasus, and Membliarus, kinsman of Cadmus, who reigned in Thera, near Crete etc. Touching the original of the Grecians we find this general account in Carrion of Greece l. 2. The name Japet, says he, was well known to the Greeks, but whence it came they knew not. From Japhet descended Javan, from whom the Grecians sprang, as the name Jonia shows. helas descended from Hellus, who reigned amongst the Dononaei the offspring of Dodanim the son of Japhet. The latter name Graecia was from Graecus the son of Thessalus. Thus Carrion. §. 2. That Cadmus was a Phenician Cananite. As for Cadmus, that he was a Phenician Cananite, of the posterity of the Hivites, who were seated near the Hill Hermon, we have very strong presumptions from learned Bochart, and others. Concerning Cadmus, see Stillingf. Orig. Sacr chap. 1. Sect. 19 'Tis true Apollodorus, and others, too much addicted to the fabulous narrations of Poets, make Phoenix to be the son of Belus, and father of Cadmus, and both Phoenix and Cadmus to be born in Egypt. Whence Eusebius in his Chronicon lib. 2. on the year 1062, says: that Phoenix, and Cadmus coming from the Egyptian Thebes into Syria, reigned at Tyre and Sidon. But this fable is sufficiently refuted by the names of Belus, Phoenix and Cadmus, which are purely Phenician, and not Egyptian; and the ancient Phenician Annals, composed by Sanchoniathon, prove thus much. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Surname of Phoenix, is said to arise out of Phenicia: now Chna (as has been proved) is but the Contract of Canaan. And that Cadmus was no other than a Phenician, descended from that part of the Canaanites called Hivites near Hermon, we have good evidence from the Origination of the name etc. §. 3. Cadmus' from the Kadmonites Gen. 15.19. which were Hivites Josh. 11.3. We read in Gen: 15.19. of Kadmonites which are the same with the Hivites mentioned Josh. 11.2. where the Hivites under Hermon are reckoned amongst the Canaanites on the east. This mount Hermon was the most eastern part of all Canaan: thence in Psal. 87.13. Hermon is put for the East, as Thabor for the West, whence these Hivites were called Kadmonites, i: e: the eastern people. Hence Cadmus received his Origination and Denomination. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers exactly to the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmoni i: e: a Cadmonite descending from the Cadmonites, or Hivites. Thus Carrion Chron. l. 2. Cadmus' sailed from Phenicia into Boeotia: and his name discovers his original. For Cadmus in the Phenician tongue signifies Oriental. This is farther evident, from the name of Cadmus' Wife, who is called Harmonia, or Hermione, from the mountain Hermon, whence they both had their original. So Psal. 42.6. Psal. 42.6. Judg. 3.3. These Hivites or Cadmonites are called Hermonites as Judg. 3.3. See Bochart his Preface to Phaleg: also his Canaan lib. 1. cap. 19, 20. §. 4. The Fable of Cadmus' being changed into a Serpent from a Phenician word. That both Cadmus, and his Wife Harmonia were Cadmonites, or Hivites, receives farther appearance from that ancient Fable of their being both changed into a Serpent, which seems to have its original from the near cognation betwixt the name Hivite and Serpent in the Syrian or Hebrew tongue: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Serpent, is of the same sound with Hivite: whence the Greeks, who frequently coined Fables from the imitation of sounds, raised this fiction. So Boch. Phal. lib. 4. cap. 36. The habitation of the Hivites (says he) was on the mount Hermon; deservedly therefore were the Hivites called Cadmonites, i: e: orientals Gen. 15.19. Gen. 15.19. From Cadmon, and Hermon, is Cadmus (Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and his Wife's name Harmonia plainly drawn. That they were both Hivites is from thence manifest, that they are both said to be turned into a Serpent: for the name Hivites sounds Serpents. The Gibeonites, and Sichemites were Colonies of these Hivites Josh. 11.19. Thus Bochart. §. 5. The Fable of Cadmus' sowing Serpents teeth etc. from Phenician sounds. We have farther illustration hereof, from that old Grecian Fable touching Cadmus' sowing the teeth of a Serpent, whence sprung up a numerous company of Soldiers, who destroying each other, there remained only five which subjected the whole of Boeotia to their Empire. This Fable, though ridiculous enough, yet has it much to discover its original to be from the Phenician tongue: Learned Bochart in his Canaan lib. 1. cap. 19 does thus decipher this riddle: first, (says he) Cadmus in the Hebrew phrase, is said to make Soldiers which he listed: So 1 Sam. 14.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he made forces i.e. listed. But why of the teeth of a Serpent? In the Phenician tongue, which is partly Syrian, partly Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teeth of a Serpent, signifies also spears of brass, with which Cadmus' first armed his Soldiers in Greece: for he was the first finder out of brass: so Hyginus cap. 274. Cadmus, the son of Agenor first purified brass found at Thebes. Thence Pliny lib. 34. c. 1. says: that the stone or mineral of which Cadmus made brass was even to his time called Cadmia. Now that the Soldiers are said to be reduced to five; was occasioned from the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, according to its variety of sound, may signify either five, or him who is prepared for war. Exod. 13.18. to sum up the whole: it is most likely the Phoenicians writ thus of Cadmus, in their own Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which words the Grecians, not understanding the Phenician tongue, thus rendered? He made an army of five men armed with the teeth of a Serpent: whereas it should have been rendered thus: he gathered an army furnished with the spears of warlike men: i.e. with spears made of brass; such were the spears of the old Grecians, who used brass in stead of iron. §. 6. Cadmus' commander of the Phenician Colonies. We have another Grecian Fable touching Cadmus, which argues his original to be Phenician. Athenaeus lib. 14. makes mention of Cadmus, being the King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he fled with his wife Harmonia: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is usually rendered Cook, but here it signifies Steward answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such were Potiphar & Nebuzaradan, which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Chaldee better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of the Guard; and Jerom, the master of the Soldiers, or the General of the Army: and the mistake was easy because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in its common signification, imports both to play the Cook, and to kill: so that indeed Cadmus, being General of the Phenician Colonies, went with his Wife Harmonia, into Greece etc. See Bochart Can. lib. 1. cap. 19 §. 7. Cadmus' a name common not pro●…r. Some make Cadmus a Tyrian; others a Sidonian; but the latter seems most probable: because Tyre was not built in Cadmus' age. Though I am apt to think, the name Cadmus was not appropriated to any single person, but common to several of those Phenician Hivites, or Cadmonites, which settled in Greece. For Suidas makes two milesian Cadmus'; whereof the one he makes to be Pandonians son; the other the son of Archelaus. The former he counts more ancient; whom he makes to live between Eumelus and Pherecydes the Syrian. Strabo, lib. 1. makes mention of the same, affirming: that there were three that began to write in prose, Cadmus, Pherecydes, and Hecataeus. This Clemens Alexandr. l. 6. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cadmus' Senior: yet was he far younger than our Phenician Cadmus, who seems to be contemporary with Joshua. Voss. H●st. Graec. lib. 4. C. 1. §. 8. Cadmus' bringing Letters into Greece. Cadmus' transported into Greece, together with his Phenician Colonies, the Hebrew Alphabet, at least sixteen Letters thereof; which by an inversion and change of the manner of writing, from left to right, received a Grecian form. To these Pythagoras added one; and Simonides, or Epicharmus four more, of which hereafter. Neither did the Grecians receive their Letters only, but also much of their Mythology or Fables and other Learning from Cadmus, and the Phoenicians. I shall at present only mention that one Fable of Cadmus, who at his landing is said: to have made more than ordinary impression with his foot on the mud; and so to have caused the Ismen River; thence styled the foot of Cadmus. Which Fable arose hence; because the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the various apposition of the letters, may signify either a foot or a river: therefore for the river of Cadmus, Ismenus is called the foot of Cadmus; and thence the Fable. See Bochart praef. ad Canaan. CHAP. VII. Phenician Colonies in Greece. Cadmus' first seated himself in Boeotia, Thebes etc. The Phoenicians possessed the Cycladeses, as Syra etc. The Invention of the Heliotrope taken from Ahaz's dial, and communicated to the Syrans', by the Syrians. Delos had its name, God, Temple, and Oblations from the Jews, by the Phoenicians. Of Anius Apollo's Priest, his Name, and Oblations of Corn, Wine, and Oil, Jewish: as Deut. 14.23. and 18.3,4. Phenicians at Athens, and Salamine. Phenicians in Laconia, Cythera. etc. Of the old Pelasgi, and that they were not the sole Authors of the Hebrew Letters, Names, Fables, and Traditions found in Greece. Phenicians in parts adjacent to Greece. §. 1. Cadmus' building 〈◊〉. Cadmus' first seated himself in Boeotia, as Eusebius, Carion, and Bochart assure us, and built the upper part of Thebes, which was from him called Cadmia; and the whole City of Thebes, was by the Phoenicians named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thebes, from dirt: for it had much dirt in it, being all watery. We read of the same name Judg. 9.50. Then went Abimelech to Thebez etc. which Josephus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that Thebes, was really built, and peopled by the Phoenicians, is evident from one of its seven Gates called, Oncea, i.e. from Onca, the name the Phoenicians gave Minerva, to whom Cadmus erected an altar in that place. So Stephanus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Phoenicians styled Minerva Onca, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move war: see Selden de Diis Syrûm Syntag. 2. cap. 4. From Boeotia, the name of Gadmus was transferred into jonia, where the City Priene was called Cadme, because founded by Philota the Beotian. So Bochart Canaan lib. 1. cap. 16. §. 2. The Phoenicians possessors of most of the Cyciades, as Cea, Naxus, Astypalea, Jes, Syra etc. The Phoenicians possessed most of the Lands in the Egean Sea, commonly called the Cycladeses, as it is sufficiently manifest, both from the Founders, and Names of the Places. In Cea reigned Aristaeus, the son in law of Cadmus. Bacchus' the nephew of Cadmus possessed Naxus. Astypalaea had its name from Astypalaea, the daughter of Phoenix, and mother of Ancaeus, who held Samus. Oliarus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colony of Sidonians; as Stephanus. Who tells us also, that Jos was formerly called Phenice. Yea several of the names, which the Phoenicians imposed on those places, continued a long time after; Phenicians in Syra where they communicated the knowledge of the Heliotrope taken from haz's dial. King. 20.11. as Syra, where the Syrians, or Phoenicians arriving, planted a Colony, and called the place from their own name. This is farther evident from the Knowledge and use of the Heliotrope, which is supposed to have been first invented by these Syrans', but was indeed communicated to them by the Phoenicians, who who received it (as Bochart conceives) from the original pattern of Ahaz's dial 2 King. 20.11. This was improved by Pherecydes, Pythagoras' master, who was a Syran, not a Syrian immediately, as most think, but upon a mistake; as Bochart, from his own mouth, informed me: see more Bochart Canaan l. 1. c. 14. §. 3. Delos from the Phoenicians. The most famous Island in the Egean Sea is Delos; which received its name, with many other Fables touching Apollo, from the Phoenicians, and Jews. The figment of Delos' receiving its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because Latona lying hid in the Sea, at the time of her bringing forth, was made manifest by Jupiter, is not more ancient, than fabulous. Bochart's conjecture, that Delos had its origination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deel (as Belus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fear, according, to that: Primus in orbe Deos timor fecit, is more probable. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used, in the Chaldee Paraphrasts, for the Gentile Gods: Exod. 20.23. so Exod. 20.23. wherefore the Phoenicians called Delos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deel: that is, the Island of the God Apollo: or in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gods viz. Diana, and Apollo: for the birth of whom this place was famous. Inopu●. Thence Inopus was called by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of Python; being a river in the same Island, derived by secret passages under the earth from Nilus, as 'tis supposed. Cynthus. And Cynthus the mountain of Delos, where Latona brought forth Apollo, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth: whence the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in Cadmus' Alphabet Boch. Can. l. 1. c. 24. §. 4. That the several names of Apollo, his Temple, and Idolatrous Worship at Delos, were all but corrupt degenerate derivations from Jewish Traditions, conveyed thither by the Phoenicians will hereafter, I hope, be manifest. See Dickinsons Delphi Phaenizantes. Of Anius King and priest at Delos. I shall at present only mention the story of Anius, who is said, by Virgil Aene. lib. 3. to be both King of Delos, and Priest of Apollo about the time of the Trojan war. This Anius, is supposed to be of the race of Cadmus: His Mother Rhaeo, from Staphulus the son of Bacchus. He was called Anius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his Mother's sorrow, says the Etymologist: for being with child by Apollo, as the Fable goes, and driven from her father's house, after many wander, she brings forth Anius, in the den Eubaea. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Phenician tongue, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ani; which signifies also affliction: so that the name Anius is Phenician, as well as Grecian. And that this whole story of Anius, and his Priesthood, was but an imitation of the Jewish Rites, traduced to Delos by the Phoenicians, is apparent from his offerings: Anius' Offerings of corn, wine and oil, from Jewish Traditione. Deut. 14.23. & 18.3,4. 〈◊〉 18.12. for it's said, that this Anius, in the time of the Trojan war, brought to the Grecian tents, store of wine, oil, and bread corn: which were but the Relics of those Offerings he had received in Apollo's Temple. For the Devil, who delights to imitate Divine Rites, required of his worshippers, out of all the fruits of the earth, the Tenths, and first fruits of wine, oil, and corn, in imitation of God's Institution, who laid a special obligation upon Israel, to offer the first fruits, and Tenths of their wine, oil, and corn. Deut. 18.3,4. Numb. 18.12. Deut. 14.23. See more Bochart. Can. l. 1. c. 14. §. 5. Phenicians at Atheus That the Athenians were, originally, Phoenicians, Bochart Can. l. 1. c. 21. Thus proves; Aristogiton, and Harmodius, who killing Hipparchus, delivered the Athenians from Tyranny, were of the stock of the Gephyreans: Now the Gephyreans, according to the testimony of Herodotus, were Phenicians, of those who came into Boeotia, with Cadmus, and first seated themselves at Tanagra: but being beaten thence by the Beotians, they turned away to Athens, where, upon certain conditions, having obtained the power of the City, they built Temples to Ceres etc. The Phoenicians, which were in Boeotia, near Asopus, betook themselves unto Salamin the Attack Island, as we may gather (says Bochart) from this, that the Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salamin, is the Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, from the biting of the Serpent was thence called Salamis, anciently possessed by the Dragon which Cycraeus killed etc. §. 6. Phenicians in Laconia. Although that Fable, of the Spartans' being brethren to the Jews, and of the posterity of Abraham, be of little credit; yet are we not without probable conjectures that Laconia was frequented by the Phoenicians. Cythera. That Cythera, a Laconic Island, was possessed by them, Bochart makes evident: whence Venus, the Phenician Goddess, was called Cytherea: because passing from Phenicia, she landed here at Cythera: thence that poetic figment, of Venus' arising out of the sea, and landing at Cythera, Stephanus takes the origination of Cythera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Cytherus the Phenician: but Bochart will have it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethare i.e. stones: for, as the Beotian Cithaeron, so this Island Cythera abounded much with rocks. And hence, as Pliny lib. 14. c. 15. telsus, it was also called Porphyris, or Porphyrusa, by reason of the many Purples (which delight mostly in rocky places) hereabouts. Boch. Can. l. 1. c. 22. §. 7. But here we may not pass over an objection, which a learned person of this age and Country, has cast in our way: Stillingf. Orig Sacr. lib. 3. chap. 4. Sect. 11. Of the old Pelasgi. namely, that the ground of the affinity between the Jews and La cedemonians, was from the Pelasgi, whose chief seat was in Arcadia; to which adjoins Laconia. That these Pelasgi sprang from Phaleg the son of Eber, from whom Abraham and the Jews came. Gen. 11.17,20. That the Hellenes were not the first inhabitants of Greece, but these Pelasgi, who spread themselves over Greece, and brought with them the Hebrew language; whence an account may be given of many Hebrew words in the Greek tongue, which came not from the Phoenicians, as Bochartus, but the old Pelasgi. This is the objection. The old Pelasgi not the sole Authors of the Hebrew letters and names found in Greece. Answ. 1. How far the Pelasgi prevailed in Greece, is not material as to our present design. 2. Neither do I see how it would overthrow Bocharts' Assertion, should it be granted, that many Greek words own their origination to them. 3. Yet cannot I see sufficient ground to make any reasonable conjecture, that these old Pelasgi brought the Hebrew tongue, or left any considerable footsteps thereof in Greece. 4. Whether they did, or did not; yet this is certain, that many, if not all those names of places, mentioned by Bochart, will not admit of any but a Phenician origination: as Oncea, Cadmia, Cadme, Astypalaea, Phaenice, Syra etc. are manifest Derivations from the Phenician tongue. 5. We have the common consent of learned Antiquity, for the Transportation of Phenician Colonies, Letters, and Words, into Greece by Cadmus, and others. But of this more hereafter. §. 8. Phenician Colonies in Cilicia, Pisidia, Caria, Rhodes etc. That the Phoenicians sent Colonies into, or at least frequented Cilicia, Pisidia, Caria, Rhodes and Samus see learned Bochart Can. lib. 1. cap. 5, 6, 7, 8. Also that the Island Icarus, or Icaria, received its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Icar, an Island for pasture, not from that fabulous Icarus. And Patmos from the Syrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Phoenix led a Colony into Bythinia; and that Thracia, Thasus, and Samothracia were all frequented by Phenicians, Bochart Can. lib. 1. cap. 10, 11, 12. proves. Also that the Phoenicians proceeded Northward so far as Illyricum, see the same Bochart Can. lib. 1. cap. 23. By all which, we may easily guess, how the Jewish Mysteries, and Traditions were traduced into Greece and the parts adjacent, by these Phoenicians. CAP VIII. Phenicians in the Lands of the Midland Sea. Phenicians in Cyprus. Cinyras, Myrrah, Adonis, Phenician names. Cyprus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.14. Belus, Pygmalion Citium Phenician appellations; also Urania, Idalium. Phenicians in Crete. The story of Europa's being carried away by Jupiter, under the form of a Bull, from the mistake of the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both a ship and a bull. Phenicians in Melita. Phenicians in Sicily. Lilybe, Eryx, Scylla, Charybdis, Aetna, Cyclopes, and Sicily Phenician names. Phenicians in Italy. The original of the Tyrrhenians. The Cimmerians, as Italy, and Latium Phenician Titles. Phenicians in Sardinia, and Corsica; which Ezek. 27.6. is called Citthim. §. 1. AS the Phoenicians dispersed Colonies into Greece, and the Northern parts adjacent thereto, so in like manner Westward, throughout all parts of the Midland Sea; for which they had all the advantages that might be, both from their skill in Navigation, and the situation of their Country Phoenicia, as before. We shall begin with Cyprus, which lay next to Phenicia, and mighty commodious for their Trade. Phenicians in Cyprus. This Island Cyprus seems to be one of the first, that came under the Dominion of these Phoenicians. Eusebius in his Chronicon, on the number 1089 observes, that Paphos a Phenician City in Cyprus, was built when Cadmus reigned at Thebes. Bochart also Praef. ad Canaan, tells us: that before the time of the Trojan war Cinyras King of Phenicia, possessed this Island of Cyprus, by virtue of right received from his Ancestors. Cynyras, Myrrah, Adonis Phenicians. This Cinyras by Myrrah begot Adonis, Venus' sweet heart. Cinyras by the Phoenicians, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Myrrah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Adonis' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinnor, by the Greeks is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of harp; whence Cinyras had his name given him; the reason whereof you may find in Suidas on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is that Cinyras, by whom Agamemnon had his breast plate given him, as Hom. Iliad λ. Boch. Can. l. 1. c. 3. Yea the very name Cyprus, shows its origination to be Phenician. Cyprus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.14. For in Stephanus and Eustathius, Cyprus is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the flour Cyprus which grows there, which in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copher Cant. 1.14. Neither are we without likelihood, that the Island Cyprus received its name from this Plant Cyprus, which grows in such abundance there, though else where it be more rare. Plin. lib. 12. cap. 24. §. 2. That the Phoenicians enjoyed, even from their first Navigations, the possession of Cyprus, is also apparent from the common fame of Belus' reigning over Cyprus, and founding the Cities of Citium and Lapethus. Belus. This Belus was one of the ancient Kings of Phenicia, (though not the first of that name) whose son Pygmalion reigned after him in Cyprus. Belus reigned 32 years, and Pygmalion 40 years. Belus comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal Lord, because he was King of Phenicia; from whom all the Phenician Baalim had their denomination. Pygmalion. Pygmalion, in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pygmeelion, i: e: rest from the most high God: in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Elion was one of the Phenician Gods, as it appears out of Sanchoniathon. Melchisedec King of Canaan worshipped the true God under this name Gen. 14.18,19. Gen. 14.18,19. Elion. Unto Pygmalion, succeeded Paphus, who built Paphum in Cyprus, where stood that famous Temple dedicated to Paphia Venus, of which Tacitus speaks much Hist. lib. 2. At this place it is said; that Venus arising out of the sea first arrived etc. §. 3. Citium. Also that Citium, a famous City in Cyprus, was possessed by the Phoenicians, Laertius, and Suidas write, on the life of Zeno: the like Grotius: and Vossius, out of Cicero, proves that the Citieans sprang from the Phoenicians, Citium, saith he, a town of Cyprus where Zeno was borne, had Phenician Inhabitants: So Cicero lib. 4. de finibus, know that the Citieans, thy clients sprang from phenicia: Vossius de Philos. Sectis l. 2. cap. 1. Citium, as Bochart tells us, was so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethim, (not Cethis the son of Javan Gen. 10.4.) and was famous for nothing more, than for the birth of that famous Philosopher Zeno, who was thence styled Citiensis. Urania. Urania, another City of Cyprus, received its name from Urania Venus, whose worship was translated from Ascalon into Cyprus, by the Phoenicians, as Herodotus writes. Idalium. Idalium a town of Cyprus seems to be so called, by the Phoenicians, in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idala. We have a town in the Tribe of Zabulon, mentione● by the same name Jos. 19.15. jad-ela verbatim the place of the Goddess, ie. dedicated to Venus: whence Idalia Venus. Bochart Can. l. 1. cap. 3. §. 4. Phenicians in Crete. That Crete also received both its name, & Inhabitants from the Phoenicians, is not improbable. For the name Cretes, seems to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crethi i.e. darters; from their fame for darting: thence the Cretian bow, and the Cretian arrow. So the Inhabitants of Palestine, the Phoenicians, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherethims' Ezek. 25.16. Zeph. 2.5. Ezek. 25.16. Zeph. 2.5. which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and the Vulgar Cerethi) i.e. Cretians. Also in Gortyna, a City of Crete near the river Lethaeus, Atymnus, the brother of Europa, was worshipped; whose Phenician name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theman: and the whole story, of Jupiter King of Crete, his stealing Europa a Phenician, and bringing of her into Crete on a bull, ariseth merely from a mistake of the Phenician words. The fable of Europa's being carried away by Jupiter, under the form of a bull, from a mistake of the Phenician word. For the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying either a bull, or a ship; when in the History it ran thus: that, Jupiter carried away Europa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a ship; the Grecians had rather understand it of a Bull, to render the story more fabulous: so from the equivocation of the word, the Fable sprang: as Bochart Can. l. 1. c. 15. or it may be, the ship had (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the sign of a Bull; as the Ship Paul sailed in, had the sign of Castor and Pollux: it being usual to call their Ships by the names of the signs they carried, so Stillingfleet orig. saer. l. 3. c. 5. sect. 5. Europe whence so called. Europa in the Phenician Tongue, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the whiteness of her face; whose beauty was greatly esteemed: whence Europe borrows its name, Crete (where Europa was) being the utmost extent thereof. §. 5. Melita the seat of the Phenicians Melita, an Island in the Midland Sea, famous for the shipwreck of Paul, & the chief fortress of the Knights of Rhodes, now called the Knights of Maltha, was also possessed by the Phoenicians. So Diodorus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. This Island is a Colony of the Phoenicians. Hence it is that to this very day, the dialect of the Country people in this Island, is thought to be half Punic; or rather, as Bochart will have it, Arabic. As for the Etymology of the name Melita, Bochart draws it, either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free: thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melita a Refuge; because standing in the midst of the Sea, and having commodious ports; as also being in the midst of the way from Tyre to Gades, it was a mighty shelter to the Phoenicians in their yearly Navigations to Gades. So Diodorus lib. 5. Melita is a Colony of the Phoenicians, who extending their Negotiations even unto the Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made this Island their refuge. Such indeed it was to Paul. Bochart gives it another origination, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies mortar made of lime and sand, which the Romans call Maltha; whence the Island is called Calicata; this kind of mortar being much used here, as Diodorus l. 5. About the lower part of this Island, Ptolemy placeth the Temple of Juno on the one side, and the Temple of Hercules on the other, both Phenician Gods, whereof there remain some relics to this day. In that of Juno, there were ivory teeth of an incredible Magnitude, with this Punic inscription: MASINISSAES: Bochart Can. l. 1. c. 26. §. 6. Phenicians in Sicily. The Pheniciaus from Tyre, or else from Carthage, possessed the Shores of Sicily, long before the Greeks. So Thucydides lib. 6. and it is most probable that the Phoenicians settled themselves in these parts, about the same time they invaded Africa: which Bochart proves from many ancient Fables, and names of places, which have a note of the Phenician Dialect: Lilybe. So Lilybe, or Lilybaeum, which lies over against Africa, in the Punic tongue, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Libya; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lelybae, to the Lybians; because over against them. Eryx. Near Drepanum stands the most high mountain Eryx, inferior to none but Aetna: its name is purely Punick. So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harucas, signifies an high place, as Esa. 40.4. On the top of Eryx, stood the Temple dedicated by the Phoenicians to Venus, who was thence styled Erycina. Scylla. Charybdis. In the Sicilian strait, near Pelorus, lies Scylla, and Charybdis. Scylla, according to the Punic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scol; signifies destruction Levit. 10.19. as the Chaldee: in which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greeks. Again, Charybdis, in the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chor-obdan signifies a gulf of perdition: So Seneca, hiatu magno sorbet navigia. Aetna. The mountain Aetna, was called by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attuna, a furnace or chimney; or Aetuna darkness Bochart Can. lib. 1. cap. 28. §. 7. The Phoenicians inhabited, almost, all parts of Sicily; having at first possessed themselves of the sea coasts, the better to carry on their negotiation. But in after time many of the Grecians, seating themselves in the same Island, they inhabited together. The Cyclopes. The Cyclopes, who were Inhabitants of Sicily, were, as Bochart observes, so called from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chek-lub, i.e. a sinus towards Lybia; which the Greeks rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence their Fable, that they had but one eye, and that orbicular. Sicily, so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grape. As for the name Sicily, it seems to be derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siclul, i.e. the Island of perfection: because of its fertility: or else (which Bochart esteems truer) from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grape; as in Gen. 40.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for grapes: so the Phoenicians called Sicily, as if it were the Island of Grapes. The Reason of the name is manifest: for in those ancient times, the Carthaginians had no vines nor grapes, but what they had from Sicily: which Homer describes as most abounding with vines. Whence the Mamertine, Potaline, Taurominitane and Syracusane Wines. Thence Sicily was called Naxus; from the plenty of vines. For all know that Naxon was an Island dedicated to Bacchus by reason of its plenty of vines, Boch. Can. lib. 1. c. 30. §. 8. Phenicians in Italy. That the Phoenicians sent their Colonies into, or frequented, at least, some parts of Italy, is confessed by Bochart, Tyrrhenians not from Tyrians. though he differ from Fuller, and Grotius about the Tyrrhenians, who make them to be the posterity of the Tyrians; but Bochart makes the Tyrrhenians, according to Homer, Thucydides, and Herodotus, the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so not to descend from the Tyrians. Yet he grants, that the Italian Shores were very well known to, & frequented by the Phoenicians; as it is easy to gather out of Homer; who seems to have drawn all his Italian Fables from the the relation of the Phoenicians. Cimmerians. As the Aurunci had their name from light, so the Cimmerii from darkness, because, according to the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cimmir is to wax dark: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cimrir signifies blackness of darkness Job. 3.5. Job. 3.5. Thence the Fable, of Cimmerian darkness: Italia. Yea Bochart derives the name Italia, from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itaria; which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a country abounding with pitch; such was Italy; whence it was anciently called the Brutian, i.e. the pitchy Country. As for the permutation of R into L, that was easy and usual. Calabria. Hence also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying pitch, gave name to Calabria. Latium & Lat●…. So in like manner Latium is, by Bochart, derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the plural is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latim, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latin, i.e. enchantment. Whence that famous Grecian Fable of Circe's being a Witch; and Latium the neighbouring Country, its abounding with enchanting herbs etc. Bochart Can. lib. 1. cap. 33. §. 9 Phenicians in Sardinia. That Sardinia was anciently possessed by the Carthaginians, or Phoenicians, Bochart Can. l. 1. c. 31. proves, 1. From its name. For Sardinia from potter's clay was anciently called Icknusa, and Sandaliotis: by the Carthaginians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e: vestigium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being inserted by the custom of the tongue. 2. That the Phoenicians sent Colonies into Sardinia, about the same time that they invaded Africa, Spain and Sicily, may be gathered out of Diodorus lib. 5.3. We have mention made of Caralis, Sulchi, and Charmis Phenician Cities in Sardinia. §. 10. Corsica. That Corsica also was possessed by the Phoenicians, appears. 1. From its name Corsica, or Corsis, which is the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorsi; as if one should say, a place full of woods. 2. Corsica was also called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horny: that is to say, the Horny Island: because of its many Promontories, and angles. 3. Callimachus in his hymn on Delos, calls Corsica, Phaenissa. 4. We read Ezech. 27.6. Ezech. 27.6. Citthim Corsica. That the Tyrians made the benches of their Ships of box brought out of Citthim, that is the Island of Corsica, as Bochart proves Can. lib. 1. c. 32. It is, says he, doubted, whether the Phoenicians possessed Corsica: neither do the ancients make any great mention of it. Yet seeing they possessed Sardinia for so many ages, I can hardly believe, that they would spare an Island so near, and so easily to be gained. This appears by what I have proved from Ezech. 27.6. also because this Island is called Phaenissa in Callim●chi hymn. in Dedlum. CHAP. IX. Phenicians on the Western Ocean of France, and England, as also in the East. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the ocean, from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea ambient Esa. 40.22. Phenicians on the western ocean. Cassiterides, the British Lands. Britannia so styled from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Whence it was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Island of Tin and Led. Herculeses landing Phenicians in the Cassiterides. Ireland called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibernae, i.e. the utmost habitation. Phenicians in France. Hercules his fight with the Ligurians. The Identity betwixt the old Britain's, and Gauls in Language, Gods, names and things. Their Cognation with the Phoenicians. Brennus, Mar, Rix, or Rich, Patera, Druids, Bardi of Phenician origination. The Phoenicians Navigations into the East. Solomon, by the assistance of the Phoenicians, sends his Navy unto Ophir, called Tabrobana, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 3.6. whence he had his Gold etc. How far these, or such like conjectures may be useful. How the Phoenicians and Egyptians conveyed Jewish Letters and Dogmes unto the Grecians. §. 1. Phenician Navigations West and East. BEfore Homer's time the Phoenicians circuited the greatest part of the habitable world; from whom he learned some things of the Ocean, and the ut most Inhabitants of the Earth. Strabo lib. 1. speaking of the Phoenicians, says, that they went beyond Herculeses pillars, and built there many Cities a little after the Trojan wars: namely under David and Solomon's reign; in which age the most conceive Homer to have been borne. And Herodotus reports that the Phoenicians sailed under Neco from Egypt, and the Red Sea into the West; so that they had the Sun on their right hand; whence they returned by the Gades unto Egypt, and their own Country yearly. Ocean in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og i.e. the Sea compassing. And that the vast Ocean received its name, from the Phoenicians, seems probable, if we consider its old name, which among the Grecians was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like in Alexandra Lygophronis. Now the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability was derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og, i.e. the sea ambient. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og (whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ocean) according to the Scripture account, seems to be a Cosmographical name: Esa. 40.22. so Esa. 40.22. upon the circle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth: the like Job 22.14. Prov. 8.27. as Bochart Gan. lib. 1. cap. 35. §. 2. Phoenicians visit the western Ocean of Africa. Although it appears not that the Phoenicians sailed about the world; yet this, I think, is evident, that, at several times, they visited most shores of the Western Ocean. That they sailed beyond Herculeses pillars, on the western shore of Africa, and there built several Cities towards the Ocean; we are informed by the Periplum of Hanno; who being commanded, by the Decree of the Carthaginian Senate, to sail beyond Herculeses pillars, and to build the Lybiphenician Cities; and furnished with a Navy of sixty ships: he dispersed thirty thousand men into several places, to build Cities, and inhabit the same. Which done, he returns to his own Country, and writes his Periplum of Africa, in the Punic tongue. But touching the Phenician Navigations into Africa and Spain, we have already largely treated (chap. 5.) and England. We are now to treat of the Phoenicians visiting France, and the British Lands. So Bochart Can. lib. 1. cap. 36. tells us, That Himilco being sent to find out the utmost parts of Europe, penetrated into Britanny, and the Cassiteridan Lands, about the same time that Hanno went towards the South etc. §. 3. Phenicians in the Cassiterides that is the British Lands. Srabo lib. 3. makes mention of, the Cassiterides, who in times past, were known to the Phoenicians only, who traded with them for Tin, Led and Skins etc. Bochart (Can. lib. 1. cap. 39) by these Cassiterides understands the British Lands; because there are are no other Lands besides these, to which Strabo's description agrees, viz: that they are situated on the Ocean beyond the Artabri Northward, abounding with Tin, and Led. This may be farther collected from the very name Britanny. For in the book de mundo, which they attribute to Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are called Albion and jerne. Britanny so styled from the Phenician name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Tin or Led: thence it was called by the Greeks Cassiterides. And Strabo oft calls Britanny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seems to be no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barat. Anac, i.e. the field, or land of Tin and Led. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bara, and in Regimen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Syriack signifies a field, as Dan. 2.38. and 4.12. As in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by the Hebrews rendered Led, or Tin: as Amos 7.7. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence Cassiterides, is by the Greeks used for Tin. Mela renders it Led. And Pliny tells us, that the Cassiterides were so called by the Greeks, from the abundance of Led therein found. Tin and Led, according to Pliny, being but one and the same Species: and Britanny, as it is well known, is most plentifully furnished with both these, beyond all other countries'. Whence we may conclude that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greeks first framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thence the contracts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bochart Can. l. 1. c. 39 §. 4. Yea, the same Bochart makes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Tin (whence these British Lands were called Cassiterides) to be of a Phenician origination; because the Chaldees call Tin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kastira: whence, says Pliny lib. 7. cap. 56. The first that brought Led from the Island Cassiterides, was Midacritus. Hercules' called Melicarthus landed Phenicians in Cassiterides. Bochart for Midacritus, reads Melicarthus, or Melcarthus, which name Sanchoniathon gives to the Phenician Hercules (to whom the Phoenicians refer their first Western Navigations) who is supposed to have landed Phoenicians both in Britanny, and Gallia or France. Farther, that the Phoenicians frequented Britanny, is proved out of Strabo lib. 4. who mentions that Ceres and Proserpina were worshipped in or about Britanny, according to the Samothracian i.e. the Phenician Rites. That Ireland was not unknown to the Phoenicians, Bochart conjectures from the name, which seems altogether Phenician: Ireland called Hibernia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Hibernia, is no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibernae, i.e. the utmost habitation; because beyond Ireland, towards the West the ancients knew nothing but the vast Ocean. Boch. Can. l. 1. c. 39 Ireland by the Greeks was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by the Latines Hibernia, jerna, Juverna. Which seem all derivations from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibernae. §. 5. Phenicians in France. As the British Lands, so also Gallia (now called France) was visited by the Phoenicians, under the conduct of Hercules; who is reported to have invaded the Gauls, about the same time he set foot in Spain; and that, not by the Pyrenean Mountains, which was too difficult a passage, but by the Ligustick Sea. Herculeses Battle with the Ligurians. This is made evident by that famous battle, fought betwixt Hercules and the Ligurians: of which, not only the Poets and Historians, but also the Astronomers make mention. Hercules might also find a way into France, from the Gades, by the Ocean. However it were, this is certain, that the Gauls, as long as Carthage flourished, had no small commerce with the Carthaginians: for Polybius, Livy, and Appian tell us, that in the first & second Carthaginian war, the Gauls served them. Whence it was that Scipio being Conqueror, gave peace to the Carthaginians upon this condition, that it should not be lawful for them, for the future, to entertain any stipendiary Soldiers from Gallia, or Laguria. Moreover, history teacheth us, that Aquitania, which is part of Gallia Narbonensis, was possessed, and long held by Hannibal. And, before Hannibal's time, it is not likely, that the Phoenicians, in their Voyages into Britanny, passed by the Shore's unsaluted Bochart Can l. 1. c. 41. §. 6. The Affinity betwixt the old Britain's and and Gauls in Language, Gads and Officers. The great Identity, or, at least, Affinity that was betwixt the old Britan's, and Gauls, both among themselves, as also with the Phoenicians in names, Gods and customs, does much conduce to prove our Assertion; that the Phoenicians, had not a little correspondence in these parts. Concerning the old Language of the Gauls; what it was, and whence it sprang the Learned dispute much: but yet it is agreed by the most, that the British Tongue (which at this day, is in use among the Welsh in England, and the Britain's in France) is but the Relics of that Tongue, which both the old Britain's, and gaul's used. In this opinion were Rhenanus, Gesnerus, Hottomanus of old, with our famous Camden; who has lately put it beyond doubt, that the old Britan's and Gauls used one and the same Language. The old Briti●… tongue, its Affinity with the Phoenicians. Whereto Bochart has added this: The old Britain● and Gauls agree with the Phoenicians. 1. In Gods. 2. In Officers. that this common Tongue, wherein both the Gauls and Britain's agreed, agrees also in many things with the Phenician Tongue. This Bochart Can. l. 1. c, 42. proves 1. From the names of their Gods, which were Taramis, Hesus, Teutates, Belenus, Onvana, Hogmius etc. all of Phenician original, and offpring; as will hereafter appear. 2. From the names of Officers and Dignities, wherein the Gauls, and Britain's agreed, Brennus. as 1. Brennus was a name of Dignity amongst the Gauls and Britain's. We read of two of this name famous for their exploits amongst the Gauls; the one was Brennus the elder, who sacked Rome; the other Brennus the younger, who pillaged the Delphic Temple. And there are some that think the name Brennus was common to the Emperors of those times, because the Welsh to this day (as Camden observes) call their King Brennis: and so amongst the Britain's in France, Barn signifies a Judge, and Barner is to judge, as amongst the Phoenicians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnas is used for a Prince or Governor, as the Chaldee Esa. 3.4. Prov. 14.28. The Radix of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to feed; thence a Prince, whom Homer styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mar Lord. 2. Mar, (which the Britain's now sound Maur; whence the Condomarus etc.) is derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar a lord Rix or Rich. 3. Rix also was much used in the names of the Gallik and British Nobles as Sinorix etc. which the French, English and Germans at this day pronounce Rich; that is, strong or potent; from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strength, or force. 4. Patera a Priest, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret, Gen. 40.41. as Coenae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Druids from an Oak, as hereafter. Lastly Bardi, which signified Poets, or Singers, is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing, Amos 6.5. as Bochart Can. l. 1. c. 42. §. 7. Phenician Navigations into the East. Neither had the Phoenicians their navigations only Westward, but likewise into the Eastern parts. So Bochart Canaan Praef. tells us: that in the time of David and Solomon, the Phoenicians sailing through the Red Sea, visited the Asian Shores. Yea India itself, for traffic sake, taking Colonies from Elana, the chief Mart town of the Arabic Gulf, and sailing even unto Tyrus and Aradus, Lands in the Persian Gulf, of Phenician original. Solomon, by the assistance of Hiram, sends his Fleet unto Ophir, and has thence Gold etc. Whence Solomon entering into a Strict League with Hiram King of Tyre, by the assistance of the Phoenicians, furnished himself with a Navy, which every three years he sent forth, from Elana and Esion Gaber, unto Ophir, that is (as he proves in his Phaleg. lib. 2. cap. 27.) the Island Taprobana, now called Zeilan; whence they brought Gold, Silver, Ebury, precious stones, Apes, Peacocks etc. as 1 Kings 9.26,27,28. and 10.11,12,22. and 2 Chron. 8.19. That Ophir was the Island Taprobana is made evident from Cant. 5.11. Dan. 10.5. Taprobane i.e. in the Phenician tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taph parvan, which signifies the Shore of Parvan, whence we read of the Gold of Parvaim 2 Chron 3.6. Neither are we without strong conjectures, that the Phoenicians frequented this Hand; in that we find, both in Pliny, and Solinus, Hercules the Phenician God, was worshipped here. Boch. Can. l. 1. c. 46. That Ophir mentioned in these places is the same with that we now call Peru, see Glassius Grammat. S. lib. 4. Tract. 3. Obser. 15. pag. 847 Edit. 2●. §. 8. ●…ow far these conjectures may be of use. Thus have we shown how the Phoenicians frequented most of the Sea Coasts of Europe, Africa, and Asia; wherein, consider though many of the Arguments are built on conjectures, yet 1. They are not conjectures of mine own framing, but of the Learned. 2. Some conjectures may amount to moral demonstrations, or certainty. 3. Conjectures in things so obscure, are not to be rejected altogether. 4. Take the whole together, and I think, no sober judgement will deny the conclusion viz. That the Phoenicians frequented the chiefest Maritime parts of Europe, Africa, and Asia. §. 9 Phenician learning from the Jews, Ut ex Hebraeis ad Phaenices, itae ex Phaenicibus ad Gr●…cos cum literis veaerunt Scientiae. Bo●h. Phal. l. 1 c. 15. And that the Phoenicians traduced their choicest Mysteries, and Traditions, which they transported into other parts, from the Jewish Church, will be hereafter evident. At present take the Testimony of Lud: Vives in these words: the Phoenicians, for lucre's sake, sailed throughout the world, where they conveyed Science and Philosophy from the Jews. So Grot. on Mat. 24.38. Bochart Ganaan lib. 2. c. 17. Vossius de Philosophorum Sectis lib. 2. c. 1. of which see Part 2. of Philosophy book 1. chap. 3. §. 10. How the Egyptians conveyed Jewish Dogmes and Institutes unto the Grecians. To conclude this our General account touching the Traduction of human Literature from the Scriptures and Jewish Church. As we have shown how the Phoenicians, by reason of their Navigations, traduced Hebrew Letters and Mysteries into Greece, and other parts of the world; so the same might be very far demonstrated, touching the Egyptians, who gave a great vent to Jewish Learning and Institutes though in a different mode of conveyance. For, as the Phoenicians propagated Jewish Literature, and Dogmes by Navigation and transplantation of Colonies, so the Egyptians promoted the same design, by reception of, and daily conversation with Foreigners, and Travellers. Hither it was that many of the first Grecian Poet's, Orpheus, Homer etc. resorted, and furnished themselves with Jewish Traditions. Here the first Sophists Thales and Solon; as also the Philosophers, Pythagoras, Plato etc. gleaned up the choicest of their Jewish Dogmes, and Institutes, which they transported into Greece. This we have endeavoured to demonstrate at large in our second part of Philosophy, Book 1. Chap. of Egyptian Philosophy, and in what follows. CAP. X. Of the Traduction of all Languages and Letters from the Hebrew. Philologie its Use and Distribution. God the first Institutor of Names; which, by Adam's Ministry, are imposed on things. Names, at first, but Images of things. How words, and names are from Nature; and how from Institution. Gen. 2.19. All Languages originally from the Hebrew Gen. 11.1. Plato's acknowledgement, that the Greeks received their Language from the Barbarians, i.e. the Hebrews. Hebrew Letters at first invented by Moses. Testimonies of the Learned to prove that Moses was the first Inventor of Letters. Moses the Egyptian Theuth or Mercury, who is supposed to be the Author of Letters. The Hebrews under the name of Syrians are said, to convey Letters to the Phoenicians. §. 1. HAving given, in the former Chapters, a General Demonstration, of the Traduction of all Learning from the Jewish Church and Oracles; with the manner how it was diffused throughout the world, by the Phoenicians; we now proceed to demonstrate the same by Induction of particulars. All human wisdom may be reduced to these two Heads of philology and Philosophy. Of philology its Original. As for philology, according to its original, and primitive import, it implies an universal love, or respect to human Literature. Thus, they say, the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philologus was first given unto Aristophanes, because he was a person, according to the common vogue, adorned with manifold Wisdom and Learning. Hence afterward (as Suetonius attests) Atteius assumed the Title of Philologus; and that upon the same Ground. We find the very same appellation given to a Christian Convert Rom. 16.15. Rom. 16.15. Philologus etc. who (as Grotius on this place) probably was a Libertine, brought up in human Literature; and for his great hopefulnes therein, surnamed by his Master Philologus. So that philology, according to its primitive and general notion, imports a comprehensive Knowledge in human Literature. We shall not extend the notion, to its utmost, but only discourse of philology as distributed into these severals. 1. The Knowledge of Languages. 2. Pagan Theologie. 3. History. 4. Poetry. 5. Rhetoric. 6. Jurisprudence, or the knowledge of Laws: and we shall endeavour to evince the Traduction of each of these from the Jewish Church and sacred Oracles. §. 2. The original of all words and languages from the Hebrew. We shall begin with the knowledge of Languages, anciently styled Grammar, and lately Criticism; with endeavours to prove its original from the Hebrew Language and Oracles. That all Languages and Letters were derived originally from the Hebrew, or Jewish Tongue, is an Assertion generally owned, and maintained by the most learned Philologists of this Age; and that not without the consent of some of the Ancients, and learned Heathens. Plato tells us in plain terms, that the Gods were the first Authors of Letters, and words; and that they (the Grecians) received their Language from certain Barbarians more ancient than themselves. Who could be no other than the Hebrews. Take his own words (Cratylus fol. 426. Edit: Steph.) thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first names were appointed by the Gods etc. Then he adds, how these names were conveyed down from the Gods to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These names we received from certain Barbarians, more ancient than ourselves. Here Plato acknowledgeth, 1. God the first Institutor of names, which by Adam's miaistrie are imposed on things suitable to their natures. 1. that the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or institution of words, and letters was from God. For as he at first gave Being unto things, and prescribed a certain Law as the boundary or limits to their Nature, whereby they are differenced each from other; so in like manner has he instituted certain Names, and affixed them as appendents to the things themselves; thereby to represent their proper Natures, Offices, peculiar Respects unto, and Differences from each other. For look as our Conceptions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resemblances and images of things; so names and words are the images both of our conceptions, and also of the things themselves. Names are but pictures or images of things. Thus much Plato frequently hints unto us, especially in his Gratylus, as fol. 430. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A name but the Ape, or, as it were, the picture of a thing: so fol 433. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name is but the manifestation of a thing: Again, he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a name is an instructive and discretive instrument of the essence. Whence that of Aristotle, Rhet. lib. 3. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Names are imitates. So Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are in speech certain Symbols or notices of the Souls passions, as in Scripture of things spoken. i.e. Look as in the mind, there is a a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character or Idea of things; so likewise in oration or speech, there is a Character or Idea of the Mind; as also Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does , and represent our speech. So that as the Mind gives us an Idea of the thing; so speech of the mind, and Scripture of speech. Whence speech also gives some adumbration of the thing itself. Answerable whereto is that of Democritus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Speech is the shadow of a work: as also that of Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 external speech is the Messenger of the mind. By all which it appears, that names are but pictures, shadows, or resemblances of things; so that as the Natures of things are determined, and limited, so must the names likewise, by which their Natures are expressed and represented, be: not as though the essences of things should be pictured, or drawn to the life in words and names, which is impossible; but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sundry Respects and Affections of things, should be expressed in their names. For, as 'tis observed, things have a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech, figure, and colour, which ought to be expressed by their names; How words and names are from nature? and how from Institution? which has made some conceive that words and names are appointed vi Naturae, even from the Institution and Law of Nature: not, as words and names are now confusedly used by several Nations, but according to Gods first Institution, when all Languages were but one, and names were by Adam, according to Divine appointment, given unto things proportionable to their respective Natures, and operations; so that the image, picture, and face of the thing, might be discovered in the name. This is, or should be the aim of all such as impose names on things. So Ammonius on the Categor. pag. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men agreeing together by common accord amongst themselves, impose a proper name on every thing; having regard to this only, how they may by speech, represent things to others. Thus we see how, according to Plato's mind, words and names had their original, both from, at least conformable unto, Nature; as also by Institution. Hence likewise it appears, how God may be said to be the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Institutor of names; namely as Adam, by his appointment, and special inspiration, gave names, suitable to the Natures of things: Gen. 2.19. according to Gen. 2.19. This is the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectitude of words, which (as Plato here observes) God instituted by the ministry of Adam, that great Naturalist, who imposed names on things, proper and fitted to their Natures. That all languages were derived from the Hebrews called by Plato Barbarians. But 2. Plato in the forementioned citation, expressly avoucheth, that they (the Grecians) received their names and language from certain Barbarians, more ancient than themselves. He affirmed, that the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Institutor of names was God; but he also affirms, that the conveyance of those names and words to them, was by certain Barbarians &c. That these ancient Barbarians were no other than the Hebrews, will seem more than probable, if we consider what Moses testifies of the whole earth Gen. 11.1. Gen. 11.1. And the whole earth was of one language, and of one speech. This Language was, without doubt, the Hebrew; whence the Greek, and all other Languages received their derivation; as we shall hereafter prove. And that Plato refers hereto, is affirmed by Serranus, on these words of Plato fol. 380. By the appellation of one language (says he) is signified the Hebrew tongue, as Plato seems to acknowledge, who concealing the name of the Jews, does yet ingenuously deny the primitive antiquity to his Grecians: (as in his Timaeus he openly confesseth that all the Grecians were children.) And this he does here now & then inculcate, that the right account of names or words is to be fetched from the Barbarians, as the more ancient. Now by the name of Barbarians, Justin Martyr, Clemens Alexandrinus, Epiphanius and Nicephorus under stand the Jews. Thus Serranus. So that, this second rule which Plato gives for the right interpretation of names or words, is, that they be derived from the Barbarian language more ancient than their own; whereby we cannot, rationally, understand any other than the Hebrew, as it will farther appear when we come to particulars. §. 3. That the Hebrew was the first unick language. That the Hebrew was, according to Gen. 11.1. The original language, whence all others were derived, is excellently demonstrated to us by learned Bochart, in his Phaleg. lib. 1. cap. 15. where he proves 1. That before the building of Babel there was but one language, Gen. 11.1. and that according to the acknowledgement of Heathens, as Abydenus in Eusebius, and Cyrillus, and the Sibylle in Josephus. 2. That this one original language was the Hebrew; as we are taught by the Chaldee Interpreter, R. Selomo, Aben Ezra, and the Cabalists in Gematria; as amongst the Fathers by Jerom and Austin. Farther that the Hebrew tongue was of all most ancient, he proves from the Etymology of the names extant in the History of Moses, from the Creation of the world to the Dispersion of the Nations. So the Garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies with the Hebrews a garden of pleasures or delights. The land of Nod, is called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. a land of banishment; because Cain was banished thither. So Babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eva, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cain etc. thus Bochart fol. 57.3. Hence he proceeds to show us, how God, at first, instituted the Hebrew Tongue, as also the several derivations thence. In the Creation (says he) God inspired into Adam and Eve, the first moment in which they were created, the knowledge of the Hebrew Tongue; that so they might understand the Language of God conversing with them, as also enjoy mutual conference and conversation amongst themselves. This same power of God shone forth also in the confusion of Languages, which God only introduced. Gen. 11.7. confound their Language. Gen. 11.7. Thus Bochart Phaleg. l. 1. c. 15. fol. 59 This Assertion, touching the Traduction of all Languages from the Hebrew, Ut nosse possimili●guam Hebraicam omnium linguarum esse matricem. Hier●nym. Comment. in Sophon. 3.18. I find again laid down by Bochart, in his Preface to his second part called Canaan, fol. 11. thus: moreover, according to the writings of the Prophets, there is nothing that will bring more Authority and Majesty to the Hebrew Tongue, than if it be taught, that from it sprang, almost what ever was any any where most ancient, even amongst the nations most remote from the Jews &c, Thus Fosterus in Praefat. Lex: It is, says he, the huge glory and felicity of this (Hebrew) Tongue beyond others, that it begs or borrows nothing from other tongues, but other tongues borrow many words from this. see Collatio linguarum quatuor principalium à Crucigero. §. 4. The original of Hebrew Letters and the derivation● thence from Moses. Having demonstrated the priority of the Hebrew Tongue, and the derivation of all other Languages thence; we now proceed to the original of the Hebrew Letters, and Scripture, with the Traductions thence. Concerning this, we have this good account in Austin, and Ludovicus Vives on him. August: de civet: Dei lib. 18. cap. 39 speaks thus. There is no nation therefore, that may boast itself touching the Antiquity of its wisdom, beyond our Patriarches, and Prophets; in whom there was a Divine wisdom— But the Hebrew Letters began from the Law given by Moses etc. Lud: Vives on these words [the Hebrew Letters] speaks thus: The vulgar opinion, both of our Christians, and the Hebrews is; that the Hebrew Letters, had Moses for their Author: which Eupolemus, and Artapanus, and other profane writers do assert; who deliver, that Moses was the most wise of men, and the Inventor of Letters, which he delivered over to the Jews, from whom the neighbouring Phoenicians received them, and the Grecians, by Cadmus, from the Phoenicians. Moreover the same Artapanus believes, that Moses gave Letters to the Egyptians; Moses under the name of Mercury is said to give Letters to the Egyptians and that Moses was that Mercury, (for so the Egyptians call him) who, as it is manifest amongst all the Latin and Greek Authors, taught the Egyptians Letters. But if any inquire, in what Letters that wisdom of the Egyptians, wherein we read Moses was instituted, was contained, he shall peradventure, find that it was delivered by vocal Tradition, and was preserved in the memory of Teachers and Learners. If there were at that time any Letters, they were no other than forms, or images of beasts, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hyeroglyphick Letters, i.e. Letters engraven in sacreds. Philo the Jew refers the Invention of the Hebrew Letters to Abraham, but these Letters, seem to have been many years before Abraham for Josephus Antiquit. 1. declares, that by the sons of Seth, the son of Adam, there were erected two pillars, the one of stone, the other of brick whereon they engraved the Arts by them invented, and that the column of stone remained in Syria, even unto his time. Thus touching the several opinions about the Invention of Letters: whereof the first seems most probable; namely, that their original was from Moses. The Testimony of Eupolemus, we find in Clemens Alexandrinus, Strom: lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They say, that Moses was the first wise man; and that he first delivered Grammar or Letters to the Jews; and that from the Jews the Phoenicians received them; as the Grecians from the Phoenicians. Plato in his Philebus, and Phedrus, contends, that the first Inventiou of Letters was in Egypt, by Theuth: who whether he were a God or man, is doubtful. That this Theuth, who by the Ancients, is supposed to have been the Inventor of Letters, was the same with the Egyptian Mercury, I conceive, will not be doubted by any versed in Antiquity. So Cicero de nature. Dear: lib. 3. Whom the Grecians call Mercury, the Egyptians call Thoith: that is Theuth. So Euseb: praepar. Evang: lib. 1. cap. 6. produceth out of Philo Byblius, that Mercury was called by the Egyptians Thoith; who also was the Inventor of Letters. Now that Mercury, or, as the Egyptians style him, Thoith, or Theuth was the same with Moses, is affirmed by Artapanus, in Eusebius, praepar: Evang: lib. 9 c. 4. Whom the Hebrews call Moses, the Greeks stile Musaeus, and the Egyptians Mercury: I am not ignorant, that many apply the name of Mercury, or Theuth unto Joseph, who was esteemed as a God amongst the Egyptians, and worshipped under the Hieroglyphic of Apis etc. But yet we must remember, that the same names were, upon differing accounts, attributed to differing persons: as the name of Saturn was, by some attributed to Adam, and by others to Noah; they being both, in some respect, the first Heads and Parents of mankind. So the name Mercury or Theuth, was given to Joseph, as he was a person divinely inspired for the interpreting of dreams etc. and the same name was given unto Moses, as the Inventor of Letters etc. Hence Mercury passed for the God of Learning; because he was supposed to have been the Author of Letters. Cyrillus lib. 1. against Julian, relates out of Artapanus, that there was a rod preserved in the Temple of Isis, and worshipped as a monument of Moses. The same is testified by Eusebius lib. 9 de praepar. Evang. cap. 4. The Hebrews under the name of Syrians are said to convey Letters to the Phoenicians. To which agrees that of Pliny lib. 7. cap. 56. I judge (says he) that Letters were of an Assyrian (i.e. Jewish) origination: but others conceive that they were found out amongst the Egyptians by Mercury, as Gellius; others amongst the Syrians. However, they were brought into Greece out of Phoenicia by Cadmus, being in number at first but sixteen. Hence Eusebius, de praepar, Evang: lib. 10. cap. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phenician Letters, as hereafter. Whereas it is said, that the Syrians were the first Inventors of Letters; that hereby we must understand, not the Syrians properly so styled or Phenicians, but the Hebrews, is evident from what we find to this purpose in Diodorus Siculus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syrians are said to be the Inventors of Letters, and from these the Phoenicians learned them. Where, opposing the Phoenicians to the Syrians, it is manifest, that by the Syrians can be meant no other than the Hebrews; from whom the Phoenicians received their Letters, as the Hebrews from Moses: so Owen de Theolog. lib. 4. Digres. 1. pag. 301. I doubt not (says he) but to affirm, that it may be demonstrated by arguments worthy of belief, that there was no use of Letters, properly so called, more ancient than the Mosaic [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Institution of Laws: wherefore I do altogether acquiesce in the opinion of Eupolemus, that Moses first delivered Letters to the Jews & c To which we may add that of Mariana the Jesuit, in his Preface to his Annotations on Genesis; where he speaks thus: And truly Moses was the first who invented Letters, notes of prolation or discourse comprehended (even unto great wonderment) under 22 literal characters, out of which all words, which are innumerable, are composed. I treat n ot now of Hieroglyphic Letters, which are notes of things: nor of prolation, or words, more ancient than those Letters which Moses invented. Thus Mariana. CHAP. XI. Of the Phenician, and other Oriental Languages, their Traduction from the Hebrew. The Origination of the Hebrew. It's purity till after the Captivity, The Phenician Language the same, for substance, with the Hebrew. Which is proved, from the Names of places. From the Hebrew, its being called the Language of Canaan Esa. 19.18. From Phenician words of Hebrew origination. From Punic words of Hebrew origination. Plautus' Paenulus explicated. The Phoenicians symbolising with the Hebrews in Names and things. Testimonies proving the Phenician Tongue to be Hebrew. The Egyptian Hieroglyphics from Hebrew Types, and Symbols. The old Egyptian Language from the Hebrew. The Coptick composed of the old Egyptian and Greek. The Azotian Tongue from the Hebrew. The Chaldee from the Hebrew. The Syriack composed of the Chaldee and Hebrew. Syriack words in the N. T. of Hebrew origination. The Syriack styled Hebrew John 5.2. John 19.13. Act. 21.40 etc. The Arabic, its Cognation with, and derivation from the Hebrew. The Persic from the Hebrew. The original of the Samaritans, and their Language from the Hebrew. The Language from the Hebrew. §. 1. The origination of the Hebrew. HAving given some general account of Languages, Names, and Letters with their derivation from the Hebrew; we now proceed to particulars. And first, as for the origination of the word Hebrew, whence it sprang, it's not determined amongst the Learned. Daillè in his French Sermons on Philip. ch. 3. v. 5. Ser. 3. supposeth the Hebrew to be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed; and so common, at first, to all such who passed the river Euphrates; as hereafter. But the more probable opinion is that of Bochart, in his Phaleg. lib. 2. cap. 14. fol. 104. where he proves, that the name Hebrew had its original from Heber Gen. 10.25. Gen. 10.25. the father of Phaleg, so called from the confusion of Languages. Thus also Owen de Theol. lib. 3. cap. 2. pag. 172. The Hebrews (says he) were so called because they were the sons of Heber. The reason of the name is very easy to be understood. All the Nations of the Canaanites were distinguished amongst themselves by Surnames, assumed from the most known Authors of their families, mentioned by Moses Gen. 10.15 etc. Gen. 10.15. etc. where this is called an Amorite, that a Jebusite etc. Abraham living amongst them from Heber (the famous Head of the Family whence he sprang) was called an Hebrew; by which Patronymick name, he and his Posterity were distinguished from all the Posterity of Cham. Thus Owen, who also adds lib. 4. cap. 2. We have showed that the Tongue used by Abraham, was the same with that of the first men, and that it was at length, from Heber, called Hebrew. The purity of the Hebrew till the captivity. This was kept pure and uncorrupted by his Posterity; who traveled through many parts of the East, where were many Dialects in use, especially the Syriack. This appears by the distinction the Scripture observes betwixt the speech of Laban the Syrian and Jacob, as Gen. 31.47. Gen. 31.47. where Laban makes use of the Syriack. This Hebrew continued, even after the confusion of Languages at Babel, in its native purity, and simplicity, until the Babylonian Captivity. So Bochart Phaleg lib. 1. cap. 15. fol. 59 where showing that Babylon had ever been fatal to the Hebrew, he affirms: that where as the Hebrew Tongue had flourished from the Creation of the world even unto the Babylonian Captivity almost 3040 years; it then ceased to be vulgar, or at least, it much degenerated from its ancient purity. For the Jews, upon their return from the Captivity, infected the Hebrew Language with the admistion partly of the Chaldee, partly of the Syriack, and partly of the Philistin Idiom etc. Thus also Owen Theolog. lib. 3. cap. 2. As the Hebrews by little and little deflected from the true worship of God, so by little and little they lost the purity of their Language etc. §. 2. The Phenician Tongue the same for substance with the Hebrew. We shall begin with the Phenician Language, which endeavours to demonstrate its derivation from, and Cognation, yea indeed samenes for substance with the Hebrew. This I find excellently well done to my hand by Learned Bochart; to whom I shall also add the Symbols or consents of other Learned men. That the Phenician Tongue was the same with the old Hebrew see Jo: Scaliger in what follows. §. 4. Bochart Canaan lib. 2. cap. 1. fol. 776. lays down his Hypothesis thus What I have hitherto in this whole tractation laid down, that the Phenician Tongue is very near akin to the Hebrew; seems demonstrable by manifold Reasons. His Arguments follow. The Affinity of the Phenician with the Hebrew 1. From the names of places in Canaan. His 1. Reason, for the Affinity of the Phenician with the Hebrew Tongue, is taken from the Names of places in the land of Canaan, which were of Hebrew import, and that before the Israelites departed from Egypt; as it appears by the books of Moses and Joshua, who lay down the same Names of places, as they were in use amongst the Canaanites, only with a change of the flexion, as in a different Dialect. Thus fol. 776. 2. The Hebrews & Canananites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. It appears from Scripture, that the other people, neighbours to the Jews, namely the Egyptians, Syrians, Babylonians, Ammonites, Moabites, Philistines &c. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differing in Language: Thus in Josephus the Amalekites and Mideanites are styled. But now, no such thing is mentioned of the Canaanites: On the contrary, Rahab, a woman of Canaan, and the spies sent by Joshua, confer together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Language. So Bochart fol. 777. 3. The Hebrew the Language of Canaan. Esa. 19.18. 3. Neither is it a light Argument, that the Hebrew Language is called the Language of Canaan Esa. 19.18. and in Chaerilo, Josephus supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Phenician Tongue to be the Hebrew. And in Herodotus those Phoenicians, who are circumcised after the Egyptian manner, are the same with the Hebrews. And Lucian useth the names Hebrew and Phenician promiscuously. Phenician words of Hebrew origination. 4. In the Relics of the Phenician Tongue there are many names and words purely Hebrew, which sufficiently demonstrate the Cognation or samenes of the former with the latter. To begin with the Relics of Sanchoniathons' history, which was turned into Greek by Philo Byblius, the fragments whereof are to be found in Eusebius Praeparat: Evang: lib. 10. cap. 3. where we find mention of a Chaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dark Chaos so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.5. Gen. 1.5. this Chaos was called also by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mod or mud, matter or slime. He gives us likewise an account of many of their Gods which were evidently of Hebrew import, and original. So making the Sun to be Lord of Heaven, he styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: El with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beel with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Elohin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Baetulia with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Myth (Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Pluto's name, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sydyk is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Israel with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Bochart Can. lib. 2. cap. 2. §. 3. To these Phenician words collected out of Sanchoniathon, we may add many others to be found scattered up and down in other Authors. As in Josephus the Sun is styled at Emesa Elagabalus, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered Lord; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In Plutarch an ox is styled Thor, and Alpha which are the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Porphyry tells us, that his own name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly in the Phenician Tongue, a King, which exactly answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Punic words of Hebrew origination. Farther this very great Affinity, and for substance Identity 'twixt the Phenician and Hebrew Tongue is very evident from those Remainders we have of the Punic Language, which was originally the same with the Phenician. Thus Grotius, in his Epist: ad Gallos' Epist: 114.( pag. 242) touching the identity of the Punic with the Phenician, as also of both with the Hebrew, writes thus to Salmasius. In this Letter my Salmasius, thou dost rightly gather, that there were Phenician words remaining in the Punic Language even unto Augustine's time. This is taught us in Jerom by Alma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (says he) signifies amongst the Phoenicians a Virgin, as also in Austin by Salus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, he says, signifies with the Phoenicians Three. These things being thus, 'tis yet true that Austin, who was skilled in the Punic, was ignorant of the Hebrew. Without doubt; long custom had foisted many things into the Punic Tongue, which were extrinsic thereto: & those very words which agree with the radical Letters of the Hebrews, differ somewhat in the sound of the vowels and flexion; as 'tis evident from Sena in Plautus. Thus Grotius. Yea this Affinity 'twixt the Hebrew and Punic Tongue was long since observed. Mat. 6.24. Mammon. Austin, expounding those words of Christ Mat. 6.24. says, that riches amongst the Hebrews were called Mammon, conformable to the Punic name: for gain in the Punic Tongue is styled Mammon. So again August: Serm: 35. The Hebrew word Mammon (says he) is akin to the Punic Tongue: for those Tongues are joined together, by a certain vicinity of signification. So Bochart (Can. lib. 2. cap. 16.) tells us, that both in the Hebrew and Phenician Dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, often signifies riches; whence it is that Psal. 37.3. the Greeks render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Radix is not, as some will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to wax rich. Moreover the Chaldees, as well as the Punicks, put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for gain; which is frequently used in the Paraphrasts, for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: see an example Gen. 37.26. Thus Glassius (Philolog. Sacr. lib. 1. Tract. 4. Sect. 2. can. 5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammona, some derive from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, among other things, signifies plenty of riches etc. Again Austin, on John Tract 15. tells us, that anointed in Greek is Christus, & in the Hebrew Messiah, whence also in the Punic Tongue Messe signifies anointed. Messe is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence 1 Sam. 16.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anoint him etc. But nothing does more evidently demonstrate the Identity of the Punic Language with the Hebrew, Plautus' Paenulus explicated. than that famous fragment of the Punic Tongue in Plautus' Paenulus, whereof we have an excellent explication, and that according to the Hebrew form, given us by learned Bochart in his Can. lib. 2. cap. 6. fol. 801. Where we find the words of Plautus. N'yth alonim Valonuth etc. thus reduced, by Bochart, to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deos Deasque veneror, I worship the Gods and the Goddesses etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says he) is a particle of Prayer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of the accusative case following. The reason why alonim Valonuth must signify Gods and Goddesses, is given us by Joseph Scaliger, in the Appendix to his Emendatio Temporum: where we are told, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Phoenicians signifies God; as Philo Byblius and Sisensa on this place have observed; that Alon in the Punic Tongue is God. Thus this fragment of the Punic Tongue, mentioned by Plautus (which has so much tortured Critics to interpret) is by Bochart reduced to, and explained by the Hebrew; which is an evident demonstration, that the old Punic differed not, in substance, from the Hebrew. Now that the Punic Language is the same originally with the Phenician, I conceive, no one skilled in these Tongues, can deny. And indeed the Cognation 'twixt the names Paeni or Puni, and Phaenices declares the same. Besides it is a General Concession, that Carthage, the chief seat of the Carthaginians, was founded by a Colony of the Phoenicians; from whom also they received their Language. §. 4. The Phoenicians Symbolising with the Hebrews in Tongue, and why? Phil. 3.5. Farther that the Phenician Tongue was the same originally with the Hebrew, may be evidenced from the Phoenicians, their symbolising with the Hebrews in Names, Customs, Country etc. Thus the Land of Phoenicia is called the Land of Canaan, as before. And the name Hebrew was given to the Phoenicians, as well as to the Jews: so Daillè on Phil. 3.5. Serm. 2. This word, Hebrew has been in a particular manner given to the people of Israel, although it seems, that at the beginning, the Chaldeans called all those, who dwelled in in the Land of Canaan, Hebrews; and the Egyptians acknowledged them as such; as you may easily remark by all those passages of Genesis, where this word is used. But the Posterity of Israel having since occupied all this country of Canaan, whereof the Inhabitants were called Hebrews, thence it came to pass, that the name Hebrew was appropriated to the Israelites. Thus Daillè. And Bochart Can. lib. 2. cap. 1. fol. 779. gives us the reason why this sacred Hebrew Tongue was, by God, permitted to be in use amongst the profane Canaanites or Phoenicians; namely for the benefit of the Patriarches, that so their Peregrination in the Land of Canaan, might be more tolerable and easy. Yet (says he) I will not content, that the Canaanites Dialect was, in all things, the same with the Hebrew: for amongst the Hebrews themselves there were divers Dialects: so Sibboleth and Scibboleth Jud. 12.6. so the Levite was known by his speech, Jud. 18.3. and Peter for a Galilean Mat. 27.73. But I shall conclude this Argument touching the Phenician Tongue, its derivation from, and samenes for substance with the Hebrew, with some Attestations of the Learned. Bochart, Phaleg. lib. 1. cap. 15. speaks thus: The 3d is the Language of Canaan, or the Phenician or Punic; which was brought out of Phenicia into Africa, and possessed the whole Country, even from Cyrene to Gades. In this Tongue Mochus the Sidonian writ of Philosophy, and Sanchoniathon the History of the Phoenicians, and that before the Trojan wars. Srabo lib. 16. Euseb. Praepar. lib. 1. Esa. 19.18. Here it sufficeth to observe that the Hebrew Tongue, is called by Esaias the Language of Canaan: Esa. 19.18. not only because the Jews possessed Canaan, but also because the Language of Canaan and Hebrew were very near akin. Thence in our fifth Book we shall, if God favour us, illustrate many places of Scripture thence. So Boch. Canaan Praef. fol. 11. We take (says he) the Phenician and Hebrew tongue almost for the same; because the Phenician is an Hebrew Dialect, little unlike to its Prototype, as I prove by many particulars in a peculiar book; wherein I have collected with great care, and endeavoured to explicate, as well from the Hebrew as from the neighbouring Tongues, almost what ever there remains of Phenicisme in the the writings of the Ancients, without excepting Plautus, or the African names of herbs, which are found in Apuleius, and in the Auctarie of Dioscorides; which have hitherto so much vexed the most Learned. To this of Bochart we might add also that of the Learned Ger: Vossius, de Histor. Graecis lib. 2. cap. 16. where he asserts: that the Phenician Tongue differs from the Hebrew only in some Dialect: and he instanceth in porphyry's name Malchus, which, as he himself confesseth, in his own Phenician Tongue signifies a King, as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does. That the Phenician Tongue was the same originally with the Hebrew, is also asserted and proved by learned Joseph Scaliger Animadvers. in Euseb. Chron. (fol. 51. edit. 1658) thus: We know therefore that the Phoenicians spoke originally the Language of the Canaanites, which was mere Hebrew. This is attested, as by other things, so by the Relics of Philo Byblius— who shall deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? etc. as in the Appendix to our book de Emend. Temporum. The like he adds fol. 111. of which see what follows chap 12. §. 3. See also Grotius Epist. 113. add Gallos' pag. 237. and Breerwoods' Inquiries cap 7. pag. 52-57. But more particularly, Owen Theol. lib. 3. cap. 2. tells us, that the Phenician or Syrian Tongue received its original from the Hebrew, and not the Hebrew from the Syrian; as all, who understand any thing in their Analogy, acknowledge; as also the Purity and Simplicity of the Hebrew Tongue proclaims etc. so lib. 4. cap. 2. §. 5. Of the Egyptian Hicroglyphicks. But to paste to the other oriental Languages, which differ little or nothing, save in Dialect, from the Hebrew. We shall begin with the Egyptian Language, which was twofold, Symbolic and Hieroglyphic; or Simple. Touching their Symbolic mode of discourse and writing, we find a good account in Clement. Alexandrin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 5. They (saith he) who are taught by the Egyptians, learn first the method of all Egyptian Letters, which is called, (1.) Epistolographick: (2.) Hieratick, used by those who writ of Sacreds': (3.) the last and most perfect is Hieroglyphic; whereof one is Curiologick, the other Symbolic: of the Symbolic; one is properly spoken by imitation: another, as it were, tropically; another doth allegorise by Enigmes etc. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieroglyphic Letters, were images of beasts etc. engraven principally for sacred use. We find some mention hereof in the fragments of Orus, that most ancient writer. And indeed this ancient mode of setting forth things worthy memory, by Hieroglyphic notes or Symbols, was very common amongst the Ancients, (in those oriental parts, especially) both Poets and Philosophers; and exceeding proper for that infant state of the world, wherein knowledge was so rude and impolite. And we need no way doubt, but that this Symbolic kind of Discourse or Language, had its original from the Divine Oeconomie, which God prescribed his Church, consisting of many terrene Images and sensible forms, for the shadowing forth heavenly Mysteries. Which way of conveying, and preserving Knowledge is not only helpful to the Memory, grateful to the fancy, and judgement, but also very efficacious for the moving of Affections. Thus were the greatest pieces of Jewish Wisdom couched under the covert of Symbols and Types: whence the Egyptians and other Nations borrowed their Hieroglyphic and Symbolic Wisdom, and Fables, which Pythagoras etc. brought into Greece. But more of this Par. 2. B. 1. of Egypt. Philos. As for the simple Language of the Egyptians, and its Affinity with the Hebrew, we have some discoveries thereof in Scripture Egyptian names. So joseph's Egyptian name, given him by Pharaoh Genes. 41.45. Zophnat-paaneach, Gen. 41.45. seems evidently to evince an Affinity 'twixt the Hebrew and Egyptian Tongue: for Zophnat seems to have Cognation with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to conceal, or keep secret: whence this Egyptian name is rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man to whom secrets are reveled. So Josephus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of secrets. And Theodot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interpreter of things ineffable: which agrees with the Hebrew, as Glassius de Grammat. S. lib. 4. Tract. 3. obser, 14. de Nomine proprie. But we have a more full Demonstration of the Cognation 'twixt the Hebrew and Egyptian Language in Bochart, Phaleg lib. 1. cap. 15. The fourth, saith he, is the Egyptian Tongue, of which Psal. 81.5. Ps. 81.5. When he went out of the Land of Egypt, where I heard an unknown Tongue. And Ps. 114.1. Ps. 114 1. When Israel went forth of Egypt, and the house of Jacob from a people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbarous, i. e: of a strange Language. Thence Esaias prophesieth, that five Cities of Egypt, should, for the Egyptian, speak the Language of Canaan. Esa. 19.18. Es. 19 18. And Joseph, dissembling himself to be an Egyptian, speaks to his brethren by an Interpreter: Whence they, speaking among themselves, thought he understood them not. Gen. 42.23. Thus by way of objection, The Cognation 'twixt the Egyptian and Hebrew. To which Bochart thus replieth. Yet notwithstanding because the Egyptians were neighbours to the Jews, I no way doubt, but that the Hebrew and Egyptian Language had some things common; from the collation whereof, some light may arise. For example: it is demanded, why Egypt, or part of Egypt is, in the Psalms, and Esaias called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raab? Psa. 87.4. and 89.10. Esa. 51.9. Here Interpreters are much at a loss; being ignorant that the Hebrew Raab is the same with the Egyptian Rib or Eiph; by which name Delta, or the triangular part of Egypt, comprehended in the mouths of Nilus, is at this day called, from the form of a Pear: for that was properly Rib. Again Interpreters hesitate about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channa Ps. 80.15. Ps. 80.16. Whereof I find seven versions at least, and those, many of them, most remote. I render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plant, out of the Egyptian Tongue, in which the Ivy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plant of Osiris; according to Plutarch: in Iside. The Psalmist having a little before said, that God had transplanted a vine out of Egypt; touching the same vine, he subjoins: O God etc. visit this vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vechanna i.e. and the plant which thy right hand hath planted. He useth an Egyptian word, because he treats of a vine translated out of Egypt. From the same Tongue is derived the name of Joseph, which Pharaoh imposed on him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsaphnath Paaneach Gen. 41.45. Gen. 41.45. The LXX, who published their version in Egypt, writ it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i.e. the Interpreter of secrets, or Reveller of future's. Consult of this Amama in Genes. and Kirchir. Prodr. Copt. c. 5. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sohar a prison Gen. 39.20. is supposed by Abenezra to be an Egyptian word, and that from Moses' Interpretation. And Moses, or Moses, if we may believe Philo, and Josephus, and Clem. Alexandrinus, signifies among the Egyptians; one preserved out of the waters: which answers to the Hebrew origination. So the Egyptian word Rephan, or Remphan, still in use amongst the Coptites, (whose Language is composed partly of the Greek, and partly of the old Egyptian &c.) of which see more Book. 2. chap. 2. §. 8. To these we might add many other Egyptian names and words, which seem to have evident cognation with, and so derivation from the Hebrew. As Amun, Jupiter's name, whom the Egyptians so styled, from Cham, whence the Grecians called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Vossius. Idolatr. l. 1. c. 17. So the Egyptian Neel (whence by the Elision of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came Nilus) seems evidently the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naal or Neel: Glass. Gramm. S. l. 4. Tract. 3. Obs. 13. as Fuller and Glassius after him have observed. The like might be proved of the Egyptian Gods: as Horus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light, or the Sun: Apis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father etc. of which hereafter. Thus much for the Cognation 'twixt the Hebrew and Egyptian Language. And for a more full Solution of the objection above mentioned from Ps. 81.5. and 114.1. etc. which places seem to imply an Essential difference 'twixt the Hebrew and Egyptian Language; Whether there be an essential difference 'twixt the Egyptian and Hebrew? it may be answered, 1. that a different Dialect in Languages originally the same, is sufficient to constitute such a difference, as that the persons to whom each Dialect belongs, may not understand each other, when they discourse. This is evident from the Syrian or Chaldee Language: which, as 'tis generally confessed among the Learned, is but a different Dialect of the Hebrew; and yet the vulgar Jews did not understand it: as it appears from 2 Kings 18.26. Then said Eliakim etc. speak, I pray thee, to thy servants in the Syrian Language, (for we understand it) and talk not with us in the Jews Language, in the ears of the people that are on the wall. The like may be instanced in other Languages, wherein different Dialects render their discourses unintelligible. 2. We may grant, that the Egyptian Language was somewhat a more remote derivation from, and yet originally the same with the Hebrew. The Original of the Coptick. As for the Coptick or latter Egyptian Language, it was composed out of the old Egyptian and Greek Tongue. For after Alexander's death, Egypt becoming the chief Seat of the Grecian Empire, this gave the first occasion and rise to the combination of the old Egyptian with the Grecian Language. Inter Coptitas, quorum lingua partim ex Graeca, partim ex veteri Aegyptia conflata est Bochart Phaleg. l. 1. c. 15. But that which gave the greatest advantages to this commixture of the Egyptian and Greek Tongue, was the famous School of Alexandria (erected by Ptolemy Philadelphus) whether all the Virtuosos or great Wits of Greece had recourse for their Institution in Philosophy, which flourished not where so much as in this famous School. Thence the Greek Tongue being most in fashion, not only in this School, but throughout Egypt, and so by little and little incorporating with the old Egyptian, both concur to the production of the Coptick or new Egyptian Tongue. See more of the Coptick Tongue, Kircher. Prodr. Copt. and Walton Introduct. ad Ling. Oriental. §. 6. The Azotian Language from the Hebrew. Next unto the Egyptian, we shall mention the Azotian or Philistine Language, which is supposed to be a middle between the Egyptian and Hebrew. So Bochart Phal. lib. 1. cap. 15. The fifth is the Azotian Language concerning which, see Nehem. 13.24. Neh. 13.24. And their children spoke half in the speech of Ashdod, & could not speak in the Jews Language etc. To this Language of Ashdod called Azotick (i.e. the Tongue of the Philistines, of whom the Azotians were part) agrees that which Hiron. in Esa. l. 7. writes of the Cananitish Tongue, that it is a middle Language 'twixt the Egyptian and Hebrew. For the Philistines came out of Egypt, & occupied part of the land of Canaan. Also Dagon, the God of the Azotians, derives his name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagan, which signifies bread corn. So Philo Byblius, out of Sanchoniatho, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dagon because he found out bread corn, and the plough, is called Jupiter Arotrius. So the Gazeans God, called Marnas is merely Syrian or Phenician: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marnas, among the Syrians, signifies the Lord of men. Also Baalzebub, the appellation of the Accaronitish Idol, is plainly Hebrew, signifying the Lord of a fly, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Urania Venus among the Ascalonites, concerning whom Herodotus in Clio speaks, is called by the Hebrews Astaroth i.e. Astarte from the care of the flock 1 Sam. 31.10. Itaque verum est quod diximus Azotiam, vel quod idem est Philistaeorum linguam Hebrae●… suisse affinem. Bochart Phal. l. 1. c. 15. So in like manner Saran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which oft occurs in the books of Joshua, Judges, and Samuel, for the Philistine Prince, seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sar. And Abimelec, a name common to the ancient Philistine Kings Gen. 20. and 21. and 26. is notoriously Hebrew. Also many names of the Philistine Cities are apparently Hebrew. Whence Bochart concludes: It is therefore true, what we have affirmed, that the Azotian or Philistine Tongue is akin to the Hebrew. §. 7. The Chaldee, its origination from the Hebrew. As for the ancient Chaldee and later Syriack; they are both evident derivations, and very little different from the Hebrew. Touching the old Chaldee, we have many fragments of it in Ezra, Jeremiah, and Daniel. as Ezra 4.7. unto ch. 6.15. and 7.12. unto 26. So Jerem. 10.11. and Dan. 2.4. unto v. 8. In the Scripture it is styled the Aramean i.e. the Syrian Language; also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tongue of the Chaldeans Dan. 1.4. Others style it the Assyriack Language. We have an ancient Specimen of this Tongue Gen. 31.34. where the same place is called by Laban in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jegar Sahadutha, i: e: a monument of writers; and by Jacob in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galed, or, according to the common pronunciation, Galaad, which signifies the same. 'Tis true, the Vulgar Jews understood not this Language (which often happens in differing Dialects of the same Language) as it appears from Jerem. 5.15. 2 Kings 18.26. Yet the more Literate Jews, as Eliakim with the rest 2 Kings 18.26. understood the same; which argues its Cognation with the Hebrew. This is farther demonstrable from the several Chaldee Names of Gods, men, places &c. mentioned in the Scriptures. As Bel Esa. 46.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el, Gods name (not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal the Phenician God, as many conjecture, but upon a mistake) as Bochart informed me. And Adad from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achod Esa. 66.17, if not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Likewise Ur, a City of Chaldea, is evidently the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur which signifies Light and fire. Whence this City is so called Gen: 21.31. from the Sun, which was worshipped here under the Symbol of sacred fire: of which more hereafter. Touching the Chaldee Tongue, its original, Affinity with, and difference from the Hebrew, see Walton in Bibl. Polyglot. Praeleg: 12. De Lingua Chaldaica. §. 8. The Syriack. As for the Syriack, it sprang up, after the Babylonian Captivity, from the complexion or combination of the Hebrew and Chaldee: Post Captivitatem ex Hebraismi cum Chaldaismo mistione natus est tertius sermo, qui ad Haebraeum ita accedit ut Chaldaeo sit multo propior. Hebraicum tamen passim appellant Evangelistae, quia Hebraeorum erat sermo: nos hodiè Syrum vocamus. Hoc fermone Jesum Christum, & Apostolos locutos, Constat. Bochart Phaleg. lib. 1. cap. 15. and though it inclines more to the Chaldee, yet was it derived originally from the Hebrew; as it appears by those many Fragments we find of it in the New Testament. So Racha Mat: 5.22. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Theophylact) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spews forth; or a vain emty fellow, one void of wit, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes void: as Frantzius de Interp: Scrip: orac: 129. Again Mammon Mat. 6.24. Luke 16.9,16. Mat. 6.24. Luk. 16.9.16. Gr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammona, owes its derivation either to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which among other things, signifies plenty of riches; or to the Hebr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is firm or strong. So Maranatha 1 Cor: 16.22. 1 Cor. 16.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which some read, in the Syriack, as one word: others read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maharem Attha, be thou cursed: So it answers to the Hebr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harem one kind of malediction and excommunication. Others, more properly, read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i: e: our Lord cometh; as Judas 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which was the highest degree of excommunication: as if it should be said: The Church despaireth of this man's Salvation, and therefore he is given up or remitted to the final judgement, at the Lords coming. Both words are of Hebrew origination. Again, we find another Syriack word John 5.2. John 5.2. Bethesda. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i: e: the house of benignity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esda, in its proper Syriack notion, sign fies reproach; but here, in composition, it imports benignity, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity, or mercy: This place is supposed to be thus styled, from the benignity and mercy, which the Lord here manifested in the curing of all diseases. Others read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it the house of effusion; from the blood of the Sacrifices effused (which gave a medicinal virtue to these waters) as Caninius, etc. or as others, because rainy waters emptied themselves into it: and so the Sir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusion, is derived from the Hebr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See more of this Anton: Kebrissensis in quinquagena sua cap: 5. of Bethesda. To these we might add several other Syriack words used in the N: T: as Corban, Mat: 27.6. Mat. 27.6. Mar. 7.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or oblation: Hebr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he drew near, and in Hiphil, he offered. And Mark 5.41. Mar. 5.41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant, child, or young person, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Mark 7.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephphatha, Sir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Apoc: 16.16. Apocal. 16.16. We find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armageddon; which is variously explained by Interpreters: but that of Drusius seems most commodious; who supposeth the name to be composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arma, which signifies destruction (by which name the Jews called the City, wherein they destroyed the Canaanites, Numb: 21.3.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geddon contracted, i: e: Their Army. So Act. 1.19. Act. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aceldama Sir: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a field. Lastly we find a whole sentence, taken from Ps: 22.1. and expressed in Greek Characters Mat. 27.46. Mat. 27.46. Mark: 15.34. Mark. 15.34. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eloi Eloi lamma sabachthani: which are all Syriack words of Hebrew origination, and very little different from the Hebrew Text Ps: 22.1. for the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same both in Hebr: and Sir: and albeit the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers not, in notion, to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet it is evidently Hebrew in its origination. By all which, it is evident that the later Syriack (in use among the Jews after the Captivity, even unto, and some while after Christ's time) though it has a mixture of Chaldee with it, yet is it, for substance, Hebrew. Yea the Scripture calls it Hebrew: so John 5.2. which is called in the Hebrew Tongue Bethesda: on which place Glassius (Philog: s. l. 1. Tract. 4. Sect. 2. can. 4.) observes; that the Syriack Tongue was then vernacule to the Jewish Nation, and is called Hebrew by reason of the Cognation it has with the Hebrew, the daughter attributing to herself the mother's name. The like John 19.13. the Syriack Gabbatha is styled Hebrew. Again v. 20. the Syriack Title, which Pilate wrote on the Cross, is called Hebrew. Quotquo● vocabula ex lingua tum illis vernacula citant evangelistae sunt merè Syriaca. Bochart Phal. l. 1. c. 15. So Acts 21.40. and 22.2. and 26.14. the Syriack is styled Hebrew; which evidently expresseth the Cognation, yea Identity 'twixt those two Languages: for indeed the later was but a corrupt derivation from the former, as commixed with the Chaldee. So Selden de Diis Syr. Prolegom. 2. As many of the Hebrews (saith he) did by little and little turn away from the true worship of God, so also proportionably from the purity of their Language; whence sprang the Chaldee Dialect, (i: e: the Syriack.) I shall conclude this Discourse of the Syriack with an excellent observation of Bochart, Phaleg: lib. 1. cap. 15. In this Syriack Tongue (saith he) there were various Dialects, as we may gather from what the maid said to Peter Mark 14.70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thou art a Galilean, and thy speech agreeth thereto. Namely, the Galilean Dialect was much more impure, as learned Buxtorf proves at large, in his Talmudick Lexicon on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Tongue is very necessary for Divines, because it is near the Hebrew; and the Apostles borrowed not a few words from it. Not to mention the paraphrases of the Old Testament, and the Syriack versions both of Old and N. T. which are very ancient, and of great use, as daily experience teacheth us. The Syriack Tongue is now no where vernacule, save in some few towns about Libanus. Of the Syriack, see more Walton in Bibl: Polyglot. Prolegm: 13. De Lingua Syriaca etc. §. 9 The Arabic, its cognation with and derivation from the Hebrew Next follows the Arabic, of which we find mention Acts 2.11. The original whereof the Greek Fathers refer to Asarmoth, of which Gen: 10.26. The Arabes themselves refer its original to their fater jectan. Who ever was the first Institutor of it, certain it is, that it was originally traduced from the Hebrew. This is evident from those many Arabismes, which are found in the Poetic books of Scripture; especially in Job. So Hieronymus, Praefat: in Daniel asserts; that Job has much society with the Arabic Tongue. Thus also Great Bochart Phaleg: lib. 1. cap. 15. And this, if God give it me, I hope, some time to make manifest. This Arabic Tongue was in old times very obscure; neither did it, for almost three thousand years, extend itself beyond the limits of Arabia, until, with the Empire of the Saracens increasing about a thousand years since, it began to propagate itself every way; so that now it occupies almost a third part of the world as anciently known. It confers to the Knowledge of the Hebrew much more than it is believed. Which we are taught by the Hebrews Commentaries on the Scripture, who, when they hesitate, have recourse to this Language, as to their sacred Anchor. Although they might have observed many more things out of Arabisme, for the illustration of the sacred text, if they had been more skilful in that Tongue. Out of the same● Tongue, there might much light accede to many Sciences; especially to Medicine, and Geography, and the Mathematics, if those Arabic books, which every where throughout the oriental parts lie in MSS. were published. For it's well known, that Arts, and Sciences have flourished among the Arabians, for almost six hundred years; whilst amongst us rude Barbarism has reigned, and Literature almost been extinct; Thus Bochart: who has since performed what he here modestly promiseth, touching the Cognation 'twixt the Arabic and Hebrew Language, in his elaborate and most learned book de Animalibus Sacris, wherein, he corrects many vulgar opinions, touching Leviathan, which he interprets of the greater Crocodile; the Unicorn, which he makes to be an Arabian Goat; the Whale, which swallowed up Jonah, which he takes to be the doggefish called Carcharias; with other sacred Animals * Also Bochart interprets Behemoth of the Sea-horse. ; as also illustrates many difficult Scriptures out of the Arabic, from its Cognation with the Hebrew. He was also pleased to favour me with some good observations, touching the Arabic Language, in an oral conference I had with him: namely, that we have but three Arabian writers more ancient than Mahomet; which are Poets, whose books hang up, with Mahomet, in his Temple. Also that Chemistry received its origination from the Arabians etc. Of the Arabic, its Antiquity, Amplitude and Affinity with the Hebrew, see Walton in Bybl: Polygl. Proleg. 14. §. 10 The Persic from the Hebrew We now come to the Persic Language, with endeavours to demonstrate its original derivation from the Hebrew. This seems manifest from many fragments of Persian Names and Titles scattered in sacred and profane History. Strabo lib. 11. makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amanus, the chief Persian God (whereby they understood the Sun) which received its origination from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ama the Sun or fire: From whence also sprang the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amanim, which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Hearths whereon their sacred Fire was worshipped, as a Symbol of the Sun. This Amanus was called also by the Persians Mithras, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mither, Great, as hereafter. We find farther notices of the cognation 'twixt the Hebrew and Persic Languages, in those many Persic words, extant in the books of Daniel, Ezra, and Esther; which contain stories of things done under the Persians. So Esther 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ginze (or as the ancients read it Ganze) hammelec, the King's Treasuries, is of an Hebrew root, (as Bochart Phal: lib. 1. c. 15. will have it) which the Persians at this day sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceniz. Thus likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paradise Nehem: 2.8. is supposed to be a Persic word, as well as Hebrew. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pur a lot, so often repeated in the book of Esther, (whence the solemn feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purim amongst the Jews) as I am apt to conjecture, had its origination from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur. That Ur of Caldea had its derivation from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, or Ur, we doubt not but to demonstrate in its place. Now it's confessed by the Learned, that most of the Persian Sacreds' were traduced by their Magis, from the Zabii. Herodotus l. 9 cap. 85. makes mention of a custom among the Persians, when they went to sight, to cast a rope, with a gin at the top of it, on their enemies, whereby, they being entangled, were drawn into their hands. Bochart Phal. 4. c. 10. From these gins or snares Bochart supposeth the Sagartii, for Saragtii, a people of Persia, were so called, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarag, which signifies both in the Syriack, Chaldee, and Arabic, as well as Hebrew, to implicate and entangle. Thence the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serig, the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarga, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.33. signifying a basquet and net, had their derivation. So in like manner from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious, Magnificent, the Persic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification, had its origination; whence the compounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ardschir Artaxerxes, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ardovan Artapanus etc. which Hesychius expounds Great Illustrious: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Herodotus Musa 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence their ancient Heroes were called Artaei. Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Such were Artabazus, and Arbanus, and Artaphernis, and Artaxerxes etc. Yea the very name Persa seems to be of Hebrew, and Arabic origination. For the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pharas signifies an horse; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pharis an horseman, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence the Country was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paras, Persia: and the Inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persae i: e: Horsemen: they being taught, even from their childhood, to ride the horse; which was their Glory. So Xenophon lib. 4. Cyropaediae. The Persians of footmen being made horsemen, they so accustomed themselves to horses, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no good man among the Persians would willingly be seen to go afoot. This Art of riding the horse, was first brought in fashion by Cyrus: for (as the same Xenophon tells us lib. 1.) before Cyrus' time, it was very rare to see an horse in Persia; it being a Country unfit for the breeding, as also for the riding of horses, by reason of the mountains there. This Bochart gives as a reason, why Moses, with the rest of the Penmen of Scripture, before Daniel and Ezechiel, make no mention of the Persians under this name, but call Persia Cuth and Elam: namely, because this name Persia was given it after Cyrus' bringing up the Discipline of Horsemanship, whence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paras had its origination, as Bochart Phal: lib. 4. cap. 10. Concerning the Persian Tongue, its original, and use; together with the Persian versions of the Scripture, see Walton, in Bibl: Polyglot: Proleg: 16. De Lingua Persica. §. 11. The original of the Samaritans, & their Language from the Hebrew We now proceed to the Samaritan Language; to demonstrate its derivation from, and cognation, or rather identity with the Hebrew. The original of the Samaritans was briefly this. The ten Tribes falling off from Rehoboam (as 1 Kings 12. & 2 Chron. 10.) and choosing Jeroboam for their King, they constitute Samaria the Metropolis of their Kingdom; where they had not long seated themselves, but, by reason of their Defection from God, and corruptions in Religion, were transported thence unto Babylon. Yet was there a remnant left behind; unto whom there were sent, from Babylon, some Colonies of the Cutheites, which incorporated with them; and in process of time, became one body, not only as to Civils, but also as to ecclesiastics. The occasion whereof was this: these new Inhabitants, the Cutheites, being infested by Lions, were willing to to be instructed by the Israelitish Priest, touching the true Religion and worship of the Israelitish God. That this was the original of the Samaritans, we are assured by Josephus Antiq. lib. 9 c. 20. and 12. c. 7. These mixed Samaritans at first worshipped their Idols, as well as the true God. Yet did they receive the Book of the Law, as written in the old Hebrew Letters. After the return of the Jews from Babylon, there arose an implacable feud 'twixt them and the Samaritans; the rise whereof some make to be this. See more of this Walton: in Bibls Polyglot. Proleg. 11. The Samaritans lived under the Kings of Assyria, at first without giving any molestation to the Jews, (yet were they in Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for what made most for their interest) until Ezra, and Nehemiah, with the rest of Jewish Reformers (who endeavoured the re-edifying of the Temple, and the restoring as well the Ecclesiastic, as Politic Government) rejected their Assistance, and Contributions. Which repulse these Samaritans (who pretended to worship the same God with the Jews) received with so much indignation, as that they did what they could, both by calumnies suggested to the Persian Kings, as also by building the Garizitan Temple, to oppose, and undermine the zealous undertake of the Jewish Reformers: as Joseph Antiq: l. 11. c. 4. The Samaritans (saith he) accused the Jews that they fortified the City, and built a Temple more like unto a castle, than a Church: asserting also, that this made not for the King's interest etc. Hence sprang an inveterate hatred 'twixt the Samaritans and Jews, as John 4.9. John. 4.9. and that which added to it, was this; that many of the profligate Jews fled to the Samaritans. The Jews and Samaritans contended before Ptolomaus Lagus touching the Authority of their Temple. Hircaenus destroyed Samaria, and the Garizitan Temple. Herod rebuildeth both one and tother. Yet the Samaritans, despising Herod's Temple, chose rather to worship on a bare Altar in mount Garizim; Walton in Bibl. Polygl. Prol. 11. which some gather from the Words of the Samaritan Woman, John 4.20. our Fathers worshipped in this Mountain etc. After the Garizitan Temple was erected, the Samaritans, rejecting their Idols, worshipped one only God; and had their Priests, at least as they pretended, out of the house of Aaron. Yet they received only the Pentateuch or 5 books of Moses; because, when the ten Tribes revolted from Rehoboam, the other books were few of them extant, and those that were, not so common and received: besides, the Prophets were generally very invective against the ten Tribes; which inclined them to reject their Prophecies. The greatest specimen we have of the Samaritan Tongue, is in the Samaritan Pentateuch; which is evidently the same, for substance with the Hebrew. Yea some learned men make the Samaritan Character, the same to be the old Hebrew; and the present Hebrew character, with the old Chaldean: whence also they conclude, that the Grecian Alphabet was form not out of the present Hebrew character, but out of the Samaritan, by an inversion of the letters: which Bochart also in a personal conference, acquainted me with: of which more in the following chap. 12. §. 3, 4. §. 12. Of the Tongue its cognation with and derivation from the Hebrew. That Chus Ezech. 29.10. is ill expounded for Ethiopia see Ralegh Hist. part 1. B. 1. c. 8. §. 10. †. 3. As for the Language; we need say but little. Ethiopia, in the Scripture, is described by the Land of Lud, (not of Chus as many versions upon mistaken grounds have it) according to Bochart, Walton, Sr Walter Ralegh and others. The Tongue has great Affinity with the Chaldean; and therefore is by some, made the same with it. Scaliger attests, that the Ethiopians call themselves Chaldeans; and that not without cause; because of those many sacred and profane books, which they have, written in their most elegant and ancient Tongue, so near akin to the Chaldee, or Assyriack. So Waserus (in notis ad Gesn: Mithridat: cap. 2.) says, that the Tongue is next unto the , and Assyrian, as also to the Hebrew; which the Relics of the Christians brought into Ethiopia. Marianus Victorius (who was the first that reduced the Tongue to rules of Grammar) in his Proem: tells us, that the Ethiopians call their Tongue Chaldean, as that which sprang from the Babylonick of Chaldea, and is very like to the Hebraick, from which it derives its origination, as well as the Syriack, Arabic, and also Babylonick, or Assyriack. Whence he concludes, that this Language may easily be learned by those who are skilled in the Hebraick. Niceph. l. 9 cap. 18. relates, that in times long passed, many Colonies wandered from Assyria unto Ethiopia and so conveyed the Chaldee Tongue thither. The Affinity 'twixt the Language, and the , as also the Hebraick, will easily appear to any that shall confer the versions of the Psalms, and N. T. with the Hebrew and Chaldee. Diodor. Sicul. lib. 4. affirms that the Ethiopians, at first, had the same Letters with the Egyptians. Mariana Victorius makes three Dialects of the Tongue, the Vernacule, the Babylonick, the sacred etc. See more of this Walton in Bibl. Polyglot. Proleg. 15. de Lingua Aethiopica. CHAP. XII. European Languages, especially the Greek and Latin, from the Hebrew. The Greek Tongue its original from the Hebrew. The Grecians received their Letters, and Literature immediately from Cadmus, but originally from the Phoenicians and Hebrews. Arguments which prove the Traduction of the Greek Letters from the Hebrew or Samaritan, by the Phoenicians. Instances out of Plato to make good the same. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ereb night Gen. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The Latin immediately from the Greek, but originally from the Hebrew. The proof hereof by instances, especially from those verses of Virgil, Tityre tu patulae etc. the other European Languages originally from the Hebrew. Several old , Britannic, and Saxon names of Gods of Hebrew origination. §. 1. The Greek tongue its original from the Hebrew. WE now proceed to the Grecian Language; to demonstrate its Traduction from the Hebrew originally, though immediately from the Phenician. There is some difference amongst the Learned about the immediate Parent of the Greek Tongue. The Italian Kircher makes the Greek to be originally traduced from the old Egyptian Language. But this is sufficiently refuted by learned Bochart Phaleg: lib. 1. c. 15. where he shows, that this persuasion, of the Egyptian Tongue, its being the old Matrice of the Greek, is but a dream of Kirchers; which may be easily refuted from the ancient names of places in Egypt: as also from Herodotus, and Plutarch, and Horus, and jamblichus, with others; wherein you may find a long series of Egyptian words, which savour not more of Grecisme, than of the Illyrick, or Germane Language etc. Stillingfleet makes the Greek Tongue to be derived, not from the Phoenicians, but from the old Pelasgi: so Stillingfleet Orgin. S. Book 3. ch. 4. §. 11. The ground of the Affinity between the Jews and Lacedæmonians was from the Pelasgi, whose chief seat was in Arcadia, to which adjoineth Laconia. Besides the Spartans' were a part of the Dorians, who sprang from the Pelasgi, and these from Phaleg, the son of Heber, from whom Abraham and the Jews came, Gen. 11.17,20.— The Helen's were not the first Inhabitants of Greece, but the Pelasgi; who spread themselves over Greece, and, being descended from Phaleg, brought with them the Hebrew Language into Greece: whence an account may be given of many Hebrew words in the Greek Language; which came not from the Phoenicians as Bochartus, but the old Pelasgi. So again Sect. 14. Having evidenced (says he) that the first Planters of Greece were the Pelasgi; and these derived from Peleg, it will be easily supposed, that the Language they brought with them, was the same with that used in the family whence Phaleg came, as to the substance of it, namely the Hebrew, which appears by many Hebrew words in the Greek, and the remainders of the Eastern Languages in the Lands of Greece, both which came, not from Cadmus and the Phoenicians, as Bochartus thinks, but from the old Pelasgi. This learned man here fully grants our conclusion; that the Greek had its Derivation from the Hebrew; though he dislikes the medium of conveyance by the Phoenicians. But yet (under submission to the Learned) I see not any Demonstrative Arguments against Bocharts' Assertion. For grant, that the old Pelasgi were the first possessors of Greece; yet 'tis generally confessed that the chiefest parts of Greece were afterwards possessed by the Phoenicians, and peopled by their Colonies; so that the Greek Tongue & Alphabet, may be justly said, to owe its original perfection to Cadmus, and other Phoenicians: as we have before Chap. 7. §. 7. proved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. We have also demonstrated, chap. 10. §. 4. that there was no use of Letters more ancient than the Mosaic Institution, according to that of Eupolemus in Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. They say that Moses was the first wise man, and that he first delivered Grammar, or Letters to the Jews, and from the Jews the Phoenicians received them, as the Grecians from the Phoenicians. That the Phoenicians had the knowledge and use of Letters before the Grecians, is plain from that of Lucan, Phoenices primi, famae si credimus, ausi Mansuram rudibus vocem signare figuris. § 2. The Grecians received their Literature immediately from Cadmus. That the Grecians had their Letters and Literature immediately from the Phoenicians, but originally from the Hebrews, is confirmed by the Authority of the most learned; so Lud. Vives on August de civet. Dei l, 18. c. 39 It is (says he) the common opinion both of Jews and Christians, that the Hebrew Letters had Moses for their Institutor: which Eupolemus and Artapanus, with other Heathen Authors assert, Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. who make Moses the first Inventor of Letters, which he delivered over to the Jews, from whom their neighbours the Phoenicians received them, and the Grecians by Cadmus from the Phoenicians etc. Herodotus lib. 5. cap. 58. speaks thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. But the Phoenicians, who came with Cadmus, as they brought other Learning with them into Greece, so also Letters, which the Greeks had not before. So Philostratus lib. 2. de vitis Sophistarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters came from the Phoenicians. And Diodorus lib. 5. tells us, that the Phoenicians received these Letters from the Syrians, whereby we can understand no other but the Hebrews: as before chap. 4. §. 2. and c. 10. §. 4. So Eusebius de praepar. Evang. lib. 10. The first who delivered Letters was Cadmus; whence they called them the Phenician Letters. There are some who affirm, that the Syrians first found out Letters; but by the Syrians is meant the Hebrews. So Bochart Canaan lib. 1. cap. 20. proves at large, that Cadmus, and those Phenician Colonies that came with him, brought Letters into Greece. And indeed the Greek Letters themselves, carry in them sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or notices of their Phenician and Hebrew origination: Arguments to prove the Greek Letters to be of Phenician Origination. for 1. If we regard the very figure; the Greek Letters, especially such as are more ancient, (whereof we have some characters given us by Jo: Scaliger in his notes on Eusebius) are so exactly answerable to the old Phenician Letters, (now called the Samaritan, as Bochart,) that there is no one but will grant, the former had their original from the later. 2. Many of the names in the Greek Alphabet are Phenician or Hebrew: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gimel the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daleth the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Neither was this origination of the Greek Alphabet from the Hebrew hidden to the Greeks, who, according to Varro, acknowledge these names were not of Greek, but Barbarian i.e. Phenician or Hebrew Extract. 3. The Greeks, in their Letters, observe the Phenician order; which that it was most ancient appears by the Acrostic verses of David and Jeremiah etc. 4. The power both in one and to ' theridamas is very much the same. 'tis true, Cadmus brought but 16 letters into Greece, whereunto Palamedes, or Simonides, or Epicharmus added 4, and Pythagoras one more: yet this hinders not the former Assertion: for the Arabic and Tongues have their proper Letters, which yet hinders not, but that they are Hebrew Dialects. §. 3. We find a learned Digression touching the sameness of the Grecian Letters with the Phenician, in joseph Scaliger, his Animadversions on Eusebius' Chronicon, fol. 110. etc. (Edit. Amstelod. 1658.) where he gives us the parallel 'twixt the Greek and Phenician Letters; and then adds, fol. 111. You have an Exemplar of the Phenician Letters, together with the different Figures of the Greek; by comparing of which, you may of yourself collect, that the Greek Letters sprang from the Phenician; seeing they have one and the same Order and Form with the Phenician; which in times past all the Canaanites and Hebrews used; as also the Samaritans now use the same: neither were there any other in use, from the time of Moses, to the destruction of the Temple. For those Letters, which the Jews now use in their sacred Books, and other writings, are novitious, and of late original; being but depravations of the Syriack, and these from the Samaritan. (Then he adds) having given an Exemplar of the Phenician from the Samaritan, Cananitish, or Mosaic Alphabet, every one may plainly see, that not only the jonick, but also the Latin Letters are drawn according to, and from the Phenician; and that it is true, what Pliny writes, that the ancient Ionian Letters were the same with the Latin; which jonian Letters he also calls Assyrian. For the jones received their Letters from the Phoenicians, which, as in all things else it happens, by long use and Progress of time, declined from their primitive form; yet so as their origine may be discovered. Therefore Herodotus says, that the ancient jonick Letters were most like to the Phenician; and that he saw some monuments of them in Asia— The Greeks called their ancient elements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phenician, because they were given them by Cadmus from the Phoenicians. They also called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmeian Letters, as it is manifest out of Herodotus and Timon. etc. §. 4. Bochart also (Canaan lib. 1. cap. 20.) undertakes to demonstrate to us, how the Greeks, by inverting the Position or situs of the Phenician Letters, brought their Letters to that Form they now have. The Greeks (says he) inverted the situs of the Phenician Letters, (after they began to alter the Mode of writing towards the right hand.) Thus of the Phenician Beth was made the Greek Β, and of Gimel, Γ etc. For after they began to write from left to right, it was necessary also, together with the mode of writing, to change the Situs of the Letters. This mutation was made by the conduct of Nature: for as Julius Scaliger (de causis linguae Latin. lib. 1. cap. 46) rightly observes; the natural motion is towards the right hand. Yet the Hebrew, or Phenician mode of writing towards the left, was not unknown to the Grecians: for the most ancient of them imitated the same for the most part. So Solon's Laws are said to have been written from right to left, after the Hebrew mode: Thus Bochart fol. 494. The like also, Owen Theolog. lib. 4. Digress. 1. There is no mention (says he) of any Letters amongst the Gentiles before the Age of Cadmus. The Phoenicians, of whom Cadmus was, are said to receive the use of Letters from the Syrians. So Diodorus lib. 5. That the Hebrews are called Syrians none can be ignorant. That the Phoenicians received not the Figures, nor the Number, but the use of the Letters from the Syrians, is evident from what we have mentioned of Cadmus. As for the wont mode of writing amongst the Syrians towards the left, the Grecians had some fame thereof, which they called the Taepocon; though the use thereof be not so apparent amongst them. Thus this learned man; and though he differs somewhat from Bochart in these points, yet they both agree, with the ancient, herein: namely, that the Grecians received, by Cadmus, their Letters from the Phoenicians; who had theirs from the Syrians or Hebrews, according to that of Eupolemus mentioned in Clem: Alexandr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. as before. §. 5. This also is demonstrated by our learned Jackson, of the Divine Authority of the Scriptures fol. 57 where he speaks thus: The Greek Alphabet hath been taken from the Hebrew, as 'tis evident to such as will compare both. The Grecians themselves acknowledge, they had their very Letters from the Phoenicians; who were next neighbours to Judaea— And as both the first Elements, and sundry primitive words of the Greek and Hebrew scarce differ one from another as 3 from 4: so are the principal or first Heads of the Grecian invention derived, for the most part from the Hebrews; although by successive artificial imitation, their variety grow greater, and their resemblance of Divine Truth less. Thus Jackson. To which we may add that of Grotius de veritate Relig. Christ. pag. 17. whereunto (says he) accedes the undoubted Antiquity of Moses' writings, with which no other writing may contend. Whereof this is a sufficient Argument, that the Grecians, whence all Learning was diffused amongst the Nations, confess that they received their Letters else where; which Letters of theirs have the same ancient Order, name, and fashion or draught, with those of the Syriack or Hebrew. As the ancient Attic Laws (whence the Roman Laws were also afterward derived) had their original from Moses' Laws. I shall conclude this Argument from Authority, with that of the learned Hammond, in his Annotations on Mat: 15.22. [a Woman of Canaan.] This Woman of Canaan (says he) is, Mark 7.37. called a Syrophenician— That which is said by the Heathens of the original of Letters and Literature by Cadmus from the Phoenicians, confirmeth the same; by the Phoenicians meaning the Hebrews; from whom (accorunto Clemens' observation, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Grecians stole all they had. Thus Hammond. As for Cadmus, who is generally supposed to have been the first that transported Letters into Greece, we have (cap. 6. §. 1. etc.) proved out of Bochart and others, that he was descended from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmonites, mentioned by Moses Gen. 15.19. the same with the Hivites, who were called Cadmonim i.e. orientals, Josh. 11.3. Jud. 3.3. because they occupied mount Hermon, which is the most oriental part of all Canaan. Hence also Cadmus' Wife was styled Harmonia, from mount Hermon, whence she came: and, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hivite signifies also a Serpent, they were also said to be turned into Serpents. All which I have been confirmed in, by learned Bochart upon personal Conference, as well as by reading his account hereof laid down in his Canaan lib. 1. cap. 19 So Bochart in his Phaleg. lib. 1. c. 15. tells us expressly, that as Letters and Sciences were derived from the Hebrews to the Phoenicians, so from the Phoenicians to the Greeks. §. 6. A full proof of the derivation of the Greek from the Hebrew by instances out of Plato etc. But to give a more Artificial, and Physical Demonstration of the Traduction of the Greek Language, as well as Letters, from the Phenician and Hebrew Tongue. Plato, in his Cratylus, assures us, that they, the Grecians, received their Names and Language from certain Barbarians, more ancient than themselves etc. And, to make his Position good, he citys many words, which, he presumes, were of this Barbarian Origination. Now these words he citys are evidently of Hebrew Extract; which gives us an irresistible evidence, that by the Barbarian Tongue he meant the Hebrew. I shall instance in a few particulars. One word mentioned by Plato, as of a Barbarian original, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness, which is naturally and evidently derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ereb, Gen. 1.5. as we have elsewhere proved. So, in like manner, he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of Barbarian origination; namely from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But this will more evidently appear in those Trojan words he there citys, and their Affinity or samenes, as to substance, with the Hebrew, as Serranus has well observed. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of a River, owes its original to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth, by reason of the noise of the water. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wonder, because he was a person of great wonder & admiration. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth fruit, because he was fructificator Patriae. Yea the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems borrowed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exploration, by reason of that known fable of Neptune and Apollo their searching Troy, when it was built by Laomedon. To these mentioned by Plato, we might add many more Greek words, which are most apparently of Hebrew and Phenician origination. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophim, speculators, or Seers; which is a stile the Hebrews gave to their wise men, as we have elsewhere observed. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, or Ur, Light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Earnest, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the same in the Phenician tongue, as Grotius on 2 Cor. 1.21. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, God: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmon, Gen. 15.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malchus, (Porphyries name) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chimney, or Hearth, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearths, where they kept their sacred fires, mentioned Leu. 26.30. Leu. 26.30. So likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ode, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Grot. on 2 Cor. 12.9. IT would be endless to proceed, as far as we might, in such derivations of Greek words from the Phenician and Hebrew. He that will, may see more of this in Crinesius, de confusione linguarum, cap. 10. pag. 83. Bochart Can. lib. 2. cap. 1. to the 6. §. 7. The Latin immediately from the Greek, but originally from the Hebrew. As the Greek Tongue had its origination from the Hebrew, and Phenician; so in like manner the Latin from the Greek. That the Latin, as well as the Greek Letters, had their origination from the Phenician or Hebrew, is proved at large by learned Joseph Scaliger, in his Animadversions on Eusebius' Chronicon, fol. 111. &c: Edit. 1658. Thus Grotius, de satisfactione Christi cap. 8. pag. 164. The whole of the ancient Latin (says he) was but a depravation of the Greek. So again Grotius Epist. ad Gallos' (Epist. 58. pag. 146.) The Latin Tongue (says he) had its original from the Greek, as this from the Syriack, or the Hebrew, which is the same, etc. And learned Bochart is so confident of this Traduction of the Latin from the Greek, as that, once in a conference with him, he undertook to show me, how, in those two verses of Virgil, Tityre, tu patulae recubans sub tegmine fagi, Sylvestrem tenui Musam meditaris avena. Each word had its derivation from the Greek: as Tityrus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tu from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patulus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I shall instance but in a few Latin words, which had their origination immediately from the Greek, but originally from the Hebrew. So Astrum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aster. Caminus, a Chimney, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaminim. Leu. 26.30. Oda, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ode. Arra from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrabon. Sicera from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secar. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide, tur fluxisse Graecum ●al. Glass. Gram. l. 3. ●rac●. 8. Can. 1. So from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin, vae, seem to be traduced: as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ah and aha: and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and nae: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hence Camelus: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hence Taurus: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sac, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saccus: as Glassius Grammat. S. lib. 4. Tract. 3. Obser. 5. Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Sol: as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah Chus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jacchus: so Vossius de Idol. lib. 2. cap. 16. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jajin, wine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hence (o being expunged) vinum: as Voss. de Idol: l. 1. cap. 18. Also from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mom, vice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Momus: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keren, and horn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Cornu. Mede clavis Apocalyp. pag. 108. makes Acheron, a river in hell, to be derived from Accaron, or Ekron; 1 Sam. 5.11. Acheron, the river of hell, (says he) as they heard from the Grecians, in sound differs not from Accaron, or Ekron, the city of the Philistines, 1 Sam. 5.11. where Beelzebub was God, and thence styled Accaroneus. From Accaron also comes Charon, the Boatman of Styx, (whom Vossius makes the same with the Infernal Mercury) and Acheron. The Grecians by Acheron understood Hell, so also the Latins; whence that of the Poet,— Acheronta movebo. He that will, may find more on this Head, of the Traduction of the Latin from the Greek immediately, but originally from the Hebrew; in Beckman de origine linguae Latinae: Also in Ger. Vossius his late book de origine ling. Latinae. Crinesius de confus. linguarum cap. 8. pag. 83. Johan. Buxtorf. Philolog. Dissertat. 2. Brerewoods' Inquiries touching the Diversity of Languages chap. 7. pag. 52. §. 8. Other Western Languages from the Hebrew. As for the other European Languages, the Italian, Spanish, French, Germane, English, etc. it's evident, that they are, as to their present constitution, made up, for the most part, of the Latin, and so originally from the Hebrew, as has been proved in the former §. Quod argumento esse debuisset, Hebraeorum voces in omnes omnium linguas se diffudisse. Sandford De Descensu. lib. 1. §. 17 I shall only cull out some of the old and Britannic (which, as Camden and Bochart prove, are for substance the same) Tongue, with some Saxon and English words, which seem evidently to derive their origination from the Phenician or Hebrew. First the very name Britanny, is, by Bochart, made parallel unto, and derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barat anak, a land of Tin, or Led. Whence the Welsh Birth (which signifies divers colours) seems to receive its Derivation; and hence also (as a curious Cambrobritan informed me) the more curious Welsh Critics derive Britain. Thus Shivers, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibber, he broke; and nod, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to nod: as also Mud, from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mod or Mud, which signifies slime; whence in Philo Byblius, the first Chaos is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud or slime. I shall conclude this Discourse of Western Languages with some account of the old , Britannic, and Saxon Gods, with the Traduction of their Names from the Phenician or Hebrew Language. Jupiter was styled in the old Tongue Taramis; in the Britannic, (as in the Cambric or Welsh to this day) taram or taran; in the old Saxon and English, Thur, (whence Thursday for Die Jovis,) and all these from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarem, whereof the radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thunder, as hereafter, Book 2. chap. 1. §. 7. Again, Mercury was styled in the old , Teutates, (and I presume the same in the Britannic,) as in the Germane, Tuisto, or Teuto, from the Phenician, Taautus, whom the Egyptians styled Thoyth, or Theuth: (as also the English and Germane Man, or Men, according to Vossius, came from the Egyptian, Menas) of which see what follows B. 2. C. 4. §. 3. So Hesus, another God, whereby, it is presumed, they understood Mars, received its origination from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hizzuz, potent, or strong, which is an Attribute given to the true God, Psal. 24.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Hizzuz, the Lord strong, of which see more B. 2. c. 5. of Mars. Farther; Apollo was styled among the old Gauls, Belenus, (Herodian reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) which seems evidently a Derivative from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal, or beel, whence Belus, as B. 2. C. 4. §. 1. Again Hercules passed among the old Gauls under the name of Ogmius, as Lucian in Hercul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Celticall Hercules, in their vernacule Tongue, Ogmius: which Bochart derives from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers, as B. 2. c. 5. Lastly, the Britain's (who, as Tacitus, and Caesar write, had the same sacreds with the Gauls) worshipped a certain Goddess called Adraste, which Bochart makes to be the same with the Phenician Astarte; whence also the Saxon Goddess Aestar, or Easter, which they sacrificed unto in the month of April, as hereafter Book 2. ch. 2. §. 6. As for the several names of Dignities and Offices among the old Gauls and Britain's, viz. Brennus, Mar, Rix, Patera, Coena, etc. with their origination from the Hebrew, see what precedes chap. 9 §. 6. BOOK II. Of Pagan Theology, both Theogonick or Mythick, Physic, and Politic; with its Traduction from Sacred Names, Persons, Rites, and Stories. CAP. I. The theogony of Saturn, and Jupiter from Sacred Names, Persons, and Stories. Pagan Theology in general, and its Distribution, into Theogonick, Physic, and Politic. Theogonick or Mythick Theologie distributed into Zabaisme and Hellenisme; with the Idea of each. The theogony of Saturn: his Grandfather Eliun the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion, God's name Gen. 14.19,22. His Grandmother Bryth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth God's Covenant. His immediate Parents the Heaven and Earth from Gen. 14.19. His proper name Ilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El God's name. He was called also Molech from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. His Parallel with Adam in 6 particulars; with Abraham in 4 particulars; and with Noah in 14 particulars. The theogony of Jupiter; who is called Belus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beel Hos. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat, and so is an allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham, who passed for Jupiter among the Egyptians and Africans. Again, he is styled Sydyk from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's name; Taramis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder; Jupiter from Ja or Jev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answerable to God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sabasius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phenician Fables applied to Jupiter. §. 1. Pagan Theologie, and its derivation. HAving dispatched the Discourse of Languages, and proved their Derivation from the Hebrew and Mosaic Scripture: we now proceed to a second part of philology, which refers unto Pagan Theology or Idolatry, with endeavours to demonstrate its Traduction from, and that by a cursed Diabolick Imitation of, sacred Oracles and Worship. All Pagan Theology is by the Ancients reduced to this Distribution. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythick, or Fabulous Theology, at first broached by the Poets, which chief regards the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Generation of the Gods. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politic or civil Theology, hatched, as 'tis presumed, by State's men, Politicians, and the common people; but seated amongst their Priests. This properly relates to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolatry or Worship: which takes in all their Sacrifices, Priests, Temples etc. 3. They had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theology; which consisted chief in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (mentioned 1 Tim. 4.1.) 1 Tim. 4.1. Demon Dogmes and Canons, and was the figment of the wiser sort of Heathens, namely of the Philosophers, who rejecting the multiplicity of Gods, brought in by the Poets, reduced their Theology to a more Natural and Rational Form, wherein they suppose but one Great and Sovereign God, which generally they made to be the Sun: but he being too remote and distant from human Condition and Affairs here below, had certain Demons (called by the Phoenicians Baalim) or Midling-made-Gods, which were to be as Mediators 'twixt him, the Supreme God, and Men etc. Now, that all these three kinds of Pagan Theology were but borrowed, by an hellbred imitation, from that sacred Theology and worship seated in the Church of God, we shall demonstrate by each part. §. 2. As for the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythick Theologie, Mythick or Theogonick Theologie. termed by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythology, it consisted chief in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theogony, or Generation of the Gods. The first that undertook to give an account of the Genealogy of the Gods, was Sanchoniathon, that famous Phenician Writer, who was followed herein by several of the Poets; namely by Orpheus, Hesiod &c, yea, and by some of the Philosophers, especially by Pherecydes, (Pythagoras' Master) who is supposed to have written several Books of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Generation of the Gods; whence he was, in a more eminent degree, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine. Now that all these Fables touching the Gentile Gods, their Generations &c had their original from some Name, Person, or Thing mentioned in sacred Scripture, I shall endeavour to demonstrate, first, in the general, and then from particulars. As for the general Demonstration hereof, it will be necessary to consider, though but cursorily, the rise and progress of all Idol Gods, and Idolatry: all of which is comprehended, by some learned men, under these two common Heads of Zabaisme, and Hellenisme. See Owen Thelog. lib. 3. cap. 4. p. 187. Zabaisme (so termed from the Zabii, a Sect of Chaldean Philosophers) was the first and more natural piece of Idolatry; which consisted in a Religious Worship given unto the Sun, Moon, and Stars, styled in Scripture, the H●…sts of Heaven. Hellenisme, which superadded hereto an infinity, almost, of fictitious and coined Gods, was of more late date, and proper to the Grecians, most skilful in the art of making Gods. Of Zabaisme its rise from sacred tradition. 1. As for Zabaisme, which gave a Deity and Divine worship to the Sun, Moon and Stars; it began very early, even in the infancy of the Church; and had made good progress in the world about the Age of Job, and Moses, as it appears by Job 31.26,27. If I saw the Sun etc. as also by Deut: 11.6. take heed lest thine heart etc. And, as Owen (Theolog. lib. 3. cap. 4.188. etc.) observes, this pagan humour of Idolising these glorious celestial bodies, seems to have had its rise from some broken Traditions, conveyed by the Patriarches, touching the Dominion of the Sun by day, and of the Moon by night: according to Gen: 1.16. Gen. 1.16. and Psalm. 136.7.8.9. Ps. 136.7. where the Sun and Moon are styled the greater Lights, not only by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or condescension to vulgar capacities, as some will have it, but from their peculiar office; the Sun being appointed to govern by day, and the Moon by night. So that albeit the Moon be, in regard of its substance and borrowed Light, inferior to many of the Stars, yet, by virtue of its Office, it is above them, and so termed a Greater Light. Now it's very probable, that the fame of this Dominion, conferred by God on the Sun and Moon, was diffused amongst the Gentiles, first in the Oriental parts; whence their corrupt imaginations, very prone to Idolatry, conferred a Deity on these Creatures, which to them seemed most glorious. Thence they termed the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech, or Melec, the King: also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, the Lord; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, God, (whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun:) likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bel Sames, Lord of Heaven; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eliun, the most High. All which are names, which the Scripture gives the true God of Israel; and, without all peradventure, had their original thence, as hereafter. 2 Of Hellenisme, its rise from sacred story. 2. As for Hellenisme; its derivation from sacred Oracles will sufficiently appear from the enumeration of particulars which follow; only take this general account hereof. The Light of of Nature, and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, common principles touching the Being and Unity of God, Owen Theolog. lib. 1. c. 8. p. 86. having been very much obliterated by sin, the Greek Poets, who were the first Broachers of Mythology, having gleaned up many oriental broken Traditions touching God, and the wonders he wrought in behalf of his people, turned all into Fables, or figments of, I know not what, new Gods. These their fables they divulge, first by Hymns and Songs, made concerning their new coined Deities, whereby they ravish the ears of the credulous Idolatrously-disposed people. Thence they commit the same to writings, stuffed out with all manner of fables; so that there was scarce discernible any rag of the old sacred Tradition, whence at first they received their fables. For whatever they heard touching the Existence, Attributes, or providences of God, they wrested unto such fabulous senses, and augmented by such monstrous figments; Ostenditur secundo, Graecorun Deorum nomina origine nou alia, quam Hebraica esse Sand ford, de desc. l. 1. §. 6. and out of these, by a strange artificial imitation, and successive multiplication, coined so many prodigious comments relating to some new Deities, as that in a short time their Gods were multiplied to a kind of Infinity. Thus did Hellenisme, or Polytheisme spring originally, though by a monstrous kind of Satanick imitation, from true sacred stories touching God, his Names, Attributes, Providences, or People; as 'twill farther appear by the several Deities amongst the Pagans, and their theogony. §. 3 1. Of Saturn his original names, etc. The first great Idol-God, universally owned by the Pagans, was by them called Saturn, whose Names and Attributes were, as 'tis most evident, but corrupt imitations of sacred story. Saturn is supposed to be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latuit, whence he was styled Deus Latius, and his proper seat was Latium, as Glass. Gram. 1. l. 4. Tract. 3. But we shall begin with Saturn's names and genealogy, as we find them given us by Sanchoniathon, according to Philo Byblius' version, mentioned by Eusebius, who brings in Sanchoniathon thus discoursing of Saturn's Generation and Names. He says first, that the great God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eliun, called the most high, generated the Heaven and the Earth. Eliun, heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion, is one of God's proper Names, and signifies most High. Bochart, Canaan lib. 2. cap. 2. fol. 784. supposeth this passage of Sanchoniathon, to have been taken out of Moses' words, Gen. 14.19.22. Gen. 14.19,22. where 'tis said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most high God possessor or (as Bochart) generator of Heaven and Earth: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by him, to generate; it being so rendered by the LXX Zach. 13.1. The wife of Eliun, Sanchoniathon makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beruth, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith; whence we read of the Phenician Goddess Berith, Judg. 8.33. Judg. 8.33. which, I presume, received her origination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereby the Covenant which God made with his People, which was, as it were, the Mother of all their Mercies, is usually expressed. For the blind Canaanites or Phoenicians, hearing much from the Jews, of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith, Covenant, (which they made the great Parent of all their Mercies,) they thence grossly conceited, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith was a Goddess, the wife of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion, the most high God. Saturn's immediate Parent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur, the light) Heaven, because God is said first to produce the Heaven. Gen. 14.19. Whence it follows in Sanchoniathon, that the first born son of the Heaven was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ilos, who also was called Saturn. Saturn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilos, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's name. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given to Saturn, Bochart makes to be the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, a proper name of the true God. And that the Phoenicians called Saturn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is manifest by the words of Damascus in Phot. CCXL 11. thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Phoenicians, and Syrians, call Saturn El, and Bel, and Bolathes. Hence from this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given to Saturn, the Sun, which is made his royal Throne, was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Molech. Another name whereby the Phoenicians expressed Saturn, was Molech, according to Amos 5.26. from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a King. They call him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, which was originally one of God's sacred names, as Hos. 2.16. Saturn is also, according to Bochart, called Chiun, Amos 5.26. and Rephan or Remphan, (which is an Egyptian stile, or title, the same with Chiun) Act. 7.43. of which see more what follows chap. 2. §. 8. But to come to the original Idea of Saturn, by which it will more evidently appear, that not only his Names, but also his Extract, and Attributes were all but corrupt imitations, taken up from some sacred Person and Tradition. As for the genealogy of Saturn, some make him to be the same with Adam; others refer him to Abraham; and a third sort suppose him to be the same with Noah. We may indeed take in each of these relations. For it's well known, that these poor blind Heathens were wont to attribute Traditions and Relations, originally different, to one and the same person, according as their inclinations led them. Hence they framed more than one hundred Jupiter's, by applying different stories to one and the same name and person. §. 4. 2 Saturn's genealogy referred to Adam in 6. particulars. To begin therefore with those, who refer the story of Saturn to Adam. ' So Plato in his Politicus foe 272. describing the golden age, under the reign of Saturn, says, that God, as supreme Lord, disposed of all; neither were there possessions of wives and children, or polices, but all lived on the fruits of the Earth, which brought forth fruits, without any agriculture, of its own accord. Then he adds, that these first Parents lived naked, sub Dio, and had conference with the beasts etc. which plainly relates to Adam and Eves state in Paradise. And in a conference with Bochart, upon the mention of this discourse of Plato to him, he seemed to grant me, that this story of Saturn might be referred to Adam, though (as he said) 'twas not proper for him to mention it, because he referred Saturn rather to Noah. And Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that this Adanus was the son of Heaven and Earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a perfect description of Adam's production by God out of the Earth. Whence Sanchoniathon, speaking of Adam's formation out of the Earth, styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the character here given to Saturn. And indeed, the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam. For the Greeks, having no words terminating in m, for Adam they pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Vossius de Idololatr. lib. 1. cap. 38. Neither may we conceive that the memory of our first Parents was lost in Asia among the Gentiles: many things prove the contrary. Adana, an ancient city of Cilicia, built by the Syrians, was so called in memory of the first man Adam. For it is evident, that the Grecians, having no words ending in m, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the termination added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Stephanus, was the son of Heaven and Earth. Which agrees to none more properly than to Adam. The same Stephanus saith, that he was called Saturn and Rhea: I suppose, because Saturn was the first man, and Rhea the mother of all, Eve, etc. Again, Vossius de Idololatr. lib. 1. cap. 18. gives a good parallel 'twixt Saturn and Adam. 1. Adam is called the son of God Luk. 3.38. because he had no father but what was heavenly: so Saturn is called the son of Heaven. 2. Adam was form out of the dust of the Earth: so Saturn's Mother was called Tellus Earth, as Hesiod, and Orpheus tell us. 3. The Worship given to Saturn among the Greeks and Romans, adds to this parallel. In the month of September 19 Kal. on which day the Saturnals were acted at Rome, the Servants enjoyed their liberty; yea the Masters served, while the servants sat at Table; which was a shadow of the liberty which was in Paradise under Adam's innocent state etc. Thus Saturn is brought in speaking in Lucian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore every where applause, and singing, and play, and equality of Honour to all, both servants and free: For under my Government there was no servant. There are many other particulars wherein Saturn seems parallel to Adam, as 4. Adam is said to be the first that taught men Husbandry; so Saturn. 5. Adam hid himself from the presence of God; so Saturn; whence he was so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satar, to hid. 6. Adam was cast out of Paradise; so Saturn expelled from his Dominion etc. Saturni nomen ex Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluxisse dicunt: unde is Latius Deus fuit dictus etc. Glass. Gram, s. lib. 4. Tract. 3. obs. 5. More of Saturn's Parallel with Adam see Vossius de Idolol. l. 1. c. 18. and Book 3. ch. 4. §. 5. of the golden Age. §. 5. Saturn parallel to Abraham in three particulars mainly. Others refer the original of Saturn to Abraham: so Sanchoniathon in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation of the Gods, says that Saturn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offered up his only son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also he circumcised the privy parts, and forced his companions to do the same: which evidently refers to the story of Abraham: and so 'tis more full explained by Porphyry, in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoted by Eusebius, praepar: Evang: lib. 1. cap. 9 where he makes Saturn, who after his death became a Planet, to be called Israel: his words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Saturn, whom the Phoenicians call Israel, after his death was consecrated into a star etc. Then he adds, that the same Saturn had, by a Nymph called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anobret, an only son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom, for this, they called jeoud, as he is so called, to this day, by the Phoenicians. This only son (says he) being clothed with a Royal habit, was sacrificed by his father, being under great calamity. This Phenician Fable is excellently well deciphered by Bochart (Can. l. 2. c. 2. fol. 790) & applied to the story of Abraham's offering up Isaac etc. 1 Isaac styled Jeud. from Gen. 22.2. Thus Jeud amongst the Hebrews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehid which is is the Epithet given to Isaac Gen. 22.2. concerning whom, 'tis evident, that Porphyry treats. 2 Saturn, from Abraham's being styled a Prince of God Gen. 23.6. called the principal God. Then he adds, this only son was offered by his father: So Sanchoniathon— Thence this Saturn, the same with Abraham, whom the Scripture styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince of God Gen. 23.6. the Phoenicians made the principal God: And they called him Israel, the name of that people that sprang from Abraham: and they consecrated unto him one day in seven, as holy, that is, the Sabbath day, which was sacred amongst the Jews: 3 Saturn sacrificeth his son in imitation of Abraham. Gen. 22.2,3. and they sacrificed their sons unto him, after a wicked kind of manner, wherein they would imitate Abraham Gen. 22.2,3. Though, when God had tried Abraham's faith and obedience, he forbids him to offer his son: but Sanchoniathon, and Porphyry bring in Saturn, as really sacrificing his son. Namely, the Devil would fain make men believe so, that it might pass for an example: (as indeed it did so amongst the Phoenicians, who offered their sons to Saturn &c.) 4 The Nymph Anobret an imitation of Sarah, who being barren received Grace, Heb. 18,11. The Nymph Anobret or (according to the Phenician name) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annoberet, signifies conceiving by Grace; which is an appellation properly belonging unto Sarah, who, being barren, received, by Grace, a power to conceive etc. as Heb. 11.11. Thus Bochart, who is followed herein by Stillingfleet Origin. s. Book 3. c. 5. Abraham is here called by the name of his posterity Israel, Isaac Jeoud. So Gen. 22.2. Take thy son: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with Phenician Joud. That Sarah is meant by Anobret, the original of the name implies, as Bochart etc. of Saturn's parallel with Abraham, Vossius de Idolol. lib. 1. cap. 18. pag. 142. thus writes: peradventure also the Patriarch Abraham was worshipped in Saturn. For which nothing else occurs but that of Porphyry, Euseb. praepar. Evang. lib. 1. Therefore Saturn, whom the Phoenicians name Israel, and whom, after his death, they consecrated into a Star of the same name, when he reigned in those parts, he had an only son, by a certain Nymph of that country called Anobret, whom therefore they called Jeoud, a word, which to this very day signifies in the Phenician tongue, only begotten. And when the King fell into a dangerous war, he sacrificed this only son, adorned with royal apparel, on an Altar erected for this very purpose. Wherein (saith Vossius) we have three observables. 1. That Israel, the most ancient King of the Phoenicians, was the same with Saturn. 2. That Israel had an only son, thence called by the Phoenicians Jeoud. 3. that this Son was sacrificed by his father: whence may we suppose these things had their original, but from the confounding Israel with his Grandfather Abraham, who was commanded by God to sacrifice his only son? as Gen. 22.1. Take thine only son etc. where the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatly suits with the Phenician Jeoud. Neither do these languages differ save in Dialect. And truly in Orphaicis Abraham is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where Abraham and Isaac are confounded, as here Abraham and Jacob. Thus Vossius. §. 6. 3. Saturn's parallel with Noin 14 particulars. But the chief stories of Saturn and his genealogy seem to refer to Noah, according to that excellent parallel drawn by Bochart, Phaleg lib. 1. cap. 1. fol. 1. That Noah (says he) passed among the Heathens under the name of Saturn, there are so many things to prove it, that there is scarce left room for doubting. 1. Saturn is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the father of all; so was Noah. 2. Saturn, as Noah, was styled a Preacher of righteousness. 3. Under Saturne's reign, as under Noah's, all things were common and undivided. 4. All men enjoyed the highest peace under Saturn; as under Noah. 5. In Saturn's time, as in Noah's, all men used one speech etc. 6. Saturne's wife was called Rhea, or Earth, because Noah was called a man of the Earth, as Gen. 9.20. Gen. 9.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the Earth, i.e. according to the Hebrew Idiom, a Husbandman: which the Mythologists took in a proper sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the husband of the Earth: whence Saturn, the same with Noah, is made the husband of Rhea, i.e. the Earth. 7. Saturn is also said to be an Husbandman and planter of Vines, as Noah was. 8. Saturn is styled the precedent of Drunkenness, from Noah's being drunk. 9 Hence also came the Saturnalia, or Revels, consecrated to the memory of Saturn. 10. Saturn is also said to be the Author of that Law, which forbade the Gods to behold men naked: which was but a Tradition of the curse on Cham, for beholding his father's nakedness. 11. Saturn is said to arise, together with his wife and children, out of the Sea; a Tradition of Noah, with his wife and children, their deliverance from the Deluge. 12. Hence a Ship became Saturne's symbol; and Saturn is said by Sanchoniathon to sail about the world. 13. Saturn is said to foretell Deucalion's flood, making use of a Dove etc. answerable to that of Noah, etc. 14. Saturn is said to have devoured all his children besides three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. Jupiter Hammon, the same with Cham; Neptune, the same with Japhet; and Pluto, the same with Shem. Thus Bochart more largely. The like parallel 'twixt Saturn and Noah I find in Vossius de Idololatr. lib. 1 cap. 18. Farther, in Saturn are conserved some relics of the Patriarch Noah. Namely, they saw, as Adam was simply the first of all men, so Noah the first of all that lived after the flood. Adam had the empire of all the world: so had Noah with his family. Noah had three sons: so had Saturn. Noah his three sons divided the world: so did Saturn's. etc. So Owen theol. lib. 1: cap. 8. pag. 89. Saturn, by the Poets styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was Time. Thus they mythologized. Noah also, according to the most corrupt Tradition, was styled such. Time is a space measured by the motion of the Heaven: hence Saturn was styled the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of heaven: so also Noah was esteemed. They feigned Saturn to have devoured up his sons, and to have vomited them up again, which alludes to Noah's deluge etc. Thus also Stillingfleet, Origin. s. book 3. ch. 5. §. 8. where he mentions Bocharts parallel betwixt Noah and Saturn in 14 particulars as before. See Dickins: Delft. Phoen. Diatribe of Noah's Names. Thus we have shown how the fabulous stories of Saturn his Genealogy, Names, Attributes, and Offices, were but broken Traditions of sacred Scripture, referring either to Adam, Abraham, or Noah, etc. §. 7. Jupiter's Names and Genealogy from sacred story. We now proceed to Jupiter, (who succeeded Saturn,) to demonstrate, that his Genealogy, Names, and Attributes were but fragments, or broken Traditions of some sacred story. First, as for Jupiter's names, in the fragments of Sanchoniathon, 'tis said; The son of Saturn was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeus Belus. Belus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal or Belus, the chief God among the Phoenicians, (whereof there were many) signifies properly, Lord: and it was a name assumed by Jehovah, the God of Israel, before abused to Superstition, as it appears Hos. 2.16. Hos. 2.16. It is elsewhere written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beel, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it be, as to its immediate origination, a Greek Title, yet the original Reason thereof is Phenician or Hebrew, answering unto Cham, the son of Noah. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies heat: which answereth exactly to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham, from the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamam, to wax hot. By which it is evident, the Greeks styled Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in allusion to his Phenician or Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham. Hammon. Whence Herodotus tells us, that the Egyptians called Jupiter Ammun: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Egyptians call Jupiter Ammun. So Ralegh, Hist. of the world, Part. 1. B. 1. c. 6. §. 6. tells us, That the Egyptians, even after the flood, began to entitle Cham, the parent of their own Mizraim, Chammon, or Hammon. Thus Vosstus de Idololatr. lib. 1. c. 27. Unto Saturn succeeded Jupiter Ammon, that is Cham, or Ham; whence the Egyptians made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Cham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noah's son. Which appears from this, that Egypt is styled, not only the country of Misraim, Cham's son, but also the land of Cham, as Ps. 105.23.27. Also Plutarch, of Isis and Osiris, testifies, that Egypt, in the sacreds of Isis, was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence this but from Cham? yet I shall not pertinaciously descent, if any will have the name Ammon primarily to agree to the Sun rather than to a man, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies heat, and so agreeable to the Sun, the fountain of heat, etc. So Bochart Phaleg lib. 1. cap. 2. informs us, that the Africans (who were originally Phenicians) called Jupiter, Hammon, as the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammun, (whence Ammonius.) So also in his Preface to Phaleg, Bochart assures us, that the Africans worshipped Cham, or Ham, under the name of Hammon; as Noah under that of Saturn; whence Africa was called Hammonia, or the country of Hammon. By all which 'tis evident, that this name Hammon, given to Jupiter, had its original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham, or Ham, unto which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes. Sydyk. Again, Sanchoniathon terms Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sydyk. So Philo Byblius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sydyk sprang the Cabiri: or, as Damascius in Photius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadyk. Now this name is evidently taken from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedek, the just, which is a name given to God, as also to the first Patriarches, whence Melchisedek. Taramis. Another name given to Jupiter, is Taramis, or Taranis, which, according to Camden (Britan. pag. 14. edit. Lond. 1586.) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter thundering: to whom Augustus consecrated a Temple. Taram vel taram Cambried linguâ, hodie●… est tonitru, et veteri Sueciea, Thor; unde Jovis dies Suecica Thorsday, Anglicae Thursday. Boch. cars. l. 1. c. 42. For Taram or Taran in the British tongue signifies Thunder, as in the Saxon Thor, or Thur, whence Jnpiter's day was by the Saxons called Thursday. Now this name Taram, given to Jupiter, Bochart makes to be derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarem, which, by casting away the Servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thunder. §. 8. Jupiter from ja 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But nothing indeed does more evidently prove, Jupiter's origination to have been, from some corrupt imitation, of sacred story, than the very name itself. For Jupiter (as Muis on the Psalms well observes) is evidently the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Father Jah, or Jeu. Jovis nomen a Sanctissimo Dei apud Hebraeos nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glass. Gram. s. l. 4. Tract. 3. Ps. 68.4. Now it's well known, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah is a name properly, yea most essentially attributed to God in Scripture, as Psal. 68.4. etc. it being but a Contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah, and so most expressive of the Divine Being, or Essence. That God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah was well known to the Phoenicians, who communicated the same to the Grecians, is evident by what we find to this purpose in Porphyry; who tells us, that Sanchoniathon had much assistance for the compiling of his History from Jerombalus the Priest of the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jao. So Diodorus lib. 1. tells us, that Moses inscribed his Laws to the God called Jao. Indeed the Grecians seldom, if ever, express the ineffable name of God, Jehovah by any other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Oracle of Clarius Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Gnostics, in Irenaeus lib. 1. cap. 34. call God Jao: and Jerom, in his Comment on Psal. 8. Jaho. which Greek name Bochart supposeth to have been framed out of the 4 letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jehovah, which may be read Jaho: for which some of the Greeks read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeu pater i: e: jah, or jeu the Father. And as Jupiter owes its origination to the sacred name of God Jehovah, Jah, or Jao; So also the obliqne cases of Jupiter, namely Jovi, Jove etc. for how inconsiderable, if any, is the difference in the Hebrew 'twixt Jove, or Jova, and Jehovah. This same name Jao, in the Oracle of Clarius Apollo, is given also to Bacchus. As it was not unusual with those Mythologists, to give the same name to differing persons, as their humours inclined. Vossius, de Idol. lib. 2. cap 16. pag. 386. endeavours to prove, that Jupiter was allo called Janus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, as Jacchus from jah chus, and reputed to be the same with the Sun, as Jana, Diana or Juno the same with the Moon, Sabasius. Again, whence was it that Jupiter was styled Sabasius? but from that Title of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Sabaoth the Lord of hosts, a stile so often given to God: as Esa. 1 9 Esa. 1.9. which is rendered Rom. 9.29. the Lord of Sabaoth. Owen, Theol. lib. 3. cap: 13. §. 9 By all which laid together, I suppose, 'twill seem more than a mere conjecture, that the chief, if not the whole of Jupiter's Titles were of sacred origination, though by cursed imitation. Fables applied to Jupiter, of Phenician original. We might also show, that many of the Fables applied to Jupiter, were, indeed, of Phenician or Hebrew original: as that of Jupiter's rebellion against his father Saturn, from Cham's rebellion against Noah etc. The fabulous Jews relate, that I'm cut off his father's Virilia, whence the Fable of Jupiter's cutting off Saturn, his father Genitalia as Lact. lib. 1. cap. 12. But I shall instance chief in that famous Fable of Jupiter's stealing away Europa, which seems evidently of Phenician and Hebrew extract, and that from a mistake of the original words. For whereas 'tis said, that Jupiter stole away Europa, under the form of a bull; the Fable, as learned Bochart demonstrates, arose from the Equivocation of the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies either a Ship or a Bull. Now the Grecians, to make the fable more admirable, understand it of a Bull; whereas the Phenician story meant it only of Jupiter's carrying away Europa in a Ship etc. So the Fable of Jupiter's having Horns, according to that of Ovid, Metaph: lib. 5. Lybi is est cum cornubus Hammon. Exod. 34,29. Amongst the Lybians Jupiter Hammon is pictured with Horns; seems borrowed, and that upon a mistake, from the story of Moses' coming down from the Mount with his face shining: where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a beam of the Sun, as also a Horn: from which ambiguity the Fable sprang. Again, in the Metamorphosis of the Gods in Egypt, 'tis said that Jupiter was turned into a Ram; which Fable Bochart (de Animalibus sacris part 2. lib. 1. cap. 10. fol 62.) supposeth to have had its rise from the cognation 'twixt the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El (the name of God transferred on Jupiter) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ajil a ram: which being Paronymous, and the Plural number of both the same viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elim: the Grecians mistake the later for the former. The Poet's fiction of Minerva the Goddess of wisdom, her being produced out of Jupiter's head, seems to be drawn from the Scriptures relation of Christ, the wisdom of God, his eternal Generation Prov: 8.23. Prov. 8.23. etc. as eloquent Du Bosc. (Pastor of the Reformed Church at Caen) observed in a Sermon preached at Caen. Lastly the Tradition of Bacchus' being taken out of Jupiter's thigh, is supposed, by Bochart, to be but a Tradition of the Patriarches proceeding ex femore Jacobi, out of jacob's thigh mentioned Gen: 46.26. Gen. 46.26. where the Hebrew words, which properly signify out of jacob's loins, are, by an easy mistake from their ambiguity, translated by the Greek and old Latin, out of jacob's thigh: whence sprang this Fable etc. Thus we have shown how the many fabulous Names, Genealogies, and Attributes given unto Jupiter, had their original, by Satanick imitation, from sacred story, Names, and Persons etc. CHAP. II. The theogony of Juno etc. of Hebrew origination. Juno the same with Jana from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, God's name. Juno called Diana, Urania, Belisama, Astarte etc. The original of Astarte, 1 Kings 11.5,33. Why she is said to have on her head a Bulls Head. Jo the same with Juno. Isis' the same with Juno. Venus, among the Phoenicians, the same with Juno. The British Adraste, and Saxon Easter from Astarte. juno styled Baaltis, Ier: 7.18. and 44.17,18. juno styled by the Arabians Chiun Amos 5.26. Which is the same with the Egyptian Rephan Act. 7.43. whereby Bochart understands Saturn. Juno Nabo, Esa. 46.1. Juno Anitis, Here, Esa. 34.12. Chora, Libera, Proserpina. §. 1. The theogony of Juno. HAving given the Genealogy of Saturn and Jupiter, with their parallel in sacred story; we now proceed to Juno (whom the Mythologists make to be the sister and wife of jupiter) with endeavours to demonstrate, that the chief Names and Fables given to this Goddess, were of Hebrew origination. And to give a general key to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, theogony, or Generation of the Gods, we must know, that the two chief Gods amongst the Heathens, were the Sun and Moon: to which they attributed most of those sacred Names, Attributes, and Stories, (which really belonged to the true God, or some one of the Patriarches) traduced to them by broken Traditions. Thus they applied the chief names of God to the Sun; which some termed Saturn, others jupiter, others Apollo, others janus, etc. 1. Juno the same with Jana, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of God. So in like manner they styled the Moon Urania, juno, jana, Diana Venus, etc. And as the Sun was called jupiter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ja 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and janus, from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah; so also the Moon was called first jana, and thence juno, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah, the proper name of God. So Vossius de Idololatr. lib. 2. cap. 26. Juno (says he) is referred to the Moon; which Grammarians derive from juvo: but this is not more likely, than that Jupiter should be derived from the same root. I conceive that Juno is of the same origination with Janus and Jana, which comes, not from Javan, but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah, the proper name of God; (as jacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ja Chus) so amongst the ancient Romans Jana and Juno were the same. But O in women is the Grecanick termination; as Dido etc. A is no less Roman than Greek. But the change of A into V is very ordinary, as Calamus into Culmus etc. Thus Vossius: the like he mentions before lib. 2. cap. 16. §. 2 Juno called Diana. Hence some make Juno to be the same with Diana, which they suppose to be the contract of Dea Jana. So Vossius de Idololatr. lib. 2. cap. 25. The Latin Diana (says he) is the contract of Diva Jana, or Dea Jana, and both the same with the Moon; which, according to the diversity of its influences, was styled by the Romans Diana or Juno. For when the Moon was considered with regard to her illumihation, she was styled Diana: thence the Roman-hunters, who needed light by night called upon Diana, not on Juno. But when the calefactive or generative influence of the Moon came under consideration, she was called, not Diana, but Juno: whence persons with child invocated juno, not Diana. Thus Vossius. §. 3. Urania. Whence also Juno was styled by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the Phoenicians, Belisama. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Urania, it evidently received its origination from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Ur; which signifies Light, as Gen. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or: whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heaven etc. Belisama. Of the same import also is the Hebrew or Phenician Belisama, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queen of Heaven, which was the Title the Phoenicians gave the Moon; as they styled the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven; or, in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech, the King. All which seems borrowed from Gen. 1.16. Gen. 1.16. This name Belisama was not confined to the Phoenicians, but by them communicated to these Western parts, as Bochart Can. lib. 1. c. 42. Belisama, a name, in the Punic signifies the Queen of Heaven, and therefore seems to appertain to the Moon, or Urania, which in Jeremiah is frequently styled the Queen of Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Moon is the same also with Diana, which the Gauls greatly idolised. Thus Bochart: who here joins Belisama, Urania, and Diana, as one and the same. §. 4. Astarte. The same Juno was also styled by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarte, which is evidently of Hebrew origination. So August. lib. 7. locut. cap. 16. Juno (says he) was without doubt called by the Phoenicians Astarte. Why Astartewas said to impose on her head a Bull's head. Thus Bochart Can. lib. 1. cap. 33. Sanchoniathon in Eusebius praepar. lib. 1. calls Astarte the daughter of Heaven; of whom he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: She put on her own head, as an Ensign of Empire, the head of a Bull. This gives us a good account of her origination, which Vessius de Idololatr. lib. 2. cap. 21. thus draws forth. The Moon (says he) is here called Astarte. Now the Bullshead is a good Emblem of the Moon, which has her horns like those of a Bull: whence also the Egyptian Isis, which was the same with the Moon, had horns in like manner. Thus Vossius. Who again de Idololatr. lib. 1. cap. 22. tells us, that this Astarte was, according to Sanchoniathon, a Phenician. And that she was worshipped by the Phoenicians as a Goddess, we are taught out of the Scripture, 1 King. 11.5. 1 King. 11.5. And Solomon went after Astoreth, the Goddess of the Sidonians; where 'tis in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashtoreth. Chald: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarata, whence contractedly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Astarta. And because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a flock, or, as some of the Rabbins think, female sheep, therefore Rabbi D. Kimchi supposeth, that her Image was the figure of a Sheep. Others more likely judge, that she was called Astarte, because sheep were sacrificed to her. But these opinions are not repugnant. This Astarte, as an Animal Goddess, was the daughter of Agenor, King of Phenicia, who, after she was made a Goddess, was called Astarte by the Phenician Priests, as Lucian. lib. de Dea Syria relates. etc. But Bochart Can. lib. 2. cap. 2. fol. 787. following Kimchi and other of the Hebrews, draws the original of Astarie, as also of this Fable touching her wearing a Bull's head, from the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astoreth, which signifies herds of sheep, or Kine; thus Astarte, in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarta, amongst the Hebrews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astoret, 1 King. 11.5.33. 1 King. 11.5.33. hence the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astaroth, herds. So Deut. 7.13. Deut. 7.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herds of thy sheep. Thus all the Hebrews explain it, and will, that the Idol Astarte have the figure of a sheep. I conceive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astaret may be taken in a more extensive notion, and signify as well herds of Kine, as of Sheep. Truly the Chaldee on Deut. 7.13. renders the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Arabic by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are words common, and signify as well herds of , as of sheep. So Joel 1.18. and Gen. 32.16. Thus there being included in the name Astarte the signification of a Bull, as well as that of a Sheep, thou mayest with ease understand, why she is said to impose on her head, the head of a Bull, as the Ensign of her Empire, i.e. a kind of Crown made in the fashion of a Bull's head: in which habit she is described by Sanchoniathon, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, traversing the whole Earth: Astarte the same with Io. so that she seems to be the same with the Greek Io, who, being changed into a Cow, is feigned to have viewed many countries'. To which concurres that in Euripides Phaenissis, how the Thebans and Phoenicians account Io the same with the common mother. Thus Bochart. By which we understand the full origination of Astarte, as also why she was said to impose on her head, as a Crown, the Bull's head: namely because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a herd of . §. 5. Io the same with Juno. Hence also the fable of Io her being turned into a Cow. For Io was the same with Junno, it being a contract thereof, if not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of God, as before. And 'tis possible, that this whole fable of Juno, here called Astarte, her having a bull's head for a crown; as also of her being changedinto the form of a Cow, under the name Io, had all the same original with that of Isis, (who passed for Io, and had also the form of an Ox, Bull, or Cow,) namely from joseph's fat and lean kine, which were the means of preserving Egypt from famine, and therefore made the Hieroglyphic of their chiefest Gods, Apis and Io, i.e. Jupiter and Juno. Isis' the same with Io and Juno. That Io is the same with Juno, appears farther from the description of the Egyptian Isis, which they make to be the same with the Greek Io, and therefore give her the same form, as Herodotus, in Euterpe: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The image of Isis is feminine, form with bull's horns, as the Greeks describe Io. By which 'tis evident, that the Greek Io, was the same with the Egyptian Isis, and both these the same with the Phenician Astarte; they having all one and the same image and form, namely a crown, after the fashion of a bull's head; which was an Hieroglyphic representing the Moon, but originally taken, as 'tis conceived, from joseph's kine; as Joseph himself passed amongst them for Apis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab, father, as he is styled a father to Pharaoh, Gen. 45.8. whence Serapis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bull. §. 6. But to return again to Astarte, and her identity with juno or the Moon; which may farther be proved from that of Lucian, de Dea Syria: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There is also another Temple in Phenicia, which the Sidonians have, and, as they say, belongs to Astarte. And I conceive Astarte to be the Moon. But here occurs a difficulty arising from the opinion of many Ancients, that Astarte is the same with Venus. So Philo Byblius out of Sanchoniathon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But the Phoenicians say, that Astarte is Venus. So also Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Astarte, which is called by the Grecians, Venus. Venus amongst the Phoenicians the same with Juno. This difficulty is resolved by Vossius Idololatr. lib. 2. cap. 21. thus. In the oriental parts Venus and juno signify one and the same Planet, viz. the Moon, which has the government of moist bodies. So that hereby its easy to reconcile the differences, so opposite, touching the Goddess of Hieropolis, which we find joined together by Plutarch in M. Crassus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first omen was given to him by this Goddess, whom some call Venus, some juno, others that Goddess which affords the principles and seeds for all things out of moisture. By which description its apparent, that this Hieropolitan Goddess (I suppose Isis) was no other than the Moon, which, by reason of its moisture, was esteemed to be the passive Principle (as the Sun, called Osiris, the active) of all Generations, and so called by some juno, by others Venus. Astarte and Venus the same. So learned Bochart, Can. lib. 2. cap. 16. fol. 850. With some Astarte is Venus, with others Urania and the Moon: but nothing is more uncertain than the deliries or dreams of the Mythologists touching their Gods. So Tertullian: Every Province has his God; as Syria Astartes, and Africa the Celestial Urania. This Goddess Astarte, called by the Africans Ourania, and by the Grecians juno, was transported by the Phoenicians, and worshipped almost in all parts where ever they came. We find her worshipped in the Island Erythia, betwixt the Gades and Spain, which was possessed by the Phoenicians, and by them termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astoreth; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarta, i.e. the Island of Astarte: whence 'twas called by other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Island of Venus, or juno; because Astarte passed sometimes for Venus, sometimes for Juno: as Bochart Can. lib. 1. cap. 34. fol. 679. Again the Phenicians transplanting a colony into Cythera, they there erect a Temple to their God Astarte, then unknown to the Grecians: whence Venus was styled Cytharea; because, say the Mythologists, arising out of the Sea, (ie. Phenicia,) she first sat down at Cythera. The British Adraste the same with Astarte. Yea we find some footsteps of this Goddess Astarte, and her worship amongst our old Britain's. So Dion in Nero, brings in a British Amazon, called Bundovica, with her hands lift up to Heaven, thus praying: I give thee thanks, O Adraste, and invocate thee, thou Mother of Mothers. Bochart Can. lib. 1. cap. 42. fol. 738. makes this Adraste the same with Astarte, by the transposition of D and T, which are of the same Organ. Easter from Astarte. To which the same Bochart adds fol. 751. And to Astarte the Phenician God, alludes Aestar or Easter that Saxon Goddess, to whom they sacrificed in the month of April; which Bede, in his book de Temporibus, styles Easter-moneth. Yea to this very day the English call their Paschal Holidays, Easter-time. So that the Hebrews would have the Germans the progeny of the Canaanites. Thus Bochart: who also cap. 44. proves, that the Island Astarte, in the Arabic sinus, was so called from this Goddess Astarte, to whom the Phoenicians consecrated this Island. Astarte amongst the Hebrews Astaroth. Lastly this Goddess Astarte got no small footing in the Jewish Church, passing amongst the Hebrews under the name of Ashtaroth: as 2 King. 23.13. where Solomon is said to build a Temple to Ashtaroth, the Idol of the Sidonians: which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarte. And 1 King. 31.10. the Temple of Astaroth is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which the Scholiast expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Iudg: 10: 6. the LXX reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also the Vulgar Latin. See Vossius Idololatr. l. 2. c. 21. §. 7 Juno styled Baaltis. Juno was also called, by the Phoenicians, Baaltis or Beltis, whom some make the same with Dione: so Philo Byblius out of Sanchoniathon in Euseb: praep. Evang. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thence Saturn gave the City Byblius to Baaltis, who was also called Dione. The same Philo Byblius makes Baaltis' sister to Astarte: but Vossius (the Idololat: lib. 2. cap. 21.) proves that Baaltis can agree to none so properly as to Juno or the Moon, called also Astarte: for as Baal or Belus, the Title which the Phoenicians gave the Sun, passed amongst the Grecians for Jupiter, so Baaltis, the Moon, for Juno, The same also may be said of Beltis: namely as Saturn, or Jupiter, or Apollo were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so Rhea, or Juno, or Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bela whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence Baaltis or Beltis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bel, signifies Queen, answerable to Jeremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queen of Heaven Ier: 7.18. and Chap. 44.17,18,19,25. Jer. 7.18. and 44.17,18. 'Tis true David Kimchi, and the Chaldee Paraphrase understand by this Queen of Heaven, the Sun itself, i: e: Molech or Saturn, to which learned Bochart (as I had it from his own mouth) inclines. But Vossius, following Jerom herein, seems to give very probable conjectures that this Queen of Heaven is the Moon; and so the same with Astarte, Juno and Baaltis; which appears 1. from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Feminine. 2. Because the Prophet in these places treats of the Idolatry of the Gentiles; amongst whom the Sun was not reputed a Goddess but God. 3. 'Tis not to be doubted but that Baal and Astaroth, amongst the Sidonians, were distinct Gods, and that the former denoted the Sun, and the later the Moon. That this Title Baaltis is of Hebrew origination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred name (as Hos. 2.16.) has been before sufficiently proved. It seems to refer to Gen. 1.16,18. §. 8. Juno called Chiun. Juno or the Moon was styled by the Arabians Chiun, of which we find mention Amos 5.26. and Chiun. Amos. 5.26. Some by Chiun understand Saturn: and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiwan, the name whereby the Arabians and Persians denote Saturn, is very near akin to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiun here, though not without some difference, at least, in the points. Hebraeorum quidam existimant Chiun signisicare Saturni Stellam [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iis dictam] quae in Arab●ca & P●rsica lingua dicatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui voci cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (mutatis modo punctis jbene convenit. Ita & Arias Montanus. Glass. Gram. S. l. 4. Tract. 3. Observ. 17. de nomine proprio. But that Chiun here cannot be understood of Saturn, seems probable to Vossius: because there precedes the mention of Molech, who is Saturn; therefore Chiun, which follows, must be distinct from Saturn i.e. the Sun; and cannot be understood of any more properly, than of the Moon or juno. That Chiun signifies the Moon, the same Vossius de Idololatr. lib. 2. cap. 23. proves from the propriety of the word, and its Identity with Rempham Act. 7.43. Yet Bochart by Chiun understands Saturn: so Bochart Phaleg. l. 1. c. 15. The Egyptian word Rephan for Saturn, as Molech for Mars, is also at this day in use among the Coptites, whose tongue is composed partly of the Greek, partly of the old Egyptian. Whence a clear light may be given to Stephen the Martyr's words, Acts 7.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as others will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In the interpretation of which words, Interpreters have hitherto been puzzled, not comprehending why the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kijun should be rendered Rephan. For so it's read in Amos 5.26. But now the reason is manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kijun, according to the attestation of Aben Ezra, is Saturn, and this name he had also among the Persians and Ismaelites. Whence the Egyptians were persuaded that Anubis, which the Greeks term Cyon, was the same with Saturn, as Plutarch in Iside. Also in Plauti Paenulo Saturn is called Ciun, as Samuel Petit Miscellan. lib. 2. cap. 2. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the Egyptian Rephan i.e. Saturn. And the Greek Interpreters (whom Stephen follows) did the more readily use this Egyptian word Rephan because they wrote their version in Egypt etc. Touching Chiun Amos 5.26. and how Remphan Acts 7.43. answers thereto see more largely Glassius Gram. S. lib. 4. Tract. 3. Observ. 17. pag. 867. etc. Edit. 2a. That Chiun was an Attribute borrowed, though not without blasphemy, from the sacred Oracles, was attested by Learned Le Moyen (Pastor of of the Reformed Church at Rouen) in a Sermon at Caen, who affirmed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiun in the Arabic, signifies the same with jehovah in the Hebrew. § 9 Juno Nabo. The Moon or juno was called also by the Chaldeans & Assyrians Nebo: so Esa: 46.1. Esa. 46.1. Bel boweth down, Nebo stoopeth etc. The Prophet here mentions the two chief Babylonian Idols. That Bel signifies the Sun, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, Gods name, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun, has been before proved. Hence, by proportion and parity of reason, Nebo or Nabo signifies the Moon: and as from Bel came Belus, Nimrods' name, so from Nabo came Nabuchodonosor, Nabonasser, with others. §. 10. Anitis. Amongst the Persians juno, or the Moon was called Anaitis or Anitis, whom some suppose to be Diana, others Venus. But Vossius de Idololatr. lib. 2. cap. 22. proves, that Diana, Juno, and Venus, in those Oriental parts, signified one and the same Deity; namely the Moon, called by the Persians Anitis: according to that of Strabo, lib. 11. The Medes and Armenians religiously worship all the Sacreds' of the Persians; but the Armenians more especially worship Anaïtis, to whom they consecrate their Daughters, men and maid servants, giving her also Temples in Acilisena etc. §. 11. Juno styled Here, and whence. Juno was termed by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here, which is derived by Vossius de Idololatr. lib. 2. cap. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aer, by a wont Metathesis or transposition of Letters: and the reason he gives of this origination is taken from the regence or presidence of the Moon, called juno, over the Air. For as jupiter was taken to be Lord of the Sky, and therefore sometimes styled Aether; so juno, or the Moon, was reputed as Queen, or Regent over the Air, next unto her, on which she diffused moist influences, and was thence termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I should rather fetch the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hore, or, as the Chaldee reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here, libera, a name given to juno, as well as to Proserpina. For the Hebrews termed Prince's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horim, i.e. Liberi, free men: so Esa. 34.12. Esa. 34.32. where the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein, whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heroes, and, as I presume, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here, which signifies Libera, a Princess, as juno was reputed to be. §. 12. Juno called Chora, Libera, or Proserpina. Hence also juno was styled by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Core, i.e. according to the Latins, Proserpina, Libera: so Servius on Aen. 3. where having showed how Latona brought forth first Diana, and then Apollo, he subjoins concerning the first: for this is Diana, juno. Proserpina. The Moon was called either supera, above, and so she was the same with Ceres; or infera, beneath, and so she was identick with Proserpina, who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cora, because the daughter of Ceres. Which originally sprang from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hora or Kora, libera. Whence Vossius de Idololatr. lib. 2. cap. 28. tells us, that the Moon, as she enlightened the lower parts, was called Libera, or Cora, the Sister of the Sun, (who, as he enlightened the lower parts, was called Liber) and daughter of Ceres. CHAP. III. The theogony of Bacchus fromsacred or Hebrew Names, and Traditions. The several Ages after the Flood. Bacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bar chus. jacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah-chus. Dionysus from Exo. 17.15. Jehova Nissi. Zagreus from Gen. 10.9. Dithyrambus, Brisaeus, Adonis, Eleleus, Sabus, of Hebrew origination. The theogony of Bacchus. His parallel with Moses in 17 particulars. Bacchus' parallel with Nimrod drawn from his name Bacchus, i.e. Barchus, the son of Chus, which was Nimrod: Nebrodes from Nimrod. Zagreus, Belus, Liber, etc. Fables touching Bacchus of sacred original. Bacchus' being borne out of jupiters' Thigh, from Gen. 46.26. Bacchus' Wine the blood of Grapes, from Gen. 49.11. Deut. 32.14. Bacchus' Ark etc. from 1 Sam. 6.19. Bacchus' expedition into the East, an imitation of the Israelites passage to Canaan. Bacchus' companion, Silenus, from Silo, Gen. 49.10,11,12. and Pan from the Shepherd of Israel. The Bacchaes their lamentation from Prov. 23.29. etc. §. 1. The several Ages after the Flood. THe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Generation of the Gods, may be reduced to the sundry Ages after the Flood, whereof the Poets made four. The first they called the golden Age, wherein Saturn reigned, Righteousness and Peace flourished, and all things were enjoyed in common; which Bochart Phaleg. lib. 4. cap. 12. refers to the first hundred years after the Flood, even unto Phalegs birth. 2. Then follows the Silver Age, wherein Jupiter reigned, and men began to divide the Earth, to till the ground, to build houses, according to that of the Poet, Tum primùm subiere domos etc. namely in this Age began the structure, not only of private habitations, but also of that vast, impious Fabric, the Tower of Babel: whence followed, 3. The Brazen Age, wherein sprang up Nimrod, who proved first an Hunter, and then a Warrior, or mighty Tyrant; who converting his designs from Beasts to Men, by Tyranny erected an Empire: as Virg. Georg. 1. Tum laque is captare feras, & fallere visco, Juventum, & magnos canibus circundare saltus. Bacchus' his Names and Attributes from sacred Traditions. Now in this Age flourished Bacchus, who is supposed by the Mythologists to be the son of Jupiter, but by Bochart to be the same with Nimrod; though some refer him to Noah, and others to Moses; as hereafter. And here, in prosecution of our undertaking, we shall endeavour to demonstrate, that the many fabulous narrations of Bacchus, his Names, and Attributes, were but corrupt and broken imitations of Jewish Names and Traditions. Thus Sandford de descensu lib. 1. §. 17. where having attested, that the names of Bacchus, jacchus, Euvius, Adonis, and Sabus, were of sacred or Hebrew origination, he shows, how those acclamations High and Euvion made to Bacchus, were certain names of Jehova, Whereby the Ancients in their solemn feasts, called upon the true God; but in following times, vice abounding, these sacred Titles were given to their Idol Gods. Whence he concludes thus. Hence the Thebans, Colony of the Sidonians, to whom the Religion of the Jews (their neighbours) was known, being willing that their Citizen, the son of Semele's should be inserted into the number of their Gods, they thought it most advised, to traduce, not only Acclamations, and Names, but also festival days, and Ceremonies, and things done, from the Histories of the Jews. Therefore we see that those things which are commemorated in the sacred Scripture, as most worthy to be known by the Worshippers of Jehova, are many of them, albeit confused, and detorted unto a fable, transferred on Bacchus. Therefore Lactantius had what we would, when he truly said: that those things which the Poets spoke were true, but disguised or veiled over with appearance or shadow. Which appearance has place especially in the names of the Gods; which he shows; saying: That the lies of the Poets were not in the Fact, but in the Name. And truly he calls those lies, which oft are feigned in the Name; whereas they well understood the fiction: yea the more c●nning Priests of the Gods understood the same, albeit they concealed it from the common people. Thus Sandford. §. 2. 1. Bacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Chus. We shall begin with Baechus his Names; and first with his chief Name Bacchus, which (as Bochart observes) is evidently derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar-chus, the son of Chus i: e: Nimrod, whence those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Bacchus' garment, as also in his chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Tigers; which are allusions to the name Nimrod, or Nebrodes: as §. 4. 2. jacchus from Jah Chus. 2. As for his Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems identick, or the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jachus i.e. Jah the son of Chus. Thence also in the Oracle of Clarius Apollo, the name jao is attributed to Bacchus; whence some derive the name Io bacchus i.e. the God Bacchus. Now that jah and jao are but contracts of Gods essential name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have already proved ch. 1. §. 8. of this Book: of which more hereafter. Also jacchus, according to the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacco, i: e: a child sucking: the letter ●lying hid in Daghes. Whence that of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child jacchus. 3. Dionysus from Exod. 17.15. Jehova Nissi. 3. Bacchus, from the place of his education, was called Dionysus; so Plutarch makes mention of the flight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Dionysus. This name Bochart (Canaan praef.) fetcheth from Ezod. 17.15. jehova Nissi. Concerning Nysa the City sacred to Bacchus, Homer, being taught by the Phoenicians, writes thus, in his hymn of Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namely, Nysa or Nyssa is a mountain in Arabia, near Egypt where is extant this Inscription of Moses Exod. 17.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah N●ssi i. e: the Lord is my Banner. In hac Arabica India, quam Moses incoluit primo, postea perlustravit, omnia illa Bacchi loca nullo negotio inveniemus. Sandf. Descens. l. 1. §. 18. But the Phoenicians interpret it, the God Nisaeus, and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as if the name sprang from the mountain Nisa. So Bochart. Others derive Bacchus' name Dionysus from the mountain Nysa, which, by a transposition of the letters, they make to be the same with Syna. Thus Sandford de Descensu l. 1. §. 18. This Nysa, of which there is so much mention in the History of Bacchus, is of all most famous; namely, because from Nysa he was called Dionysus. But what the Poets call the Nysa of Bacchus, is with us no other than Moses' Syna: for by the artifice of anagrammatisme, Syna is made Nysa; as the very testimony of our senses prove. And the very situation accords. For albeit some later Geographers seek for Nysa among the Indians, yet the most ancient fix it in the proper place; so as it agrees well with the sacred History (touching Syna). So Herodotus placeth Nyssa above Egypt; and Diodorus Siculus lib. 4. 'twixt Egypt and Phoenicia. 4. Bacchus was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attes, according to that of the Rhodian Oracle. Magnum Atten placate Deum; qui castus Adonis, Evius est largitor opum, pulcher Dionysus. Attes. Hues. What the proper import of this name was, the Grecians know not: so Eustath. Odyss. (p 592.23.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not for us to find out the origine of Atta. neither has it any Interpretation. But what they knew not, the Hebrews well understood. For (as Sandford de descensu Christi l. 1. §. 15.) Atta, as all know, is the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atta Thou, which the Scripture oft applies to God, as Ps. 90.1, Thou Lord. Whence also the Grecians added to Attes, Hues. So Demosthenes Hues Attes, Attes Hues. This Hues Sandford makes to be the same with Jehovah, and so Attes Hues to be no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atta Jehovah, Thou Lord; which often occurs in the Psalms of David, and was thence traduced by the Grecians, and applied to their Idol Bacchus. Bochart Can. l. 1. c. 18. derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hues, thou art fire, Deut. 4.24. Deut. 4 24. 5. Zagreus. 5. Bacchus was styled likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zagreus. i.e. a mighty Hunter, from the character given unto Nimrod Gen. 10.9. Gen. 10.9, where 'tis said he was a mighty hunter before the Lord etc. as hereafter §. 4. 6. Liber. 6 Bacchus was also called Liber, according to the proper import of the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horim, which signifies Princes, i.e. free men; whence the name Heroes etc. of which also hereafter §. 4. 7. Thriambus Lychirambus Dithyrambus. 7. The names Thriambus, Lythirambus, and Dithyrambus given to Bacchus, are one & the same, though variously inflexed; which the Syrians express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dithere abhan, which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the fiction of Bacchus' being twice borne, as hereafter. 8. Brisaeus. 8. Bacchus was also called Brisaeus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briz doubsa, that is, a lake of honey; from the Fable, of his travelling through a land of Honey, which refers to Canaan. 9 Jao. 9 Several other proper names of God were given unto Bacchus as ja, jao, whence Jo Bacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Jao is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is made evident by Sanfordus de Descens, l. 1. §. 10. It appears, says he, that the Tetragrammon, or four lettered Name Jehovah, was known not only by the sound, but also, by its Country and origination; for they pronounced it Jao, and, as Hebrew, interpreted it out of the Hebraicks.— Then he adds §. 11. that Irenaeus, Tertullian, Origen, Eusebius, Epiphanius, and Theodoret, make jao to be the same with Jehovah God's essential name. See what follows c. 8. §. 11. Heinsius Aristarcho. S. cap. 1. and Glassius (after him) Grammat. S. lib. 4. tract. 3. observ. 5. tell us, that Bacchus was styled jacchus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's name. Eleleu High, est insissimum Hebraeorum Hallelujah. Sanford de descensu Ch. l. 1. §. 5. And from Hallelujah sprang that famous Greek acclamation to Bacchus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which was translated (from the Jewish Church) by the enemy of mankind, for a contumely of the Divine name. 10. Adonis. 10. Bacchus was called also Adonts, and Adoneus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai. That Adonis received its origination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai, God's name, Sandford de descensu Christi l. 1. §. 9 proves thus: That Adonis descended from Adonai, is sufficiently proved by the testimony of our senses, (viz. eyes and ears.) This Adonai had among the Hebrews a vicarious power in the place of Jehovah:— for it's very probable, that the Hebrews abstained from sounding the sacred name Jehovah, when they perceived it was traduced by the Gentiles, to signify their Idols. The like he affirms of Adonis §. 15. 11. Eleleus. 11. Bacchus was also styled Eleleus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: El eloah. 12. Evius. 12. Evius, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 13. Sabus. and 13. Sabus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabaoth: (as Plutarch. Sympos. 4.) Heinsius, Aristarcho S. cap. 1. makes Sabus or Sabasius, Bacchus' name among the Greeks, to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to drink down full draughts of Wine: so Bochart; but Sandford derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Sanford, de descens. Chr. l. 1. §. 13, 14. All these being names peculiar to the holy God, were, by a blasphemous imitation applied to this Idol God, Bacchus. §. 3. But to pass on to Bacchus' Gevealogie; first, some there are who refer the original of Bacchus to Noah; and that not without some seeming likelihood, which may be drawn 1. from their cognation in name: Bacchus or Boachus, having much the same sound with Noachus, though this is not of much weight. 2 Bacchus is said to be the first inventor of Wine, which exactly answers to the character the Scripture gives of Noah, that he first planted Vines etc. Gen. 20,21. But the chief contest amongst the Learned, is concerning Moses and Nimrod; to which of these two Bacchus owes his original. Vossius refers him to Moses; Bochart to Nimred. I conceive we may take in both, without any contradiction. For 'tis evident, that those blind Mythologists, who brought in these Genealogies of the Gods, were not so distinct and uniform in the application of their oriental broken Traditions, as to keep close to Persons; but admitted a very great latitude herein; some applying their stories to one person, some to another; some a piece to one, and a piece to another, as they affected. Thus some referred the stories of Nimrod, others those of Moses, to their Idol Bacchus. Bacchus' the same with Moses. We shall begin with those who make Bacchus originally the same with Moses. So Sandfordus de descensu Christi ad inferos lib. 1. Sect. 17.18.19. Whoever shall examine all the Reasons of Truth in this Theology of Bacchus, will find that the true Bacchus was Moses, or the true God of Moses: and that those things which are chief mentioned of Bacchus, are only fabulously to be referred to the Theban Bacchus, or also to Osiris, whom (according to Herodotus) the Egyptians affirm to be Bacchus. So Owen Theol. l. 1. c. 8. Voss. Idol l. 1. c. 30. by whom we find an exact parallel drawn 'twixt Bacchus and Moses in these particulars. Pergit Orpheus Bacchi sui natalis eum in modum celebrare, ut Baccho insanior sit oportet, qui non videat, eum Mesis potius incunabula, quàm alterius cujuspiam, depingenda suscepisse. Sandfordus de descensu Christi lib. 1. §. 18. 1. As Moses, so Bacchus was feigned to have been borne in Egypt. 2. Orpheus calls Bacchus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name of the same origination with Moses. So Sandfordus de descensu Christi l. 1. §. 18. There is extant in Orpheus a Hymn, wherein he celebrates Mises; whom in the first verse he styles Dionysus, and in the third jacchus. Now Mises differs not from Moses save in punctuation etc. 3. Bacchus is said to have been shut up in an Ark, and imposed on the waters; as Moses was. Thus Sandford de descensu Christi lib. 1. §. 18. Moses 's Ark, as also his danger in the waters, and deliverance thence, was known to divers Nations, albeit by several, variously, and that most fabulously, detorted unto Bacchus etc. 4. Bacchus is made to be beautiful in form, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that had two Mothers; as Moses. Thus also Sandford de descensu Chr: l. 1. §. 18, Moses' Adoption was also known: therefore the Poet's fable Bacchus to be Bimatrem, double mothered, which they call Isidas. The Egyptians (saith Plutarch) affirm, that Isis, with a pensive mind, and weeping, was, by the maids, brought to the Queen, and thence made familiar, as also appointed, by the Queen, to nurse the child. Moreover, Moses' eximious beauty was well known: for when the Poets say that Bacchus was most beautiful; whom do they paint forth but Moses? 5. Plutarch makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the flights of Bacchus; which answers to Moses' flying from Egypt, as Stillingf. origin. S. book 3. c. 5. §. 11. So Sandford de Descens. l. 1. §. 18. The Banishment of Moses was known, whence Plutarch (de Iside) says, that Bacchus' banishment was a common song among the Grecians. Also Moses' flight was a matter of common fame; unto which Bacchus' flight, so much celebrated by the Poets, refers, as every one ought to acknowledge: especially seeing those things, which they mention of Bacchus' flight towards the red Sea, can be understood of none but Moses. 6. Bacchus is said to be educated in a mount of Arabia, called Nysa; according to that of Moses, who resided there 40 years. 7. Bacchus was hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysus, which (as Bochart Can. lib. 1. cap. 18.) answers exactly to the inscription of Moses, on the Altar by him erected, Exod. 17.15. Exod. 7.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehova Nissi: which Posterity interpreted, the God Nessaeus, i.e. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysus. 8. Amongst the mysteries or Bacchus, Serpents are reckoned; which answers to Moses' brazen Serpent. So Sandf. Des. l. 1. §. 18. Moses, at the command of God in the desert of Arabia, made a Brazen Serpent; according to the image whereof, it was said, that a Serpent was in use among the sacreds of Bacchus, as Nonnus attests. 9 Bacchus is said to have a Dog for his companion; which answers to Caleb, Moses' companion, whose name signifies a Dog. So Sandf. l. 1. §. 19 Caleb, who in Hebrew sounds a Dog, gave rise to that fable of Bacchus' dog, which alone followed him wand'ring on the mountains. 10. Bacchus was famous for his passing the red Sea, and wars; especially for that he had women in his Army; as Moses, in his march towards Canaan. So Sandford de descens. l. 1. §. 18. Moses' expeditions are well known: for hence it is that Diodorus Siculus, lib. 1. memorates especially two expeditions of Osiris (the Egyptian Bacchus,) the one into Aethiopia, the other into Arabia through the red Sea. 11. In Euripides, the Bacchaes are said to draw water out of a Rock, having struck it with their Rod; and where ever they went, the Land flowed with wine, milk, and honey. Moses percussa rupe aquas elicuit: quid aliud sonant à Theatro, illa Euripidis in Bacchis: virga quis arreptaferit rupem, statim exultat inde rossidus fontis liquor. Sand. descens. l. 1. §. 19 The first part of this fable answers to Moses' striking the Rock, whence gushed forth waters: the later part answers to the description of Canaan, which is said to flow with milk and honey. Exod. 3.8,17. and 13.5. and 33.3. etc. Whence Bacchus was called Brisaeus, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lake of honey. 12. Orpheus calls Bacchus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. the Legislator; and so attributes to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were, two Tables of Laws, in imitation of Moses, Ezod. 34.20. 13. Bacchus was also called bicornis, two-horned; as Moses is usually pictured, from the mistake of that text Exod. 34.29. the skin of his face shone. To which we may add what is mentioned in Nonnus' Dionysiacis, that Bacchus having touched the rivers Orontes and Hydaspes with his rod, and dried them up, he passed over; and his staff being cast on the ground, it began to creep as a Serpent, and to wind itself about an Oak. Again, that the Indians continued in darkness, whilst the Baechaes enjoyed the Light. All which exactly answer to the storre of Moses, as face to face in a glass. 15. Farther, Moses learned on Mount Sinai the Rites of Sacrifices, and thence taught them to the people: The same is sung of Bacchus by Ovid. Fast. Ante tuos ortus arae sine honore fuere. 16. Again, Moses was the first that brought in sacred Music: thus in like manner Strabo lib. 10.453. informs us, that the Bacchic Music was famous throughout Asia; and that many music Instruments had obtained a Barbaric name, as Jambla, Sambuke, Barbitos, Magades, etc. which seem all to be of Hebrew origination. 17. Moreover Moses, with the Princes of the Tribes, (who are for Honour sake styled in Scripture the sons of Joseph) took the bones of Joseph, and carried them to Canaan, Exod. 13.19. whence sprang the old Poet's fable of Osiris' bones, and of his sons, etc. For the ancient Osiris, whom Pan nourished, was Joseph, as Sandford will have it. 18. Lastly, we find a fabulous mention of Bacchus' Maira, who is referred and seated among the Stars. This Maira, Sandford, by an easy Anagrapsis, resolves into Maria, or Miriam, who was Sister to Moses and Aaron. Thus Sandford and Vossius show, in many instances, how the whole story of Moses was translated to Bacchus. And Bochart himself grants, that these many parallels could not but be borrowed from sacred story; though he adds, Yet I cannot collect, with this great man (Vossius,) that Moses was the Phenician, and Egyptian Bacchus. For 'tis not likely, that a person so much hated by these Nations, should be worshipped by them as a benign God. Only, I think, these Mythologists alluded to the story of Moses; as in the fable of Silenus, to the Prophecy of Silo. And truly not only the stories of Moses, but of others also, lie hid in the Mythologicks of Bacchus: Thus Bochart Canaan lib. 1. cap. 18. fol. 486. which leads us to the following genealogy of Bacchus. §. 4. Bacchus' the same with Nimrod. Though many pieces of Moses' story and character are applied to Bacchus, yet, I conceive (with learned Bochart) that the chief Prototype, or original Idea, according to which Bacchus' picture was drawn, was Nimrod. This may be demonstrated 1 Bacchus the same with Barchus. 1. from the very name Bacchus, which seems the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barchus, the son of Chus; as also from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah of Chus. Thus Bochart Phaleg lib. 1. cap. 2. Now who sees not, that Nimrod was Bacchus? for Bacchus is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bar-chus, i.e. the son of Chus. Barchus and Bacchus are the same, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darmesek, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dammesek for Damascus. Thus much the Grecians themselves tacitly hint to us. 1 By making Bacchus to be the son of Jupiter, as Chus, the father of Nimrod, was the son of Cham, who passed among them for Jupiter, as before. 2. By consecrating unto Bacchus, amongst the birds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pie, and amongst the Plants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ivy; because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cissius, Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chusean, or son of Chus; as Nimrod was. 2 Nebrodes the same with Nimrod. 2. This is likewise evident from Bacchus' other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebrodes, which Bochart makes to be a derivative from Nimrod, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marad, to rebel. It is true, some suppose that Bacchus was called Nebrodes, from that Exuvium hinnuleum, which he, and his Bacchants were wont to wear: for, say they, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports. But I should rather think, and say, (as before §. 2.) that Bacchus wore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also that he had in his Chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tigers, in allusion to his original name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Nimrod. So Bochart Phaleg lib. 1. cap. 2. The name alludes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nimra. The Chaldeans call a Tiger so. Thence Tigers in Bacchus' Chariot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinnuli pellis, exuvium hinnnuleum quod Bacchus & Bacchantes gestare solebant. Bacchus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocari dicitur, quod Bacchantes hinnulorum pellihus uterentur. Stephan. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others rather derive the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebris, and call Bacchus Nebrodes. So Anthol. lib. 1. c. 38. Epigr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he were clothed with an Hinnulean skin; being ignorant that this is the very name of Nimrod among the Grecians. See the LXX, Josephus, and others. Thus Bochart derives Bacchus his name Nebrodes from Nimrod, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marad, to rebel. Whence this name Nimrod seems to be given unto him, either Prophetically, or else eventually, after he had rebelled against his Ancestor Noah; and usurped an universal Empire over his brethren. 3. Zagreus. Hence, 3. he is styled Gen. 10.9. Gen. 10.9. a mighty Hunter before the Lord, i.e. most potent, as Jon. 3.3. Act. 7.20. Luk. 1.6. proportionably whereto, Bacchus is also styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hunter: and what is said of Jupiter, that he expelled his father Saturn, i.e. Noah, from his Kingdom, Bochart applies to Bacchus or Nimrod, who, by reason of his rebellious usurpation, was called Nimrod; 4. Belus. and 4. by reason of the extent of his Dominion he was styled Belus. For that Belus, the Head of the Assyrian Monarchy, was the same with Nimrod (who had the first name given him from his Dominion, and the later from his Rebellion) is proved by Bochart, (in his Phaleg: lib. 4. cap. 14. fol: 264.) only the name Nimrod, in so much as it was contumelious and odious, was obliterated; and that of Belus only retained by the chaldeans. 5. Liber. 5. To this name Belus, answers that of Liber, given to Bacchus, which Bochart makes the the same for import, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horim, liberi free men or Princes; which is given to the Babylonian Princes Esa. 34.12. where the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 been herein sons of liberi, or Heroes, Heroes. For thence the name Heroes was derived. Whence Methodius calls Nimrod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of the Heroes, i: e: in effect Liber, a Prince. 6. Staphylus Bacchus' son the same with Ninus. 6. The Greek Mythologists themselves, though they are ambitious of vindicating Bacchus for their country man, yet they acknowledge that Staphylus his son and Successor was King of Assyria; which is as much as if they had said, that Bacchus reigned in Assyria. Yea in the Epitaph of Ninus, Nimrods' son and successor, there is mention made of the Bacchaes; as Athenae lib: 12.7. Bacchus is said to be be the God of Wine; because Nimrod was the first that ruled over Babylon, where that most excellent Wine, celebrated so much among the Poets under the name of Nectar, was found. So Athenaeus Deipnos: l, 1. Chaereas (saith he) reports that there was a wine in Babylon which the Natives call Nectar: Owen Theolog. l. 3. c. 8. which they called also the drink of the Gods, etc. 8. Lastly the expeditions of Bacchus into the East, even unto India, seem evident References unto Nimrod and his successors Achievements in those parts, as Bochart Phaleg, l. 1: c. 2. That Bacchus was the same with Nimrod; and that the whole of his worship was transported, out of the oriental parts into Greece, by the Phoenicians, see Bochart Can: lib. 1. cap. 18. §. 5. Grecian fables touching Bacchus of sacred original. But we proceed to give instances of many Fables attributed to Bacchus, which were originally Traditions from sacred Scripture, Gen. 46.26. Bacchus' borne of Jupiter's thigh. as 1. That Fable, of Bacchus' being borne out of Jupiter's thigh: which Bochart (Can. lib. 1. cap. 18.) makes to be but a mistaken Tradition from Gen. 46.26. Bacchus (says he) is feigned to have been borne out of Jupiter's thigh; because the Phoenicians understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signify the thigh, of the verenda; whence that common saying in Scripture, to proceed out of the thigh of the Father, as Gen. 46.26. Exod. 1.5. etc. So Vossius de Idololatr: lib. 1. cap. 19 more largely. Gen. 49.11. The blood of the grape. Deut. 32.14. 2. In the Tyrian Fable of Bacchus and Icarus, Wine is said to be the blood of the Grapes; which is an Idiom purely Hebrew; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used by Jacob Gen. 49.11. and by Moses Deut. 32.14. Where the Greeks render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Bochart Can. lib. 1. c. 18. Bacchus' Ark from 1 Sam. 6. ●9. 3. Pausanias, in Achaicis, makes mention of a Fable, touching the Greeks finding at Troy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ark consecrated to Bacchus; which when Eurypilus had opened, and beheld the statue of Bacchus hid therein, he was presently, at the very sight thereof, deprived of his senses. 1 Sam. 6.19. This, says Bochart (Can. lib. 1. cap. 18.) was taken from 1 Sam. 6.19. where 'tis said, that God therefore struck the Betsemites, because they pried into his Ark etc. 1 Sam. 6.4,5. 4. There is another Grecian Fable of Bacchus' being angry with the Athenians, because they dishonoured his Sacreds', neither received them with that solemnity, when they were first brought from Boeotia, unto Attica, by Pegasus: wherefore he afflicted them with a grievous disease in their privy parts; from which they could find no remedy, until, being admonished by the Oracle, they yielded themselves more obsequious to the God; and erected Phallos i: e: certain Images of those privy parts he had afflicted, for his honour. An egg is not more like unto an egg, (says Bochart Can: lib. 1. cap. 18.) than this Comment to the History of the Philistines; who, when God brought upon them the Haemorrhoides, for their unworthy treatment given the Ark, upon consulting their Oracle, were answered; that they could not be otherwise cured, than by consecrating golden Images of the Hamorrhoides to God; which accordingly they did etc. 1 Sam. 5.9. 1 Sam. 6.4.5. 5. There is another Fable, of Bacchus' attaining unto Immortality etc. which is evidently a corrupt imitation of the Scripture account of God. So Sandford de Descensu Christi lib. 1. cap. 17. We need no way doubt but that belongs to the Great God, which Diodorus Siculus lib: 3. relates of Bacchus, namely, that among all the Gods Dionysus only attained to a fixed immortality. To which we might add that of Diodorus lib. 1. and Strabo lib. 17. who affirm, that Osiris (who was the Egyptian Bacchus) his sepulchre was unknown to the Egyptians; which, says Sandford (lib. 1. §. 21.) answers to what is said of Moses, Deut. 34.6. Deut. 34.6. But no man knows of his sepulchre unto this day. §. 6. Bacchus' his expeditions into the East. The whole fabulous story of Bacchus' expedition into the East, seems evidently not other than a corrupt imitation of the Israe it's passage unto Canaan under Moses and Joshua; as it may appear by these particulars. 1 Bacchus his companion Silenus, the same with Silo, mentioned Gen. 49: 10,11,12. 1. Bacchus is said to have for his companion Silenus; which fable (as Bochart makes it very plain) owes its original to the Prophecy of Silo, Gen. 49.10. This also Justin Martyr long since observed; showing, how the Devils horridly wrested this Prophecy, to establish the mysteries of Bacchus. 1. To begin with the name Silenus; it seems apparently the same originally with the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silan; and this the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silo, the name of the Messiah, the Angel or messenger, sent by God to conduct Moses and the Israelites unto Canaan. 2. Hence the Greeks make Silenus to be Bacchus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecepter or instructor; as Moses was instructed by Silo, (or the Angel,) who is said to be the Lawgiver and Instructor of the people, Gen. 49.10. 3. Thence they make Silenus to be employed in treading out the Grapes: which answers to Silo his character Gen. 49.11. and his clothes in the blood of Grapes. 4. They make Silenus to be always drunk with wine, and to feed on milk: which fully agrees with what is prophesied of Silo, Gen. 49.11. his eyes shall be red with wine, and his teeth white with milk. But of this more hereafter. Pan another of Bacchus his companions. 2. Another of Bacchus' companions was Pan; who is reckoned amongst one of his chief Commanders, etc. That this fable is also of Jewish original, seems evident 1. from the very name Pan, which, in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pan, signifies one that stands astonished, or stupefied with fears, whence Pan is fabled to send Panic fears, which gave rise to that proverbial speech, Panic fear. 2. Pan is made the God of Shepherds: which fable evidently sprang from that character of the Messiah, who is styled frequently the Shepherd of Israel; as hereafter. §. 7. The Bacchaes their lamentation. Bacchus is fabled to have women in his Army, which were called Bacchaes, and Thyades, and Mimallonides, etc. 1. These Bacchaes were Prophetesses of Bacchus, so called, as some think, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lament, according to that, Ezech. 8.14. Ezech. 8.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mebaccoth, weeping for Tamuz; for 'tis certain, that the sacreds of Bacchus were performed with much lamentation and howling. Heinsius, Aristarcho cap. 1. deduceth the Bacchaes (as Bacchus) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ululari, to howl, or lament; which word Virgil Aen. 7. useth of the Bacchaes. Ast aliae tremulis ululatibus aethera complent, Pampineasque gerunt incinctae pellibus hastas. Also he shows, that the lamenting exclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Bacchaes, flows from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heu eheu. Prov. 23.29,30 So in Prov. 23.29,30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vae, is used for immoderate drinking of Wine. Drusius, lib. 1. Animad. cap. 33. derives the Bacchae's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answerable to the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent, Ezech. 8.14. The women which celebrated Thamuz, or Adonis, whom the Greeks make the same with Bacchus, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weeping; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. Bacchaes, or, according to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence it appears, that these sacreds were first celebrated in the East, by these She priests of Bacchus. Thus Heinsius, and Glassius after him. Bochart (Can. lib. 1. cap. 18. fol. 480.) shows, how these Bacchaes cried usually Euoe; which he derives from Prov. 23.29,30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euoe, or vae! 2. Thence Bacchus' Thyades, the same Bochart derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wander: because, being overcome with wine, and fury, they wandered here and there. 3. And so Mimallonides, he draws from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memallelan, pratlers; according to that Prov. 23.29,30. So Heinsius, in Aristarcho sacro Cap. 1. supposeth, that Mimallonides, Bacchus' Priests, were so called from the noise and clamour they made. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Chaldeans, signifies pratlers, or garrulous persons. Likewise Thyades, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wander, or Stray; which is used Esa. 28.7. for drunkards. So that Thyades must be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ie. such, as being touched with Wine, or fury, wander up and down: whence Euripides calls the Bacchic Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erratics, or wanderers, as Glass. Gram. S. l. 4. Tract. 3. obs. 5. Quae in sacris literis de Jehovae cultoribus dignissima cognitu commemorantur, eorum pleraque vel confusa, vel ad fabulam deflexa, in Bacchum licet congesta videamus. Verè igitur Lanctantius: Mend acium Poetarum non est in facto, sed in nomine. Sandford de descens. l. 1. §. 17. §. 8. But I shall conclude this of Bacchus with that of Bochart (Can. lib. 1. cap. 18. fol. 486.) These examples (says he) show, that in this fable of Bacchus there is more than enough, that every where alludes to the rest of the Scripture: yet so, as that the most of these Fables were fetched from the history of Moses, because, when the Phoenicians first came into Greece with Cadmus their Commander, the memory of things done by Moses was yet fresh. For Cadmus lived under Joshuah, and was Captain of those Phoenicians, who, to save themselves from imminent danger, betook themselves to Sea, to search out for other Countries. Thus we see how these Fables were conveyed into Greece. CHAP. IU. The theogony of Apollo, Mercury, Pluto, Enceladus, and Typhon, Hebraick. Apollo, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy, the same with Apolluon, Rev. 9.11. which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad, the Devil's name, Deut. 32.17. Apollo called Pythius, from Phut, or Python. Delos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deel, fear. Exod. 20.23. Belenus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beel, Lord. Paean, and jepaeeon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to heal. Eleleus from hallelujah. A parallel betwixt Apollo's sacreds, and those in the Jewish Temple and Institutes. The theogony of Apollo, as parallel to Joshua: 1. in Names; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to Joshua or Jesus: the like Paean etc. 2. In Stories: Python slain by Apollo, the same with Og slain by Joshua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which began and ended the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sung to Apollo, the same with Hallelujah. Apollo's parallel with Phut. Mercury's parallel with Canaan proved by the origination of his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machar, and other Fables. Mercury called Taautus, Theuth, Momimus, Casmilus. The theogony of Pluto: his names Muth, Hades, Axiokersoes, Typhon. Enceladus the same with the Devil, Esa. 27.1. Typhon's original from Tophet, Esa. 30.33. Typhon's parallel with Moses in 5. particulars. Briareus. §. 1. The theogony of Apollo. WE have given the Genealogy or theogony of Saturn, Jupiter, Juno, and Bacchus; with evident notices of their origination from the Hebrew language, and sacred Oracles. We now proceed to Apollo, another supposititious son of Jupiter, whom the Wiser of the Mythologists reputed as their Supreme God; and therefore termed him the God of Wisdom; whereby they generally understood the Sun; which being as the eye of the world, and the greatest Natural Efficient of all sublunary corporeal Effects, might well pass for an Idol God, amongst those blind Pagans. But, whatever fond conceits these poor Heathens had of their Idol Apollo, we doubt not but to evince, that his chief Names, Attributes, and Offices were, by I know not what Satanick imitation, of Hebrew and sacred Original. Apollo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And to begin with his chief name Apollo, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Destroyer, whence, says Eustathius, Iliad. α. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apollo is so named from apollein to destroy: which exactly answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad, the Devil's name, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadad, to destroy: Deut. 32.17. whence Deut. 32.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Devils. Ex Abaddon natus est Apollon, aut, sacra si quis mavult, Apolluon. Sandf. de descens. l. 1. § 6. We find the same name for substance given the Devil Rev. 9.11. Apollyon, i.e. a Destroyer, according to the import of the Hebrew Abaddon. So that 'tis evident, this name Apollo answereth exactly to the Devil's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad, a Destroyer. Phoebus, è Jehovah Hoibe: & ex Hoibe sactum esse Phoibe non est quod quisquam dubitat. Sandf. Pythius. 2. Another name of Apollo was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Sandfordus de descens. Christi l. 1. §. 16. derives from the Anagrapsis or rescription of Jehovah: whence (saith he) at first came Hoibe, and hence Phoibe; for it is certain, that to words beginning with a vowel, the Aeolus were wont to prepose a Digamma, the force whereof is expressed by Phi, whence the ancient Greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. Another name of Apollo was Pythius, which Bochart derives from Phut the son of Ham. Gen. 10.6. whence Apollo was said to be the son of Jupiter Hammon, i.e. of Ham, as before. Thence also they supposed him to have been a Lybian, because the Posterity of Phut settled in those parts. Others derive Pythius from Python, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pethen, a Serpent, which Apollo destroyed, as §. 3. Delos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear. 4. Apollo was also called by the Ancients, Delos: whence the Island, where his Temple was seated, received the same name. It's true, the Mythologists would persuade us, that Delos was so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made manifest; because Latona lying hid in the Sea, when she was about to bring forth, was made manifest by Jupiter. But Bochart Can. lib. 1. cap. 14. gives us a more authentic origination of Delos, from the Phenician and Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal, as Belus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amongst the Phoenicians signified fear; thence God: because the main object of their fear was God, according to that of the Poet, Primus in orbe Deos fecit Timor: Fear was the first that made Gods in the world. Which suits well with the Hebrew Idiom, which expresseth the worship of God under the old Testament, by fear. As also the Grecians expressed their worship of Demons by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demon fear, Act. 17.22. Act. 17.22. And that this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Delos, attributed to Apollo, was of Hebrew origination, seems probable, in that we find the same word given to the Gentile Gods frequently, by the Paraphrastes on the old Testament: Exod. 20.23. as Exod. 20.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daalin, Gods of silver. Hence the Island Delos was so called by the Phoenicians, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal, anciently deel, (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neel, and Nilus.) i.e. the Island of the God Apollo, whose Temple, Name, and Worship was at first brought into Greece, and fixed in this Island of Delos, by the Phoenicians, as 'tis made evident by a learned Treatise of Dickinson, styled Delphi Phoenicizantes. Belenus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beel, Lord. 5. Apollo was also styled by the Ancients Belenus, as it appears, not only by Ausonius' verse, but also by the Aquileiense Inscription, Apollini Beleno to Apollo Belenus, as in Gruterus: whence the Spaniards call him Veleno. To which agrees that of Herodian lib. 8. who for Belenus has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thence also the Herb, which the Latins styled Apollinaris, the Gauls termed Belinuntia. Now as Delos was originally the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal or deel: so Belenus, or Belin, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, or Beel, or Belus, the chief Phenician God, of which hereafter, ch. 7. §. 1. Only, as to our present purpose, we may take notice, that as the Phoenicians termed the Sun, their chief God, Belus, and Beelsamen, because they reputed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven: so also the Grecians styled their Idol Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belin, or Belenus; supposing him to be the sun, and so the Lord of Heaven, in imitation of the Phoenicians, who by Satanick inspiration, took the original idea of this their chief God Belus, and Beelsamen from Divine constitution, whereby the Sun was appointed Lord of the day, Gen. 1.16. as Gen. 1.16. which the Phoenicians had traduced to them by some broken Tradition, from the Jews or Patriarches, (the later is most approved by Bochart,) as elsewhere. Paean. 6. Apollo was also styled Paean or Paeon, and jepaeeon, from those sacred Hymns which were sung unto him, for his victory over Python; which was but an imitation of Joshua's victory over Og, as in what follows §. 3. And because the Paeans or Hymns sung to Apollo, were both begun and ended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleu High; Eleleus. thence also Apollo (as Bacchus) was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah convertebatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dickins. Phaen. c. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeius from that sacred Hymn sung to the true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah as hereafter. §. 2. and 3. and B. 3. c. 1. §. 11. §. 2. A Parallel 'twixt Apollo's Sacreds' and those of the Jewish Temple. Thus we have shown how the chief Names of Apollo were of Phenician immediately, but originally of sacred Derivation. And it is not less easy to demonstrate, that not only his Names, but also his chief Attributes, Offices, Temple, Sacrifices, and Oracles were all originally, by, I know not what, Satanick allusion and delusion, borrowed from the Attributes, Temple, Sacrifices, and Oracles of the true God worshipped at Jerusalem. A parallel twixt the Tabernacle Ark, propitiatory and sacrifices of the true God, and the Curtain, Tripos, Oracles & Sacrifices of Apollo. Namely, First, as God had his Tabernacle; so Apollo had his Curtain, exactly answering thereto. 2. As God had in the Tabernacle, his Ark; so Apollo, in his Curtain, his Tripos. 3. As God's Ark, so Apollo's Tripos was overlaid with Gold. 4. As God had on his Ark a propitiatory seat, where stood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 responsory, which the Priest consulted, and thence gave forth Oracles; so Apollo had, on his Tripos, a certain seat which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on which his Pythian she Priest or Prophetess sat, and after a pretended consultation with him, or the Devil under his name, gave forth Oracles. Apollo is said to learn his Art of Divination from Pan the God of Shepherds: which fable seems borrowed from the Divine Oracle touching the Messiah, styled the Shepherd of Israel, etc. 5. As God's Priests had their Ecstasies, and Raptures, whilst the spirit of prophecy remained on them; so Apollo's Priests, etc. Sacred fire. 6. God had his sacred fire always burning on his Altar, Leu. 6.12,13. Levit. 6.12.13. So also Apollo, proportionable hereto, had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always burning fire, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estia, as 'tis supposed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 es ja, i.e. the fire of Jah or God's Sacred fire: as hereafter Chap. 9 §. 2. Apollo's Paean from sacred Hymns. 7. Apollo had a sacred Hymn dedicated to him, called Paean, consisting of that solemn acclamation High, High; and Elelu High; which is evidently the same with that Sacred Hymn Hallelujah. This will appear evident both from the Original of those Hymns, as the Fable goes, was this: Quid aliud verò suisse in initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putemus quam Hebraeorun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah Dickins. Delft. c. 6. Apollo having destroyed the Serpent Python, the first seventh day after he instituted his Pythick Games, or Holy days; wherein the chief contest was among those who sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Honour of Apollo. That this Pythick Institution was but a fabulous Tradition, of the Hymns sung by Joshua and the Israelites, upon their Victory over the Canaanites, is proved in what follows. §. 3. Thus Sandford, Descensu l. 1. §. 21. From the Solemn Praises which the Israelites poured out to God, for the Victories they obtained under the conduct of Joshua, Jo Paean was sung to Apollo; at least hence Paeanismes, especially the more ancient, had their rise. This appears from Eustathius' description: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Paean is an Hymn for the cessation of evils either present or to come. Hence the Athenians called Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that drove away evils. As for the Proper Idea of Paeanisme; it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to which they added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which makes up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elelevie, the very same with that sacred Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah, as hereafter §. 3. & c. 9 §. 1. and B. 3. c. 1. §. 11. Apollo's Sacrifices. 8. God had his Sacrifices, especially the first fruits of Corn, Wine, and Oil, Deut. 14.23. and 18.3.4. Numb. 18.12. as Deut. 14.23. Deut. 18.3.4. Numb. 18.12. In imitation whereof, Apollo, or the Devil under his form, injoins his Devoto's to sacrifice to him Oblations of Corn, Wine, and Oil. This appears from the story of Anius, Priest of Apollo, who, in time of the Trojan war, brought unto the Grecian Tents, great store of Wine, Corn, and Oil, which he had received as Offerings to Apollo, etc. Farther, God enjoined the Israelites to offer expiatory sacrifices, a escape goat, etc. which were as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expiatory sacrifices: as Homer informs us, the Grecians were enjoined by the Priest of Apollo, for the stopping the Plague, in their Camp, at the Siege of Troy, etc. 9 As God's name Jah was Sacred in the Jewish Temple; so the Delphic Temple had this sacred name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 engraven on it as chap. 9 §. 2. Yea the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temple, owes its derivation to this sacred name Jah or Hje, as chap. 9 §. 1. Thus we see how accurate Satan was in parallelizing the Names, Attributes, and Worship of the true God. §. 3. But to give the true historic Genealogy or theogony of Apollo; some make him to be the same with Joshua; others take him to be Phut the son of Cham: we shall take in both, because (as it has been once and again observed by us) the Greek Mythologists did, according to their differing Interests, Humours, Inclinations, and Fantasies, ascribe different Traditions, and Fables to the same persons; or one and the same Tradition and Fable to different persons. We shall begin with such as refer the theogony of Apollo to Joshua. Thus Sandford, de descensu Christi lib. 1. §. 21. and Dickinson, Delphi Phoeniciz. cap. 3. The Parallel betwixt Apollo and Joshua consists of these particulars. The parallel betwixt Apollo & Joshua, 1. in Names. 1. They agree in Names. 1. jeios', the same with Jesus, or Joshua. (1) Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his skill to heal; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his casting darts. If we consider this name jeios, as to its first Etymology, viz. from healing; so it answers to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoscua, or Joshua, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus, a Saviour or Healer; which Joshua indeed was to the Israelites, and so a Type of Christ. Hence also, in imitation of Joshua, Apollo was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the expeller of evil. If we derive jeios, Apollo's name, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast darts, this also refers to Joshuah's victory over the Canaanites, as anon. 2. Paean, or Paeon, and jepaeeon the fame with Joshua. 2. Apollo is styled also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Apollonius de Argonautis sings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On which place the Scholiast, thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollo is called jepaieon, either for his casting darts, or because he is the God that causeth health. If we derive Apollo's name, jepaieon, from casting darts, so it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shoot Child. Thus Apollo is oft introduced by the Poets, as casting darts, and that (as Sandford) in imitation of joshua, and the Israelites under his conduct; who being terrified at the sight of the Giants, durst not approach near, but assaulted them by darts, at a distance. Ab eo quod praelium contra Bazanitas gestum sit Ekebolois, ut narrat Josephus, Apollo passim apud Poetas sagittas jaciens introducitur. Sandf. desc. l. 1. §. 21. If we draw this name jepaeeon, or Paeon, from Apollo's skill in Medicine, than it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which among the Ancients was of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal. Paio antiquis therapevo fuit. Sandf. Thence Lucian de podag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paean is, of all the Gods in Heaven, the Physician. 3. Apollo suits with Joshua. (3.) Yea the very name Apollo, though, as to its formal notion, it be diametrically opposite to that of Joshua, yet it may conduce to make up the parallel betwixt these two. Qui res gestas à Joshua spectabant, & ante oculos habebant legem praeceptumque Dei, quibus obstrictus Joshua, Cananaeos omnes funditus evertere aut fugare tenebatur; illi, inquam, Josuam non ineptè Apollinem vocabant. Dickins. Delphi Phaeniciz. c. 3. For albeit joshua signifies (both name and thing) a Saviour, and Apollo a Destroyer; yet may the later Title, on different respects, well agree with the former: for as joshua was the great Saviour of the Israelites, so was he in like manner the great Destroyer of the Canaanites. Thus Sandford, desc. l. 1. §. 21. joshua, with the Hebrews, signifies a Saviour:— (but) from this that the Cananean nation was destroyed by joshua, the Poet's name him Apollo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To which accords the Historian (Diodor: Siculus l. 1.) who says, that by the wars of the Gods, the progeny of the Giants grew wholly extinct. Python, Og. 2 As Apollo may be very far parallelized with Joshua in Names, so also in Things, or Exploits done. Postqnam Joshua Amorrhaeos' & Ogum expugnasset, vero plusquam simile est eum proximo subinde Sabbatho gratias Deo maximas et solennes egisse; ac epinicialibus hymnis suam populique Israelitici victoriam celebrasse. Graeci igitur (qui rem omnem à Phaenicibus unà ac Hebraeis sciebant) Judaeorum Sabbatum, in quo primum facta erat solennis ea ae religiosissima Victoriae recordatio, spectantes, Apollinem septimo statim die ab occiso Pythone Festum Pythicum instituisse fabulantur. Dickinson, Delft. Phoenic. c. 8. 1. Apollo was very famous for his destroying Python; whence on the seventh day from the destruction of Python, they suppose that Apollo instituted the Pythick feast or Holy days, in commemoration of his victory over Python. So the Scholiast in Pindar. prolegom. ad Pythia: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when Apollo had destroyed the serpent Python, the seventh day after he instituted the Pythick Game. This seems exactly to answer to Joshua's destroying of Og, Num. 21.34,35. compared with Deut. 3.11.13. So Sandford, descens. l. 1. §. 21. Lastly Apollo is for nothing more famous, than for his destroying Python. Homer also does greatly celebrate him for the destroying Typhon. What means this? Why truly, that Python and Typhon are the same, and that by a manifest Anagramme, as by evident relation Typhon is Og. Thus also Dickinson, Delphi Phoenic: cap. 1. It's necessary that we show, how Python and Typhon are one. And first of all we shall, by the artifice of Anagrammatisme, unite these, which a Transposition of the letters have made two. Hence therefore, peradventure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being transposed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Typhon and Python have truly Letters, at least in power (which is enough for Anagrammatisme) the same. But not to build only on these Grammatick punctilios, lo the consent of the most ancient Poet Homer, (hymn. in Apol.) who sings openly, that Typhon was destroyed by Apollo, whom the Sun, upon Apollo's prayer, turned into putrefaction; and from thence, says he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. That Typhon is Og, see more what follows ch. 5. §. 3. of Hercules. Ad haec, quia S. Scripturae frequenter assolent impios & populi Dei hosts (quales erant Ogus, & reliqui Cananaei,) draco. num serpentum. que nominibus infamare; proinde etiam Typhonem modò serpentem modô draconem vocarunt. Strabo l. 16. Quoniam verò serpens vel aspis Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pechen dicitur, hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocabulo ad Hebraicam vocem ficto, postea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellari coepit. Dickins. Phaen. c. 1. 2. Apollo is said to destroy Serpents etc. which is referred to Joshua, and the Israelites destroying the Canaanites, who are compared to Dragons and Serpents, Psal. 74.13,14. Thou brakest the heads of the Dragons etc. So Sandford descens. l 1. §. 20. They referred to Joshua, under the mask of Apollo, the destruction of the Canaanites, as set forth under the name of Dragons, by the Prophets, who in some places assimilate the enemies of God's people unto Dragons and Serpents. And because a Serpent or Asp is in Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pethen, hence some conceive Og, the Cananean Serpent, which joshua, under the fable of Apollo, destroyed, was called Python, etc. Amorrhaei quondam Josuae atque Israelitis per gentem suam transituris ad Sciluntem (ubi Dei Arcam divinumque Oraculum fixuri erant) via interdicebant; celeberrimus autem Rex Amorrhitarum fuit Ogus; adeoque pro more quicquid ab aliis insigniter gestum sit, in eum Poetae deferunt: narrant itaque Pythonem obstitisse Apollini, quo minus ad Delphos accederet, Oraculique praefecturam mancisci posset. Dickins. Delphi Phaen. c. 2. So again Sandford, descens. l. 1. §. 21. From this, that the Amorites are said to hinder the Israelites in their passage to Canaan, where they were to fix the sacred Tabernacle, and Ark of God, and Divine Oracle; those Dragons and Serpents, against which the Poets feign that Apollo fought, are said to oppose themselves against his instituting his Oracle. (3) joshua, with the Israelites, upon the destruction of their Enemies the Canaanites, sung solemn Hymns to God, in commemoration of their Victories: Whence those solemn Hymns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they sung to Apollo in commemoration of his victory over Typhon, or Python. je, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah, God's name; and Eleleu je with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hallelujah, (as before §. 2.) Jul: Scalig poet. l. 1. c. 44. tells us, that the Paeans were Hymns, wherein they gratulated the immortal Gods for victory. And Dickinson, Delphi Phaeniciz cap. 6. gives us a good account of the original of these Pythian Paeans. It remains, saith he, that I clearly show, both how (the Paean) the first and chiefest contest in the Pythian Games, as also that famous Brabîum, which was wont to be conferred on the Victor, drew their origine from the History of Joshua. Which, when I have performed it, will give us a most certain Demonstration, that the Grecians drew the famous occasion of their Pythick solemnity, as also the chiefest materials of that Pomp, from the Phoenicians, or sacred scriptures, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. in Theseo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelu. Jehovah, inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dickins. Delft. c. 6. Hence he proceeds to show how the Grecians, in imitation of the sacred Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah, began and concluded their Paean with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleu je, and then he concludes: And because they began their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paean with Eleleu je or Eleleu jou, and so distinguished it hereby from other Hymns, hence I presume, Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeios. The Grecians therefore, as out of the Hebrews exploits (under joshua) they coined their victorious God Apollo; so also out of their Hymns they framed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The like account of this Paean, and its Traduction from the sacred Hymn Hallelujah, I find in Sandford, de descensu Christi l. 1. §. 5. as hereafter book 3. ch. 1. §. 11. who indeed laid the main foundation of, yea gave the greatest advance to this (as to others) parallel betwixt Apollo and Joshua. Apollo's parallel with Phut the son of Ham. Albeit there are such evident notices, that the fabulous Grecians borrowed much of their pompous attire, wherewith they adorned their victorious Apollo, from the wardrobe of Joshua, his noble exploits and victories over Og, with the rest of the Cananean Giants; yet we may not exclude the parallel betwixt Apollo and Phut the son of Ham, as it is given us by Bochart, Phaleg lib. 1. cap. 2. In the family of Ham or Jupiter Hammon, Putskie is the Pythian Apollo, who that he lived in Africa, we are taught by the History of the slain Dragon: seeing there is scarce any any where found Dragons of so great a magnitude as in Africa, or India then unknown Moreover there are of the Ancients, who writ, that Apollo was a Lybian, and the son of this Hammon. Thus Bochart; whose parallel betwixt Apollo and Phut, may have its place as well as the former betwixt Apollo and Joshua: for it's to me most evident, that the ancient Mythologists were no way uniform in the application of those fabulous Traditions they gathered up; but some applied this story to that person, another the same story to another person, as their different humours and affections inclined them. We may without contradiction to truth suppose, that the fabulous Poets applied the story of Joshua his victory over Og, etc. unto their famous Apollo; (as unto Hercules,) but the Historians (who affected truth more than delight) referred their Apollo to Phut the son of Ham, who passed for jupiter Hammon. §. 4. Another supposed son of Jupiter Hammon was Mercury, whose Genealogy, Names, and Attributes were all (as it seems probable) of Phenician and Hebrew origination. Mercury's parallel with Canaan. 1. Mercury, as to his Genealogy, was said to be the son of jupiter Hammon; which makes him to be the same with Canaan, the son of Cham, Gen. 10.6: for Jupiter Hammon was the same with Cham, as before. So Bochart Phaleg. lib. 1. cap. 2. finds Canaan the son of Cham to be the same with Mercury the son of jupiter, etc. Mercurii nomen à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vendidit. Glass. Gram. 5. l. 4. Tract. 3. 2. Thence Mercury is derived, by the Learned, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar, to merchandise or sell; which exactly answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canaan, which signifies a Merchant; for such, Canaan and his posterity, who settled in Phenicia and Canaan, were. 3. Hence also Mercury was made to be the God of Trade and Merchandise; as likewise famous for Thievery: all which alludes to the great trading, merchandizing, piracies, and craft of Canaan's posterity, the Phoenicians. 4. Mercury is painted with wings; which some refer to the ships of the Phoenicians. 5. Mercury is brought in as always employed in servile messages; which is supposed to be an allusion to the curse of Canaan, Gen. 9.25. Gen. 9.25. Cursed be Canaan a servant of servants. 6. Mercury passeth among the Grecians for the God of Eloquence; because the Phoenicians, Canaan's posterity, were supposed to be the Inventors, though they were indeed only, the Conveyers, of Letters into Greece. Thus Bochart, Phaleg lib. 1. cap. 2. The name of Canaan (says he) is preserved in Mercury; for both are so styled from Merchandise and mercature. And Mercury was a servant, as Canaan; and the father of Eloquence, because Letters came from the Phoenicians. Mercury called Taautas, and Theuth, etc. Mercury's chief name, amongst the Phoenicians, was Taautus. So Sanchoniathon, according to Philo Byblius' Version, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. From Misor sprang Taautus, whom the Egyptians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou't, and the Alexandrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thouth, and the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercury etc. Joseph the Egyptian Mercury. This Theuth or Mercury the Egyptians make to be the first Inventor of Sciences, as also the God's Interpreter: whence he was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreter; which Bochart refers to joseph, who was the Egyptian Mercury, as Canaan the Phenician. Plato, in his Philaebus, styles this Egyptian Theuth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine man, or Damon: for so the Egyptians esteemed Joseph. Again Plato, in his Phaedrus, terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the father of learning, with whom Thamus King of Egypt had many conferences, touching the use of Letters, which is applicable to none more truly than to Joseph. Cicero also makes mention of him under the appellation of Thoyth and Theuth. This Egyptian Theuth was called also Thot, whence Vossius derives our English God. This Phenician Taautus, and Egyptian Theuth the old Gauls styled Teutates. So Lucan to Taramis Jupiter joins Teutates; whom Livy lib. 26. interprets Mercury. Whence Bochart proves, that Teutates amongst the Gauls, was the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Egyptian Theuth or Thouth. The same Theuth or Mercury was called by the old Germans Teuto; whence the Germans themselves were styled Teutones, and their Tongue lingua Teutonica. So Bochart Can. lib. 1. cap. 42. speaking of the Germans, says out of Tacitus, The Germane Teuto or Tuito. That they celebrate Tuito their God, produced out of the Earth, and Manus his son, as the first founders of their Nation etc. where he proves, that both came from the Egyptians, who worshipped for their chief God's Theuth, or Mercury, the Inventor of Sciences, as also Menas or Menes, the first of men, which is supposed to have reigned in Egypt. So Herodot. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ' They say that Menes was the first of men that reigned in Egypt. so Diodorus Siculus lib. 1. And as the Germane Tuito or Teuto came from the Egyptian Theuth, so also the Germane Man, or Men from the Egyptian Menas. Whence the names Germane, Aleman, Norman, and our English Man, as Bochart Can. lib. 1. cap. 42. fol. 751. Another name given to Mercury is Monimus; which seems also of Phenician origination. So Julian the Apostate, in his oration of the Sun, tells us, that those who inhabit Edessa, a place sacred to the Sun, make Monimus and Azizus his Assessors. Which Jamblichus thus interprets: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As Monimus must be Mercury, so Azizus Mars. So Vossius de Idololat. lib. 2. cap. 5. pag. 332. Bochart Can. lib. 2. cap. 8 Casmilus. Mercury as reckoned up amongst the Cabiris, or Samothracian Gods, is called Casmilus. So the Scholiast on Apollonius Argonaut. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Casmilus is Mercury. This Casmilus, who is made not one of the supreme Gods, but a minister to the other Cabiri, or great Gods, Bochart (Can. lib. 1. cap. 12.) makes to be the same with the Phenician, or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadmel, i.e. a minister of God, which was mercury's name, and office, of which hereafter. By all this laid together, it seems very probable, that the chief Names, Genealogies, and Attributes given unto Mercury, were of Egyptian, Phenician, or Hebrew original. Lastly, whereas there is mention made in Sanchoniathon of Taautus or Mercury his giving unto Saturn, as Ensigns of his Kingdom, four eyes, whereof two were open, and two shut; because Saturn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sleeping did see, and watching did sleep: This Bochart (Can. lib. 2. cap. 2. fol. 789.) refers to Balaam, Numb. 24.4. Num. 24.24. falling into a trance, but having his eyes open: or to to the Spouse, Cant. 5.2. I sleep, but etc. More concerning the Egyptian Theuth or Mercury, and his Identity with joseph see in that follows of Egyptian Philosophy. part. 2. §. 5. Pluto's theogony and parallel with Shem. Having discoursed at large of Jupiter and his posterity, Bacchus, Apollo, Mercury, with their theogony or Genealogy from Cham, Nimrod, Phut, and Canaan; we now proceed to Pluto, another son of Saturn, with endeavours to demonstrate his identity with Shem the son of Noah; yet so, as that many Attributes belonging to Moses, are given unto him. For, as we have again and again observed, the Greek Mythologists were no way uniform in the application of their fables; but frequently patched up their Idol-God, by a piece of one, and a piece of another oriental Tradition: as it will farther appear in these fables of Pluto; whose Names, Attributes, and Genealogy seem to have a very great cognation with, yea derivation from sacred Names, and Story. Pluto's name Muth. 1. Sanchoniathon, according to Philo Byblius' version, brings in Pluto as the son of Saturn, whom he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Phoenicians name him Death and Pluto; so that he plainly styles Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth Death. So the Hebrews use Muth for death, Ps. 49.14. Psal. 49.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death shall feed etc. Now that the Phoenicians and Egyptians, by Muth or Pluto, understood Shem, the son of Noah, (who passed for Saturn,) is asserted and proved by Bochart, Phaleg. lib. 1. cap. 2. where also he gives us the reason of this appellation, in these words. Shem being hated by these Idolaters, and so thrust down to Hell, passeth for Pluto: which alludes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Greeks render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to darken. Thus also Typhon was called by the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smu, not without manifest allusion to the name of Shem: By the name Typhon the Egyptians understood all ill. Sanchoniathon's entire words are these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not long after (Saturn) consecrated his other son, by Rhea, called Muth dead: this the Phoenicians name Death and Pluto. Sanchoniathon acknowledgeth Pluto to be the son of Saturn, that is Noah. And if any demand the reason, why he is called Death, Diodorus Siculus lib. 5. of Pluto, gives us some account thereof: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Pluto, Hades: They report that Pluto was the first that discovered the Rites of Funerals, and Sepulture, and honours due to the dead; the former Age having no regard hereof: wherefore this God is said to have power over the dead: and anciently the principality and care of the dead was ascribed to him. Thus Diodorus Siculus. Hence a Key was made the Ensign of Pluto; according to that of Pausanias, Iliac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They say, that Pluto shuts Hades (i.e. the Grave, or state of the dead) by this Key: answerable to that character of Christ, who is said to have the key of death and the grave, Rev. 1.18. Rev. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the key of Hades. See more Vossius de Idolol. lib. 1. cap. 19 where he makes Saturn the same with Noah, but Pluto the same with Cham. Proportionable to this Phentcian name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth, Pluto was styled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hades. For that Hades, among the Poets, was Pluto, 'tis evident. So Sandford de descens. l. 2. §. 35. who knows not that Pluto was Hades? yet this difference I note: Pluto is always a name of the person; but Hades sometimes also of the thing: whence it is that we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So also 'tis said, that Pluto descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto Hades; not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades descended unto Pluto. So Diodorus Sic: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Apollodorus brings in Pluto reigning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By Hades the ancient Poets understood the Earth: for as they made the Sun to be Saturn, or Jupiter, and the Moon, Juno; so the Earth Pluto. Thus Plato Cratyl: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pluto was so styled, because Plutus i.e. riches are digged out of the Earth: where also he calls Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades, because he was a companion of the dead, who are lodged in the Earth or Grave. Whence Homer feigns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades to govern the Manes in subterraneous places, that is in caverns of the Earth, or graves. This is farther evident from the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, according to Plato's Canon, must be drawn from the Barbarians language, i.e. from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth, as Sandford l. 1. §. 26. and l. 2. §. 35. Hence we learn what is the proper import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture; Act. 2.31. as Act. 2.31. He seeing this before, spoke of the resurrection of Christ, that his soul was not left in Hell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the grave, or rather, in the state of the dead. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the very name which the Poets gave to Pluto, feigned to be the God of the dead as before) in its primary notion signifies the state of the dead: and because the dead are usually lodged in Graves, therefore the same word is also used to signify the Grave, proportionable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seol, Psal. 16.10. unto which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades here (Act. 2.31.) refers. Ps. 16.10. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16.10. signifies not properly Hell, but the state of the dead, or Grave, is evident from the like import of the word elsewhere, Ps. 18.5. as Psal. 18.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render (but ill) the sorrows of Hell: Whereas this phrase signifies properly the cords, i.e. Sorrows of death; so it is explicated by the following phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snares of death; as also by what precedes v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cords or sorrows of death; which is evidently the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cords or dolours of death. Yea we find these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined together and the later exegetick of the former Psal. 116.3. Ps. 116.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cords or dolours of Death, and the pains of Seol: where Seol, which answers to Hades, is made exegetick of Maveth, or Muth, death, which was also Pluto's name. Ps. 86.13. So Psal. 86.13. what we translate the lowest hell, is in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. from Seol, the grave, or state of the dead beneath. By all which it appears, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.31. Act. 2.31. and elsewhere, Ps. 16.10. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16.10. (which answers thereto) signify not properly Hell, but the state of the dead, or grave. And Bochart was so confident hereof, as that he stuck not to affirm, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldom, if ever, used in the New Testament in any other notton or sense. This also I find in his learned and acute conference with (as also against) Veron, the Papist, pag. 951. The Descent (says Bochart) of Jesus Christ to Hell, is nothing else but his abode in the state of the dead, after his death and sepulture, unto his Resurrection. So Rom. 10.7. Rom. 10.7. to bring up Christ from the dead. The same Bochart explains more fully pag. 952. and S. Peter Act. 2.24.27.30.31. shows, that this prophecy of Psal. 16.10. thou wilt not leave my soul in hell, could not agree to David, because he yet continued in the state of the Dead; but well to our Lord Jesus Christ, whom God had raised up; having untied the cords, or dissolved the dolours of Death, Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. those bonds of Death and Hell were dissolved or untied by his Resurrection: so this word Seol must be taken, Psal. 49.14. they are put into Seol as sheep &c, i.e. simply into the condition of the dead; for there is no other Seol for sheep. Briefly, to show that Hades signifies not always the place of the damned, there is made an express distinction betwixt the one and the other, Apoc. 20.14. where Hades (which is rendered Hell) is said to be cast into the lake of fire, (i.e. local or real Hell.) Thus Bochart, who here acutely demonstrates the distinction betwixt Hades, and the real Hell, as also its identity with Death, or the state of the dead; whereof Pluto was by the Poets made the God, and thence styled Hades. Of which see Sandford descens. Christi lib. 1. §. 26. and l. 2. §. 35. etc. more largely. Axiokersoes 3. Answerable to these names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades Pluto is styled in the Samothracian mysteries of the Cabiris, (which had their Original from the Phenician Cabiri, of which hereafter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Axiokersoes; which is the same with the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achazi Keres i.e. Death is my Possession for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achazi, which the Samothracians read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Axio, signifies my possession: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keres, amongst the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for Destruction or Death as Jer. 46.20. Jer. 46.20. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achazi Keres death is my possession, strength or power: which is a Character given, by the Hebrews, unto the Devil: Heb. 2.14. Bochart. Thus the Author to the Hebrews styles him Heb. 2.14. that through death he might destroy him that had the Power of death, i.e. the Devil. Where, according to the Hebrew Idiom, he styles the Devil him that had the power of death, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achazi Keres, or, according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of destruction which was Pluto's name, amongst the Samothracian Cabiri. The Scholiast on Apollonius Argonaut 1. tells us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Axio Kersoes is Hades, i.e. death etc. as Vossius Idolo. lib. 2. cap. 57 pag. 620. Typhon. 4. As Pluto was termed by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death; and by the Samothracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so also by the Egyptians Typhon; whom they supposed to be a Monstrous Giant cast down by Jupiter into Tartar, as an enemy of the Gods: that is, in plain language, the Evil God or Devil cast down to Hell. That Typhon amongst the Egyptians was the same with Pluto amongst the Grecians, and both originally the same with Shem, is evident from what was before mentioned out of Bochart; namely," That Typhon was called by the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smu, which (says he) refers to Shem. But more of this in the following Section. §. 6. Enceladus the same with the Devil Esa 27.1. To the Fable of Pluto, the God of Hell, we may subjoin that of the Giant Enceladus, who was very near akin unto, if not the same with, Pluto. The Mythologists fable, that this Enceladus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Giant that fought against the Gods; who therefore was either by Minerva, or Jupiter himself, cast down to Hell; & there overwhelmed with that very great mountain Aetna: whence, say they, proceeded fire out of his mouth and nostrils; which some refer to the burn of Aetna etc. That this fable was brought into Greece, by the Phoenicians, originally from the the Jewish Church, seems evident (as Bochart * Canaan. lib. 1. cap. 28. fol. 581. has well observed) from many considerations. 1. The very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enceladus, is, by Bochart, made to be the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 akalathon, i.e. tortuous or crooked: which is the very Epithet given to the Devil Esa 27.1. Leviathan that crooked serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahas akalaton. The transmutation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Greek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems natural and easy: which is soon done, by the change only of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 akul. Typhon his Origi●…. 2. That Enceladus is exactly parallel to the Devil his character Esa 27.1. etc. is evident from his other name Typhon, or Typhos; who is thus described, by Pindar, Pythia 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There lies in Tartar that hundred headed Typhos the enemy of the Gods. So Apollidorus lib. 1. There appeared the hundred headed Dragon, Typhon, etc. The like Hyginus, cap. 152. Tartar procreated out of the Earth Typhon, of huge magnitude, of a monstrous form, with an hundred Dragon heads. Which being laid together, Bochart (Can. lib. 1. cap. 28. fol. 581.) thus explicates to us: If we will look (says he) to the reason of the Allegory, there is no doubt, but this Giant Enceladus, (or Typhon) whom Jupiter by a Thunderbolt struck down to Tartar, (because he made an insurrection against the Gods,) and kept in those Abysses of the Earth, there to burn in everlasting flames, is the same with that Akalathon, or crooked Serpent the Devil, which God Esa. 27.1. smote with his sword, and 2 Pet. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cast them down to Hell etc. And that these Grecian Fables of Typhon, had their original from the Hebrews, appears 1. Typhon from Tophet, the same with the Devil. First from the very name Typhon, which Bochart fetcheth from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet; whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn: Thence Esa. 30.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet is the same with that place in the valley of Hinnom, where they sacrificed their children to Moloch, by casting them alive into the fire, Esa. 30.33. 2 King. 23.10 Jer. 7.31,32. as 2 King. 23.10. Jer. 7.31,32. This valley of Hinnom, wherein Tophet stood, by reason of those barbarous cruel flames became a symbol or type of Hell; whence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinnom, the Greeks termed Hell fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehenna. Hence also Tophet, the place in this valley of Hinnom, where this fire burned, gave original to Typhon. 2 The Attributes given to Typhon prove him to be the same with the Devil, according to that character given him in Scripture. For 1. 'tis said, that Typhon waged war with Jupiter, and contended with him for the Empire; whence he was struck down by Jupiter into Tartar etc. So the Scripture assures us touching the Devil, that for his sin against God, he was cast down to Hell. 2. 'tis said, that when Jupiter had, by a fiery Thunderbolt, struck down Typhon, he laid upon him the mountain Aetna in Sicily, which was by him set on fire: whence all mountains, that had any eruptions of fire, were fabled to lie upon Typhon: which answers to the Devil's character 2 Pet. 2.4. 2 Pet. 2.4. cast them down to hell. 3. And because the Egyptians looked on Typhon as an evil God, or the cause of all ill, Typhon's parallel with Moses. therefore they take the stories of the Patriarches, especially such as most infested them by opposing their Idolatry, & attribute them unto him. We have already mentioned the story of Shem, who being always hated by the posterity of Cham, (amongst whom the Egyptians were) passed among them for Pluto and Typhon. We shall now endeavour to show, how the Egyptians, out of their cursed humour, applied the whole story of Moses unto Typhon. Learned Bochart (in a conference with him) informed me at large out of Plutarch and others, touching the parallel betwixt Typhon and Moses. Plutarch (said he) in his Isis and Osiris, tells us, 1. that Typhon made war with the Gods, i.e. with the Egyptian Idols: so Moses Exod. 8. etc. 2. Typhon was the son of a Queen: so Moses the adopted son of Pharaohs daughter. 3. Typhon was hid in an Ark, and cast on the river Tanais: so Moses, Exod. 2.3. 4. Typhon had command of all the beasts: so Moses of the Frogs etc. Exod. 8.5 etc. 5. Typhon is said to divide his Army into 13. parts: so Moses the Israelites into 13 (i.e. reckoning the two sons of Joseph as distinct) Tribes. These, with some other instances were given me by Bochart, touching the parallel betwixt Typhon and Moses: and I find some mention of the same in his History de Animalibus sacris part. 1. lib. 2. cap. 34. Illustres illae Mosis victoriae adhuc recenti memoria celebres, magis innotuisse putandae sunt. Sandf. l. 1. §. 22. That which gave occasion to the Egyptians and Greeks to insert so many parcels of Moses' story into their Mythology of Typhon, was the freshness and novaltie of Moses' Achievements, who lived much about the same time, when this Fable-coining Art began: as before, in Bacchus' genealogy. Typhon's parallel with Og. Sandford, Vossius, and Dickinson make Typhon, by the art of Anagrammatisme, the same with Python, the Serpent Apollo destroyed; which they take to be a fable of Og, the Giant of Basan, destroyed by Joshuah, as before §. 3. and in what follows chap 5. §. 3. We may take in both one and the other of these References; because the Mythologists agreed not in the application of their Fables. 3. Another name given to Enceladus, which argues his genealogy to be the same with the Devils, was Briareus. This name Bochart (Can. lib. 1. cap. 28.) makes to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belial, the name given, by the Hebrews, to the Devil. Thence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 6.15. the Syriack has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also the Arabic. So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. CHAP. V The theogony of Hercules and Mars of Hebraick Derivation. Herculeses origination Phenician or Hebraick. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera, a Princess. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Juno, or the great Hero: whence he was called also by the Phoenicians Melcarthus, the King of the City. Herculeses Temple in the straits, of Phenician origine; as it appears by the Rarities therein: Hercules called Ogmius, either from Og King of Basan, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agemi, strangers. Herculeses character by Lucian: his expedition into Spain, and Gallia. The Phenician Hercules the same with Joshua: which is proved 1. from the place of their Expedition; which was Arabia, called by the Grecians, India. 2. From the Identity of the persons they fought against. The Giants were the Canaanites, and Typhon was Og of Basan. 3. From their mode of fight. 4. From the place where the battle was fought. Nyssa the same with Syna, or Nissi, Exod. 17.15. 5. From Typhon's Bed; which is the same with that of Og, Deut. 3.11. 6. From Herculeses name Melicarthus; which is proper to Joshua, as also to Mars. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Mars and Joshua. The Phenician Hercules contemporary with Joshua. The theogony of Mars, and his parallel with Joshua, as also with Nimrod. § 1. Hercules' origination Hebraick. HAving gone through the Genealogy of Saturn, Jupiter, Juno, Bacchus, etc. Apollo, with the several Attributes given to them, we now proceed to Hercules; whose name is by Fuller lib. 2. miscel. S. cap. 7. derived from the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding all things: whence he makes Hercules to be the Sun, and so the same with Baal. Others, supposing Hercules to be the son of Juno, draw the origination of his name also from her; according to that of the Etymologist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hercules, is so called, because he was the glory of Juno. Though I cannot mislike this Etymon, yet I shall reduce it originally to a Phenician or Hebrew extract; making the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein, as Esa. 34.12. whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin Heroes received their derivation. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Chaldees read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 albuit, signifies albatos; thence principes, primates, and Heroes, because such usually wore white garments. So Eccles. 10.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also Jer. 27.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes: and Jer. 39.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white: so Schindler. So that according to this Phenicîan or Chaldee origination, Hercules signifies the great Hero, or Prince. This also suits with Herculeses Phenician name Melicarthus, mentioned by Phylo Byblius out of Sanchoniathon, Euseb. praepar. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of Demaruntes is begotten Melcarthus; who also is Hercules. Melcarthus, in the Phenician tongue, is Melec Kartha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of the City, i.e. (says Bochart) of Tyre. Thence also the Amathusians called Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. King; as Hesychius: and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e Hero, or Prince, etc. Herculeses Temple at his pillars, of Phenician origine. Farther, that Hercules, both name and person, was originally, not of Greek, but of Phenician extract, is evident by the Places, Temples, Worship, and Rites consecrated unto him. To begin with that ancient Temple dedicated to Hercules, in the place called Herculeses pillars, at the mouth of the Straits. It is evident, that Hercules was worshipped here after Phenician Rites, as Appianus in Ibericis: Hercules 's Temple, (says he) which is at the Pillars, seems to me to have been built by the Phoenicians; for he is worshipped to this very day after a Phenician rite: neither is their God Theban, but Tyrian. Mela would have this Temple to belong to the Egyptian Hercules, but to be built by the Tyrians. But Bochart proves, that the Egyptian Hercules was the same with the Phenician. The Rarities in Hercules Temple. This Temple, dedicated to Hercules, was very famous for many Rarities, (which were mostly fabulous) appendent and belonging thereto: as 1. that it was placed, as they anciently conceited, at the most extreme part of the world; whence Herculeses pillars had a ne plus ultra attributed to them. 2. This Temple is conceived to have been most ancient, and to have had its original structure from the Phoenicians, in their first navigations into those parts, about Moses and Joshuah's time. 3. They say also, that the matter of the Wood continued after many ages incorrupt. 4. There were various Sculptures, which added value to that Temple, with many donaries, as the Hydra's, Diomedes' horses, Herculeses 12 labours cut in stone, Pygmalion's golden Olive. 5. They imagined also, that Hercules himself was hid in that Temple; and that by the presence of that Deity they were secured from all danger, as Bochart Can. lib. 1. cap. 34 fol. 676. §. 2. Moreover, that Hercules was of Phenician or Hebrew original, will farther appear by what footsteps we find of him amongst the old Gauls and Britain's. Hercules' called amongst the Gauls, Ogmius. The Gauls termed Hercules, Ogmius: so Lucian in Hercul: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Celti (a Tribe of the Gauls) call Hercules in their mother-tongue, Ogmius. Some deduce this name Ogmius from Og King of Basan, who was slain by Joshua, the Phenician Hercules. See more of this §. 3. Thus Dickinson Delphi Phoeniciz: cap. 4. But whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? was it not from Og, the slain Giant? For as the Grecians called Apollo, from the slain Dolphin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so, peradventure, Hercules, or Joshua, from slain Og, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ogius: for I suspect that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (either from a Celtic or Greek Epenthesis) was more lately foisted in. For the Grecians oft insert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of words, as Eustathius in Il. 2. But Bochart (Can. lib. 1. cap. 42. fol. 737.) makes Ogmius to be a Phenician, or Hebrew appellation, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agemi, i.e. in the Arabic, Barbarians, or strangers; because Hercules coming from Africa, or the Gades, after many unwearied labours and travels both by Sea and Land, at last arrived amongst the Gauls. Herculeses character by Lucian. So much the picture of Hercules, related by Lucian in Hercul. gives us to understand; where he is described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A decrepit old man, bald behind, with the remainder of his hair white; of a wrinkled skin, and swarthy, just like old Mariners. More touching this description of Hercules, see in Bochart Can. lib. 1. cap. 42. fol. 737. and Dickins. Delft. Phoen. c. 4. As for the way, by which Hercules passed into Gallia, we find good conjectures thereof in Bochart, Can. lib. 1. cap. 41. Hercules his expedition into Gallia. The same Hercules (says he) who fixed his foot in Spain, seems also to have invaded Gallia, not by the Pyrenaean mountains, which was too difficult a task, but by the Ligustick Sea; by which the Rhodanians first, and after the Phocaeans, found passage into Gallia. As an instance hereof, take the sharp battle fought betwixt Hercules and the Ligures, near the mouth of Rhodan; whereof not only the Poets, but also Historians and Astronomers make mention. Hercules might also pass from the Gades, through the Ocean, into Gallia. Yea the same Bochart proves also, that Hercules was in Britanny. So Can. lib. 1. cap. 39 Pliny lib. 7. c. 56. says, that Midacritus was the first that brought Led from the Island Cassiterides. For Midacritus we must read Melicartus, or Melcarthus, the Phenician Hercules in Sanchoniathon; to whom the Phoenicians referred their Western navigations. For Midacritus is a Greek name: now the Grecians knew nothing of the Island Cassiterides, as Herodotus acknowledgeth. Who this Phenician Hercules, who visited these Western parts, was, and in what Age he lived, is disputed by the Learned. Bochart in Phaleg lib. 3. cap. 7. tells us, that the Phoenicians are thought to have sailed into Spain, and even unto Gades, under Hercules the Tyrian commander; whom some make synchronous to Moses: but I am deceived, if this expedition were not in that Age, wherein the Jews, being masters of Canaan, forced the ancient inhabitants to wander elsewhere: so that as one part of them passed into Boeotia under Cadmus, so another into Africa and Spain, under Hercules. This is manifest by the two Tingitane (called Hercules 's) pillars, which were to be seen with a Phenician inscription; which taught, that those pillars were erected, by those who fled from the face of Joshua, the son of Nave, the Robber, etc. Eusebius, in his Chronicon ad numerum 498. tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hercules, surnamed Diodas, was said to be in Phenicia about this time. If so, he must then be contemporary with Moses: for the year 498. falls in with the 73 year of Moses, as Bochart Can. praef. fol. 3. §. 3. Hercules his parallel with joshua. As for the many Fables touching Hercules his unwearied labours, and warlike achievements, some conceive them to be traduced from Esau; but others, on more probable conjectures, from joshua his victorious exploits, etc. Thus Sandford de descensu Christi l. 1. §. 20. Some one perhaps will wonder, seeing things are thus, how it comes to pass, that Joshua found no favour among the Poets, who seem to be silent concerning him. But truly it proves quite otherwise: for they mention more of him than of any other, except Moses: so that who their true Hercules was, who also their true Apollo was, will easily appear, when the true account of all those things, which they so much sing of the Giants wars, is brought to light. For its manifest, that the Poets drunk in almost all this whole History from the Hebrew monuments; and that the war undertaken (by Joshua) against the Canaanites, was the fountain, whence Greece sucked in the most of those things they fable of their Giants, overcome by the Gods. The Fables agree, that the Gods, which engaged against the Giants, i.e. Canaanites, came up out of Egypt, and that they were twelve Tribes; also that they constituted Bacchus, i.e. Moses, commander in chief of the whole Army: but because the main conduct and stress of the war (after Moses' death) was incumbent on Joshua, therefore they attribute the chief management of the war unto him, under the disguise of Hercules, etc. Hercules the same with Joshua, as 'tis proved by many particulars. So Vossius de Idololat. lib. 1. cap. 26. where he gives us a lively parallel betwixt Hercules and Joshua, in these particulars. 1. The place of their expedition the same, viz. Arabia. 1. Whereas 'tis said that Hercules, as well as Bacchus, made an Expedition into India, hereby he proves must be meant Arabia: for the Greeks esteemed all countries beyond the midland Sea, as parts of India. His own words are these. For the expedition both of Liber and Hercules was undertaken in Arabia; which cannot be denied, when we have proved, that Liber was Moses, and Hercules joshuah etc. Thus also Sandford de descensu Christi l. 1. §. 20. That under Hercules must be understood Joshua, firstly appears, by commemoraring that (which is the head of this affair) the Egyptian Hercules and Dionysus, by common counsel and consent, engaged against the Indians. That these Indians were the Canaanites, we have already shown. That this Dionysus was Moses, I hope none can further doubt. Must not this Hercules then be joshua? truly the time exactly accordeth, according to Austin, who assigns to Hercules and Bacchus, their times betwixt the departure of the Israelites out of Egypt, and the death of joshua, etc. 2. The persons the same, namely Hercules was Joshua, and Typhon Og. 2. As for the persons which engaged in this Expedition, Apollodorus biblioth. 1o. relates, that on the one side there were engaged Typhaeus, with the rest of the Giants; and on the other part, Jupiter, with Hercules, and the rest of the Gods. This oriental Hercules (says Vossius) for some Ages, more ancient than the Theban, was by his true name called Joshua, who made war with the Canaanites; amongst whom were the sons of Anak, and other Giants, as Numb. 13.29,34. But more particularly, the land of Basan was called the land of the Giants, Deut. 3.13. as Deut. 3.13. amongst whom Og was King, as v. 11. Now this Og is called by the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which words being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to kindle or burn, have the same import with Og; which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. burnt. So that Typho is the same with Og. Thus Vossius. Quid enim Hog Hebraeis significat? ustulatum scilicet: & quid Typhaeus Graecis, anon pariter ac penitus idem? Tuphein enim Hesychio est choris phlogos Kapnon aneinai; item phlegesthai, kaiesihai. At verò Poetae Typhaeum, nomine ardentem cùm primùm repraesentassent: nihil illis deinde in promptu magis, (nomini omen ut responderet) quàm eum etiam introducere ardentem corpore & percussum fulminc, ex acie denique fugientem. Sandford de descensu Christi l. 1. §. 20. The same is mentioned by Sandford, (from whom Vossius seems to have borrowed this, as many other of his choicer notions) de descensu Christi l. 1. §. 20. We see that the war of Hercules against the Giants, and that of joshua against the Canaanites, exactly agree both in time, and place, and mode of fight. Let us now consider the enemies, whereof Typheous was the prince; who, that he was the same with Og of Basan, I am convinced by many indubitable arguments; the chief whereof is taken from his bed. For Homer (Iliad. ●.) tells us, that the chief of the Giants had his Bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arimis: which exactly answers to that of the sacred Scripture, Deut. 3.11. For only Og King of Basan remained of the remnant of the Giants; behold his Bedstead was a Bedstead of Iron: is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubîts the breadth of it, etc. 'tis possible, that Hercules, from this name Og, was by the Phoenicians first, and then by the old Gauls styled Ogmius; as Lucian in Hercul. The Celti call Hercules Ogmius, as before. §. 1. 3. Their mode of fight the same, as Jos. 10.11. 3. Hercules seems parallel with joshua in the mode of fight, and victory. 'tis said of Hercules, that whilst he was fight with the Giants; Jupiter reigned down stones, etc. This answers exactly to the story of joshua his strenuous achievement, and God's raining down stones, by which he slew a great part of the Giants, Iosh. 10.11. The Lord cast down great stones from heaven upon them, unto Azekah, and they died, etc. Thus Sandford descensu Christi l. 1. §. 20. Nonnisi à Jehoschuba lapidibus è coelo cadentibus adjuto, ortum habere potuisse de Hercule fabulam, qua is similiter adjutus dicitur à Poetis. Sandford desc. l. 1. §. 20. whence had Homer the Tradition of this horrible Earthquake, thundering, and lightning (in the Giant's war?) It may be he had it from the thing itself: for this fight in Basan (mentioned Josh. 10.11.) was of all most formidable, both by reason of the immense preparation, as also from the horrid Judgement of God, which in that day he most powerfully showered down on his most fierce Adversaries: although we want not probability, that the Poets here mixed stories, which in the sacred Scriptures are distinct, and so drew to this story (Josh. 10.11.) like passages; such as we find in David's Psalms, as, Ps. 77.18. The voice of thy thunder was in Heaven the lightnings lightened the world, the Earth trembled and shook, etc. Thus likewise Dickinson (who follows Sandford herein, as in many other like Parallels) Delphi Phoeniciz. cap. 4. Moreover as Joshua, (Josh. 10.11.) So Hercules also was aided by stones sent from Heaven: whence, I suppose, he received the name Saxanus; the origination whereof Lillius Gyraldus, (in Hercule) confesseth he was ignorant. 4. In the place of the Battle which was near Nyssa in Arabia. 4. There is also a very great agreement 'twixt Joshua and Hercules as to the place where this battle was fought. 'Tis confessed that some make this place, where Hercules thus contended with the Giants, to be in Narbonne, between Massilia and the mouth of Rhodan; other in Pallene; others in Arcadia; But Vossius (de Idololatr. lib. 1. cap. 26.) gives us a more probable conjecture, that this place, where Hercules and the Giant Typho fought, was in Arabia near Nyssa and Serbonis; Hic nobis peropportunè succurret Apollonius: Typhaon fulmine percussus, & arden's, ad Nyssaeos montes venit, ibique videri desiit. Hoc testimonio confect, res est. Est enim hic Serbonidis lacus in confinio Aegypti, Nysa autem in Arabia Sandford Descens. l. 1. §. 20. This may be proved out of Apollonius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He (i.e. Typheous) came thus to the mountains and Nysseian field; where also he lies overwhelmed under the water of Serbonis etc. That by Nyssa here is to be understood a mountain of Arabia, the Scholiast acknowledgeth: which mountain Nyssa or Nysa some conceive to be the same with mount Syna, different only by a transposition of letters: Exod. 17.15. others take it to be the same with the mount Nysa, sacred to Bacchus or Moses, who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Nysa, from Exod. 17.15. Jehovah Nissi, the Lord is my banner, as before chap. 3. §. 5. of Bacchus. 'Tis true, some Mythologists place this Nyssa, near which Hercules overcame the Giant Typhon, in India; but 'tis evident that the ancient Grecians meant thereby no other than Arabia; for they styled all the Oriental parts beyond the midland Sea, by this name of India: as it appears by that of Ovid de Arte amandi. Andromedam Perseus nigris portavit ab Indis. Whereas Perseus brought not his wife Andromeda from India but from Joppa, a town of Phoenicia as Strabo l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Dickins. Delp. c. 4. and Vossius as before. As for Serbonis, the other place near which the Giant Typho, was overcome by Hercules; Ptolemaeus tells us, that Serbonis was betwixt Egypt and Palestine; and according to Plutarch (in the life of Antonius) the Egyptians call the Marshes of Serbonis the exspirations of Typho. Quin, & mihi penitissime persuasum est, fabulam istam de Typhone in lacu serbonidis pridem submerso non aliunde confictam fuisse quam ex Jobi 26.5. Gigantes ge munt sub aquos. Dickins. Delft. Phaen. c. 2. And whereas 'tis said by Apollonius, that Typhon lies overwhelmed under the water of Serbonis; this fable some conceive to be drawn from Job 26.5. where that which is rendered by us: dead things, are form under the waters, is translated by others: The Giants groan under the waters. Whence it evidently appears that Herculeses destruction of Typho near to Nyssa and Serbonis; relates to the destruction of Og, and the other Cananitish Gians, by Joshua and the Israelites in their passage to Canaan. 5. The bed of Typho the same with that of Og Deut. 3.11. 5. Whereas 'tis said Deut. 3.11. that Og king of Basan had a bedstead of iron etc. a learned man has thought that the memory of this iron bedstead remained amongst the Gentiles. So Homer Iliad. ●. speaking of Jupiter's striking down this Giant Typho by his thunderbolt, adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Aromaea, where they say Typho's bed remains. This is thus expressed by Virgil, — Durumque Cubile Inarimes, Jovis imperiis imposta Typhoeo. Where, what Homer expresseth in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgil, upon a mistake, joins in one Inarimes, yet so as we may safely conclude he means the same. Sive autem Typhonis nomen spectes, sive historiam vix, ovum O vo similius invenias, quàm Typhoni Ogum. Dickins. Delft. Phoen. c. 2. Farther that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arima, where Homer and Virgil place Typhon's bed, is the same with Syria is evident from that of Strabo l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Arimi they understand the Syrians who are now called Arami: rightly indeed; for Aram the Son of Sem, was the father of the Syrians; whence Syria was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aram, and the Syrians Arimeans; as Strabo l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graeci ferè per omnia Hebraizantes, Typhonem non modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gigantem feruntsed &— tene brosa in Tartara mittunt. Dick. c. 1. Of this see more Dickinson Delphi Phaeniciz. cap. 2. where he proves that Og and Typhon are the same. 1. From their names. Typhon comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn; which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og burned. 2. Og was the Head of the Giants, who fight against the Lord, were destroyed, yea cast down to Hell; which is thence styled Prov. 21.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation of the Giants. Hence the Grecians fabled, that Typhon was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant that fought against the Gods, but also by them cast into Tartar, there to burn for ever. That by the Giant's war, we are to understand, that of Og and the rest of the Canaanites, see B. 3. C. 8. §. 1. Dick. c. 1. Hereby we may gather that Typho answers to Og; who was slain in Aramaea or Syria by Joshua. Verè locum signaverat Homerus ein Arimois, quod Virgilius cùm non intellexisset, uno verbo Inarimes reddidit: Errore manifesto. Diserte enim princeps ille Poetarum Arimos notat, quos in Syria collocat Possidonius, cui Strabo astipulatur tous Surous Arimous dechontas, etc. Sand. Desc. l. 1. §. 20. So Vossius de Idololat lib. 1. cap. 26. where he concludes: These things sufficiently show, that Herculeses battle against the Giants, and Typho was committed in Arabia and Syria in which places they fought against the Canaenites, and Og King of Basan, as Moses teacheth. Neither does the Age of Hercules and Joshua differ: only we may not understand the Theban but the oriental Hercules hereby; whom we may call the Egyptian Hercules, because he (i.e. Joshua) was borne in Egypt; also the Indian i.e. the Arabian, Hercules; because he performed his great achievements here; also the Tyrian or Phenician Hercules; because the Tyrians transferred the things done by this Joshua, to their Hercules. §. 4. Hercules' name Melicarthus proper to Joshua. 6. The Identity betwixt Hercules and Joshua, may be concluded from the name Melicartus, given to Hercules by Sanchoniathon, Euseb. praep. li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melicarthus, who also is Hercules. Melicarthus is either the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melec Kartha, which signifies King of the City: or else with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melec arits, the terrible or strong King: for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arits strong or terrible, by an easy transposition, came the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name which the Egyptians give unto Mars, who in these oriental parts passed for the same with Hercules. Melicarthus the same with Mars So Vossius de Idololatr. lib. 1. cap. 22. where, having given the first Etymon of Melicarthus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he adds, but 'tis lawful to affirm that the last part of the word is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Mars and Hercules were promiscuously used in those oriental parts. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Egyptians was Mars, and of the same original with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; namely from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arits, which, by the trajection of t, makes Artis or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and hence by the rejection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now the Heb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arits signifies a terrible, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a valiant man, or warrior. This is the proper character of Joshua, who was contemporary to, and, I presume, the same with the Phenician Hercules. And indeed this Age, wherein Hercules is said to live, afforded no one comparable to Joshua for warlike achievements. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Mars and Joshua. 7. Yea the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of Hercules, gives us farther conjectures, that he was amongst the Phoenicians the same with Mars the God of Battle, and both the same originally with Joshua. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as before) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera's Glory, or fame. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either (by an usual transposition of letters) the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mars' name, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arits or aris (for the Greeks and Latins writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S.) terrible or valiant; or else with the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herein and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harin, which signifies Princes or Heroes so Eccles. 10.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of Princes as Jer. 27.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heroes. Hence we find both these joined together by Hesychius, in his character of the Persian Princes or Heroes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Artaei, or Martial Commanders, are called by the Persians, Heroes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of Mars and Hercules, signifies a great and terrible Champion. So Herodot. l. 6. tells us, that according to the Greek tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Artoxerxes is a great warrior: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which denotes a terrible and valiant warrior. And then, whereas Hesychius says, that these Artaei, or warriors, were by the Persians styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this is the same with the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein, Princes, Nobles, Heroes, eas before. So that whether we derive Hercules from one or tother, it comes all to the same; namely, that he was the same with Mars, a terrible champion or Hero; which answers exactly to Joshua's character, who was the most renowned Champion of his Age, wherein Hercules was supposed to live. 8. That the ancient Hercules was a Phenician, and the same originally with Joshua. 8. That the most ancient Hercules was not a Grecian, but a Tyrian, or Phenician Hero, and the same with Joshua, may be concluded by what we find of him in Lucian, Eusebius, and others. First, that the most ancient Hercules was not a Grecian but Tyrian, is evident by what is delivered concerning him in Lucian, of the Syrian Goddess. That Temple (says he) of Hercules, which is at Tyre, belongs not to the Theban Hercules, which the Greeks so much extol; but him that I speak of is more ancient, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tyrian Hercules. Thus Lucian: who calls Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein, princes, Heroes, etc. as before. 9 Hercules' contemporary with Joshua. 9 That this Phenician Hercules was the same with Joshua, Vossius (de Idolol. lib. 1. cap. 26.) proves, as by many other arguments, so especially from their parallel as to the time, and age, wherein they lived. Fuit Hercules ille Aegyptius, Possevino teste, ad annos circiter 200 ante Alexandrum, quod Josuae temporibus aptè convenit. Dickins. Delft. c. 4. His words are these: Yea that this Hercules lived in the same Age with joshua, is the opinion of the Ancients: as Eusebius, in Chronicis. For num. 142. he brings in Moses enjoying the blessed Vision of God on Mount Sina: and 5. years before, namely num. 137. you find, that Hercules, surnamed Desanaus, was greatly famous in Phenicia. Thus Vossius. Desanaus. This name Desanaus, given to Hercules, some make to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daschen, fat and strong, whence Psal. 22.30. Ps. 22.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat or strong of the Earth, i.e. the potent, or mighty of the earth: which appellation exactly suits with Hercules, (who was styled potens) as also with Joshua. Hence also Hercules is fabled to be fellow soldier with Bacchus; and together with him to appear at the mountain Nysa against the Giants: which exactly answers to Joshua's accompanying of Moses, whom many of the Poets called Bacchus, as before chap. 3. §. 3. Lastly, whereas some make Hercules to be the same with Samson, Vossius de Idololat. lib. 1. cap. 22. refutes this; by showing, that the Phenician Hercules lived about the same time that Moses was present with God in the Mount, according to Eusebius; and therefore he cannot be the same with Samson, whose Age suits better with the Theban Hercules. Thus much for Hercules his genealogy from, and parity with, joshua, etc. §. 5. Mars his theogony. Having done with Hercules, we shall add a little more touching Mars, who amongst the Phoenicians was the same with Hercules, and so originally joshua; as it may farther appear both from his Names and Attributes. 1. As for the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may fetch its Etymon either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aris, terrible and strong; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harin, princes, heroes; as in the foregoing Section. Heinsius deduceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun; which the Greeks worshipped also under the name of Mars. The Latin Mars might be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the apposition of M: but Glassius Gram. S. lib. 4. Tract. 3. obser. 5. derives Mars from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rebelled, and so we may look on him as the same with Nimrod. Vossius fetcheth it rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marats, pollere, to be strong, etc. Whence also Mars was called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Julian the Apostate, in his oration of the Sun, speaks thus: It is lawful yet to draw forth somewhat from the Theology of the Phoenicians. Those who inhabit Edessa, a place from all eternity sacred to the Sun, give him two Assessors, Monimus and Azizus. Which Jamblichus thus interprets, as Monimus is Mercury, so Azizus Mars, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems apparently but a derivative from the Syriack and Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aziz, which signifies strong. So Psal. 24.8. Ps. 24.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah Hizzuz, the Lord strong: whence Mars was styled by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hizzuz. The same name also was given him by the ancient Gauls, as it appears in the History of the old Gauls, by Antonius Gosseninus lib. 1. cap. 28. also by Bochart Can. lib. 1. cap. 42. Hesus properly signifies strong or mighty; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hizzuz amongst the Hebrews, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aziz with the Chaldees, etc. Mars his parallel with Joshua. 2. As for the Genealogy, and Attributes of Mars, some make him to be the same with Hercules, and so, by consequence, parallel unto Joshuah. So Vossius de Idololat. lib. 1. cap. 22. tells us, that Melichartus, Herculeses name, may be derived from Melec-Artes; for Mars and Hercules passed promiscuously, amongst the Orientals, for one and the same God. If so, then Mars, as well as Hercules, runs parallel with Joshua. This seems to agree with what Diodorus lib. 5. speaks of Mars: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Mythologists report, that Mars was the first who furnished armature, and soldiers with Arms, and brought in the mode of fight by signs given; and destroyed all those who would not believe the Gods. I am not ignorant, that Vossius (de Idololatr. lib. 1. cap. 16.) refers this description of Mars to Nimrod, whom they make to be the first Inventor of Arms, and military Affairs: but there are some things that may incline us rather to believe, that Joshua gave the original Idea to this Oriental Tradition touching Mars. As 1. Diodorus tells us, that this Mars destroyed such as disbelieved or disobeyed the Gods: which cannot properly be referred to Nimrod, who was the first that taught men to disbelieve and disobey the Gods; but it may be very appositely applied unto Joshua, who was zealous and bold in destroying the unbelieving and disobedient, both jews and Canaanites, etc. 2. Whereas he tells us, that the Mythologists say, Mars was the first that invented military weapons and affairs, etc. This may as well refer to Joshua, as to Nimrod. For albeit Nimrod began wars in Asia the greater, or Babylon; yet we find no considerable wars amongst the Canaanites, or Phoenicians, till Ioshua's time; who by reason of his great military Exploits and victories, might well be reputed the God of War, Mars, or Hercules. 3. That which may add to this parallelizing of Mars with joshua is, that the Mythologists (whom Diodorus here brings in as the Authors of this description) found abundant more matter and reason to reduce the stories they had received by Tradition touching joshua, unto Mars, than those of Nimrod. For the stories of joshua were then, when Mythology began to creep into the world, very fresh and pregnant, etc. 4. We have proved before, out of the concessions of Vossius himself, that Mars was the same with Hercules, and therefore with joshua. 3. Mars' his parallel with Nimrod. Yet we need not reject, but may also allow, without any contradiction, a parallel betwixt Mars and Nimrod: as 1. Nimrod was called by his subjects, Belus. So Servius on Virg. Aen. 1. says, that Belus was the first that reigned in the Assyrian Monarchy. Mars also had the same title given to him; whence some derive bellum war, from Belus, Mars' name. 2. Nimrod is said to be a mighty hunter, i.e. Warrior, Gen. 10.8. so Mars. See more of this parallel betwixt Nimrod and Mars, in Vossius, de Idololatr. lib. 1. cap. 16. CHAP. VI The theogony of Vulcan, Silenus, Pan, Prometheus, Neptune, Janus, Aeolus, Rhea, Minerva, Ceres, Niobe, and the sirens. Vulcan the same with Tubal cain, Gen. 4.22. Silenus' parallel with, Silo, Gen. 40.10. etc. Silenus the same with Silas and Silo. Silenus is said to be without Father and Mother; as Silo and Melchisedek his Type Heb. 7.3. Silenus is said to be the greatest Doctor of his Age, from Silo's Character Gen. 49.10. Silenus' riding on an Ass, from Silo's Gen. 49.11. Silenus' being filled with Wine, from Silo's Gen. 49.12. Silenus' meat Cows milk, from Silo's Character Gen. 49.12. Silenus' Parallel with Balaam. The theogony of Pan and his Parallel with the Hebrew Messiah. Pan the same with Silenus, Faunus, and Satyrus. Pan's parallel with Abel, Israel, and Cham. Prometheus' theogony and Parallel with Noah: as also with Magog. Neptune's theogony and Parallel with Japhet. Janus' Parallel with Noah, and Javan. The theogony of Aeolus, Rhea, Minerva, Ceres, Niobe, and the sirens, Hebraick. §. 1. Vulcan the same with Tubalcain Gen. 4.22. FRom Mars we pass to Vulcan, who was exactly parallel unto, and derived from Tubalcain, as both their Names and Attributes prove. Vnde nisi à Tubalcain Vulcanus. Sandf. de Desc. l. 1. §. 21. First, as to the name Vulcan, Vossius de Idolatr. lib. 1. cap. 16. shows us that Vulcanus is the same with Tubalcanus Gen. 4.22. only by a wont and easy mutation of B into V and casting away a syllable: as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacte and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rura. 2. As for the main Art or Office attributed to Vulcan, we have it mentioned by Diodorus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. By Vulcan, as they say, was invented the fabrication of Iron, Brass, Gold, Silver, and all other metals, which receive the operation of fire; as also the universal use of fire, as employed by Artificers and others. Whence the Masters of these Arts offer up their prayers and sacreds to this God chief: and by these, as by all others, Vulcan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire, and having by this means given a great benefit to the common life of men, he is consecrated to immortal memory and honour. Thus Diodorus: wherein he gives us an exact account why the Mythologists consecrated Vulcan, and made him the God of Fire, and all Arts perfected by fire. Which exactly answers to the character given to Tubalcain Gen. 4.22. Gen. 4.22. Tubalcain an instructor of every Artificer in iron and brass, etc. Thence Bochart in his Preface to Phaleg speaks thus: The Grecians, when they writ of the first Inventors of things, to Tubalcain, who first invented the conflature of Metals, they substitute the Curetes, or the Cyclopes, or Vulcanus Lemnius, etc. This also exactly answers to Sanchoniathons' character of Vulcan, whom (according to Philo Byblius' Version) he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Phenician Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chores-ur, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one, who by the operation of fire, fabricates metals into any form: whence Lucian calls Vulcan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Poets feign him to be the chief fabricator of all Jupiter's thunderbolts, etc. So Bochart Can. lib. 2. cap. 2. §. 2. Silenus' the same with Silo. Gen. 49.10. We now come to Silenus, so famous amongst the Poets, whom they place in the order of their Gods; whose Names, Genealogy, and Attributes, apparently prove him to have been, by a monstrous Satanick imitation, of sacred origination. 1. As for his Greek name, which is variously written either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochart (Can. lib. 1. cap. 18. fol. 482.) makes it to be an evident derivative from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silo, the Messias' name Gen. 49.10. for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silo comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silan, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silenus. 2. Neither does Silenus agree with Silo, the Jewish Messiah, in Name only, but also in Genealogy, according to that of Diodorus lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ‛ The first that ruled at Nysa was Silenus; whose Genealogy is unknown by all, by reason of his antiquity. Nysa where Silenus reigned the same with Sina, or Nissi. 1. As for Nysa, where Silenus reigned, it seems either the same with Mount Sina (by the transposition of S. and N.) the place where God delivered the law to Moses, who therefore was said to reign there, as Vossius; or else Nysa is the same with the place where Moses, Exod. 17.15. built an Altar, and called the name of it Jehovah Nissi. as C. 5. §. 3. Whence Nysa according to Bochart, as before. And that which makes this more evident is, that this Nysa, where Silenus reigned, is the same with that of Bacchus, who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Nysa from that of Moses, Exod. 17.15. Jehovah Nissi. For Bacchus and Silenus are made by the Poets to be inseparable companions as C. 3. §. 3. Silenus' Genealogy, as Silo's unknown. Heb. 7.3. 2. As for Silenus' Genealogy, Diodorus also tells us, that it was unknown to all by reason of its Antiquity or Eternity: which answers to the Hebrews account of their Messiah, Hebr. 7.3. without father, without mother, having neither beginning of days, etc. the character of Melchisedek, the type of Christ. Silenus and Silo agrees in offices. Gen. 49.10. 3. There is yet a more exact Parallel betwixt Silenus and the Hebrew Silo or Shiloh, as to Attributes, and Offices: for 1. Of Silo 'tis said Gen. 49.10. and to him shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of the people, or the Congregation of the people, to be endoctrinated. Thus Silenus is also made by the Poets to be the greatest Doctor of his Age: for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacchus's Praeceptor, i.e. according to Vossius' account, Bacchus was Moses, and Silenus was Silo or Christ, who instructed Moses on Mount Sina or Nysa, the place where Bacchus and Silenus were said to be. Silenus' the great Doctor; as Silo is styled. Again Tertullian, de Anima cap. 2. makes Silenus to be a Phrygian, who being brought by the Pastors to Midas the King, he lent him his great Asses ears. Vossius (de Idololat. lib. 1. cap. 21.) thus deciphers this fable. It is no wonder that Midas is said to lend Silenus his Ass' ears; because he was the most intelligent of his Age both in nature and Antiquity. The import is; that Midas listened greatly to him as his Instructor. I suppose Silenus is said to be a Phrygian, because the Phrygians were some of the first great Mythologists, who traduced fables into Greece, particularly this of Silenus, from the Phoenicians and Hebrews. Silenus' riding on an Ass, from Silo's Gen. 49.11. 2. Another Attribute given to Silenus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried for the most part on an Ass: and hence Silenus had a particular remark for riding on an Ass: which Bochart refers to that prophecy of Silo Gen. 49.11. binding his Ass' colt to the choice Vine. 3. The Mythologists fable Silenus, comrade of Bacchus, to be employed in treading out the Grapes. This Bochart refers to Gen. 49.11. he washed his garments in wine, and his in the blood of Grapes, which is explicated Esa. 5. of such as tread out the grapes. Silenus' being filled with wine, from Gen 49.12. 4. They Silenus, as one that was always drunk; as 'tis supposed from what follows Gen. 49.12. His eyes shall be red with wine: which Solomon makes the character of one overcome with wine, Prov. 23.29,30. to whom redness of eyes, etc. Silenus' meat Cows milk, from Gen. 49.12. 5. They ascribe to Silenus for his meat, Cow's Milk: which Bochart makes to be traduced from Gen. 49.12. and his teeth white with Milk. Whence he concludes thus: The Devil could have imagined nothing more abominable whereby to profane the most holy mysteries of our Religion, and to expose it to the cavils of most wicked men, etc. 6. That Silenus had his original traduction from Silo the Jewish Messiah will farther appear from that of Pausanius Eliacon. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The monument of Silenus remains in the Country of the Hebrews, i.e. all the Traditions of Silenus came from the Hebrews, whose Messiah he was. Silenus' parallel with Balaam. I know, that Sandfordus de Descensu Christi l. 1. §. 21. supposeth Balaam to be Silenus. Nothing, saith he, hinders, but that Balaam should be Silenus; namely, he who was so famous for his Ass, and Prophecy. The Ancients fable, that Bacchus gave a reward to a certain Ass that he should speak with human voice, with which the Giants, which were Bacchus' enemies, were terrified. Whence came these things but from the sacred Scriptures? Numb. 22.28. Num. 22.28. the Lord opened the mouth of the Ass, etc. which being divulged far and near, we need not doubt but that the Moabites were terrified thereat. So Stillingfleet, Origin. S. Book. 3. cap. 5. sect. 11. makes this whole fable of Silenus to be taken from the story of Balaam, to whom he seems parallel; in that both were noted for their skill in Divination; both taken by the water, Numb. 22.5. Num. 22.5. both noted for riding on an Ass, etc. Though 'tis possible, that many Branches of Silenus' story may be referred to that of Balaam, yet I should rather refer the main of it to Silo, Gen. 49.10. according to that of Bochart (Can. lib. 1. cap. 18. fol. 482.) The first of Bacchus 's companions is Silenus, whose fable took its original from the prophecy of Silo, Gen. 49.10. in a monstrous manner detorted etc. This may be farther evinced by what follows, of Pan, which some make the same with Silenus. §. 3. The theogony of Pan, and his parallel with the Jewish Messiah. That Pan, whom the Poets feign to be the God of Shepherds, was parallel to, and, as 'tis presumed, originally traduced from the Jewish Messiah, styled the Shepherd of Israel, may be evinced from their parallel Names, Attributes, and Offices. 1. As for the origination of Pan, Bochart (Can. lib. 1. cap. 18. fol. 483.) groundedly draws it from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pan, which signifies such an one as is struck, or strikes with astonishing fears, and stupifying terrors, as Psal. 88.16. and the reason of this notation is considerable: for Pan being supposed to be one of Bacchus' Commanders, is said to have sent astonishing fears on all their enemies; whence that proverbial speech, of Panic fears. This seems to allude to the story of Israel's being conducted in the wilderness by Christ, the Shepherd of Israel, who cast Panic fears on all their Enemies: according to that confession of Rahab, Josh. 2.9,24. Joshua 2.9. Your terror is fallen upon us, etc. so v. 24. The inhabitants of the country do faint because of us. The like Joshua 5.1. Josh. 5.1. Their heart melted, neither was their spirit in them any more, because of the children of Israel. Pan the same with Silenus. 2. Pan is called also by the Latins, Sylvanus: which some derive from Sylvis; but other, on more probable conjecture, make it the same with the Greek Silenus, or Silas: and so in Scripture the same person, who is called Sylvanus, 1 Thes. 1.1. is styled Silas, Act. 17.4. as Grotius, and Deodati. Now Silas is the same with Silenus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silo, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silan. Pan the same with Faunus. 3. That which makes this farther evident, is the identity betwixt Pan and Faunus; which Bochart Can. lib. 1. cap. 18. asserts in these words. Faunus, amongst the Latins, is the same God, and of the same original with Pan: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some sounds Fun. Thence Ovid, in Phaedra; — Faunique Bicornes Numine contactas attonuere— And Bochart (Can. lib. 1. cap. 33.) affirms, that many make Faunus to be the same God with Sylvanus, and both the same with Pan: and then he adds, And truly, Evander Arcas was the first that brought the worship of Faunus into Latium, out of Arcadia, where Pan was worshipped. Satyrus the same with Pan and Silenus. 4. Yea Vossius de Idololatr. lib. 1. cap. 8. seems to make Satyrus the same with Pan, Faunus, and Silenus: and the main difference he makes between them is only this; That whereas Pan, Faunus, Silenus, and Satyrus, are all wood Deities, the name Satyrus is more general, and usually attributed to the younger; whereas that of Silenus was given to the more ancient. That which makes for this affirmation is, that Pan, Faunus, Satyrus, and Silenus are all reckoned as companions of Bacchus in his expedition. Bochart (Can. lib: 1. cap. 18. fol. 483.) derives satire from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sair, which amongst the Hebrews signifies both a Goat and Devil; (as Maimonides) because the Devil oft presents himself in the form of a Goat etc. But 2. To pass from names to the thing itself. Pan is said to be an Egyptian God, who came up with Bacchus to fight against the Giants. So Diodorus Sic. Bibl. 1. Unto this God Pan the natives not only erect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Images in every Temple; but also they have a city in Thebais, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [i.e. Cham's city,] but interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the city of Pan. By which it is evident, that Pan was an Egyptian God, and, as we may presume, the same with the Hebrew Messiah, who conducted Moses (the Egyptian Bacchus) and the Israelites out of Egypt, unto Canaan, striking terrors into the Canaanites, as before. Pan a fable of the Messiah. That Pan, the God of Shepherds, and those many fabulous Attributes and Offices given unto him, were originally borrowed from the Jewish Messiah, held forth in the old Testament under the Emblem of a Shepherd, is proved at large by Jackson, in his discourse of the Divine Authority of sacred Scripture, fol. 31. where he citys a relation out of Plutarch, touching the mourning of the Demoniac Spirits, for the death of their great God Pan, and the ceasing of all their Oracles thereupon: which was truly and only verified in Christ, whose death put a period to all Heathen Oracles, as both sacred and pagan stories relate. Pan Abel. But to finish this Genealogy of Pan, Bochart (in the Preface to his Phaleg fol. 2.) reduceth his original to Abel. The Greeks (says he) when they writ of the first Inventors of things, substitute Pan the Arcadian unto Abel, the Prince of Pastors, etc. Pan Israel. Sandford, de descensu Christi l. 1. §. 19 supposeth Pan to be the same with the Patriarch Israel, or Jacob. Israel Patriarcha verus forte Pan Gentilium. Park. ex Sandf. Pan Cham. His words are these: for Joseph is that old Osiris, nourished by Pan, whom I conceive to be Israel. Dickinson, Delft, Phoenciz. cap. 4. makes Pan the same with Cham: which he endeavours to prove from that of Diodor. Sicul. l. 1. where the same city in Egypt, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. the city of Cham, is interpreted by the Natives, the city of Pan. We need not exclude either of these Parallels with Pan; because we find that the Mythologists were, according to their different humours, very difforme and different in the application of their Fables. Only, I suppose, the great Pan, so much idolised by the Poets as the God of Shepherds, refers chief to the Jewish Messiah, the great Shepherd of Israel, as before. §. 4. Prometheus' his theogony and parallel with Noah. We now proceed to Prometheus, and his Genealogy, Names, and Attributes, with their parallel in sacred story and persons. There is some difference among Philologists about the Traduction of Prometheus; some reducing him to Noah, others to Magog, Japhet's son: which controversy may be, with much ease, reconciled, by taking in both reductions. For its certain that the old Mythologists were no way uniform or conform in the application of those fables, they gleaned up in the Oriental parts. Therefore to begin with those who make Prometheus the same with Noah: as Vossius de Idololatr: lib. 1. cap. 18. pag. 141. The Patriarch Noah (says he) is adumbrated to us, not only in Saturn, but also in Prometheus, whose Feast is called at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which there is a contest of Lamps; also an Altar in the Academy, on which the Lamps are wont to be kindled in this Contest; as 'tis attested by Harpocration, etc. Thus Vossius. This Rite, consecrated to Prometheus, I presume, had its original Idea from the Lamps which burned in the Temple at jerusalem, and from the fire on the Altar: whence also that fable of Prometheus' stealing fire from Heaven: (which may allude to Elijah's praying for fire, which descended from Heaven, etc.) But as to the parallel betwixt Prometheus and Noah, take these particulars. 1. As under Noah, so also under Prometheus, the great Flood was supposed to happen. So Diodorus, lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. They say that Nilus having broken down its bounds, overwhelmed a great part of Egypt, especially that part where Prometheus reigned, which destroyed the greatest part of men in his Territory. Whereas some may object, that this is meant only of a particular Deluge in Egypt, under Prometheus etc. 'tis replied, that as the Grecians attributed the general Flood to Deucalion, so the Egyptians attributed the same to Prometheus, or, as Eusebius, to Ogyges; whereas all these fabulous Deluges, were but broken Traditions of the real universal Deluge under Noah. And particularly, that this under Prometheus was the same with that of Noah, Vossius endeavours to prove from the notation of the name: for (says he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one who is so wise, as to foresee evil; whereas on the contrary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one, who is too late, or after-wise. which agrees to Noah, who being divinely taught, foresaw the flood, and so preserved himself and his. 2. Prometheus is said to rebuild and restore human kind after the flood: which exactly answers to Noah, the father of Mankind, etc. 3. Herodot: lib. 4. tells us, that Prometheus' wife was called Asia. And indeed, Noah's wife was no other than Asia, or Asiatica, an Asiatic. But whereas it may be objected, that Prometheus is made to be the son of japetus, and therefore cannot be Noah, but must be his Grandchild; Vossius replies, that 'tis no wonder, if in Ages so remote, posterity miscalled the Father and the son, and so confounded one with tother. 2. Prometheuss' parallel with Magog. 2. Bochart, to avoid this contradiction, makes Prometheus to be Magog the son of japetus, or Japhet. So Bochart Phaleg lib. 1. cap. 2. fol. 11. also lib. 3. cap. 13. where he proves, that Prometheus is the same with Magog. 1. In that he is styled the son of japetus; as Magog was the son of Japhet. 2. From the eating of Prometheus' heart; which fable sprang from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magog; which, being applied to the heart, implies its consumtion, or wasting away. 3. Prometheus is said to have his seat, and to lie in Caucasus; because Magog, and his posterity seated themselves there. 4. They fable, that fire and metals were invented by Prometheus, (as formerly by Vulcan:) because there are many subterraneous fires and metals in these places. Stillingfleet; Orig. S. book 3. cap. 5. §. 9 etc. follows Bochart herein. §. 5. Neptune the same with Japhet. From Prometheus we pass to Neptune; which is indeed a name rather appellative and common, than proper. For as in ancient times, especially before the Trojan wars, they styled all illustrious Kings, Jupiter, and all renowned Captains, Mars, or Hercules; so also they called every Insular Prince by the name of Neptune: whence multitudes partook of one and the same name; which made their characters and stories the more fabulous and ambiguous: yet are we not without evident ideas and notices of their Traduction, originally, from some sacred person or story, as has been already demonstrated by a large enumeration of particulars; which will farther appear by the genealogy and stor●… of Neptune, who according to the general consent of the 〈…〉, was originally Japhet the son of Noah. For look 〈…〉 memory of Noah was preserved in Saturn; Unde etiam Japetus nisi à Japhet. Sandf. Desc. l. 1. §. 22. and of Shem (whose posterity possessed the septentrional and oriental Asia) in Pluto; and also of Cham (whose progeny seated in the Meridional, Asia, & Africa) in Jupiter Hammon: so also the memory and story of Japhet was continued in Neptune, as Philologists generally accord, and that one these rational conjectures: The parallel 'twixt Japhet and Neptune. 1. From the very name Neptune; which Bochart derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niphtha, which belongs to Niphal, or the Passive Conjugation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patha to enlarge; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Japhet, according to the allusion of Noah Gen. 9.27. Gen. 9.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Japht Elohim lejaphet, i.e. God shall enlarge Japhet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same origination with Japhet. Proportionable whereto Neptune was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which Grammarians in vain attempt to deduce from the Greek tongue; seeing, as Herodotus in Euterpe assures us; the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was at first used by none, but the Libyans or Africans, who always honoured this God. Namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the Punick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesitan; which signifies Expanse or broad; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesat to dilate, or expand. Whence it appears, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Japhet are Synonymous; and both derived from Radix's, signifying latitude: which well suits with Neptune's Character; who is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latè imperans and latisonans; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that has a large breast, etc. See more of this Bochart, Phaleg. lib. 3. cap. 1.2. From the Genealogy of Neptune; whom the Mythologists make to be Saturn's son; as Japhet was son to Noah, who passed for Saturn. Neptune the God of the Sea, from ●…phets posses●… 〈◊〉 Islands. 3. Neptune was fabled to be the God of the Sea, and Instructor of Navigation; So Diodorus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. The Cretenses say, that amongst other Gods borne of Saturn and Rhea, Neptune first began to manage the Affairs 〈◊〉 the Sea, and to instruct for Navigation; he having obtain●… this prefecture from Saturn, whence it came to pass, that in af●… time the common Vogue so far obtained, that whatever ever was done at Sea, was said to have been in the power of Neptune, and therefore the Mariners sacrificed unto him. Thus Diodorus. All which seems to have been taken up from the real story of Japhet, & his Posterity, their possessing the Lands in the midland Sea, Greece, etc. So Bochart Phaleg lib. 1. cap. 2. Japhet (says he) passed for Neptune the God of the Sea; because his portion was in the Lands and Peninsules. In the Lands are Britanny, Ireland, Thule, Crete, Sicily, Sardinia, Corsica, Baleares, etc. In the peninsules are Spain, Italy, Greece, Asia minor, etc. So Lactantius de falsa Relig. l. 1. c. 11. All the maritime places, with the Lands, belonged unto Neptune, etc. This suits with Plato's origination of Neptune's Greek name; who (in his Cratylus) deriveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his giving drink, i.e. the Sea and Water unto all: which argues thus much, that they looked on Neptune as the God of the Sea, and that in allusion to Japhets possessing the maritime parts of Europe, etc. 4. Neptune was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equestris: which is thus explicated by Diodorus lib. 5. where having spoken of Neptune as God of the Sea, he adds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They add also this of Neptune, that he was the first that tamed horses; and that the Science of Horsemanship was first delivered by him; whence he was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good horseman. This also Vossius applies to Japhet: (Vossius de Idolol lib. 1. cap. 15. pag. 118.) his words are these: Japhet had for his portion the Mediterranean Lands, and the European continent: wherefore his posterity had need of a twofold Science, 1. Of Nautick, to direct them in their Navigation, 2. Of Horsemanship to conduct themselves in those rude and wild countries, thorough which they were to pass into the Northern and Western parts of Europe. This I conjecture was the cause why Neptune, whom I interpret Japhet, was made to be the God of Nautick Science and sea Affairs, as also of Horsemanship, etc. But touching the Parallel 'twixt Japhet and Neptune, see more Bochart Phaleg. lib. 3. cap. 1. §. 6. Janus' theogony and Parallel 1. With Noah. As for the theogony of Janus and his parallel; if we consider him historically, and according to the Mythology of the Poets, so he refers to the story of Noah, or Javan. That which inclines some to make him Parallel with Noah, is 1. The cognation of his Name, with the Hebrew●" jain wine; whereof Noah was the first Inventor, according to Vossius. Again, 2. Janus was pictured with a double forehead; because he saw a double world, that before and after the Flood: as Noah. 3. As the beginning and propagation of mankind, after the Flood, was from Noah; so also they ascribe the beginnings of all things unto Janus: whence the entrance to an house is called by the Romans, Janua; and the entrance to the year Januarie. Whence some make the name Xisythrus, given by the Assyrians to Noah, (as in the story of the Flood Book. 3. chap. 6. §. 4.) to signify an entrance or door, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ziz a post or threshold of a door; as Vossius: 4. Latium, where Janus' seat was, (whence part of old Rome was called Janicule) was called Oenotria. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine. Thus much for Janus' parallel with Noah. 2. With Javan. Others refer the origination (both name and person) of Janus to Javan the son of Japhet, the parent of the Europeans. For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Javan is much the same with Janus. 2. Thence that of Horat. l. 1.3. Japeti Genus. So Voss. Idol. l. 2. c. 16. Janus' name taken historically is the contract of Javan. §. 7. Of Aeolus his Origination. To Janus we might subjoin Aeolus, the God of the winds and King of the Aeoliar Lands, with notices of his Traduction from the Phoenicians and Hebrews. But we shall touch only on his name, which seems to be a good key or Index to decipher his fabulous Office. This fable of Aeolus, the God of the winds, is supposed to have been first brought into Greece by Homer; who had it from the Phoenicians; with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aol (as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies a storm or tempest: which the Chaldee Paraphrase more fully expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alol: and the King Aeolus is thought, by the Phoenicians, to be the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aolin of Tempests: as Bochart Can lib. 1. cap. 33. fol. 658. §. 8. Grecian Goddesses of Phenician and Hebrew extract. Having discoursed, at large, touching the chief of the Grecian Gods, and their Traduction from the sacred Oracles; we shall briefly touch on sundry of their Goddesses, and their derivation from the same sacred fountain, 1. Rhea from Gen. 29.20. 1. Noah is called Gen. 29.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a husband of the earth, i.e. a husband man. Whence the Mythologists made Saturn, i.e. Noah, the husband of Rhea, i.e. the Earth. Some derive Rea, by an easy anagrammatisme, from Era. So Sandford Descens. l. 1. §. 26. The Greeks refer Era. (Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever's.) i.e. the Earth, unto the number of their Gods: by what ceremony? Namely according to the old Grammarian rule, changing Era into Rea. After the same manner Aer began to be Hera: for this origination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have from Plato. I should rather derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera, Libera, which was Juno her name; whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cora, or Hora, and Cerea as before, C. 2. §. 1. & C. 5. §. 1. etc. 2. Minerva. 2. As for Minerva; Vossius (de Idololatr. lib. 1. cap. 17.) makes her to be the same with Naamah, Tubalcains sister, Gen. 4.22. Her name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus makes to be Phenician; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which Bochart derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move war; whence the Oncean Gates at Thebes. The fable of Minerva her being borne out of Jupiter's head, they generally refer to the generation of Christ, the Divine wisdom. 3. Ceres. 3. Ceres is by Bochart substituted, and made parallel to Adam, or Cain, the first tilers of ground. 4. Niobe. 4. Niobe is by some made the same with Lot's wife, who was turned into a pillar of Salt, i.e. of Sulphureous, bitumenous, and salty matter; wherein she was partaker of Sodom's judgement, which overtook her: whence the fable of Niobe, her being turned into a pillar of stone, etc. 5. sirens. 5. As for the sirens, (which according to the fable were in number three, partly Virgins, partly Birds, whereof one sung with voice, the other by pipe; and t'other by Harp) Bochart (Can. lib. 1. cap. 28.) makes the name to be purely Phenician, or Hebrew; in which tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir, signifies a song, (whence Solomon's Song of songs,) thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siren, a singing monster, etc. 6. As for Juno, & Jana, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thence also Diana, Astarte, Venus, etc. we have fully handled them before, chap. 2. §. 9 Thus much for the theogony of the Grecian and Roman Gods, and Goddesses, which will receive farther evidence from what follows touching the Genealogy of the Phenician and Egyptian Gods. For that the former were but the product of the later, is evident. Thus Sandford de descensu l. 1. §. 6. We may not fetch the names of the Gods from the Grecians, but from the Phoenicians or Egyptians. It remains therefore that we treat of the Apotheosis of the Barbarian names, which among those Ancients had not one and the same origination. For either some thing was coined out of foreign letters, the name being relinquished: or the name, together with the thing, was traduced unto some mysteries of Religion. This again was accomplished two manner of ways; either when a foreign Name, (so far as the nature of the Tongue would admit it) the right order of the Letters being relinquished, was referred unto the Gods; or else the Letters being transposed or changed, a new name was composed out of the old; which thence, according to the same laws of Tongues, was invested with the Rite of some Deity. Thus all those appellations of the Gods, which Greece borrowed from the Barbarians, may be digested into 3 ranks. 1. Either they flow from the sole explication of Nature; as from Abaddon sprang Apollon; or if you will rather, according to the sacred phraseology, Apolluon: or 2. from the pronunciation of the name; thus from Japhet was made japetoes: or lastly from an Enallaxis of the Letters; according to which form it is as clear as the light, that from Adamah first sprang Hadam, and hence Hadan. Thus Sandford of the origination of the Grecian Gods from the Egyptian, Phenician, or Hebrew names. See more of this Chap. 7. §. 12. CHAP. VII. The theogony of the Phenician and Egyptian Gods, with their Hebrew origination. Baal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El. Beelsamen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beelzebub, 2 King. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Baal Peor, Ps. 106.28. Numb. 25.1,2,3. Moloch the same with Baal. Adramelech and Anamelech. 2 King. 17.31. Esa. 30.33. Tophet and Gehinnom, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Samothracian Cabiris, Phenician Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's name, Ps. 119.137. Cabiri from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Axieros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Axiokersoes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cadmilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the minister of God. Eliun from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jud. 8.33. Plautus' Paenulus: Alonim etc. from Gen. 14.19. Ilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El; whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Heliogabalus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 28.18. The Egyptian Gods, their original Hebrew. Apis, a symbol of Joseph; so Serapis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 45.8. Osiris' the same with Moses or Adam, as Isis with Eve, from Ischa. Mnevis the same with Joseph. Of Orus, Remphan, etc. The Metamorphoses of the Gods in Egypt. The causes of Mythologick Theologie. §. 1. The theogony of the Phenician Gods Hebraick. HAving gone through Hellenisme, or the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we now pass on to the Oriental Gods, with endeavours to demonstrate how their Genealogy, Names, and Attributes, received their derivation from the sacred Language and Oracles. We shall begin with the Phenician Gods, which were the first, if not as to time, yet as to dignity; whence the Grecians traduced the chiefest of their Gods. Of Baal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El. And amongst the Phenician Gods, the chief was Baal, Bel, or Belus; concerning which there is some difference amongst Philologists; yet all unanimously concur in this, that its origination was from some Hebrew and sacred name; which will evidently appear from the notation thereof. Damascius, in the life of Isidore, mentioned by Photius, tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Phoenicians and Syrians call Saturn El, Bel, and Bolathen. Vossius makes Bel the contract of Beel, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, the Lord, which name belonged originally to God, as it appears from Hosea 2.16,17. Hos. 2.16,17. But Servius, on Virgil, supposeth Bel to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, Gods name; whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, and the Digamma being added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bel, and so Belus. Bochart, in a personal conference he favoured me with, gave me a good conciliation of these two opinions, by affirming, that there was originally a twofold Belus, the one Assyrian, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Assyrian God; whence Nimrod, the first of the Assyrian Monarchy, was called Belus: the other Belus was a Phenician, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, the Phenician God; whence Ithobaal, King of Tyre, and Jezabel his daughter; as also many of the Phenician Kings, who were called Belus. 'tis true; Bochart makes the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, to have had its original from the first Phenician King of that name; but yet I conceive it not improbable, but that the first Phenician King, might be so called from their God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal; which was the title they gave the Sun, from his office, Gen. 1.16. as he was reputed the Lord of Heaven: or else, which seems most probable, we may suppose the Phoenicians to have had various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim; some supreme, which they styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural and immortal Gods; such were the Sun and Moon: others, which they styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mortal Gods, viz. the souls of their great Heroes and Kings. As for the former supreme natural Gods, they called the Sun Baal, and the Moon Baaltis or Beltis, that is, in the Scripture language, the Queen of Heaven. As for the mortal or made Baalim, they were no other than the Souls of their chief Heroes, or Princes, which after their death received an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Deification; and so became a kind of middling Gods, or Mediators betwixt the supreme Gods and men, (which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demons) whereof we find frequent mention in Scripture as Jud. 10.6.13. The Supreme Baal styled Beelsamen. The Phoenicians styled their supreme Baal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal Samen. So Sanchoniathon, according to the Version of Philo Byblius, in Eusebius praepar. lib. 1. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A drought happening, they lift up their hands to heaven, to the Sun. For this (says Sanchoniathon) they account the only God; calling him Belsamen, the Lord of Heaven. Beelsamen here, according to Philo Byblius' explication, is in the Phenician Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beelsamen i.e. the Lord of Heaven: whence Philo Byblius immediately subjoins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the Phenician Tongue, Lord of heaven. To which he adds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in the Greek tongue, he is zeus Jupiter. So that Belsamen is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter Olympius. So Vossius, de Idolol. lib. 2. cap. 4. This (says he) we may confirm from the Hebrew Tongue, which differs in dialect only from the Phenician. For what the Phoenicians pronounce Beelsamen, the Hebrews writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal Schamaim, i.e. Lord of heaven etc. Thus also Bochart (Can. lib. 1. cap. 42.) And indeed all this touching Belsamen, Sanchoniathon seems to have evidently traduced from that function or Office, which God had laid on the Sun, mentioned Gen. 1.16. the greater light to rule the day as Psal. 136.8. §. 2. The theogony of Baalzebub. 2 King. 1.2. This Phenician God Beelsamen, the Jews called Beelzebub, as 2 King. 1.2. Baalzebub the God of Ekron. Concerning the Etymon of Baalzebub, various are the conjectures of the Learned. The additament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub signifies a fly: whence some think it was added by the Jews in a way of opprobium, or scorn; as if one should say, the Lord of a fly. It is most probable, that this name Beelzebub was given this Idol God, not by the Accaronites or Phenicians, but by the Jews; and that from a great contempt and just hatred of the Accaronitick Idolatry. Yea Vossius (de Idolol. lib. 2. cap. 4.) following the conjecture of learned Jos. Scaliger herein, thinks that this name Beelzebub was curtailed by the Jews; who, by an easy mutation, turned the Accaronitick name (according to Scaliger) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal zebahim, the Lord of Sacrifices, into the contemptuous Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal zebub, the Lord of flies, i.e. a God that regarded only flies; or that could not drive away the flies, by reason of their multitude, from the Sacrifices. This name Beelzebub is, in the New Testament, changedinto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebul, for greater contempt sake: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dung or abominable, by which name the Gentile Gods are characterized, 2 King. 23.24. 2 Kings 23.24. whence this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the New Testament applied to the Prince of the Devils: as indeed this Accaronitick Beelzebub was the chief of their Idols. Hence also Hell was by the Greeks called Accaron, according to that of the poet, Acheronta movebo; because Beelzebub the Prince of those Daemon Idols, was God of Accaron, as Mede and Bochart. The like Glassius (lib. 4. Grammat. S. Tract. 3. observ. 4.) The name Baalzebub 2. Kin. 1.2. 2 Kings 1.2. which in the New Testament is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, B being changed into L. Mat. 12.24. Mat. 12.24. Luk. 11.15. refers to the Idol of Ekron, and signifies the Lord of a fly or flies: peradventure because it was thought to drive away those pernicious flies which infested the Ekronitish country, as Hercules was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his driving away Locusts, and Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from dispersing the Phrygian mice. The Jews traduced the name of this Idol to express the Devil by, and moreover changed Beelzebub into Beelzebul, which signifies the Lord of dung. See more of this in Selden de Diis. Syrum Syntag. 2. p. 211. That Beelzebub was the same with Beelsamen etc. See Owen de Idolol. lib. 5. c. 5. §. 3. The theogony of Baal Peor Hebraick. Num. 25.2,3,6. Hos. 9.10. This Phenician, Baal passed amongst the Moabites and Midianites under the Name of Baal Peor. So Numb. 25.2,3,6. Psal. 106.28. Hos. 9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal peor, which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was called Baalpeor from the mountain Peor, where he was worshipped as Num. 23.28. So Apollinaris (Catena patrum Graecorum) on Psa. 106.28. Psal. 106.28. And they were joined to Baal peor] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Idol of Baal is in the place of Peor; but the Greeks call Baal Belus, whom they affirm also to be Saturn. Joseph Scaliger makes Baal Peor to signify the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thundering Jupiter. Jerom on Hos. 9 lib. 2. tells us, that Baal peor the Idol of the Moabites, is the same with Priapus. So Isidorus Orig. lib. 8. cap. 11. Baalpeor (says he) is interpreted an image of ignominy; for it was an Idol of Moab, surnamed Baal, on the mount of Peor, which the Latins call Priapus, the God of Gardens, etc. That this Baal peor was the same with the Grecian Priapus, seems evident by their parallel sacrifices and worship. For, as fornication was a main piece of worship, they performed to their lascivious God Priapus, so we find the same performed to Baal peor, even by the Israelites. Num. 25.1,2,3. So Numb. 25.1. Israel is said to commit whoredom with the daughters of Moab: which is explicated v. 2. by bowing down to their Gods] i.e. in a way of fornication: whence 'tis said vers. 3. Israel joined himself to Baal peor] i.e. worshipped him by fornication. We have it expressed in the same manner, Psal. 206.28. Psal. 106.28. By, joining themselves to Baal peor, is meant their worshipping him by fornication: and by eating the sacrifices of the dead we must understand (with Austin on this place) their sacrificing to dead men, as to Gods or Baalim. They worshipped Baal peor, their chief God, (which Vessius makes to be the Sun) by fornication and sacrifices: or else we may refer these sacrifices of the dead to those they performed to their inferior Baalim, which were but some noble Heroes or Princes; who after their death were deified, and so became middling Gods or Mediators; as elsewhere, But thus much for Baal peor, concerning whom, see more Vossius de Idololatr. lib. 2. c. 7. §. 4. Moloch amongst the Ammonites the same with Baal. The Phenician Baal passed amongst the Ammonites under the name of Moloch, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melek, the King. So 1 King. 11.7. 1 King. 11.7. Moloch is styled the Abomination of Ammon, which v. 5. is styled Milcom, etc. Leu. 18.21. Leu. 20.2,3,4,5. 2 Kings 23.10. So Leu. 18.21. Leu. 20.2,3,4,5. 2 Kings 23.10. Amos 5.26. Act. 7.43. Thus Amos 5.26. with the parallel, Act. 7.43. we find mention of the Tabernacle of Moloch; where junius and Tremelius subjoin this exegetick Note: You have ministered in show in the Tabernacle of the Living God; but you have worshipped really Moloch, the God of the Ammonites, (which by your impiety you have made yours) and other Gods of the Heathens, Synecdochically. This God of the Ammonites the Prophet, in this place only, mentions, because the Ammonites being their neighbours, he would more sharply strike at their Idolatry. Tarnovius says, that the Affix in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes, that the Israelites framed an Idol proper to themselves, according to the form of the Ammonitick Idol. See more Glassius Gram S. lib. 4. Tract. 3. observ. 17.( pag. 867. edit. 2a.) That Moloch is the same with Baal or Belus, appears 1. from the parallel import of the names: for as Baal ●ignifies Lord, so Moloch King. 2. We find them also both joined in one word, Malech Belus, i.e. Lord King. 3. Their identity is farther evident from the image of Moloch; which consisted of 7 conclaves, relating to the Sun, Moon, and 5. Planets; answerable to that of Baal. 4. Baal and Moloch had also the same reference: for as Baal passed for the Sun and Saturn, so Moloch. 5. Their Identity is farther apparent from the samenes of their worship. So Owen (the Idololatr. lib. cap. 7.) That Moloch (says he) is the same with Baal, seems to be evident from the samenes of their worship: for they sacrificed also their sons to Baal and that in the valley of Hinnom, as Jer. 7.31. etc. As for the worship performed to Moloch, we have a general account thereof in the Scriptures above named; namely, that the Parents in honour of this Idol God, were wont to traduce their children through the fire. This Traduction, as Vossius (de Idolo. lib. 2. cap. 5.) will have it, was not a burning of them, but februation, i.e. purgation of them; or a certain kind of expiation, wherein the children were led or drawn by the Priests, or parents, through a space between two great fires, etc. This he conceives is the meaning of all these Scriptures which mention their passing through the fire, not their combustion. Though he denies not, but that, besides this kind of Februation, there were also expiations made by burning of persons in times of calamity, etc. This explication of that Learned man seems not to answer fully the mind and import of those Scriptures, which mention the sacrificing their children to Moloch: Ps. 106.37.38. for Psal. 106.37,38. 'tis said, they sacrificed their sons and daughters to Devils, and shed iunocent blood, the blood of their sons etc. Adramelech and Anamelech. Unto Moloch we may refer the Gods of Sepharvajim, Adramelech, and Anamelech; to whom also they burned their sons, 2 King. 17.31. as 2 King. 17.31. Adramelech, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies the great and valiant Moloch, or King. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addir is an attribute given unto God, which signifies properly potent, valiant, great, excellent, as Psal. 93 4. Anamelech imports the oracle, or answer of Moloch: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies an answer. Or else it may be derived from the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies rich, as Voss. lib. 2. c. 5. Bochart (Can. lib. 1. cap. 28. fol. 584.) tells us, that Adranus is the name of a Syrian or Phenician God, as the Compound Adramelech, 2 King. 17.31. which Idol, some of the Hebrews make to have the effigies of a Mule, others of a Peacock. This Adramelech signifies a magnific King, etc. I shall conclude this of Moloch, with that account I find of him in Bochart, (Can. lib. 1. cap. 28. fol. 528.) Tophet, amongst the Hebrews, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of Gehinnom, i.e. the valley of Hinnom, or Hell, Job. 17.6. Esa. 30.33. as they take it Job. 17.6. and Esa. 30.33. the translation being taken from the valley of Tophet, which is also Gehinnom; in which they were wont to cast their children alive into the fire, in honour of their Idol Moloch, 2 King. 23.10. Jer. 7.31,32. as 2 King. 23.10. and Jer. 7.31.32. which custom the Phoenicians usurped before Moses' time; as it appears Levit. 18.21 Deut. 18.10. and the Carthaginians retained this impious superstition even unto Hannibal's time. Thus Bochart. §. 5. The Samothracian Cabiris, Phenician Gods. Amongst the Phenician Gods we may reckon the four Samothracian Gods, The Samothracian Cabiri Phenician Gods. called Cabiri, which, though worshipped in Samothrace, yet were they of Phenician origination, and extract, as 'twill appear by the consideration of particulars. We have a good general account of these Cabiris in the ancient Scholiast on Apollonius Argonautic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1, Thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They worshipped in Samothrace, the Cabiri, whose names are mentioned by Muaseas. They are in number four, Axieros, Axiokersa, Axiokersoes, Kasmilos. Axieros truly is Ceres; Axiekersa Proserpina; Axiekersoes, Pluto, or Ades; and the fourth, Casmilus, is Mercury; as Dionysodorus relates their names. Thus the Scholiast. That these Cabiris were of Phenician extract, is evident by what we find of them in the fragments of Philo Byblius, taken out of Sanchoniathon, as Eusebius praepar. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sydyk sprang the Dioscuri or Cabiri. Sydyk or Sadyk from Saddik God's name. We find the like mentioned by Damascius, in Photius: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sadyk begat children which, they interpret Dioscuri & Cabiri. First Sydyk or Sadyk was a Phenician God, yea their chiefest God, answering to the Grecian Jupiter, and no other than a Satanick Ape of the sacred name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saddik, attributed to the true God of Israel, Psal. 119.137. as Psal. 119.137. and else where. And as the parent Sadyk, so all his children called Cabiri, were also of Phenician and Hebrew extract. This is excellently well demonstrated by Bochart, Can lib. 1. cap. 12. fol. 426. where he asserts that the Cabiri, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great, were Phenician Gods worshipped chief at Berytum: and all the Samothracian Cabiri were of Phenician origination, as their names import. Cabbir. The same Bochart (Can. lib. 2. cap. 2. fol. 784.) on these words of Sanchoniathon [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] affirms, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabbirim were the Great and potent Phenician Gods, as the word imports. This will be put out of doubt by an examen of the particulars. Axieros Ceres. The first of these Cabiri, as mentioned by the Scholiast on Apollonius, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom he interprets Ceres: and so indeed the Phenician signifies (according to Bocharts' Origination) the God of the Earth: for Axieros amongst the Phoenicians soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achazi-eres, i.e. the Earth is my possession or Dominion; which was Ceres her title. Axiokersa Proserpina. Thence follows Axiokersa and Axiokersoes which differ only in gender and termination, and are by the Scholiast attributed to Proserpina and Pluto, whereunto they answer according to the Phenician Origination: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keres signifies destruction and death, as in Jer. 46.20. Axickersoes Pluto. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achazi Keres, death is my dominion or possession, according to the Hebrew character of the Devil, Heb. 2.14. whom the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Earth, and the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth, Death, and the Latins Pluto: as before chap. 4. §. 5. Casmilus Mercury, Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casmilus, or Cadmilus, another of the Phenician Cabiri, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadmel, which signifies the minister of God, proportionable to Mercury's name, who passed for the Minister of the Gods. So Bochart (Can. lib. 1. cap. 12. fol. 429.) Chadmel (says he) Mercury is changed into Cadmilus, because the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Greeks rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence, in the Phenician Theology, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; namely Saturn is callel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el, thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in Damascius. Yea Bochart, in the same place proves, that the very Priest of these Cabiri, called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was of Hebrew origination; Coes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coen. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coes is the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coen a Priest: It being usual with the Greeks, from Hebrew words ending in N, to form their Accusatives; as from Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 6. Of Esun his Thcogonie, or Genealogic, and Attributes from sacred n●…es and stories. Hence there follows, in Sanchoniathon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or description of the Phenician Gods, another Generation of Gods called Eliun, etc. Philo Byblius words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, According to these is generated Eliun, called the most High. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eliun is exactly the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion, a name in a peculiar manner attributed to God, signifying the Most High; and so indeed Philo explicates his name, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Most High. This God Eliun had for his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. in the Phenieian and Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith, a covenant. Beruth, her theogony Judg. 8.33. We find mention of this Goddess Judg. 8.33. Baal-Berith their God: which, as it seems probable, had its original from a satanick imitation, of Gods entering into covenant with Abraham; whence he was styled a God of, or in covenant: And hence the Devil (who affected nothing more than to be an Ape of the Great God) would needs assume the same stile of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion Berith, the Most High of (or in) Covenant: which is rendered Jud. 8.33. Baal Berith, as in what precedes, C. 1. §. 3. The Carthaginians (who were but a branch of the Phoenicians, as the name Poeni imports) make use of the same Title to express their supreme Gods by; Plautus' Paenulus, as 'tis evident by Plautus' Paenulus: (which is the greatest Relic we have of the Punic Language) in the beginning whereof we find these words: N'yth alonim Valonuth: which Scaliger, in his Appendix to Emendat. Temporum; and Bochart Canaan lib. 2. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 801. thus explicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I worship the Gods and Goddesses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of ask, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note following the Accusative case. The reason, says Bochart, why I explicate alonim Valonuth the Gods and Goddesses, is given us by Scaliger. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of God amongst the Phoenicians (as Philo Byblius teacheth us) who stile each of their heavenly Host by this name, as in Plautus' Paenulus; & Sisensa on that place has noted, that Alon, in the punic Tongue, is God: The theogony of Uranus Hebraick. Philo Byblius proceeds to show, how that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eliun, called the most High, lived near Byblus, and begat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whence the Heaven was called by this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uranus. That this whole fable of Eliun's begetting Uranus, is but a Satanick imitation of Gen. 14.19.22. is excellently demonstrated by Bochart Can. lib. 2. cap. 2. fol. 784. That Eliun is said to generate Heaven is (says he) taken from Moses' words, Gen. 14.19.22. Gen. 14.19.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most High God generator of the Heavens, For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to generate, as the LXX render it Zach. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and so it ought to be rendered, Gen. 4.1. I have begotten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion is the same with Philo's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: only for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philo puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is of the same import, signifying Heaven, as also of Hebrew origination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or light, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven, as before, C. 1. §. 3. Philo adds that this Eliun or most High engaging with beasts, perished, but was by his Posterity ascribed to the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom his Posterity worship with drink offerings and sacrifices. This part of the fable seems to refer to Adam, and Eve their engaging in conference with the serpent, and fall thereupon, who were notwithstanding reputed and worshipped as Gods, by their Idolatrous posterity. §. 7. The genealogy of Ilus from El God's name. After Eliun, and his Son Uranus, there follows, according to Sanchoniathons' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sons of Uranus or Heaven, which are Ilus, Baetylus, Dagon, Atlas. The first borne of Uranus was (as before chap. 1. §. 3.) Ilus. Gen. 14.19.22. So Philo Byblius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ilus who also was Saturn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evidently the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, a proper name of God. For what the Phoenicians and Hebrews writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, the Greeks usually write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ilos. So the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadmel, the minister of God, or Mercury, the Greeks render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmilos, as before. And that Sanchoniathon writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, according to the Hebrew, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilos, (which was added by Philo Byblius) is evident by what we find mentioned, by Photius 262 out of Damascius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Phoenicians and Syrians call Saturn El, and Bel, and Bolathes. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perfectly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong or mighty God: and Gen. 14.19.20. We find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion. From the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, or hell came (as our English Hell, so) the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun, which generally passed amongst the Phoenicians for Saturn their chiefest God; as elsewhere. Hence also the Sun was worshipped, at Emesa in Phenicia, under the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heliogabalus. Heliogabalus. So Herodian lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This the natives worship, calling him, in the Phenician tongue, Elagabalus. Some give this Elaeagabalus a Greek origination, and so make it to signify the sun of the Gabalites. But Bochart, on more grounded reasons, gives it a Phenician Origine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elagabal, which in Greek signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God the fictor or Creator: which the Hebrews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God who created all things; and the Arabians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 algabil, God the maker. Namely, the Phenician Philosophers Sanchoniathon Mochus etc. persuaded themselves, that the Sun was the great Architect or framer of all things: whence Porphyry calls the Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creator of the world. This is a paraphrase on the Phenician name Elaeagabalus, or Heliogabalus, which was not of Greek but Phenician origination: For the Emissenes, amongst whom the worship of this God flourished, had nothing to do with the Gabalites. By all which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all traduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El God's sacred name. The Phenician Elohim. Hence it follows in Philo Byblius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The companions of Ilus, i.e. Saturn, are called Eloeim, that is to say, Chronies or Saturnians. As Ilus comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloah, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim God's name, which is applied also to Angels and Judges. §. 8. The Phenician Baetylia from Bethel. Gen. 28.18. Hence follows another Product of Uranus, called Baetylus, or Baetylion. So Philo Byblius out of Sanchoniathon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The God Uranus' excogitated Baetylia, having fashioned them into living stones. Bochart (Can. lib. 2. cap. 2. fo. 785) conceives, that Sanchoniathon, for living stones, writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed stones, from the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which amongst the Syrians signifies to anoint; but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being transposed, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philo Byblius read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whence he changed anointed into living stones. How these Baetylia came to be Theogonized or made Gods. And 'tis not improbable, but that the Devil might have an hand in this transmutation, thereby to infuse a principle of Idolatry into the credulous people; persuading them, that these Stones were indeed living. So Damascius tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I saw a Baetulus moved in the Air. As for the original of these Baetylia, or Baetyli, 'tis made very probable by the learned Jo: Scaliger, Bochart, and Owen, that they had their original, by an hellbred imitation, from Gen. 28.18,19. and Gen. 31.13. the stone which jacob erected, as a memorial of God's apparition to him; whence he called the name of the place Bethel, the house of God: and thence the Phenician Baetylia, or Baetyli. Thus Bochart Can. lib. 2. cap. 2. f. 785. Sanchoniathon called the Baetylia, anointed stones: which sprang from the example of jacob, Gen. 28.18.19. who Gen. 28.18. called the place Bethel etc. Gen. 31.13. which God confirms Gen. 31.13. The Phoenicians therefore imitating this, first worshipped this very stone, which the Patriarch anointed. So Scaliger in Euseb. (fol. 198. edit. 1a.) tells us, that the jews relate so much; namely, that although that Cippus (or stone) was at first beloved by God, in the times of the Patriarches, yet afterwards he hated it, because the Canaanites turned it into an Idol. Neither did the Phoenicians only worship this stone at Bethel, but also, in imitation of this Rite, erected several other Baetylia, and that on the very same occasion. For look as Jacob erected this pillar of stone, as a memorial of God's Apparition to him; so in like manner the superstitious Pagans, both Phoenicians and Grecians, upon some imaginary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Apparition of some God, (or the Devil rather) would erect their Baetylia, or Pillars, in commemoration of such an Apparition. So Photius, out of Damascius, tells us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that near Heliopolis, in Syria, Asclepiades ascended the mountain of Libanus, and saw many Baetylia or Baetyli, concerning which he relates many miracles. He relates also, that these Baetylia were consecrated some to Saturn, some to Jupiter, and some to others &c. So Phavorinus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Baetylus is a stone which stands at Heliopolis, near Libanus. This stone some also call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stelae, which is the same word by which the LXX render Jacob's pillar, Gen. 28.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the LXX read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so Leu. 20.21. Abaddir the same with Baetylus. Again, this Baetylus or Baetylion is by some called Abdir, Abadir, Abaddir. So Priscianus lib. 5. Abadir is God: also that stone which Saturn devoured for Jupiter, called by the Greeks Baetylus, has the same name given it. Bochart (Can. lib. 2. cap. 2.) thinks this Abdir or Abaddir, to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebin dir, which signifies a round stone: for such was the figure of the Phenician Baetylia, as Damascius in Photius: The Baetylus was a globe exact and round, of a whitish colour, in length the Diameter of a span; but it appeared sometimes greater; sometimes lesser, sometimes also of a purple colour. Or else Abaddir may be the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abaddir, the magnific father; by which name the Phoenicians called their Gods, as Austin Epist. 44. All which laid together gives us evident notices, that this Baetylus (the product or issue of Uranus) was but a corrupt Ape of Jacob's Bethel, Gen. 28.18. etc. See more of this in Owen de Idololatr. lib. 3. cap. 8. pag. 224. Also Bochart Can. lib. 2. cap. 2. and Stillingf. Orig. S. book 3. cap. 5. sect. 10. §. 9 The theogony of Dagon. We find mention also in Sanchoniathon, of Dagon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dagon who is Siton: so in what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Dagon, because he found out bread-corne and husbandry, is called jupiter the Husbandman: whence Dagon is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread corn, as Bochart. We find frequent mention of this God in Scripture, 1 Sam. 5.1. as 1 Sam. 5.1. etc. There were several other Phenician Gods (already mentioned,) which had an Hebrew extract. Taautus. As Taautus, the same with Canaan and Mercury, of whom see chap. 4. §. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth. Muth, the same with Pluto; as chap. 4. §. 5. Astarte. Astarte, or Ashtaroth, the same with Juno: chap. 2. §. 4. Baaltis. Baaltis', the Queen of Heaven: Jer. 7.18. as chap 2. §. 7. Melcarthus. Melcarthus, the same with Hercules: chap. 5. §. 4. Azizus. Azizus, Mars: c. 5. §. 5. Chrysor. Chrysor, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same with Vulcan, or Tubalcain: chap. 6. §. 1. of this book. §. 10. The Egyptian Gods, their theogony of Hebrew original. Having gone through the genealogies of the Phenician Gods, we now proceed to the Egyptian; wherein we doubt not but to give evident notices of their Hebrew origination. Bochart, in a conference, assured me, that none of the Egyptian Gods were more ancient than the Patriarches, joseph, etc. 1. Apis, a symbol of Joseph; which is proved by 3 particulars. I shall begin with Apis, which seems apparently a symbol of the Patriarch joseph; as Vossius (de Idololatr. lib. 1. cap. 29.) has well demonstrated. So julius Maternus, and Ruffinus lib. 2. Histor. Eccles. cap. 23. Also Suidas, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tells us, that Apis was a symbol of joseph, etc. Vossius makes this probable, 1. From the greatness of the benefits, which the Egyptians received from joseph, which no symbol was so apt to express as the Egyptian Apis, made in the form of a bullock; and so resembling the fat and lean Kine: yea, we find the spirit of God Deut. 33.17. comparing joseph to a bullock. So Sandford de descensu Christi l 1. §. 19 joseph also is Apis, who, for the supply of bread corn afforded to the Egyptians, was worshipped under the form of an Ox, (so that none may wonder he is mentioned in Scripture under the form of an Ox, Deut 33.17. Deut. 33.17.) according to which resemblance also Minucius, in times past, the Perfect of Provision at Rome, was in very like manner honoured with the form of a golden Ox, or Bull. 2. The same is demonstrated from the great reverence and esteem Pharaoh and the Egyptians had for joseph; who received from them, whilst alive, the greatest symbols of honour that might be. Pharaoh made him keeper of his Seal; clothed him with a princely Robe and chain of Gold; called him Saphenath paneah, i.e. according to Onkelos and jonathan, the Interpreter of secrets; and lastly made him High Steward of Egypt. Neither can we suppose, but that he, who was so greatly honoured by them whilst living, had also as great honour after his death; especially if we consider, that it was the mode of the Egyptians to preserve the memories of their noble Benefactors, by some significative Hieroglyphics, or Symbols; which, though at first were intended for civil commemoration only, yet were afterwards abused to Idolatry. Thus Suidas (in Sarapis) tells us, that Apis being dead, had a Temple built for him, wherein was nourished a Bullock, the symbol of an Husbandman. 3. The same may be evinced from the very names Apis and Serapis. Apis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 45.8. For Apis seems evidently a derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab, a Father, as joseph styles himself Gen. 45.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a father to Pharaoh: whence Vossius inclines to think, that acclammation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abrech, which Pharaoh commanded to be made before joseph, had its rise: for Onkelos makes it a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab, a father, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reach, rex, a King. Serapis, the same with Apis. As for Serapis, it was the same with Apis, and also a symbol of joseph: which Vossius collects from this. 1. That it had a Bushel on its head; as a symbol of Ioseph's providing Corn for the Egyptians. So Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. From the Etymon of Serapis; which is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ox, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sor, a prince, and Apis: both of which are applicable to Joseph, etc. 2. Osiris, the same with Moses. Next follows Osiris, who by the best conjectures we can make, seems to be the same with Moses. For 1. Diodorus tells us, that Osiris was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name of Bacchus, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter's son, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nysa, a place in Arabia, where Moses was; as before chap. 3. §. 3. 2. The body of Osiris was said to be buried in an Island of Nilus: as Moses was cast into the river. 3. Diodorus tells us, that Hercules was the chief Captain of Osiris' army: that Joshua was Hercules, who accompanied Moses out of Egypt, and commanded the Israelites in their military exploits, we have before proved chap. 5. §. 3. 4. Again, Diodorus says, that Osiris had in his army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anubis, covered over with a dog's skin; which thence was pictured with a dog's head, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dog-keeper etc. All which seems to refer to Calcb's name, which signifies a dog, etc. 5. Farther, Pan is said to war under Osiris. By Pan is meant the Jewish Messiah, who was the Shepherd of Israel, and led them in the wilderness, as before chap. 6. §. 5. etc. 6. Lastly, Osiris is said to have Horns etc. from the mistake of Moses' character, who is thence pictured with horns. Osiris, the same with Joseph. Sandford de descensu Christil. 1. §. 18. makes Osiris the same with Joseph. Moses (says he) with the Princes of the Tribes, carried up the bones of Joseph unto Canaan; hence the Poet's fable of Osiris' bones etc. For Joseph was that old Osiris, whom Pan nourished, whom I conjecture to be Israel. Osiris, considered Physically, was the Sun, as hereafter c. 8. § 9 Of Osiris see more Vossius de Idololatr. l. 1. cap. 30. where he makes a threefold Osiris, the 1. Egyptian, the same with Mitsraim: the 2. Theban: the 3. Arabian, the same with Bacchus, and so with Moses, as before chap. 3. §. 3. But Plutarch and Diodorus seem to make the Egyptian Osiris the same with the Arabian. So Nonnus Dionysiacon 4o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of Osiris the Egyptian Bacchus etc. Osiris, the same with Adam, as Isis the samewith Eve. Otherwise, we may make Osiris the same with Adam, and so his wife Isis the same with Eve; from Ischa, which in Hebrew signifies a wife, as Vossius de Idol. lib. 1. cap. 3.8. Isis' vera Gentilium Mosis mater est. Sanf. l. 1. §. 18. Sandford de descensu l. 1. §. 18. makes Isis to be the same with Moses' Mother, as before c. 3. §. 3. See more of Isis chap. 2. §. 5. of June: and of Osiris chap. 8. §. 9 3. Mnevis, a sacred Bull at Heliopolis. Another of the Egyptian Gods was called Mnevis, a sacred bull, worshipped at Heliopolis. So Plutarch. lib. de Iside & Osiride: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Bull, which is nourished at Heliopolis, called Mnevis, (which is sacred to Osiris, and, as some think, the father of Apis) is black, and next in honour after Apis. Vossius (Idol. lib. 1. cap. 29.) supposeth Mnevis and Apis two distinct sacred bulls, whereof Apis was worshipped at Memphis, and Mnevis at Heliopolis. Albeit we allow them to be distinct, as to the seat of their worship, and some Rites; yet, I conceive, we may grant them to have the same original Idea and platform; namely joseph, who was worshipped by them of Memphis under the form of Apis, and by them of Heliopolis under the symbol of Mnevis. Vossius de Idol. lib. 1. cap. 27. makes Mnevis a symbol of Menas, the first Egyptian King, whom Herodotus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men; whence the Germane and our English, Man, which refers to Adam, as before ch. 4. §. 4. Mnevis considered physically, was a symbol of the Sun: as c. 8. §. 4. 4. Aaron, frater Mosis; verus Gentilium Orus est, frater Osiridis. Sand. des. l. 1. §. 19 Another Egyptian God was Orus, who, taken historically, is supposed to be Aaron; but if we consider him physically, so he is the same with the Sun, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, the Sun, or light, as chap. 8. §. 9 5. That Remphan Act. 7.43. was an Egyptian God, and the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cijun, Amos 5.26. as also with Saturn, see what precedes chap. 2. §. 8. 6. Aegyptiorum Dii qui apud Poetas celebrantur, populorum Israeliticorū duodecim tribus sunt. Sand. desc. l. 1. §. 20. The Poet's fable, that the Gods, who fought against the Giants, came out of Egypt etc. This some refer to the twelve Tribes of the Israelites, that came out of Egypt under the conduct of Moses etc. Thus Sandf. Descens. l. 1. §. 20. The fables agree, that the Gods, with whom the Giants fought, came out of Egypt: these were the twelve Tribes. They constitute father Bacchus the General of the whole Army: this is Moses, etc. The same is more largely asserted by Dickinson, Delft. Phoeniciz. c. 2. of which see B. 3. c. 8. §. 1. §. 11. The Metamorphoses of the Egyptian Gods. I shall conclude this discourse of the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or genealogy of their Gods, with an ingenious observation of Bochart, in Histor. de Animal. sacris, part. 2. lib. 1. cap. 10. fol. 62. wherein he gives us the original of the fabulous Metamorphoses of the Gods in Egypt, drawn from Hebrew paranomasies. The Egyptians (saith he) fable, that Isis was changed into a Swallow; because Isis openly alludes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis, a Swallow. And the fabulous metamorphoses of Gods do often depend on the allusion of words. So Anubis was feigned with a dog's head; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobeach signifies barking. And the King Apis is worshipped in an Ox, in allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby the Hebrews express an Ox. Thence the LXX read Jerem. 46.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they would express it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in the Giant's war, the Gods, for fear of the Giants flying into Egypt, changed themselves into divers shapes, Ovid lib. 5. Metamorph. Dux gregis dixit fis Jupiter-Lybiis esset cum cornubus Hammon. Jupiter, the chiefest God is turned into a Ram; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's name, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ajil, a ram, are paronymous; and the plural of both is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bacchus, called by the Egyptians Osiris, is changed into a goat; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seir, which signifies a goat, alludes to Osiris, Juno assumes the figure of a bullock; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashtaroth, whereby juno was called, (also Astarte) signifies an herd of Bullocks, etc. Thus Bochart. Whereby we see what a world of fables were coined, touching the Gods their genealogies, and metamorphoses; and all from mistakes of jewish words, stories, or mysteries. §. 12. Thus we have dispatched the first part of Pagan Theology, called Mythology, or the fabulous genealogies of the Gods: wherein we have given very probable, if not scientifick notices, that their chiefest Names, Attributes, and Offices were assumed in imitation of, and dertvation from some Hebrew names, Attributes, Persons, and Traditions. Whereof we have the sum in Sandford, de descensu Christi l. 1. §. 6. to the 25. where he first lays down this conclusion, That the names of the Grecian Gods were of Hebrew origination: and then, having shown how the Grecians form and shaped their assumed Deities out of Hebrew names, and stories, he proceeds to particulars; and demonstrates, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was traduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim, §. 7. as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 di or day in Shaddai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jupiter's name: §. 8. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehova, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jaoth, jeje, Heje; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jupiter, Jove, Euvios', &c. were traduced: §. 10. 11. 12. 13. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabaoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. §. 14. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonis: §. 15. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoebus, as the American Hiob, from Jehovah. Lastly, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacchus was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah, or jehova; as in like manner all the sacreds of Bacchus from the History of Moses, the same Sandford proves at large §. 17. 18. 19 The like he proves of Hercules, whose theogony he derives from joshua: §. 20. 21. See more of this in what precedes chap. 6. §. 10. of this Book. As for the causes of this Mythologick Theologie, they may briefly be reduced to these heads. 1. One great spring of this Mythologick Theologie, was the ambiguity and equivocation of the Hebrew words, wherein these oriental Traditions were first delivered. This made the Grecians, unskilled in the Hebrew Idiom, very apt to mistake things. 2. The sublimenes of the matters or mysteries, unto which these fables related, gave a great occasion to their original. 3. The imperfection of the Tradition; which was conveyed in a very broken and mangled manner, especially to the Grecians, etc. 4. An affected humour in Mythologists, inclining them to attribute the Attributes or Actions of several persons to one chief, or of one to several; hence many jupiters'. 5. But the main prolific principle of Theologick Mythology was a vain humour of imitation, which possessed the Grecians, and led them to coin Fables; as hereafter. CHAP. VIII. Of Pagan Natural Theology, and its Traduction from Scripture Mysteries, and Stories. The distribution of Theologie. Natural Theology most ancicient, and traduced from Divine. Which is proved 1. from its End. 2. from its Object, 1. Supreme, which was the Sun. The sundry appellations given to the Sun, as their supreme God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, God's name. The causes of men's idolising the Sun, from Gen. 1.16. its Dominion, Composure, Motion, etc. job. 31.26,27. Deut. 4.2. The Sun idolised by the jews. Demons the immediate object. Their Names, Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nature, Offices, conformable to the jewish Messiah. Of Columns, Images, and other mediums of Natural worship. The Time when, and Places where Natural Theologie first took place. Chaldea the first seat thereof. Ur Gen. 11.28.31. So styled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, the Sun, worshipped there, under the Symbol of Fire, instituted by Nimrod. The Sun styled Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El; thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esa. 46.1. Nebo the Moon: the rise of its Deity. The Persian Natural Theology. Amanus the Sun, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 26.30. Mithras the Sun. Horses sacrificed to the Sun, as 2 King. 23.11. The Natural Theology of of the Magis, the same with that of the Zabii. The Egyptians Natural Theology. The Sun styled Orus, Osiris, Mnevis, Esa. 19.18. Apis. The Egyptian Demons. The Phenician Natural Theology. The Sun called Baal, Beelsamen, Aglibelus, Moloch, Eleagabalus, Adonis, etc. The Moon Astarte etc. The Phenician Baalim. The Grecian Natural Theology. The first Grecian God's Planetary. The Sun named and worshipped in Saturn, Jupiter, Dis, Dies pater, Jao, Apollo, and Bacchus. The Grecian Demons. The design of the New Platonists of Alexandria, to reform their Natural Theology. The Roman Natural Theology. Janus the Sun etc. §. 1. The distribution of Theology into Fabulous, Natural and Civil. PAgan Theologie, as we formerly hinted, was anciently distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Mythick; which sprang from the Poet's figments. 2. Physic; which resulted from the Mysteries of Nature, and man's corrupt contemplations thereon. 3. politic or civil; which owes its original to the Institutes of Legislators, and the Idolatrous inclinations of the People. The first that gave this distinction, was Q. Mutius Scaevola, the son of Publius, whom Tully calls the Pontifex. So August. de Civit. lib. 4. c. 37. It is related (says he) that Scaevola, the most learned Priest, disputed of the three kinds of Theology; the first from the Poets; the second from the Philosophers; the third from the Princes of Cities. The first he says was nugatory etc. Terentius Varro followed Scaevola herein, as August. de civet. Dei lib. 4. cap 4. There are three kinds of Theology; the first is called Mythick or fabulous; used by the Poets: another Physic; which the Philosophers used: a third Civil, in use amongst the People. The First is accommodated to the Theatre; the Second to the Universe; the third to the City. thus Varro. The Poetic was accounted by the more wise Heathens, Scaevola, Varro, etc. most fabulous and absurd: the Civil was preferred before the Poetic; yet not approved by the forenamed Varro and Scoevola; because 'twas mixed with many falsehoods and things unbeseeming the Gods. The Physic Theologie was that which the wiser Pagans, especially the Philosophers, approved and commended. We have treated at large of the Poetic or fabulous Theology, in the Seven foregoing Chapters; wherein we have explicated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fabulous Genealogies of the Pagan Gods, with, more than mere conjectural, proofs of their Traduction from some Hebrew Names, Persons, Attributes, or Offices. We shall now proceed to the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theology, with endeavours to demonstrate its origination from sacred Oracles, or Operations. §. 2. Natural Theology most ancient; with its derivation from Divine Theology demonstrated. This Natural Theology was of all most ancient: for the Poetic or fabulous Theology, was but an Allegoric Exposition of the Natural; as the New Platonists will have it. Hence they make Jupiter to be the Sun, or Aether; and Juno to be the Moon, or Earth, etc. As for the time when this Natural worship was first assumed, we shall not be peremptory therein; but this, we no way doubt but to prove, that it was taken up in imitation of, and derivation from that Divine Worship, which was due to the true God, Creator of Heaven and Earth. This we shall endeavour to demonstrate from the end, objects, authors, and chief Seats of this Natural Theology. 1. From its End. 1. The chief end, for which this Natural Theology was at first instituted, seems evidently not other than this, namely, a vain design or attempt to reduce lapsed mankind to that pristine state of happiness, which it once enjoyed, by virtue of the first covenant, and still retained some remote Physical capacity of, and inclination unto. For, without all peradventure, these first Natural Theologists, could not but receive some imperfect notices, or broken Traditions, from their Ancestor Noah, concerning Adam's happy State in Innocence, his fall, and of the way of Redemption by a Saviour; which comparing with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, common Notions, engraven upon their Nature, made them somewhat emulous of regaining that lost happiness: in order whereto, they conceit this their Natural Theology, to be the most proper expedient. And that this was the chief end thereof, will appear by what follows, concerning the Object of Natural Theology. §. 3. 2. From the Object of Natural worship, which is 1. Supreme referring; to some Planet, or the true God. 2. As for the Object of this Natural Theology, it was either ultimate and supreme, or intermediate and next. The ultimate and supreme Object was, for the most part, some Planetary Deity, first the Sun alone; then the Moon, and other Planets. Though I doubt not, but that the first Chaldean Philosopher's, as also the wiser Grecians, Pythagoras, Socrates, Plato, etc. terminated their Natural worship, ultimately on the true, eternal, infinite God; though they let it pass through the hands of their Idol Demons, or false Mediators; of which hereafter. The Semi Gods or Demons. 2. The intermediate or next object of Natural Theology or worship, was some Middling, made Gods; who had been originally some Heroes or Noble men; but after death, by I know not what Satanick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration, were made (in imitation of the Hebrew Immanuel) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God men, or Men-Gods, and Mediators betwixt the supreme God and Men. These Mediators were styled, in the oriental parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim; & by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demons. We find this distinction excellently well explicated by Philo Byblius, who, in the Prologue of his work, (as Euseb. l. 1.) says, That the most ancient of the Nations, the Phoenicians and Egyptians, had, besides the Planetary Deities, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Gods, also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal or Men-Gods: namely the souls of their great Heroes, or Benefactors. For thus he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The most ancient of the Barbarians, especially the Phoenicians and Egyptians, (from whom the rest of men received this custom) esteemed as their supreme Gods, such as found, out or administered things necessary to life, or in some regard afforded great benefit to Nations. But those who were esteemed as Benefactors and Authors of many good things, they worshipped as Gods, i.e. as made Gods or Mediators etc. §. 4. The First, Supreme natural God was the Sun: the original of his Deification. Gen. 1.16. God's delegated Dominion to the Sun communicated by tradition. I shall begin with the supreme natural God or Gods; and endeavour to demonstrate his, or their Traduction from the True God Jehovah, his Names, Attributes, Operations, or Oracles. The first great Natural God, the Idolatrous sons of Noah began to Idolise, was the Sun. So Philo Byblius out of Sanchoniathon, tells, that the Phoenicians made the Sun their chief God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This they count the only Lord of Heaven, calling him Beelsamen, who with the Phoenicians, is Lord of Heaven i.e. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Assyrians styled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bell, and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, Gods Name. Thus Sandford de Descensu Christi l. 1. §. 7. where he speaks in these words, thus Englished: In the first place, says he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, Gods name offers itself, also Elohim, and Elohe; which differ so little, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helios seems to occupy all three. For whence, I pray you, came Helios? the most learned confess, that it is not of Greek origination. Some affirm that it is of Punic, others, that it is of Assyrian Origine: both of which proves what we intent. For both Herodotus, when he understands the Hebrews, calls them Phenicians; whose Tongue the Punicks [Paeni ipsi quasi Phoeni, corrupto nomine appellati] so called from the Phoenicians, used: as also Tacitus affirms, that the Assyrians gave origine to the Hebrews, and possessed their Country. Therefore they that make Helios an Assyrian or Phenician name, confess also that it is Hebrew: which also the Interpreter of Virgil (Servius Aen. 1.646.) demonstrates from this argument; because Helios is drawn from that Language wherein Hell, Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies God. Now none can be ignorant, that in the sacred Scriptures Hael [Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is used for God, which the Greeks of old sounded Hell [Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as it's confessed by our Divines (Theodor. contra Her. l. 5. c. de Spiritu. S. & Nicet. Orthod. lib. 2. c. 29.)— Which things standing thus; the Ancients (Macrobius. Saturn. etc.) did, though darkly define, or limit the universal multitude of the Gods by the Sun alone: and we less wonder at it, that this God (the Sun) should traduce his name from the Prophetic Writings; seeing hence also he seems to be furnished with his Chariot and four horses. For, that the Grecians detorted Elias' fiery Chariot to make up this Fable, of the Sun's Chariot, is affirmed by Chrysostomus Serm. de Helia. The original ground and spring of Idolising the Sun seems this. First, God, Gen. 1.16. bestows a delegated Dominion on the Sun, making it the Lord of the day: so Psal. 19.1,2,3, etc. And without doubt this delegated Dominion was, by Sacred oral Tradition, handed down, throughout all Ages of the Church, by the Holy Seed, until it was committed to the Holy Scripture by Moses. From this Sacred Tradition, lodged in the bosom of the Church, we may safely grant, the Apostate, sons of Noah, Cham, etc. received some notices & discoveries of this Delegated Sovereignty committed to the Sun; whence they, forgetting their Creator, place the Sun, his creature, in his room; and so make it their Natural God, and absolute Lord; calling it Baal, Beelsamen, Moloch, etc. titles which import a Sovereignty and Dominion, as Gen. 1.16. 2. The glorious structure and regular motion of the Sun caused it to be adored. 2. To this we may add, as another cause of the Suns being Deified, its admirable composure, and motion; whereby the hearts of these Idolatrous Sons of Noah were ravished, first into Admiration, and thence into Adoration of this so glorious a creature. Indeed these Admirable perfections of the Sun, afford excellent matter of Admiration and Contemplation to a gracious heart, that can contemplate and admire the infinite perfections of his Creator, in this glorious creature, as Psal. 19.1,2. But an heart Idolatrically inclined, soon looseth the sense of its Maker, in such Illustrious and beautiful objects of sense. Hence Plato, in his Cratylus, draws the origination of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run: because the course of the Sun (their supreme God) was of all most rapid and swift, as Psal. 19.5. Plato's own words we shall hereafter mention. It may suffice at present to hint, that the swift and orderly motion of the Sun, and other Planets, gave the first occasion of their being so much admired and adored as Gods. This Lactantius lib. 2. cap. 24. gives as the original cause of the Egyptian Idolatry. Seeing (says he) in Egypt they could hardly contain themselves within doors, by reason of the delicious constitution of their country, they spent whole nights in contemplating those Celestial Bodies, moving in such a constant regular manner; whence they insensibly fell into this persuasion, that the Stars were Gods, and Conservators of the Universe, which therefore they worshipped with various Rites and Ceremonies etc. 3. The Sun's influence, another cause of its being Idolised. 3. Another cause of the Suns being deified, was those sensible influences, and effects, which flowed from him. Man naturally is apt to ascribe a Divinity to what affords him relief and succour; especially if it be an universal Cause of Good. Now the Sun having such a prolific and powerful influence on all sublunaries, and sensibles; no wonder if the corrupt imaginations of man's foolish heart, attribute a Deity unto him, Rom. 1.18,21. as Rom. 1.18,21. This was that which inveagled the Idolatrick Israelites into a superstitious Adoration of these Planetary Deities, Jer. 44.17.18. Jerem. 44.17,18. for than had we plenty, etc. Therefore God checks them for these Vanities, Jer. 14.22. Jer. 14.22. and Paul, Act. 14.17. plainly indicateth, that the Gentiles, from a vain expectation of Succour from these Celestial bodies, were enticed into an Adoration of them. Judicial Astrology. And Judicial Astrology, which began to flourish amongst the Chaldeans and Egyptians, even in the beginning of Idolatry, afforded a more powerful influence to this Idolatrick deifying of the Sun. For these Judicial Astrologers ascribed, almost all manner of influences and effects, both Natural, Moral, and Divine, to these Celestial bodies; and then, no wonder, if they pass for Gods. For if we grant the Hypothesis, which Judicial Astrologers have to this very day contended for; That these Celestial Constellations and bodies have an universal influence, not only on Natural bodies, but also on Politic States, yea on the spirits of men, and that directly; this, I say, being granted, I cannot see how we can rationally deny them a Deity. 4. The Sun's refidence in Heaven a farther cause of its being Deified. 4. Another prolific cause of the Suns being Deified, was his glorious Residence in Heaven. There is, as 'tis observed, an innate persuasion in the heart of man, that the proper Object of our worship resides in Heaven; whence men naturally, on all occasions of Divine adoration, lift up their eyes to Heaven, as God's place of Residence. Now those Apostate sons of Noah, finding nothing in Heaven more glorious than the Sun, conceit that the only object of their Worship. That these were the genuine causes of that Natural worship and Divinity, which the first Idolaters gave to the Sun, is evident from what we find in Job. 31.26,27. Job. 31.26.27. If I have seen the Sun etc. This good man treats here professedly, of that Idolatrous worship given to the Sun; which in his Age (who lived about 450 years after the Dispersion) had gotten a great footing amongst those Idolaters. And he gives us the chief springs and roots of this Idolatrick Deification of the Sun and Moon; which were these. 1. An Eye pleasing contemplation of these Glorious Creatures, v. 26. If I beheld the Sun when it shined etc. This is explained by Moses, Deut. 4.19. Deut. 4.19. And lest thou shouldest lift up thine eyes to heaven] whereby is employed that an Idolatrick Contemplation of the Sun etc. was a main cause of men's Idolising of it. 2. Another cause is the heart's Admiration of, and cleaving to these glorious objects. So Job 31.27. If mine heart did flatter me in secret. The heart is the main fountain of Idolatry, Deut. 11.16. as Deut. 11.16. beware lest your heart deceive you, and turn you aside to other Gods: the heart is the great Idol-maker. Whence follows Adoration, which formalizeth the Idol: so Job. 31.27. If my mouth did kiss mine hand; which was a species of Adoration. Thus the contemplation of the Eye draws on the Admiration, and affectionate inclination of the Heart; whence follows Adoration and Deification of the Sun, etc. This was long ago well observed by Diodorus Siculus, lib. 1. The most ancient Inhabitants of Egypt (saith he) contemplating the world above them, and the whole Universe, fell into a stupendous admiration of the Sun and Moon, and esteemed them as eternal and first Gods: whence they called the Sun Osiris, and the Moon Isis, etc. Thus we see, how first the Sun, and then the Moon, and in after time the other Stars, came to have a Divinity ascribed to them. We find this well set forth by Vossius, de Idol. lib. 2. cap. 5. As by little and little, mankind departed from the worship of the true God, so in the same degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polytheisme began insensibly to increase. First Divine honour was given to the Sun; because there was nothing more conspicuous, and more acceptable to our fences than it. Next, the Moon seemed to gain the same honour; which therefore was taken into a copartnership in worship. Hence the same honour is communicated to the whole host of Heaven, and then to the whole machine of Heaven. Afterwards the like was attributed to the Elements, and lastly to the whole Universe; because the whole was conceived to be of a Divine nature. Mean while, as there is one nature of all things, so the more wise directed their worship to one Deity etc. By which its apparent, that the more judicious Philosophers (such as Pythagoras and Plato were) acknowledged only one supreme and chief God; which some made to be the Sun, others the true God, that first, infinite, eternal Being, which gave Being to all things; according to the Scripture account of God his worship etc. as hereafter. See more of the original of these Planetary Deities in Owen, Theolog. lib. 3. cap. 4. who, I confess, has furnished me with much light herein. The Sun idolised by the Jews. Yea these glorious excellencies of the Sun, did not only inveigle the hearts of poor Heathens into Idolatry, but also many of the carnal Jews were enticed thereby. Joseph Scaliger, Trihaeres. cap. 27. tells us, that the Sun was worshipped for a God by the Essenes' in Judaea; and that which founded this persuasion in him, is an expression in Philo the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Twice every day they (the Essenes') are wont to pray; morning, and evening: at the rising of the Sun begging felicity, I say, true felicity; amely, that their minds may be replenished with heavenly light. That which adds to this persuasion is a passage of Josephus, who, speaking of the Essenes', says, that when they go to stool, having digged a pit, they sit thereon covered round with their Cloaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest they should injure the God of Light, i.e. the Sun. Petavius, in his Notes on Epiphanius, follows Scaliger in this persuasion of the Essenes' worshipping the Sun, though C. Salmasius, Io: Croius, and G. Vossius dissent. §. 5. The original of Demons, with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having dispatched the supreme natural God, or Gods, which takes in the ultimate object of Natural Theology and worship; we now proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mortal or made Gods, which were intended as Mediators betwixt the supreme God and mortal men. For these blind Heathens had so far a sense of their lapsed estate, and distance from the supreme God, as that they conceive it too great presumption, yea impossible for them to have communion with him, but by some Mediators, or mediums of Worship. Whence they canonised, or instituted certain middling Deities, and Semi Gods, which should be as Mediators and mediums betwixt them and the supreme God, to transmit their Prayers and Sacrifices to him, and his Precepts, Rewards and Influences to them. These made Gods and mediums of worship were either Persons, or Things. The Persons were the souls of some Heroes deceased, and canonised: the Things were Golumnes, Pillars, Images, and at last whatever carried any thing of Divinity. We shall begin with the Pagan Men-Gods, which were the first, and most universally received Mediators or mediums of that Natural Worship, which the Heathens performed to their supreme God or Gods. And here we doubt not but to demonstrate, that these middling Men-Gods or Mediators, were taken up in imitation of, and derivation from the jewish Messiah, which was Immanuel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God man, or mediator betwixt God and men. The original of the Baalim and Demons. This we shall endeavour to make good both from their Names, Nature, Institution, and Offices. 1 the origination of their names. First as to their Names; these Men Gods were styled by the Phoenicians (where they seem to have had their original) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim, Lords: which name was originally sacred and peculiar to the true God of Israel, Hos. 2.16,17. as 'tis evident from Hos. 2.16,17. And shalt call me no more Baali, etc. They were called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Princes, as before, chap. 5. §. 1. But the common name the Greeks gave them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demons; because they had the knowledge and inspection of all human Affairs, answerable to the character of the Jewish Messiah. The Romans called these Demons, Semidei, half Gods, Medioxumi, middling Gods, and Deastri, star-Gods: because they supposed their residence to be chief in some star: of which elsewhere. 2 The original of their institution. 2. As for the original institution of these Baalim or Demons, Mede on 2 Pet. 2.1. (Diatrib. 3. pag. 538.) proves at large, that the Baalim amongst the Phoenicians, were nothing else but the Souls of Great men deceased, deified, and worshipped for Gods. For (saith he) Baal, or Bel, a Phenician King, was after his death Deified: whose worship Jezabel, the daughter of Ithobaal, King of Tyre, brought into Israel. Whence 'tis most probable, the Grecians received their doctrine and worship of Demons. Rev. 9.20. So Mede in clavis Apocalyp. on Rev. 9.20. discourseth of these Demons, as the same with those Baalim, styled also in Scripture the Host of Heaven, from Belus a Phenician King etc. Though it is not improbable, that Belus the Phenician King, might be so called from Baal, or Baalim, their Gods and Lords; and these so called from Baal, God's name. That these Baalim, or Demon Gods, were none other than the Souls of some Great Heroes deceased, is evident from Ps. 106.28. Psal. 106.28. They joined themselves to Baal-peor, and eaten the sacrifices of the dead. Hereby (says Deodati) is signified the origine of Idolatry, which began by attributing divine Honour to persons deceased. Thales and Pythagoras seem the first that brought these Demons to any exact Idea, form, or shape. 'tis true, the Poets Orpheus, Homer, and Hesiod brought some rude Ideas, or rather first lines out of the Oriental parts, Egypt, etc. yet (as Plato well observes) they made little distinction betwixt their Demons and superior Gods. But Thales and Pythagoras, who conversed in Egypt, and dealt much in Jewish Traditions, paring off many Poetic fables, and ridiculous Attributes applied to those Demons, made them more Artificial and Philosophic Mediators. The mode of this Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch gives us the mode how this Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deification was accomplished. We ought (says he) to judge, and firmly believe, that the souls of virtuous men, according to Nature and Divine justice, become of holy men and Saints, Demie-Gods; and of Demie-Gods, after they are perfectly (as in the sacrifices of Purgation) purified, they become entire and perfect Gods. Montaigne (Essais liv. 2. chap. 12.) gives it us more fully thus. See a little this mode of ancient Deifications. After the grand and proud pomp of Enterrement, when as the fire began to seize on the top of the Pyramid, and the bed whereon the person deceased lay, they let fly, at the same time, an Eagle, which flying aloft, signified, that his soul flew up to Heaven, whereof we have a thousand Medailles etc. To this Pagan Deification of their Demons, the Popish Canonization of their Saints exactly answers, as their Canonists ingeniously confess; and both one and tother were but corrupt imitations of the true Messiah, etc. as hereafter shall be proved. 3. The nature and condition of these Demons. 3. As for the nature and condition of these Demons, the Poets Orpheus, Homer, and Hesiod discourse somewhat confusedly of them: but the Philosophers, who were the chief Founders and Promotors of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonlogie, treat more distinctly of them. Thus Plutarch (Placit. Philos.. 1.8.) tells us, that Thales, with Pythagoras, Plato, and the Stoics hold, that the Demons are spiritual substances, of a middle nature and condition betwixt the Immortal Gods, and the Heroes. This opinion Thales is supposed to have brought with him from Egypt into Greece. For that the Egyptians held the same, is affirmed by Jamblichus de myster. Egypt. But there is none that treats more accurately and amply of these Demons, their nature, and quality, than Plato; who in his lib. 13. the legib. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten Gods, also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visible Gods. Again, he makes them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idols and Images of the supreme God, the Creator. Demons, middling Gods. And more fully in his Symposium, fol. 202. etc. he describeth these Demons to be of a middle nature, betwixt God and men: his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Every Daemon is between God and man, being placed in the midst of both. He likewise calls these Demons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the works of God; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things made by God: and sometimes he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal. As for the quality and dignity of these Demons, he says (Politic. fol. 251.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demons are Co-rulers with the greatest God. All which Platonic Contemplations exactly answer to the Scriptures character of the true Messiah, who is said, in regard of his Humanity, to be made, or begotten; also a visible Image of the invisible God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God Man, and Mediator betwixt God and man; also Co-ruler with God, etc. 4. The offices o these Demons answerable to those of the true Messiah. 4. Lastly, we have a very ample and exact account in Plato, concerning the offices of these Demons; which fully answer to, and therefore, we may presume, were originally traduced from the Scriptures account of Christ's offices. So Plato, Symposium fol. 202. etc. After a discourse of the Nature of this Daemon, Socrates demands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what faculty or power has this Daemon? 1 Demons transmit the worship of men to the Gods, and the rewards of the Gods to men. Diotima replies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (they have a faculty) to interpret and transmit the Affairs of men to the Gods, and the Affairs of the Gods to men. Then he proceeds to explicate, what these Affairs of men and the Gods were: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Men, the prayers and sacrifices; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but of the Gods, their Commands, and Rewards for sacrifices. 2 Demons the Authors of Divination. And hence taking occasion to open his mind more fully, he saith, 2. that all Divination proceeds from the conduct of these Demons. 3. Demons, mediators betwixt the Gods and men in order to Communion. 3. That also by virtue of their Mediation, all Communion with the Gods is transacted: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. God mixeth not with man, but by the mediation of this Daemon; by whom all communion and conference betwixt the Gods and men is maintained. Wherein we have all the Offices of Christ explicated by Plato, and applied to his Daemon; which we cannot rationally imagine, could ever have entered into his brain, without the assistance of some sacred Tradition. The Pythagoreans held the same sentiments of these Demons; so also the Stoics, as Laertius in Zeno: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they say also, there are certain Demons, which have a sympathy with, or care of men. And as the Pagans took the Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonology from the Scriptures account of the true Messiah, so in like manner the Papists received the original Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint worship, from this Pagan Demonology; as 'tis evident from 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrines of Demons: which is excellently opened and demonstrated by Mede on this text, in a Treatise called, the Apostasy of the latter Times, from pag. 31. to 37. edit. 1. But more concerning the Traduction of Pagan Demons from the true Messiah, in the following discourse of Pythagorean Philosophy. §. 6. Other mediums of Natnral worship. Besides these Men-Gods, or Demons, the Pagans had many other mediums of Worship, which were a kind of middling or representative Gods, interposing betwixt them and the supreme God or Gods. 1 The Pagan Columns. Amongst these we may reckon their sacred Columns, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stelas: so the LXX on Leu. 26.1. Deut. 16.22. where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which Kimchi makes to be a stone erected for prayer. Much of the same import were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baetylia; which were at first only symbols of a Divine presence, but afterwards abused to superstition, and made Gods, as in the former Chapter, §. 8. Clemens Alexandrinus tells us, That these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sacred Columns, were invented in imitation of the pillar of Cloud, that went before the Israelites in the wilderness. Certain it is, that the wiser of the Pagans did not worship these Stones as supreme Gods, but at first only as commemoratives of some Divine presence; and afterwards as an Organ or Body, which was informed and actuated by some Divine or rather Demoniac Spirit. 2 The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Of the same import also were the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Images artificially composed, for the reception of some Divine spirit or Influence. For these poor Heathens finding their supreme Gods, the Sun, Moon, etc. too remote and absent, they conceit it necessary to have certain Images and Symbols, to represent and receive the Influences of their absent Deities. This superstitious inclination induced the Israelites to make a Calf, Exod. 32.1. Exod. 32.1. Plotinus Ennead. 4. lib. 3. cap. 11. unfolds this whole mystery, showing, that they esteemed not these Images or Pillars, simply and absolutely as their chief God; but only as symbolic bodies, informed and influenced by the soul of their God: as a Glass is informed by the Image or species that falls upon it, of which elsewhere. Unto this Head also we may refer the numerous multitude of Egyptian petty Deities; which were made, not the ultimate object of their Adoration, but only mediums thereof. For finding, as they thought, somewhat of Divinity in almost every Creature, they made it a medium of adoring their supreme Gods. All these symbolic Images, sensible Forms, and visible Representations, which the wiser Heathens used as natural Mediums of that Devotion and Worship, they bestowed on their supreme God, seem to have received their original Idea and derivation from those Symbolic Types and shadows, which were appointed the Jewish Church, for the more solemn Celebration of God's worship, as hereafter. §. 7. The original seats of Pagan Theology. Having gone through the Objects of Natural Theology, with the original grounds of their being Deified and Adored, we now proceed to a more full Inquisition into the particular Places where this Pagan Theology first took root, and whence it diffused itself into other parts; together with the Causes thereof. We have afore (§. 4.) shown, that the ultimate and supreme Object of this their Natural Theology was, amongst the first and most of the Pagans, made to be the Sun; and that in Imitation of the true God, Creator of Heaven and Earth, who inhabits the Heavens. The time when this Natural Theology began. As for the Time when men began first to Idolise and adore the Sun, it cannot be precisely determined: some fix the time about the Nativity of Serug, 63 years after the Babylonian dispersion. But Owen (the Idol. lib. 3. cap. 7. pag. 212.) conceiveth, that immediately after the Babylonian dispersion, the Apostate seed, forsaking the worship of the true God, fell to adore the Sun. And that which seems to confirm this persuasion is, that Nimrod, by the Assyrians called Belus, the first that usurped temporal Monarchy and Dominion over his brethren, whilst living and after his death, was Deified by them under the name of Bel; which the wiser of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the Sun. That the Deification and Adoration of the Sun was very ancient, is evident from Moses, Deut. 4.19. and Job. 31.26,27. The original seat of Pagan Theology not Egypt. But to come more closely to our present substratum. The original seat or place, where this Natural Theology began, is left somewhat uncertain by Antiquity. Diodorus Siculus Biblioth. lib. 1.) makes the Egyptians the first that led the dance to this superstitious Adoration of the Sun: who is followed herein by Lactantius, and others. Chaldea the first seat of Natural Theology. Yet I would, with submission, incline to think, that the Babylonians and Chaldeans were the first, that broached this Natural Adoration of the Sun. And that which confirms this opinion is, first Scripture evidence; as Rev. 17.5. where Babylon is called the Mother of Harlots etc. i.e. saith Mede, the first Parent of Idols; for Babel, as she was the first seat of temporal Monarchy, so also of Idolatry. This is farther evident from sacred Historical Observation; which gives us an account of the mode, or manner how the Sun was at first worshipped. Thus Job. 31.26,27. Job. 31.26,27. If I have kissed my hand with my mouth etc. So 1 King. 19.18. Job. 31.26,27. 1 King. 19.18. and every mouth which has not adored him, kissing the hand. These places refer to the Gentiles mode of adoring the Sun, by lifting the right hand to their mouth; of which there is frequent mention amongst Pagan Writers. So Apuleius Apol. 1. for worship sake to move the hand to the lips. The same Tacitus expresseth, by worshipping with the hand; and Martial, by saluting with the hand: which (says Vossius, de Idol. lib. 2. cap. 3.) was most ancient, and perchance sprang from the manner of worshipping the Sun, in those first times, especially at his rising etc. So Glassius, Grammat. S. lib. 4. Tract. 2. Observ. 22. on Job. 31.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my hand hath kissed my mouth. The sense is, If when I have seen the Sun and Moon, I moved mine hand to my mouth, by way of worship. So Drusius lib. 1. Observe. cap. 20. where, out of Minutius felix in Octavio, Apuleius apol. 1. Pliny lib. 28. cap. 2. he demonstrates this to be an old Rite of Idolaters, that when they passed by any Temple, they moved their hand, in reference to a kiss, whereby they worshipped their Idol God, etc. So Mollerus in Psal. 2.12. This (says he) was one kind of Idolatry: for seeing men could not attain to kiss the Sun and Moon with their mouth, they extended their hands to those Celestial bodies, and thence moving it back to their mouth, they kissed it (in token of homage and worship). Now we know this Mode of worshipping the rising Sun, was peculiar to the Chaldeans and Persians, at leastin its primitive Institution. But more of this in what follows. Gen. 11.28.31. Ur of Chaldea so styled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or the Sun, which was here worshipped under the Symbol of fire. Amongst the Assyrians, one chief Seat of this Natural worship given to the Sun, was Vr of Chaldea, mentioned Gen. 11.28.31. so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Sun, as he is styled Job. 31.26. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr is evidently the same originally with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun: whence sprang the Egyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orus, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin aurora; as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin Uro; of which hereafter in the History of the Creation. This also suits exactly with the wont origination, which the Learned give of this Chaldean Ur; namely, that it was so styled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur, that sacred fire, which was worshipped here; the Original whereof seems this. The Zabii, or Chaldean Philosophers, supposed the Sun, their chief God, to be a globe of fire; whence they worshipped fire as a symbol thereof; and so from the Sun's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, called this City of Chaldea, where he was worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur, which signifies both Light and Fire. Thus Glassius (Grammat. S. lib. 4. Tract. 3. observ. 6.) on Neh. 9.7. and I brought him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of Ur of the Chaldeans. The vulgar Latin renders it, from the fire of the Chaldeans; which elsewhere it translates, from Ur of the Chaldeans, Gen. 11.31. etc. Ur is the name of a City, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; wherein the sacred fire was (as it is conceived) conserved, and worshipped by the Chaldeans; whence it was called Ur, which otherwise signifies Fire. So For sterus in Lex, informs us, that Ur had its appellation from fire; which the Chaldeans worshipped as a God: for when they saw, in times past, fire descending from Heaven, and consuming the Sacrifices of the Patriarches, they supposed it to be a God. Thus Forsterus. Though I conceive (with submission) that the main reason they worshipped fire as a God, was; because they supposed the Sun, their chief God, to be a Globe of Fire, as hereafter B. 3. C. 3. § 9 Nimrod the first institutor of sacred fire, as a Symbol of the Sun. As for the first Institution of this sacred fire, they refer it to Nimrod: so the writer of the Alexandr: Chronicon pag. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Assyrians surname Nimrod Ninus, This man taught the Assyrians to worship fire. In this City of Ur, where this sacred fire was worshipped, as a symbol of the Sun, Haran Abraham's brother died, as Gen. 11.28. And 'tis conjectured Abraham himself was borne here: from whence he went forth as Gen. 11.31. being called to the foot of God. So Esa. 41.2. called him to his foot, i.e. God called him to leave his Idolatrous kindred, and to follow his conduct to the promised land. The Sun worshipped under Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The chief names under which the Sun was worshipped amongst the Assyrians were first Belus or Bel: which some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal a Lord; others, and that more properly, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bell (without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, Gods name: whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun. Thus Servius and Sandford, as before §. 4. so Esa. 46.1. Esa 46.1. Bel is broken down. That by Bel here is meant the Sun, Vossius asserts. 'Tis true; if we take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 historically, it may be applied to Nimrod; who passed amongst the Chaldeans under the name of Bel or Belus; but if we take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physically, for their first supreme God, so it implies the Sun, as Vossius Idol. lib. 2. cap. 6. Hence Pliny, lib. 37. cap. 10. makes mention of a certain precious stone consecrated to the God of the Assyrians, called the eye of Belus; by reason of its resemblance to the Sun. Now this name Bel, whether we draw it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal Lord, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El God, it is evidently no other than a corrupt imitation of some sacred name of God. 2. The Sun called Adad. 2. The Sun was also called by the Assyrians Adad: so Macrobius. lib. 1. Sat. cap. 23. See what the Assyrians (says he) imagine of the power of the Sun. The God which they worship as the Supreme and greatest, they call Adad, which signifies One, etc. This title is generally granted to be of Hebrew and sacred original, though persons differ in its Radix; some drawing it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achod (mentioned Esa 66.17.) one: others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty. The Great Promotors of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun-worship, among the Chaldeans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabii their chief Philosophers. Of whom see more largely in Part 2. B. 1. ch. Of Chaldean Philosophy. That the Sun was worshipped as a God among the Sabeans (who appertained to the Chaldeans) appears from that of Theophrastus, lib. 9 Hist. Plant. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Vossius de Idololatr. Addenda l. 2. p. 11. The moon worshipped also as God: and the motives hereof. As the Sun was the first and supreme God amongst the Chaldeans, so in aftertimes, the Moon also began to receive Divine Honours and Adoration. The Motives that induced these blind Heathens to Idolise this piece of God's workmanship, were these, or such like. 1. The Dominion which God in the first Creation delegated to her as Regent of the Night. Gen. 1.16.17. So Gen. 1.16.17. concerning which the Heathens received some imperfect notices, by tradition from the Church of God, etc. 2. The admirable composure of the Moon, and its apposite situation in Heaven; together with its differing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Aspects; its Conjunctions and Oppositions to the Sun; it's Increases and Decreases; with its powerful Influences on all Sublunary, especially moist bodies, gave a great occasion of its first Adoration. Thus Aristot. de generat. Animal. cap. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By reason of its communion with the Sun, and reception of light: for it is as it were a lesser Sun. Esa 46.1, Nebo. Hence the Moon is styled by the Chaldeans Nebo, Esa 46.1. etc. as before Cap. 2. §. 5. Thus much for the Chaldeans supreme Gods, which filled up a great part of their Natural Theology, especially in the beginning thereof. For the Chaldean Philosophers styled Zabii, (whence the whole of their Theology was termed Zabaisme) allowed not of any but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Deities; the chief whereof was the Sun. As for the Demons and Heroes, they seem to have had their first institution in Phenicia, or Egypt; and belonged more properly to the Grecians. §. 8. Of the Persians, their natural Theology, & its symbolising with the Chaldean. To the Natural Theology of the Assyrians, we may refer also that of the Persians. For the ancient Persian Magis (as we shall hereafter prove in the Persian Philosophy) received their first Institutes and Rites from the Chaldean Zabii, which is sufficiently evident by their Symbolisation. For look as the Sun was called by the Chaldeans, Bel and El, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, and worshipped at Ur under the Symbol of fire; (because they supposed him to be composed of fire as, the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or signifies) so amongst the Persians, The Sun styled Amanus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun. the Sun was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omanus, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amanus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chama or Ama, which signifies both the Sun and fire, or the fiery Sun, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chom Heat. Thus Strabo. lib. 11. makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Persian God: from this Amanus (Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sprang the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamanim; which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pyraethea sacred fires, or rather Hearths, where their sacred fire was preserved and worshipped as a symbol of the Sun, their fiery God. Hence Levit. 26.30. we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamanicem; Levit. 26.30. which some render your images: but Vossius (the Idol. lib. 2. c. 19) translates it Pyraea vel pyraethea vestra your Hearths, whereon your sacred fire (the symbol of the Sun) is preserved and worshipped, answerable to that at Vr in Chaldea. In imitation whereof the Grecians also had their sacred fire; which they worshipped, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. says Vossius, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of Jah, or Jehovah (of which see more in the Chaldean Philosophy. This Amanus or Sun God, worshipped under the Symbol of fire, was called also by the Persians, Mithras. So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amongst the Persians the Sun is called Mithras. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mithras is the chief God amongst the Persians. Mithras. The Origination of the word, Vossius (de Idolol. lib. 2. c. 9) fetcheth from the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mether, or Mither; which signifies Great; and in the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithri or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithra, Greater, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord or Major: whence Scaliger derives Mithridates, etc. Farther, that the Sun was the Supreme God the Persians worshipped, is evident from the Sacrifices they performed; Horses sacrificed to the Sun. Of which Herodotus lib. 1. gives us this account, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They worship the Sun as the only God, and sacrifice Horses to him. The like Strabo 11. and Trogus or Justin lib. 1. The Persians believe the Sun to be the only God, and consecrate Horses to him. This piece of Asiatic Idolatry was imitated by the Israelites; as it appears from 2 King. 23.11. where 'tis said, 2 King. 23.11. Josias abolished the Horses, that the Kings of Judah had given to the Sun— and burned the chariots of the Sun with fire. This plainly refers to this Persian Idolatry, which the Israelites had sucked in. Whence also Ezek. 8.16. Ezek. 8.16. The Israelites are reprehended for that they turned their faces towards the East, and worshipped the Sun. Which was a piece of superstition they borrowed from these asiatics. Albeit the Persians admitted some kind of Symbols, in the worship they performed to the Sun, their supreme God, yet they rejected all kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images, as unmeet to have any place in their Natural Theology: Thus Owen (the Theolog. lib. 3. cap. 8. pag. 223.) In those ancient times amongst many Nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Images were in no use, no not known; yea, some abhorred them. This is evident of the Persians, who took them away, etc. Thus we have gone through the Natural Theology of the Chaldeans and Persians, showing how both worshipped the Sun as their supeme God, under the natural Symbols of sacred Fire, Kissing the hand, bowing towards the East, etc. without those pompous Images, and Ceremonies, which the Grecian Hellenisme afterwards introduced. The Zabii and Magi, the first Institutors of this Natural Theology. As for the main composers and promoters of this Natural Theology, they were Philosophers, especially Astrologers, who were called by the Chaldeans Zabii; whence their Theology was called Zabaisme; which contained Institutes for the right worshipping their Planetary Deities; which were the figments of their Astrological Contemplations and admirations. These Philosophers or Astrologers, we called by the Persians, who borrowed the choicest parts of their Natural Theology or worship from the Chaldean Zabii; as we have hereafter proved in our Discourse of the Chaldean and Persian Philosophy. Yea according to the relation of our English men, who visited East-India Anno 1595. The Bamians, Priests of those Indians who inhabit Cambaia, worship the Sun for their God; professing themselves to be descended from Noah, etc. as Sandford Descens. l. 2. §. 84. Now to sum up the Heads of this Demonstration. It seems evident, that these Chaldeans and Persians took the Original Idea of this their Natural Worship performed to the Sun, from that worship which was due, and so performed by the holy seed of Shem, to the true God, Creator of Heaven and Earth, in whose room they place the Sun; because their foolish hearts could not comprehend the Invisible God. §. 9 The Egyptians Natural Theology. We now proceed to the Natural Theology of the Egyptians, who also worshipped the Sun as their chief Natural God. So in the Egyptian Theology, they style the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only God of Heaven. The Original cause how the Sun came to be Deified and worshipped by the Egyptians, was their natural inclination to Astrology; for which they had no small advantages, by reason of the situation of their country, and the serenity of the Heavens in those Parts; which induced them to spend much time, in eye-pleasing contemplations of the Sun: whence their hearts were enticed, first into Admiration, and thence into an Idolatrick Adoration thereof: as has (before §. 4.) been proved out of Diodorus lib. 1. and others. The Sun styled Horus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sun was worshipped by the Egyptians under sundry Symbolic appellations. 1. He was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horus or Orus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light fire, or the Sun: Os being added by the Grecians, according to their wont mode, only as a production of the name. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Sun, is evident from Job. 31.26. Joh. 31.26. if I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of which see more B. 3. C. 3. §. 9 Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origenes, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Egyptian Orus or Horus Suidas makes to be the same with the Grecian Priapus, and both Symbols of the Sun. Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job. 31.26. Sel Aegyptius Orus appellatur Glass. Rhetor. Tract. 1. cap. 4. So Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The image of Priapus, called by the Egyptians Horus, they frame with a human form, holding a sceptre in his right hand etc. whereby, saith Vossius, is signified the Empire of the Sun over the whole world. Thus for Orus considered Physically. If we consider Orus Mythically or Historically for a man, than we may with Sandford (de Descens. l. 1.19.) suppose him to be the same with Aaron: whence the fable of Orus' being brother to Osiris; whom Sandford takes to be Moses: or else we may take Orus or Horus to be the same with Hur. Osiris' the Sun. 2. The Sun was also worshipped in Egypt under the name of Osiris. Thence the Ancients call Osiris, Titan, and Phoebus. And Diodorus, Biblioth. 1. makes Osiris to signify the same amongst the Egyptians, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many eyed: an Epithet given the Sun, by reason of his diffusion of rays and light, into all parts of the World. 'Tis true, Osiris taken historically signifies Mitsraim the son of Cham, or Moses (as ch. 4. §. 10.) but if we consider him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturally, he is usually made a symbol of the Sun. So Diodorus Siculus Biblioth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sun reigned first in Egypt, surnamed by the star which is in Heaven, i.e. Osiris. Mnevis the Sun 3. Again at Heliopolis in Egypt, the Sun was worshipped under the Symbol of Mnevis a sacred Bull; so Macrobius lib. 1. Sat. cap. 21. ' At Heliopolis, there was a Bull consecrated to the Sun, which they worshipped under the title of Neton, etc. For Neton, says Vossius, we must read Mnevis. This Heliopolis was the same with that which the Hebrews call Beth seems the house of the Sun, or, as you have it more fully Esa 19.18. Esa 19.18. the City of the Sun▪ Heliopolis: Graecis urbs antiqua, praeci●ua Idololatriae sedes. Grot. I am not ignorant that our English version renders the Hebrew Heres destruction: but Grotius gives it another translation, rendering it the City of the Sun, i.e. (saith he) Heliopolis a city devoted to Idols, where Mnevis the sacred bull was worshipped. Gataker on Esa 19.18. Esa 19.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaks thus: There is a double reading here in the Hebrew. Some render the text Heliopolis, or the city of the sun shall be accounted one. There were divers Cities, in divers countries, consecrated to the Sun, and that bare therefore his name, being deemed one of the Heathens Principal Gods: of this sort was Bethsemes among the Canaanites: Kirheres, and Kirharesheth among the Moabites: and among the Greeks Heliopolis; called by the Latins solis oppidum. This City, called so anciently, but in latter times Damiata, was a City much addicted to Idolatry; and is reckoned, by Herodote, for one of the six, unto which the Egyptians used, at some set times, to repair out of all quarters; because there was their famous Temple of the Sun, and there was kept Mnevis, one of their sacred Bulls, which they worshipped for a God; as Apis, the other of them at Memphis: so that the Prophet's intendment is to intimate, that some of those Egyptian Cities, that had been most polluted with Idolatry, should receive the sincere service and worship of God etc. of which see more chap. 7. §. 10. Apis the Sun. 4. As the Sun was worshipped at Heliopolis under the Symbol of Mnevis; so at Memphis under the figure of Apis, another sacred Bull, which historically refers to Joseph, (as before chap. 7. §. 10.) but Physically to the Sun. 5. The Moon was worshipped amongst the Egyptians, under the name of Isis. So Diodorus Biblioth. lib. 1. tells us; That the most ancient Egyptians, contemplating and admiring greatly the Celestial bodies of the Sun and Moon, judged them to be the eternal first Gods; whence they called the Sun Osiris, and the Moon Isis; which they picture with Horns; because the Moon, in its increase, is horned. Of Isis see ch. 2. §. 5. The Egyptian Demons. As the Egyptians had their supreme God or Gods, so also their Deastri or Demons; which were as Mediators 'twixt them and their supreme God. So Herodotus lib. 2. makes mention of twelve Egyptian Gods, which were no other than the 12 Signs of the Zodiac; whereof one was supreme, and the rest subordinate to, and Mediators with that supreme God etc. Yea, in process of time, the Egyptians made every creature, that had any thing of Divinity in it, as a medium or Symbol of that worship they performed to their supreme God. Whence we may collect, that the Egyptian Gods came to multiply into such an infinity, not from a multiplicity of supreme Gods, but of mediums, or symbols, whereby they worshipped the Sun their supreme God. That the Egyptians had their Demons, or middling Gods, which were to be Mediators betwixt them and their supreme God, is evident from what is generally asserted of Thales and Pythagoras, that they brought their Demons and Demonology out of Egypt into Greece. And Bochart, in a Sermon at Caen, asserted, that the Egyptians had a city which was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the city of the Heroes, or Demons, of whom Joseph is supposed to have been the first. §. 10. The natural Theology of the Phoenicians. I come now to Natural Theology, as it flourished amongst the Phoenicians; who gave, if not the first lines, yet the main lineaments and form to the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonology. The Phoenicians styled their supreme God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, or Belus; which historically refers to the first Phenician King, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 physically to the Sun. Baal a symbol of the Sun. This Phenician Baal is by Jerom, on Hos. 2.16, also by Bochart, distinguished from the Assyrian Bel, which is written in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as in the Prophet Daniel &c.) from El 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's name: whereas the Phenician Baal is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, Lord, (which was also originally God's name;) So Beelsamen. and when applied to the Sun, he is usually styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of Heaven. So Philo Byblius, out of Sanchoniathon, tells us, that the Phoenicians count the Sun their only God, calling him Beelsamen, i.e. the Lord of Heaven, as before chap. 7. §. 1. Thence Bethsemes among the Canaanites was so called, because of the Sun's being worshipped there as God: as §. 9 This Belus passed amongst the Romans, under the name of Belenus, as Julius Capitolinus; or, as Herodian. lib. 8. styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Kings 9.18. 1 Chron. 8.4. which name they applied historically to Apollo, but physically to the Sun. In Palmyra, a city of Phenicia built by Solomon, and called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thadmor, there was extant this Marble Inscription. Aglibelus and Malach belus the Sun. ΑΓΛΙΒΗΛΩ ΚΑΙ ΜΑΛΑΧ ΒΗΛΩ ΠΑΤΡΟΙΣ ΘΕΟΙΣ. To Aglibelus, and to Malach Belus the Country Gods. This is rendered by Bochart, (Can. lib. 2. cap. 8 fol. 811.) To the summer and winter Sun. This the Learned gather from the effigies of both graven in Marble. Aglibelus, in the Phenician, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies the Round Lord; which is the figure of the Sun. And Malach Belus, in the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malach Baal, imports the Lord King; both names given to the Sun: of which see more Jo. Scaliger de emendat. Temper. lib. 5. and Selden de Diis Syrum cap 1. syntag. 2. Bochart Can. lib. 2. cap. 8. Salmasius and Vossius apply these Titlesto the Sun, and Moon. So Voss. de Idol. lib. 2. cap. 5. where he makes Aglibelus to be the Sun, and Malachbelus to be the Moon, i.e. the Lord King, and the Lady Queen; as in Latin the Moon is styled both Lunus, and Luna. Thus Vossius in his Addenda, lib. 2 pag. 4. If Malachbelus be Lunus the Moon, than Aglabelus must be the Sun: however it may be, I as yet see no reason, but that Malachbelus may sound The Lord of the Round, or of the Mundane Amphitheatre, etc. Moloch the sun. 2. Hence in Caelosyria, the Sun was worshipped under the name of Moloch, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melech, the King,) which was the supreme God amongst the Ammonites: as 1 King 11.5.7. 2 Kings 23.10. Levit. 18.21. Levit. 20.2.3.4.5. In which we are also given to understand the mode, how this God Moloch was worshipped; namely, by causing their children to pass through the fire, which was a symbol of the Sun: of which see Vossius de Idol. lib. 2. cap. 5. and before ch. 7. §. 4. Belzebub the sun. 3. By those of Ekron (a part of Phenicia) the Sun was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal zebahim, or, according to the Hebrew Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalzebub, the God of flies: as before chap. 7. §. 2. Baal peor the Sun. 4. Again, the Sun passed amongst the Moabites (a Tribe also of the Phoenicians) under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal peor, as before chap. 7. §. 3. Thence we find mention of a city among the Moabites called Kirheres, and Kirharesheth, i.e. the city of the Sun, answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as §. 9 Elagabalus the Sun. 5. At Emesa, the Sun was worshipped under the name of Elaeagabalus. So Julius Capitolinus informs us, that ' the Phoenicians call the Sun Heliogabalus. Thus Herodian. lib. 5. So Vossius de Idol. lib. 2. c. 5. The Sun is called by the Emissenes, Alagabalus, or Elagabalus, for which the Greeks and Romans writ Heliogabalus: yea, in Herodian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the Sun was hereby signified, both Dio and Herodian show, who expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; also the Stones, on which is engraven, Sol Alagabalus; as the ancient Coin, on which there is sacerdos Solis Dei Elagabali, prove the same. The first part of the name Elagabali, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elah, or Arab. Alah, which signifies God etc. Now Elagabalus, in the Phenician tongue, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elagabal, which signifies God the Creator; the title given the true God of Israel, as chap. 7. §. 7. and Boch. Can. lib. 2. c. 5. where he shows, how the Phenician Philosophers persuaded themselves, that the Sun was the great Architect and framer of all visibles; as it appears out of Jamblichus, in his book the myster. Egypt. cap. 17. whose footsteps Julian the Apostate following, in his Oration of the Sun, amongst other things has this: Some forms the Sun perfects, others it effects, others it beautifies, others it excites: neither is there any thing produced without the effective influence of the Sun. Whence the Egyptians style the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Opificer of the Universe etc. Thus Fuller, miscell. S. l. 1. cap. 14. Elagabalus is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun the Opificer, or Framer of the world: as he is styled by Porphyry, in Eusebius praepar. Evang. lib. 3. cap. 4. Thence he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gabal to signify the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Framer, or Builder. But Vossius de Idol. lib. 2. cap. 5. supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gebel in Arabic to signify a mountain; and thence Elagabalus to import, the God of the mountain, wherein his Temple was: whence a great stone rising up in the fashion of a mountain, was made a Symbol of this God. 6. The Inhabitants of Edessa, in like manner, worshipped the Sun as their supreme God. Thus julian the Apostate, in his Oration of the Sun, says: We may yet draw somewhat out of the Phenician Theology. They who inhabit Edessa, a place from eternity sacred to the Sun, make him to have two Assessors, Monimus, and Azizus; which jamblichus interprets Mercury and Mars, two Demon Gods. As for Mars, julian calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun's forerunner. Adonis' the sun. 7. Lastly, the Sun was called by the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonis, and Adonis; which signifies Lord, and is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai, a name proper to the true God of Israel. That Adonis was the same with the Sun, is evident from his Identity with Bacchus; as Plutarch. lib. 4. Sympos. cap. 5. where he brings in the verses of Phanocles, touching Adonis' rape on Venus. Now that Bacchus was the Sun, is proved in the following section, parag. 4. Of which see Vossius de Idol. lib. 2. cap. 4. as elsewhere. Though the Phoenicians worshipped the Sun as their supreme God, yet they gave a very great, yea the next honour to the Moon; which they worshipped also under the names of The Moon styled Astarte. 1. Astarte, in the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Hebrews read in the plural, 2 King 23.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astaroth: of which see what precedes of juno, chap. 2. §. 5. Belisama. 2. Belsama. Baaltis. 3. Baaltis. Cijun. 4. Cijun, Amos 5.26. 5. The Queen of Heaven. All which titles belonged mythologically to juno, but physically to the Moon, as we have before proved of Juno, chap. 2. §. 7. etc. The Phenician Baalim. As the Sun and Moon were reputed by the Phoenicians as their supreme Gods, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural and immortal Gods; so they had their inferior Baalim, Lords or Mediators betwixt them and their supreme God, or Gods; which were none other than the souls of some great Heroes, or Princes deceased, and deified. Thus Julian the Apostate, in his Oration of the Sun, makes Mercury (who was historically Canaan) and Mars Assessors to the Sun, the supreme God. So Hercules is generally reputed as one of these Phenician Heroes or Demons, and so indeed his name imports; which some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein, Princes: whence Hero; as before (chap. 5. §. 1.) in our account of Hercules, whom we judge the same with joshua. Amongst these Baalim or inferior Men Gods, we may reckon Belus with other of the Phenician Kings, who were after death deified, and made Mediators betwixt Men and the supreme God: of which see more in Pythagor. Philosophy. §. 11. The Grecian natural Theelogie. We come now to the Grecians, their Natural Theology and worship; which in its first rise and last refinement seems very probably the same with that in the Oriental parts. The first Grecians worshipped Planetary Deities. As for the first rise of Natural Theology in Greece, Plato, in his Cratylus, assures us, that the first and most ancient Grecians had the same Gods with the Barbarians, viz. the Sun, Moon, and Stars: his words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. They, who first inhabited Greece, seem to me to have had the same Gods, as many of the Barbarians now have, viz. the Sun, Moon, etc. And then he subjoins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when therefore they beheld all these moving in continued course, from the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run, they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods. Thence Herodotus tells us, that the Gods were a long time worshipped by the Hellenes, without any proper distinct names or Titles; only under the common name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereby, as we may presume, they understood the Sun, Moon, and stars. Thus Sandford descens. l. 1. §. 25. It seems to me, that the ancient Grecians conceived the Sun, Moon, Earth, Stars, and Heaven to be the only Gods. And more fully in what precedes, l. 1. §. 6. Sandford assures us, out of Herodotus, that the ancient Helen's worshipped not their Gods under any proper name, but called them only by that common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposers; because they disposed of all sublunary Affairs. But at length, when the Pelasgi began to flourish, Greece began to hear of the names of the Gods; which the Grecians received from the Barbarians, especially the Egyptians; according to the Oracles approbation. Plato derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to run, and so applies the origination of the Gods to the Planetary or celestial Bodies, as before. Zeno, in Stobaeus, says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Sun, and Moon, and other stars, are intelligent and wise, fiery fire. The stars, bodies or seats of their Gods. His meaning is, that these celestial Bodies, composed of fire, were informed and actuated by some wise, intelligent, divine spirit. For we must know, that the wiser of the Grecian Philosophers, Pythagoras, Plato, Zeno, etc. who were the chief Institutors of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theology, were not so sottish, as to make the Sun, Moon, and Stars to be simply and absolutely Gods; for then indeed they were no better than the Poets or Mythologists, whom they so greatly cried down: but they made these Celestial bodies to be, as it were, the bodies of their Gods, or the chief seat of their Residence. Thus Possidoneus, in Stobaeus, says of the Stoics: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they say a star is a Divine body, or the body of a God. So Philo the Jew, who did greatly Platonize, libro de opificio mundi, calls the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divine images, i.e. informed and actuated by some Divine spirit: and lib. de somniis, he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorruptible and immortal souls; i.e. in regard of that spirit which informed them. Others refer the Physic Theologie of the Grecians to the first principles of Nature. So Sandford de descensu l. 1. §. 27. That fable of the four sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn, all, that have endeavoured to search into Antiquity, have understood of the first principles of things. Also many by Jupiter, have understood the fire; by Juno, the Air; by Neptune, the Water; by Pluto, the Earth etc. whence, by an easy Anagrammatisme, he derives Aer from Hera. This is a good key to open to us, what that Natural Theology, which the Grecian Philosophers brought in, imports. Philosophers the composers of this natural Theology We must remember, that the Poets, who preceded the Philosophers, and were the great broachers of Mythologick Theologie, had, by their fabulous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or generation of Gods, coined a world of Gods, which referred to some Oriental person or tradition. The Philosophers being easily convinced, by their travels into the Oriental parts, (where they found the original Records of these fabulous persons, and stories,) that these Gods were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal Gods, or deceased men deified; they endeavour to reduce this mythologick, to a physic or more natural Theology. And thus they make first but one supreme God, whose chief throne or seat they suppose to be the Sun; and many other inferior middling Gods, which they call Demons, or men Gods; which were the souls of great Heroes deceased, residing principally in some star or other, as before §. 5. As for their supreme God, the wisest of them, Pythagoras and Plato etc. understood him to be the first eternal, infinite, and most unchangeable Being; only out of fear or compleasance, complying with the superstitious humour of the people, they expressed him by the common names of Jupiter, Apollo, etc. This is evident from this; that the chiefest names of their Idol-Gods, are but references to, as well as derivations from, the one true God. Thus in the Grecians jao, in the Latins Jove, in the Phoenicians jevo, in the Thracians Evie, in the Athenians Hues, in the Eolians Phoibe, in the Americans Hioh, in the Egyptians Bacchus; one and the same name Jehovah is evidently seen by all that will, says Sandford de descens. l. 1. §. 22. This supreme God the Philosophers generally supposed to have his residence in the body of the Sun; The Sun styled Saturn, jupiter, etc. which was thence called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, because the Sun's motion is the measure of Time. 2. Others styled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heat; because the Sun was thought to be fire. Jovem autem fuisse Hebraeorū Deum & putavit Varro, &, siquid est in Augustini judicio merito putavit. Sands. de desc. Christi l. 1. §. 13. Whence he was also styled jupiter Hammon, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ham, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamma, which signifies the Sun; thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amman, the Temple of the Sun. He was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jupiter of Heliopolis, who was no other than the Sun, as Vossius de Idol. l. 2. cap. 13. The Sun was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dis, and Diespater, (the names of jupiter) from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 di or day in Shaddai, God's name. He was likewise styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (another name of jupiter,) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's name. Thus Sandford de descensu Christi l. 1. §. 10. This is that which sometimes Apollo Clarius, being consulted, which of the Gods was called jao, is said to answer: (Macrob. 1. Saturnal.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Cunctorum dic as supremum numen jao, Hic tibi vere novo sit jupiter, Helius aestu, Dis cùm saevit hyems, Autumno mollis jao. That the Sun is signified in these verses, the Interpreters of the Oracles (Apollo Clar. etc.) have determined. And indeed it cannot be otherwise: for they knew no other name of the Sun but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacred fire, which was the ancient name whereby the Sun was styled, before the introduction of the other Gods, length of time had extinguished it. Lastly, the mention of the Seasons of the Year, which follow upon the motions of the Sun, leaves no room for dubitation, but clearly teacheth us, that Helios and jao are the same with, or traduced from Elohim, and jehovah. So also Orpheus: Unus & idem Dis, Jovis, Helius, Dionysus. This we mention, to show, that the name of jehovah was known to the Ancients, not only by sound, but also by its origine: for they pronounced it jao, and as Hebrew interpreted it according to the Hebrew writings. So Diodorus Siculus Bibl. lib. 1. acquaints us, that Moses among the jews writ Laws for the God called jao. By all which it evidently appears, that those Attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. given to the Sun, were but Satanick imitations of sacred Attributes. Of this see more what precedes of jupiter, chap. 1. §. 8. etc. 3. But the more proper name, by which the Grecians expressed the Sun, was Apollo. So Julian the Apostate, hymno in Apoll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollo is the Sun itself; which name is amongst all common and known. Thus Plato, in Cratylus, explicating the name Apollo, shows us how it signifies the Sun. So Cicero lib. 3. de Nat. Deorum tells us, that the Sun is a God, which the Grecians call Apollo, as the Moon Diana. Thus much is also evident from his other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which Hesychius explicates, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. from the most pure light of the Sun. Farther that the Sun passed amongst the Grecians for Apollo, is demonstrated. 1. From his Form, which Julian, Hymno in Apoll. describes thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always beautiful, always young; because the Sun never waxeth old. 2. Apollo is said to have invented Medicine, and to be father of Esculapius; because the generation and virtues of Plants depend on the Sun, its influence. 3. Apollo is said to be the eye of Jupiter, and the God of Divination; because the Sun is the eye of the World, and that which discovers things most obscure and secret. 4. All the Sacreds' and Rites of Apollo are applied to the Sun. So Vossius, de Idolol. lib. 2. cap. 12. 1. The Laurel was consecrated to Apollo, as that with which, they conceited, he crowned his head; whereby they signified the heat, influence, and virtue of the Sun; the Laurel being a Plant always green, and as they say, of a fiery nature. Thence the Athenians, in the seventh day's Hymn which they sung to Apollo, decked themselves with Laurel, as Proclus tells us. 2. Of Animals, the Wolf was also consecrated to Apollo; either, because he is, as the Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most quicksighted, as the Scholiast on Aratus; or because he is very watchful, and goes forth early, as the Sun, to seek his prey. Hence Lupus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light. Yea, Apollo himself was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not because he was worshipped in Lycia, as some will have it, but because he is the fountain of light, as the Sun is. That the several Names, Rites, etc. given to Apollo were of Hebrew origination. See what precedes C. 4. §. 1. etc. Bacchus' the Sun. 4. The Sun was also worshipped by the Grecians under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacchus. So Ulpianus, ad orat. Demosthenes', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they call the Sun Bacchus and Apollo; whence Bacchus was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne of fire, from their common supposition, that the Sun was fire. Hence also those Titles of Bacchus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hues is by Bochart derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hu-es he is fire Deut. 4.24. as Attes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atta-es thou art fire; as in what precedeth C. 3. §. 2. 5. Yea, Vossius de Idol. lib. 2. c. 13. makes Mercury and Mars, if we take them Physically, to signify the Sun. So also Hercules as Voss. de Idol. l. 2. c. 15. etc. All these and other of the Grecian Gods considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physically, were but symbols of the Sun; though, if we consider them Mythologically, they may be referred to some Oriental person or God as before. This was long since well observed by Macrobius lib. 1. Sat. cap. 17. The divers virtues of the Sun gave names to divers Gods. Again he adds; The several appellations of the Gods may, by a certain hidden reason, be referred to the Sun. The Grecian Demons. As the wiser of the Grecians seated their immortal supreme God in the body of the Sun, so in like manner they placed their Demons in the bodies of the Stars. So the Stoics styled a star, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Corpse, informed by the soul of some Daemon, and subordinate to the supreme God. Thus Austin explicates the mind of the Stoics, de Civit. Dei lib. 4. cap. 11. The Stoics hold, that all the stars are parts of Jupiter, (i.e. the Sun) and that they all live and have rational souls; and therefore without controversy are Gods, i.e. Demon Gods. So Philo the Jew, lib. de pietate, calls the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, certain Rectors subordinate to the Parent of the Universe: whereby he means the true God of Israel, according to the opinion of some more intelligent Platonists; though the most meant thereby the Sun. §. 12. We shall close up this discourse of Natural Theology, with some reflections on it, in its highest elevation and refinement; The design of the new Platonists to reform Natural Theology, which was by the New Platonists, of the sacred succession, in the school of Alexandria, and that by means of the great Assistances, which they had from the sacred scriptures and Churches of Christ. After that the broad and glorious light of the Gospel shone on those oriental parts, especially on Egypt, (according to that promise Esa 19.18. One shall be called the City of the Sun, i.e. Heliopolis, devoted to the worship of the Sun) the wiser and more ingenious of those Platonists, in the school of Alexandria, saw a necessity of reforming their Natural Theology; especially of rejecting those many Fictitious Gods, which were crept into the body of their Theology. This, I say, these Platonic Philosophers were forced unto, by Arguments the Christians urged, not only from reason, but also from Plato's own Philosophy & Concessions, which clearly disproves a multiplicity of Gods. Hence these new Pythagorizing Platonists, to salve their Natural Theology, pretend, that all the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythick Theologie, was but an allegoric explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Physic Theologie. Thus they reduce all their supreme Gods Saturn, Jupiter, Apollo, &c to the Sun; and the lesser inferior Gods they make to be Demons, or the souls of some deceased Heroes deified, and lodged in the bodies of the Stars. Thus Plotinus, Ennead. 2. lib. 9 contends hard for these Deastri or Star-Gods. This was the Theology which Julian the Apostate contended for; as it appears by his Oration for the Sun; which he makes to be the one Eternal supreme God. The Chief heads of this sacred succession in the school of Alexandria, who endeavoured this Reformation of their Natural Theology, were Ammonius, (whom some make to be a Christian) Plotinus his Successor, Porphyry successor to Plotinus, Jamblichus the Successor of Porphyry etc. And the chief means, which gave them most Assistance in this design, for the Reformation of their Natural Theology, was indeed the sacred Scriptures, and Christian Religion. For they had the LXX's Version by them in their Library: Besides, Ammonius, the head of this succession, was either a Christian or well inclined; who mixed Scripture notions with his Philosophy. See more, touching the advantages these New Platonists had from Scripture light, for the Reformation of their Natural Theology, in our following Discourses of Egyptian Philosophy Part 2. Book 1. Also of Platonic Philosophy, Part 2. Book 2. §. 13. The Roman Natural Theology. We should now come to treat of the Romans, their Natural Theology and Worship: but herein we shall find little or no difference from that of the Grecians, whence it had its original. For as the Grecians, so the Romans had their Superior and Inferior Gods. The chief and supreme of their Gods, considered Physically, was the Sun; which was worshipped amongst them under differing Names and Forms, viz. of Saturn, Jupiter, Apollo, etc. Jani nomen si ab historia arcessimus ex Javano fuerit contractum— Sin Jani appellatio primò non homini convenit, sed soli nempe ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah &c Vossius de Idolatr. lib. 2. ca 16. I shall mention only that of Janus, which was the chief God amongst the Romans, and considered Physically, a Symbol of the Sun. As for the origination of the name, we have before shown, how it was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, God's name, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El. And that the Sun was worshipped amongst the Romans, under the name of Janus, is evident from the Testimony of Nigidius Figulus, that learned Roman, who declares, that Apollo was Janus. Now all know that Apollo was the Sun. So Arnobius lib. 3. says, that some made Janus to be the Sun. 2. The Genealogy of Janus proves the same: for he is called the Son of Heaven; which is proper to the Sun. 3. This is farther demonstrable from the character Terentianus Maurus gives him viz. Jane pater Jane tuens, dive biceps, biformis O cate rerum sator, O principium Deorum. This Vossius de Idololat. lib. 2. cap. 16. applies to the Sun. If we consider Janus historically, and according to the mythologists, so he refers to Noah or Javan; as before chap. 6. §. 6. etc. The Romans had also their Demons or middling Gods which they called medioxumi and Deastri, which were the souls of great Heroes deceased and lodged in the Stars. So Julius Caesar is said to become a star etc. But yet we must grant that the Roman Theology was not so much Physic or Natural as Politic, and therefore belongs to the following Chapter. CHAP. IX. Politic Theologie traduced from Divine Institutes corrupted. The Greek sacreds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, God's name. Numa the first Institutor of Politic Theology, and that in imitation of Jewish Institutes. Pagan Laws concerning the worship of God, from God. The Delphic Temple and its sacreds framed in imitation of God's Temple, etc. Pagan Altars in imitation of Jewish. Acts 17.23. The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es-ja God's fire, Leu. 6.12. Pagan Priests in imitation of Jewish. Coena and Coes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coen. The Pontifick College, Vestments, Orders, Qualifications, and Purifications, of Jewish origination. Pagan Sacrifices Imitates of Jewish. The Jewish Holocaust, Levit. 1,2,3,4,5,6. largely explicated; with its parallel amongst the Pagans. Jewish Expiatory sacrifices imitated by Pagans. The Scape-goat, Levit. 16.7. whence the Altar to the unknown God, Acts 17.23. 1 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb. 19.2 The Red Heifer imitated by the Egyptians. The Oblation of Human blood to Saturn, an imitate of Abraham's offering Isaac, the Paschal Lamb, and Christ's Sacrifice on the Cross. Act. 7.4. Esa. 30.33. The custom of sacrificing men Catholic. Pagan Federal sacrifices from Jewish, Gen. 15.10. Jer. 34.18. Ps. 50.5. What a covenant by sacrifice imports, and how far it was imitated by Pagans? Pagan customs of feasting on sacrifices, from the Jews. The Lectisternia from the Jewish Passeover, Joh. 13.23. Pagan first fruits and Tenths in imitation of Jewish, Gen. 4.3. Pagans universally observed a Seventh day sabbath in imitation of God's Sabbath. Pagan Oracles, prayers, abstinences, and Ceremonies, from Jewish. The Jewish Phylacteries imitated by the Indians, Persians, and Babylonians. Jewish Funeral Rites imitated by Pagans. The Sum of Pagan Theology an imitation of Divine. §. 1. Of Politic Theology. HAving gone thorough Mythick and Physic Theologie, we are now come to the Politic; wherein we no way doubt but to discover evident notices of its Traduction from Jewish Rites, Politic Theologie was so called, 1. From its first Institutors, who were Legislators, Statesmen, and Politicians. 2. From its End; which was to keep the people in awe, and obedience to Laws. As for the description thereof, we have it well delivered, out of Varro, by Austin de Civit. Dei lib. 6. cap. 4. where, having described Mythick Theologie seated amongst the Poets; and Physic form by the Philosophers; he describes Politic or Civil Theology, seated amongst the Priests, thus: The third sort, in the Cities the Citizens, but especially the Priests ought to understand and administer: wherein we are taught, what Gods are to be worshipped publicly; what Sacreds' and Sacrifices are meet for every one to perform, etc. Herein we have, besides the first Institutor and Ministers, also the chief matter of this Politic Theology, which consists in those sacrifices, and sacred Rites of worship, in use amongst them, whereby it is farther differenced from the Mythick Theologie; which chief respects the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Genealogy of the Gods; also from the Physic Theologie; which mainly refers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun, and Demon Theologie. So that this Politic Theology may, in a more peculiar manner, assume and appropriate to its self, the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolatry or Idol worship. Now that all Pagan Idolatry or politic Theology sprang from the Jewish Oracles, or Scripture misconstrued is asserted by Godwin, in his Jewish Antiquit. lib. 4. cap. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this from Jah. Hence some learned men derive the very Greek names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, God's name. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an easy change of the final aspiration (which the Greeks use not) they first sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which exactly answers to, or indeed is the same with, Jah, according to that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ja, among the Hebrews, signifies God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinis soribus in scriptum Hebraicum Jah denotat. Sandf. Descens. lib. 1. §. 13. Thence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence that common acclamation in their Paean sung to Apollo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in as much as the ancient Grecians had not the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till Simonides brought it in, according to that of Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hence, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest, and other sacred Names among the Grecians, as Dickinson Delphi Phoenic. c. 10. High Graecorum est Hebraicum Jah, ex quo omnia sacrorum vocabula apud Graecos. Sandf. l. 1. §. 5. Thus likewise Sandford, de Descensu lib. 1. §. 5. All the sacreds of the Grecians were taken from the Hebrews: many also of the names of the Gods were drawn from the Hebraick. We will begin with Hieron: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] whence had it its origination, but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High; as Grammarians teach us? Now, if from this one little word, high the Temples, Priests, Sacrifices, and lastly all sacreds were denominated (for from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from thence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and whatever else of that kind came) we may not doubt, but that the Ancients understood therein, some illustrious and eminent Nature and Power; which, unless we have recourse unto the Hebraicks, we shall never find. And this indeed the very Ceremony of the Greeks compels us unto: for their Sacred Hymn Paean, consists chief of this acclamation, High, High; whereof they make Eleleu the Proanaphonesis. Now if we, as the Law of Peanisme requires, prepone Eleleu to High, it makes Eleleu High; which is the very same with the Hebrew Hallelujah etc. Omnem sacrorum ornatum ab Hebraeis in Graeciam penetrasse, omnem caelitum nationem ab Aeg●… processisse, om●… Deorum no●…, anaphonemata, ceremonias, res gestas à Judaeis desumpta videas: Sandf. Descens. l. 1. §. 22. Thus Sandford of the Traduction of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, High, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c, from the sacred name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah. Of this see more B. 3. C. 1. §. 11. So also Cudworth in his true notion of the Lords supper, pag. 15. says, that Paganism is nothing else but Judaisme degenerated. I shall endeavour to prove this Assertion both from the Causes, and Parts of Pagan Idolatry. §. 2. Numa Pompilius the chief Institutor of Politic Theology had his Laws for worship from the Jews. The chief seat of this Politic or Civil Theology, was the Roman Empire. For look as Physic Theologie had its original and chief Seat in the Oriental parts, Chaldea, Egypt, Phoenicia &c. and Poetic Theology its chief seat in Greece; so in like manner Politic Theology at Rome. And the first, at least the chief Institutor thereof, was Numa Pompilius; who had his Original Idea or Platform from the Jewish Church and Oracles. So Cassander (in his Consultat. Art. 21.) acquaints us, That Austin out of Varro, affirmed, that the Romans, for more than 170 years, worshipped their Gods without images: which, said Varro, if it had yet remained, the Gods had been more purely observed. And to confirm this his opinion, amongst others, he produceth as a witness the Jewish Nation. Clement writes, That Numa, the Author of this Institute, was a Pythagorean; who being aided by those things which Moses had delivered, prohibited the Romans from making any Image of God. Thus Cassander. The like I find in Plutarch, in the life of Numa Pompilius: where he tells us, That Numa forbade the Romans to believe, that God had any form or likeness of beast or man, (which is agreeable to the Pythagoreans, who thought the Gods were invisible, and incorruptible, and only Intelligible) so that in those former times, there was in Rome no image of God, either painted, or graven, for 170 years. They built Chapels to the Gods at Rome; and yet neither with Picture or image of God within them. For they took it at first as a Sacrilege, to present heavenly things by earthly forms; seeing we cannot any way possibly attain to the knowledge of God, but in mind and understanding. Thus Plutarch, conformable to that of Varro, Austin, and Clement; who make Numa to have traduced this his simple mode of worship from the Jewish Church. And, albeit that of Clement, concerning Numa's being a Pythagorean may not hold true; because Pythagorass coming into Italy, was not till many years after Numa's death; yet his, and our Assertion, that Numa received the original Idea, of this mode of Worship from the jewish Church, is no way prejudiced hereby. For Numa might receive the Traditions hereof from the Phoenicians, who possessed many maritime towns of Sicily and Italy, and often sailed into these parts: as before B. 1. c. 8. §. 5. Or else 'tis possible, that this (as many other Institutes and sacred Rites) was afterward added to the Constitutions of Numa, and so passed for his, by the advice of Pythagoras, who was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the jewish Ape, or Imitator. However it came to pass, yet certain it is, those ancient Heathens, who first instituted this Pagan Theology or Idolatry, had more refined apprehensions of God, and of his worship, than their followers; which we cannot rationally impute to any other cause save this, that they were more intimately and throughly instructed in the Jewish Religion and worship. This will farther appear by the ensuing particularities. §. 3. Laws concerning worship of Gods from God. First, it was generally confessed, by the first great Institutors of Laws for the worship of the Gods, that they received their Institutions and Laws from some Divine Oracle. So Numa Pompilius, when he came to deliver his Laws for the worship of the Gods, pretends to a Divine Inspiration. Thus Plato, de leg. 6. fol. 759. lays down this as a general Concession, that all Laws and Constitutions about the worship of God, must come from God: his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laws about Divine matters must be fetched from the Delphic Oracle &c So again Plato, de leg. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is not lawful to constitute Gods or Sacreds', beyond the Law. So likewise, de Repub. 5. fol. 468. Plato saith, that concerning the worship of the Demons, we must consult God's Oracle, in what rank those blessed men are to be had; and with what Ensigns they are to be honoured etc. We have reason enough to conclude, that Plato learned this, as well as other Divine Traditions, from the Jews, with whom he had about 14 years' conversation in Egypt. De Graecorum religione ostenditur primo, sacra Graecorum ab Hebraeorum ceremoniis deflux isse. Sandfordus de des●ens. Christi lib. 1. §. 5. Yea, we are not without probable conjectures, that Plato, when he refers us to the Delphic Oracle, for all Divine Constitutions and Laws about Worship, he means no other than the sacred Oracles of the true God, whence he borrowed the choicest of his Contemplations and Traditions. §. 4. The Temple and Sacreds' at Delphos framed in imitation of God's Temple, and other sacreds at Jerusalem. More particularly; One great part of this politic and sacred Theology regards the Heathens Temples, and their consecration to some God; which seem exactly parallel to, and therefore, as we may presume, were framed in imitation of God's sacred Temple at Jerusalem. The Devil indeed delighted much to play the Ape, and to be worshipped by his Devoti in the same, or a like mode, as the true God was worshipped at Jerusalem. 1. Hence, as God had his Temple, wherein they prayed, and sung Hallelujahs unto God: so the Devil had his Temple at Delphus, where they sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eleleu je, or ja, unto Apollo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah, Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delphici Templi foribus inscribebatur. Delft. Phoen. c. 10. Sandf. desc. l. 1. §. 13. So Eustathius in Odies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beseeching their Daemon to be propitious to them, they cry out je, je, i.e. jah, jah. Whence we are informed by some learned men, that the ancient wise men of Greece writ this sacred name of God on the very doors of their Delphic Temple. Hence also the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temple, was so styled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High, which is the same with jah, as before §. 1. 2. As God had his Tabernacle, so Apollo had his curtain, exactly answering thereto. 3. As God had in the Tabernacle his Ark, so Apollo had in his Curtain a Tripos, conformable to the Ark. 4. As the Ark, so the Tripos also was overlaid with Gold. Whence Apollo is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give ambiguous responses from his golden Tripos: and as the Ark was compassed about with a golden Crown, so Apollo's Tripos; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tripos was bound about with a Crown. Scholiast in Aristoph. Pluto. 5. On the Ark there was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a propitiatory seat: in imitation whereof the Delphicks had a certain seat they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was placed on the Tripos, whereon Apollo's Pythian Prophetess sat, and, after consultation with the Demoniac spirit, gave forth Oracles, in Satanick imitation of God's Divine Oracles. Thus Dickinson, Delphi Phoenicissantes, cap. 11. Ad similitudinem Tabernaculi, cortinam; ad Arcae faederis exemplum, Tripodem: ad umbram Propitiatorii Epithematis, Holmum: etc. Dickins. Delft. c. 11. Not only the mysteries of the Tripos, but also those of the Curtain and Holm, seem apparently to be translated from the Tabernacle and Ark. For the Delphicks, that they might compose themselves exactly to the Hebraick mode, instituted the Curtain after the likeness of the Tabernacle; the Tripos according to the pattern of the Ark; the Holm according to the form of the propitiatory seat; and a Table, answerable to the table whereon stood the Shewbread etc. Yea we are told, that not only the Pagan Temples, but also their other more exact pieces of Architecture, were derived from that stately structure of the Jewish Temple. So Selden de Jure Nat. lib. 1. cap. 2. fol. 27. tells us, that Villalpandus, that Egregious Divine of our Age, as also Mathematician, will have the more perfect and complete. Idea of all Architecture amongst the Greeks and Romans, to have flowed from the Hebrew proportions in the Temple of Solomon, and other of his structures. See Villalpandus' own words in Ezech. Tom. 2. part. 2. lib. 5. disput. 1. cap. 13. §. 5. Pagan Altars in imitation of the Jewish. As the Pagan's Temples, so also their Altars, seem to have been taken up in imitation of those amongst the Jews. I shall mention only the Altar at Athens, dedicated to the unknown God, Act. 17.23. Act. 17.23. The Altar to the unknown God. That this Altar was dedicated to the true God of Israel, though unknown to those blind Grecians, Paul's words seem to assure us: unto the unknown God (says he) whom ye ignorantly worship etc. whereby he seems to intimate, that the Altar was dedicated to the true God, albeit they knew him not. This will be farther evident, if we consider the Original of this Altar; whereof we have a good account given us by Diogenes Laertius, in the life of Epimenides thus: Epimenides was counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Devoto: he stayed a Plague amongst the Athenians thus: he took a black and a white Sheep, and carried them to Areopagus, from whence he let them go which way they would; commanding those that followed them, that wheresoever they laid down, they should sacrifice them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to some peculiar meet God. And to this very day (saith Laertius) throughout the Athenian Pagi, there are Altars to be found without name, which were then made in memory of this Expiation, as 'tis certain etc. That Epimenides (reputed such a Devoto) by his peculiar God, meant 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 jews; as hereafter §. 8. The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Roman Vesta, in imitation of the sacred fire. Levit. 6.12. Yea, not only the Altar, but the fire which burned on the Altar at Jerusalem, was very far imitated by the Grecians and Romans. Leu. 6.12. The jewish 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 'tis supposed from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es-ja, the fire of jah or jehovah. So Josh. 13.14. the Sacrifices of God are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ease, the fires of jehovah: which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called by the Latins Vesta: as Vossius and Dickins. Delft. Phoen. cap. 11. §. 6. The Pagan Priests in imitation of the Jewish. Another part of Politic Theology regards the ordering of Priests, and their Offices; wherein also the Pagans own very much to the jewish Priests, for their Original Ideas. We shall begin with some appellations given to Pagan Priests, which were but derivatives from the jewish. 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 affirms. But to pass 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 jewish 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 Dignity and Authority 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 etc. Here we see an order of Priesthood amongst the Romans, exactly answering to that amongst the jews. For as the jews had their High Priest, and inferior Priests under him; so the Romans: as the jewish Priests were the conservators of the Mosaic Law; so the Romans of their Pontifick or Canon Law etc. 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 jews, had his Mitre; so also the Roman Pontifex maximus. Thus Lud. Vives in August. civet. 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 Mitre etc. So Bochart, in his Discourse against Veron, proves, that the ancient Pagan Priests had their Mitres etc. Again as the jewish Priests had their Ephod, which was a white Linen Vestment they wore upon their upper garment, when they administered about holy things; (whence a white garment was much affected by the Jews, as Eccles 9.8. let thy garments be always white:) so also the Roman and other pagan Priests, according to the institutes of Pythagoras, were to perform all Acts of Worship in white garments etc. Thus Diogenes Laertius, in the life of Pythagoras, tells us, that he held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Gods must be always worshipped with praises, (or a good conscience,) and with a white Vestment etc. This, without doubt, he learned from the jewish 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 only 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 necessary 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 etc. 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 Philosophy, 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 jewish Priests had their legal Purifications and washings, before they entered 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, tells us, that Pythagoras held the Gods were to be worshipped with a pure body; which purity was attained by Expurgations, Washings, Sprinckling, and Abstinences from all defilement etc. 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 story of his life. Justin Martyr, Apol. 2. confidently affirms, that all those purifications and washings, which the Ethnics used in their Sacreds', had their original from our Scriptures, abused by the Devil's hell bred affectation of likeness 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 God's command to Moses, when he drew near to the burning bush, Exod. 3.5. to put off his shoes etc. §. 7. Pagan Sacrifices from Jewish. A main part of Politic Theology consisted in certain Canons or Rules, laid down for the right ordering of Sacrifies; all which were but Satanick imitations of, and derivations from jewish Sacrifices. This we dare confidently affirm, because we have such rational grounds for the demonstration thereof. Neither are we without great Authority to confirm the same. Learned Bochart, de Animal. S. part. 1. lib. 2. cap. 33. fol. 325. gives us an excellent demonstration hereof. There were (says he) several sorts of Sacrifices amongst the jews; some Holocausts, or whole offerings, some pacific, some propitiatory. There were also Sacrifices of Times and Persons, Votive, Consecrative &c, which the Egyptians, Grecians, and Romans, in many things, affected. Whence you may learn, that the Gentiles, from a cursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil zeal, affected to give the same worship to their Dunghill Gods, which the Israelites gave to the true God. The Jewish Holocaust imitated by Pagans. This we may prove from the beginning of the first chapter of Leviticus, where we have certain Rites prescribed for the offering an Holocaust. First, 'tis said Leu. 1.2. Leu. 1.2. Bullocks etc. That the Oblations should be taken, as well from Bullocks, as from Sheep, and Goats; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both. In imitation whereof, the Heathens sacrificed Bullocks, Sheep, and Goats to many Gods. Thus Achilles, in Homer, joins these three together. Hence it follows, Levit. 1.3. Leu. 1.3. A Bullock perfect. a burned Offering of a Bullock etc. God gins with a bullock, which Livy often calls the greater Sacrifice. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Proverbs of the Ancients, signifies to make pompous provision; because none but the rich could offer a bullock, as Erasmi Adag. Then Moses adds, Leu. 1.3. That the bullock must be [a male without blemish.] This also was observed by the Egyptians, as Herodotus lib. 2. cap. 41. The Egyptians universally sacrificed clean bullocks, and those Males and Calves. Moses requires that this Holocaust be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfect; which word is also used by Achilles, in Homer, who is said to make an offering to Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c, of perfect Goats. It follows in Moses Leu. 1.4. Levit. 1.4. On the head. And he shall put his hand upon the head etc. namely, for the confession of sin, as Leu. 16.21. Herodotus lib. 2. cap. 39 mentions the like of the Egyptians, who were wont to lay an execration on the heads of the Sacrifices, in these or such like words; that if any evil were impendent on them that sacrificed, or on whole Egypt, it might be converted on this head. And Plutarch, in Isis, says, that after they had imprecated on the head of the sacrifice, they cut it off. It follows Levit. 1.5. Levit. 1.5. Before the Lord. And he shall kill the bullock before the lord [Before the Lord] i.e. at the door of the Tabernacle, as v. 3. where the Altar stood, as Levit. 17. 3-9. Thus Plato, de Leg. lib. 10. lays down this as an inviolable constitution, that no one have an Altar in his private house: wherefore they usually placed the victim before the public Altars. So Virg. lib. 9 Aen. Et statuam ante aras aurata fronte Juvencum. And lib. 2. Georg. Et ductus cornu stabit sacer hircus ad aram. And the sacred Goat being led, shall stand at the Altar: which answers to that of the Psalmist, Psalm. 118.27. Psal. 118.27. Bind with cords (i.e. bring bound with cords) the sacrifice to the horns of the Altar. Levit. 1.5. He shall kill. 2. God commands [he should kill the Bullock] He, i.e. either he that offers the bullock, or, as they will have it, some Levite: as it may be gathered from 2 Chron. 30.17. and 2 Chron. 35.10,11. where the Levites were to kill the Paschal Lamb; but the Priests were to sprinkle the blood. Thus it was amongst the Romans; the Priest did not kill the Victim, but the Popa or Victimarie, at the beck of the Priest; who therefore standing by the Victim, now and then said: Agon? i.e. Ago? shall I do it? Leu. 1.5. sprinkle the blood. 3. Then it follows [And sprinkle the blood] The Levite having killed the victim, the Priest received the blood in a vessel; which Moses Exod. 24.6. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aganoth: and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, an Aspersorie: the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so the vulgar crateras. In imitation whereof, the Popa having killed the Victim, the Priest received the blood in a Vessel; which vessel the Atticks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Latin Pateras. So Virgil Aen. lib. 3. Sanguinis & sacri pater as— which he understands of the victim, as Servius. 4. This blood is said to be sprinkled [upon the Altar] as Exod. 24.6. This also was imitated by the Pagans: whence that of the Poet: — Illius Aram Saepe tener nostris ab ovilibus imbuet agnus. The tender lamb from our flock shall often moisten his Altar, i.e. (saith Servius) pour out his blood on the Altar &c So Lucian, lib. de sacrificiis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest pouring out the blood on the Altar. Thence it follows Leu. 1.6. Levit. 1.6. flay and cut. And he shall flay the offering, and cut it in pieces. After the kill of the Holocaust follows the excoriation and dissection: whereof we find also a satanick imitation amongst the Heathen; So Homer Iliad α — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they killed, and excoriated, and cut in pieces etc. So Virg. lib. 1. Aen An Tergo diripiunt costis. As to the Dissection, it was not made rashly, but with great Art and Industry; as it appears in Homer often (Iliad η & ω &c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they accurately or artificially dissected &c which seems to have been taken up inimitation of the Jewish● Priests their accurate dissection of the sacrifices: which the LXX express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Gen. 4.7. Prov. 3.6. and 9.5. which word is also used in the New Testament, 2 Tim. 2.15. 2 Tim. 2.15. signifying rightly to divide; which refers to the accurate dissection the Priests made of the Sacrifices. So Heb. 4.12. The word of God is compared to the two edged knife, whereby the Priests divided the Sacrifices &c See more of these things in Dilherri Tractatu de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilium. Whence Bochart acknowledgeth he had not a few of these notions. It follows Leu. 1.8. put fire on the Altar. Whereto the Delphic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred fire, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es-ia the fire of God, as also the Roman Vesta seems to refer, as before §. 5. §. 8. The Jewish expiatory sacrifices imitated by the Heathens. The Escape goat Leu. 16.7. Besides the Holocaust or burnt Offering, the Jews had also their expiatory Sacrifices, especially that of the two Goats, whereof one was to be a escape, goat, as Levit. 16.7,8,9,10. In imitation whereof the Egyptians had also their Goat Sacrifices and worship, as Bochart de Animal Sacr. Praefat. In allusion to Levit. 16.7. we have showed (says he) that the Egyptians were very exact and pompous in their Goat-worship. Thence Tragedy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song over the Goat sacrificed to Bacchus etc. And indeed the Original of that Altar to the unknown God Act 17.23. seems to have been taken from this Jewish sacrifice of the two Goats. We have mentioned somewhat before §. 5. out of Diogenes Laertius, who relates the story, how Epimenides, to stop the Plague at Athens, took a white and black sheep etc. I shall add, for a confirmation hereof, what I have met with in Lud. Vives, in August. de Civit. lib. 7. cap. 17. There were (saith he) at Athens many Altars consecrated to unknown Gods, as Acts 17.23. So Pausanias in Attica, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altars of the unknown Gods: which Altars were by the invention of Epimenides erected at Athens. For the Region labouring under the Pestilence, the Pythian Oracle being consulted, made answer, That the city ought to be expiated, as also the country; neither should the sacreds be performed to any of their particular Gods. Epimenides, who was then at Athens, departs, and commands that the sacrifices should be let go through the fields, and the sacrificers follow them; and in that place where they made a stop, sacrifice them to the propitious unknown God. Therefore from that time to the Age of Diogenes Laertius, there were seen in the Attic Pagi many Altars, without name etc. In imitation of the Jewish escape Goat Levit. 16.8. the Greeks had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which Tranquillus, in Julio Caesare, calls Vagum, as Glassius Grammat. S. lib. 4. Tract. 3. Observe. 2. De Nom. Prop. These expiatory sacrifices were called by the Grecians (in imitation of the Jewish expiatories) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Hammond on 1 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. These terms (saith he) signify those things, that were used in the lustrating of a City amongst the Gentiles; which Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; denoting those that were paid for others ransoms, or put to death in others stead. This Heathen custom, from whence all this comes, being, in a manner, but a Transcript of the Azazel amongst the Jews, (the scape-goat) that was sent into the wilderness, with all the sins of the people upon him; which was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectaneous or refuse etc. To this of the Scape-goat we may add that other Jewish sacrifice of the red heifer, which was offered for purification, as Num. 19.2.9. a red heifer without spot &c, whereto we find a parallel in the Egyptian Sacrifices, as is well observed by Bochart, de Animal. Sacr. par. 1. lib. 2. cap. 29. fol. 290. God, says he, commanded to sacrifice a red Heifer Numb. 19.2. Numb. 19.2. The red Heifer imitated. The Jews copulate these two together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect red. Whence Maimonides, in Tractat: de Vacca rufa, cap. 1. § 2. If it has but two hairs white or black it must be accounted unclean. According to which superstition, the Egyptians sacrificed red Bullocks, with such an accurate observation hereof, that if the Bullock had but one hair black or white, it must be accounted profane. So Plutarch in Iside. To which we may add the Sacrifices of Pigeons, amongst the Jews; which the Heathens, by a cursed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emulation imitated, as Bochart in his Preface to Histor. de Animalibus S. The sacrifices of Pigeons, the Ethnics, by a wicked emulation usurped etc. §. 9 The oblation of human sacrifices to Saturn, an imitation of Isaac's being offered, and of Christ's sacrifice on the Cross. But the great expiatory sacrifice was the Paschal Lamb; which was in a more peculiar manner a Type of the Jewish Messiah or Christ, who is styled the Lamb of God slain from the foundation of the world: the Image whereof we have in Abraham's intentional sacrificing his son Isaac, etc. All which the Devil (who greatly affected to be Jehovahs' Ape) assumed to himself as an homage due from his Devoti. So Eusebius, praepar. Evang. lib. 1. cap. 9 proves out of Porphyries Book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Phoenicians (by the Devil's Inspiration) took the original Idea of offering their Sons to Moloch or Saturn, from Abraham's intention of offering his Son Isaac. Porphyries words are these, Saturn, whom the Phoenicians call Israel, had by a Nymph called Anobret, an only Son, which for this they called jeud, who being clothed in a Royal habit, was sacrificed by his Father &c That by Saturn and Israel must be meant Abraham; by the Nymph Anobret Sarah, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceiving by grace; by Jeud, Isaac who is styled Gen. 22.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehid. We have sufficiently proved out of Bochart in our discourse of Saturn chap. 1. §. 5. But as Abraham's intentional sacrificing of his only Son Isaac, was an Image or Type of Christ, the only Son of God, his being offered on the Cross as a ransom for sinners; so we need not doubt, but that the Devil in exacting human blood as an expiatory Sacrifice, had a very great reference to, and imitation of that sacrifice, which he knew Christ was to offer on the Cross. This inhuman mode of offering human blood to Saturn, began in Phoenicia, where Saturn passed under the name of Moloch. We have the manner of it described by Diodorus, Biblioth. lib. 20. There was (says he) amongst them a brazen statue of Saturn, of a vast magnitude, whose hands hanged down on the Earth, so contorted and involved, that children who were brought to it, fell down into a ditch full of fire. This cruel custom of Sacrificing children to Moloch or Saturn, the Jews sucked in from the Phoenicians; whereof we find often mention in Scripture as Act. 7.4. The place where these sacrifices were offered was Tophet, in the valley of Hinnom, which thence was made an Image of Hell, as Esa. 30.33. whence sprang the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehenna, i.e. the valley of Hinnom, as before C. 7. §. 4. From the Phoenicians, the Carthaginians also received the same Rites. So Tertullian, Apol. cap. 9 In Africa they publicly sacrifice their Sons to Saturn. Thus August. de civet. lib. 7. cap. 19 Carthaginians. Lud. Vives on this place says, that it was a Custom very ancient, in dangers of war, for the Prince to sacrifice the Son, which was most dear unto him, to pacify the wrath of the revengeful Devil. But the carthaginians, who sprang from the Phoenicians, sacrificed a man to Saturn. Also in Latium a man was offered to Saturn, etc. And indeed in process of time, this horrid piece of Idolatry became Catholic and Universal: neither was there any part of the Devil's worship, wherein the Pagans did more generally conspire, than in this of sacrificing human blood to their enraged Idols. Arnobius tells us, that it was the common fashion, in past times, to worship Jupiter of Latium, with man's blood. Yea the History of the Decii acquaints us, that it was not unusual amongst the Romans, for men alive to devote themselves to the infernal Gods. Herodotus affirms, that the Egyptians sacrificed living men to their brutish Gods. Amongst the Thebans (who were also a colony of the Phoenicians) the story of Menaeceus, is famous; who, for the preservation of the City, devoted himself to the Infernal Gods. Procopius tells us, that the Inhabitants of the I'll of Thule, observed this custom of sacrificing men, even down to his time. The same Cicero and Plutarch mention of the Gauls: and of the Britan's, Caesar, Comment. lib. 6. gives this reason hereof, ' because the Druids thought, that nothing was a meet expiation for man's life, but the life of man. Thus we see how ambitious the Devil was to be worshipped with human sacrifices in imitation of that to be performed by the Son of God; at least in imitation of its Types in the Jewish Church. See Owen Theol. lib. 1. cap. 8. also Grotius de Satifact. cap. 10, where he proves at large, that it was most usual with the Heathens to pacify the Devil, the God of this world, by human sacrifices, and that in imitation of the Jewish Sacrifice and Christ, the original Idea of all. §. 10. The Jewish federal sacrifices imitated by Pagans. As the Jews had their sin offerings, so also their Federal Sacrifices: as Gen. 15.9.10. God being about to renew his Covenant with Abraham, bids him take certain beasts and divide them etc. The like we find practised by the Israelites, Jer. 34 18. And more particularly Psal. 50 5. we find mention made of a covenant by Sacrifice; which refers to the manner of federal sacrifices; wherein the parts being divided, those who entered into covenant, passed between the parts thus divided etc. These federal sacrifices were much in use amongst the Heathens, and as 'tis presumed, in imitation of those amongst the Jews: so Muis on Psal. 50.5. Psal. 50.5. a Covenant by Sacrifice. It is (saith he) a known phrase; Gen. 15.9,10. Jer. 34.18,19. the original whereof seems to be taken from Gen. 15.9,10. and Jerem. 34 18,19. In making covenants, to the end they might have a greater Religion and Faith attending them, they killed victim, and dissected the beasts: by which Ceremony they, who entered into covenant, intimated an imprecation on themselves, that he who first violated the Covenant, should be smitten as the beast adhibited to establish the covenant was smitten: Yea, that his punishment should be by so much the greater, by how much the more powerful God, whom they appealed unto as a witness, was. Which custom obtained also among the Heathens, (namely by Traduction from the Jews) who being about to make a Covenant and Peace with their enemies, divided an Hog or Sow with a flint; as it appears out of Livy lib. 1. and from that of Virgil Stabant & coesa jungebant foedera porca. The like Mede, on Mal. 1.11. Diatrib. 2. pag. 504. where he proves at large, that a sacrifice is a federal oblation, or Symbol of a League and Covenant 'twixt man and his offended God. For the clearing whereof we must know, that it was the universal custom of mankind to contract covenants of friendship by eating and drinking together: so Isaac with Abimelech Gen. 28. Jacob with Laban Gen. 31. David with Abner 2 Sam. 3. Jos. 9.14. Hence a covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat. So Herodotus tells us, the Persians were wont to contract Leagues of friendship inter vinum, & epulas. The like Tacitus reports of the Germans. Amongst the Greeks and other Nations, they did eat bread and salt together. Such are the sacrifices 'twixt Man and his offended God; they are epulae foederales, wherein the sacrifice being first offered unto God, and made his, he becomes the convivator, and vouchsafeth this grace to man, to eat and drink with or before him, in token of reconcilement. That the Offerer did partake of the sacrifice, is evident from Exod. 34.15. and that the Sacrifices were symbols of our covenant with God, is apparent also from that salt, wherewith the sacrifices were seasoned Mark. 9.49. which, among all Nations, is a token of friendship. Thence Levit. 2.13. 'tis called the salt of the Covenant, because a symbol of its perpetuity, and friendship contracted thereby. Now if the Salt, which seasoned the Sacrifice, were sal foederis, what was the sacrifice itself but epulum foederis, as Gen. 15.9,10. and Psal. 50.5? Whence it is evident, that the Pagans symbolised with the Jews in their covenants by Sacrifice. Thus Bochart, de Animal. S. part. 1. lib. 2. cap. 33. Again, as Jerem. 34.18. the Israelites pass between the parts of a divided Calf; so the Boeotians and Macedonians, between the parts of a divided Dog: Xerxes' army 'twixt the parts of a divided man: the Greek and Trojan Heroes 'twixt the parts of a divided Hog. And the Molossi entered into Covenant by a divided Bullock. And among the Scythians, those who were partakers of the same conjuration, confirmed their mutual faith, by eating the flesh of a roasted Bullock cut in pieces. We find somewhat of like kind performed by Saul, 1 Sam. 11.7. and by Abraham Gen. 15.9. Thus Bochart. Pagan feasting on sacrifices from Jews. As in those federal sacrifices, there was a Division made of the parts, so likewise the persons entering into the covenant, were to eat of those parts, as an argument of their mutual confederation and friendship. This is evident from the Jewish manner of eating the Paschal Lamb, which being a Sacrament or seal of the Covenant, 'twixt God and them, was first sacrificed at the Temple, and then brought home to their private families, and eaten by them, as a pledge of their reconciliation, and confederation with God. And indeed all the Jewish sacrifices, at least such as were Types of Christ's sacrifice offered on the Cross, were but federal oblations; and their feasting upon them, but symbols or tokens of their federal communion with God, in those sacrifices: whence the Pagans derived their federal sacrifices and feasts there upon. So Cudworth in his Notion of the Lords supper, pag. 5. where he shows us, how the Gentiles in their worship received the custom of sacrificing, and feasting on their sacrifices, from the Jews. For Paganism is nothing else but Judaisme degenerate etc. The Pagan Lectisternia. This is farther evident from the Pagan Lectisternia, or the feasts they made to their Gods, in times of calamity; of which Austin de Civit. lib. 3. cap. 17. speaks thus There arising a great pestilence the people conceived that new Lectisternia were to be exhibited. These beds were prepared for the honour of the Gods, whence this sacred (or sacrilege) received its name. Lud. Vives on these words Lectisternia &c, gives us this comment, In times past they feasted lying upon beds: but as often as there was a feast exhibited in any public Temple, for the pacifying the anger of the Gods, it was sacred: and there were beds strewed or prepared, as if they were to lie down and feast with the Gods: this they called Lectisternium, preparing the Beds. These Lectisternia seem very answerable to the Jewish manner of eating the Passover, a symbol of their federal communion with God; which at first institution they eaten standing, in token of their speedy motion; but after their coming to Canaan, they were wont to eat it on their beds, according to their mode of feasting: as it appears by our Saviors eating the Passeover, Joh. 13.23. John 13.23. where he that was the beloved Disciple, lay with his head in Christ's bosom, and so the next in his &c. So that we need not doubt, but these Lectisternia had their original Idea from the Jewish mode of feasting on their Sacrifices; which was a federal Rite, or a seal of their confederation with God, as the Lord's supper is to Christians. §. 11. The Jewish Tenths and first fruits. Besides their expiatory and federal Sacrifices, the Jews had also their Thank-offerings, called more properly Oblations, in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchah; which consisted chief of the Tenths and first-fruits of the Earth; especially of Corn, and Wine, and Oil: Deut. 18.3,4. Numb. 18.12. as Deut. 18.3,4. Numb. 18.12. Deut. 14.23. The same the Devil requires of his Devoti, as it appears by the story of Anius, the Priest of Apollo, who, in the time of the Trojan war, coming into the Grecian Camp, brought with him store of Corn, Wine, and Oil; which (says Bochart, Can. lib. 1. cap. 14. fol. 440.) were abundantly supplied to him from the Oblations: for of all the increase of the Earth, these three the Devil, God's Ape, exacted of his Worshippers. The like Bochart (in a Sermon he preached at Caen, Decemb. 30. 1663.) asserted on Gen. 4.3. Gen. 4.3. At the end of the days: whence he proved, that by days was meant the year; at the end whereof, which was in September, Cain and Abel offered up these Sacrifices, which were 1. as commemorations of the Creation, which was in Autumn: 2. as thankful acknowledgements of God's blessing them with the fruits of the Earth; answerable whereto the Jews had their Feast of ingathering of the fruits: whence we read of the joy of harvest etc. Deut. 14.22,23 Ps. 4.7. Also the feast of Vintage, which was in September. Hence the men of Sichem had their custom of sacrificing, and feasting at the end of the year; of which we read Judg. 9.27 Jer. 41.1.5.8. Hence also other Heathens had the original of their Bacchanalia, which they celebrated about the end of the year, with Tragedies and Comedies, wherein also wine, corn, and oil were offered, answerable to the Jewish institutes: which customs are retained by some to this very day. Thus Bochart. Farther, the Heathens, in imitation of the Jews, offered Tenths to their Gods. So Diogenes Laertius, in the life of Solon, says, that all the Athenians separated the Tenths of their Fruits for public sacrifices, and common good. So Tertullian, in his Apol. cap. 14. The Tenths of all are devoted to Hercules. §. 12. Pagans generally observed the seventh day's Sabbath, in imitation of God's Sabbath. Hence it were not difficult to demonstrate, that all the Pagan Festivals, viz. the Saturnalia, Bacchanalia, Lupercalia, Quirinalia, etc. had their original from the Jewish Festivals. But we shall at present instance only in the seventh day's Sabbath; which was generally observed by the Pagan Idolaters, and that in imitation of the Church of God. Linus makes mention of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a seventh day, observed amongst the Saints etc. So Hesiod. 2. dier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seventh day holy day. So Porphyry, in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Jews, (quoted by Euseb. praepar. Evang. l. 1. c. 9) tells us, that the Phoenicians consecrated to their principal God Saturn; whom they also called Israel, one day in seven, as holy etc. And the Grecians, in commemoration of Apollo's victory over Python, (which is supposed to be but a fable of Joshua's victory over Og, King of Basan) are said every seventh day to sing an hymn to Apollo, who instituted the Pythick Games or Holy days, the first seventh day after his victory, as before C. 4. §. 3. Athenienses, septimo quoque Lunae die hymnum canentes Apollini: ut Proclus monet in illud Hesiodi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vossius de Idolol. l. 2. cap. 12. Aulus Gellius lib. 13. cap. 2. speaks of certain Ethnic Doctors, who were wont to philosophise only on the Sabbath day. To which suits that of Lucian, in Pseudologista, touching the seventh days being granted to Schole-boys, as an holy day: whence also Lampridius, in Alexander Severus, observes of him, that the seventh day, when he was in the city, he ascended the Capitol, and frequented the Temples. Thus Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only the Hebrews, but also the Greeks observe the seventh day as holy. So Euseb. 14. de praepar. Evang. lib. 13. affirms, that not only the Hebrews, but almost all the Philosophers and Poets, acknowledged the seventh day as more holy. Yea josephus, in his last book against Appion, affirms, that there could be found no city, either of the Grecians or Barbarians, who owned not a seventh day's nest from labour. This Sabbath, or seventh days rest, which the holy seed of Noah observed as holy to God, the Idolatrous seed consecrated to the Sun, their supreme God, and thence called it Dies Solis, Sunday. This Idolatrick Translation of the Sabbath from God to the Sun, seems to have been very ancient, and therefore not so much in imitation of the Jewish Church, as of the Patriarches, and holy seed of Shem. So Lud. Cappel Thes. Salmur. de cultu. In the most ancient writings of the Ethnics, namely of Homer, Linus, Orpheus, Callimachus, etc. there are extant various Testimonies of a seventh day, sacred in general; as also of a seventh day recurrent, observed by the Ethnics as sacred: which observation seems to have been derived to them by Tradition from the Fathers, and long usage. The like I find in Usher, his Discourse of the Sabbath, p. 73. The Heathens (says he) had their knowledge of God, and the Sabbath from the first Fathers, by Tradition, who lived before the dispersion. §. 13. Pagan Oracles and Devotion, with Abstinencies and Ceremonies from Jewish. The Pagan Prophetic predictions and Oracles had their original Idea from God's Divine Oracles, and Prophetic Revelations. So jackson, on the Script. fol. 29. shows us, how the Devil counterfeited God's manner of speaking, as well as his manner of Apparition: for the Heathens (as well as the Jews) were resolved of future events by Dreams, Visions, and Oracles. Godwin, jewish antiquit. lib. 4. cap. 20. proves, that all pagan Divination and witchcraft was derived from jewish Oracles corrupted etc. And as God answered the jews by Urim and Thummim, so the Devil his Devoti in the like manner. Thus Grotius, de Imper. sum. potest. p, 135. Elian writes, that the chief Priest amongst the Egyptians, had hanging about his neck, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an image of Saphir, which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like Diodorus Siculus relates. Whence it appears, that the neighbouring Nations imitated the jewish mode, in respect of the Urim and Thummim, as the Devil is wont to be God's ape. For in the time of the Hebrew judges, the Idol Priests had also their Ephod, whence they gave forth Oracles: Judg. 8.27. as judg. 8.27. So Mede on Deut. 33.8. (Diatr. 2. pag. 368.) shows, how the Teraphim, amongst the Idolaters, answered to the Urim and Thummim amongst the jews etc. §. 14. 'tTwere easy to show, how much of the pagans Devotion, Abstinences, and Ceremonies had their original from jewish institutes. To begin with their prayers; Vossius (the Idol. lib. 2.) tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord have mercy upon us, was an usual form of prayer amongst the Gentiles, as well as jews. So Arrian; Epictet. lib. 2. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling upon God, we pray, Lord have mercy upon us etc. 2. As for Abstinences, Bochart (in his Preface to Hist. de Animal. S.) tells us, that not a few of the neighbouring Gentiles abstained from Swine's flesh, after the custom of the jews. 3. Touching Ceremonies, we have before, §. 6. proved, how the Pagans sacred Vestments, Purifications, and Washings were but borrowed from jewish Ceremonies. We might prove the same of the Heathens Circumcision, (which Pythagoras is said to have received from the jews,) as Brerewoods' Inquiries, cap. 13. But we shall content ourselves with the mention of some few other. Phylacteries. We know the vain glorious Jews, especially the Pharisees, wore their Phylacteries, [i.e. little membranes, whereon certain sentences of the Law were written,] as Math. 23.5. on their Foreheads, Arms, etc. from a false construction of Exod. 13.16. Deut. 6.8. Whence the Indians, Persians, and Babylonians took up the same, and that in imitation of the jews. So Hieronymus in Math. 23.5. Math. 23.5. Exod. 13.16. Deut. 6.8. The Pharisees (says he) ill understanding those commands of the Lord by Moses, Ex. 13.16 Deut. 6 8. Thou shalt bind these words as a sign on thy hand etc. wrote the Decalogue of Moses in Membranes, folding them up, and binding them on their foreheads; making them, as it were, a crown for their head, that so they might be always before their eyes; which to this very day the Indians, and Persians, and Babylonians do; and he that has this, is accounted among the people as Religious. As for Funeral Rites, the jews were wont to rend their mantles, and shave their heads, in token of their sorrow, as job. 1.20. and elsewhere: so in like manner, in great Funerals, or fatal mournings, it was usual among the Heathen to rend their garments, and shave their heads. As to the former, Virgil Aen. 12. describes a mourner thus. — It scissa veste Latinus Conjugis attonitus fatis urbisque ruina. Herodotus lib. 1. records, that the like gestures were among the Lacedæmonians, and Livy li. 1. among the Sabines; Job. 1.20. as Caril on job. 1.20. This may suffice to make good our Assertion, that the Pagan Politic Theology or Idolatry had its original from Jewish and Divine institutes corrupted. §. 15. I shall conclude this Head of Pagan Theology, with a great observation of our learned Sandford, de descensu Christi lib. 1. §. 17. Verissimum, pri scis omnibus unam eandemque esse Theologiam, quam Graeci ad fabulas traxerint: et omnia adversùs veritatem de ipsa veritate fuisse constructa. Sandf de desc. l. 1. § 17. They, says he, reason ill, who conjecture hence, that the jews and Grecians had one and the same God, because there are found among both the same Names, and Anaphonemata, and things done: whereas that is more true, yea without all comparison, most true, that among the most ancient people, there was one and the same Theology; which the Grecians turned into Fables; and so from truth itself all was turned against the Truth. To which agrees that, 1. Machab. 3.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the book of the Law did the Gentiles draw the similitudes or Ideas of their Idols. For hence, for the worship of their Gods, they assumed Names, in Religion and Antiquity, sacred: hence also they borrowed their Holy days, Rites, Ceremonies, as also many noble Exploits; as Dickins. Delft. Phoeniciz. c. 6. BOOK III. Of Pagan Poesy, History, Laws, and Oratory; with their Traduction from sacred Oracles, CHAP. I. Of Pagan Poesy, and its Traduction from sacred Oracles. Poesy the most ancient of Human Literature. Divine Poesy most ancient, and the Idea of Human: which is proved 1. by Authority, 2. by Artificial Demonstration: 1. from the first Poets, Linus, Orpheus, Homer, and Hesiod. 2. From the Original occasion of all Poesy, viz. God's Miracles and Apparitions in, and for his Church. 3. From its Impulsive cause, viz. Admiration. 4. From the agreement betwixt Divine and Pagan Poesy in their main end, viz. Worship. 5. From the parallel betwixt Divine Poesy and Pagan, in their form of production; which was by Divine Enthusiasm. Plato's description of Poetic Enthusiasm, as parallel to Divine Enthusiasm. The Greek Rapsodist parallel to the Jewish Psalmodist. 1 Sam. 10.5,6. Poesy not an Art, but Divine Afflation. 6. The Traduction of pagan Poesy from Divine Oracles, is proved from its Matter; which is either Theologick, Philosophic, or Historick. 7. Lastly, the same is demonstrated from the parts of Poesy; which is either Eicastick, or Fantastic; and both from sacred Symbols and Oracles. §. 1. WE have dispatched, in the foregoing Books, two chief parts of philology; namely the original of Languages, and Pagan Theology. We now proceed to a third branch thereof, viz. Poesy; with endeavours to demonstrate its derivation from sacred Oracles. Poesy the most ancient part of human Literature. First, that Poesy was the most ancient of all Artificial Literature, especially amongst the Grecians, is generally affirmed by the Learned; and we have for it the Testimony of Strabo, lib. 1. where he undertakes to prove, that Prose is only an imitation of Poesy etc. Thus also Vossius, (the Histor. Graecis lib 1. cap. 1. pag. 7.) asserts, and proves, that the Greek Historians and Philosophers were after the Poets. So also Jackson (on the Authority of the Scripture) gives it, as from unquestionable Antiquity, that all other set speech, whether Historical, or Rhetorical, was but the progeny of Poesy, falling in latter times from its wont state. And indeed its evident from the thing itself, that all the ancient Learning of the Grecians, both History, Morality, Philosophy, and Theology, was delivered in Poesy. Hence Orpheus, and other Poets were anciently styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teachers, because they taught men Theology, and Morality etc. Whence also the ancient Discourses of the Philosophers were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Songs, etc. because they delivered their precepts of Philosophy in verse. So Pythagoras, and the rest of the Philosophers of his Sect: yea, among the Latins, carmina were used for moral Precepts; as Stillingf. Orig. S. Book 1. chap. 4. §. 2. That Divine Poesy was most ancient, and the spring or Idea of Human. As Poesy was the first piece of artificial Discourse amongst the Pagans, particularly the Grecians; so 'tis as certain, that Divine Poesy preceded Human; yea, that the latter was but a corrupt imitation of the former. We have the original, form, and mode of Scripture. Poesy laid open to us by joseph Scaliger, Animadversiones in Euseb. Chron. (fol. 6.7. edit. 1658.) We find not (saith he) in the Psalter, or Lamentations any Cantick bound up by Laws of Metre, but the Discourse is merely Prose, animated by a Poetic character.— Only the Cantick of Moses in the last Chap. of Deuteronomie, the Proverbs of Solomon, and almost all the Book of Job, are bound up under the necessity of Rhythm; which Rhythm is like two Dimetrian Iambics, with a Tinnulus to the ears.— The Cantick of Moses is a Rhythm drawing near unto a Tetrameter Jambick, not unto an Hexameter Heroick, as Josephus will have it.— Yea, there is no Hexameter or Pentameter to be found in the Sacred Bibles: neither does the Rhythm in them consist of any exact Modes; but the Rhythm is sometimes shorter, sometimes longer, according to the capacity of the sentence etc. Thus much for the judgement of Jos. Scal. touching Scripture Poesy, its several Modes, etc. That Moses was the most ancient of all Poets is proved by Josephus, l. 2. contra Appion: as Mariana in his Preface to Genesis. We find Moses' Prayer delivered in a kind of poesy, Psal. 90. Also Moses' Song, upon Gods delivering the Israelites out of the hands of Pharaoh Exod. 15.1. Then sang Moses etc. which was seconded by the Song of Miriam ver. 20. Likewise Jobs Discourses are, for the most part, in Verse. All which pieces of Divine Poesy are much more ancient than any piece of Pagan Poesy: and we need no way doubt, but that the latter was, by I know not what artificial Satanick imitation, the Product of the former; as it may be demonstrated, both by Inartificial and Rational Argumentation. §. 3. Testimonies to prove the Traduction of Pagan Poesy from Divine Oracles. As for Inartificial Arguments or Authority, we shall begin with that of Tertullian (Apolog. cap. 47.) Who is there, says he, of the Poets who hath not drank of the prophet's fountain & c? Thus Jackson, in his learned Discourse of the Authority of the Scriptures, proves at large, that the most of those fabulous Narrations, and feigned stories, mentioned by Heathen Poets, had their original platform, as also their main foundation and rise from some real issue of Divine Power; and therefore may be referred to some historical relation of sacred writ. So jack's. of the Scriptures fol. 27. Albeit the events, which the most ancient Poets relate, through long distance of time seem most strange to us, yet is the ground such, as upon better search, may always be referred to some Historical Truth; which yielded stuff to Poetic structure, as day spectacles do unto night Visions. Again the same Jackson, fol. 34. speaks more fully thus: Continually, whilst we compare ancient Poets or stories with the Book of Genesis, and other Volumes of sacred Antiquity, these sacred Books give us the pattern, of the waking thoughts of ancient Times. And the Heathen Poems, with other fragments of Ethnic writings, contain the Dreams and Fancies which succeeding Ages, by hearsay and broken Reports, had conceived concerning the same or like matters. For any judicious man, from the continual and serious observation of this Register of Truth, may find out the original, at least of all the principal Heads, or common places of Poetic fictions, or ancient Traditions; which, it cannot be imagined, they should ever have come into any man's fancy, unless from the Imitation of some historical Truth, or the Impulsion of great events, stirring up Admiration etc. The like, the said Author adds, fol. 49. where he proves, that the Poets have borrowed their best stage attire from the glorious wardrobe of Israel. And again fol. 56. The Sacred Antiquity of Jewrie was to other Nations, as Nilus to Egypt, the main stream or principal river. Thus Jackson: of which more hereafter. §. 4. Artificial Demonstration. We proceed to the Artificial or Rational Demonstration of our Assertion, touching the Traduction of Pagan Poesy from Divine; which we shall endeavour to make good, from the first Authors, Occasions, Ends, Principles, and Parts of all Pagan Poesy. 1. From the first authors of Poesy amongst the Grecians. As for the first Authors of Pagan Poesy, they are generally supposed to have been the Grecians: but as for the time when Poesy began to take root amongst them, 'tis somewhat uncertain. Carion, in his Chron. lib. 2. makes Linus to be the first of the Greek Poets, who taught Hercules Letters and Music, etc. His words are these: What time Linus flourished in, we may gather thence, Linus, the first of the Greek Poets, traduced the choicest of his Poesy from sacred Oracles and Operations. that he is said to teach Hercules' Letters, and Music; who when young being chid, fell into a passion of anger, and thence threw the Table, wherein he he drew his letters, at Linus' head; with which blow he died. They say that Linus was the first that brought Learning into Greece from Phenicia etc. Hence we may safely conjecture, first that Linus was by birth a Phenician: for such the ancient Hercules Tyrius his Scholar was, as before. 2. That Linus also lived about the time the Canaanites were expelled Canaan by Joshua. For about this time Hercules Tyrius also lived; who transplanted some Colonies of these Canaanites or Phoenicians into Africa, Spain, and such parts as bordered on the Midland Sea; whence the chief parts of Joshua's achievements, are by the Mythologist transferred to him; as before: (unless we make this Hercules distinct from, and after Hercules Tyrius) 3. Whence also it appears that the choicest materials of Linus' Poemps were of sacred Original. For he being a Phenician, and living about that time, wherein God wrought so great wonders in behalf of the Israelites, he could not but have some Notices thereof. Yea, we have reason enough to conclude, that most of his Mythology, or fabulous Narrations touching the Gods, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Genealogy, and exploits were but broken Traditions, and Imitations of some sacred Persons, Exploits, and Stories in the Jewish Church. And albeit we have few Relics of his Poems, yet what remains seems to owe its original to the sacred Fountain, opened amongst the Israelites; especially that most celebrated Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It's easy for God to achieve all things; and with him nothing is impossible. This Golden Verse, we may presume, Linus gained from the Divine Oracles, or his own observations of Gods Divine power in and with his Church. §. 5. Orpheus' Poesy derived from sacred Scripture. Next to Linus follows Orpheus, whom Carion (lib. 2. touching the ancient Learning of the Jones) makes to be Linus' Auditor, and companion of the Argonauts. This Orpheus is said also to have writ the wars of the Titans, and the Expedition of the Argonauts. Orpheo, qui sub Judicibus floruisse a quibusdam dicitur, circa Cadmi tempus, qui ab illo edoctus. Sandford de Descensu l. 1. §. 22. It's reported also, that he was torn in pieces by the women in Thracia, out of a superstition; because he had changed their Laws. Thus Carrion. Some make the Poetic Age to begin with Orpheus. It's certain he was a great Promotor, if not the first Inventor of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Generation of the Gods. Justin Martyr styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first Teacher of Polytheisme. He was a great Instrument the Devil employed for the erecting of Idolatry, together with Melampus, Musaeus, Arion, Methymnaeus, Amphion of Thebes, and Eumolpus the Thracian; who were all great Promotors of Idolatry, as well as of Poesy; whereof, we need no way doubt, but that they received the original Idea from the Jewish Church. For, that Orpheus was in Egypt, is generally confessed: whence, as 'tis said also, he brought most of his superstitious Rites and Customs into Greece; wherein those who were initiated, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Sanford, de Descens. l. 1. §. 22. Orpheus is said to be the first that brought into Greece the Sacreds' of father Bacchus; who also, as Diodorus reports, Diodor. l. 1. at the same time, and with the same endeavour, brought in the mysteries of Hades; according to those things which he had drunk in in Egypt, from the sacred Hebraick Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imitating these things, but other things framing of himself. Thus Sandford. Now that the Egyptian Rites, and superstitions were of Jewish extract originally, is elsewhere proved. They say also that Orpheus traduced much of his Learning from Phoenicia: which we may very justly suppose, if that hold true, which we have before mentioned out of Carrion, that Linus was his Praeceptor. This seems farther evident from that Philosophic Tradition fathered on Orpheus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of water Slime was made: which was a great Phenician Tradition, as it appears by the fragments of Sanchoniathon; wherein we find mention of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which he makes to be the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Phenician Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mod, the first matter or Chaos, out of which all things were framed. Now that this Phenician maxim (as the most part of their Learning) was originally derived from the Jewish Oracles, has been elsewhere sufficiently demonstrated. Orpheus (according to Eusebius) Euseb. ex Tim. Chron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, makes mention of the first Creation of man out of the Earth; as also of the infusion of the rational Soul by God. And Suidas attests, Suidas. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that Orpheus held, there was a certain Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: following herein the Traditions of Moses. This Orpheus was very skilful in Music, as well as Poesy; which gave him a mighty advantage on the Thracians and Macedonians, for the Civilising of them: whence 'twas fabled, that he drew men and trees after him, i.e. by the Novelty and pleasingness of his Music, and Poesy, he insinuated his Moral Precepts into the minds of men; and drew them to a cheerful embracing of the same. This also he derived from the Church of God; as elsewhere. So Vossius de Philosophorum Sectis C. 3. §. 4. speaks concerning him: Orpheus was a Thracian. Many have writ in the days of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poems according to the Doctrine of Orpheus. Suidas, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enumerates some of them. The chiefest of these was named Onomacritus; who lived in the times of Pisistratus' Sons. Of whom Tatianus, contra gentes, thus speaketh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Orpheus was contemporary with Hercules. But the Poems that pass under his name, are said to have been composed by Onomacritus the Athenian, who lived under the Government of Pisistratus' sons, about the 50 Olympiad. There are many Fragments of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Henry Stephanus, in his Philosophic Poesy, hath collected together. But the most famous fragment is that in Justin Martyr; in which there is somewhat of Abraham, and the Mosaic Tables of the Decalogue. §. 6. Homer's choicest notions from Scripture. Next to Orpheus we may add Homer; who lived about 150 years after the Trojan war, not far from the Age of the Prophet Esaiah, as Carrion Chron. lib. 2. That Homer was in Egypt, is generally confessed by such as have written his life, So also Grotius on Mat. 10.28. says, that Homer was in Egypt is evident etc. Yea Sandford Descens. l. 2. §. 37. thinks that Homer was born, and bred in Egypt. Egyptum— ubi & natum Homerum cum Heliodoro suspicor, & eruditum plane videor. Sandf. Descens. l. 1. §. 37. That Homer had many of his Fictions from some real Scripture Tradition, which he gathered up whilst he was in Egypt, we may safely conjecture, even from his stile and the Affinity of many of his expressions with the Scripture Language. Thus Ralegh, Hist. Part. 1. B. 1. C. 6. Sect. 7. It cannot be doubted, but that Homer had read over all the Books of Moses, as by places stolen thence, almost word for word, may appear; of which Justin Martyr remembreth many, in the Treatise Converted by Mirandula. For the more full evidence whereof see Duports Gnomologia, or parallel 'twixt Homer and the Scripture; also Bogan's Homerus Hebraïzans. §. 7. Hesiods Poems from Scripture. Next to Homer follows Hesiod; who is said to live, 100 years after Homer, somewhat before the Babylonian Captivity. Carion (Chron. lib. 2.) tells us, he was a Priest of the Muse's Temple in Helicon. His Poems contain partly Discourses of Morality, partly a description of the year, or, as we phrase it, a Calendar: for such was the Learning of the Ethnic Priests.— He received the chiefest part of his Learning from the Phoenicians and Egyptians; unto whom many of the Grecians sailed. They writ that Hesiod being old was slain etc. That Hesiod received some of his choicest Traditions from the sacred Oracles, if not immediately yet originally, will appear probable to any that shall take the pains to draw up the parallel. I shall only mention a particular or two; as his description of the Chaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. first of all the Chaos was produced, etc. where he seems to give a description of the first matter or Chaos, exactly parallel to the Mosaic Delineation thereof, Gen. 1.2. And indeed the whole of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Genealogy of the Gods seemeth to be but a corrupt Imitation of Divine Persons, Actions, and stories, as before. §. 8. A second Demonstration from the first occusion of all Poesy; which was the stupendous works of God. Having demonstrated the Traduction of Pagan Poesy from Divine Oracles, by showing what recourse the first Inventors thereof had to the Phoenicians, Egyptians, and originally to the Jews; we now proceed to a second Demonstration, namely to evince the same from the original ground (styled in the Schools the procatartick cause) of all Poesy; which we doubt not but to prove, was one and the same both in Divine and Human Poesy. As to the original ground and first occasion of all Poesy, it sprang from the stupendous Miracles, and affecting Providences, which God vouchsafed the infant state of his Church and People, for their security and encouragement. Illustres illae Mosis Victoriae adhuc recenti memoria celebres magis inaotuisse putandae suat, etc. Sandford de Descens. l. 1. §. 12. For (as hereafter) the first Ages, after Gods delivering his People out of the Egyptian bondage, being filled up with admirable effects, and wonderful passages of Providence, which God was pleased to afford the infant state of his Church, for the confirmation of her Faith, and to give the whole world ocular demonstrations or sensible experiments of his Deity, and Providence; the sense and apprehension of such wondrous issues of Providence, could not but make a deep impress, on the tender and soft Affections of his own People, in whose behalf these signal providences were vouchsafed. Now the Church, in this her Childish state, (like Children who are much affected with wonders) being struck with the sense of these prodigious Appearances of Divine power in her behalf; and having her Affections much stirred and moved hereby, was not able to contain herself within bounds, (for Affections melted are very diffusive) without venting herself in Poetic Hymns and Raptures. For Affections are the greatest Wits that may be, and delight to vent themselves in Poesy; which is a Witty Art, or rather passion; and therefore the most expressive of extraordinary and choicer Affections. Alas! who so dull or phlegmatic, but can, upon some more than ordinary experiments of Divine Providence, find some poetic strains to vent his more warm and melted Affections in and by? Thus much Experience learns us, that where any extraordinary occasion happens for the moving the Affections, especially Admiration, Love, Joy, or Sorrow; there this Poetic vein is most pregnant and ripe. For as speech was given to man for the communicating his conceptions or mind unto others; so Poesy (which is the most witty and affectionate speech) seems for the more lively representation of our choicer Apprehensions and Affections, stirred up by some extraordinary events or experiments of Providence. This seems to be the genuine and original ground or occasion of all Poesy, especially sacred. For we find in Scripture, that the People of God, having received signal and unexpected deliverance, found no more proper method for the celebrating of the same, than by spiritual Hymns or Psalms, which are Divine Poesy. Of this sort were the Songs of Moses and Miriam, Exod. 15.1.20. which, so far as we can learn, were the first pieces of Poesy the world was made partaker of, and what the occasion hereof was, is very plain; viz. Gods wonderful deliverance, vouchsafed the children of Israel at the red sea. So likewise we find many other parcels of Sacred Scripture, which were intended as commemorations of signal providences written in verse. Thus was it usual with those Divine Writers, upon any extraordinary Experiments or Observations of Divine Providence, to give lively expressions thereof by extemporary Hymns, or Poems, as Judg. 5. 1 Sam. 2. Luk. 1.46.68. with other Scriptural Hymns and Songs, which were the ordinary effects of extrordinary and astonishing Providences. And as this gave the first occasion or rise to all Divine Poesy, so also to all human and pagan. For what was it, that at first brought in the use of Poesy amongst the ancient Heathen, but certain Experiments and Traditions of the stupendous operations of God, which the first fabulous Poets Linus, Orpheus, Homer, and Hesiod, having gleaned up in Phenicia and Egypt, made the foundation and matter of their poetic fictions. This before we (§. 3.) hinted out of jackson, who proves, that the chiefest part of those fabulous Narrations, and feigned stories, with which the first Poets stuffed their Writings, had their foundation in, and rise from those extraordinary issues of Divine Providence, which the great God vouchsafed in the behalf of his Church etc. To which we may add, that Satan (who greatly affects to be Iehova's Ape) not only adulterated the miraculous Providences of God, by turning them all into Grecian Fables, but also counterfeited the like, thereby to render himself the more venerable. We have a full instance hereof in the Egyptian Magicians, who counterfeited the miracles done by Moses. Thus also, as God vouchsafed his Church and People many glorious Apparitions and manifestations of himself, either by the second Person in the Trinity his assuming a transient corporeal form; or by created Angels, as Gen. 28.17,18,19. where jacob had an Apparition of God, and thence called the place Bethel etc. So also the Devil, in imitation of God's Apparitions, appeared in sensible forms and shapes to his Devoti, who therefore erected their Baetylia, or pillars of Stone, in commemoration of their Demon's Apparition, and that in imitation of Jacob's Bethel; as before c. 7. §. 8. Thus jackson, on the Scriptures, fol. 34. Whence came this conceit, of God's appearing in sensible shapes, into Homer's, and other ancient Poet's heads? surely, as God had spoken in divers manners unto the old world, so he appeared in divers forms unto the Israelites. And as the Devils had counterfeited God's manner of speaking to his People, so did they the manner of his, or his Angel's Apparitions. Thus did the Devil appear in the shape of Castor and Pollux to the Romans etc. By which we come to understand whence the Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanies, or Apparitions of their Gods had their Original. Proportionable whereto, it would be no difficult matter to show, how the chief Heads or common places of Poetic figments had their foundation and rise from some sacred story of persons or things taken up, by I know not what, Satanick imitation and Tradition. But of this more hereafter. §. 9 3. Demonstr. from the Impulsive cause of all Poesy, which was Admiration. Having gone through the Procatartick cause, or occasional ground of all Poesy, both Divine and Human, we now proceed to its Impelling cause; thence to demonstrate the derivation of Human Poesy from Divine. As the prodigious astonishing Providences and Apparitions of God, in the behalf of his Church, were the first occasion of all Poesy both Human and Divine; Divine Poesy from Admiration. so the immediate impulsive cause thereof was Admiration, with other suitable Affections. And look by how much the more stupendous and amazing the Objects of Admiration are, by so much the more violent will its impulsion on the Soul be. Whence it could not be, but that the astonishing amazing Providences of God, vouchsafed to his Infant Church, should fill the world with great admiration, and other Affections correspondent therewith: and hence the Soul being impelled by Admiration, found no way so proper to vent itself, as by Poetic Raptures, and Hymns. Thus it was with Divine Poets; and thus also with Pagan. And by how much the more admirable the Subject to be expressed was, by so much the more studious and accurate these first Poets were, to deliver their matter in such a form and manner, as should be most acceptable and pleasing. Hence we find the more Affectionate parts of Divine Scripture, to be delivered in Verse; which method was also imitated by the first Ethnic Poets: whence Jackson, on the Scriptures, fol. 43. observes, that the reason why Divine Poems are so rare now adays is, because the World being so far degenerate and drenched in Atheism, our Senses are not moved with the admirable products of God's power; nor our minds bend to observe the ways of his Wisdom, so as to be stricken with the true Admiration of them. Whereas in the World's Infancy (when Atheism had so little rooting) the Senses and minds of men were more struck with the Admirable Experiments of Divine power; whence flowed deep Admiration, and commotion of Affections, which are very witty and natural Poets. Neither was it Admiration in general only, which we make to be the first impulsive cause of Ethnic Poesy, Ethnic Poesy from Admiration of Divine Operations. but a particular Admiration of those great amazing providences, which also gave the first occasion to Divine Poesy. For the first Greek Poets, Linus, Orpheus, etc. living in the Ages immediately following (if not in the same) those, wherein God wrought such Miracles for his people the Israelite, we cannot rationally presume, but that they must have some Notices of those miraculous Operations of God, which could not but fill them with Admiration, and thence impel them to vent the same in their Poetic strains, as before. §. 10. 4. Demonstr: The parallel betwixt Pagan Poesy and Divine, as to their ends. The Traduction of pagan Poesy from Divine, may be farther demonstrated from their parallel Ends and Designs. We might draw the parallel betwixt Pagan Poesy and Divine, in many secondary lower ends: as they both agree in this, that they were intended, by their first Inventors, 1. to give lively colours and representations unto things: 2. to express our choicest conceivings, and most raised Affections, in the most pleasing and taking manner etc. But to let pass all lower ends; the Agreement of Ethnic Poesy with Divine in the supreme end, though in relation to a different Object, sufficiently argues the Traduction of the former from the latter. The main end and supreme intendment of Divine Poesy was, to celebrate the great name of God, appearing in the stupendous operations of his hands; and thereby to maintain his Adoration and Worship in the world. This is evident by all the sacred Hymns, Psalms, and other Poetic strains in Scripture. Now that all Ethnic Poesy had, at least in its first rise, the same supreme end, though misplaced on a false object, or Idol, is evident. Strabo (lib. 1.) acquaints us, that the great design of their first Poets, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. gently to allure and draw on the people to a Reverence and Adoration of the Gods. And indeed the Greek Idolatries and Superstitions were never form or shaped to any perfect stature, till the Poets came into play, namely Linus, Orpheus, Amphion etc. especially Orpheus, who, by the novelty and pleasingness of his Poesy, mixed with Music, insensibly drew, and inveagled the minds of men into Idolatry. This seems apparently the design, not only of Orpheus, but also of the rest of the first Poets; wherein indeed they proved very succcesful: as it appears by their Poetic Theology, which consists of nothing else but of fabulous Traditions of their Gods &c, in order to the advancement of their Idolatrous worship and Superstition. Thus, as Divine Poesy was calculated for the promoting of the true worship of God, so Pagan for the Devil's worship: yea, the latter seems to have been wholly taken up in imitation of, and derivation from the former. For the Devil knew full well, that God, out of infinite condescendings to the infant state of his Church, was pleased to communicate to them this extraordinary gift of Poetic Raptures and Hymns, thereby to render his Service more agreeable to them: therefore he, out of an ambitious humour, woulds needs play God's Ape herein, and communicate to his Devoti a Diabolick gift of Enthusiastic Poesy, thereby to render his Idolworship more delight some and taking. Thus, as God was wont to deliver his sacred Oracles in Ecstatick Poesy, so also the Devil his in Diabolick Enthusiasms: and both one and tother conspired in their supreme End, which was the Establishment of their Service, and the Advancement of their Names. Only the Devil, and his Idolisers, acted herein the parts only of Blasphemers, Usurpers, and Apes of God. But of this more in the following Section. §. 11. 5. Demonstr. From their parallel Form or Mode of Composure, which was by Enthusiasm. A fifth Demonstration, to evince the Traduction of the first pagan Poesy from Divine, may be fetched from their agreement in the form and mode of Production or Composure. We know, that the Form or Mode, wherein the first Divine Poesy was delivered, was Enthusiastic. So the Songs of Moses, and Miriam, Exod. 15.1 were by Divine Afflation, or extemporary Enthusiasm. So 1 Sam. 10.5,6. 1 Sam. 10.5.6. we find there mention made of a Music and Poetic meeting of the Prophets, atttended with Enthusiastic Inspirations, and Prophecying. It is conceived by some, that those who are said to prophesy at these Meetings, were some of the chiefest of them; who having their minds inwardly inspired, and agitated by an Enthusiastic Divine Afflation, were thereby enabled to compose extemporary Hymns: so that being under a Divine Ecstasy, they were transported, beyond the ordinary capacity of their natural Fancies, into a Rapture, for the composing of such Hymns, as might most conduce to the celebrating the Name and Honour of God. Hymni Paeanibus simillimi. Jul. Scalig. poet. l. 1. c. 45. Such also were the Songs of Deborah and Barak, of Esaias, Si meon, and Anna, Luk. 2.25.36. Luk. 2.25.36. And we find the like exercise of this gift in the Church at Corinth, 1 Cor. 14.26. 1 Cor. 14.26. where it seems evident, that those Hymns or Psalms, there mentioned, were extemporary, (as Grotius observes,) i.e. proceeding from an Enthusiastic Afflation, or Divine Inspiration. Yea, Mede (Diatribe 1. pag. 177.) interprets prophesying 1 Cor. 11.5. 1 Cor. 11.5. to be singing of Psalms, or Divine Hymns; with this Observation, that a Poet and Prophet were anciently terms equivalent, because Prophecies, both Divine and Heathen, were delivered in Poesy. Now, in imitation of this ancient mode, or form of Divine Poetic Enthusiasm, (or Enthusiastic Poesy,) the Devil also vouchsafed his Poets (especially such as were immediately employed in his Worship and Service) a Diabolick Afflation, or Enthusiasm. Thus the Dithyrambus, or Song dedicated to Bacchus, was a kind of Enthusiastic Rapture: and the Corybantes that sang it, are described as persons Ecstatick, or rather phrenetick, and mad. So Strabo, lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Enthusiasm seems to have a kind of Divine afflation, and to come near the Prophetic kind. Yea indeed, as in the Jewish Church a Poet and a Prophet were terms equipollent, so also in the Pagans Temple. Tit. 1.12. Whence Paul Tit. 1.12. calls the Cretian Poet a Prophet. So amongst the Latins, Vates signifies both a Poet, and Prophet; because the Heathen Priests and Prophets (in imitation of the Jewish) delivered their Oracles and Prophecies, for the most part, in verse. And 'tis evident the Heathens conceited their Poets to be divinely inspired, whilst they uttered Oracles from, and Hymns unto their Gods: for they were herein transported, beyond the power of sense or Reason, suitable to many Ecstatick Diabolick Enthusiasts of latter Ages. Refert Pausanias in Phocaicis, primum omnium & praecipuum certamen in Pythiis corum fuisse, qui in Apollinis honorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canerent. Quip ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baccho, Dianae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cereri; ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollini proprius fuit, & primus qui in ejus laudem solum modo concinnabatur. Dickins. Delft. Phaeniciz. cap. 6. These Enthusiastic Poets had Hymns of all sorts; some dedicated to their particular Gods, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Diana, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Ceres, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Bacchus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Apollo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Adonis. The chief of these Grecian Hymns was Paean, which consisted chief of that solemn Acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, je, je, whereunto some prefixed Eleleu, and so sung Eleleu je, which is the very same with the Hebrew Hallelujah. Epinicia erant, quae in certaminibus victori canebant. Paeanes, quibus gratulabantur Diis immortalibus pro victoria. Jul. Scalig. Poet. lib 1. cap. 44. Thus Sandford, de descensu l. 1. §. 5. This whole mode of acclamation, whether we pronounce it Eleleu jou, or Eleleu High, was taken from the Hebrew Sacreds', viz. from Hallelujah. For we may not but confess, that the Greeks, in their common sacreds, of Hallelu made Eleleu, and of Jah, High; the Accent being traduced on the first letter, according to the Grecian mode. Thus also Dickinson, Delft. Phoeniciz. c 6. Before Paean, they were wont to pronounce the solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or acclamation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to which they added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, God's name, is evident from that of Hesychius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now what can we imagine this Eleleu je, or Eleleu jou, in the beginning to have been, but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelu jah: which formule of words the Hebrews were often wont to use in their Hymns; in the beginning, by way of exhortation; in the end, as an acclamation. In imitation whereof, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. the exhortation of the Paeanisme; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Epode, and Acclamation, with which the Hymn was concluded. See more of this in what precedes B. 2. c. 4. §. 2. 3. and c. 9 §. 1. The Grecians had also their solemn Hymns for their Gods: some dedicated to the propitious Gods, which the old Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins properly indigitamenta, and carmina calatoria; others they had to their Vejoves, or laeva numina, which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins Carmina Averruncalia. Thus the old Romans had their Assamenta; which were Hymns particularly made and sung to the honour of some peculiar God; whence the Assamenta Janualia, Junonia, etc. These Diabolick Hymns some, on probable conjectures, conceive to have been inspired by Satan (as many other parts in Pagan Worship) in imitation of those Enthusiastic Hymns, which were in use amongst the sacred Prophets and Poets, as before 1 Sam. 10.5,6. See more of this Stillingfleet Origin. S. Book 2. chap. 2. §. 12. Plato's discourse of Enthusiastic Poesy examined and parallelized with Divine Poesy. But none treats more accurately and fully of Ethnic Poesy, its original form or mode of production, than Plato; whose Discourse hereof, being examined and parallelized with Divine Poesy, will give us a full Demonstration, that the former was but a corrupt imitation of the latter. Plato indeed, supposeth all Poesy to have been, in its original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Enthusiastic imitation, or Divine Enthusiasm; whereof he treats at large in his Io: where, being about to explicate the Divine force of Poesy, under the person of a certain Rhapsodus named Io, he shows, that Poesy came not by Art, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by certain Divine Enthusiasm etc. Now that this whole Discourse of Plato, touching the original of Poesy, was but a Satanick imitation of and derivation from sacred Poesy and Oracles, we shall endeavour to evince from the Severals thereof. 1. The Greek Rhapsodist from the Jewish Psalmodist. The very Title of this Discourse carries somewhat of Sacred and Divine in it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name which the Grecians gave to God, answerable to the Hebrew Jah, as before. Plato in jone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solos cantatores, aut recitatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said & interprete agnoscit. Eosdem verò non modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoque dictos legere est: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quip cum Scipionibus prodibant rubris, qui Iliadem profitebantur. Jul. Scal. Poet. l. 1. cap. 41. This Io, Plato makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of their Rapsodi, (who were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they carried rods, which were the Ensigns of their Art,) whose Office it was to recite and interpret Heroic Verses, especially those of Homer, as Serranus observes here. And Strabo, lib. 1. giving us an account of the original of the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhapsodies, says, that they were Poems which were sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the rod, or wand, i.e. the Rhapsodists, holding a Rod, or branch of Laurel in their hands, (as Plutarch) sung Homer's Iliads to the Harp, as Hesiod's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Poems amongst the old Greeks were (as the same Strabo lib. 1.) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lessons fit to be sung by the Rhapsodists. Whence their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our English Rhapsodies. Thus much for Plato's Rhapsodist, which seems exactly parallel to, and but an Ape of, the Jewish Psalmodist, whose office it was to sing those sacred Hymns or Psalms, which were composed by the Prophets, upon some Music instrument. This also seems to have been the office of the Sons of the Prophets. By which it seems very probable, that the Greek Rhapsodies and Rhapsodists, were but Satanick Imitates of the Hebrew Psalmodies, and Psalmodists etc. Yea, the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence Rhapsody comes, owes its origination to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ode, as before. 2. Poesy an art of imitation. But to pass on to the inwards and heart of Plato's Discourse touching Poesy, its original etc. First he shows (in his Io, fol. 532.) that Poesy was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a graphick Art, or Art of Imitation. I am apt to think, he hereby refers to the true original of all Poesy; namely, that it was but an artificial imitation of Divine Poesy, and Oracles. For he could not but know that the main figments of the Greek Poets, were but dark shadows or artificial imitations of real stories, conveyed to them by Oriental Traditions. Without doubt Plato, who lived so long with the Jews in Egypt, could not but know, that most of those fictions, wherewith the Poets had filled up their writings, were but imitations of real effects and stories, exhibited in those Oriental parts, especially amongst the Jews: whence he styles all Poesy a Graphick Art, or Artificial imitation, i.e. of real Events, Persons, and Things, conveyed to them by Oriental Tradition. 3. Poesy, not an Art, but Divine Afflation. The principal thing that Plato undertakes to prove is, that Poesy properly is not an Art, either Natural, or Acquired, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divine power, or Afflation; such as was in Euripides' his stone, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Jo. fol. 533. Whence he adds, that Poets being rapt into an ecstatick fury, like unto that of Bacchus his Priests, were wont to Versify. By which we see how the Devil, in the Effusion of his Poetic Oracles, affected an Imitation of God's Divine Afflation, or Enthusiasm, vouchsafed his Prophets. Thence Plato (John fol. 538.) adds, that a Poet was a volatile, yet sacred Person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; neither could he versify before he was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enthusiastically inspired by God. He farther adds, that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrenetick and ecstatick. Which is exactly parallel to the Scriptures character of sacred Poets and Prophets; and their ecstatick enthusiasms. Yea, yet farther, he says: These Poets could not versify by Art, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but this faculty came by a Divine Afflation, according to the Impulse of their Muse. And he proves, it could not come by Art; because Art extends itself to all under that kind etc. Wherefore he adds, that God useth Poets as Instruments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But 'tis God himself that speaks in them. Hence says he, ‛ Tynnichus composed the Poean, and styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And lastly, he concludes with a pretty Allegory, concerning a long chain or series of ecstatick Poets, drawn by Apollo, or their Muse, which way he listed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but God by all these draweth the soul, which way he listeth, etc. Plato here (as Serranus observes) makes God, under the assumed names of Apollo and Musa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal and first efficient of all Poesy, by virtue of whose Divine Inspiration, the most unskilful if good men, sometimes are enabled to versify: whence that common Proverb, An Orator is made, but not a Poet. Iccirco igitur invocant poctae Musas ut furore imbuti peragant quod opus erat. Jul. Scalig. Poet. l. 1 c. 2. Hence also that of Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Poesy is an enthusiastic Madness and Imitation. The like is asserted by Aristotle, Rhetor. lib, 3. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore enthusiasm is very agreeable to Poesy: for Poesy is a Divine Rapture. Thence also it was, that Homer gins his Iliads with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling upon his Muse for Divine Inspiration, with confession afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all Prophecy and Divine Inspiration is from God. So Ovid. Est Deus in nobis agitante calescimus illo, Impetus hic sacrae semina mentis habet. To sum up this Demonstration. It's evident, by all that has been laid down, that Pagan Poesy, according to its Original Form, Mode, or manner of Production, was judged to be, not so much an Artificial or Natural Art, but the Product of a Divine Afflation, or Inspiration; though indeed it were no other than the issue of Diabolick Enthusiasm; whereby the Devil, under the names of Apollo, Musa, etc. vented his Effusions and Oracles in imitation of that Divine Poesy and prophecy, wherein the sacred Oracles and Hymns of God, were delivered by his prophets, under Divine Afflation or Enthusiasm. §. 13, Sixth Demonstration from the matter of Pagan Poesy. Theologick. Primum eum Theologorum: cujusmodi Orpheus & Amphion quorum opera tam Divina fuerint, ut brutis ●ebus etiam mentem addidisse tredantur Jul. Scal. Poet. l. 1. c. 2. Philosophic. A sixth rational Argument to evince the Traduction of Pagan Poesy from Sacred Oracles, may be drawn from its matter; which may be distributed into Theologick, Philosophic, and Historick. The first and original matter of Poesy was Theologick; namely, touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Genealogies of the Gods, their Metamorphoses, Apparitions, Oracles, and Worship; which were all taken up, and brought in by Satan, the God of this World, in Imitation of the true God, his Apparitions, Oracles, and Worship, as has been at large demonstrated in the foregoing Book. This Theologick Poesy was introduced by Orpheus, Amphion, and those other great Promoters of Idolatry as before, §. 5. etc. 2. As for Philosophic Poesy, 'tis either, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physiologick; which treats of the origine of the Universe, the Chaos, the Principles of Nature, etc. Of which sort are (besides somewhat in Hesiod of the Chaos) the Poems of Empedocles, Nicander, Aratus, Lucretius, etc. All which Poetic Physiologizing were but corrupt imitations of, and Traditions from Moses' description of the Creation, Gen. 1. as it shall be made evident in the following Chapter. 2. Another branch of Philosophic Poesy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethick; which treats of Personal Morals; of which Phocylidess, Pythagoras, Theognis, and others writ; who, we need no way doubt, received their choicest Materials from the Divine Ethics of Moses, Job, David, and Solomon. 3. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oeconomick Poesy, taught by Hesiod, etc. also 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politic Poesy, used by Solon Tirteus, etc. 'tis as evident they had their Original from Moses' Economics, and Politics: of which hereafter. 3. We now come to Historick Poesy; which is either Mythologick, simple, or mixed; and all but traduced and borrowed from Divine Stories, as in the following Chapter. §. 14. Seventh Demonstration from the several kinds of Pagan Poesy. Lastly, I shall a little consider the several kinds of Pagan Poesy, and thence endeavour to demonstrate its Traduction from Divine Poesy and Prophecy. Plato gives Poesy a threefold Distribution. 1. Into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a simple narration: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into mimetick Poesy. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into that which is mixed of both. Thus Plato de Repub. 3. fol. 392. We shall treat only of Mimetick Poesy: which the Platonists distribute into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eicastick, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fantastic. Eicastick Poefie its original and parts. The Original of Eicastick Poesy they make to be this. Oration or speech was given by God to man, as a companion of his Reason, to the intent that he might the more variously and happily express his conceptions, either for Necessity, or common Conversation, as in civil Discourse; or for delight and ornament, as in Poesy: which was at first instituted, as well to delight, as to teach; or else to teach with delight; according to that of Horace, Docere volunt & delectare poetae. And the delights or suavities, which attend the teachings of Poesy, arise from its Eicastick Art or skill in Imitation: whence also Eicastick Poesy received its origination; namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Image; because its main use lies in framing Images, and pleasing representations of persons or Things. Now this Image-making Poesy, seems evidently an imitation of sacred Images, Figures, and Types, so common in the Jewish Church. Yea (as we have elsewhere proved) all the Egyptian Hieroglyphics, and Grecian Symbols, or Images, seem no other than corrupt Imitates of Jewish Types, and Figures. That Eicastick Poesy had its original from Sacred Types, may be evinced from the severals thereof, as from Epicks, Lyrics, Epigrams; but especially from Comedies, and Tragedies. Of Comedies and Tragedies, their original etc. For a Comedy, as the name imports, was a song or hymn sung in their villages: and a Tragedy (according to the import of its name) a Poem sung at the sacrificing of a goat, etc. and both allusions to the Jewish Festivals and hymns, whence they were borrowed, as elsewhere. Laertius tells us, that about the 50th Olympiad, Thespis began to present Tragedies etc. And the people were much taken with the Novelty of the thing; for as yet there were no contentions therein. At last Solon absolutely forbade him to teach or act Tragedies; conceiving their falsity hurtful, etc. by which it appears that Tragedies and Comedies came not in use, till after the Jewish Learning was diffused through Greece. Fantastic Poesy. 2. Fantastic Poesy is that, which altogether feigns things; and those for the most part uncomely, or at least things comely in an uncomely manner. Such are your Romances, which so much please the wanton wits and humours of this corrupt Age. This kind of Poesy was greatly disliked by Plato (the Rep: lib. 3. fol. 385.) who much disproved three things particularly in these Fantastic Poets. 1. The Subject of their Poesy; which, saith he, is not the truth itself, but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols only. 2. The Form of their Poems. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manner of their singing, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence he makes a Law in his Ideal Common wealth, that such Romantic Poets, inasmuch as they corrupted the Simplicity and Gravity of Morals, should have no room in his Common wealth; but should be, though with an honourable dismission, expelled. So Plato de Repub. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That no one embrace this kind of mimetick Poesy, because it corrupted moral conversation. This Mimetick Poesy Plato styles Tragic: whereof he makes Homer to be the first Parent. His own words are these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. May we not then make all the Mimetick Poets to spring from Homer, who imitated the Idols or pictures of virtue, and of other things on which they versified, but never touched on the truth. This made Plato so much cry down Homer, and Hesiod; because they wholly busied themselves about the phantasms or pictures of Truth, but regarded not the Truth itself. Yea, he comes to this general conclusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all Poets were but Hypocrites, or Stage. players, in that they only personated things, and embraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false Images and Idols without ever handling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the true Affections of things. That which made Plato so severe against these fantastic Romantic Poets, was their dwelling wholly upon Fables, without regard to those original Traditions or sacred Ideas of Truth, from whence these Fables were derived. Thus we have shown, how the ancient Heathen Poets stole their choicest Poetic Fictions, both matter, and form, from the sacred Oracles; according to that great Aphorism of Justin Martyr, who, speaking of the Gentile Poets, says: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We think not the same with others; but they all imitating ours, (i.e. the Scriptures) speak the same with us. That the Poets had many figments and Fables, in imitation of the Jewish Messiah his Nativity, Passion, and Ascension up to Heaven, see what follows chap. 5. §. 7. 8. Also their fictions of the Creation and first Chaos &c, see chap. 3. Their fables of Adam his state of Innocence &c, see chap. 4. Their figments of Man's Fall &c, see chap. 5. Their fictions of Noah's flood, see chap. 6. Farther, what their Fables were of the world's conflagration, last Judgement &c, see chap. 7. Lastly, their fabulous narrations of the Giants wars &c, see chap. 8. CHAP. II. Of Pagan History, and its Traduction from sacred Records. The Traduction of Pagan History from Sacred, is demonstrated; 1. from the ancient Historiographers, 1. Phenician, as Sanchoniathon etc. 2. Egyptian, as Manethos, and Hermes. 3. Chaldean, as Berosus etc. 4. Grecian, as Cadmus, Milesius, Eumelus, Hecataeus, Aristeas, Pherecydes, Lerius, and Diodorus. The 2d Demonstration from the matter of pagan History, and its parallel with many Matters, storied in Scripture. Eusebius' great design to prove, that Ethnic Historians traduced their chief materials from sacred Records. Cleodemus' imitation of Moses. Also Diodorus and Strabo mention many pieces of Moses' History. Pagan Chronologie derived from Scripture account of Times. Pagan Geography from sacred. japetus from Japhet, Chemia from Cham, Cadmus from Cadmonim. Gen. 15.19. From Hermon Jos. 11.3. came Harmonia. Moses' Geography the most perfect Idea of all other Mythologick History not merely feigned, but Fables of real stories. It's original ground was Gods miraculous works, storied in Scripture, or conveyed by Tradition etc. §. 1. Saered History the original Idea and Springhead of all Pagan; which is demonstrated, HAving gone through Poesy, which is generally esteemed the most ancient of Grecian Literature, we now pass on to History; wherein, we no way doubt, but to give evident Demonstration of its Traduction from sacred History. That sacred Scripture-Historie was most ancient, and that which gave the original Idea and platform to all Pagan History, we shall endeavour to evince by several Demonstrations. 1 From an inquiry into the originals of all pagan History. 1. This may be demonstrated by a particular examen or Inquisition into the most ancient Pagan Historiographers, and pretenders to Antiquity. Amongst Historians, the Grecians come so far short of any real pretention to precedence herein, as that there is no one amongst them, who is not 500 years and more, younger than the Trojan war. And indeed, they themselves ingenuously acknowledge themselves to be, as to all Records of Antiquity, much younger than the Barbarians. Whereby we must understand the Phoenicians, Egyptians, Chaldeans, and originally the Jews; whose sacred Oracles, and Ecclesiastic History, was the Spring head of all that followed. Phenician History from Scripture. The first piece of pagan History seems to have been seated amongst the Phoenicians, who had amongst them two famous Historiographers, Sanchoniathon, and Mochus. Sanchoniathon (who is by Bochart supposed to have been more ancient than the Trojan war) writ in the Phenician tongue an History, partly Mythick and Theologick, touching the theogony or Genealogy of the Gods; and partly Natural, touching the first origine of the Universe, the Chaos, etc. The materials, he confesseth, he had from the Priest of the great God Jao, or Jeno, i.e. Jehovah, the God of Israel, whom the Pagans called Jao, as before B. 2. C. 1. §. 8. and C. 8. §. 11. And that Sanchoniathon did really derive the choicest parts of his Phenician History from the sacred Scriptures, we have elsewhere sufficiently proved, by a parallel betwixt one and tother, according to what fragments we find of Sanchoniathon in Euseb. praepar. l. 1.10. out of Philo Byblius his version. Thus Vossius de Histor. lib. 1. cap. 1. pag. 3. Greece (says he) has none, who is not much younger than Sanchoniathon. Porpbyrie lib 4. adversus Christian. saith, that Moses and Sanchoniathon gave the like account of persons and places; and that Sanchoniathon extracted his account, partly out of the Annals of the Cities, and partly out of the book reserved in the Temple; which he received from Jerombalus, Priest of the God Jeno, i.e. Jao, or Jehovah. The like we have proved of Mochus his Physiologick History, in what follows of Phenician Philosophy. This Mochus continued Sanchoniathon's Phenician History; his works were turned into Greek by Laetus: he is said to be the first Founder of the Doctrine of Atoms; as hereafter. §. 2. The Egyptian Annals from Jewish. But the great pretenders to ancient Annals and Records were the Egyptians; who framed a monstrous Register or Account of Dynasts; even such, as if true, would have extended beyond Adam. But this mistake Bochart (in a conference he was pleased to favour me with) rectifieth, by showing, how these Egyptian Dynasts, or Kings, could not possibly be supposed to have followed successively, (for then they would have reached up even beyond Adam,) but were several Reguli, or particular Dynasts, which governed at one and the same time several principalities, (answerable to the Saxon Heptarchy:) so that the Egyptians, out of a vainglorious humour, reckoned them as successive, who were contemporary. This Bochart farther confirmed, by showing, how the Egyptian Gods, who were the most ancient of their Dynasts, extended not beyond joseph, Moses, etc. Others rectify these foul mistakes, touching the Egyptian Dynasts, by showing, that the Egyptians reckoned their Dynasts according to the Lunary years, whereof 13 make but one entire solary year. See more fully of this, Vossius de Idololatr. lib. 1. cap. 28. The Egyptian Dynasts were not successive, as Manethos thought, but collateral, etc. But wheresoever the mistake lies, it matters not: it seems probable, that these Egyptian Records never publicly appeared in the world, at least in the Greek Tongue, till after the LXX their Translation of the sacred Scriptures into Greek. Of Manethos' history. For the first Egyptian Historian, we find any considerable mention of, was Manethos, one of the Heliopolitan Flamens, who flourished under Philadelphus, about the 130 Olympiad; and writ many things, as Eusebius praepar. Evang. lib. 1. thus. The Egyptian Manethos translated into Greek all the Egyptian history, and all that belonged properly to the Theology of this Nation, compiled in the sacred book which he writ, as in his other Commentaries. Vossius, Histor. Graec. lib. 1. cap. 14. tells us, that by this sacred book of Manethos, must be understood the History, which he composed at the command of Ptolomaeus Philadelphus, wherein he gins from the most ancient and fabulous times, and continues unto almost the times of Darius Codomannus, whom Alexander overcame. And Eusebius, in his Chronicon, annotates on the 16th year of Artaxerxes Ochus, (i.e. Olymp. 107.) &c. Manethos' distinguished his History into 3 Tomes: the first contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Dynasties of the Gods and Semi. Gods, in number eleven: the second comprehended 8 Dynasties; the 3d two. Whence Manethos traduced his History, he himself informs us; who says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that in writing his sacred books, he followed his Forefather Hermes Trismegistus. Eusebius, in his Chronicon, tells us, that Manethos extracted his History from Pillars erected in the land of Seriadica; on which there were sacred notes engraven, in a sacred Dialect, by thou't, the first Mercury. These Manethos translated into Greek, and dedicated to Philadelphus. josephus' lib. 1. contr. Appion, gives us some fragments of this Historiographer. We have also an Epitome of this whole work, brought to light by joseph Scaliger, in his notes on Eusebius Chron. fol. 250. edit. 1a. 'tis not improbable, that the ancient Hermes Trismegistus, out of whose memoirs Manethos is said to extract his History, was either Joseph or Moses, as we have elsewhere proved. Touching the ancient Hermes Trismegistus, see Stillingfleet Orig. S. book 1. c. 2. And 'tis as probable, that Manethos had great assistance in compiling his History from the sacred Scriptures, which had been newly translated into Greek, by the appointment of Ptolomaeus Philadelphus. So Stillingfleet orig. S. lib. 1. cap. 2. §. 8. etc. As for Manethos, and his History, it was published by the command of Philadelphus, which might very probably be occasioned upon the view of that account, which the holy Scriptures, being then translated into Greek, did give of the world, and the propagation of Mankind; upon which we cannot imagine, but so inquisitive a person as Philadelphus was, would be very earnest to have his curiosity satisfied, as to what the Egyptian Priests could produce to confront with the Scriptures etc. That the choicest parts of the Egyptian History, were but broken Traditions of Jewish story, is hereafter demonstrated in the Egyptian Philosophy etc. §. 3. The Chaldean Annals derived from the sacred Annals of the Jews. The Chaldeans also were great pretenders to ancient Annals and Records: yea there was (as Justin tells us) a great contest betwixt them and the Egyptians, about the Antiquity of their Dynasties, and Records. But certain it is, the Chaldeans may not compare with the jewish Church, as to the Antiquity of Records. For, albeit they had sufficient occasion given them for a contest in this kind, from the Jews daily conversation with them in Babylon; yet the first, that we find durst publish their Annals in Greek, was Berosus, who (as Vossius Histor. Graec. lib. 1. cap. 13.) was borne two years before the death of Alexander; and was only 64 years' aged, when Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to reign; to whom he offered his Book, which he published in the time of Ptolemaeus Philadelphus. Thus Vossius; who is herein followed by Stillingfleet, Origin. S. Book 1. chap. 2. sect. 8.9.10. where he shows, how the Chaldean Dynasties of Berosus, and the Egyptian of Manethos, were published about the same time the LXX's Translation of the Bible was effected. And then he concludeth: Now for Berosus, that he published his History of the Chaldean Antiquities, after the LXX's Translation, is evident, in that he dedicates it to Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like he adds, chap. 3. §. 10. Now for Berosus, although the Chaldeans had occasion enough given them, before this time, to produce their Antiquities, by the Jews converse with them in Babylon; yet we find this Author the first, that durst adventure them abroad in Greek. Now that Berosus published his History after the LXX's Translation, is manifest etc. Though I question, whether this Learned man's Assertion, [that Berosus published his Annals after the LXX] can be clearly demonstrated: because Vossius (the histor. Graec. lib. 1. cap. 14.) makes him to be an old man, when Manethos was a Youth etc. Yet this, I conceive, may be groundedly concluded, that both Berosus the Chaldean, and Manethos the Egyptian Historiographer, in the composing their Histories, could not but have much light, and assistance from the sacred Records and Antiquities of the Jews, with whom they had daily conversation. For as there were, about this time, many of the most learned Jews in Egypt, so also at Babylon; where, after their return, they left three famous Schools, Sora, Pompeditha, and Neharda: whence we need not to doubt, (as we have elsewhere proved, viz. in the Chaldean Philosophy,) but that the Chaldeans received many choice Traditions, and pieces of Antiquity. Yea, we find many fabulous narrations in Berosus, relating to the Cataclysme, the Tower of Babel, etc. which we cannot rationally conjecture, could have any other original Idea, and spring head, but Scripture relation, or sacred Tradition; whereof we find very many vestigia and characters, in those mythologick Historiographers, Berosus, etc. though mixed with a world of their own figments. Neither need we suppose these Traditions to have been derived to them by the Greek version of the LXX, but by daily conversation with the Jews in Babylon, and Egypt. Yea, why may we not assert (what we have elsewhere endeavoured to prove) that the Egyptian and Chaldee Tongues, differing from the Hebrew only in some Dialect; these Learned men in both Nations, (as the Phoenicians also,) might read the sacred Scriptures (without much assistance) in its original Hebrew, without being obliged to any Greek Translation or Interpretation. That the Chaldean Annals were conformable unto, and derived from the sacred Annals of the Jews, I was informed by conference with Learned Bochart, who proved his assertion out of Simplicius; who makes mention of a Book of Aristotle's, wherein he relates, how he desired Alexander to send him the Records of the Chaldeans; upon the view whereof he found, that their Dynasties, or account of Times, contained but so many years etc. which (said Bochart) answers to the Scriptures account of Times. §. 4. The Grecian historiography later than, and derived from the Mosaic. We now pass on to the Grecian Records and Annals, wherein we doubt not, but to give very evident notices and demonstration of their Traduction from Sacred story, and Jewish Antiquities. Vossius, de histor. Graecis lib. 1. c. 1. proves, that the Grecian Historiographers were much younger than Moses. For the Grecians could not name any one Historian of their Nation, who was not more than 500 years younger than the Trojan war. But Moses was more ancient, and that by some Ages, as Pagan writers acknowledge; particularly Appion the Alexandrine, who makes Moses to have lived in the time of Inachus: whence there must be, betwixt the death of Moses and the destruction of Troy, no less than 685 years. But if we follow Eusebius, (as we ought,) Moses lived in the time of Cecrops, the first Athenian King. And so Moses was 400 years younger than Inachus; yet 285 years before the Trojan war. Yea, the same Vossius proves, that not only the sacred Historiographers, but also the Phenician, Egyptian, and Chaldean, preceded, by many Ages, the Greek Historians. For the Grecians had nothing comparable for Antiquity to the Phenician Annals, composed by Sanchoniathon; or to the Egyptian, which Manethos transcribed; or to the Chaldean, collected by Berosus; not to name the fountains, whence these were extracted. Justin Martyr assures us, that the Grecians had not exact History of themselves, before the Olympiads: his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Greeks had nothing storied of them before the Olympiads. Yea Thucydides, in the beginning of his famous History, confesseth, that before the Peloponnesian war, which was waged in Artaxerxes' and Nehemiah's age, he could find nothing, which he could safely confide in, by reason of the extent of time. His words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence Learned Bochart, in the beginning of his Preface to his Phaleg, collects, that all the ancient Greek Historians were but Mythologists, fable-writers, or relaters of fabulous Traditions, which they had traduced from the Oriental parts. So that the true and simple Greek History began, but where the Sacred ended etc. The like is asserted by Stillingfleet, Origin. S. Book 1. cap. 4. How far (says he) the Greek Historians are from meriting belief, as to their account of ancient times, will appear to any that shall consider, 1. that their most ancient Writers were Poetical, and apparently fabulous. 2. That their Elder Historians are of suspected credit, even amongst themselves. 3. That their best Historians either discover or confess abundance of Ignorance, as to the History of ancient times etc. Greek Historians. All this will be more fully evident, if we a little consider and examine some of the most ancient Greek Historiographers, their Antiquity, etc. 1. Cadmus. I shall begin with Cadmus Milesius, the son of Pandion, whom Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 6. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ancient Cadmus, who is supposed to have lived about the Trojan war; as Pliny lib. 7. cap. 56. But this, Vossius (de Histor. Graec. lib. 1. cap. 1.) conceives to be a mistake, and therefore inclines rather to the opinion of Josephus, who lib. 1. contra Apion. tells us, that the first, who essayed to write History, were Cadmus Milesius, and Acusilaus Argivus, who lived a little before the Expedition of the Persians against the Grecians, etc. By which 'tis evident, that this Milesian Cadmus was many Ages after the ancient Cadmus, who brought Letters out of Phenicia into Greece. This Milesian Cadmus is supposed to have been the first, that left behind him History in Prose. He is said to have written 4 Books, touching the Edification of his own City, as also of all jonia. 2. Eumelus. 2. To whom we might add Eumelus Corinthius, who lived about the 9th Olympiad; whose genuine piece was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a precatorie Hymn of one entering into Delos: whence Pausanias transcribed some things. To whom also is attributed the Corinthian History. But of this Eumelus see more Vossius, Hist. Graec lib. 4. c. 1. 3. Hecataeus. 3. Next follows Hecataeus the Milesian, who flourished in the beginning of Darius Hystaspis, about the 64 Olympiad, as Suidas; who also makes him to have been the Auditor of Protagoras, and to have led the way to Herodotus Halicarnassus. Some make this Hecataeus the first that writ History in Prose; as Pherecydes, the Syran, was the first, that writ, in prose, of the Gods, and the Nature of things. 4. Aristeas. 4. To these we may add Aristeas Proconnesius, who writ in prose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the theogony, or Genealogy of the Gods: also in verse 3 Books, wherein he comprehended the History of the Hyperborean Arimaspes. He flourished about the 50 Olympiad, as Suidas. See more of him Vossius, Hist. Grae. l. 1. c. 5. 5. Pherecydes Lerius. 5. The next we shall add, is Pherecydes Lerius, who flourished about the time of Xerxes' expedition into Europe, (Olympiad. 75.) and was more ancient than Herodotus, though younger than Pherecydes Syrus, with whom some confound him. See Voss. Hist. Graec. l. 1. c. 1. 6. Diodorus. 6. As for Diodorus Siculus his history, 'tis much fabulous, or, as he himself names it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ancient Mythology, containing fabulous narrations of the ancient Heroic times, or the great Exploits of the first great Heroes; wherein there are to be found evident vestigia, or footsteps of sacred story, conveyed to the Grecians by Oriental Traditions. And indeed, much of the first Grecian History, as well as Poesy, was Mythologick or fabulous, relating to some real story transacted or recorded in the Jewish Church, as will appear by what follows. Thus we have dispatched our first Demonstration, touching the Traduction of Pagan History from Divine; by showing, how all the first Pagan Historiographers, both Phenician, Egyptian, Chaldean, and Grecian, were not only much younger then, but also Imitators of, sacred Historiographers. This will more fully appear in, and by the following Sections. §. 5. 2d. Demonstration from the matter of Pagan History, and its imitation of Divine story Our 2d Argument to demonstrate the Traduction of pagan History from Divine, shall be taken from their parallel matter. That the ancient Ethnic Historians traduced many of their choicest materials, especially of their Mythology, from sacred Ecclesiastic Records, is rationally evinced by the learned Philologists, who have made inquifition hereinto. Eusebius Pamphilus his design to prove, that Ethnic Historians traduced their choicest materials from the sacred Records. Amongst the Ancients, none have spent more elaborate studies herein than Eusebius, (who flourished under Constantine, and was called Pamphilus, from his friendship with Pamphilus the Martyr,) Bishop of Caesarea in Palestine, who writ Chronicles from the beginning of the world, to the year of our Lord 326; wherein his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or main design is to demonstrate, that the Mosaic Records were more ancient, by far, than the origines of all the Egyptian, and Chaldean Dynasties, or Grecian Antiquities; yea, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Genealogy of all the fabulous Gods etc. In this Chronicon, he gives us abundant notices of his indefatigable endeavours, and searches into the Libraries of Philosophers, Historians, and Divines, not only Grecian, but also Egyptian, and Phenician; thereby to convince the Gentiles of the priority of the Divine Records, as also of the Traduction of their choicest Ethnic stories and Memoires from the sacred Hebrew fountains. And this indeed he did most successfully accomplish, both in this his Chronicon, also in his learned Commentaries the praeparatione Evangelica; and in his 20 books Demonstrationis Evangelicae, whereof there are now extant but 10: as Vossius de Hist. Grae. lib. 2. cap. 17. This noble design of Eusebius has been carried on by many Learned Philologists of this and the former Age, viz. by Joseph Scaliger, Vossius, Bochart, etc. But to descend to particulars. That Sanchoniathon and Mochus amongst the Phoenicians, Manethos amongst the Egyptians, Berosus amongst the Chaldeans, and the ancient Mythologick Historians amongst the Grecians, derived many of their ancient Materials originally from the sacred Records, has been already in part demonstrated, and will farther appear in what follows. I shall at present give an instance or two more. 1. Cleodemus Malchus his imitation of Moses' history. Vossius (de Histor. Graec. lib. 4. pag. 510. Edit. 2a.) gives us an account of one Cleodemus Malchus, who composed an History, according to the form, and in imitation of the Mosaic; concerning which Alexander the Polyhistorian thus speaketh, in Josephus (Antiquit. lib. 1. cap. 16.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Cleodemus the Prophet, surnamed Malchus, who composed an History in imitation of Moses, the jewish Law giver, declareth, that Abraham had some sons by Chetura, naming three, particularly Aphera, Suris, japhra. From Suris, Assyria was so called; from Aphera, and japhra, the City Aphra, and the Region Africa. By the conduct of Hercules, these waged war against Libya, and Antaeus. Hercules also, by the Daughter of Aphra, begat his son Dedorus, from whom Sopho sprang; whence the Barbarians were styled Sophaces. Diodorus and Strabo imitate Moses his History. 2. I shall add hereto what I find mentioned by Preston, on God's Attributes, Sermon 3. pag. 54 etc. And for Abraham many speak of him, and also of Moses; there are many that agree in their stories of him, but the Chaldee Historians especially, and some of the ancientest Greek Historians. Diodorus Siculus relates the history of him, (though mingled with falsehoods,) of what he did in Egypt, and what Laws he gave the people, and how he cast out the Canaanites; and that he said, he received his Laws from a God called Jao; and that they were such Laws, as separated that people from all others; and that his God was such an one as could not be seen etc. And Strabo saith, that he reproved the Egyptians for worshipping visible Gods, and therefore he was cast out, and his people with him, etc. We find also many other considerable passages of sacred Records, though mixed with many fables, in Berosus, Hecataeus, Alexander the Polyhistorian, Hieronymus Aegyptius, Mnaseas, and Abydenus, which we shall have occasion to mention in the following chapters. §. 6. 3d. Demonstration from the form of Pagan History, which is simple, or Mythologick. A third Demonstration, to evince the Traduction of Pagan History from Divine, may be drawn from its Form; which is either simple, or mythologick: whence History, as to its formal constitution, is distributed into simple, and mythologick. The chief parts of simple History are Chronologie, and Geography, both of which own their original to sacred Records. Pagan Chronologie derived from Scriptures. 1. As for Pagan Chronologie, that it owes its original to sacred Annals, is apparent by what has been formerly mentioned (§. 3.) out of Aristotle; who, by those Records he received from Alexander, of the Chaldean Dynasts, gives us an account of times answerable to, and, as we may justly presume, in imitation of the Scriptures account of Times. This also was the great design of Eusebius Pamphilus in his Chronicon, wherein he makes the Mosaic account of Times, the fountain and measure of Ethnic Chronologie. We have an excellent observation to this purpose given us by Learned Melancthon, in his Preface to Carion's Chronicon; whose words are these: God would have the Beginnings, Instaurations, and Conservation of human kind to be known by his Church.— Therefore he would also have an History written, and delivered to us by the Fathers, in the best order, and most exact account of times. And this is the singular glory of the Church, that not where else, in the whole mass of Mankind, there can be found a more ancient series of Empires, and Times. Neither has any other Nation such certain numbers of years passed, so exactly computed.— And let the younger Students consider, that Herodotus gins his History, where Jeremiah ends; namely, in the King Aprye, who killed Jeremiah. Thus Melancthon. So also Bochart, in his Preface to Phaleg. The Grecians, if they writ History, as soon as they rise up to the more ancient times, they presently fall into Fables: and Thucydides confesseth, he could know nothing certainly of things before the Peloponnesian war, by reason of the Longinquitie of Time. Thus th'. Greek History began then, and there, when, and where, the Sacred left etc. This very much demonstrates the Perfection, and Autiquitie of the Scripture Chronologie. But as for the Traduction of Pagan Chronologie from Sacred, we have it more fully demonstrated to us by Preston, of Divine Attributes, Serm. 3. pag. 54.55. I will (says he) add to this but one Argument for the Authority of the Scripture. Consider the exact Chronologie which is found in the Scriptures, and the agreement of them with the Heathen Histories. In latter times, there have been great confusions: but the greatest evidence, that is to be found, is the Table of Ptolemy lately found, which doth exactly agree with the Scripture. He exactly sets down the time, that Nabuchadnezzar and Cyrus reigned.— So also the time when Jerusalem was taken; which compare with the Scripture, and you shall find these agree with Daniel and jeremiah. And this is the greatest testimony the Scripture can have from Heathen men. Thus Preston. §. 7. Pagan Geography from sacred Geography. A 2d part of simple History is Geographie, or the Description of Countries, Cities, and other places; wherein also sacred Geography, delivered in the Scriptures, has had not only a precedence, but also a very great Ideal causality on Pagan Geography. Porphyry lib. 4. advers. Christian. tells, that Sanchoniathon gave an account of Persons, and Places, conformable to that of Moses; which account he received in part from jerombalus, the Priest of Jeno, or jehovah: as before §. 1. of this Chapter. This is incomparably well demonstrated by Bochart, in his Phaleg; the design of which book is to show, how the Geographick descriptions, which the ancient Pagan Historians give of the dispersion of Noah's Posterity throughout the world, are exactly conformable unto, and therefore, as we may regularly presume, derived from Moses' Geographick narration of Noah's posterity their dispersion through, and peopling of the world. Gen. 10. From Japhet, japetus etc. So Phaleg lib. 3. cap. 1. Bochart proves, that from Japhet, mentioned Gen. 10.2. the Grecians refer their first Plantations and Genealogies to japetus, whom they make to be the most ancient man; so that it passed even into a Proverb, more old than japetus, or japhetus. Thus from Javan, Japhet's son, Gen. 10.2. the Grecians derived their jonians. Also from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elisa, Javan's son, Gen. 10.4 the Grecians traduced their Elis, Elysian fields, helas, and Aeolus; as Phaleg. lib. 3. cap. 4. So from Chittim Gen. 10.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Grecians named Citium, a City in Cyprus; as Phaleg. lib. 3. cap. 4. Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarsis, Gen. 10.4. came Iberis, or Spain; as Phal. lib. 3. cap. 7. The like originations of Regions or Cities Bochart collects from the other sons of Japhet. From Cham Chamia, etc. He also demonstrates the same in Cham, and his posterity, who peopled Canaan, Egypt, and Africa. Thus from Cham, Egypt is styled, in Plutarch, Chemia, for Chamia, i.e. the land of Cham; as 'tis styled in the Psalms. And from Canaan, the son of Cham, Gen. 10.6. Phenicia was called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the contract of Canaan; thence in Stephanus the inhabitants of Phenicia, or Canaan, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanaan; as Bochart Phaleg. lib. 4. cap. 34. Again, amongst the sons of Canaan, there were the Hivites, who inhabited about the mount of Hermon, Josh. 11.3. Ios. 11.3. and judg. 3.3. which is in the Eastern part of Canaan, Psal. 87.13. whence they are called Cadmonim, i.e. Orientals, Gen. 15.19. Gen. 15.19. and Hermonijim, i.e. of Hermon, Psal. 42.7. Hence the Grecians called the chief Commander of this Phenician colony, that came to build Thebes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmus, and his wife, Harmonia, or Hermonia. And they feigned, that both Cadmus, and Harmonia were turned into Serpents; because the name, Hivite, according to the Hebrew, signifies a Serpent. Lastly, Moses tells us, Gen. 10.13. Mizraim begat Ludim. From Misraim Egypt, and from Ludim Ethiopia were so called. Answerable whereto Diodorus lib. 3. shows, what community there was betwixt the Ethiopians, and Egyptians; and thence concludes, that they were very near akin and allied: as Bochart, in his Preface to Phaleg, about the middle. Thus has this Learned man demonstrated at large the parallel, or rather sameness, betwixt Sacred and Ethnic Geography; whence we may safely conclude the derivation of the latter from the former. And the same Bochart, in his Preface to Canaan, (about the beginning) tells us, Moses' Geography most perfect. that Moses, by Divine Revelation, approved himself more skilful in Geography, than either Homer, or Hesiod, or any of later times amongst the Grecians. For he mentions more Nations, and those more remote by far. Neither doth it suffice him to name them, but withal he opens their original; showing us in what Age, and from what Place, and upon what occasion, each were dispersed into Countries most remote, even from the Caspian and Persic Seas to the extreme Gades; and all this on one Chapter (Gen. 10.) and that obiter. Thus Bochart: who is followed herein by Stillingfleet, Origin. S. book 3. c. 4. §. 8. The certainty of the Propagation of all Nations from the posterity of Noah is evident hence, that in all that account, which the Scripture gives of the propagation of Nations from the sons of Noah, there is some remainder in the history of that Nation, to justify the reason of the imposition of the name, from the names of the Nations themselves, which have preserved the original name of the Founder in their own: as the Medes from Madas, the jonians from javan etc. Thus Stillingfleet. By all which it appears, that Sacred Geography, or the Scriptures account of the origine of all Nations from Noah's posterity, is not only most certain, perfect, and ancient, but also the most perfect Idea and measure of all Pagan Geography. §. 8. Pagan Mythologick History from Scripture mysteries, and real events of Providence. Having gone through Chronologie, and Geography, (the chief parts of simple History) we now proceed to Mythology, another species of History, resulting from its formal constitution. And indeed Mythologick History, as it was of all most ancient, so was it most proper for the infant state of mankind, had it been rightly (and according to its original Idea in Scripture) undertaken. For in History, the form ought to be suited to its matter, as in Nature; not the matter to the form, as in our Schools: wherefore the matter of the first History being the wonders of Providence, with many jewish Types, and more sublime mysteries; no wonder, if the first Pagan Historiographers clothed such mysterious, and, as to them, unintelligible matters with a mythologick form and garb. Thus Strabo lib. 11. speaking of the ancient Records of the Syrians, Medes, and Persians, tells us, that they gained no great repute in the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. by reason of the Philomythie, or fabulous narrations of the Historians. And Diodorus calls this Mythologick history (wherein he much abounded) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ancient Mythology; which, he confesseth, admitted of great diversity, and thence obscurity; whereof he gives this reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In the ancient fables, there is no umforme, and, in all things, agreeing history to be expected. Thus Diodor. lib. 4. Wherein he grants, that the history of ancient times was mixed with many fables, which yet had some original Idea of Truth, unto which they related. Mythologick history not merely fictitious, but fables of real truths. Vossius (de Histor. Graec. lib. 2. cap. 2.) makes an Apology for Diodorus Siculus, and the rest of these ancient mythologick Historiographers, against the imputations of Ludovicus Vives, and Bodinus; wherein he shows, how these Mythologists, who delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mythick History, were not to be reputed as merely fabulous, or feigned; for they had some historical truth wrapped up under these fables delivered by them, as 'tis evident, by what is storied of the Flood, and Tower of Babel by Berosus etc. Neither ought it to move us, that these Mythologists differ amongst themselves in many things; for albeit these fabulous narrations took their origine from some real story or truth, yet by reason of the length of time, and the variety, and vanity of wits, 'tis no marvel, if there be found some dissension, yea falsehood in mythick history. By which its evident, that this mythologick History, though mixed with much variety, vanity, yea falsehood, was but a corrupt imitation of some marvellous issues of Providence; or some real story happening in, or about the Church of God, and communicated to the Grecians, by Oriental broken Tradition. This may be farther demonstrated by what Aristotle, in his Proem to his Metaphysics, (quoted by Stobaeus serm. 3.) mentions, touching the original of Mythology: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Men began to Philosophise from Admiraetion etc. then he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fable is composed of things wonderful. This holds true in mythologick history as well, as Philosophy, the original of one and tother being the same. For Mythology, as well Historick, as Poetic, was founded on some real event of Providence, or Scripture story, traduced by Tradition, as has been well observed by Jackson on the Scriptures. fol. 47. where he acquaints us, That from the true wonders of God storied in Scripture, and transacted in Jury, or thereabouts, the Medes, Persians, and Syrians were so much addicted to fabulous narrations, which the first Ages were so much delighted in, and thence were ambitious of coining the like wonders, as Strabo tells us. And Greece, as it re-received Artificial Learning from Asia, so did it drink in this humour with it, whence sprang all that ancient mythology. For the Scriptures account of the Creation, Flood, Tower of Babel, with many other stories of God's miracles, vouchsafed in the behalf of his people in Egypt, Jury, and the regions round about, having by some imperfect Traditions been far spread, when Greece first began to affect fabulous relations; hence, as children unacquainted with the real story, they made many additions of their own, and applied those effects to many persons and things, which had no affinity therewith: as 'tis common amongst men. Thus the reports of Gods miraculous works of Creation, Providence, and Preservation of his Church (which were in that infant state of the Church exceeding remarkable) flying up and down the world, cut and mangled by artificial inlargements and alterations, those ancient Pagan Historians, being possessed with a Curiosity, yet ignorant of the true causes, and grounds of those extraordinary events, misapplied the same to unsuitable matters, persons, and causes amongst themselves, which had no affinity therewith; as in the foregoing Chapter. CHAP. III. Moses his History of the Creation imitated by Pagans, etc. The origine of the Universe proved, 1. by Testimonies, 2. by Arguments. Plato's Ideas in imitation of Moses, Gen. 1.31. God's real efficiency 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 etc. Hence proceeds the form of the Universe, consisting in its order, perfection, and goodnesle, Gen. 1.31. which Plato very far imitated. Moses' description of Light, Gen. 1.3. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 etc. §. 1. That the world had its beginning, as Gen. 1.1. HAving given a general account of Pagan History, 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 Mosaic 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 abstracti● à primitivo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod caput significat, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplex initium, sive ●rincipium significat, sed primum illud capitale, & admirandam omnium rerum initium, quo exnihilo aliquid esse potentia Dei ceperunt. P. Fagins Exeges. in Gen. 1.1. etc. was generally asserted by all both Poets, and Philosophers, before Aristotle. For that novel opinion, touching the eternity of the World, Aristotle seems to ascribe to himself, as the first Founder thereof: whence speaking of the ancient Philosophers, he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore truly 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 Pliny, 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, says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 etc. 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 informs us, (prooem.) constantly believed the same. That which made Aristotle (as we may justly presume) disbelieve the same, was his vain philosophising humour, which induced him to reject all Oriental Traditions, which would not stoop to his reason etc. §. 2. Testimonies to prove, that the Pagan stories of the origine of the Universe had their origine from Moses' description thereof, Gen. 1. That these great Pagan Maxims, touching the origine of the Universe, had their original by Tradition from sacred History, is sufficiently evident, both by Authentic Testimony, and Rational Demonstration. As for Testimonies, we shall begin with that of Johan: Grammaticus, de mundi create. lib. 1. cap. 2. pag. 4. where, speaking of Moses his description of the Creation, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato teaching the production of the Universe by God, in many things also imitates him, i.e. Moses etc. This is also most positively asserted by Ludou. Vives de verit. fidei pag. 157. The production of the world (says he) is so described by Moses, that the greatest wits have both admired its profundity, and embraced the truth of the narration. So the Pythagoreans, and Plato, who follows them in his Timaeus, have followed the Mosaic description of the world's procreation, almost in the same words etc. 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 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some probable fable, or Tradition; neither is it lawful for us to inquire farther. Plato here acknowledgeth, that concerning the origine of the Universe, we could have only some probable fables, or Traditions, which were originally sacred. I shall add hereto only the Testimony 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 (says he) of the Philosophers, yea of the principal, namely Aristotle, and the Stoics, touching an eternal first matter &c, gives us sufficiently to understand, that they who have discoursed more orthodoxly of the Creation, as Plato etc. derived that which they knew hereof from the rays, which the Celestial Revelation had scattered amongst the sons of Noah; or from Abraham and his Posterity, 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 World's Creation, as delivered by Moses; and thence endeavour to show how far Plato, and others endeavoured to imitate Moses herein. 1. Moses makes God to be the first cause or creator of all things, Gen. 1.1. God created. 1 Plato's Ideas answerable to Moses, Gen. 1.31. And the first piece of this Divine efficience is by Divines referred to the Divine Ideas or Decrees, according to which original exemplar all things were made, as Gen. 1.31. very good: i.e. (says Austin) conformable to their original pattern in the Divine Decrees etc. In imitation whereof Plato, in his Timaeus fol. 30. treating of God's orderly and wise production of the Universe, sets forth these Decrees of God, under the notion of Ideas etc. He says, there was an universal Idea beyond all things made, according to which they were all made. For he makes this first universal sovereign Idea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exemplar, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image of all things. This Idea, existing in the mind of God, he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indivisible or simple, and eternal; namely, an uniform, and eternal exemplar, according to which the Universe was delineated or chalked forth. In which regard Plato called the world eternal, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because its great Exemplar, existing in the Divine Ideas or Decrees, was eternal. Thus Plato, in his Parmenides fol. 134. tells us, That God, by virtue of these Divine Ideas, has a perfect knowledge of all things. Which Ideas (says he) have their original, not in us, but in the absolute will and sovereign pleasure of God: for otherwise God should not be our Lord, neither should he have the knowledge of human Affairs, which to grant is absurd etc. All this answers fully to the Scriptures, and our Divines account of God's decrees. Hence Plato supposeth the Universe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living intelligible creature, i.e. as he himself adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason of God's prevision. By which living intelligible world he seems to mean no other, than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exemplar and intelligible Image of all things existing in the mind of God, whereof he had before philosophized. This he calls elsewhere his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ideal world, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligible, self-living, always living. From all which we may collect, what was Plato's genuine opinion touching these Ideas, which he makes to be separate from matter, existing without their singulars, as certain universal exemplars of all things made etc. And whence could such sublime distinct notices of God's Divine wisdom and Decrees enter into Plato's head, if not by some Tradition originally sacred, and Jewish? Of this see more what follows of Pythagorean and Platonic Philosophy, where we have treated more professedly of these Divive Ideas: as Part. 2. Book 1. chap. of Pythagorean Philosophy. §. 4. God's real efficience Gen. 1.1. how far imitated and expressed by Pagans. As for the real productive efficience of God, and the manner how it produceth all things in Nature, we find a good account thereof in Plato, in his Phaedo, fol. 101. telling us, there was one first beauty, or chief Good, which was the cause of all the rest; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Beauty of itself, and by itself, and great, and good; and from it all things else proceed. So in his Theatet. fol. 57 Plato says, it was unworthy of a Philosopher to treat only of second causes, and let pass God, who was the first and chief, or principal cause; yea not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the supreme cause, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cause of causes: for all other causes were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concauses, and cooperative under God. Thus also Plato, in his Sophista, fol. 215. says, that Natural things could not spring up of themselves, but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the products of God's workmanship. And more particularly, in his Repub. lib. 6. fol. 509. Plato asserts one supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idea of Good; which giving Being and virtue to all things else, must of necessity excel all in dignity and efficacy. (And he adds:) that in this chief Idea of Good (which is God) consists the hinge of our life and happiness, and that it was the first cause of all things, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, visible, and intelligible. 1. He says, it is the first efficacious cause of the Being of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first fabricator, perfector, essentializer of Being's, or he that gives Essence to Being's; yea, he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very Being etc. He speaks expressly thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Being and Essence sprang from this Idea. 2. Plato says, that this Idea of Good is so the cause of all things, that he is above, and beyond all things; yea altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immixed, and simple; seeing his Majesty does far excel all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Antiquity and power: whence he makes this Idea of Good (who is God) to be Eternal, Infinite in power, and independent in working. But as for all created good things, he supposeth them to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very good; but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good by derivation from, or participation of God's original Goodness: whence he styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, products; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, works; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fabricates of that first chiefest good. Of all which he treats more fully in his Timaeus, as hereafter in Plato's Philosophy. §. 5. God's creating the Heaven, and Angels. Gen. 1.1 We pass on to the effects of this Divine Creation; the first whereof is, according to Moses' relation, Gen. 1.1. the Heaven. In imitation whereof the Pagan Philosophers framed their coelum Empyraeum, etc. Whereby some (if not the most Divines) understand the Heaven of Heavens; that glorions seat or habitation of Angelic Being's &c. Answerable to, and in imitation of this supreme Heaven, the Pagan Mathematicians framed a ninth Sphere, void of Stars etc. Thus Johan. Grammaticus de create. mundi lib. 1. cap. 2. Before Ptolomaeus, and Hipparchus the Mathematicians, no one acknowledged the ninth and extreme sphere wanting stars. For Plato with others, mention only eight spheres. This I only mention, to show, that Ptolomaeus and Hipparchus who preceded him, consent with Moses, in supposing an extreme Sphere, void of stars; yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from him [i.e. Moses] rather did they take the original of this invention. Thus Jo. Grammaticus. The inhabitants of this supreme Heaven were the blessed Angels, which Divines generally suppose to have been created together with this first supreme Heaven, according to that of Job 38.7. when the morning stars sang together etc. Answerable whereto we find, in Sanchoniathons' story of the Creation, mention made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligent Animals, (or, according to Aristotle's notion, living Intelligences;) by which Bochart (Can. lib. 2. cap. 2.) conceives the Angels to be understood. So Stillingfleet Origin. S. book 3. chap. 5. tells us, that Sanchoniathon sets forth the creation of the Angels under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplators of Heaven: whence I presume, Aristotle's opinion of the Heavens being moved by Divine Intelligences, received its original etc. §. 6. [Gen. 1.2. without form, and void.] Hence the Pagans derived their Chaos, and first Matter. Then it follows in the Mosaic History, Gen. 1.2. And the Earth was without form, and void, and darkness was upon the face of the deep. From this description of Moses, the Poets derived all their fabulous narrations, touching the first Chaos, as the Philosophers also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first matter of the Universe. The first, and indeed the most exact description of the first Chaos, we find in the ancient pagan Historiographers, in the fragments of Sanchoniathon translated by Philo Byblius, and quoted by Eusebius praepar. lib. 1. c. 10. where 'tis said, that in the beginning of things, there was a spirit of dark Air; which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. (says Bochart Can. lib 2. cap. 2.) in the Phenician tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chauth Ereb, Evening darkness. Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonnunquam planè id ipsum est, quod Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ereb, nempe occasus, aut vespera. Bochart Can. l. 2. c. 2. The notion Chaos is taken from Gen. 1.2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Plato, and Hesiod read it,) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ereb, Evening. Thus Hesiod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. first of all the Chaos was produced: whence follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Chaos sprang the Evening, and dark night: whence 2. 'tis added in Sanchoniathon's fragments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From the conversion of the spirit with the Chaos, there emerged Mot, i.e. slime, or corrupt watery mixture, which some call Ilus. That which Philo-Byblius translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mot, Bochart supposeth to have been in the Phenician Tongue (wherein Sanchoniathon writ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mod, it being usual with the Greeks to express the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifies the first matter; which word, though we find it not used in Scripture, yet Bochart supposeth, it might have been used by the Hebrew Philosophers, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Arabians. This Mot, first matter, or Chaos, is expressed much in the same manner by Plato, who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, somewhat without form; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confused Mass: also he says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness, the conjugate of the word used by Philo Byblius, in his version of Sanchoniathon; as also by Hesiod, which sprang from the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ereb. Gen. 1.5. To which we may add that of Ovid Metamorph. l. 1. fab. 1. Quem dixere chaos, rudis indigestaque moles etc. The first chaos the seed of the Creation. 3. It follows in Sanchoniathon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of this Mot or Chaos proceeded the whole seed of the Creation, and the genesis or generation of the Universe. Mochus, another great Phenician Physiologist, (who continued Sanchoniathon's Phenician History, and whose Books were interpreted by Laetus,) makes this first matter of all things to be Atoms, which he derived from the Jewish physiology, as hereafter in his Philosophy. But none describe this more fully than Plato in his Timaeus. fol. 10. where he tells us, that this Chaos, or first matter, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stock, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the species, out of which every thing was composed. Again he styles it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The subject of all Generation, and, as it were, the Nurse thereof; which had no complete perfect Being of its own, but rather was a potential inform passive subject only. So again in his Timaeus, fol. 12. Plato makes this first matter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of which the four Elements, and all things else were composed, Whence Aristotle his scholar derived his confused Notions of the first matter, that it was 1. Inform. 2. Indefinite or rude. 3. A pure power, or passive principle, void, but capable of any Form. 4. Hence also Aristotle borrowed his notions about Physic privation, which he makes to precede the introduction of a Form, and appendent to the first matter, answerable to, and, I doubt not but, originally from Gen. 1.2. without form, and void. a R. D. Kimchi in radicibus suis sic sciibit. Thohu & Bobu desolationem & vacuitateus significant. Et sapientes qui scrutantur rerum naturas, dixerunt, Thohu, est res, cui non est similituda ac figura, sic tamen disposita & praeparata, ut quamvis recipere possit similitudinem & formam, id quod Graeci Hylin vocant. P. Fagius Exegescin Gen. 1.2. Lastly, that the ancient Poets derived their Chaos from Gen. 1.1,2. is asserted by Mariana the Jesuit, on Gen. 1.1. The like Velcurio in his Physica, lib. 1. cap. 14. affirms of the Philosophers, that they derived their first matter hence. See more of this in what follows of Plato's Physics. § 7. Gen. 1.2. The Spirits forming the Universe, expressed under the notion of the Soul of the world by Plato, etc. It follows in Moses' description Gen. 1.2. And the spirit of God moved upon the waters. In imitation whereof 1. In Sanchoniathon's History of the Creation, his first matter, or Mot, is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slime, or corrupt watery mixture. So in Orpheus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of water slime was made. So Apollonius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of slime the Earth was made: where the Scholiast tells us, that the Chaos, or first matter was water, which settling became slime, and the slime condensed became Earth etc. Hence Thales held water to be the first matter of all things. Also Pythagoras, and Plato, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first matter, was the same with this Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as both name and thing argue. And all but corrupt imitations of Gen. 1.2. as we shall hereafter prove in the physiology of Thales, Plato etc. Gen. 1.2. 2. In this description of Moses Gen. 1.2. we have the Spirit's Motion, Fomentation, and Formation of all things out of this Chaos, or watery mixture in these words, [and the spirit of God moved etc.] P. Fagius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, by motion and agitation; or by the Fomentation of an Hen, that sets a brood. b Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplicem motionem, agitationem, & superletionem significat, sed ejusmodi quam Milvus, aut alia a vis peragit, pendens in Acre, ut Capnio. Vel qualem columba perficit, cum ovis ad excludendum pullos incubat: ut R. Solomo. In hac ergo significatione si accipias verbum, pulchre significabit vim illam Dei folricem, ex ruditate omnia formantis. Fagius Exeges. in Gen. 1.2. chrysostom calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vivifick Energy. The meaning is, that the spirit of God moving on the waters, with a plastic and efformative virtue, form and shaped every thing into its proper form. Hereof also we find great imitations in Pagan writers. For to begin with Sanchoniathon, who seems most ancient, and one of the first that drank of the sacred fountain, (though he mixed his Jewish Traditions with great fables and corruptions;) he calls this motion of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dark and blustering wind. Take the whole together, as we find it in Euseb. l. 1.10. where the first moving principle of the Universe is made to be a dark blustering spirit or wind, who finding the Chaos confused, and involved in darkness, without bounds or order, being moved with the love of his own principle, he made a contexture, called Love, whence the first production of all things proceeded: (though the spirit itself had no generation,) from this connexion of the spirit was produced Mot, which some call Ilus, slime, or watery mixture; and of this was made the seed of all creatures, and the generation of all things. This description of the Spirits first Agitation or motion on the watery mixture, though it carries in it many corrupt additions, yet it is not without considerable notices of its first Traduction from Moses' story Gen. 1.2. And so Eumenius the Philosopher, citys the very words of Moses Gen. 1.2. the spirit of God moved on the face of the waters, to prove this opinion; as Porphyry, de antro Nymph. This was also the opinion of the Stoics, who held there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spermatick efformative word, whereby the world was form and shaped into its particularities etc. So Diog: Laert: of Zeno, which Plato, in his Timaeus, calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This others call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plastic power. Plato styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul of the world, or the universal spirit. So Lud: Vives: in August: civet. lib. 10. c. 23. Any one (says he) that inclines to favour Plato, may easily defend, that the soul of the world, is that spirit which moved on the face of the waters, Gen. 1.2. whom they seem to make the great efficient, who imparts life and essence to all things throughout the mass of the Universe etc. So Cardinal Bessario lib. 3. cap. 22. tells us, that what is spoken of Plato, and of all the Platonists, touching the soul of the world, that, in our Religion, is interpreted of the Divine spirit: as Carpent. on Alcinous digres. 2. pag. 235. §. 8. See more of this in Plato's Physics. § 8. Plato's description of the form of the Universe conformable to that of Moses, Gen. 1.31. From this Universal spirit (or spirit of the Universe) his prolific Agitation, Fomentation, or Formation of all things proceeds, and that according to Moses' description, the form of the Universe, which consists in that order, harmony, beauty, perfection, and goodness, which appeared therein, and in each part thereof, according to Gen 1.31. And God saw every thing that he had made, and behold it was very good, i.e. God beheld all things clothed with the most perfect order, harmony, beauty, a Admonet Nachmanni per [dicere Dei] productionem rerum creatarum significari, per [videre Dei] complacentiam & approbationem ejus, qua rebus creatis ac productis, perpetuam subsistendi, durandique vim addidit. Verba sunt haec: productio rerum ad actum vocatur [dicere Dei] et subsistentia, vel duratio vocatur [videre Dei.] Rerun subsistentia à complacito Dei etc. P. Fagius Exeges. in Gen. 1.31. and form of goodness, conformable to those Universal Ideas of Goodness, lodged in the platform of his Eternal Wisdom and Decrees. And Plato, discoursing of the form of the Universe, speaks very far the mind, and almost in the same words, of Moses. So in his Timaeus, fol. 12. Plato teacheth us, that out of the Chaos or first matter, confused and indigested, God most accurately form and disposed the Universe into the most harmonious, orderly, and beautiful form. His own words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he adorned, disposed, conformed, composed, and fashioned all things etc. Yea, he undertakes to lay down the mode, how this rude indigested Chaos, was brought to this perfect form: namely, the Divine Opificer, by whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, effective word, all things were essentialized, did by a prudent persuasion formalize, or reduce into an exact light, order, and form, the first Matter, otherwise dark, inordinate, and inform. And, in his Timaeus, fol. 32. he gives us a more full account of this form of the Universe. He supposeth the whole Universe to be (according to his Allegoric mode of philosophising,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living intelligent Animal, consisting of body and soul: the Body he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the visible and tractable Matter, which consisted of the four Elemenss, Earth, Air, Fire, Water: but the Soul he makes to be the spirit of the Universe, (or that Universal spirit) which actuated and influenced the same: The form of the Universe consists in its beauty, order, perfection. whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an happy Analogy, Symmetry, or proportion and Order, amongst all its parts; by means whereof, things of themselves most opposite, were copulated and linked together, by I know not what agreeing Discord, wherein its form, perfection, and goodness consists. And Plato, having discoursed at large of this perfect form, order, and harmony of the Universe, which resulted from its universal spirit, or soul, he concludes, (Timaeus fol. 37.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God contemplating this new framed Image of the immortal Gods, rejoiced and recreated himself therein etc. That Plato in all this imitates Moses, seems very evident, both from his own expressions, as also from the observation of Johannes Grammaticus, de creatione Mundi, lib. 7. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Rightly therefore the great Moses concluding the generation of the Universe, And God saw (saith he) all things that he made, and beheld they were very good. Plato also imitates him in this, who, showing how the Universe was framed by God, saith, that the Father, who generated the Universe, had considered this mobile Animal, the framed Image of the eternal Gods, he rejoiced & recreated himself therein: especially when he considered it was made exactly conformable to its Paradigme, or universal Exemplar. Thus Johannes Grammaticus. Whence also Plato himself, Timaeus fol. 92. calls this Universe, thus formalized and perfectionated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sensible or visible Image of the intelligible insensible God. which, as 'tis supposed, he traduced from Moses' description of Man, Gen. 1.27. in his Image etc. Thus Johannes Grammaticus de Mundicreatione lib. 6. cap. 21. p. 249. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. What Moses spoke properly of Man, that God made him according to his Image and likeness, this Plato translates to all things in the world. Thus we have seen, how exactly Plato's Notions of the form of the Universe, consisting in its Order, Harmony, Beauty, Perfection, and Goodness, and that in conformity. to the Divine exemplar, do conform to, and therefore, as we may presume, were derived from Moses' description of the same, Gen. 1.31. I might add hereto the opinion of Pythagoras, who asserted the like beautiful structure, Harmony, and Perfection of the Universe, and thence (according to Plutarch) was the first that called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Ornament, Beauty, etc. Also Thales held the world, being God's work, was most beautiful, well disposed, and perfect. Of which see more Pythagoras' Philosophy. §. 9 Moses' description of the light Gen. 1.3. imitated by Pagan Writers. Having discoursed at large of the first Efficience, Matter, spirit or Soul, and form of the Universe, as laid down by Ethnic Physiologists, or Naturalists, and that in imitation of the Mosaic History Gen. 1. we now proceed to some of the chiefest parts of the Universe, and their original Constitution; wherein we doubt not but to give evident vestigia, or notices of many Mosaic Traditions in Pagan writers. We shall begin with that great Masterpiece of the inanimate irrational world, Light; which is mentioned by Moses, as the first species or part of God's Creation, Gen. 1.3,4,5,6. v. 3. Let there be Light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: out of which Light the Celestial Lights were composed, as Gen. 1.14,15,16,17,18. We shall not much concern ourselves in that great Philosophic Dispute, what this first Light (out of which the Celestial Lights were composed) was? Only the opinion of the old Jewish Philosophers seems to have been, that this original Light was fire. That the first Light Gen. 1.3. etc. was fire, is excellently demonstrated by Richardson (that acute Philosopher and Divine,) in his Exposition upon his Divinitie-Tables, (Table 5. MSS.) thus. Ignis] It's made of the first matter; when it's said, [Let there be Light] if we look at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire. Again, that light which made the day then, is the same light that now makes the day: it's not altered, after it was made. If our Light be a Substance, it's either Heavenly, or Elementary. That Light is a substance, its local motion showeth. Accidents have it not, but by reason of the substance. Optics confess, that Light radii, & species move in time. And we see, that Light moveth, by the Sun's dispersing its beams: which motion, though it be speedy, yet it is in time. So place and time bear witness, that Light is a substance. Some imagine, that the Sun etc. begets the species in the Air; and so Light is only the species of the thing that is Light: but these species are substance, by the testimony of Optics. That our Light is fire, appeareth farther from the beams, and their burning; which is the property of fire, when the parts are united. Again, their conceit is, that neither the Sun, nor the beams are hot, but by accident, by reflection etc. But 1. why should the Sun beams come down, if only to enlighten, and not to warm? 2. Again, there is an Element of fire, as our fire showeth: it moveth localiter, and therefore it is a body; and with a simple motion, and therefore 'tis a simple body, and its place is above. Again, Creatures must enjoy fire, which would not of itself come downward etc. 4. Again that [let there be Light] was the place of fire, made before the Air: and if fire was not then made, then when was it made? And it was good, therefore perfect; therefore no Quality without Substance, for that is not perfect: it's not an effect without a cause; nor a Light, after put into the Sun, for than it were imperfect. 6. Again, if the beams of the Sun were not fire, how could the beams shine in the Air? its therefore from the fire that is in them. 7. If the Sun beams be not fire, they cannot draw substances unto them: and why do these draw them nearer? do the beams grow weaker, when the vapours come nearer? its not therefore by attraction, that these draw them thither; but fire desireth to carry them up. Thence Richardson adds, on the Attribute of Ignis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] God commendeth fire unto us by Light, to show us the use of fire. We say, bring hither a Light, i.e. a Candle or Torch, to give light. Fire is Light, because the act of the form upon the matter, doth so subtilise, and so equal it, that it extendeth all alike, and makes it polite, and so clear, and bright. Glass is clear from its politenes; and its full of fire: so the Carbuncle. Air also is full of Light, because transparent, by reason of the equality. Thus Richardson: whose acute Discourse I have quoted at large, because the world has not yet been so happy, as to see it in public. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Sun, as well as Light, is evident from Job. 31.26. if I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun: whence sprang Orus the Egyptian God, whom they made to be the Sun, as before B. 2. C. 8. §. 9 The primigenious Light Gen. 1.3. the same with fire. And that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, or Ur, signifies fire, as well as light; 'tis evident by Ur of Chaldea, which was so styled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, or Ur, that sacred fire, worshipped there as a symbol of the Sun. Hence also from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur, came the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fire. Thence also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies fire, as well as light. So in Euripides in Rheso: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Enemies never before lighted so great a fire. Yea Esa. 10.17. God under the notion of Light, is said to be for a fire, i.e. a fiery light. So Mark (who speaks according to the Hebrew Idiom) calls the fire light, Mark 14.54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the light, i.e. fire. So that according to the Jewish account, Light and Fire are identick, both name and thing the same. Out of this primogenious light or fire the Celestial Lights were made. Gen. 1.14 15,16. etc. Out of this primigenious Light, or Fire, the Celestial Lights and Stars were composed; as Moses, Gen. 1.14,15,16,17,18. Thus also Apollinaris, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Out of the primigenious Light, whatever was most pure, God put into the Sun: the rest he bestowed on the Moon, and other stars etc. Thus Maximus on Dionysius: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the fourth day he transformed the Light, created the first day, into the Sun. All is well and fully laid down by Grotius, on the 2 Peter 3.7. Vossius de Idol. lib. 2. cap. 39 assays to give us the mode, how all this was accomplished. God (says he) on the 4th day created the Sun and Stars in the upper part of the Firmament. God made these Celestial bodies out of that primigenious Light, that first Light remaining according to form and nature, but not according to its former state; being compact into the Sun, that so it might alternate Nights and Days, and discriminate Years, Months, and other Seasons. Which reason of the immutation of this Light, is given by Moses, Gen. 1.14. Thus Vossius: who, in what follows, proves, that the Stars are igneous or fiery, both by Scriptural and rational arguments. Now in imitation of this Mosaic description, touching the creation of the first Light or fire, (out of which the Celestial lights were framed,) the old Pagan Philosophers held the Celestial Bodies to be composed of fire. Thus Parmenides, Heraclitus, and Zeno held, as Stobaeus in Eclog. Physic: fol. 85. So Thales held the stars to be ignite; Empedocles the Heaven to be compacted of Air and fire; Anaxagoras, Democritus, Metrodorus, that that the Sun was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mass or globe of fire; as the same Stobaeus in Eclog. physicis, fol. 55. etc. where see this argument largely asserted. But none insists more fully on this Theme than Plato, who in his Timaeus frequently calls Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fire, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, or Vr, Gen. 1.3. which signifies light and fire. So in his Definitions (collected by his Successor) we find the Sun thus defined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun is a celestial fire: as Job. 31.26. the Sun is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, or Vr, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pur, fire. The Pagans received these notions of the stars being fire, from Moses Gen. 1.3. Thence Sandford, de descensu Christi l. 1. §. 10. informs us, that the ancient name, whereby the Grecians styled the Sun, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacred fire, which they worshipped (in imitation of the Chaldeans) as their supreme only God: as before, B. 2. c. 8. §. 11. And that Plato received these his Physiological Contemplations from Moses' relation Gen. 1.3.14. etc. is affirmed by Vossius de Idol. lib: 2. cap. 38. pag. 517. Plato (says he) learned this doctrine from the Mosaic Tradition, as Justin Martyr. Apol. 2. and cohort. ad Graecos. And albeit he might not see any Translation of Moses, yet he might have it from the posterity of the Jews in Egypt, who fled thither in the time of Nebuchodonosor; or from the Egyptians, who had it from the Jews. Thus Vossius shows us, how Plato traduced his opinion, touching the ignite nature of the Stars, from Moses. Hence the Fathers (who generally Platonized) followed Plato herein, as that which was very consonant to, and, as they presumed, derived from Moses. So Tertullian (libro de Anima,) The Sun is a body, because fire. Thus also Theodore, Basil, chrysostom etc. as Vossius de Idol. lib. 2. cap. 38.39. §. 10. Gen. 1.5. The night elder than the day. There follows in Moses' Description, Gen. 1.5. The Evening and the Morning were the first day: whence the Jews always reckoned the beginning of their day, as also of the Creation, from the Evening. In imitation whereof many of the Grecians both Poets and Philosophers held, that the Night was elder than the Day. Thus Stanley (Histor. Philos. part. 1. chap. 6. §. 5.) tells us, that Thales held, the night was elder than the day. This circumstance of the Creation was held also by Orpheus, and Hesiod, who had it from the Phoenicians etc. §. 11. Gen. 1.6. The firmament a fluid aerial or watery matter. Again, Gen. 1.6. etc. 'tis said, let there be a Firmament in the midst of the waters etc. where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Expanse, i.e. diffusive Air or water. And that the Firmament was made of some fluid watery or aereal part of the Chaos, is strongly conjectured by the Learned, both from name and thing. Thus Vossius, de Idol. lib. 2. cap. 39 pag. 516. Divine Moses (saith he) teacheth us, that the first day's work was the rude Earth, compassed about with water, and the light, or the lucid body of fire. Thence he relates, that on another day there was made the Expansum, or Firmament, and that in the midst of the waters; so that beneath, it has the Terrestrial waters; and above, the Celestial. This Expansum (which in its upper part is called Aether, and in its lower part, next the Earth, called Air) is made of water; because waters are pellucid. Also this Expansum is said to be seated in the midst of the waters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeis, teste Ab. Ezra, est res extensa, sive expansa; vel eo modo, quo aulaea expanduntur, vel quo argenteum malleo deducitur & attenuatur. Ad vim istius vocabuli, Scriptura in multis locis alludit, ut Psal. 104.2. etc. Caelum igitur Hebraeis ab extensione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & quod aquea quaedam materia est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur. P. Fagius Exeges. in Gen. 1.6. Farther, this appears from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to it, the Etymon whereof, according to general consent, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters there. Thus Vossius. The like Paulus Fagius on this place. Answerable hereto many of the ancient Philosophers held the Firmament, or Heaven, wherein the stars were, to be of a fluid, aereal, or watery substance. Thence Plato, in his Timaeus, affirms, that the stars are not fixed in the Firmament, but move up and down, and as it were dance in the same: and herein Plato is followed by Ptolemy, who affirms, that not the Heavens, but the Stars therein move. And Aristotle (de coelo lib. 2. cap. 9 text. 56.) acknowledgeth, that according to his Predecessors, it was generally concluded, that the Heavens were either of an aerial, or fiery nature. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Empedocles (as §. 9) joins both these together, making the Heaven to consist, partly of Fire, partly of Air: which opinion, if by fire, we understand the Celestial lights, and by Air the Firmament, seems most orthodox, and agreeing to Moses' Description. So Wendelin, in his book de Coelo, makes the Heavens to consist of a fluid, aereal Substance etc. §. 12. Gen. 1.16.18. the Sun Lord of Heaven etc. Again Moses tells us, Gen. 1.16. etc. God then made two great Lights, the greater Light to rule the day etc. In imitation whereof the Phoenicians called the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord of Heaven, also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moloch, the King; and thence they worshipped him as their supreme Lord or God. Likewise the Moon they called Belisama, and Baaltis; or, according to the Scripture Dialect, the Queen of Heaven, which gave rise to the Phenician Baalim, and the Grecian Demons, and so to the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Natural Theologie, as before Book 2. chap. 8. §. 3. etc. CHAP. IU. Ethnic Imitations of Adam's creation and happy state in Paradise, Gen. 1.26. Gen: 2.8. Adam's Formation out of the dust imitated by Pagans: Also fables of the Souls Creation & Infusion, Gen. 2.7. Eves Formation out of Adam expressed Gen: 2.21,22. Imitated by Plato's Androgynon. Man's being form after the Image of God Gen: 1.27. expressed by Plato: and Man's happy state in Paradise, Gen. 2.8. expressed by Plato, under the Golden Age. Gen. 2.25. nakedness, Gen. 3.1. Conference with the Serpent, of the Golden and Iron Ages. Adam's memory preserved under Saturn, Tuisto: and Eves under Isis. Paradise or Eden imitated by the Elysian fields. Adonis' garden. The tree of life, Gen. 2.9. expressed by Nectar and Ambrosia. etc. §. 1. HAving dispatched the History of the Creation in general, we now come to the History of Man, his Creation and Happy state in Paradise; whereof we doubt not but to discover many evident Vestigia and broken Traditions in Pagan writers; which were originally of Sacred Extract. Gen. 1.26. Gen. 2.8. Adam's formation out of the dust imitated by Pagans. We shall begin with the Creation of man, mentioned Gen. 1.26. & Gen. 2.8. and the Lord form Man out of the dust of the earth, etc. In imitation whereof the first Parent of mankind is styled by Sanchoniathon, (according to the version of Philo Byblius) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One sprung out of the Earth, etc. So Plato de Repub. lib. 3. fol. 414. makes mention of a Phenician fable, touching the Fraternity of all men, in regard of their Original extract out of the Earth. And Serranus upon this place observes, that Plato here illustrates the Institution of Magistrates by a Fable, which he terms Phenician; because the Phoenicians affirmed, that Men sprang out of the earth; that so, by the Community of the same original, they might the more sacredly defend mutual Peace, and Concord. This Fable (adds Serranus) seems to be a Vestigium of the Primitive Truth: so that truly by the Appellation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a certain Phenician Fable, the judaic Doctrine may be understood, etc. The Reasons that might induce Plato, to call these, and such like jewish Traditions, Phenician Fables, are such as these, 1. Canaan, which the Jews possessed, was originally the Country of the Phoenicians; whence Phenicia is still called by some Canaan: neither is it indeed any other than a skirt of Canaan, as Portugal is of Spain. Well therefore might Plato term the jews who inhabited Canaan, Phenicians; in as much as Phenicia was but an Appendix, or rather originally a part thereof. 2. Or 'tis likely Plato forbore to mention the Jews by name; thereby to secure himself from that envy and Odium, which followed such as had any honourable regard to the jews. That those Fables which Plato terms Phenician, were originally jewish Traditions, we have once and again proved, and shall hereafter farther confirm. Again Plato in his Politicus fol. 271, says expressly, that the first man was produced out of the earth, as hereafter. §. 2. As for the Infusion of the Human Soul, it is thus expressed by Moses Gen. 2.7. and breathed into his nostrils the breath of life, & man was a living soul. We find the Creation & Infusion of the human soul expressed in the same manner, yea almost in the same words, by Sanchoniathon, according to Philo Byblius' version, thus, The first men (says he) were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Colpia of the wind, or Spirit. Bochart Can. lib. 2. cap. 2. fol. 784. gives this account hereof: wind Colpia (for any apposite English word to express it by doth not readily occur) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col-pi-jah, the voice of God's mouth, by whose Inspiration and Word man was made as Gen. 2.7. Gen. 2.7. And breathed etc. whence also Orpheus, touching the Production of Man out of the dust, and the Infusion of the Rational Soul, speaks thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mankind (saith Orpheus) was framed by God himself, out of the Earth, and received from him a Rational soul: as Euseb. ex Tim. Chronographo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 3. Gen. 2.21,22. Eves Formation. Ephes. 5.31. Concerning the Formation of Eve, Moses tells, Gen: 2.21,22. that she was form out of Adam's rib etc. Whence Man and Woman are styled by Paul, Ephes. 5.31. one flesh: which he seems to understand, according to the jewish Cabal or mystical sense; applying the whole to Christ and his Church, whose Union was mystically expressed by this Formation of Eve out of Adam. In imitation hereof Plato, in his Symposiastick Dialogue (concerning the Nature of love) mentions a piece of Cabalism, wherein he brings in Aristophanes discoursing in this manner. The ancient nature of men was not as now it is, but very differing; for than it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Androgynon, both in name and kind, i.e. commixed of Male and Female sex. This Platonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man-Woman seems evident by some broken Tradition of the Jewish Cabalism, wherein we find mention thereof, (as Grotius hath observed) which originally sprang from the story of Eves being form out of Adam, and so one flesh with him, as Cudworth in his Discourse on the Union 'twixt Christ and his Church. §. 4. Gen. 1.27. Man's being form after the Image of God. Gen: 1.27. 'tis said God created man in his own Image etc. This Image of God is elsewhere made to consist in Holiness and Righteousness. This Divine Formation of Man after the Image of God, is lively described by Pagan Writers, and that, as we may regularly conclude, in imitation of this Mosaic Description. Plato, in his Critias (according to Serranus observation fol. 106.) affirms, that in the days of old, there flourished, in the first men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divine Particle of God; also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divine Nature; which rendered them blessed. This elsewhere he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Old Nature. And more particularly in his Theaetetus, Plato, discoursing of this Likeness of Man to God, makes it to consist in this, that Man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy with Wisdom and Righteousness: which exactly answers to Paul's Character of the Image of God; Eph. 4.23,24. Ephes. 4.23,24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in righteousness and true holiness: to which if we add that Col. 3.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in knowledge, etc. we have a full explication of Moses, and that conformable to Plato his Description of the Image of God in Man. Again Plato in his Timaeus, fol. 92. makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sensible Image of the Intelligible God, which though we apply it to the Universe in general, yet has it a more peculiar relation to Man, and that in Imitation of Moses, Gen. 1.27. So johannes Grammaticus de Create. lib. 6. cap. 21. What Moses (says he) most properly affirmed of Man, that he was created according to the Image of God, Plato transfers to the whole Universe, etc. Neither had the Philosophers only, but Poets also evident Notices of Man's Creation after God's Image: This Paul observes of Aratus one of the Heathen Poets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For we are his offspring, Act. 17.28,29. which the same Paul explains of man's Alliance or Resemblance to God. We find Man's Creation after the Image of God, lively set forth by Ovid in his Metamorph. lib. 1. fab. 2. of Man's Creation. Sanctius his animal Mentisque capacius altae Deerat adhuc, & quod dominari in caetera posset Natus homo est, sive hunc divino semine fecit etc. §. 5. Gen. 2.8. Man's being placed in Paradise and happy state. Man being made after the Image of God, was placed in Paradise etc. Gen. 2.8. This happy state of Man in Paradise was shadowed forth by the Ancients, under fabulous Narrations of the Golden Age; concerning which Plato discourseth very amply, and that in Imitation of the Mosaic description: so in his Politicus (fol. 272. Edit. Steph.) Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. God the most wise Governor, distributed to them, and according to his first Distribution there were neither human Polities, nor Possessions of Wives or of Children; for all lived from the Earth. Then he adds, but they had abundance of fruits, Apples and Trees; and a soil very fruitful, which subministred these fruits, of its own accord, without the labour of Agriculture. All which is but a reflex Image of Paradise, and Man's happy state therein; where he had leave to eat of all the fruits of the Garden save of the tree of Knowledge, as Gen. 3.23. etc. Gen. 2.25. Naked conference with the Serpent. Gen: 3.4. Again 2. Plato adds in the same place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived naked and expedite sub Dio: which exactly answers to that Gen. 2.25. And they were both naked, etc. 3. Plato mentions also a Conference betwixt our first Parents and Beasts: his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they did not only converse with Men but with Beasts also etc. which suits well with the Conference 'twixt Eve and the Serpent Gen. 3.1,2. And then Plato concludes thus: These things we must omit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until there appear some one meet to interpret these things to us: whereby it seems manifest, that Plato had received some broken Traditions or stories, originally jewish, whilst he was in the Oriental parts, touching the state of Innocence; but wanting a clear and perfect account thereof, he was content to let these things Pass, till he could have some skilful Interpreter to inform him concerning them. Serranus fol. 251. gives this explication of these passages of Plato: That Plato (says he) derived these Traditions elsewhere, he himself acknowledgeth, in that he calls this narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fable, whereof he expects a meet Interpreter. He signifies therefore that the truth of these things were delivered to him by Tradition, from the Primitive times. The difference 'twixt the Golden and Iron Age. Therefore that he might state the difference 'twixt the Golden Age under Saturn's Reign, and the Iron miserable Age, which we live in under jupiter, (says he) he lays down these Assertions. The motion of the Universe which God made, is twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one uniform and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally following the other multiforme and various. The former uniform motion he makes to proceed from the Analogy, which he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom, and this following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a peculiat gift of God harmonizing it according to its Principles: whence it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a framed Immortality from its maker. But as for the other motion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, difforme, it springs from the Necessity of corporeal matter; and variously hurries the whole Universe, and affects it so that great and dangerous vicissitudes are brought on all inferior things. Saturn therefore reigning, (says Plato) mankind enjoyed its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigour, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfect state, immediately after men's being produced out of the Earth etc. whence this Age was truly Golden, when these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men produced out of the Earth, lived sub Deo. etc. Thus Plato, and Serranus out of him. Again Plato, in his Politicus, fol. 271. having mentioned many things of the Golden Age, speaketh thus thereof: Our first Ancestors, who sprang up immediately after the first Revolution, delivered these things unto us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Fables many now adays, not rightly, disbelieve. where Serranus upon the whole, observes thus: Plato affirms that man sprang out of the Earth, 2. That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and naked: 3. That he enjoyed a truly happy and Golden Age. 4. That he had conference with Beasts. 5. That he was of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest Philosopher. 6. That he needed not external Accommodations etc. These are the Mysteries of that Fable, which he learned from the Phoenicians, as Serranus. Saturn the same with Adam etc. That Saturn, who is said to reign in the Golden Age, was the same with Adam, we have formerly endeavoured to prove in the Genealogy of Saturn, Book 2. ch. 1. To which we may add somewhat out of Vossius de Idolol. lib. 1. cap. 18. We now (saith he) pass to Saturn, whom we make to be Adam. And to make this more clear, let us consider a little what the Poet's fable of Saturn's Golden Age, and its agreement with the Age of Adam. This is most lively painted forth, by that ingenious Poet Ovid, 1. Metamorph. Aurea prima sata est aetas, quae, vindice nullo Sponte sua sine lege fidem, rectumque colebat. Nondum praecipites cingebant oppida fossae. Non galeae, non ensis erat.— Ipsa quoque immunis, rostroque intacta, nec ullis Saucia vomeribus, per se dabat omnia tellus: Contentique cibis nullo cogente creatis etc. How exactly does all this answer to the state of Man in Paradise? so that I no way doubt but that the Poets drew this by some Tradition. Namely the first Age of Men, in the Poets, is the same as in the Scriptures, and so Saturn is the same with Adam. For that Saturn was no other than a Man, the very Gentile Historians dare not deny. What wonder is it then if so many things, which belong to Adam, were attributed by the Gentiles to Saturn. 1. From Adam's hiding himself from the face of God, Gen. 3.10. came the name Saturn, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satar latere to hid: whence also Saturn was styled Latius. 2. The Kingdom which Saturn first obtained was the same with Adam's Gen: 1,18. 3. As Adam was driven from his Government and Paradise; so Saturn. 4. As Adam turned husbandman, so Saturn is said to find out agriculture, whence he is pictured with a mowers Sith. etc. §. 4. Vossius de Idolol. lib. 1. cap. 38. supposeth, that the memory of Adam was preserved amongst the old Germans under the name of Tuisto or Tuito their chief God; who (say they) sprang out of the Earth, and had a son called MAN. The same Vossius makes the Egyptian Isis a broken tradition of Eve, from the Hebrew Ischa. The Memory of Paradise preserved under the Elysian fields. Eden. Others make the Elysian fields, so much talked of by the Poets, to be but a corrupt Imitation of Paradise or the Garden of Eden. That which makes for this conjecture is an observation I find in Bochart touching the origination hereof. Bochart Can. lib. 1. cap. 34. fol. 664. That this Fable of the Elysian fields is Phenician, may be gathered from the very name, which is of Phenician extract: for amongst the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alas signifies to exult and rejoice: thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alis, joyful; whence Elysius': for 'twas usual amongst the Ancients to change A into E, as Enakim for Anakim etc. So that the Elysian field signifies, a place of delight and pleasure, and so 'tis interpreted by Virg. lib. 6. Aen. — exinde per amplum Mittimur Elysium, & pauci laeta arva tenemus. All this suits with the import of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eden; which signifies a Garden of delight or Pleasure. Adonis' Garden. Others have conceived that the story of Paradise was preserved amongst the Heathens under the Fable of Adonis' garden which comes near to that of Eden, as Stillinf. Orig. S. book. 3. c. 3. yea Pagan writers seem to have had some broken Traditions not only of the Garden of Eden in general, The tree of life. Gen. 2.9. imitated by Ambrosia and Mectar. but also of the Tree of Life Gen. 2.9. so Mr. Du Bosc (in a Sermon at Caen March 11. 1663.) observed, that the Poet's fictions of their Divine Ambrosia, which makes immortal; and their Nectar which makes young, were but Traditional fragments of the tree of life. This seems farther evident by what we find in Athenae. Deipnos. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chaereas reports that there is a wine in Babylon which the Natives call Nectar: whence Nectar was styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the drink of the Gods: for it came out of the East into Greece with the Gods themselves; as Owen lib. 3. cap. 8. By which it appears that Nectar and Ambrosia were Divine Drinks to make men Immortal; which came originally from the East, especially Babylon, which is generally supposed to be near the place where Eden was seated, and therefore we have probable grounds for this conjecture, that these Divine immortalising drinks Nectar and Ambrosia own their original to the Tree of Life in Eden. CHAP. V. Ethnic stories of Man's Fall and Redemption by Christ. Plato's conceptions of Man's Fall, according to Gen. 3.23,24. Plato's opinion of the Praeexistence of Souls, and their slavery in the Body, but a Symbol of Man's Fall. Plato's notions of Original sin; Gen. 5.3. sin ingenite etc. Man's Natural state in Sin termed a spiritual or Moral death, Gen. 2.17. Plato acknowledgeth an universal contagion of Human Nature. 1. Of the Mind; which he makes to be immersed in Ignorance. 2. Of the Will. 3. Of the Affections: the Tyranny of Love, etc. Plato had some imperfect Notices of Man's Redemption and the Restauration of all things by Christ. Plato had some imperfect Notices of a Trinity, which he understood not. The New Platonists had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity from Scripture: the Platonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ape of Christ. Poetic Fables of Christ his Incarnation Passion, Ascension etc. §. 1. Plato's Conceptions of Man's fall from Gen. 3.23,24. HAving gone through Man's Creation and happy state, we now proceed to discourse of his Fall and Recovery; whereof the blind Pagans had also no small discoveries, as we may presume, from Scripture, or jewish Tradition originally. Indeed I find no Heathen to discourse more Divinely of the Fall of Man than Plato; who (as in the former chap. Sect. 5.) expresseth the same under the Symbolic Image of the Iron Age, wherein this Motion of the Universe was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiforme, which springing from the necessity of Corporeal Matter, hurried the Universe into many vicissitudes etc. So again (in his Critias fol. 106,) Plato having discoursed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Nature, which flourished in men under the Golden Age, he adds, this Divine Nature being at last contempered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the mortal or sensual part in man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the human inclination or custom prevailed, even to the pestilential infection, debauching, and ruin of mankind; and from this fountain all evils rushed in upon men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losing the best of their precious things. So likewise in his Theaetetus, Plato, having discoursed of Man's likeness to God in the Golden Age, adds, that by how much the farther man departed from this rectitude, by so much the deeper he fell into a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothingness and Inhumanity: whence he makes two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplars: the one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine and most happy; which was the Pattern of Man's estate in Immortality: the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheistick or ungodlike; the pattern of man's fall. All which coming so near to the Scripture language, we cannot rationally conjecture what original it should have, if not from Scripture, or Jewish Tradition. Thus Origen (contra Celsum lib. 4.) conceives, that Plato, by his conversation with the Jews in Egypt, understood the history of Man's fall; which he (according to the Egyptian mode) in his Symposiacks, expresseth under the Fable of Porus (i.e. Adam) his being drunk with Nectar, and then going into Jupiter's Garden, (that is Eden) and being there circumvented by Penia i.e. the Serpent, and thence cast out etc. which seems an evident vestigium of adam's Fall. and being cast out of Paradise, according to Gen. 3.23.24. §. 2. The general loss by man's Fall. Plato discourseth also, very Divinely, of that general Confusion which happened upon the Fall; and particularly, of man's loss thereby. So in his Politicus fol. 251. After (sâies Plato) the Golden Age was expired, the supreme God left the stern and Government of the World; & from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion, or disorder, destruction, without all peradventure, had happened to the World, had not God provided etc. And particularly, concerning man's disorder and Impotency by the Fall, Plato, in the said Politicus fol. 274. speaks very plainly thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men being rendered very infirm and unskilful, and unable to preserve themselves, by reason of all these they were in great straits. §. 3. Plato's Traditions of the Praeexistence and present Slavery of the Soul in the Body. Yea farther Plato seems to have understood, either immediately from the Scripture, or from the Jews, by Tradition, much of the cursed slavery which Sin and the Fall brought upon mankind. So in his Phaedrus, fol. 245. Plato compares the Soul to a winged Chariot, which while it was in its golden perfect State, soared aloft, and passed through Heaven and Earth; but when it was thrust into the body it lost its wings, and remained there a Prisoner, under the Tyranny of unlawful passions, whence he gives this origination of the Body; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body, is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre, or Grave for the Soul. Hence some make Plato's opinion of the souls Praeexistence, but a Cabal of man's fall. So Stillingf. origin. S. Book 3. Ch. 3. Sect. 17. As to the degeneracy of the souls of men; this was the common complaint of those Philosophers, who minded the government of themselves, & the practice of virtue; especially of the Platonists & Stoics. The Platonists all complain of the Slavery of the Soul in the body; and that it is there by way of punishment for something which was done before; which makes me think that Plato knew more of the Fall of mankind, than he would openly discover; and for that end disguised it, after his usual manner in the Hypothesis of Praeexistence; which, taking it Cabalistically, may import only this, that men's souls might be Justly supposed to be created happy; but by reason of the Apostasy of man's Soul from God, all souls now come into their bodies as into a kind of prison etc. §. 4. Plato's notions of original sin & its traduction; from Gen. 5.3. Yea yet farther, Plato seems to have had some pretty distinct Notices or Traditions touching Original Sin, and its Traduction from Adam; according to that of Moses Gen 5.3. This likeness in which Adam is said to generate his sons, is not to be understood so much Physically as Morally, id est, of a likeness in sin: there was not a Lust in Adam's heart, but he communicated a seed thereof to his posterity. So Plato (Timaeus Locrus fol. 103.) Gives us very evident notices of original Sin, and its propagation: his words are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The cause of vitiosity is from our Parents and first principles rather than from ourselves; so that we never relinquish those Actions, which lead us to follow those primitives blemishes of our first parents etc. whence else where, he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is well nigh in every one an ingenite evil and disease. So Plato, de legibus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. the greatest evil of all is implanted in many men, and fixed in their souls; wherein men pleasing themselves, at last grow so entangled, as that they cannot wind themselves out. This ingenite Corruption he terms self love &c, §. 5. Man's State in sin termed a moral or Spiritual death according to Gen. 2.17. Again Plato (Gorgias: fol. 493.) terms this state of men under Sin a Moral or Spiritual Death: and that according to the opinion of the wise: whereby 'tis possible, he means the Jews. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have heard from the wise men, that we are now dead; and that the body is but our sepulchre. That these wise men, from whom Plato received this Tradition or Hearsay, were the jews seems very probable; because it was a common expression amongst the jews, and that grounded upon the word or sentence of God Gen. 2.17. thou shalt surely die, that all men now are dead in Sins: hence we may presume Plato received this Tradition. Or if we had rather, by these wise men we may understand the Pythagoreans; who asserted, that sin was a moral death. Whence Pythagoras, when any of his school were given up to sin and excommunicated, he placed a Coffin in his place; denoting thereby, that he was dead etc. Yet 'tis very probable, that Pythagoras traduced this, as other Principles, from the jews; as we have here after proved in Pythagoras' Philosophy. This spiritual death in sin is farther expressed by Plato under the Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrupt or bad Nature: so in the Platonic Definitions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil in Nature; again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a disease of Nature. Answerable whereto we have a confession of Grotius; who affirms, that the philosophers acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was connatural to men to sin. §. 6. The universal contagion of human Nature Yea farther, Plato seems to acknowledge an universal Contagion, or Corruption diffused throughout the whole of human Nature, both Understanding, will, and Affections. 1. 1. the Corrup●… of the understanding. As for the corruption of the Understanding, Plato, in his Repub. lib. 7. fol. 613 gives a lively Description thereof, under an Allegoril of a person, who from his Infancy lay bound neck and heels tog there in a dark dungeon; where he could see only some imperfect shadows, by means of a certain fire kindled at the top thereof, whence he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The eye of the soul is immersed in the barbaric gulf of ignorance. And else where he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the present life has but a dreaming knowledge of things; whence also he styles our present knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night day. Yea Plato, in his Timaeus fol. 90. seems to give us the original cause of this native darkness, that overspreads the soul; namely Adam's Sin. Truth (Saith he) is the food and proper Motion of the mind, it being connatural to it; which, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was in times past lost in the Head etc. what Plato should understand by the head, if not Adam the head of mankind, we cannot imagine. 2. the corruption of the will 2. Plato mentions also the corruption of the will; and seems to disown any Freewill to true Good; albeit he allows some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural disposition to civil good, in some great Heroes. Yea, he brings in Socrates refuting that opinion of the Stoics, that virtue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachable 3. the disorder of the affections & Tyranny of self love. 3. Plato discourseth very largely and divinely, touching the irregularities of the Affections or Passions. So de Repub. lib. 9 fol. 575 he discourseth of self love, the root of all Affections, as the great Tyrant over man kind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Love is a Tyrant in him, living in all manner of Disorder, and irregularity: where he largely and elegantly describes the Tyrannic commands and irregular motions of inordinate Love in men. §. 7. Plato of Man's Redemption and the Restauration of all things by Christ. As Plato had clear Notices of Man's Fall and misery, so in like manner he seems to have been not without some broken Traditions of the Way and Means, appointed by God, for man's recovery out of this lapsed and miserable state, which we may no way doubt were, at least originally, derived from the sacred fountain amongst the Jews. In the general, Plato, in his Politicus fol. 251. tells us that After the Golden Age, the universe, by reason of that Confusion that came upon it, had been dissolved, had not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, again taken upon him to set at the stern, and govern the world and restore its dissolute, and almost unjointed parts, to their ancient order and place etc. How far Plato had some imperfect Traditions of a Trinity which he understood not. Here Plato shows how that pestilential 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion, which did overspread the Universe, would quite have ruined it, if God had not again interposed, & applied a remedy. And, in his Epist. 6. fol. 323 Plato seemeth to discourse more particularly and distinctly, of the way and Means of the world's Restauration and Conservation: Let there (says he) be a Law constituted and confirmed by oath, calling to witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The God of all things, the Governor of Being's present and things to come, the Father of that governing cause, whom, according to our philosophy we make to be the true Being, who may be evidently known by all so far as it comes within the capacity of happy-knowing men. Serranus on this place tells us, that some understand this description of Plato to refer to the Trinity, (as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epimonide has a peculiar respect to the Messiah) So Sandford (de descens. Christi. l. 2. Sect. 37) tells us, Admonendus es suspicari etiam è Christianis Doctoribus quosdam (ut mihi videtur) hanc Deorum Triada apud omnes Gentes celebratam, vestigium quoddam S. Trinitatis fuisse in illorum cordibus, etsi nisi conspurcatum, non penitus extinctum tamen. Sandf. Desc. l. 1. Sect. 37. that this Trias or Trinity of the Gods: so famous among all Nations, was, as some conjecture but a certain vestigium or footstep of the most sacred Trinity, not altogether extinct; albeit greatly conspurcated or obliterated in their minds. But albeit we may not grant, Plato had any distinct Notices of the Trinity, yet he might learn many things which he understood not, from the Phenician doctrine referring originally to the Trinity, particularly to the Messiah, the Redeemer of mankind; concerning whom there were many broken, and originally Jewish Traditions scattered up and down in the Oriental Parts, especially Phoenicia and Egypt, which these blind Heathens understanding not, corrupted by many fabulous mixtures, and misapplyed to things they had no cognation with. Yea Plato, else where, ingenuously confesseth he had received many Fables or mysteries by Tradition from the Ancients, which he understood not, but expected some Interpreter thereof. Amongst which we may reckon this great Jewish Mystery, of the Restauration of all things by the Messiah; whereof Plato had received some glimmering imperfect Notions, or Traditions which he understood not, but expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word etc. And whereas some late Admirers of Platonic Philosophy endeavour to prove, that Plato, and his followers, asserted and owned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinity; we must know, that this belongs not so much to Plato, as to his Commentators, Plotinus, Proclus and Porphyry. The new Platonists had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity from Ammonius who had it from the scriptures For I cannot remember that I ever met with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato; though somewhat of the thing may possibly, be enigmatically delivered by him: only Plotinus and Porphyry with proclus discourse much of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity; which we may presume, they had not from Plato, but from their Master Ammonius, Head of the sacred succession at Alexandria; who was, if not a Christian, yet a great Favourer of Christians, and one that made it his business to reform Platonic Philosophy by the Scriptures; as we have proved at large in Plato's philosophy: by which 'tis evident that the Platonic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinity, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word own their original to the sacred scriptures. 'Tis true; some of the latter Platonists of the Alexandrine School, would fain persuade us, that the Evangelist john stole his Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word, from Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Amelius, as Drusius in Annot. Joh. 1. observes: Amelius, says he, the Platonic Philosopher, having read this principle, (of the Divine word) complains that john, the Evangelist, transferred into his book his Master's Mysteries; and appropriated to himself Plato's Secrets. By jupiter, saith Amelius, this Barbarian agreeth with our Plato, that the WORD of God was constituted in the order of a Principle. This Imputation of Amelius is indeed most false: for Plato as well as john, seem both to have derived their Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the jewish Doctrine and Mysteries. That the Notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word, was not unknown to the ancient jews, is evident, from the frequent mention made thereof in the Thargum; which terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of jehova; by which those ancient Paraphrasts understood the M●ssias, as its evident from Gen. 3.8. Ps. 2.12. Ps. 27.1. etc. Caeterum appellatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Johannis demum tempore nata sed antiqua, & Judaeis etiam non incognita fuit ex quo patet, ad Gentilium quoque sapientum, appellationem istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quodammodo pervenisse aures Glass. Phil. S. l. 1. Tr. 4. Sect. 3. From this Jewish fountain the pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequent in Plato's school had its origination; as Glass. Philolog. S. lib. 1. Tract. 4. S. 3. That the Philosopher's opinions of Christ, and his Redemption of mankind own their original to the Scriptures and jewish church see Justinian the Jesuit, Comment. in 1. Joan. 1.3. parag. 54. So Tertullian Apol. cap. 21. The ancient sophists (says he) were of this opinion, that the word and wisdom, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, framed the world. Zeno saith, that this word was the Author of order. Again he adds This mystery of the Incarnation of the word, was known by them from whom you receive all your follies of the Divinity, The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrilegious emulation of the divine word. which were invented by sacrilegious emulation, to destroy the eternal verities of one God man, by opposing thereto lies, which have some resemblance therewith etc. Thus Diodation Mat. 2.2. his Star.] The belief thereof having spread divers ways; which, without doubt, were all derived from the Prophets, that the King of the world was to be borne in judea. They argued that this Star was the sign thereof, perhaps from the prophecies of Balaam, Numb. 24.17 which might come to their notice etc. To this we may add that poetic fiction; that Minerva, the Goddess of wisdom, was produced out of jupiters' Head; which some refer to the eternal Generation of Christ, the wisdom of God. Prov. 8: Also the Phenician Baalim and Grecian Demons, which were but Apes of the True Messiah, as we have proved in the former Book. ch. 8 S. 5 §. Poetic adumbrations of Christ his Nativity, Passion Ascention etc. Yea Sandford (or Parker out of his papers) de descensu Christi lib. 3. Sect. 137. mentions several Fables of the Gentile Poets, which adumbrate, or shadow forth Christ his Nativity, Passion, Resurrection etc. we think not the same things with others; but they by imitation, speak the same things with us, says Justin Martyr, of the Gentile Poets. Albumasar, in his greater introductory tractatu 6: There ascends (says he) in the first face of that sign a beautiful and honest Virgin, having in her hand two ears of Corn, and she nurseth a Child; and a certain Nation (i.e. the Jewish) calleth this Child Jesus. Here both Albertus and Sixtus Senensis collect, that our Saviour was in some manner adumbrated in the Gentiles Fables and Figures. Justin Martyr instanceth particularly in these figments: That Christ the son of God, was to come, the Devils understood out of the Holy Prophets: whence they produced, by their Poets, many, who should be called the sons of Jupiter: Supposing by this means, that men would esteem the matters which concerned Christ for prodigious Fables, and Poetic narrations, no less than those of the Poets. Therefore those things which belonged to the one only Messiah they traduced to many. So in Perseus, they make him to be borne of a Virgin: and under Dionysius, they feign him to ride on the Colt of an Ass; and being torn in pieces by the Titans, to return to his Father's throne in Heaven. Thus Origen contra Celsum lib. 4. Bacchus (i.e. the son of God) falling from jupiters' Throne, was torn by the Titans: and his members being again composed, he ascended alive up to Heaven. Which fable the Greeks interpreted figuratively of the soul; but it seems rather to be a shadow of Christ his Descent, Passion, and Ascension. So also Christ his raising up the dead, was Fabled in the Poets, in Esculapius' being the Physician and raiser up of the dead. As also the Poets feigning the Heroes to be sent down to infernal places, and thence to ascend up into Heaven, seems but a Fable of Christ's suffering the pains of Hell; and afterwards ascending up to Heaven. Whence Sandf. Descens. l. 3. Sect. 137. concludes: That Christ's descending down to Hell, i.e. suffering Hell pains in his soul, was by the Poets couched under several shadows, especially under that Fable of Esculapius, who, as they Comment, restored Dumvirbius (i.e. as I conjecture Adam) to life again; whereupon he was, by a Thunderbolt from jupiter, cast down to Hell. Whence the Poet Aen. 7. Ipse repertorem Medicinae talis & artis Fulmine Phaebigenam Stygias detrusit ad umbras. Only there is none of the sons of jupiter found, on whom the punishment of the Cross was transferred; whence it's very probable that this mystery was unknown, even to the Devils, themselves. CHAP. VI The History of the Flood imitated by Pagan writers. Solon's conference with the Egyptian Priest, touching Deucalion's Flood. The several Assume of Divers Nations in asscribing Noah's Flood to some one of their own Nation. The Egyptians ascribe Noah's Flood to Prometheus; the Assyrians ascribe it to Xisuthrus; the Thessalians to Deucalion; the Athenians to Ogyges. Mention made of Noah's Flood by Abydenus, Berosus, Polyhistor, Mnaseus, Damascenus, etc. §. 1. ANother great piece of Scripture History relates to the Flood, and the Deluge of man kind thereby, whereof we find many broken Fragments in Pagan Historians and Writers. Plato, in his Timaeus fol. 22, 23. gives us an excellent explication of Deucalion's Flood; as also of some other pieces of Antiquity; and that, in imitation of Sacred History. The occasion of this Discourse was this; Solon's conference with the Egyptian Priest, about the chief pieces of Archaeologie. he brings in his kinsman Solon travailing to Egypt, to inform himself in the Wisdom of the Ancients. His words are as follows: When Solon came to Egypt, he said, he was greatly esteemed and honoured by them: but when he inquired of the Inhabitants and Priests who were most skilful in Antiquity, touching ancient Matters; he found that neither he, nor any other of the Grecians knew any thing of true Antiquity. Wherhfore he designing to draw the Egyptians, to discourse of these ancient Affairs, rather than to give his own thoughts of them, proposeth certain Questions; with endeavours to reduce the Series and account of times, to a certain number of years: and first he demands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Phoroneus the first so called, and of Niobe; and after the flood again, concerning Deucalion and Pyrrha, of whom men are wont to Mythologize and Genealogize, etc. Then one of the Egyptian Priests says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon Solon, you Grecians are always Children: There is no Grecian ancient. Solon demanding the Reason why he spoke thus; the Priest answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye are all said to be young in regard of your souls: for ye have therein no ancient opinions, flowing from first Tradition, nor any Chronologic science. But the cause of these things is, There have been, and shall again be many Destructions of men, in many places; and those very great, by reason of the Fire and Water, etc. Thus Plato concerning Solon's conference with the Egyptian Priest, about ancient Mythology: which seems evidently but corrupt broken Imitations of Sacred Records, as may be demonstrated from the particulars here mentioned. First Plato here mentions the words of a certain Egyptian Priest, telling Solon, that the Grecians were ignorant of the account of true Archeologie or Antiquity; having only some Fables or shadows of those real stories, which were lodged amongst the Egyptians: Proclus conjectures that this Satick Priest was, in the Egyptian tongue called Pateneit, as Selden de jure Natur. Heb. lib. 1. cap. 2. fol. 27. 'Tis possible that this Priest, whom Plato terms Egyptian, was really 〈…〉▪ For 'tis certain, that there were multitudes of jews in Egypt, at, or about the time of Solons being there; who living amongst the Egyptians, passed under the same name, at least with Plato, who knew full well that the name of a jew was odious to his country men; whence he styles them Egyptians, as else where Phenicans and Chaldeans, on the like account. 2. But what ever this Egyptian Priest was; that the ancient Traditions, he here gives us, were originally sacred, we doubt not but to prove even from his own explication, as it follows. §. 2. First this Egyptian Priest after he had upbraided the Grecians with their childishness and ignorance in true Archeologie or Antiquity, he proceeds to the resolution of Solon's Questions; and shows, that all those great pieces of mythology, which Solon was so inquisitive into, namely touching Phoroneus, Niobe, Deucalion and Pyrrha, were but fabulous Narrations or symbolic Images and coverts of some real Story and event, which happened to mankind. 2. To make this good, he lays down this general Assertion, that all the remarkable changes which had been wrought in the world, (or should be hereafter) and were the original occasion of these fabulous stories, were wrought by Fire and Water. Phaeton He instanceth first in the story of Phaeton who was supposed to have set the world on fire; which seems to have had its rise either from Gods destroying Sodom and Gomorrha with Fire from Heaven; or else from the last Conflagration of the world by fire; Pyrrha whereunto also the Fable of Pyrrha seems to relate: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence it is derived, signifies fire; as in its proper place Niobe 2. As for the Story of Niobe mentioned here by Solon as one of the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fables, which deserved great Remark; it seems clearly to refer to the story of Lot's wife, her being turned into a pillar of Salt, at the destruction of Sodom: as else where. Phoroneus 3. Touching the Fable of Phoroneus, it seems to refer to Pharaoh King of Egypt, who was drowned in the red Sea; which appears, 1. From the cognation twixt the Names; the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same in sound with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaoh. 2. From the Matter: which according to the Priest's application, refers to some Deluge: as in what follows. 4. As for Deucalion's Flood, that it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fable, or Symbolic shadow of Noah's Flood, we shall endeavour to demonstrate both from the explication of the Egyptian Priest, as also from other Topics. §. 3. This Egyptian Priest, having demonstrated the many vicissitudes that happened in Nature, from fire and water; and explicated that by fire, under that fable of Phaeton, of Deucalion's Flood he proceeds to discourse of the great Deluge by water; Thus Plato (Timaeus fol. 22.23.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when again the Gods, being about to purge the earth by water, brought a deluge the herdsmen and shepherds were saved on the mountains; but those that lived in the cities with us, were carried away by the Flood of waters into the Sea etc. Thus Plato of the Egyptian Priest. Serranus on this place observes, that this priest says, that those who dwelled on the mountains, namely the Cowherds and shepherds, were preserved; which is a vestigium or Symbol of Noah with his sons, being preserved in the Ark, which rested on mount Ararat. Then the priest goes on to describe the times before the flood thus: there was in times passed before the great Delugs of waters, a famous city, which now belongs to the Athenians, adorned with the best Laws both for war, and all civil life which received its first seed from Tellus and Vulcan etc. Again Plato de leg: fol: 675. Speaks farther hereof thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. There happened many Destructions of men by Floods etc. where Serranus thus annotates: Plato here makes mention of a certain Flood, as if he meant not that of Deucalion, which, without doubt was in Attica only, but some one more universal, in which the whole world was immersed etc. By which it appears that the Deluge, of which Plato makes mention was universal and so the same with that of Noah. This will be farther evident by what follows. §. 4. The Several Assume of divers Nations, in asscribing Noah's flood to some one of their own nation That the sacred story of Noah's flood, was traduced among pagan writers, under the assumed names of Xisuthrus, Deucalion, Ogyges, Prometheus &c. and that by Tradition from the jews or Patriarches, is generally confessed by such as are versed in Antiquity. The Assyrians attributed the Flood to one Xisuthrus; whom they supposed to be a King of Assyria, who sent out birds to see if the Flood were assuaged. The circumstances of which stories, as delivered by Abydenus and Alexander the Polyhistorian make it evident, that it was but a Tradition of that universal Flood under Noah, as Eusebius in Chronicon (edit. 2.) fol. 5. with Scaliger thereon. Touching Noah's parallel with Janus, see before Book 2. chap. 6. S. 6. Thus Vossius, de Idol. lib. 1. cap. 18. To this (says he) we may refer, that, in Alexand. the Polihistorian, and Abydenus; who relate the story of the Universal Flood. Noah is called Xisuthrus: as in Cyril, the beginning of his book against julian the Apostate: 1. The Assyrians ascribe it to Xisuthrus and he adds, that the word seems to be Assyrian. Which I oppose not; seeing we find the like word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ziz, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mezuza the post of a door or threshold, as Deut. 6.9. From ziz or zuz as it signifies the post or threshold of a door, by an Anadiplosis, comes Xisuthrus: and thus was Noah called being as it were the threshold or door i.e. the beginning of all things after the flood. 2. The Egypti●… to Prometheus 2. The Egyptians ascribe this general Flood of Noah, to Prometheus. So Diodor. lib. 1. tells us that whilst Prometheus reigned in Egypt, the greatest part of men were destroyed by a flood etc. That Prometheus was a symbol of Noah we have in Book. 2. chap. 5. S. 4 proved out of Vossius, and others 3. The Thessalians to Deucalion 3. The Thessalians make Deucalion to be the person, who escaped the Flood. The story whereof, as mentioned by Apollodorus, is exactly parallel with that which the Scripture gives of Noah; & with some transmutation of names viz of Deucalion into Noah, and of P●rnessus into Ararat &c may be easily identified therewith. 4. The Athenians to Ogyges 4. The Athenians asscribe the Flood to Ogyges; not that the Flood of Ogyges and Deucalion were particular Deluges, as many suppose; but as Deucalion was of Eldest memory in Thessaly, so was Ogyges at Athens; and so the Flood, as being of matter of greatest Antiquity, was, on the same account, in both places, attributed to both these. And who knows not, how common it was with the Grecians to attribute that to their own Country, Cities, and Persons which belonged to some Oriental Persons or Places. Thus did they corrupt the Traditions touching the Flood; as Stillingf. Orig. S. lib. 3 chap. 5. Sect. 5. well observes. §. 5. Pagan Assertions touching the Flood Bochart, in his preface to Phaleg about the beginning, speaks fully to this purpose, thus: Also the Ethnic writers in many things agree with Moses. To search this matter a little at the bottom; the fame of the Flood wherein a few only remaining, the rest of men perished, was diffused amongst all Nations. The Hieropolitans (in Lucian Dea Syra) frame a large History thereof, and that drawn out of their own Archives, every way parallel to Moses' Narration; excepting that, in stead of Noah, the name Deucalion is substituted. Plutarch makes mention of a Dove sent forth out of the Ark etc. Abydenus, Berosus, Polyhistor, Damascenus etc. of Noah's Flood The same Abydenus. From whom also we learn, that the Ark rested in Armenia; and that the Relics thereof are yet extant there: which is also taught by Berosus and Polyhistor, and Nicholas Damascenus. Epiphanius also affirms, that they were to be seen in his time etc. The like Bochart in in his phaleg. lib. 1. cap. 4. Also Vossius Isago: Chronolog. dissert. 4. cap. 2. and 3. And Grotius, Annotat. in lib. 1. de Verit. Relig: etc. where we have many concurring Testimonies of the most Ancients, touching the universal Flood and its traditional notices amongst the Pagans. So Berosus make mention of the Flood and Ark wherein Noah was preserved: and Alexander the Polyhistorian the preservation of Animals in the Ark. Martinius (Histor: Sinic: lib. 1. pag. 12) tells us, that there is great mention of the Flood amongst the Sinicke writers etc. §. 6. Owen Theolog. lib. 2. cap. 3. pag. 150. Speaks expressly thus: That many things concerning the Flood were extracted out of the sacred text, every one sees: josephus, Antiq. lib. 1. cap. 4. Relates like things out of Hieronymus Aegyptius, Berosus, Mnaseus, Nicholas, Damascenus. The same Eusebius in his Chronicon, out of Abydenus, and Alexander Polyhistor. But many of the first Mythographers confound the Universal Deluge, with that particular Flood of Deucalion, or with that of Ogyges (which long preceded) so that Posterity could understand neither one nor ' t'other. johan. de Laet de origin. Gent American: lib. 1. pag. 115) acquaints us that there is a constant Tradition of the Flood amongst the Indians, both in New France, Peru etc. But none speaks more fully on this Argument than Preston, on the Attributes of God, Serm. 3. pag. 9 53. Edit. 2d. The 2d. Argument (says he) by which we confirm the Truth of the Scriptures, is taken from the Testimonies, that are given to them by our enemies, the Gentiles themselves being Judges. As to instance in the Flood; there are many that have made mention of it. Those Floods, that are related by the ancient Greek Historians, come so near it, that they must needs have the relation of it from the jews. They have mingled it with many falsehoods: we have not the writings of them, but fragments in the writings of others: as of Alexander Polyhistor in josephus, and Cyril: They say that there was a great flood, and that there was one Nisurus to whom Saturn reveled it; and bade him make an Ark; and he did so, and gathered some of all beasts into it; and that the Ark was in Armenia; and that the fragments of it are in Heliopolis and thus Preston. §. 7. Noah's memory preserved under the Names Proncuus, Oannes, Xisuthrus, Prometheus, Phoroneus As for the memory of Noah, it was preserved amongst ancient Heathens, under several assumed names: as among the Chinenses, he passed under the name of Proncuus; who is by them said to have escaped alone with his Family: among the Chaldeans, under the Fable of Oannes; who had part of a Fish and part of Man: as also amongst the Assyrians, under the title of Xisuthrus, as before. Among the Egyptians and Thessalonians, Noah's memory was preserved under the Symbol of Prometheus; as in like manner amongst the Peloponnesians he was styled Phoroneus; whom Phoronides calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of men, or the Protoplast. Again, among the Grecians and Romans, Noah pased under many fabulous titles; as of Saturn, whom Bochart (phaleg. lib. 1. cap. 1) parallels with Noah in 14 particulars as before in our Genealogy of Saturn, Book 2. chap. 1. Sect. 6. Janus. He was called also janus, as some think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; because of Noah's planting Vines: and that which confirms the same is, that Janus was characterized, bifrons, one that had a double forehead looking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forward and backward; as Noah saw two Ages. Moreover Macrobius tells, us, that Janus was styled Consivius à conserendo: because he was the Seminary of Mankind: which is parallel to Noah. a As before Book 2. chap. 6. S. 6. Again some make Bacchus the same with Noah; in that Bacchus is said to be twice borne, the Planter of Vines etc. That Deucalion and Ogyges were the same with Noah, we have already proved. See more of Noah's Ethnic Names in Dickins●n's Delphi Phaenicizantes Diatrib. de Noae nominibus Ethnicis. Stillingf. Origen. S. book 3. chap. 4. Sect. 8. and chap. 5. Sect. 5.8. §. 8. Noah's Dove. Yea we find some memory not only of Noah, but also of the Raven and Dove sent forth by Noah, preserved in some fragments amongst Pagan writers. b Thus Sandf. de descens. l. 1. Sect. 23. Plutarch, out of the ancient Theology (i.e. the Jewish) makes mention of the Dove sent forth out of Noah's Ark. So Bochart in his Preface to Histor. de Animal, Sacris, tells us, that peradventure to the Raven sent forth by Noah, belongs the Greek Fable of the Raven sent forth by Apollo, which returned not till after the figs were ripe. But more expressly in the same Preface, Bochart affirms, that of this history of the Dove sent forth by Noah, there are very evident vestigia or characters to be found in Abydenus, Plutarch, and the Arabians etc. To conclude this discourse of the Flood; we have a concise, yet clear Hypotyposis or Adumbration given of it by Ovid, Met. lib. 1. Fab. 7. Fit fragor & densi funduntur ab aethere nimbi see more in Seneca lib. 3. Quaest. cap. 27. And August. de Civit. Dei, lib. 18. c. 12. with Ludou. Vives thereon. CHAP. VII. Ethnic stories of the World's Conflagration, The last Judgement, Man's future Immortal state, from sacred Oracles. Plato of the World's Conflagration. The Stoics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Jews. Testimonies ancient & Modern to confirm the same. 2. Pet. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pagan notices of the last Judgement. The Jewish opinion of the Seven Thousandth year to be the day of judgement. Plato's thousand years from Jewish Tradition. The opinion of Plato touching the Souls Immortal state, which he acknowledgeth was conveyed by ancient Tradition. Thales, Pherecydes, and others touching the Souls Immortality. §. 1. HAving demonstrated what evident Notices and Traditions the Pagans had of the first Deluge, or Destruction of the old World by Water, we now proceed to show, what discoveries they had of the last Conflagration or Dissolution of the World by Fire, with the day of judgement ensuing, and that in Imitation of Scripture Tradition, or Sacred Prophecy. As for the World's Dissolution by Fire, that it was well known to the Jews, (though we find no mention thereof in the old Testament) we may safely conjecture; because we find it mentioned in a book called Cedrus Libani: also Peter in his second Epistle to the dispersed jews, chap. 3. v. 9, 10, 11. 2. Pet. 3.9,10,11. makes mention of a promise touching the day of the Lord, wherein all things should be dissolved &c. which possibly refers to enoch's prophecy of the last Judgement mentioned by Judas, v. 14, 15. Judas 14.15. & that Pagan writers received their Contemplations of the world's Dissolution by fire, from some Oracles, originally Jewish, seems evident. The Poets in their fictions, make Pyrrha the wife of Deucalion: whereby they symbolically signify unto us, that as the world was formerly destroyed by Water, so it should be again by Fire: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence Pyrrha, signifies fire. Plato's opinion of the last conflagration. So Plato in his Timaeus fol. 22. tells us, that the great V●…ssitudes and Dissolutions of the World sprang from Fire and Water: and he gins with that by Fire, which he thus expresseth: That fable which is so common amongst you, touching Phaeton, the Son of the Sun, his burning the world with fire, &c: this I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the figure of a fable, but the truth is this; there shall be a great parallaxe (or change) of things in Heaven and Earth; and in a short time, a great Dissolution of all things upon the earth, by reason of much fire. Thus Plato, who here evidently refers the fabulous story of Phaeton's burning the World to the last conflagration. So Serranus on this place: It is, says he, the common opinion of the Platonists, that the World shall be destroyed by fire: which they signify by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refinement by fire. Plato delivers this as the explication of the Egyptian Priest, in answer to Solon's question about Pyrrha, Phaeton, etc. 'tis possible this Egyptian Priest, from whom Solon received this Tradition, was himself a Jew, though concealed by Plato: however that the Tradition was originally Jewish, we doubt not but to demonstrate. §. 2. The Stoics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither was this the opinion of the Platonists only, but also of some other Sects of Philosophers, especially of the Stoics, who generally asserted, the dissolution of the World by fire, which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expurgation by fire: and that in imitation of, and derivation from the jews. So Seneca, Quaest. Natural. 3.13. The World's period shall be by fire. The like Seneca Epist. de Consolat. ad Polyb. fol. 64. There are some things that threaten ruineto the World: and this world, which comprehends all things divine and human, shall, if we may believe it, one day be dissipated, and immersed in its old confusion and darkness. Again fol. 92. he speaks more plainly thus. And when the time shall come, wherein the world being to be renewed, must extinguish itself, all things shall fall by their own power; and the stars shall rush upon the stars; and all matter burning in one fire; what ever now shines in the World shall then Burn. 2 Pet. 3.7. Grotius in his Annotat. on 2. Pet. 3.7. acquaints us that Seneca had these Traditions from the Stoics, who called this final dissolution of the World by fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Zeno, of Cittium, received from the Phoenicians. For Cittium was a Colony of the Phoenicians in Cyprus. Heraclitus received the same from the Pythagoreans. Pythagoras had it from the Jews. There is a mention of this Tradition in the book called Cedrus Libani: as God in times past let lose the reins to the waters, so will he again let them lose to fire. So Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus' opinion hereof is related by Diogenes Laertius in his life thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is one World, and that produced of fire, and shall he again reduced into fire. Ovid Metam: lib. 1. fab. 7. expresseth this last conflagration thus: Esse quoque in fatis reminiscitur affore tempus, Quo mare, quo tellus, correptaque regia coeli Ardea●, & Mundi moles operosa laboret. Lactantius thinks this sprung from the Sibylls prophecies: but these, at least as now extant, seem spurious. I should rather conclude that all these Ethnic Stories of the last conflagration, own their Original to some Jewish Traditions; as it may appear by what follows. §. 3. Besides what observations we have made out of Heathen writers; we have the same confirmed by Christians, both ancient and modern. Testimonies of Ancient and Modern touching the World's Conflagration. Minutius Faelix observes this to have been the general persuasion of Stoics, Epicureans, and Plato: his words are (pag. 110.) these. Among the Stoics it is a constant opinion that the humour being consumed, this world shall turn into fire: and the Epicureans have though same sentiment of the conflagration of ●he Elements, and of the ruin of the Universe. Plato says, that the parts of the world shall now be drowned, and at another time burned, etc. And that these Prophetic discoveries of this final Conflagration, were diffused amongst the Gentiles, from sacred Oracles originally, is confirmed by what we find to this purpose in Amyraldus, Theses Salmur. par. 3. the Resurrectione, pag. 890. Some shadow (says he) of this truth touching the Resurrection, seems to have been apprehended by those, who, in times past held, the world should be purged by fire, which the Stoics called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purification by fire; whence they affirmed it should be so restored, as that every one should receive a new life. And although this may seem to be fetched from Zeno's Porch, and so to relate to their fate; yet the Stoics derived it from elsewhere, for Zoroafter was of the same opinion, as Clemens Alexandrinus Strom. 5. and Diegenes Laertius affirms, that Theopompus, a Peripatetic Philosopher, drew the same from the Discipline of the Magi. Again Clemes Alexandrinus attributes the same persuasion to Heraclitus, who received it from the Barbaric Philosophy i.e. from a certain consent of all those men, which amongst various Nations passed for Wise men. Which seems to have flowed originally hence, that God in times past indulged his people with some knowledge of the Destruction and Restauration of the Universe. Thus Amyraldus. That by the Barbaric Philosophy, whence Heraclitus derived these notions of the final conflagration, must be meant the wisdom of the jews, we have hereafter (part. 2. book 1. chap. 2.) proved. §. 4. 2. Pet. 3.7. But none speaks more fully to this present purpose than Grotius in his Annotat on 2. Pet. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] This says he is a most ancient Tradition confirmed by Christ: we have testimonies of this Tradition in Hystaspes, the Sibylles, and Sophocles; also in Ovid, Seneca, Lucan, as we have shown in our Annotates ad lib. 1. de. veritate Christ. Relig. about the the end. An Indicium whereof we have in the observation of the Astrologers, touching the approach of the Sun towards the earth: of which see Copernicus, Revolutionum lib. 3. cap. 16. etc. Then he concludes thus. These Celestial fires being jumbled together with the Subterraneous, thence that final Conflagration, so fatal to the world, shall arise; as formerly the Flood from the coalition of the Celestial waters, and the Subterraneous etc. §. 5. Pagan Notices of the last Judgement Neither were the Heathens without many broken Traditions concerning the last judgement, which we may no way doubt were conveyed to them, originally, from the jewish Church or sacred fountain. The jews had clear Notices of the last judgement, which was to ensue upon the world's Conflagration, and that, as we may presume, from enoch's Prophesy common amongst them, Judas. 14.15. as jude intimates v. 14.15. or from other Divine Revelations. And more particularly, the jews had a common and famous Tradition of the world's duration 6000. years, and the 7000. year to be the day of judgement &c, of which see August. de civet. Dei lib. 22. cap. 7. and Lud. Vives thereon: also Mede Diatr. 4. pag. 476 to 491. Broughton likewise, in his Principal Positions pag. 14. asserts the same out of the jewish Rabbins viz. that the world at the 6000 year by the old expectation, in all likelihood shall end. So Mede (Diatr. 4. pag. 490) saith it is true the primitive Fathers, especially those that believed the Chiliad, conceived the world should last and the church therein labour 6000 years; The Jewish persuasion of the 7000 year to be the day of Judgement and that the 7000 should be the day of judgement, and Sabbath, in which the Saints should reign with Christ their Lord, according to the jewish persuasion. Now that the Heathens had some fragments and Traditions hereof, may be evinced out of Plato de repub. lib. 10. fol. 621, where he thus Philosophizeth Seeing the soul is Immortal and patiented of labour, we must, by a kind of pleasing violence, follow on towards the Celestial bliss, that we may be friends to ourselves, and the Gods, and Victors in that long passage of the thousand years etc. The Platonic year an Image of the day of Judgement. His own words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we may live happily here, and in the thousand years when we come to them. Here Plato makes mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a passage of a thousand years which comes very near the fornamed jewish Tradition of the 7000 year being the day of Judgement; whence sprang that notion of Annus Platonicus the Platonic year, which I take to be the same with, or at least a corrupt imitation of the jewish 7000 year, wherein they place the day of judgement. Again Plato, in the same lib. 10 de Repub. fol. 614. mentions a Phenician or Egyptian Fable of God's righteous judgement in that great Platonic year, his words follows: Truly I will relate to thee a Fable of Herus Armenius, an excellent personage, of the Stock of Pamphilius; who being raised from the dead, related those things he saw in Hell. He said therefore, that after his soul was separated from his body, he traveled with many, and came into a certain Divine place, in which he saw two hiatus or breaches of earth very near unto him; also two others above in heaven. Between these hiatus' there sat judges; who after they had passed judgement on the souls of men deceased, commanded the just to ascend on the right hand, into the upper place of Heaven, with the monuments of their judgement hung before them: but the unjust, on the contrary, they commanded to pass to the left hand, into the lower place, with memoirs of all that they perpetrated in their life time, hanging behind them. Thus Plato: and Serranus on this place adds, that Plato here, to demonstrate the just judgement of God, brings a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fable (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) taken from the Doctrine of the Egyptians or Phoenicians. That Plato derived these his contemplations of the last judgement from the Mosaic Doctrine, is rationally argued by Lud. Vives, in August de civet dei lib. 22. cap. 28. Thus Eusebius (lib. 2. praepar. evang.) supposeth that Plato received by Tradition, from the Mosaic doctrine, both the mutation of the world, and the Resurrection, and the judgement of the damned in Hel. For Plato relates, that time being expired, the terrene stock of mankind should come under a Defection, and the world should be agitated with unwonted manners; yea shaken with the vast Destruction of all living things: then, after some time, it should be again settled by the endeavour of the supreme God, who, that the world might not fall in pieces and perish, will again receive the Government thereof, and add to it Eternal youth and Immortality. §. 6. Pagan fragments of the Resurrection, last Judgement, and Immortal State of the Soul. Yea there seems to have been a Catholic fame and Tradition diffused amongst mankind touching the Resurrection, Last judgement, and Immortality of the Soul which could not, as we may rationally conceive, have its original from any other, save the sacred fountain of Israel. Socrates is brought in by Plato, (in Phaedone fol. 91) philosophising on the souls subsisting and duration after the Body's dissolution: and upon a supposition of Cebes, that this duration might be long, but not eternal; Socrates undertakes to demonstrate, that men's Souls endure for ever. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cebes truly seems to grant this unto me, that the soul is more lasting than the body: but this remains uncertain to all, whether the soul, after the consumption of many bodies, itself having put of the last body perisheth etc. Upon this Question Socrates gins a new Dispute, and proves, that the soul never perisheth; because it was spiritual, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What Plato means by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well explained by Alcinous of Plato's Doctrine, cap. 25: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Plato saith that the soul was self mobile because it hath an innate or connate life, ever acting of itself. Farther Plato, in his Timaeus, Philebus, Phaedrus, Mino, Books of common wealth, and epistles, over and again proves the Immortality of the soul. Yea Aristotle himself, albeit in his lib. 1. de Anima, he seems to reject his Master Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet elsewhere he seems inclined to assert the souls immortality, so lib. 1. de anima text. 4. he describes the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be void of passion and mixture i.e. Simple and incorruptible. So again textu 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is sensible is corporeal; but the mind is separate i.e. incorporeal and spiritual; whence he concludes textu 19.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The mind alone is separate, what ever it be & this alone is immortal & eternal. See more of this joh. Grammat praef. ad Arist. de Anim. and Voss. Idol. lib. 1. c. 10. Pagan fragments of the Resurrection, last Judgement, and immortal state of the Soul. Plato in Phaedo tells us that men should revive, and from the State of dead become living, and the souls of dead men should remain, and that, in those who were good, better, but in those who were bad, worse. Again, Plato (or who ever else were the composer) epist. 7. gives us some account of the conveyance of these Traditions, touching the Souls final judgement and Immortality. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. We must always give credence to the Ancient and Sacred Traditions, which declare unto us, that the soul is immortal, and that it hath judges, and receiveth great judgement when 'tis separated from the body. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ancient and sacred word, or Tradition, whereby they came to understand the Immortality of the soul and its future state, Plato, else where (as we have observed) styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divine and more sure word. For having proved the souls Immortality &c, by the best rational arguments he could produce, he concludes, there was a Divine and more sure word or Tradition whereby it might be known: This Divine and more sure word, was no other than the Divine Scriptures, termed 2. Peter. 1.19 a more sure word of Prophecy; as we shall hereafter prove. The first Founders of Grecian Philosophy Thales, Pherecydes, and Pythagoras, (who much traded in oriental, and jewish Traditions) were very positive in their Assertions, touching the souls Immortality: Plutarch, 1ᵒ de Placent. Philos: making mention of Thales and Pythagoras their Heroes or Daemons, says they held them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Souls separate from bodies. Ascensus animae infelicitatem, id quod Plato a Mose mutuatus est Sandf. Descens. l. 2. 1. Sect. 84. Moreover Plato's fable of the souls Descent into the body, and Ascent again unto Felicity seems borrowed from Moses. Thales Milesius the Head of the Jonick Philosophers defined the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a being always mobile and self mobile. And Diogenes Laertius says of this Thales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some say, that he was the first that affirmed the soul was immortal. i.e. Thales was the first that discoursed philosophically, of the souls Immortality; which he learned whilst he was in Egypt, by Tradition, originally from the jewish Church, or Patriarches as we have proved in what follows of Thales' Philosophy. Pherecydes Syrus Pythagoras' master asserted the same touching the souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortality, and future state, which he received by Tradition immediately from the Phoenicians, (he himself being descended from them) but originally from the jews, as we have endeavoured to demonstrate, in the account of him & his philosophy. Cicero in 1. Tuscul. quaes. says that Pherecydes was the first that asserted the Immortality of the Soul; and that this opinion was after him confirmed by his Scholar Pythagoras. Diogenes Laertius, in his proem, tells u● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theopompus affirmed, that according to the Magis men should revive and be immortal. That the Magis Traduced this, as other pieces of their Philosophy from the Church of God originally, we have endeavoured to prove, in what follows of their philosophy. Caesar in his commentaries de bello Gal. lib. 1. And Valerius Maximus lib. 2. cap. 6. assert the same of the Druids; namely that they had this particular and strong persuasion that the souls of men perished not. Yea, besides what has been mentioned, Owen Theol. lib. 1. cap. 8. adds, that throughout America, there were scarce any who doubted hereof; yea some had received Traditions of the last Resurrection, and that before our Europeans arrived in those parts. From whence he argues that there had obtained a Catholic fame touching future Judgement, which persuasion was accompanied with a presumption of the souls Immortality; which though it might be demonstrated by reason, yet seeing it gained credence rather amongst the vulgar sort than among the Sophists cannot be ascribed to any other than Tradition; whence he concludes all these things, 'tis evident, were conveyed throughout all mankind, from most ancient Tradition etc. Thus also Sandford Descensu l. 2. Sect. 84. tells us, that whatever the Ancients Philosophized, touching the various states of souls, in the Sun and Moon &c, this may be, not without the Imitation of sacred Scriptures, referred to the Heavenly mansions. And when Plutarch says that the Sun who gave the mind receives it again; how near does this come to that of Solomon Eccles. 12.9. The spirit returns to God that gave it. We may affirm the same of the Indians: Strabo, lib. 15: affirms that the brahmin's fabled the same with Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, touching the Immortality of the soul; and that herein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Symbolise in Dogmes with the Grecians. Yea according to the attestation of Hackwell; and other of our English men, who viewed An. 1595 those oriental parts, the Bamianes, Indian Priests, inhabiting Cambaia affirm, that the Soul returns whence it came; and that there is a Resurrection of the body etc. The resurrection of the body, and its Reunion with the soul, is supposed to have been preserved and transmitted among the Heathen Philosophers, under that corrupt persuasion of their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termed also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Transanimation, Migration from body, to body and Regeneration. Which not only the Pythagoreans, but also many other Philosophers both oriental and more western, maintained, as the Egyptians according to Herodotus, who, says Pythagoras, had this Tradition from them. The like julius Caesar lib. 6. affirms of the Druids, in France. And Appianus in Celticis affirms the same of the Germans. Yea josephus Antiquit. lib. 18. cap. 2 affirms the same of the Pharisees. Thus Vossius Idololat. lib. 1. cap. 10. It was (saith he) the common consent of Nations, that the soul subsisted after its separation from the Body; yea among many there were relics of its reconjunction with the body, which we call the Resurrection. But this they greatly corrupted in that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metempsuchosis etc. Thus have we demonstrated what evident notices the Heathens had of the last conflagration, with the ensuing judgement, and man's immortal state, & all from sacred oracles & Traditions. CHAP. VIII. Of the Giant's war, the Jewish Asses etc. Gen: 11.4. The building the Tower of Babel expressed by the Pagans, under the Symbol of the Giants War etc. Those who were under the confusion at Babel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of divided tongues. Gen. 10.8.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant, thence the Giants war. a Also the Canaanites war against the Israelites was couched under the same fable of the Giants war. Appions fable of the Jews worshipping the Golden head of an Ass, whence it sprang. Num. 19.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi-jao, which Appion interprets the Head of an Ass. Tacitus' fable of Asses discovering w●ls to the jews in the Wilderness, Ethnic Imitations of Samsons Foxes, and Jonah's Whale. How these Traditions came to be corrupted. §. 1. The Giants war an imitation of the Tower of Babel etc. Gen. 11.1. ANother piece of Sacred History refers to the Tower of Babel, its Structure, and the Confusion which happened thereon, mentioned, Gen. 11.4. whereof we find many remarkable Traditions scattered up and down amongst Pagan writers. Thus Bochart in his Preface to Phaleg, about the middle, what follows (says he) concerning the Tower of Babel, its structure, and the confusion of Tongues ensuing thereon, also of its bvilders being dispersed throughout various parts of the Earth, is related in express words by Abydenus, and Eupolemus, in Cyrillus and Eusebius, etc. Bochart here proves at large, that upon this dispersion the Nations were peopled by such as are mentioned in Scripture. So in his Phaleg. lib. 1. cap. 13. Bochart gives us a description of the Tower of Babel, out of Herodotus, parallel to that of the Scripture. And whereas 'tis said Gen. 11.9. that 'twas called Babel, because the Lord confounded their Language, hence Pagan writers called those of this dispersion, and their successors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of divided tongues. So Hom. Iliad. α. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generations of men having divided tongues, i.e. says Dydimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of men having a divided speech. So Owen Theolog. lib. 3. cap. 4. The Confusion of Tongues was about the 101 year after the Flood, when men were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divided Tongues. It has been the common opinion of Antiquity, that men were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that division of Tongues, which they suffered at the building of Babel, etc. Again, Gen: 10.8,9. Gen. 10.8,9. Nimrod the Head of this faction, who were engaged in this design of Babel, is called a Mighty one; where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Giant or Mighty one: whence the Poets fabulous stories of their Gigantomachia or Giant's war against Heaven; which is excellently described by Ovid Metaph. lib. 1. fab. 5. de Gigant. Affectasse ferunt Regnum Coeleste Gigantes, Altaque congestos struxisse ad sidera montes. Thus Stillingf. Origin. S. book 3. chap. 5. The Giants making war against heaven, was only a Poetical adumbration of the design at the building of Babel, whose top in the Scripture Gen. 11.4. is said to reach to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Hebrew signifies only a great height etc. The like Preston on the Attributes Ser. 3. pag. 53.( edit. 2a.) Abydenus affirmeth that it was a common opinion, that the men whom the Earth brought forth, gathered themselves together, and builded a great Tower which was Babel, & the Gods being angry with it threw it down, with a great wind, and thence sprang the confusion of Tongues etc. Others refer the story of the Giants war, to the Canaanites their war against the Israelites, so Sandford, de Descensu Christi l. 1. Sect. 20. It is manifest, that the Poets sucked in this whole History of the Giants war, from the Hebrew Monuments, and that the war waged against the Canaanites, was the fountain whence Greece drank most things, which they fable touching their Giants etc. of which see more B. 2. C. 5. Sect. 3. of Hercules parallel with Joshua. Mihi porrò luculentum videtur Gigantes illos, quorum apud Poet as haud infrequens est mentio, Amorrhaeos' fuisse, Anakaeorum reliquias; & Deos, qui (ut fingunt) ex Aegypto provenientes adversus Typhonem praelio dimicabant, Israelitas extitisse; qui & ipsi ex Aegypto processerunt, Ogumque, Anakaeorum omnium tune temporis facile Principem devicerunt; ejusque Regnum, quod Terra Gigantum vocari solet in ditionem suam redegerunt. Quam autem ob causam Dii tandem dicti fuerint Israelitae, in promptu est explicare: notum quippe homines pios & fideles ab Hebraeis appellari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. filios Dei. Hinc ergo Prisci illi Graeci, qui non modo Hebraicas Historias & res gestas, sed etiam Phrases modosque loquendi, vel ab ipsis Hebraeis, vel a Phaenicibus edocti sunt, Israelitas Dei filios appellare didicerunt, tandem vero & Deos. I●a sane: ni fortè per Deos intellexerunt non omnes Israelitas, sed Mosem duntaxat & Joshuam: quos ipsi prius in Deorum album nefariè cum retulissent, jam tum nequissimè colebant: illum Bacchi nomine, hunc Apollinis sive Hercules. Dickinson Delphi Phaeniciz. cap. 2. Though the former reference of Bochart seem more authentic, yet we need not exclude this latter of Sandford, for it is apparent that the Mythologists differed much in the application of their fables, and applied the same to different Persons and times, as their humour inclined them: whence we may well allow that some of them should refer the Giants war, to the Canaanites, as others, to the Builders of Babel. §. 2. The fable of the Jews worshipping the golden head of an Ass. To this we may add that fable of the jews worshipping the golden Head of an Ass in the Temple at Jerusalem, which seems evidently a mistaken tradition of some Hebrew Story, Name, or Thing. The first inventor of this figment was Appion Grammaticus who was an Egyptian, and lived under Tiberius; the occasion whereof is variously given by the Learned. Tanaquillus Faber, of Caen in Normandy gives this origination hereof. There was a place of the Heliopolitan prefecture in Egypt, where Onius builded a Temple after the Jewish Rite called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Region of Onius; and the Temple itself was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple of Onius or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which those of Alexandria so understood, as if it had been taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from an Ass worshipped there. Bochart de Animal. Sacr. l. 2. cap. 18. fol. 226. gives this account hereof. 1. We find God styled in Script. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badad, alone, so Deut. 32. which being of the same, or of a like sound with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boded, a wild Ass Hos. 8.9. these calumniating profane Heathens, by a blasphemous allusion, interpret the former by the latter. 2. Yet because Appion was an Egyptian, I had rather (adds Bochart) fetch the origination of this fable from the Egyptian tongue; wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ass: whence those profane Gentiles interpret what is attributed to God, Num. 9.18,20,23 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi-jao to signify an Ass. For the Ancients sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi-jao or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pievo as in Porphyry. Wherefore when the Egyptians read in the sacred Scripture, or often heard from the Jews, that the Priest consulted in the Sanctuary or holy place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi-jao, the mouth of the Lord, and that pi-jao said etc. they impiously feigned that pieo i.e. in the Egyptian tongue an Ass, was worshipped by the Jews. Thus Bochart. Owen Theolog. lib. 5. c. 10. pag. 379. refers this fable to Aaron's Calf. His words are these. From Aaron's calf some took occasion of coining that famous figment of an Asses golden head, worshipped by the Jews, in the Temple at Jerusalem. 'tis possible this fable of the Jews worshipping the head of an Ass, might have its rise from that Prophecy touching the Jewish Messias' riding on an Ass as Gen. 49.11. of which before. §. 3. Tacitus' fable of the Jews having wells of water discovered to them by Asses in the Wilderness. We may refer hereto, what is mentioned by Tacitus and Plutarch, touching the Jews; who when they thirsted in the Wilderness, had wells discovered to them by Asses, whereof Heinsius gives us this account. I do no way doubt (says 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 Ass' cheek wherewith Samson slew a thousand men; and from whence by Samsons prayers there sprang a fountain etc. But Bochart, de Animal. S. part. 1. lib. 2. c. 18. fol. 227. gives this account of this fable. We 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, sweetened the bitter waters, and at length in the Palmtree 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 original 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 add hereto other Ethnic fables, which were of jewish origination. I shall content myself with one or two mentioned by Bochart, in his preface to Histor. de Animal. S An Ethnic imitation of Samsons foxes In memory (says he) of Samsons Foxes judg. 15.4 there were let lose in the circus at Rome, about the middle of April foxes with firebrands. Whereunto appertains that which the Baeotians, who sprang partly from the Phoenicians boast of themselves, that they could Kindle any thing by means of a torch assixt to a fox: and that of Lycophron a Cilician, by whom a fox is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from its shining tail; or from a torch hound to its tail. A fable of Jonahs' Whale The same Bochart tells us that the great fish, which swallowed up jonah, although it be called a whale Ma●. 12.40 and by the LXX jon. 2.1. Yet it was not a wh●le properly so Called, but a dog fash, called Carcharias. Therefore in the Grecian fables Hercules, is said to have been swallowed up of a dog, & to have lain three days in his entrails. Which fable sprang from the sacred history, touching jonah, the Hebrew Prophet; as 'tis 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. etc. pag. 578 tells us that it fated with this Tradition of the first Ages of the world as with a person who hath a long time traveled in foreign parts; that through its continual passing from one Age to another, and the various humours, tempers and Designs of men, it received strange disg●ises, and alterations as to its outward favour, and complexion, but yet there are some such certain marquess, 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 jewish Traditions came to be corrupted by the Heathens were. 1. The gradual decay of knowledge, and increase of Barbarism. 2. The gradual increase of Idolatry. 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 flood to Deucalion, etc. 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 etc. The Grecian Laws traduced from the Mosaic. Plato of the Grecian Legislators. Minos' 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 etc. Roman Laws derived from the jews. Numa Pompilius, Pythagoras, and Zaleucus received their Institutes from the Mosaic. §. 1. Pagan Laws from Jewish. HAving gone through many ancient pieces of Mythology, and pagan stories; and demonstrated their Traduction from sacred History, we now proceed to a fifth piece of philology, 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 Prophetic 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 judgements, 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 judgements, which I have imparted to you, as the mouth of God, the great Legislator, carry so much of equity and wisdom in them, that the very blind Heathens, upon notices given of them, shall greatly admire, and readily embrace them, as being the most exact Idea and platform for the government of their civil Policies and Societies. §. 2. That pagan Laws were derived from the Divine statutes imposed on the Jewish Nation, may be demonstrated from the very confessions of pagan Legislators themselves. Plato de Legibus lib. 4. confesseth, that all Laws came from God, and that no mortal man was the founder of Laws. His words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. No mortal man ought to institute any Law, i.e. without consulting some Divine Oracle. Whence all the first Legislators, Minos, Lycurgus, Numa, Zaleucus etc. pretended, they received their Laws from the Gods Apollo, Minerva, etc. though indeed they were but broken Traditions of those Institutes, which were imposed on the Jewish Church by the God of Israel. This is well observed by Owen, (Theol. lib. 4. cap. 4 pag. 332.) The wiser of the Heathens knew full well, that all Right and Power derived its origine from God himself. For whereas all power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seated in God, they most rightly supposed, that none could be duly partaker thereof but by him; and thence they judged it most equal, that all Laws imposed on the society of the people, should flow from his Divine institution. This Truth they either saw or heard to be consigned in the Mosaic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Legislation. Hence the most famous Legislators amongst the Gentiles, Zaleucus, Lycurgus, Minos, and Numa feigned, that they received those Laws, whereby they intended to oblige the people, from I know not what Gods; viz. Numa pretended he had his Laws from the Nymph Aegeria, in the Arecine Grove; Minos from Jupiter, in the Cretensian Den; Lycurgus from Apollo, at Delphus; Zaleucus from Minerva. Neither indeed do these figments own their original to any other, than some common fame, or Tradition of this Israelitick Legislator. §. 3 Yea it seems very evident, and that from the confession of pagan writers themselves, as well as from Jews and Christians, That the Mosaic institutes or Laws were of all, most ancient, and the fountain of the choicest Pagan Constitutions, or Laws. Thus Diodorus Siculus Biblioth. lib. 1. According to that ancient institution of Life, which was in Egypt, under the Gods and Heroes in those fabulous times, it is said, that Moses was the first, who persuaded the people to use written Laws, and to live thereby, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Moses, a man commemorated to have been of a great soul, and well ordered life. Thus Diodorus; whereof we have this explication given us by Mariana the Jesuit, in his preface to Genesis. Moses, after the invention of Letters, was the first of all that persuaded the people to use written Laws: which is produced by Cyril out of Diodorus, lib. 1. contra Julian. There was in Egypt, amongst the Jews, a certain man of great mind and life, called Moses, who first persuaded the people to use Laws. Thus also Owen, Theolog. lib 4. cap. 4. There is none (says he) who hath taught, that there were amongst mankind any written Laws more ancient than the Mosaic. Neither is it confirmed by any authentic Testimony, that there were any stated laws, although unwritten (besides the dictates of right reason) constituted by the people for their government, before the Mosaic Age. But that the fame of the Mosaic Legislation should spread itself far and near, was foretold by the spirit of God, Deut. 4.5,6 viz. the Nations hearing of this Legation, should condemn themselves of folly etc. For the most ancient of the Greeks do acknowledge, that Moses was the first of all Legislators. So Diodorus Bib. lib. 1. §. 4. But to demonstrate more fully the Traduction of Pagan Laws from Divine Mosaic institutions, we shall examine the most ancient Legislators, and Laws, among the Grecians and Romans, with endeavours to evince their cognation with, and derivation from Jewish institutors and Institutes. Grecian Legislators received their Laws originally from the Mosaic. We shall begin with the Grecian Legislators, (who, as 'tis generally confessed, were more ancient than the Romans,) and endeavour to demonstrate the Traduction of their Laws from Moses' Institutes. This is fully asserted by Grotius, de veritat. Relig. Christ. pag. 17. Add hereto (says he) the undoubted Antiquity of Moses' writings: an argument whereof is this, that the most ancient Attic Laws, whence in after times the Roman were derived, own their original to Moses' Laws. Thus likewise Cunaeus de Repub. Hebr. Pag. 2. Truly the Grecians, whilst they ambitiously impute their benefits to all Nations, they place their giving Laws amongst the chiefest. For they mention their Lycurgus', Draco's, Solon's, Zaleucus', or if there be any names more ancient. But all this gloriation is vain: for this aerial Nation is silenced by the Jew Flavius Josephus; whose Apology (learned to a miracle) against Apion, that enemy to the Jews, is extant.— Flavius shows there, that the Greek Legislators, if compared with Moses, are of the lowest Antiquity, and seem to have been born but yesterday, or t'other day etc. So far Cunaeus. I find the same in Mariana his preface to Genesis. Moses (says he) was not only the most ancient of Poets, but also the first of all Lawgivers: which Josephus lib. 2. contra Apion. evinceth from the very name of Law, which was altogether unknown to the Ancients; yea so, that the word is not to be found in Homer's books etc. §. 5. I find not where a better account of the Grecian Legislators, than in Plato his Minos, fol. 381. where, giving us an account of the first Institutors of all their Laws, he mentions three as most famous; namely Minos, Lycurgus, and Solon: Minos. but the chiefest of these he makes to be Minos, who brought Laws out of Crete into Greece. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the best of these Laws, whence came they, thinkest thou? Minos. They say from Crete. Serranus on this Text comments thus. Plato will have Lycurgus, and the Grecian Lawgivers derive their Laws from Crete, by means of Minos their Conductor and Guide. But the Cretians drew their Laws from the Jews: for many of the Jews lived and had commerce with the Cretians, as 'tis most probable. Thus Serranus. Lycurgus. As Minos, so Lycurgus also, that great Lacedaemonian Legislator, traveled into Crete, there to acquaint himself with Jewish and Mosaic Institutes, seems evident by what is mentioned of him by Plutarch, in the beginning of his life; where he relates, that Lycurgus traveled into Crete, there to inform himself touching ancient Laws etc. Now that the Cretians received their Laws from the Jews, may be farther evident from that great commerce and correspondence which was between them, by reason of their vicinity, and the Phoenicians navigation unto Crete etc. Farther, that Solon, the great Athenian Lawgiver, derived the chiefest of his Laws from the Mosaic Institutes, seems very probable hence, Solon. because (as we have before proved out of Plato's Timaeus, fol. 22. chap. 6. §. 1.) Solon traveled to Egypt, on purpose to inform himself touching the wisdom of the Ancients, i.e. the Jews etc. More concerning Solon's being in Egypt etc. see Vossius de Philosophor: sectis cap. 2. §. 3. Yea Carion, in his Chronicon lib. 2. of Solon, says expressly, that Solon did so wisely distinguish forensick Actions, that their order answers almost exactly to the Decalogue. And that the Attic laws were in their first institution exactly parallel to, and therefore imitations of the Mosaic Institutes, I suppose will appear very evident to any, that shall take a full view of Attic Laws, as laid down by Petit, in his learned book de legibus Atticis. I shall only mention that law of the Areopagites, against casual man slaughter, by punishing the offender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an years banishment, parallel to the Jewish city of Refuge, as Masius in Iosh. 20. §. 6. That Plato derived the original Idea of his Politic Constitutions and Laws from Moses' 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 jewish 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 adds 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 etc. This College he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 guilty 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, etc. Clemens Alexandrinus, in admonitione ad Gentes, speaking to Plato, says expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 Politics. 4. Yea not only Plato's, but also Aristotle's Politics, at least some of them, seem to owe their origine to Mosaic institutes. For Aristotle, in his Politics, gives us certain ancient Laws against selling their possessions; which seem plain derivations from Moses' institutes against selling possessions etc. 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 Mosaic 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 Attic and Grecian. So Melancthon, in his Preface to Carion's Chronicon, tells us, that the Roman City received its chiefest Laws and judicial order from Athens. For she frequently imitated the particular Examples of this Republic, as when the greatness of Usuries gave an occasion to Sedition, Rome followed the counsel of Solon, concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and reduced Usuries to the hundreds etc. 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, etc. yea, we have proved at large in what foregoes (Book 2. ch. 9 of Politic Theology) 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, etc. which seem evidently derivations from Moses' 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 Phoenicians, who frequented the Sea-portss of Italy, 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 (says he) the King of the Romans, is thought by Clement storm 1. from the similitude of his Doctrine, to have been instructed by the Jews, at least to have imbibed their Doctrine etc. 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, etc. as before book 2. chap. 9 §. 1. etc. Pythagoras. To Numa we may add Pythagoras; who, though a Grecian by birth, yet gave many Laws to the Italians, both by his Philosophic Instructions, Zaleucus, as also by his Scholar Zaleucus, who gave Laws to the Locrians, and others. Zaleuc, Pythagoras' Disciple, who lived about the Babylonian Captivity, was the first that committed Laws to writing, in imitation of Moses' written institutes. For Licurgus' Laws were not written. Thence Strabo speaking of the Locrians, to whom Zaleucus gave Laws, says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They are thought to be the first that used written Laws. Now Zaleucus received these Institutes, he gave to the Locrians, from his Master Pythagoras, who had them from the Jews; as we have proved in what follows of Pythagoras his Politics. For the conclusion of this Discourse, take the Observation of Austin, de civet. Dei lib. 6. cap. 11. where he brings in Annaeus Seneca, discoursing thus of the Jews. Whilst the custom of that wicked nation so greatly prevailed, that now it hath obtained through all parts of the Earth: so that the conquered have given Laws to the Conquerors. Wherein Seneca acknowledgeth, that the Jews gave Laws to all Nations. CHAP. X. Pagan Rhetoric and Oratory from Jewish. Longinus' imitation of Moses. Symbolic Rhetoric from sacred Symbols. Plato's rules of Rhetoric no where to be found so perfectly as in Scripture. Orator's must 1. aim at Truth, 2. at Virtue. 3. They must be virtuous. 4. Their Orations must be harmonious, and uniform. 5. Pathetic. 6. Masculine, not flattering. 7. Examples necessary. 8. Repetitions. Aristotle's rules, that an Oration be 1 harmonious, 2 proper, 3 clear, 4 weighty, 5 natural, 6 Majestic etc. §. 1. Sacred Rhetoric the Idea of Profane. THe last piece of philology, I shall mention, is Rhetoric, or Oratory; which Aristotle, in Sophista, tells us, was first invented by Empedocles: but if we consider Rhetoric in its original, native purity, and perfection, we need no way doubt, it was first seated in the Scripture; whence, as we may conjecture, the ancient Heathens borrowed much of their skill therein. And indeed, such is the incomparable Majesty of the Scripture stile and phraseology, joined with so great purity and simplicity, as that all human Eloquence, or Oratory must be necessarily confessed to come short thereof. Longinus' imitation of Moses. Yea Longinus, a man otherwise very averse from, and abhorring of the Christian Religion, was so far affected herewith, as that in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of sublimity of speech, he greatly affects an imitation of Moses, as the best pattern of Oratory. So Camero, fol. 345. tells us, that Longinus, in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, has taken the pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the sublimity of speech, from none so much, as from Moses' writings etc. And indeed what Pagan Orator ever was there, that had so much of sublimity, mixed with such a native simplicity, as Job, and Esaiah? who ever spoke or writ with such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affectionate Poetic strain, as David, and Jeremiah & c? §. 2. Pagan Rhetoric its cognation with, and derivation from Scripture Rhetoric. But to come to a more close and particular Demonstration, that the Majesty of Scripture stile was the original Idea and exemplar of that sublimity of speech or Rhetoric, in use amongst the Heathens, we may conjecture from the consideration of those particular Canons, which are given by Pagan Rhetoricians, or observed in their choicest pieces of Oratory; but no where to be found, in such a degree of perfection, as in the sacred Scriptures. Pagan Symbolic Images of Truth from sacred. 1. The most ancient piece of Rhetoric or Oratory, commended and practised by Heathen Masters of Speech, consisted in the right framing and application of Metaphors, Allegories, and other Symbolic Images, sensible Forms or similitudes, whereby the Ancients were wont to paint forth, or give lively colours to their more choice and hidden Notions, and Things. And the great Canon, on which they founded this artificial mode of expressing things, was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sensible forms are but imitates of Intelligibles. This kind of metaphorick Elegance of Speech began first in the Oriental parts, and was conveyed thence by Pythagoras and Plato, with others, into Greece; as he that is versed in Pythagoras' Symbols, and Plato's Allegories, will easily grant, they abounded much in this kind of Eloquence. The advantages of Symbolic Rhetoric. Thus Serranus, in his Preface to Plato, observes well, that it was the mode of the Ancients, to represent Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by certain Symbols, or sensible Forms. That Plato followed this mode, is not to be doubted. Neither indeed is this method of teaching without its Reasons. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the lively representation of things by such sensible Images, is mighty efficacious for the striking and affecting men's minds, which are much moved hereby. For when Truth is clouded with much obscurity, we ascend unto it more safely, and more compendiously, by these sensible Gradations: and she, lying hid in these shadows, penetrates men's minds more powerfully. Neither is there wanting to this study and indagation Delight, which is the Mistress of Disquisition. Moreover, this designation of things, by their proper Notes, does much relieve the Memory: for by exciting the mind by novity, Admiration, and an opinion of Beauty, it does fix the things themselves more firmly in the mind. All which Plato hath mentioned, not from himself, or from human Reason, but from a more happy Doctrine, namely from that of Moses, and of the Prophets. Thus Serranus. By which it appears, that Plato, and the rest of those great Masters of Speech, received this their Symbolic mode of Discourse, from the sacred fountain of the Jewish Church. Aristotle also, in his Rhetor. pag. 208. commends the use of Metaphors rightly applied in Rhetoric. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we ought to metaphorize from things proper, and not manifest. Though he disliked the luxuriant Metaphors and Allegories of Plato, yet he does commend the right use of Metaphors. That the Jewish Church was the fountain of all these Symbolic Elements, and sensible Images, so much in use amongst the ancient Rhetoricians, (as well as Philosophers,) we shall prove at large hereafter in Pythagoras' Philosophy: at present see Diodati on Gal. 4.3. §. 2. Plato's rules for Rhetoric. There are other properties of persuasive Eloquence, or Oratory, which are to be found no where in so perfect a degree as in Scripture. I shall begin with such as are mentioned by Plato, who seems most accurately skilled both in the Theory and Praxis of Oratory, or persuasive Speech. Plato in his Phaedrus, fol. 267. gives us these parts of of an Oration: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Proem, Narration, Testimonies, sensible Demonstrations, probable Conjectures, probation by Authority, and Confirmation thereof; Confutation, and Refutation, as in Accusation, and Apology; Adumbration, Commendation, Vituperation, Gemination of words; famous Sentences, Similitudes, with Conclusion, etc. I shall not insist upon all these parts of Oratory, but pick out some more essential thereto, and more fully insisted on by Plato. 1. Rhetoric for the illustration of Truth. 1. Plato lays down this as the Head and principal part of Rhetoric speech, that it conduce to the illustration of Truth. Whence he condemns such, who are wholly taken up about Metaphors and Similitudes, without any regard to that Truth, which is, or aught to be, couched under them. So in his Phoedr. fol. 262. Plato tells us, that he who is ignorant of the Truth of things, can never rightly judge of that similitude wherewith the thing is clothed.— Is it not manifest (says he) that those who conjecture beside the nature of things, and thence fall into error, are therefore deceived, because they stick wholly about the similitudes of things & c? So again fol. 260. We are assured, there neither is, nor ever will be any true Art of speaking without Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oratory without Truth is not an Art, but an inartificial Trade. In brief, Plato makes Oration or persuasive speech to be the handmaid and ornament of reason or Truth; and hence he counts him the best Orator, who does in a most lively manner represent and illustrate Truth etc. Now where can we find Truth more lively illustrated than in the sacred Scriptures? what apposite similitudes and Resemblances of Truth do we find there? etc. §. 3. 2. Rhetoric must draw men to virtue. 2. The main end or design of Rhetoric, according to Plato, is to draw men to virtue. As Truth is the immediate subject, so virtue the ultimate end of all Oratory. So Plato Phaedr. fol. 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the faculty of speaking well is to draw the soul etc. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or alluring of the Soul to virtue, which Plato makes the chief end of Oratory, is more fully by him explicated fol. 272. where he gives this as the last and best character of a good Orator, that he be a person virtuously inclined; and thence, that all his Oration tend to this, to bring men to be conformed to God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A wise Orator ought to strive how he may speak, or do things pleasing, not to men, but to the Gods; whom he should endeavour to obey to the utmost. Whence Plato, Gorg: 513. tells us, that the chief work of a good Rhetorician is, to make men good Citizens, like to God etc. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This therefore must be chief endeavoured by us, to cure the City and Citizens of moral diseases; thereby to make them excelling in virtue: for without this, all our endeavours signify nothing, etc. Whence he condemns Pericles, though eloquent, as a bad Orator, because, by his flattery, he made the Athenians worse than he found them. And he commends Socrates as most excellent, because he spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make men best, not best to please. Hence Plato, Gorg. 455. gives this definition of Rhetoric: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Rhetoric is a composition of persuasive, not demonstrative, speech, concerning what is just and unjust. Now all this makes much for the precellence of Scripture Rhetoric, which infinitely excels all other, as well in moral as Divine Ethics, or precepts, and incentives to virtue. All Pagan Rhetoric comes infinitely short of the Scripture persuasives and motives to virtue. §. 4. 3. Orator's must be just and virtuous. Virtue being the chief end of Oratory, hence Plato makes this an essential quality of a good Orator, that he himself be virtuous. So in his Gorg. fol. 460. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It's necessary, that a Rhetorician be just; that he wils what is just, and that he does just things. A Rhetorician therefore never wills to do unjustly. So in his Gorg. fol. 508. Plato adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he that will act the part of an Orator aright, must be both just, and one that understands just things. Thus again, in his Laches, fol. 188. Plato brings in Laches commending Socrates' mode of teaching; and showing, that he was the best Praeceptor, whose life did accord with his doctrine; which was an excellent kind of Music, or Harmony, not jonick, but Doric, and that which most delights the Auditors. Whereas on the contrary, he that teacheth well, but acts ill, by how much the more elegant he is, by so much the more he offends: so that he seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hater of Eloquence, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of the same. Thence fol. 189. Laches adds, I knew Socrates first by his good deeds, more than by his words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there I found him worthy of good Oratory, and all freedom of speech. Thus Plato: whereby he teacheth, us, what harmony there ought to be in a good Orator, betwixt his words and deeds; that his Actions must teach, as well as his Tongue. Whence Diogenes blamed the Orators of his Age, because they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, endeavour to discourse eloquently of righteous things, but not to do them. And this certainly enhanceth Scripture-Oratorie; the Composers whereof did both speak and live at a more transcendent rate, than ever Pagan Orators pretended to, much less did. §. 5. 4. Orations must be uniform. As to the form of an Oration, Plato tells us, that it must be like an Animal, which has all parts rightly disposed. So in his Phaedr. fol. 264. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Every Oration must be as a living Creature, which has a body; so that it must not be without an head, or without a foot, but must have the middles and extremes so exactly delineated, as that they may agree amongst themselves, and with the whole. Thus Plato: wherein he shows, that a good Oration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, methodically, and harmoniously composed; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proportion of the parts, both amongst themselves, and with the whole, is the spirit and soul thereof. And surely there is no piece of Pagan Oratory so methodical and harmonious, as sacred Scriptures. §. 6. 5. Orations must be pathetic. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Affections or properties of an Oration, Plato tells us, that it must be very pathetic, and affectionate. So in his Gorg. fol. 481. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: unless an Orator hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or moving Affection, he cannot demonstrate unto others his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or moving object. Hence Plato makes this one main part of an Orator, to understand the right knack of moving men's minds, and affections; wherein the hinge of persuasive Rhetoric consists. Whence also he conceives it a necessary accomplishment of an Orator, to understand the doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Affections. So also Aristotle, in his Rhetoric, discourseth at large of the Affections, and of the manner how they are to be excited and moved by Rhetoricians. And indeed this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the business of an Orator, to take the fancy, and by it to move the Affections; as the great work of a Logician, and Philosopher, is to convince the Judgement, and incline the Will, those more rational faculties. This Plato seems to hint, in his Gorg. fol. 455. by showing, that the design of an Orator is to persuade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in order to the exciting the Affections; whereas a Logician persuades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Demonstration etc. So Aristotle, in his Rhetor. lib. 3. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. An Auditor does always sympathise with his Orator that speaks pathetically, although he speaks nothing to the purpose; wherefore many Orators, making a great noise, do astonish their Auditors. Here Aristotle shows, how exceeding powerful pathetical Oration is; vehemence of speech being usually reputed a symbol or Index of the weight and magnitude of a matter. Now where was there ever found such an admirable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or affectionate moving discourse, as in the sacred Scriptures? §. 7. Rhetoric must be severe and masculine, not flattering. Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or property of an Oration, according to Plato, is, that it be masculine, severe, pungent, and penetrant, not adulatory, glavering, or flattering. So in his Gorgias, fol. 508. says Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The very son and companion must be severely accused, if they offend: and in this we must make use of Rhetoric, etc. Hence Plato is very invective against the Sophistick Rhetoricians, and flattering Orators of his times; such whose whole design was to glaver, and flatter men into wickedness, rather than to reprove them for it. So Gorg. 463. Plato brings in Socrates greatly inveighing against this Sophistick glavering kind of Rhetoric, which he thus describes and distributes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The head of this Sophistick Rhetoric I call flattery, whereof there seems to me to be several parts; one is Culinarie Rhetoric, such as is in use amongst Trencher-Knights; which is not an Art, but practice, and Trade, to get money, or fill the belly; the parts whereof I make to be Comic and Sophistick Rhetoric. Then he discourseth first of Sophistick Rhetoric thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sophistick Rhetoric is but an Idol of Politics. Thence he proceedeth fol. 465. to declaim against Comic Rhetoric, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Comic Rhetoric is mischievous, deceitful, ignoble, servile, etc. Thence he gives the reason why this flattering kind of Rhetoric is so vain and hurtful, fol. 465. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. I say that Flattery is base, because it aimeth at what is sweet and pleasing, not what is best. I do not say that it is an Art, but Practice, without reason; an irrational desire etc. whence in the same folio 465. Plato concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I say, that Rhetoricians and Tyrants have very little power etc. His meaning is, that such flattering Orators have little efficacy or power in all their Harangues, to move sober minds and well inclined Affections. This invective of Plato against these meal mouthed Orators, is greatly admired by Cicero, whose words are these; I greatly admired Plato (in Gorgias) because he seemed to me in deriding Orators, to act the highest part of an Orator, etc. i.e. Plato in deriding those sophistick, comic, glavering Orators, discovered a very masculine, severe, pungent kind of Oratory. Thus also the Cynics universally, were very tart and satiric in their Declamations against this flattering kind of Oratory: so Antisthenes (as Diogenes in his life) in a time of urgent necessity, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It's betterin time of need to fall into the hands of crows, then of flatterers: there is a peculiar elegance in the Greek. And Diogenes the Cynic, being asked what kind of beasts, did by't most perniciously; replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of tame beasts the flatterer, and of wild beasts, the Sycophant bites most dangerously: whence he said also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a flattering oration is but a honey-snare. See Diogen. Laert in the life of Diogenes. Thus we see how the most judicious of the Pagans, greatly commended a severe, masculine, pungent kind of Oratory; condemning that which was effeminate, glavering, and compleasant with men's humours and lusts. And is there any piece of Pagan Oratory in the world so masculine, so pungent, so penetrating, and so free from men-pleasing flattery, as that in the sacred Scripture? §. 8. Examples. As for the matter of an Oration, Plato commends very much examples, as that which greatly conduceth to the lively illustration of any Theme. So in his Phaedr. fol. 260. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we do speak but poorly, when we want examples to illustrate what we speak. And indeed Plato greatly excelled in the use of apposite and lively examples, for the illustrating of matters; wherein he attained such an admirable dexterity, as that posterity have admired him for the same. And we are not without probable conjectures, that Plato gained this piece of Rhetoric from the Jewish Church and Scriptures. Farther Plato by his practice, if not by express Rules, commends very much Interrogations. For indeed his choicest and most pathetic Discourses are made up of Questions; which express not only quickness of spirit, but also much passion and Affection; and therefore are frequently used in the sacred Scriptures, whence we have reason to conclude Plato borrowed this manner of Rhetoric speech, as hereafter in his Logic. Lastly Plato commends much, the use of Repetitions as that which carries in it a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or movingnes of Affection. So in his Phileb. fol. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The old proverb seems good, that what is excellent in a speech, should be repeated twice, and a third time. The like Aristotle, in his Rhetoric lib. 3. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning that, whereof much is spoken, 'tis necessary, that we make repetition. Now it's well known how much the sacred Scriptures abound in elegant Repetitions; and that beyond any Pagan Orators. Repetitions. Thus we have shown how all those Rules, which Plato lays down as qualifications of true Oratory are to be found no where, in so perfect a degree, as in the sacred Scripture. And why may we not conjecture, that Plato traduced many, if not the most of these Rhetoric Canons from Scripture Rhetoric! Certain it is that Plato, received, whilst he was in Egypt, many Traditions, which were originally Jewish and Scriptural: and 'tis not improbable, that he had them immediately from the Jews who were in great multitudes in Egypt, whilst he resided there, which was for no less than 14 years' space, as hereafter in the story of his life. §. 9 Aristotle's rules of Rhetoric. I shall conclude this Discourse of Oratory with some other Canons delivered by Aristotle, which give a farther accent and lustre to saered Rhetoric. Aristotle Rhetor. lib. 3. cap. 5. gives several rules for Rhetoric, or eloquent speech, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The beginning of Elocution is to speak accurately, which consists in 5 particulars. 1. To speak things in connexion, or harmoniously. 2. To speak in proper Terms, not with circumlocution. 3. Not to use doubtful Phrases; because an Ambages of words is very deceitful: wherefore your soothsayers utter their Oracles in ambiguous and general terms; wherein lies much deceit, etc. Now how exactly do these rules suit with Scripture Rhetoric! what harmony and connexion of parts? what propriety, perspicuity and clearness of terms is there herein? 4. Again Aristotle tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an oration, if it does not manifest the matter, looseth its design. 5. Then, as to the matter of an Oration, we are told, it must be weighty, proper, affecting, etc. So Aristot. Rhet. lib. 3. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men give heed only to things great, proper, wonderful, sweet; therefore an oration ought to be composed of these. And where can we find such matter, if not in sacred Rhetoric? 6. Farther as to the Quality of an oration, Aristotle tells us, that it must be natural, not feigned, artificial, or starched; so Arist. Rhet. lib. 3. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we should not seem to speak artificially, but naturally: for this is most persuasive: whence, adds he, illiterate men, usually persuade more effectually, than the learned; because they seem to speak most naturally, and from an inward feeling sense. And is there any piece of Pagan Oratory that may compare with the sacred Scripture in point of naturality and Simplicity, etc. 7. Aristotle gives this as another character of true Oratory, that it be Majestic, and Grave, without a gaudy dress: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an oration must be grave and extatick. Whence also he tells us, that an Orator must seem rather serious than eloquent. And where can we find a majestic grave and serious stile, if not in sacred Rhetoric? 8. Lastly Aristotle commends the use of proper epithets, as very pathetic. So Arist. Rhet. lib. 3. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, epithet names are very agreeable to one, that would speak pathetically. And surely there is no piece of Pagan Oratory that afforded such proper Epithets, as sacred Scripture? The perfection of sacred Rhetoric. To sum up all. Where can we find more proper and significant Symbols, Metaphors, and other such like Rhetoric shadows, and Images, than in sacred Scripture? how natural, simple, and grave is its stile? what a masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does it abound withal? how weighty, and yet delightful is its matter? how exactly proportionate and becoming are its parts? how harmonious and beautiful is its form? with what Integrity, Holiness, and Majesty were its Penmen adorned? and how powerful and efficacious were they in their Ministry? Whence we may safely conclude, at least thus much, that sacred Scripture is the most perfect Idea of all true Masculine Oratory. Neither are we without some probable conjectures, that Plato (who is supposed to be one of the first renowned Grecian Orators, and Rhetoricians) traduced his choicest pieces of Rhetoric, or fineness of speech, from the sacred fountain of Israel. Touching the perfection of Scripture Rhetoric, see Glassius his Rhetorica sacra, etc. That the Jews had eloquent Orators in Isaiah's time (which was before any Greek Orators that we find mention of) is evident from Isa. 3.3. the eloquent Orator. We read also of a Jewish Orator, called Tertullus: Act. 24.1. CHAP. XI. How Jewish Traditions came to be mistaken by Pagans. One great cause of the corruptions and mistakes about Jewish Traditions, was Pagan Mythology; which sprang 1. From mistakes about Hebrew Paronomasies, and Idioms. Gen. 8,9. and 9.20. 2. From attributing to themselves, what belonged to others. 3. From Equivocations. 4. Alteration of Names etc. The original grounds, that moved the Grecians, and others, to alter and disguise Oriental Tradition, were 1. their enmity to the Jews, 2. their proud assume, 3. their ignorance of Jewish Records and Affairs. §. 1. HAving gone through the chief parts of philology, with endeavours to evince their Traduction originally from the sacred Scriptures, or the Jewish Church, Language, and Wisdom; we shall add, as an Epilogue, to this Treatise some general account, how these Scriptural Records, and Jewish Traditions came to be so greatly corrupted or mistaken by the blind Pagans. How Jewish Traditions came to be so corrupted and mistaken. This being cleared, will obviate that objection, which is made against this design of demonstrating the Traduction of Pagan knowledge from the Jewish Church. For, say some, if the Heathens had such clear Notices of the Jews, their Principles, Discipline, Customs, etc. how comes it to pass, that they make no more mention of them, yea that they seem rather altogether ignorant of the Jews, their doctrine, customs, and manners; as it appeareth evidently by the stories of Tacitus, Suetonius, Plutarch, and other Pagan Historians, who had the greatest advantages to inform themselves, and yet remained grossly mistaken in the Jewish Affairs? For the removing this Objection, we shall endeavour to decipher this Pagan mystery of Iniquity, how these Jewish Records and Traditions came to be at first corrupted, or misunderstood; as also how the following Historians came to be so ignorant of Jewish Affairs, and Records. §. 2. As for the original occasion and ground of that corruption, which befell Jewish Traditions and Stories, as communicated to Pagans, we have spoken somewhat of it before, (in the close to Pagan History, chap. 6. §. 5.) reducing it to those several causes, namely the decrease of Knowledge, the increase of Idolatry, the confusion of Languages, etc. 1. Pagan Mythology a great cause of those many mistakes about the Jews and their Traditions. But the most prolific and seminal root of all, was that Mythologizing humour, which possessed the ancient Poets, Philosophers, and Historiographers, especially the Grecians. For the ancient Greek Poets, Orpheus, Linus, Hesiod, etc. who led the dance to this design of mythologizing on Jewish Traditions, being persons of great wit, learning, and dexterity in coining Fables, made it their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or whole design, to disfigure all those ancient Traditions, which they received from the Jewish Church; by clothing them in such an exotic fantastic garb of Greek fables, as that they soon lost their Oriental Jewish face and habit, and so grew out of knowledge. Now the methods and means, by which the Greek Mythologists disguised these Oriental Traditions, were these, or such like that follow. 1. Grecian Mythology from mistakes about Hebrew Paronomasies. 1. One great means, by which the Grecian Mythologists corrupted Jewish Traditions, was their affected or blind mistakes about Hebrew Paronomasies, and Allusions. Thus Bochart, in his Preface the animal. sacris. I will add (says he) that we have produced many things from fabulous History, which depend on mere Allusions to Hebrew words in Scripture. As what is mentioned by Abydenus, of the Birds which were sent forth in the Flood, and returned with their feet dirty. That Isis is said to be turned into a Swallow: for Isis does apparently allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis, which signifies a swallow. And Argus, is said to be turned into an Hart, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panting, after the manner of an Hart. And Anubis, was painted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies barking etc. So Bochart, Can. lib. 1. cap. 6. conjectures, that the Chimaera, which Bellerophon conquered, was no other than the people of Solymi, under their three Generals; 1. Arius, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lion: 2. Trosibis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the head of a Serpent: 3. Arsalus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a young Kid; whence they made the Chimaera to be composed of the form of a Lion, a Goat, and a Serpent. 2. Mistakes of the Hebrew Idiom. 2. Another spermatick root, by means whereof the Jewish Traditions were perverted by the Greek Mythlogists, was their mistaking the Hebrew Idioms, wherein these ancient Traditions were originally conveyed. Gen. 10.8,9. So Gen. 10.8,9. Nimrod is styled mighty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which also signifies a Giant: whence those who were employed under Nimrod, to build the Tower of Babel, Gen. 9.20. were styled by the Poets, Giants, etc. So Gen. 9.20. Noah is styled by Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which; according to the Hebrew Idiom, signifies a Husbandman: but the Mythologists, understanding it in a proper sense, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the husband of the Earth: whence they make Saturn, who was Noah, to be the husband of Rhea, i.e. the Earth. 3. From attributing the stories of some Oriental person to those of their own Nation. 3. Another way, whereby the Greek Mythologists corrupted Oriental Traditions, was, by attributing the Actions of some famous Oriental person, to one, or several of their own Nation. Hence sprang the stories of Saturn from Adam, Noah, or Abraham: of Jupiter, from Cham: of Mercury, from Canaan: of Bacchus, from Nimrod etc. as before, in our Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. From Equivocations of the Hebrew. 4. Again, the Equivocation of the Oriental Languages gave no small occasion for the corruption of the same. For the Greek Mythologists, when the Hebrew words or phrases were equivocal, omitted the sense, which was plain and obvious; and assumed, either from Affectation, or Ignorance, that sense which was more foreign and fabulous. Thus the robbing of the King of Colchus, is supposed to have been disguised under the name of the Golden Fleece; because the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies both a Fleece, and a Treasury. So the Bulls and Dragons, which kept it, are thought to be nothing else but the Walls and Brassegates: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Bull, and a Wall; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brass, and a Dragon. And so the fable of the Brass Bull, which foretold Calamities, in the mountain Atabyrius, is supposed to arise from the Equivocation of the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may signify Doctor, Augur, or Bo● ex aere: as Stillingfleet Origin. S. book 3. ch. 5. §. 5. 5. By altering words and names. 5. The Mythologists corrupted Jewish Traditions, by altering words, and Names, and putting others in theiir place. Thus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham, they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of like import etc. But this may suffice touching the corruption of Jewish and Scripture Traditions by Mythologists. §. 3. The Motives that inclined Mythologists thus to alter Oriental Traditions. We come to the original Reasons, and Motives, which induced the Pagans, especially the Grecians, thus to corrupt and adulterate Scripture, and Jewish Traditions; so that little of their original Idea, beauty, and simplicity was seen or understood by their posterity. 1 The Pagans enmity against the Jews. And we shall begin with that odium, and inveterate enmity, which the Heathens generally were possessed withal, against the Jews; who were so generally maligned and hated by all Nations, as that none durst make any honourable mention of them; much less impose their Principles, Mysteries, and Institutes on the world, without altering and disfiguring the same, thereby to conceal their origine and parentage. This has been well observed by Serranus, in his Preface to Plato, in these words. That Plato drew these Symbols from the Jewish Learning, all learned Antiquity of Christian Doctors hath judged: but that he did industriously abstain from naming the jews, because their name was odious amongst the Nations etc. Thus also Sr Walter Raleigh (in his History of the World, part. 1. book 1. chap. 6. §. 7.) affirms, that the wiser of the ancient Heathens, viz. Pythagoras, Plato etc. had their opinions of God from the jews; though they durst not discover them etc. Hence Plato fathers those Traditions, which were traduced originally from the Jews, on the ancient Barbarians, who lived near the Gods etc. which must be understood of the Jews, as Clemens Alexandrinus, with other of the Fathers. Plato also makes frequent mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a Syrian and Phenician fable; which was no other than some jewish Tradition, as we have elsewhere proved. The Grecians ascribing to themselves the origine of many Jewish Traditions. 2. Another motive, that inclined the Grecians to disguise and adulterate Oriental Jewish Traditions, was their proud Affectation or vain humour of ascribing unto themselves the origine of those Traditions, which they did really traduce from the jewish Church. And herein they followed the footsteps of the Egyptians and Phoenicians, who abounded in the same proud humour of assuming to themselves the honour and praise of those ancient Records and Traditions, which were indeed conveyed to them from the Jews. Mimicè Philosophi affectant veritatem, & affectando corrumpunt, ut qui gloriam captant. Tertul. Apol. c. 46. Thus the Egyptian Priest, in his conference with Solon, boasts, that all ancient Records and Wisdom belonged to them, as before chap. 6. §. 1. Now to make this fond pretention good, both Grecians, Phoenicians, and Egyptians, all concur in this great design of disfiguring and adulterating Jewish Traditions, thereby to make them seem to be their own. §. 4. The ignorance of the Pagans, touching Jewish Records and mysteries. But the great prolific principle of these Mythologick corruptions, and grand mistakes about Jewish Traditions, was the native ignorance, joined with a presumptuous curiosity, and inquisition, which possessed the minds of those blind Heathens, especially the Grecians, as to Jewish mysteries and affairs. 1. The Jewish Mysteries and Institutes being so supernatural, and remote, and yet the Grecian curiosity so presuming, and inquisitive: this gave a main influence to those many fabulous narrations, and figments thereabouts. So Cunaeus, de Repub. Hebr. lib. 3. cap. 4. 'tis no wonder (says he) that those Writers, who looked not into sacred Volumes, do report such false things of the Jews. God hated the profane stock of the Gentiles, and condemned it to darkness; neither did he suffer them to understand the Affairs of that sacred people, even in those things which are common. There are extant in Josephus, the words of Demetrius; who, upon the admiration of Ptolemy, that no Historian or Poet makes mention of Moses' Law, refers the cause hereof unto the magnitude of the Affair, which the narrowness of their breasts could not comprehend. To this he adds, that Theopompus, and Theodectes underwent Divine punishment, for that they were solicitously inquisitive into these things: for the former was deprived of his mind, the latter of his Eyesight. And if there were any amongst those Heathen writers, who writ any thing of these Jewish Affairs, the Truth was many ways weakened by them. 2. As for the Civil affairs of the Jews, and God's providential dispensations towards them, they were likewise so mysteririous and contradictory to the rules of human Policy, as that 'tis no wonder if the blind Heathens could make no better judgement and narration of them. For what mysteries, and wonders of Providence were there in God's dispensations towards the Jews! their thriving in Captivity, their often recoveries from so many Overthrows and Captivities, their continuing a Nation united and distinct from others, notwithstanding so many breaches; finally, their Decays and Increases were so extraordinary, as that they could not be measured by rules of Policy, or Politic Observations. Hence was it, that Tacitus, how exact soever in this kind, was here greatly mistaken in his Account of the Jewish Affairs their original, and Policy: of which see Jackson, vol. 1. on the Authority of the Scripture. fol. 77. Thus we have shown, how it came to pass, that Pagan writers were so ignorant of Jewish Traditions and Affairs, notwithstanding their correspondence with them. FINIS.