The court of the Gentiles: or A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures, and Jewish church in order to a demonstration, of 1. The perfection of Gods vvord, and church light. 2: The imperfection of natures light, and mischief of vain pholosophie. 3. The right use of human learning, and especially sound philosophie. / By T.G. Gale, Theophilus, 1628-1678. This text is an enriched version of the TCP digital transcription A85480 of text R202248 in the English Short Title Catalog (Wing G136). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1237 KB of XML-encoded text transcribed from 216 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A85480 Wing G136 ESTC R202248 43663295 ocm 43663295 172051 2248569069

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 Early English books online. (EEBO-TCP ; phase 2, no. A85480) Transcribed from: (Early English Books Online ; image set 172051) Images scanned from microfilm: (Early English books, 1641-1700 ; 2610:12) The court of the Gentiles: or A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures, and Jewish church in order to a demonstration, of 1. The perfection of Gods vvord, and church light. 2: The imperfection of natures light, and mischief of vain pholosophie. 3. The right use of human learning, and especially sound philosophie. / By T.G. Gale, Theophilus, 1628-1678. [30], 398 p. Printed by Hen: Hall for Tho: Gilbert, Oxon : 1660. Errata: p. [30]. Reproduction of original in: Huntington Library. Includes bibliographical references in marginal notes. eng Bible -- Criticism, interpretation, etc. Bible -- Influence -- Western civilization. Philology -- History. Philosophy -- History. Language and languages. eebo The court of the gentiles: or A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures, and Jewish Gale, Theophilus, 1669 430 192329 12476 0 0 0 0 0 648.68 F The rate of 648.68 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2012-09 Assigned for keying and markup 2012-09 Keyed and coded from ProQuest page images 2012-11 Sampled and proofread 2012-11 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

THE COVRT OF THE GENTILES : OR A Discourse touching the Original of HUMAN LITERATURE , both Philologie and Philosophie , from the SCRIPTURES , and JEWISH CHURCH In order to a Demonstration , OF 1. The Perfection of Gods VVord , and Church Light . 2. The Imperfection of Natures Light , and mischief of Vain Philosophie . 3. The right Use of Human Learning , and especially sound Philosophie .

PART I. Of Philologie .

By T. G.

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

Tertullian . Apolog. cap. 47.

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

Imprimatur

Feb. 1. 1668. JOH: FELL ViceCan : OXON .
Advertisements to the Reader . READER .

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

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

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

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

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

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

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

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

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

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

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

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

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

Argumentum hujus Libri omni Literaturae genere refertissimi . Poeticis Coloribus delineatum . CEnseri Veteres puerili ardore laborant Stulti homines , gaudentque Vetusti Sordibus Aevi . Arcas ut incedit Sublimibus altus Alutis ? Ertoresque novos Lunam docer ; at magis Ipse Errat , dum , tantae conculcans Lumina Stellae , Antiqui vanam sectatur Nominis umbram . Nec minus insanit celebris Gens Cecropidarum , Terrigenam jactans Colubrum , auratasque Cicadas ; Et magis hisce loquax , primos Heliconis ut Ortus , Barbariem & Graia domitam toto Orbe Minerva , Invectasque Artes Terris , Vocumque Figuras 1 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 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 3 Silenum utpote Antiquarium pingebant Veteres longis insignem Auriculis . Aures .
Vpon this ELABORATE Work . 1. IF with attentive eye we look Vpon the six dayes volumne of the Book , Where God , and mighty Nature both appear , Wrot in an Vniversal Character : We still shall find in eve'ry part Space , and dominion left for Art . Or rather all our Arts are but to know , How , and from whence was made so great a show , As in this Scean of life has bin , Though dark'ned by the vail of Sin : How from wilde Motion , and its matter grew Number , and Order too : And did in Artful Figures smoothly fall ; What made this Graceful measur'd dance of All ? How circling Motion doth swift time divide , And round the flipp'ry Sphear ( Though no Intelligence be conjur'd there ) The restless Seasons slide ? And by what mighty stroke the earthen Ball did pierce To the fixt navel of the Vniverse ; Whilst Stars , and Sun , ( who runs the Day , But walkes the year ) do never stay : Where all those Arts , and Men begun , That o're the Earth are run : And what 's the Coast , That first can boast Safety to both their Treasures , when Cities were built for Business , and for Men. 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 pretious fruites bestow : Whose taste does ne'er from Paradise dethrone , But would the Vniverse make one : Though yet of Knowledge it has bin the fate , To have a streight , and narrow gate ; Like that of life , which few do enter at . To find the Sacred pedigree , To Ancient Hebrews look , and see How thence this Saviour too did spring , And to mankind Salvation bring From black Ignorance rushing in , As the great Shilo did from blacker Sin . 3. Haile holy Land ! thou Canaan made to flow With milke and honey , and with knowledge too : As Rivers from their spring , Arts from thee Rise , Both in perpetual Circulation Into their Sea their mighty Cistern run , Whence they refunded are agen : And still to needy places roll their prize . For Knowledg with the liquid main must glide , And by an inexhausted Sourse Must carry on its everlasting Course ; And , with the Sun , both round the Earth still slide . Some places doe their greater Tydes adore : Learning still Sounds , and Shallows knew , Its Streights , and wide Ocean too : And oh that it may hear of Rocks no more ( Tempests their rage here giving o're ) But allways pay its peaceful Tribute to the shore . 4. Haile slender-limb'd Mediterranean ! Where ships those floating Isles began In the worlds infant age Their watry pilgrimage . Isls ne're more Fortunate can be ; Nor can Apollo a more happy Delos see . Haile Libanus thou sacred Grove ! Whose Trees did Trees of knowledge prove ; For thence it was that skilful Tyre , Whom all with thanks admire , Her vessels took To load the neighb'ring brook , Fraught with her riches , and her learning too , Both given more for use , then show . She thus to forreign Climes at once imparts Both of her Countreys Fruits , and of her Arts. 5. Phenicia must with Palmes no longer crown Sanchoniathon , falling down , Like Dagon , to the Ark , who there adores Diviner stores . Nor let proud Babilon Berosus bear so high upon ; His Works were Babel-like Confusion . Nor Aegypt Hermes boast , or Manetho Her 'leventh Learned Plague , the great'st she knew These Gyant Authors , or their pigmie Frie Can neer with Moses vie , For truth , or for Antiquitie ; They all in one long Row like Cyphers stand , He at thier Head the Figure to Command ; They all had signified just naught , Had he not all their force of wisedome taught . If holy Cherubs up arise , And o're the Ark their Wings display Their Reverence to pay To his ten VVords , ten sacred Categories Let 's ne're on Heathen Authors feed ; Two Tables he hath richlier furnished And all his , like the volumnes of the skie , Evince their own Divinitie , Both clear , and constant show ( The clouds are from below ) Both equally dispence To workes and labours All , Vpon this Earthen Ball Their Heav'nly Influence ; But with this Difference ; His more especially impart To Humane Learning , and to Art . So moving here In as much Nobler , as a Narrower Sphear . 6. Supream Idea both of Truth and Good ? To God , and Angels kin , Why shouldst not thou the Vniversal flood Escape of Tyrant Sin ? Pitty ! so chaste a Virgin should be forc'd to wear Apparel of an Harlot still , Turne prostitute against herwill . In Heathen Temples when she would appear There 's nought but Scean , and pageant of her there : They still conceal the Real Saint , And show some Iezabel in paint ; This still has bin Religions fate , She alwayes in her vaile as Mourning sate ; And like the Ancient Jew , Whence her Original she drew Long has her cruel Pharaohs seen , And long in bondage been . Where ere she mov'd , The whole World her wide Wilderness hath prov'd ; Far worse , then that in which The holy men their Tents did pitch : For still she had in sight Much of their Cloud , but little of their light 7. The Sun about the aged world Three thousand years was hurl'd , When Greece both young , and weak Learnt first to speak ; And we can tell , When she began to spell ; For all her pride , and learned Crew , We knew her Alpha , and Omega too . Phenician Cadmus , when he Thebes did raise ( 'T is his humilities , or Fortunes praise ) Resolv'd to set His Alphabet , Towards the left began , And so it alwaies ran ; Leaving to Ancient Hebrews still the Right hand space . For Reve'rend Age the Place . And if we scan their letters All , Some are Rough Guttural , Some Dentals hissing far , Some Palatins , and Linguals are , And Others they are murmuring Labial . When these with their great train of Vowels move , Which at the others feet do stand , Yet them command , They do so comprehensive prove , They read each Sound and Note that Nature can Expresse by Man . This Holy Language was for Natures Empire fit , But Sin and Babel ruin'd it . So pure , and of so Vniversal sense , God thought it best for Innocence . Others her Daughters be , The Rev'rend Mother she . Though Tongues , like men , are fraile , And both must faile : Her Vniversal Empire to maintain , She in her Num'rous off spring o're the World doth reign . 8. Arabia the happy made the World so Preserving Arts from Overthrow . Mecha did the great Stagirit admit , Mahomet Prince of Armes , but him of Wit : The Saracens and he Did joyn in Monarchie . Long had Philosophy in that great School Maintain'd her Intellectual Rule ; Had she not fled from Ruines of the East , To shelter with the Eagle in the West . She longer would have liv'd so near her ancient seat , Her long consumption there to cure , to get Her youthful vigor , and her health repair , By breathing in so sweet an air . She with the Roman Eagle , as she flew , Would fain her Age renew , Be made a Christian too : But to her , and the Holy Dove The Eagle did too cruel prove , Both in the Fright Fled out of sight , And neither found an Ark , or Resting place ; So Barbarous was then of things , and Men the Face . 9. Great Bochart did the Exile trace , ne're made to stray ( Mens Errors hers encreas'd throughout her way ) The barren wildernesse he past , And Canaan found at last . His Canaan too methinks does yield Fruits of a pleasant Field . But chiefly when this Learned Author 's found The Trees to prune , and cultivate the Ground ; The plenty shed With Care is gathered , The Vintage great , so Rich the store , The Presses sure must needs run ore : Yet these first Fruits but earnest are of more : These please our Taste , and sight , But still increase our Appetite : Who as on Jordan's Banks now stand Expecting t' see the other part of the blest Promis'd Land .
On the Subject of this Book . 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 oblig'd alone . So we as vainly thought , Our selve , to Greece much bound , For Arts , which we have found , To be from higher Ages brought ; By their , as well as our fore-Fathers taught . 2. Insatiate Greeks ! who not content VVith the Worlds Continent , Affect an Intellectual Regiment . Why should you learned Jews despise , Of whom you learnt thereto to rise ? And with their Detriment Promote your Gain ? To brighten your own Glory , theirs distain ? So as we see the Sun Obscur'd by his own exhalation : And vexed water boyling o're ( Howe'er Sedate before ) Put out that Fire , By which it did aspire . Nay you have got the Wile The Jews to wrong , and the whole World beguile ; While those your Masters you Barbarians style . Your learned Stagirite Did Plato's Nipple ne'er so bite ; As your Platonicks those Breasts do , With purer Milk which freelier flow . But some to shew their skill are proud to hit . Those Fencers , who first taught them it . And Knave , and Rogue are Parrats pay To him , who taught them Language to essay . 3. Should all you grand Impostors now awake , Small pleasure you would take , To see your Country you so dearly priz'd , And with stoln Arts so Civiliz'd , Grown Barbarous again : Sure such Relapse you would confesse a Curse , For wronging Hebrews thus : How well might you complain , The Jewish Doctors you had rob'd in vain ? In all your great Designs thus crost , And Voyages to Canaan lost : Since that Arts plunder'd Golden Fleece Was or restol'n , or stole away , from Greece . (4) Yet should you Greece call learned now , I would believe you spake as true . As when you say 't was so before , You sayl'd from the Phenician Shore : I should as soon believe it too , That all ev'n now are Poets there , As that you Poets were , Before your Linus had great Moses read , And Sacred Scripture pillaged . But though w' allow ye not to be Those , who invented Poesy ; Yet this you must neer be deny'd , YOU ARE THE FIRST OF POETS THAT ERE LY'D .
A Synopsis of the Contents .
BOOK I. A general account touching the Traduction of Human Literature from the Scriptures . Particularly of Languages .
CHAP. I. The Original of all Arts and Sciences from God . THat there is a God . 1 The Infinite Perfection of God . 2 The Incomprehensibility of God . 3 God the first Intelligent and Intelligible . &c. ib. Divine Wisdom and Decrees the Idea of all things created . 4 Divine Wisdom and Will the effective cause of all that Wisdom which is in Creatures . ib. Habitual Ideas of Divine Wisdom stampt on the Creatures , called the Light of Nature . 5 Human Arts reflexe Ideas of those objective Ideas , imprest on the Creatures . 6 Human Arts beams of Divine Wisdom . ib. The Book of Nature being defaced , God gave a Book of Grace , whence Arts sprung . 7
CHAP. II. A general Demonstration of the Traduction of Human Literature from the Scripture , and Jewish Church . THe Original of human Literature from the Scriptures and Jewish Church . 8 This is proved 1. By Testimonies 1. Of Jews . ib. 2. Of the Fathers . 3. Of Philosophers , Hermippus , &c. 9 Plato's Divine Word , and old Tradition . 10 Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Tradition ib. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewish . 11 Why Plato disguised his Jewish Traditions . 12 How Plato mentions the Jews under the name of Phenicians , Barbarians , Egyptians , Syrians . 13 Testimonies of Moderne Criticks , Grotius , &c. 14 2. Our Assertion proved by the several parts of Literature . 1. Philologie . 2. Philosophie . 15 Physicks , Ethicks , Metaphysicks . 16 Mathematicks , Astronomie , Geometrie . 17 Arithmetick , Navigation , Architecture , &c. 18 The forme of Grec : Philosophie Jewish . ib.
CHAP. III. The Original of the Phenicians from the Cananites . THe Original of the Phenicians from the Cananitish sons of Anak . 20 , 21 Why the Cananites change their names , &c. 22 The Phenicians and Cananites agree in Gods . 23 The Phenicians , Cananites expelled by Joshua . 24
CHAP. IV. The Correspondence betwixt the Jews and Phenicians . HOw Abraham instructed the Cananites . 25 Correspondence 'twixt the Jews and Cananites . 26 The Jews called Phenicians and Syrians . ib. The Phenician Language from the Hebrew . 27 Grecian Learning from the Phenicians . ib. The Phenicians Inventors of Navigation . 28
CHAP. V. Of Phenicians Expedition into Spain and Africa . Phenician Expeditions under Hercules . 31 Phenicians in Spain . 33 Phenicians in Africa . 33 , 34 , 35
CHAP. VI. Phenicians Navigations into Greece under Cadmus . Phenicians in Greece , under Cadmus . 36 Cadmus a Cananite and Hivite . 37 Phenician Fables of Cadmus . 38 , 39 Cadmus brought Letters into Greece . 40 , 41
CHAP. VII . Phenician Colonies in Greece . Phenician Colonies in Cyclades . 42 The Idea of the Heliotrope from Ahaz's Dial ib. Delus possessed by the Phenicians ib. Apollo's Temple and Rites Jewish 43 Phenicians in Athens and Laconia . 44 The Pelasgi not the chief Conveyers of Hebrew Language and Letters into Greece . 45 Phenicians in Cilicia , Pisidia , Caria , &c. ib.
CHAP. VIII . Phenicians in the Ilands of the Midland Sea . PHenicians in Cyprus , Citium , &c. 47 , 48 Phenicians in Crete 48 The Fable of Europa's being carried away by Jupiter , &c. Phenician . 49 Phenicians in Melita , now Maltha . ib. Phenicians in Sicilie . 50 Phenicians in Italie . 51 Phenicians in Sardinia and Corsica . 52
CHAP. IX . Phenicians on the Western Ocean of France , and England , as also in the East . THe Ocean whence so called . 54 Phenicians visit the Westerne Ocean . ib. Phenicians in Britannie . ib. Britannie called by the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a land of tin or led . 55 Britannie called by the Greeks Cassiterides . ib. Ireland called Hibernia , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 56 Phenicians in Gallia . ib. The Affinitie betwixt the old Gauls and Britains , in Language , Gods , and Officers . 57 Phenician Navigations Eastward . 58 How far these Conjectures were of use . ib. Phenician Learning from the Jews . 59 How the Egyptians communicated Jewish Dogmes to the Grecians . ib.
CHAP. X : Of the Traduction of all Languages and Letters from the Hebrew . THe Original of Philologie 60 All Words and Languages from the Hebrew 61 God the first Institutor of Names . ib. Names are but pictures of things . 62 How names signifie from nature ; how from Institution . 63 All Letters from the Hebrews . ib. Hebrew the original Language . 64 The original of Letters from Moses . 65 , 66 Moses stiled Mercurie , and why ? 67 The Hebrews conveyed Letters to the Phenicians , ib.
CHAP. XI . Of the Phenician , and other Oriental Languages , their Traduction from the Hebrew . THe origination of the Hebrew . 69 The puritie of the Hebrew 'till the Captivitie . 70 The Phenician tongue the same with the Hebrew . ib. This is proved by their Identitie in names , &c. 71 Punick words of Hebrew origination 72 , 73 Plautus's Paenulus explicated . ib. The Phenicians symbolize with the Hebrews in names &c. 74 , 75 The Egyptian Hieroglyphicks from Jewish Symbols . 76 The Egyptian Simple Language from the Hebrew . 77 , 78 The original of the Coptick from the old Egyptian and Greek . 79 , 80 The Azotian Language from the Hebrew . 80 The Chaldaick Language from the Hebrew . 81 The Syriack from the Hebrew . 82 , 83 The Arabick from the Hebrew . 84 , 85 The Persick from the Hebrew . 86 Persia so called from its fame for horseman-ship , &c. 87 The original of the Samaritans . 88 The Samaritan Language from the Hebrew 89 The Ethiopick from the Hebrew . 90
CHAP. XII . European Languages , especially the Greek and Latin , from the Hebrew . The Greek tongue from the Hebrew . 91 , 92 The Grecians Literature from Cadmus . 93 The Greek Letters from the Phenician . 94 , 95 , 96 The Greek Letters originally from the Hebrew . 97 Instances out of Plato to prove the derivation of the Greek from the Hebrew . 98 The Latin immediately from the Greek but originally from the Hebrew . 99 , 100 Other Westerne Languages from the Hebrew . ib. The old Gallick and Britannick from the Hebrew ; as t is proved by their Gods , &c. 101
BOOK II. Of Pagan Theologie , both Theogonick , Physick , and Politick ; with its Traduction from Sacred Names , Persons , Rites , and Stories .
CHAP. I. The Theogonie of Saturne and Jupiter from Sacred Names , Persons , and Stories . PAgan Theologie ; and its Distribution into Mythick or Theogonick , Physick and Politick . 104 Mythick Theologie or Theogonie . 105 Of Zabaisme , and its rise from Scripture . ib. Of Hellenisme , and its rise from Scripture 106 The Theogonie of Saturne , his name of Hebrew origination . 107 , 108 Saturnes parallel with Adam in 6 particulars . 109 , 110 Saturnes parallel with Abraham in four particulars . 111 , 112 Saturnes parallel with Noah in 14 particulars . 112 , 113 Jupiters names Belus , Hammon , Zeus , Sydyk , Taramis , Jupiter &c , from Hebrew . 114 , 115 , 116 Fables of Jupiter originally Hebrew . 117
CHAP. II. The Theogonie of Juno , &c. of Hebrew origination , THe Theogonie of Juno Hebrew . 118 Juno the same with Jana from Jah . 119 Juno the same with Diana i : e : Dea Jana . 119 Juno called Urania , and Belisama . 120 Juno the same with Astarte . 120 The origination of Astarte . 121 Jo and Isis the same with Juno . 122 Venus the same with Juno . 123 The Britannick Adraste , and Saxon Easter the same with Astarte . 124 The Jewish Astaroth the same with Astarte . 124 Juno stiled Baaltis . 125 Juno the same with Chiun . 125 , 126 Juno called by the Chaldeans Nabo ; by the Persians Anitis 127 Juno stiled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. Juno stiled Chora , Libera , Proserpine . 128
CHAP. III. The Theogonie of Bacchus from sacred or Hebrew Names , and Traditions . THe Golden , Silver , and Brazen Age. 129 Bacchus his Names and Attributes from sacred Traditions . 129 , 137 , 138 Bacchus from Bar-chus the son of Chus . 130 , 137 Iacchus from Ja-Chus . 130 Dyonysus from Jehovah Nissi Exod. 17.15 . or from Syna . 131 Attes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atta Thou . ib. Hues from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is sire . Deut. 4.24 . 132 Zagreus an Hunter . 132 , 138 Liber , Thriambus , Lythirambus , &c. 132 Brisaeus , signifies a lake of honey . ib. Jao from Jah . 132 , 133 Adonis from Adonai Gods name . 133 Eleleus , Evius , Sabus , Hebraick names , ib. Bacchus's parallel with Moses in 17 particulars . 134 , 135 , 136 , 137 Bacchus the same with Nimrod . 137 , 138 , 139. Nebrodes the same with Nimrod . 138 Belus and Liber the same with Nimrod . 139 Fables touching Bacchus of sacred origination . 139 , 140 , 141 Bacchus's his Expedition into the East of Hebraick rise . 141 , 142 Bacchus's Companion Silenus , the same with Silo. Gen. 49.10,11 . 141 Pan the same with the Hebrew Messias . 142 The Bacchae , their lamentation , from Prov. 23.29,30 . 142 , 143
CHAP. IV. The Theogonie af Apollo , Mercurie , Pluto , Enceladus , and Typhon Hebraick . THe Theogonie of Apollo . 144 Apollo , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to Shad , and Apollyon . Rev. 9.11 . ib. Phaebus from Jehova . 145 Pythius from Phut or Python . ib. Delus 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 Mercurie's parallel with Canaan . 154 Mercurie called Taautus and Theuth . ib. Joseph the Egyptian Mercurie . ib. The German Tuito or Teuto the same with the Egyptian Theuth . 155 Mercurie called Monimus and Casmilus . 156 Pluto's Theogonie , and parallel with Shem. ib. Pluto's name Muth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 157 Pluto's name Hades . 157 , 158 , 159 Hades Act 2.31 , and Seol Ps. 16.10 , signifie the state of the dead . 158 , 159 Pluto stiled Axiokersos ; and why ? 160 Enceladus the same with the Devil , Esa. 27.1 . 161 Typhons Origination Hebraick . 161 , 162 Typhon's parallel with Moses , 163 Enceladus called Briareus . 164
CHAP. V. The Theogonie of Hercules and Mars of Hebraick Derivation . HErcule's Origination Hebraick . 165 Hercules's Temple and Pillars of Phenician Origine . 165 , 166 The Rarities in Hercules's Temple . ibid. Hercules called Ogmius , and why ? ib. Hercules in Spain and Gallia . 167 , 168 Hercules's Parallel with Joshua . 168 , 169 , 170 , 171 Hercules's name melicarthus proper to Joshua . 174 Melicarthus the same with Mars and Joshua . ib. The Ancient Hercules a Phenician contemporary with Joshua . 175 , 176 Mars's Theogonie Hebraick . 176 Mars's Parallel with Joshua , and Nimrod . 177 , 178
CHAP. VI. The Theogonie of Vulcan , Silenus , Pan , Prometheus , Neptune , Janus , Aeolus , Rhea , Minerva , Ceres , Niobe , and the Sirenes . VUlcan the same with Tubalcain . 179 Silenus the same with Silo , Gen. 49,10,11,12 180 , 181 Nysa , where Silenus , reigned , the same with Syna . 180 , 181 The Parallel 'twixt Silenus & Silo from Gen. 49.10,11,12 . 181 , 182 Silenus's Parallel with Balaam . 182 , 183 The Theogonie of Pan , and his parallel with Christ . 183 , 184 Silenus , Pan , Faunus , and Satyrus the same . ibid. Pans Parallel with the Messias , Abel , and Israel . 185 Prometheus his Theogonie and Parallel with Noah . 185 , 186 Prometheus's Parallel with Magog . 187 Neptune the same with Japhet . 187 , 188 , 189 Janus's Theogonie and Parallel with Noah ; as also with Javan . 190 Aeolus's origination Hebraick . ibid. Rhea from Gen. 29.20 . 191 Minerva the same with Naamah , Gen. 4.22 . ibid. Ceres's parallel with Adam . ibid. Niobe the same with Lots wife . ibid. The Sirenes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song . ibid. A general account of the Theogonie . 192
CHAP. VII . The Theogonie of the Phenician and Egyptian Gods , with their Hebrew origination . THe Theogonie of the Phenician Gods Hebraick . 193 Baal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. The Theogonie of Baal Hebraick . 194 , 195 The Theogonie of Baalzebub Hebraick . 195 , 196 Moloch the same with Baal . 197 The Theogonie of Molock Hebraick . 198 , 199 Adramelech , and Anamelech whence . 199 The Samothracian Cabiri of Phenician or Hebraick extract . 199 , 200 Sydyk or Sadyk from Saddik Gods name . ibid. Axieros , Axiokersa , Axiokersos , & Casmilus with Coes their Priest , of Hebrew extract 201 Eliun from Elion Gen. 14.19.22 . Gods name . 202 Beruth from Berith Judg. 8.33.202 . N'yth alonim Valonuth , in Plautus's Poenulus explicated . 202 The Theogonie of Vranus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 202 Ilus from El Gods name . 203 Heliogabalus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ela Gabal God the Creator . 204 Eloeim from Elohim Gods name . 204 The Phenician Betylia from Bethel Gen. 28.18 . 204 How these Boetylia came to be made Gods . 204 , 205 Abaddar the same with the Boetylus . 206 Dagon , Taautus , Muth , Astark , Baaltis , Melcarthus , Azizus , and Chrysor . 206 The origination of the Egyptian Gods Hebraick . 207 Apis an Hieroglyphick of Joseph . 207 Apis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Gen. 45.8 . 208. Serapis the same with Apis. ib. Osiris the same with Joseph . ib. Mnevis an Hieroglyphick of Joseph . 209 , Orus , Remphan &c. 210 The Metamorphoses of the Egyptian Gods . 210 211 The Causes of Mythick Theologie . 212
CHAP. VIII . Of Pagan Natural Theologie , and its Traduction from Scripture , Mysteries , and Stories . The Distribution of Pagan Theologie into Mythick , Physick , & Politick . 213 Physick Theologie most ancient . 214 The Derivation of Natural Theologie from Divine proved . 1. From its end . 214. 2. From its object , which is either supreme or mediate . 215 The Sun the supreme natural God . 216 Gods delegated Dominion to the Sun . Gen. 1.16 . communicated by Tradition to the Gentiles . ibid. The original causes of the Suns Deification 217 unto 221 1. Gods delegated Dominion bestowed on the Sun . 217 2. The glorious composure and regular motion of the Sun . 217 , 218 3. The Suns Influence , Jer. 44.17,18 . ib. 4. The Suns residence in Heaven . 219 The Sun Idolized by the Jewes . 221 The original of Demons . 221 , 222 The Institution of Demons . 222 , 223 The Apotheosis of Demons . 223 The constitution of Demons . 224 The Offices of these Demons conformable to those of Christ . 224 , 225 Pagan columnes and Images . 226 The first Places and Times of Natural Theologie . 227 Chaldea the first seat of Natural Theologie . 228 The Sun Worshipt at Ur under the Symbol of fire . 229 Nimrod the first Institutor of Sacred fire . 230 The Sun worshipt under Bel and Adad . ibid. The original of the Moons Adoration . 231 The Sun stiled by the Persians Amanus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Theologie . 233 , 234 The Egyptian natural Theologie . 234 The Sun stiled Orus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or. 234 Osiris , considered Physically the Sun . 235 The Sun worshipt at Heliopolis under Mnevis , Esa. 19.18 . 235 , 236 Apis the Sun . 236 The Egyptian Demons . 236 , 237 The Natural Theologie of the Phenicians . 237 Baal & Beelsamen Symbols of the Sun . ibid. Moloch the Sun . 238 Belzebub , Baal Peor , Elagabalus the Sun . 239 Adonis the Sun . 240 The Moon stiled Astarte , Belisama , Baaltis , Cijun , &c. 240 The Phenician Baalim . 240 , 241 The Grecian Natural Theologie . 241 The first Grecians worshipped Planetarie Deities . 241 The Stars Bodies of their Gods . 242 Philosophers the composers of this Natural Theologie . 243 The Sun stile Chronos , Zeus , Dis , Jao. 243 , 244 The Sun stiled Apollo . 245 The Sun stiled Bacchus , Mercurie , &c. 246 The Grecian Demons . ibid. The Reformation of Natural Theologie by the New Platonists . 247 The Roman Natural Theologie . 248
CHAP. IX . Politick Theologie traduced from Divine Institutes corrupted . POlitick Theologie , its Idea &c. 250 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jah Gods name . 251 Numa the first Institutor of Politick Theologie 252 Institutes for the worship of God from God . 253 The Temple and sacreds at Delphos framed in imitation of the Jewish Temple and sacreds . 254 Apollo's Cortine , an imitation of the Tabernacle ; his Tripos of the Ark ; his Holine of the Propitiatorie &c. 254 , 255. Pagan Altars in imitation of Jewish . 255 Acts 17.23 . The Alter to the unknown God . 255 The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Roman Vesta , an imitation of the Sacred fire , Lev. 6.12 . 256 Pagan Priests in imitation of Jewish . 256 The Pontifick College and Vestments in imitation of Judaick . 257 Pagan Pontifick Institutions Levitick . 258 Pagan Pontifick Purifications Levitick . 258 Pagan Sacrifices from Judaick . 259 The Jewish Holocaust imitated by Pagans . 259 Levit. 1,2,3,4,5,6 . largely explicated . 259 , 260 , 261 The Scape Goat imitated by Pagans . 262 The red Heifer imitated by Pagans . 263 Pagan human sacrifices in imitation of Christs . 264 , 265 Judaick Federal Sacrifices imitated by Pagans . 266 , 267 A Covenant by sacrifice , Psal. 50.5 . Gen. 15.9.10 . Jer. 34.18,19 . fully explicated . ibid. Pagan feasting on Sacrifices from the Jewish Feasts . 268 The Pagan Lectisternia from the Jews . ibid. Pagan Tenths and first fruits from Jews . 269 The Pagans seventh day Sabbath , &c. 270 Pagan Oracles and Ceremonies from the Jewes . 271 , 272 , 273
BOOK III. Of Pagan Poesie , &c.
CHAP. I. Of Pagan Poesie , and its Traduction from sacred Oracles . POesie the most ancient piece of Literature . 276 Divine Poesie the spring and Idea of Human . ibid. This is proved by inartificial and artificial arguments . 277 1. From the first Authors of Pagan Poesie . 278 , &c. Linus traduced his Poesie from the Scripture . 279 Orpheus's Poesie derived from Scripture . 280 , 281 Homers choicest notions from the Scriptures . 282 Hesiods Poems from Scripture . 282 Gods Miracles the first occasion of all Poesie . 283 , &c. Admiration the Impulsive cause of all Poesie . 286 Ethnick Poesie from Admiration of Divine effects . 287 Pagan Poesie parallel to Divine , as to its ends . ibid. The forme of Pagan poesie from Divine . 288 Poefie Originally from Enthusiasme . 288 The Grecian Paean of sacred extract . 290 Plato's Enthusiastick Poesie parallelized with Divine . 291 The Greek Rhapsodist from the Jewish Psalmonist . 291 Poesie not an Art but a Divine Afflation . 292 , &c. Pagan Poesie Theologick , Philosophick , Historick from sacred . 294 Eicastick Poesie its originall , and parts of Comedies and Tragedies . 296 Phantastick Poesie , its Abuses . ibid.
CHAP. II. Of Pagan Historie , and its Traduction from sacred Records . SAcred Historie the Idea of Profane . 298 Phenician Historie from Sacred . 299 The Egyptian Annals from Jewish . 300 Of Manethos his Historie , &c. 302 The ancient Trismegistus . ib. The Chaldean Annals from the Sacred . 302 The Grecian Historiographie derived from the Mosaick . 304 Of Cadmus Milesius , and Eumelus . 305 Hecataeus , Aristeas , Pherecydes , Diodorus . 366 Eusebius his designe to prove that Ethnick Historians traduced their choicest materials from the Scriptures . 307 Cleodemus Malchus his Imitation of Moses's Historie . ibid. Diodorus and Strabo imitate Moses . 308 The forme of Pagan Historie simple or Mythologick . ibid. Pagan Chronologie from Sacred . 309 Pagan Geographie from Sacred , Gen. 10 , &c. 310 Moses's Geographie most perfect . 311 Pagan Mythologick Historie from Scripture Mysteries and relations . 312 Mythologick Historie Fables of real Truths and events . 313 , &c.
CHAP. III. Moses his Historie of the Creation imitated by Pagans , &c. THat the world had a beginning acknowledged by Pagans . 315 , &c. Rational Arguments proving that the Pagans traduced their Traditions touching the Origine of the Universe from the Scriptures . 317 Plato's Ideas from Moses , Gen. 1.31 . 318 Gods real efficience , Gen. 1.1 . how far expressed by Pagans . 319 The Supreme Heaven and Angels , how far understood by Pagans , Gen. 1.1 ? 320 The Pagans Chaos from Gen. 1.2 . 321 The first Chaos the seed of the Creation . 322 The spirits forming the Universe , Gen. 1.2 . how expressed by Pagans , Sanchoniathon , &c. 323 Plato's Soul of the Universe borrowed from the Spirit , Gen. 1.2 . 324 Plato's Description of the Formes of the Universe conformable to that of Moses , Gen. 1.31 . 325 The forme of the Universe consists in its Beautie , Order , and Perfection . 326 Moses's Description of Light , Gen. 1.3,4,5,6 . how far imitated by Pagans . 327 The primigenious Light was Fire , Gen. 1.3,4 . 328 Out of this Primigenious Light , or fire , the Celestial Lights were composed , Gen. 1.14,15,16 . 329 The Pagans received these Notions of the Sun and Stars being fire from Gen. 1.3 &c. 330 Pagans held the Night to be elder than the Day from Gen. 1.5 . 331 The firmament Genes. 1.6 . a fluid aerial matter . Ibid. Pagan Notions of the Firmaments fluid matter . 332
CHAP. IIII. ADam's formation out of the dust imitated by Pagans . 333 The Souls Infusion &c. Gen. 2.7 . 334 Eves formation Gen. 2.21,22 . 335 Mans being formed after the image of God , Gen. 1.27 . ibid. Mans Happy state in Paradise , Gen. 2.8 . 336 Eves conference with the Serpent , Gen. 3.1 . 337 The difference twixt the Golden and Iron Age. ibid. Saturne the same with Adam . 338 The memorie of Paradise preserved under the Elysian fields . 339 The Tree of life imitated by Nectar and Ambrosia . 340
CHAP. V. Ethnick stories of Mans Fall and Redemption by Christ . PLato's conceptions of mans fall from Gen. 3 : 23.24 . 341 Mans general losse by the Fall . 342 Plato's Traditions of the souls preexistence , and the present slaverie of the soul whilest in the bodie . ibid. Plato's Notions of original Sin and its Traduction . 343 Mans state in Sin termed spiritual death , as Gen 2.17 . 344. Plato of the Souls universal contagion . ibid , &c. The ignorance of the mind . 345 The depravation of the will and Affections . ibid. Mans Redemption and the Restauration of all things by Christ . ibid. How far Plato received Traditions of the Trinitie . 346 The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrilegious imitation of Christ , the Divine word . 348 Pagan Fables of Christs Incarnation , Passion , and Ascension . ibid.
CHAP. VI. The History of the Floud imitated by Pagan Writers . Solon's conference with the Egyptian Priest about Archeologie . 350 , &c. The Fables of Phaeton , Pyrrha , Niobe , Phoroneus explicated . 352 Deucalion's Floud the same with Noahs . 353 The flouds of Xisuthrus , Prometheus , and Ogyges the same with Noah's . 354 Noah's Dove and Raven imitated by Pagans . 357
CHAP. VII . Ethnick stories of the Worlds Conflagration , The last Judgment , Mans future Immortal state , from sacred Oracles . The Worlds final Conflagration how expressed by Plato and the Stoicks . 359 The Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Pagan notices of the worlds Conflagration . 361 Pagan Traditions of the last Judgment . 362 The Platonick year &c. 363 A Catholick fame of the souls Immortalitie . 364 Plato's Notions of the Souls Immortalitie from Scripture . 365 The general consent of Philosophers , touching the Bodies resurrection and souls immortalitie . 366 , &c. The Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of the Resurrection . 367
CHAP. VIII . Of the Giants war , the Jewish Asses , &c. The Gians war a Fable of those who built the Tower of Babel , or of the Cananites fighting against the Israelites . 368 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 369 The Fable of the Jewes worshipping the Golden Head of an Asse , whence it sprang . 370 The Fable of Tacitus and Plutarch concerning the Jewes their having Wels discovered to them by Asses in the wildernesse . 371 An Ethnick Imitation of Samsons Foxes . 372 A Fable of Jonah's whale . 372 How these Jewish Traditions came to be corrupted . ibid , &c.
CHAP. IX . Pagan Laws imitations of Jewish . Pagan Laws from Jewish . 373 Grecian Legislators received their Laws originally from the Judaick . 376 Minos , Lycurgus , and Solon derived their Laws from the Jewes . 377 Plato's Laws of Judaick Origine . 378 Plato's Colledge from the Judaick Sanedrim . ibid. Plato's Laws for ordering Priests , and excommunication Judaick . ibid. &c. Aristotles Laws Judaick . 379 Roman Lawes of Jewish origine . ibid. Numa , Pythagoras , and Zaleucus Traduced their Lawes from the Jewes . 380
CHAP. X. Pagan Rhetorick and Oratorie from Jewish . Sacred Rhetorick the Idea of profane . 381 Longinus's imitation of Moses . 382 Pagan Rhetorick its cognation with , and Derivation from Sacred . ibid. Pagan symbolick Images of Truth from Sacred . ibid. The many advantages of Symbolick Rhetorick . 383 Plato 's Rhetorick Canons of Sacred extract . 384 1. Rhetorick is for the Illustration of Truth . ibid. 2. Rhetorick must draw men to virtue . 385 3. Orators must be Virtuous . ibid. &c. 4. Orations must be Uniforme . ibid. 5. Orations must be Pathetick . 387 6. Rhetorick must be severe and masculine , not glavering . 388 The mischief of flattering Oratorie . ibid. Plato of Examples , Interrogations , and Repetitions . 389 , 390 Aristotles Rules of Rhetorick . ibid. &c. The Perfection of sacred Rhetorick . 392
CHAP. XI . How Jewish Traditions came to be mistaken by Pagans . How the Jewish Traditions came to be corrupted and mistaken . 393 Pagan Mythologie the cause of those many mistakes about the Jews . ibid. &c. Grecian Mythologie , its Causes . 394 1. Mistakes about Hebrew Paronomasies . ibid. 2. Mistakes of the Hebrew Idiom . ibid. 3. Attributing stories of Oriental Persons to those of their own Nation . 395 4. Equivocations of the Hebrew . ibid. 5. The Alteration of Names . ibid. Motives that inclined Mythologists to alter oriental Traditions . 396 1. The Pagans Enmitie against the Jews . ib. 2. Grecians assuming to themselves what was Jewish . ibid. Pagans ignorance of Jewish Records . 397
The Index of Scriptures explicated .

Chap. Verse . page 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 Psalmes . 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 Marke . 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's Edition , Paris 1578.

Some greater Errata . Page 18. line 26. blot out lastly Page 62. l. 7. after name , insert is Page 81. l. 21. for writers , read witnesse Page 82. l. 19. dele Or to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is firme , or strong . Page 103. l. last . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 115. l. 20. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saddik Page 124. l. 8. read Goddesse . Page 124. l. 31. for 1 Kings read 1 Sam. Page 132. l. 15. for thou art , read he is Page 133. l. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 138. l. 16. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 140. l 5. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 158. l. 2. after Cham , adde 2 Page 165. l. 2. place the &c. 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. Sirenes misplaced . Page 206. l. 27. for 1 Sam. 5.1 . read 1 Sam. 5.2 Page 234. l. 1. for we , read were ; and after Persians insert Magi Page 266. l. 21. after taken , adde hence as it appears

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

Part I. Of Philologie .
Book I. A general account touching the Traduction of Human Literature from the Scriptures . Particularly of Languages .
Chap. I. The Original of all Arts and Sciences from God .

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

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

§ . 2. The Infinite perfection of God . God is the most pure , independent , and perfect Act , comprehending all Divine perfection , in his nature , without the least composition of matter , or power , to receive farther degrees of perfection . This Grandeur and sovereign Perfection of God consists principally in his being the first principle and last end of all things : from whom all things at first flow as from the Plenitude of Being : St Cyran lettres chrestiennes . to whom they again have their refluxe , as rivers to the Ocean . So that ev'ry thing is more or lesse perfect , as it draws near to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first beauty and light ; the great Archetype and original Idea of all good ; as Plato stiles him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those Glorious Eminences , and singular excellences of God , are all comprized 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 workes . Indeed , the knowledge of causes by their effects does comprehend the best , and most certain part of our Philosophy : Derodon L'Atheisme convaincu pag. 4. how much lesse then may we presume to contemplate the first cause ; the Father of lights save in his own light , shining in the book of Nature or Divine Revelation ? That our natural understanding sufficeth not to penetrate the Divine essence , is evident : because all knowledge supposeth some proportion betwixt the faculty and the object , in order to the reception of its Idea , and image : but the disproportion 'twixt our natural apprehensions and the Divine perfection , is infinite . Yet are we not left destitute of all means for the apprehending the Divine perfections , by way of causality , negation , and eminence ; as he is the first cause of all things , and infinitely distant from all things caused by him : besides his own immediate revelation by his word .

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

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

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

§ . 7. Divine Wisdom shining in the ordering and governing things . As the Wisdom of God discovers it self in the framing and composing all things , so likewise in the ordering and governing of all . This is greatly manifest from the order , harmony , beauty and subordination of things . You see how the more imperfect subserve the perfect ; the inanimate the animate ; as the earth the plant : the animate serves the animal ; as the plant is fruitful for the beast : and the animal the rational creature . Now where there are many things void of understanding , and yet keeping a regular motion and due subordination , there must needs be an infinite wisdom that frames , orders , and disposeth these things . Derodon L'Atheism convaincu . The ordering variety of things to one common end , cannot proceed but from a Divine Disposition . An established order , and harmony among multiplicity of things void of understanding , cannot flow from any , but infinite understanding . The ordering the world is a work of Intelligence : for order being nothing else but an agreeable disposition of things , according to their dignity and usages ; it is necessary 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 stampt on the creature , which we call the Light of Nature . This Divine wisdom which beams forth it self thus in the composing and ordering all things , leaves some created emanations of wisdom and order upon the things themselves , whereby they are directed and disposed to those ends and usages , for which they were appointed . This we usually terme the Law of Nature which is ( as a statute law ) that Ordinance of God , whereby every creature is governed and guided to its respective end . This Law of Nature , which is deeply engraven on the natures of things , is but the counterpart , or transcript of that Eternal Law lodged in the bosom of Divine Wisdom . 'T is a created Idea , objective light , and order stampt on the beings of things , whereby they resemble and answer unto their Archetype , that increated idea , and are directed to their several ends answerably thereto . For as God , at his first creation , produced all things by his fiat , or command , so he continues to governe his Creatures to their appointed ends by this Ordinance , Rule or Law of Nature imprest upon their Beings .

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

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

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

§ . 12. Whence Arts & Sciences sprung . Hence the scope and tendence of this Discourse , is to Demonstrate , that most of those Arts and Sciences which shone among the Gentile Philologers and Philosophers , were indeed but Traditional beams 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 Testimonie of Jews , Christians , and Heathens . Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , referring to sacred Scriptures . His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tradition of the Divine Essence and decrees or ideas . His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Exod. 3.14 . His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen 1.1,2 . &c. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the worlds beginning . Mythologick Traditions of the first chap : of Genesis . Why Plato disguised his Jewish Traditions with Fables ? How he mentions the Jews under the names of Phaenicians , Barbarians , Syrians , Chaldeans , Egyptians . The Testimonies of Modern Criticks . Philologie , and Philosophie of Heathens from the Jewish Church . The proof thereof in an abstract both of Philologie and Philosophie .

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

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

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

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

§ . 5. Plato , Edit. Hen. Steph. fol. 85. Plato in his Phaedo , treating of the Immortality of the Soul , tels us : that we must search out the strongest and best arguments to prove it , unles any can , by a more safe and certain way , namely by a more firme conveiance , that is to say some Divine word or Tradition , transmit it to us . Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 VVord , should signify , if not a Divine Tradition , either Scriptural , or Jewish , I cannot imagine . So , else where , Plato makes the like mention of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Knowledge of God by Tradition . Which Plutarch cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the old faith or Tradition , whereby in all likelyhood , they understood no other than those old scriptural Traditions , their Ancestors , and they themselves received from the Jews , by the Phaenicians or Egyptians ; if not immediatly .

§ . 6. Plat. Phileb . fol. 17. This will farther appear , if we consider Plato's own confession , as we find it , in his Philebus , where he acknowledgeth : Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old Jewish Tradition touching the Unity of the Divine Essence & Plurality of Decrees , persons , or creatures . That the Knowledge of the one , infinite Being was from the Gods , who did communicate this Knowledge to us by a certain Prometheus together with a bright fire : & then he addes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. This story of one and many , is a Tradition which the Ancients who were better , and dwelt nearer the Gods than we , transmitted to us . This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 summe whereof is this ; that All is One , and Many : One in the Archetype idea God ; Many in their individual natures . It may relate otherwise , 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 then hint , in saying : that they received it from the Ancients who were better , and nearer the Gods than they themselves . Who these Ancients were , that lived so near the Gods , if not the Patriarchs , and ancient Jews , I cannot conceive . These he else where calls , Barbarians , Phaenicians &c.

§ . 7. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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's 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 expressely Plato in his Timaeus , treating first of the Body of the Universe ; Plat. Timaeo . fol. 36.37 . its visible part ; he then speaks of its Soul ; and concludes : that after the Father of the Universe had beheld his workmanship , he was delighted therein &c. answerable to Gen. 1.31 . Gen. 1.31 . Plat. Tim. fol. 29. And God saw every thing that he had made &c. and in the same Timaeus , treating of the beginning of the Universe , he concludes thus . It is equal that both I that discourse , and you that judge , should remember , that we have but human nature , & therefore receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the probable Fable , or Mythologick Tradition concerning these things , it is meet that we inquire no farther into them . That this Probable Fable was no other than some Jewish Tradition , is in self evident , and will be more manifest by what followes . Touching his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine Spirit and Providence of God , which governeth the world , he saies expressely , that he received it by Tradition from the VVise men : as hereafter .

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

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

1. Plato acknowledgeth that he received the best , and choicest of his Divinity from the Phaenicians : Plato de Repub. l. 3. fol. 44. So Plato de Repub. lib. 3. makes mention of a Phaenician Fable touching the Fraternity of all men made out of the Earth ; which relates to Adams formation out of the Earth , as Serranus on this place : This Fable ( saith he ) is a footstep of that primitive truth ; noting by the name of the Phaenician , the Jewish Doctrine : and indeed Plato oft mentions his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 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 . saies expressely that when the Heathens speak of the original of Literature from the Phaenicians they thereby mean the hebrews see this more fully chap. 4. §. 2. hereafter .

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

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

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

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

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

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

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

§ . 12. Philosophie . Touching Philosophie , we make no question ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 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 Philosophizing , both Symbolick , and Dialectick : as in like manner by taking a cursory view of the several parts of their Philosophie ; both Physick , Ethick , Metaphysick , and Mathematick . All which will afford us great , and more than opinionative Conjectures of their Traduction originally , if not immediately from the Jewish Church , & sacred Scriptures lodged therein . Particularly .

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

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

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

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

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

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

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

Navigation . 4. As for Navigation , ( another part of Mathematicks ) though some ascribe it to the Phenicians , as the first Inventors thereof ; yet it seems manifest , that the first Idea thereof was taken from Noahs Ark appointed by God .

Architecture . 5. The like may be proved of Architecture ( which refers also to Mathematicks ) that the exact Idea thereof , both among the Greeks and Romans , received its original from the proportions in Solomons 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 Mosaick Description of the several Plantations of Noahs posterity , we have proved Book 3. chap. 2. §. 7. of this Discourse .

Musick . 7. Lastly that Musick had its main Traduction from the Musick in the Jewish Scholes and worship is easy to prove .

§ . 14. The forme of Grecian Philosophie originally Jewish . Lastly , we conceive it not difficult to prove , that not only the matter , but also much of the forme or mode of Grecian Philosophie 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 Philosophizing 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 philosophizing by Dialogues , or Interrogations and Answers , ( whence Dialectick had its name ; which was the main Logick used in all the Grecian as well as Italian Scholes , before Aristotle brought in the syllogistick forme 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 , &c. Thus briefly , and in sum , touching the Traduction of human Literature from the Scriptures and Church of God .

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

The Phenicians cognation with the Cananites , and their identity in name . Phenicians the posterity of Anak . The Anakims their fame for strength and learning . Josh. 15.15,49 . The Phenicians original from those Cananites , 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 &c. Thence the Phenicians were stiled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Phenicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Canaan ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surim . Why the Cananites changed their name into Phenicians , Syrians &c. The Phenician Gods the same with the Idols of Canaan Psal. 106.37,38 . Farther evidence from Antiquity that the Phenicians were Cananites .

§ . 1. The original of the Phenicians from the Cananites . HAving mentioned the Phenicians , 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 Phenicians ; their cognation with the Jews ; the advantages they had to informe 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 Phenicians ; that they were the same with the Cananites , is sufficiently proved by learned Bochart , Bocharts Phaleg . lib. 4. cap. 34. whose Arguments seem more then conjectural ; being drawn from the Identity of their Names , Situations , Languages , Institutes , Manners , and Arts. The Phenicians and Cananites have the same name . That the Phenicians and Cananites have the same Names promiscuously given them , is apparent from the LXX , who call the Land of Canaan , the land of the Phenicians , and the Cananites 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 Mathew 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 Phenicians were originally Cananites , may be farther evinced from the Origination of the Name . Touching the Etymologie of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Criticks are exceeding various ; some deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance of palme trees that grow there : others from the color 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 stiled erythraeum mare ; from whence the Tyrians transplanted thence were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phenicians . Others derive this name from the purple color : 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 stiled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chald to live delicately whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Phenicians q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicate , as Glass . Grammat . S. l. 4. tract. 3. observ. 15. But that which carries most of likely hood in it , and suites best with our designe is the Etymologie 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 formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( it being very usual with them to turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrhabo ) thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phenicia .

§ . 3. The PhEnicians sons of Anak . And that these Phenicians were indeed the sons of Anak , according to the forgoing Etymologie , is yet farther evident by their own confessions . For when a Colonie 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 Cananites . They had two Cities which were the chief seat of their Family ; the one called Hebron , where their main Fortresse and strengh for War lay : the other Debir , the seat of their Learning , which was therefore called Kirjath-Sepher the City of bookes 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 Philistins , 1 Chron. 20.4 . where some reliques of them continued unto the time of David . For Goliah as the Hebrews prove , was an Anakim . See Bochart Can. lib. 1. cap. 1.

§ . 4. That the Phenicians were the posterity of the old Cananites . A farther proof of this Assertion , that the Phenicians were the posterity of the old Cananites , may be gathered from the Grecian account and relations . For though the Greeks make but small and obscure mention of the Cananites , yet were they not altogether ignorant of the Phenicians original from Canaan . So in Austin's age the Carthaginians called themselves Cananites . see chap. 5. § . 7. Bochart ( in his Phaleg . lib. 4. cap. 34. ) gives us a famous place of Eupolemus , where 't is said that from Saturne Belus sprung : and also Canaan , and that this Canaan begat the Father of the Phenicians : his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alexander the Polyhistorian cites 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 stiled among the Phenicians 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 Phenicians XHNAI . His words are XNA ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bochart . l. 4. c. 3.

§ . 5. Why the Cananites changed their name and were called Phenicians , Syrians , Assyrians . If there be required a Reason why these Cananites should change their ancient name , and assume that of Phenicians , the said Bochart gives us this account thereof . The Cananites 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 , meerly upon this account , because they were Cananites : Wherefore they chose rather to be called Phenicians , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syri , and by praefixing the article Hassyrim i.e. Assyrians , as 1 Chron. 22.4 . Neh. 13.16 . by which name the Phenicians and Tyrians are often called , though differing much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Assyrians which came from Ashur and inhabited beyond Euphrates . Hesychius cals these Phenicians Sidonians &c. Bochart . Phaleg . l. 4. c. 34.

§ . 6. The Phenicians and Cananites agreement in Gods . That these Phenicians were really Cananites ; may be farther argued from their agreement in Customes , Rites , Arts , and Gods . That the Phenicians had the same kind of Worship , and Gods with the Cananites , is very apparent from Psalme 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 Phenicians , or Syrians : now in the following verse 38. These Phenician Gods are stiled the Gods of Canaan : and we have sufficient evidence that these Idols of Canaan were none other , than those that the Phenicians worshipped as Gods : for Moloch , the Idol of the Ammonites , was the same with Baal , the Phenicians 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. &c.

§ . 7. The Cananites expelled by Joshua retreat to Phenicia and theace transplant Colonies into all parts . Lastly , that the Phenicians were originally Cananites , 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 Naue ( 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 Cananites expelled by Joshua . And we have the Testimonie of Eusebius ( in his Chronicon fol. 11. ) coincident herewith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : where they ( that is the Phenicians ) fled from the face of the children of Israel , and built Tripolis in Africa . Neither is it , at all improbable , that these Cananites , 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. IV. The Correspondence betwixt the Jews and Phenicians .

The mutual Agreement betwixt the Jews and Phenicians . The Jews stiled Phenicians , and Syrians . The Phenician Language , and Letters from the Jews . Grecian Learning from the Phenicians 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 Phenicians 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 Saturne , Astarte , and Hercules were reputed Gods . The Grecians learnt Navigation , and Geographie from the Phenicians . The Ark , the original Idea of Ships .

§ . 1. The Correspondence betwixt the Jews and Phenicians . HAving discoursed at large of the Original of the Phenicians , and their Identity with the Cananites : 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 Cananites . The Cananites 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 publick 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 Cananites . And that which gave him a considerable Advantage to promote such a glorious designe , was his Potence , prevalence and Interest amongst the Cananites ; 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 &c. God , saith he , gave to Abraham this favor , 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. &c. Thus he . That Abraham was in great veneration amongst the Cananites , and in following Ages worshipt under the name of Saturne and Israel , is evident from the account which Sanchoniathon and Porphyry give of Saturne : of which see what follows Book 2. chap. 1. §. 3. of Saturnes parallel with Abraham .

As for the Correspondence 'twixt the Cananites and Jews after their returne to Canaan ; 't is 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 Cananites , or Phenicians . But in processe of time , the Israelites affecting an imitation of their neighbours the Phenicians , especially in point of Religious Rites , and Idols , the Phenicians 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 , Customes , and Idolatrous Worship of the Phenicians : and these , the Mysteries , Rites , Laws , and Traditions of the Jews . This Correspondence betwixt the Jews , and the Phenicians began early , even in the time of the Judges , as it is evident by Scripture , as also by the Storie 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 Mythologie , 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 entred into a near League with the Phenicians , and so gave them , & their Idolatrous Customes free Admission .

§ . 2. The Jews stiled Phenicians . That the Jews agreed with the Phenicians 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 Phenicians 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 Phenicians , treats of the Jews , whence Josephus ( contra Apion . lib. 1. ) rightly collects , that Herodotus writing of certain Phenicians 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 Gods 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 entercourses , made the Jews passe , under their neighbours names , for Phenicians , and Syrians &c. 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 Phenicians 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 Punick Language , which was the same with the Phenician , as well as with the Hebrew ; as it appears by many Fragments of the Punick Tongue , found in Plautus , Augustin &c. of which in its place . And , as the Phenicians Language , so their Letters also owe their original to the Hebrew ; as it will appear hereafter , chap. 11. § . 2. Which , at present , we only mention , to shew the great Affinity , and Correspondence 'twixt these two Nations : whence it came to passe , that most of the Grecians Learning , and Letters , which they acknowledge to have been derived to them by the Phenicians , sprang originally from the Jews : as chap. 11. §. 3.

§ . 4. Grecian Learning from the Phenicians . As the Phenicians were very emulous of Affinity with the Jews , thereby the better to informe themselves touching their mysterious Doctrines , Rites , and Customes ; so were they not lesse 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 Philologie and Philosophie , as well as many footsteps of Jewish Traditions , and Antiquity . Learned Bochart in his Preface to his Canaan , saies : That if those antient Monuments of the Phenicians were yet extant , we should thence receive a great light , both as to sacred , and prophane Historie ; and that great hiatus or gap betwixt Moses and the Grecians , would be filled up : and we should learne much touching the ancient Inhabitants of the Earth , and their Peregrinations &c. I think it will be sufficiently evident , by what follows , that Pythagoras , Plato , Zeno , and the rest of the Grecian Philosophers owe their choicest Notions touching God , the Human Soul , the Creation &c. unto the skill and industry of the Phenicians , and Hebrew Traditions by them , if not immediately to the Jews .

§ . 5. The Phenicians 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 Cananites expelled thence , were crouded up in that narrow skirt of Phenicia , which being too strait 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 designe , 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 couragious ; 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 Phenicians 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 Phenicians : 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 Salust &c. Esa. 23.8 . Thus Esa. 23.8 . Tyre ( the chief City of Phenicia ) is stiled the Crowning Citie , whose Merchants are Princes whose traffiquers are the honorable of the Earth .

§ . 6. What moved the Phenicians to improve themselues in this Art of Navigation . As Necessity was the Phenicians 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 Phenicians , 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 humor , and curiosity , to acquaint themselves with the Customes 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 voiages , 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 Saturne , and Astarte , whom Sanchoniathon describes as such who compassed the world ( by Saturne , if we consider him historically , we may understand Noah , who by Gods 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 dyed at Gades , whence the story of Hercules's Pillars Neither was this inclination of Navigation quenched in Jeroms time , who writing of these Phenicians on Ezech. 27. saies , that even unto this very day there remains in the Syrians an ingenite ardor of Negotiation ; who for gain traverse the whole world . From these Phenicians it was that the Grecians got their skill in Navigation , as also in Geographie . For 't is manifest that the Phenicians had visited the chiefest parts bordering on the Midland Sea , long before the Grecians durst look abroad to view forreign 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 Phenicians Navigation into Spain and Africa under Hercules . Conjectures , from Eusebius , that the Phenicians were in Africa about Moses's time . The Phenicians 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 Phenicians . The Carthaginians call themselves ▪ Cananites . Their Magistrates called Suffetes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of the Hebrew Judges . Utica and Tangier peopled by Phenician Colonies .

§ . 1. The Phenicians Navigations . THe Head of our designe is to prove the Traduction of human Literature from the Jewish Church . The Medium we have insisted on , is the Phenicians 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 shew , how these Phenicians 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 , saies he , we treated of the first inhabitants of the Earth , chiefly 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 subjoyned the ancient Navigations of the Phenicians , who , some centuries of years before Jason , and the Argonauts began to diffuse themselves throughout the whole of the Midland Sea &c.

§ . 2. The Phenicians expedition under Hercules . The first great Expedition the Phenicians 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 Phenicians ( saies 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 't was in that age wherein the Jews having possessed Canaan , drove out the old inhabitants , the Cananites ; whereof one part transported themselves into Baeotia 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 fom the face of Joshua the Robber , the son of Naue . As Procopius lib. 2. Vandalicorum . 'T is 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 Phenicians . 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 Phenicians built this Temple , and in it instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendid Sacrifices which were administred after the Phenician Rites .

§ . 3. Conjectures from Eusebius , that Phenicians were in Africa in Moses's time . This was done , as is supposed , in Joshua's time ; yet Bochart in his Preface to Canaan tels us , that there is more than light suspicion that the Phenicians 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 , saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Jerom. Hercules , Sirnamed 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 Phenicians 287 years before Carthage was built .

§ . 4. Phenicians in Spain . Bochart Phaleg . lib. 3. cap. 7. & Canaan lib. 1. cap. 34.35 . That the Phenicians , in their first Expedition under Hercules , possessed themselves of several considerable townes on the Spanish , as well as the African Shore , Bochart proves at large , both in his Phaleg , and Canaan . Strabo ( saies he ) addes , that the Phenicians possessed many places of Spain abont Tartessum , and Turdetania ; and built Gadir , and Malaca , and Audera , and New Carthage ; and the Gymnesian Ilands 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gader , 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 fortresse . As the Inhabitants of the Gymnesian Ilands , by the Phenicians were called Baleares ; which Polibius 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 it self were of Phenician , or Hebrew origination , Bochart proves . Bochart Phaleg . lib. 3. cap. 7. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spanija , coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conie , signifies the Region of Conies ; The sundry names of Spain of Phenician origination . by which Epithet , Catullus noted that part of Spain , which is called Celtiberia ; but the Phenicians called the whole Region of Spain by this name , by reason of the multitude of Conies there . So the name Iberia is in the Phenician tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Termes or bounds , because , according to the Phenicians estimation , the Spaniards possessed the ultimate bounds of the earth : thence they affixed on Hercules's 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 stiled by the Phenicians 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 Phenicians 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 tels us : a that the very name Africa comes from the Syrian , and Arabian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ear of corne ; whence the Phenicians 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 corne . The same it signifies in the Punick 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 Phenicians 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 Apologie , makes mention . And so when Tyrus was besieged by Alexander , the Tyrians ( as Polybius observes ) did chiefly confide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their nephews the Carthaginians . Yea the Grecians affirme , that Cadmus himself ; who was the chief conductor of the Phenician Colonies into Greece , & Founder of the Theban fortresse ( 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 Colonie , is universally acknowledged : and the very name imports so much . For the original name of Carthage was Carthada , as Solinus and Stephanus Byzantinus write 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 stiled by them , because it was built after Utica &c. See Bochart Can lib. 1. c. 25. And that Carthage was indeed builded , and planted by the Phenicians , and Cananites , is manifest by the common confessions of the Inhabitants of those parts , according to Traditions continued amongst them even till Austins time : for he , upon the Epistle to the Romans , tels us , that if any of the common people about Hippo , or Carthage , were asked who he was , or what Country man ; he presenty replyed that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanani a Cananite ; The Carthaginians call themselves Cananites see Chap. 3. §. 2. 3. 4. and so Livy , lib. 34. saies of Annibal , that when he came to Tyre he was received of the Founders of Carthage as into his own Country . Hence saies 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 Phenicians 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 Phenicians , Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tels 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 Tangar 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 Phenicians 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's being changed into a serpent , Phenician . Cadmus's sowing the teeth of a Serpent &c. from a mistake of the Phenician words . Of Cadmus's being the Kings Cook , or Steward &c. whence this mistake ? Cadmus a name common to several . Letters brought into Greece by Cadmus . The story of Cadmus's causing the Ismen river &c. from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

§ . 1. The Phenicians fend Colonies into Greece under Cadmus &c. THe Cananites 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 shewen how they sent Colonies into Spain , and Africa , under the Conduct of Hercules , about Joshua's time . We are now to manifest how these Phenicians , or Cananites , 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 tels us : that about the time of Joshua and Othoniel , lived Cadmus , and Phaenix ; two brothers , or two sons of Agenor King of Phenicia ; of whom the first i.e. Cadmus seated himself , first in Baeotia , and afterward in Illyricum : this latter Phenix fixed his seat in Thracia , and Bithynia . The like Carion , in his Chronicon lib. 2. de Graecis , acquaints us , that Cadmus sailed from Phenicia into Baeotia &c. And learned Bochart in his Preface to Canaan , addes , 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 Iland Thasus , and Membliarus , kinsman of Cadmus , who reigned in Thera , near Crete &c. Touching the original of the Grecians we find this general account in Carion of Greece l. 2. The name Japet , saies 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 shews . Hellas 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 Carion .

§ . 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 'T is true Apollodorus , and others , too much addicted to the fabulous narrations of Poets , make Phaenix to be the son of Belus , and father of Cadmus , and both Phaenix and Cadmus to be born in Aegypt . Whence Eusebius in his Chronicon lib. 2. on the year 1062 , saies : that Phaenix , and Cadmus coming from the Aegyptian Thebes into Syria , reigned at Tyre and Sidon . But this fable is sufficiently refuted by the names of Belus , Phaenix and Cadmus , which are purely Phenician , and not Aegyptian ; and the ancient Phenician Annals , composed by Sanchoniathon , prove thus much . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sirname of Phaenix , 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 Cananites called Hivites near Hermon , we have good evidence from the Origination of the name &c.

§ . 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 Cananites on the east . This mount Hermon was the most easterne 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 Carion Chron. l. 2. Cadmus sailed from Phenicia into Baeotia : and his name discovers his original . For Cadmus in the Phenician tongue signifies Oriental . This is farther evident , from the name of Cadmus's 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's 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 ( saies 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 Wifes name Harmonia plainly drawen . 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's sowing Serpents teeth &c. from Phenician sounds . We have farther illustration hereof , from that old Grecian Fable touching Cadmus's 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 Baeotia 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 , ( saies 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 brasse , with which Cadmus first armed his Soldiers in Greece : for he was the first finder out of brasse : so Hyginus cap. 274. Cadmus , the son of Agenor first purifyed brasse found at Thebes . Thence Pliny lib. 34. c. 1. saies : that the stone or mineral of which Cadmus made brasse 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 summe up the whole : it is most likely the Phenicians writ thus of Cadmus , in their own Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words the Grecians , not understanding the Phenician tongue , thus rendred ? He made an army of five men armed with the teeth of a Serpent : whereas it should have been rendred thus : he gathered an army furnished with the spears of warlike men : i.e. with spears made of brasse ; such were the spears of the old Grecians , who used brasse 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 Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he fled with his wife Harmonia : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is usually rendred 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 &c. 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's 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 setled in Greece . For Suidas makes two milesian Cadmus's ; 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. cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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's 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 forme . 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 Mythologie or Fables and other Learning from Cadmus , and the Phenicians . 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 stiled the foot of Cadmus . Which Fable arose hence ; because the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the various apposition of the letters , may signifie 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 &c. The Phenicians possessed the Cyclades , as Syra &c. 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 Phenicians . Of Anius Apollo's Priest , his Name , and Oblations of Corne , Wine , and Oyl , Jewish : as Deut. 14.23 . and 18.3,4 . Phenicians at Athens , and Salamine . Phenicians in Laconia , Cythera . &c. 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's 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 Phenicians 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 &c. which Josephus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that Thebes , was really built , and peopled by the Phenicians , is evident from one of its seven Gates called , Oncea , i.e. from Onca , the name the Phenicians gave Minerva , to whom Cadmus erected an altar in that place . So Stephanus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Phenicians stiled Minerva Onca , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move war : see Selden de Diis Syrûm Syntag. 2. cap. 4. From Baeotia , the name of Gadmus was transferred into Ionia , where the City Priene was called Cadme , because founded by Philota the Beotian . So Bochart Canaan lib. 1. cap. 16.

§ . 2. The Phenicians possessors of most of the Cyciades , as Cea , Naxus , Astypalea , Jes , Syra &c. The Phenicians possessed most of the Ilands in the Egean Sea , commonly called the Cyclades , 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 Phaenix , and mother of Ancaeus , who held Samus . Oliarus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colonie of Sidonians ; as Stephanus . Who tels us also , that Jos was formerly called Phenice . Yea several of the names , which the Phenicians 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 Phenicians arriving , planted a Colonie , 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 Phenicians , who who received it ( as Bochart conceives ) from the original patterne of Ahaz's dial 2 King . 20.11 . This was improved by Pherecydes , Pythagoras's 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 Phenicians . The most famous Iland in the Egean Sea is Delos ; which received its name , with many other Fables touching Apollo , from the Phenicians , and Jews . The figment of Delos's 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 Delus 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 Phenicians called Delus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deel : that is , the Iland 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 Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountain of Python ; being a river in the same Iland , derived by secret passages under the earth from Nilus , as 't is 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's Alphabet Boch . Can. l. 1. c. 24.

§ . 4. That the several names of Apollo , his Temple , and Idolatrous Worship at Delus , were all but corrupt degenerate derivations from Jewish Traditions , conveyed thither by the Phenicians will hereafter , I hope , be manifest . See Dickinsons Delphi Phaenizantes . Of Anius King and priest at Delus . I shall at present only mention the storie 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 Mothers sorrow , saies the Etymologist : for being with child by Apollo , as the Fable goes , and driven from her fathers house , after many wandrings , 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 storie of Anius , and his Priesthood , was but an imitation of the Jewish Rites , traduced to Delus by the Phenicians , is apparent from his offerings : Anius's Offerings of corne , wine and oyl , 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 , oyl , and bread corne : which were but the Reliques 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 , oyl , and corne , in imitation of Gods Institution , who laid a special obligation upon Israel , to offer the first fruits , and Tenths of their wine , oyl , and corne . 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 , Phenicians , 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 testimonie 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 &c. The Phenicians , which were in Boeotia , near Asopus , betook themselves unto Salamin the Attack Iland , as we may gather ( saies Bochart ) from this , that the Iland 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salamin , is the Iland 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , from the biting of the Serpent was thence called Salamis , anciently possessed by the Dragon which Cycraeus killed &c.

§ . 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 Phenicians . Cythera . That Cithera , a Laconick Iland , was possessed by them , Bochart makes evident : whence Venus , the Phenician Goddesse , was called Cytherea : because passing from Phenicia , she landed here at Cythera : thence that poetick figment , of Venus's 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 Citheron , so this Iland Cithera 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 passe over an objection , which a learned person of this age and Countrey , 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 adjoynes 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 Phenicians , 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 designe . 2. Neither do I see how it would overthrow Bocharts Assertion , should it be granted , that many Greek words owe 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 &c. 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 &c. That the Phenicians 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 Iland Icarus , or Icaria , received its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Icar , an Iland for pasture , not from that fabulous Icarus . And Patmos from the Syrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Phaenix led a Colonie into Bithynia ; and that Thracia , Thasus , and Samothracia were all frequented by Phenicians , Bochart Can. lib. 1. cap. 10 , 11 , 12. proves . Also that the Phenicians proceeded Northward so far as Illyricum , see the same Bochart Can. lib. 1. cap. 23. By all which , we may easily guesse , how the Jewish Mysteries , and Traditions were traduced into Greece and the parts adjacent , by these Phenicians .

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

Phenicians in Cyprus . Cinyras , Myrrha , 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 carryed away by Jupiter , under the forme of a Bull , from the mistake of the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies both a ship and a bull . Phenicians in Melita . Phenicians in Sicilie . Lilybe , Eryx , Scylla , Charybdis , Aetna , Cyclopes , and Sicilie Phenician names . Phenicians in Italie . The original of the Tyrrhenians . The Cimmerians , as Italie , and Latium Phenician Titles . Phenicians in Sardinia , and Corsica ; which Ezek. 27.6 . is called Citthim .

§ . 1. AS the Phenicians dispersed Colonies into Greece , and the Northerne 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 Countrey Phaenicia , as before . We shall begin with Cyprus , which lay next to Phenicia , and mighty commodious for their Trade . Phenicians in Cyprus . This Iland Cyprus seems to be one of the first , that came under the Dominion of these Phenicians . 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 , tels us : that before the time of the Trojan war Cinyras King of Phenicia , possessed this Iland of Cyprus , by vertue of right received from his Ancestors . Cynyras , Myrrha , Adonis Phenicians . This Cinyras by Myrrha begot Adonis , Venus's sweet heart . Cinyras by the Phenicians , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Myrrha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinnor , by the Greeks is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of harpe ; 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 , shews 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 likelyhood , that the Iland 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 Phenicians enjoyed , even from their first Navigations , the possession of Cyprus , is also apparent from the common fame of Belus's 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 &c.

§ . 3. Citium . Also that Citium , a famous City in Cyprus , was possessed by the Phenicians , Laertius , and Suidas write , on the life of Zeno : the like Grotius : and Vossius , out of Cicero , proves that the Citieans sprang from the Phenicians , 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 tels 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 stiled Citiensis . Vrania . Urania , another City of Cyprus , received its name from Urania Venus , whose worship was translated from Ascalon into Cyprus , by the Phenicians , as Herodotus writes . Idalium . Idalium a town of Cyprus seems to be so called , by the Phenicians , 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 Goddesse , 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 Phenicians , 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 Phenicians , 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 storie , of Jupiter King of Crete , his stealing Europa a Phenician , and bringing of her into Crete on a bull , ariseth meerly from a mistake of the Phenician words . The fable of Europa's being carried away by Jupiter , under the forme of a bull , from a mistake of the Phenician word . For the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying either a bull , or a ship ; when in the Historie it ran thus : that , Jupiter carried away Europa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a ship ; the Grecians had rather understand it of a Bull , to render the storie 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 signe of a Bull ; as the Ship Paul sailed in , had the signe of Castor and Pollux : it being usual to call their Ships by the names of the signes they carried , so Stillingfleet orig. saer . l. 3. c. 5. sect. 5. Europe whence so called . Europa in the Phenician Tongue , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the whitenes 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 Iland in the Midland Sea , famous for the shipwrack of Paul , & the chief fortresse of the Knights of Rhodes , now called the Knights of Maltha , was also possessed by the Phenicians . So Diodorus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. This Iland is a Colonie of the Phenicians . Hence it is that to this very day , the dialect of the Countrey people in this Iland , is thought to be half Punick ; or rather , as Bochart will have it , Arabick . As for the Etymologie 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 Phenicians in their yearly Navigations to Gades . So Diodorus lib. 5. Melita is a Colonie of the Phenicians , who extending their Negotiations even unto the Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made this Iland their refuge . Such indeed it was to Paul . Bochart gives it another origination , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies morter made of lime and sand , which the Romans call Maltha ; whence the Iland is called Calicata ; this kind of morter being much used here , as Diodorus l. 5. About the lower part of this Iland , 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 reliques to this day . In that of Juno , there were ivory teeth of an incredible Magnitude , with this Punick inscription : MASINISSAE : Bochart Can. l. 1. c. 26.

§ . 6. Phenicians in Sicilie . The Pheniciaus from Tyre , or else from Carthage , possessed the Shores of Sicilie , long before the Greeks . So Thucydides lib. 6. and it is most probable that the Phenicians setled 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 Punick 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 Phenicians to Venus , who was thence stiled Erycina . Scylla . Charybdis . In the Sicilian strait , near Pelorus , lies Scylla , and Charybdis . Scylla , according to the Punick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attuna , a furnace or chimney ; or Aetuna darknes Bochart Can. lib. 1. cap. 28.

§ . 7. The Phenicians inhabited , almost , all parts of Sicilie ; 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 Iland , they inhabited together . The Cyclopes . The Cyclopes , who were Inhabitants of Sicilie , were , as Bochart observes , so called from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chek-lub , i.e. a sinus towards Lybia ; which the Greeks rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whence their Fable , that they had but one eye , and that orbicular . Sicilie , so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grape . As for the name Sicilie , it seems to be derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siclul , i.e. the Iland 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 Phenicians called Sicilie , as if it were the Iland 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 Sicilie : which Homer describes as most abounding with vines . Whence the Mamertine , Potaline , Taurominitane and Syracusane Wines . Thence Sicilie was called Naxus ; from the plenty of vines . For all know that Naxon was an Iland dedicated to Bacchus by reason of its plenty of vines , Boch . Can. lib. 1. c. 30.

§ . 8. Phenicians in Italie . That the Phenicians sent their Colonies into , or frequented , at least , some parts of Italie , 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 Phenicians ; as it is easy to gather out of Homer ; who seems to have drawen all his Italian Fables from the the relation of the Phenicians . Cimmerians . As the Aurunci had their name from light , so the Cimmerii from darknes , because , according to the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cimmir is to waxe dark : whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cimrir signifies blacknes of darknes Job . 3.5 . Job . 3.5 . Thence the Fable , of Cimmerian darknes : Italia . Yea Bochart derives the name Italia , from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itaria ; which comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies a countrey abounding with pitch ; such was Italie ; whence it was anciently called the Brutian , i.e. the pitchy Countrey . 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. inchantment . Whence that famous Grecian Fable of Circe's being a Witch ; and Latium the neighboring Countrey , its abounding with inchanting herbs &c. Bochart Can. lib. 1. cap. 33.

§ . 9. Phenicians in Sardinia . That Sardinia was anciently possessed by the Carthaginians , or Phenicians , Bochart Can. l. 1. c. 31. proves , 1. From its name . For Sardinia from potters clay was anciently called Icknusa , and Sandaliotis : by the Carthaginians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e : vestigium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being inserted by the custome of the tongue . 2. That the Phenicians sent Colonies into Sardinia , about the same time that they invaded Africa , Spain and Sicilie , 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 Phenicians , 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 Iland : because of its many Promontories , and angles . 3. Callimachus in his hymne on Delus , cals Corsica , Phaenissa . 4. We read Ezech. 27.6 . Ezech. 27.6 . Citthim Corsica . That the Tyrians made the benches of their Ships of boxe brought out of Citthim , that is the Iland of Corsica , as Bochart proves Can. lib. 1. c. 32. It is , saies he , doubted , whether the Phenicians 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 Iland so near , and so easily to be gained . This appears by what I have proved from Ezech. 27.6 . also because this Iland is called Phaenissa in Callim●chi hymn . in Dedlum .

CHAP. IX . Phenicians on the VVesterne 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 westerne ocean . Cassiterides , the British Ilands . Britannia so stiled from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Whence it was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Iland of Tin and Led . Hercules's 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 Britains , and Gauls in Language , Gods , names and things . Their Cognation with the Phenicians . Brennus , Mar , Rix , or Rich , Patera , Druides , Bardi of Phenician origination . The Phenicians Navigations into the East . Solomon , by the assistance of the Phenicians , sends his Navy unto Ophir , called Tabrobana , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 3.6 . whence he had his Gold &c. How far these , or such like conjectures may be useful . How the Phenicians and Egyptians conveyed Jewish Letters and Dogmes unto the Grecians .

§ . 1. Phenician Navigations West and East . BEfore Homers time the Phenicians 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 Phenicians , saies , that they went beyond Hercules's pillars , and built there many Cities a little after the Trojan wars : namely under David and Solomons reign ; in which age the most conceive Homer to have been borne . And Herodotus reports that the Phenicians 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 Countrey yearly . Ocean in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og i.e. the Sea compassing . And that the vast Ocean received its name , from the Phenicians , 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. Phenicians visit the westerne Ocean of Africa . Although it appears not that the Phenicians sailed about the world ; yet this , I think , is evident , that , at several times , they visited most shores of the Westerne Ocean . That they sailed beyond Hercules's pillars , on the westerne 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 Senat , to sail beyond Hercules's 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 returnes to his own Countrey , and writes his Periplum of Africa , in the Punick 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 Phenicians visiting France , and the British Ilands . So Bochart Can. lib. 1. cap. 36. tels us , That Himilco being sent to find out the utmost parts of Europe , penetrated into Britanny , and the Cassiteridan Ilands , about the same time that Hanno went towards the South &c.

§ . 3. Phenicians in the Cassiterides that is the British Ilands . Srabo lib. 3. makes mention of , the Cassiterides , who in times past , were known to the Phenicians only , who traded with them for Tin , Led and Skins &c. Bochart ( Can. lib. 1. cap. 39. ) by these Cassiterides understands the British Ilands ; because there are are no other Ilands 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 Britannie . For in the book de mundo , which they attribute to Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are called Albion and Ierne . Britannie so stiled from the Phenician name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Tin or Led : thence it was called by the Greeks Cassiterides . And Strabo oft cals Britannie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 rendred Led , or Tin : as Amos 7.7 . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence Cassiterides , is by the Greeks used for Tin . Mela renders it Led . And Pliny tels 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 Britannie , as it is well known , is most plentifully furnished with both these , beyond all other Countreys . 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 Ilands were called Cassiterides ) to be of a Phenician origination ; because the Chaldees call Tin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kastira : whence , saies Pliny lib. 7. cap. 56. The first that brought Led from the Ilands 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 Phenicians refer their first Westerne Navigations ) who is supposed to have landed Phenicians both in Britannie , and Gallia or France . Farther , that the Phenicians frequented Britannie , is proved out of Strabo lib. 4. who mentions that Ceres and Proserpina were worshipped in or about Britannie , according to the Samothracian i.e. the Phenician Rites .

That Ireland was not unknown to the Phenicians , Bochart conjectures from the name , which seems altogether Phenician : Ireland called Hibernia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Hibernia , is no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , Ierna , Juverna . Which seem all derivations from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibernae .

§ . 5. Phenicians in France . As the British Ilands , so also Gallia ( now called France ) was visited by the Phenicians , 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 . Hercules's Battel with the Ligurians . This is made evident by that famous battel , 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 Conquerour , 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 , Historie teacheth us , that Aquitania , which is part of Gallia Narbonensis , was possessed , and long held by Hannibal . And , before Hannibals time , it is not likely , that the Phenicians , in their Voyages into Britannie , passed by the Gallick Shores unsaluted Bochart Can l. 1. c. 41.

§ . 6. The Affinity betwixt the old Britains and and Gauls in Language , Gads and Officers . The great Identity , or , at least , Affinity that was betwixt the old Britans , and Gauls , both among themselves , as also with the Phenicians in names , Gods and customes , does much conduce to prove our Assertion ; that the Phenicians , 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 Welch in England , and the Britains in France ) is but the Reliques of that Tongue , which both the old Britains , and Gauls used . In this opinion were Rhenanus , Gesnerus , Hottomanus of old , with our famous Camden ; who has lately put it beyond doubt , that the old Britans and Gauls used one and the same Language . The old Briti●… tongue , its Affinity with the Phenicians . Whereto Bochart has added this : The old Britain● and Gauls agree with the Phenicians . 1. In Gods . 2. In Officers . that this common Tongue , wherein both the Gauls and Britains 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 &c. all of Phenician original , and offpring ; as will hereafter appear . 2. From the names of Officers and Dignities , wherein the Gauls , and Britains agreed , Brennus . as 1. Brennus was a name of Dignity amongst the Gauls and Britains . 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 Delphick Temple . And there are some that think the name Brennus was common to the Emperors of those times , because the Welch to this day ( as Camden observes ) call their King Brennis : and so amongst the Britains in France , Barne signifies a Judge , and Barner is to judge , as amongst the Phenicians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mar Lord . 2. Mar , ( which the Britains now sound Maur ; whence the Gallick Condomarus &c. ) 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 &c. which the French , English and Germans at this day pronounce Rich ; that is , strong or potent ; from the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strength , or force . 4. Patera a Priest , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret , Gen. 40.41 . as Coenae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Druides from an Oke , 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 Phenicians their navigations only Westward , but likewise into the Easterne parts . So Bochart Canaan Praef. tels us : that in the time of David and Solomon , the Phenicians sailing through the Red Sea , visited the Asian Shores . Yea India itself , for traffique sake , taking Colonies from Elana , the chief Mart towne of the Arabick Gulf , and sailing even unto Tyrus and Aradus , Ilands in the Persian Gulf , of Phenician original . Solomon , by the assistance of Hiram , sends his Fleet unto Ophir , and has thence Gold &c. Whence Solomon entring into a Strict League with Hiram King of Tyre , by the assistance of the Phenicians , furnished himself with a Navy , which evry 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 Iland Taprobana , now called Zeilan ; whence they brought Gold , Silver , Ebury , pretious stones , Apes , Peacocks &c. as 1 Kings 9.26,27,28 . and 10.11,12,22 . and 2 Chron. 8.19 . That Ophir was the Iland 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 Phenicians 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 shewn how the Phenicians 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 judgment will deny the conclusion viz. That the Phenicians 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 Phenicians traduced their choicest Mysteries , and Traditions , which they transported into other parts , from the Jewish Church , will be hereafter evident . At present take the Testimonie of Lud : Vives in these words : the Phenicians , for lucres sake , sailed throughout the world , where they conveyed Science and Philosophie 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 Philosophie book 1. chap. 3.

§ . 10. How the Egyptians conveyed Jewish Dogmes and Institutes unto the Gre●ians . To conclude this our General account touching the Traduction of human Literature from the Scriptures and Jewish Church . As we have shewen how the Phenicians , 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 Phenicians propagated Jewish Literature , and Dogmes by Navigation and transplantation of Colonies , so the Egyptians promoted the same designe , by reception of , and dayly conversation with Forreiners , and Travellers . Hither it was that many of the first Grecian Poets , Orpheus , Homer &c. resorted , and furnished themselves with Jewish Traditions . Here the first Sophists Thales and Solon ; as also the Philosophers , Pythagoras , Plato &c. gleaned up the choicest of their Jewish Dogmes , and Institutes , which they transported into Greece . This we have endeavored to demonstrate at large in our second part of Philosophie , Book 1. Chap. of Egyptian Philosophie , 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 Adams Ministerie , 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 acknowledgment , 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 Phenicians .

§ . 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 Phenicians ; we now proceed to demonstrate the same by Induction of particulars . All human wisdom may be reduced to these two Heads of Philologie and Philosophie . Of Philologie its Original . As for Philologie , 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 &c. who ( as Grotius on this place ) probably was a Libertine , brought up in human Literature ; and for his great hopefulnes therein , sirnamed by his Master Philologus . So that Philologie , 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 Philologie as distributed into these severals . 1. The Knowledge of Languages . 2. Pagan Theologie . 3. Historie . 4. Poetrie . 5. Rhetorick . 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 stiled Grammar , and lately Criticisme ; with endeavors 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 tels us in plain termes , 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 &c. Then he addes , how these names were conveyed down from the Gods to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These names we received from certain Barbarians , more ancient than our selves . Here Plato acknowledgeth , 1. God the first Institutor of names , which by Adams 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 saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 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 characterize , 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 it self . 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 exprest 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 't is observed , things have a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech , figure , and color , 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 ministerie 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 , expresly 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 affirmes , 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 ( saies he ) is signified the Hebrew tongue , as Plato seems to acknowledge , who conceling 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 fetcht 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 acknowledgment 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 Etymologie of the names extant in the Historie 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 &c. thus Bochart fol. 57.3 . Hence he proceeds to shew us , how God , at first , instituted the Hebrew Tongue , as also the several derivations thence . In the Creation ( saies 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 Autority 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 , saies he , the huge glory and felicity of this ( Hebrew ) Tongue beyond others , that it begges 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 civit : Dei lib. 18. cap. 39. speaks thus . There is no nation therefore , that may boast it self touching the Antiquity of its wisdom , beyond our Patriarchs , and Prophets ; in whom there was a Divine wisdom — But the Hebrew Letters began from the Law given by Moses &c. 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 neighboring Phenicians received them , and the Grecians , by Cadmus , from the Phenicians . 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 Mercurie , ( 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 memorie of Teachers and Learners . If there were at that time any Letters , they were no other than formes , 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 columne 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 Testimonie of Eupolemus , we find in Clemens Alexandrinus , Strom : lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They say , that Moses was the first wise man ; and that he first delivered Grammer or Letters to the Jews ; and that from the Jews the Phenicians received them ; as the Grecians from the Phenicians . 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 natur . Deor : lib. 3. Whom the Grecians call Mercurie , 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 Mercurie , or , as the Egyptians stile 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 Mercurie : I am not ignorant , that many apply the name of Mercurie , or Theuth unto Joseph , who was esteemed as a God amongst the Egyptians , and worshipped under the Hieroglyphick of Apis &c. But yet we must remember , that the same names were , upon differing accounts , attributed to differing persons : as the name of Saturne 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 Mercurie or Theuth , was given to Joseph , as he was a person divinely inspired for the interpreting of dreams &c. and the same name was given unto Moses , as the Inventor of Letters &c. Hence Mercurie 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 Phenicians . To which agrees that of Pliny lib. 7. cap. 56. I judge ( saies he ) that Letters were of an Assyrian ( i.e. Jewish ) origination : but others conceive that they were found out amongst the Egyptians by Mercurie , as Gellius ; others amongst the Syrians . However , they were brought into Greece out of Phaenicia by Cadmus , being in number at first but sixteen . Hence Eusebius , de praepar , Evang: lib. 10. cap. cals 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 stiled 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 Phenicians learnt them . Where , opposing the Phenicians to the Syrians , it is manifest , that by the Syrians can be meant no other than the Hebrews ; from whom the Phenicians received their Letters , as the Hebrews from Moses : so Owen de Theolog. lib. 4. Digres. 1. pag. 301. I doubt not ( saies he ) but to affirme , that it may be demonstrated by arguments worthy of belief , that there was no use of Letters , properly so called , more ancient than the Mosaick [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 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 adde that of Mariana the Jesuit , in his Preface to his Annotations on Genesis ; where he speaks thus : And truely 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 Hieroglyphick 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 Punick words of Hebrew origination . Plautus's Paenulus explicated . The Phenicians symbolizing with the Hebrews in Names and things . Testimonies proving the Phenician Tongue to be Hebrew . The Egyptian Hieroglyphicks 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 stiled Hebrew John 5.2 . John 19.13 . Act. 21.40 &c. The Arabick , its Cognation with , and derivation from the Hebrew . The Persick from the Hebrew . The original of the Samaritans , and their Language from the Hebrew . The Ethiopick 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 determin'd 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 ( saies 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 Cananites were distinguished amongst themselves by Sirnames , assumed from the most known Authors of their families , mentioned by Moses Gen. 10.15 &c. Gen. 10.15 . &c. where this is called an Amorite , that a Jebusite &c. Abraham living amongst them from Heber ( the famous Head of the Familie 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 addes lib. 4. cap. 2. We have shewed 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 travelled 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 shewing that Babylon had ever been fatal to the Hebrew , he affirmes : 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 returne from the Captivity , infected the Hebrew Language with the admistion partly of the Chaldee , partly of the Syriack , and partly of the Philistin Idiom &c. 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 &c.

§ . 2. The Phenician Tongue the same for substance with the Hebrew . We shall begin with the Phenician Language , which endeavors 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 adde 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. laies 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 Cananites , 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 , neighbors to the Jews , namely the Egyptians , Syrians , Babylonians , Ammonites , Moabites , Philistines &c. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differing in Language : Thus in Josephus the Amalekites and Mideanites are stiled . But now , no such thing is mentioned of the Cananites : On the contrarie , 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 Phenicians , 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 Reliques 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 Reliques of Sanchoniathons historie , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darke Chaos so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.5 . Gen. 1.5 . this Chaos was called also by the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 stiles 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 adde many others to be found scattered up and down in other Authors . As in Josephus the Sun is stiled at Emesa Elagabalus , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Lord ; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In Plutarch an oxe is stiled Thor , and Alpha which are the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Porphyrie tels us , that his own name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly in the Phenician Tongue , a King , which exactly answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Punick 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 Punick 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 Punick 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 Punick Language even unto Austins time . This is taught us in Jerom by Alma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( saies he ) signifies amongst the Phenicians a Virgin , as also in Austin by Salus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , he saies , ●ignifies with the Phenicians Three . These things being thus , 't is yet true that Austin , who was skilled in the Punick , was ignorant of the Hebrew . Without doubt ; long custome had foisted many things into the Punick Tongue , which were extrinsick thereto : & those very words which agree with the radical Letters of the Hebrews , differ somewhat in the sound of the vowels and flexion ; as 't is evident from Sena in Plautus . Thus Grotius . Yea this Affinity 'twixt the Hebrew and Punick Tongue was long since observed . Mat. 6.24 . Mammon . Austin , expounding those words of Christ Mat. 6.24 . saies , that riches amongst the Hebrews were called Mammon , conformable to the Punick name : for gain in the Punick Tongue is stiled Mammon . So again August : Serm : 35. The Hebrew word Mammon ( saies he ) is akin to the Punick Tongue : for those Tongues are joyned together , by a certain vicinity of signification . So Bochart ( Can. lib. 2. cap. 16. ) tels 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 waxe 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 &c. Again Austin , on John Tract 15. tels us , that anointed in Greek is Christus , & in the Hebrew Messias , whence also in the Punick Tongue Messe signifies anointed . Messe is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whence 1 Sam. 16.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anoint him &c. But nothing does more evidently demonstrate the Identity of the Punick Language with the Hebrew , Plautus's Paenulus explicated . than that famous fragment of the Punick Tongue in Plautus's Paenulus , whereof we have an excellent explication , and that according to the Hebrew forme , 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 &c. thus reduced , by Bochart , to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deos Deasque veneror , I worship the Gods and the Goddesses &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saies he ) is a particle of Prayer : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of the accusative case following . The reason why alonim Valonuth must signifie Gods and Goddesses , is given us by Joseph Scaliger , in the Appendix to his Emendatio Temporum : where we are told , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Phenicians signifies God ; as Philo Byblius and Sisensa on this place have observed ; that Alon in the Punick Tongue is God . Thus this fragment of the Punick Tongue , mentioned by Plautus ( which has so much tortured Criticks to interpret ) is by Bochart reduced to , and explained by the Hebrew ; which is an evident demonstration , that the old Punick differed not , in substance , from the Hebrew . Now that the Punick 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 Colonie of the Phenicians ; from whom also they received their Language .

§ . 4. The Phenicians Symbolizing 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 Phenicians , their symbolizing with the Hebrews in Names , Customes , Countrey &c. Thus the Land of Phaenicia is called the Land of Canaan , as before . And the name Hebrew was given to the Phenicians , 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 dwelt in in the Land of Canaan , Hebrews ; and the Egyptians acknowledged them as such ; as you may easily remarque by all those passages of Genesis , where this word is used . But the Posterity of Israel having since occupied all this countrey of Canaan , whereof the Inhabitants were called Hebrews , thence it came to passe , 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 Cananites or Phenicians ; namely for the benefit of the Patriarchs , that so their Peregrination in the Land of Canaan , might be more tolerable and easie . Yet ( saies he ) I will not content , that the Cananites Dialect was , in all things , the same with the Hebrew : for amongst the Hebrews themselves there were diverse 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 Punick ; which was brought out of Phenicia into Africa , and possessed the whole Countrey , even from Cyrene to Gades . In this Tongue Mochus the Sidonian writ of Philosophie , and Sanchoniathon the Historie of the Phenicians , 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 favor us , illustrate many places of Scripture thence . So Boch . Canaan Praef. fol. 11. We take ( saies 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 endeavored to explicate , as well from the Hebrew as from the neighboring 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 Porphyrie'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 Phenicians spake originally the Language of the Cananites , which was meer Hebrew . This is attested , as by other things , so by the Reliques of Philo Byblius — who shall deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? &c. as in the Appendix to our book de Emend . Temporum . The like he addes fol. 111. of which see what follows chap 12. § . 3. See also Grotius Epist. 113. ad Gallos pag. 237. and Breerwoods Inquiries cap 7. pag. 52-57 . But more particularly , Owen Theol. lib. 3. cap. 2. tels 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 Analogie , acknowledge ; as also the Purity and Simplicity of the Hebrew Tongue proclaims &c. so lib. 4. cap. 2.

§ . 5. Of the Egyptian Hicroglyphicks . But to pasle 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 , Symbolick and Hieroglyphick ; or Simple . Touching their Symbolick 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 write of Sacreds : ( 3. ) the last and most perfect is Hieroglyphick ; whereof one is Curiologick , the other Symbolick : of the Symbolick ; one is properly spoken by imitation : another , as it were , tropically ; another doth allegorize by Enigmes &c. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieroglyphick Letters , were images of beasts &c. 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 Hieroglyphick 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 Symbolick kind of Discourse or Language , had its original from the Divine Oeconomie , which God prescribed his Church , consisting of many terrene Images and sensible formes , for the shadowing forth heavenly Mysteries . Which way of conveying , and preserving Knowledge is not only helpful to the Memorie , 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 Hieroglyphick and Symbolick Wisdom , and Fables , which Pythagoras &c. 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 Josephs 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 concele , or keep secret : whence this Egyptian name is rendred 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 replyeth . Yet notwithstanding because the Egyptians were neighbors 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 Psalmes , and Esaias called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raab ? Psa. 87.4 . and 89.10 . Esa. 51.9 . Here Interpreters are much at a losse ; 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 forme 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 subjoyns : O God &c. 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 , write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i.e. the Interpreter of secrets , or Reveler of futures . 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's Interpretation . And Moses , or Moyses , 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 adde many other Egyptian names and words , which seem to have evident cognation with , and so derivation from the Hebrew . As Amun , Jupiters name , whom the Egyptians so stiled , 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 &c. 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 . &c. 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 't is generally confess'd 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 &c. 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 Schole of Alexandria ( erected by Ptolemy Philadelphus ) whether all the Virtuosi or great Wits of Greece had recourse for their Institution in Philosophie , which flourished no where so much as in this famous Schole . Thence the Greek Tongue being most in fashion , not only in this Schole , 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 spake half in the speech of Ashdod , & could not speak in the Jews Language &c. 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 corne . So Philo Byblius , out of Sanchoniatho , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dagon because he found out bread corne , and the plough , is called Jupiter Arotrius . So the Gazeans God , called Marnas is meerly 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 flie , 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 stiled the Aramean i.e. the Syrian Language ; also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tongue of the Chaldeans Dan. 1.4 . Others stile 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 . 'T is 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 loquutos , 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 spues 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Syr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which was the highest degree of excommunication : as if it should be said : The Church despaireth of this mans Salvation , and therefore he is given up or remitted to the final judgment , 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 stiled , 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 bloud of the Sacrifices effused ( which gave a medicinal virtue to these waters ) as Caninius , &c. or as others , because rainy waters emptyed themselves into it : and so the Syr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusion , is derived from the Hebr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See more of this Anton: Kebrissensis in quinquagena sua cap : 5. of Bethesda . To these we might adde severall other Syriack words used in the N : T : as Corban , Mat : 27.6 . Mat. 27.6 . Mar. 7.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or oblation : Hebr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he drew near , and in Hiphil , he offered . And Mark 5.41 . Mar. 5.41 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant , child , or young person , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Mark 7.34 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephphatha , Syr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ●ignifies destruction ( by which name the Jews called the Citie , wherein they destroyed the Cananites , Numb : 21.3 . ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geddon contracted , i : e : Their Army . So Act. 1.19 . Act. 1.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aceldama Syr : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloud 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 Syr : 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 Christs time ) though it has a mixture of Chaldee with it , yet is it , for substance , Hebrew . Yea the Scripture cals 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 her self the mothers name . The like John 19.13 . the Syriack Gabbatha is stiled Hebrew . Again v. 20. the Syriack Title , which Pilate wrote on the Crosse , 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 stiled 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 commix'd with the Chaldee . So Selden de Diis Syr. Prolegom. 2. As many of the Hebrews ( saith he ) did by little and little turne 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 Chaldaick paraphrases of the Old Testament , and the Syriack versions both of Old and N. T. which are very ancient , and of great use , as dayly 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 &c.

§ . 9. The Arabick , its cognation with and derivation from the Hebrew Next follows the Arabick , 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 Iectan . 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 Poetick books of Scripture ; especially in Job . So Hieronymus , Praefat : in Daniel asserts ; that Job has much society with the Arabick 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 Arabick Tongue was in old times very obscure ; neither did it , for almost three thousand years , extend it self beyond the limits of Arabia , until , with the Empire of the Saracens encreasing about a thousand years since , it began to propagate it self 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 Geographie , and the Mathematicks , if those Arabick books , which ev'ry where throughout the oriental parts lye in MSS. were published . For it 's well known , that Arts , and Sciences have flourished among the Arabians , for almost six hundred years ; whilest amongst us rude Barbarisme has reigned , and Literature almost been extinct ; Thus Bochart : who has since performed what he here modestly promiseth , touching the Cognation 'twixt the Arabick 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 Unicorne , which he makes to be an Arabian Goat ; the Whale , which swallowed up Jonah , which he takes to be the dogge-fish called Carcharias ; with other sacred Animals * * Also Bochart interprets Behemoth of the Sea-horse . ; as also illustrates many difficult Scriptures out of the Arabick , from its Cognation with the Hebrew . He was also pleased to favor me with some good observations , touching the Arabick 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 Chimistry received its origination from the Arabians &c. Of the Arabick , its Antiquity , Amplitude and Affinity with the Hebrew , see Walton in Bybl : Polygl . Proleg. 14.

§. 10 The Persick from the Hebrew We now come to the Persick Language , with endeavors to demonstrate its original derivation from the Hebrew . This seems manifest from many fragments of Persian Names and Titles scattered in sacred and prophane Historie . 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 Persick Languages , in those many Persick 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 Kings 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 Persick word , as well as Hebrew . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pur a lot , so often repeted in the book of Esther , ( whence the solemne 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 Magi , from the Chaldaick Zabii . Herodotus l. 9. cap. 85. makes mention of a custome among the Persians , when they went to sight , to cast a rope , with a gin at the top of it , on their enimies , 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 Arabick , as well as Hebrew , to implicate and entangle . Thence the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serig , the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Persick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification , had its origination ; whence the compounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ardschir Artaxerxes , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ardovan Artapanus &c. 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 &c. Yea the very name Persa seems to be of Hebrew , and Arabick origination . For the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pharas signifies an horse ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pharis an horseman , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whence the Countrey 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 Glorie . 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 tels us lib. 1. ) before Cyrus's time , it was very rare to see an horse in Persia ; it being a Countrey 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's 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 VValton , 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 chosing 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 processe of time , became one body , not only as to Civils , but also as to Ecclesiasticks . The occasion wherof 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 worshiped 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 returne 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 endeavored the reedifying of the Temple , and the restoring as well the Ecclesiastick , as Politick 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 zelous undertakings of the Jewish Reformers : as Joseph Antiq: l. 11. c. 4. The Samaritans ( saith he ) accused the Jews that they fortified the Citie , and built a Temple more like unto a Castel , than a Church : asserting also , that this made not for the Kings interest &c. 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 Autority of their Temple . Hircaenus destroyed Samaria , and the Garizitan Temple . Herod rebuildeth both one and t'other . Yet the Samaritans , despising Herods 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 &c. 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 formed 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 Ethiopick 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 Ethiopick 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 , VValton , Sr VValter Ralegh and others . The Ethiopick 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 VVaserus ( in notis ad Gesn : Mithridat : cap. 2. ) saies , that the Ethiopick Tongue is next unto the Chaldaick , and Assyrian , as also to the Hebrew ; which the Reliques of the Christians brought into Ethiopia . Marianus Victorius ( who was the first that reduced the Ethiopick Tongue to rules of Grammar ) in his Proem : tels 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 , Arabick , and also Babylonick , or Assyriack . Whence he concludes , that this Ethiopick Language may easily be learned by those who are skilled in the Hebraick . Niceph. l. 9. cap. 18. relates , that in times long past , many Colonies wandred from Assyria unto Ethiopia and so conveyed the Chaldee Tongue thither . The Affinity 'twixt the Ethiopick Language , and the Chaldaick , as also the Hebraick , will easily appear to any that shall confer the Ethiopick versions of the Psalmes , and N. T. with the Hebrew and Chaldee . Diodor. Sicul. lib. 4. affirmes that the Ethiopians , at first , had the same Letters with the Egyptians . Mariana Victorius makes three Dialects of the Ethiopick Tongue , the Vernacule , the Babylonick , the sacred &c. See more of this VValton 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 Phenicians and Hebrews . Arguments which prove the Traduction of the Greek Letters from the Hebrew or Samaritan , by the Phenicians . Instances out of Plato to make good the same . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ereb night Gen. 1.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 &c. the other European Languages originally from the Hebrew . Several old Gallick , Britannick , and Saxon names of Gods of Hebrew origination .

§ . 1. The Greek tongue its original from the Hebrew . VVE 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 shews , 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 Iamblichus , with others ; wherein you may find a long series of Egyptian words , which savor not more of Grecisme , than of the Illyrick , or German Language &c. Stillingfleet makes the Greek Tongue to be derived , not from the Phenicians , but from the old Pelasgi : so Stillingfleet Orgin . S. Book 3. ch. 4. §. 11. The ground of the Affinity between the Jews and Lacedemonians was from the Pelasgi , whose chief seat was in Arcadia , to which adjoyneth 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 Hellens 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 Phenicians as Bochartus , but the old Pelasgi . So again Sect. 14. Having evidenced ( saies 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 Easterne Languages in the Ilands of Greece , both which came , not from Cadmus and the Phenicians , 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 Phenicians . 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 't is generally confessed that the chiefest parts of Greece were afterwards possessed by the Phenicians , and peopled by their Colonies ; so that the Greek Tongue & Alphabet , may be justly said , to owe its original perfection to Cadmus , and other Phenicians : 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 Mosaick 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 Phenicians received them , as the Grecians from the Phenicians . That the Phenicians 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 Phenicians , but originally from the Hebrews , is confirmed by the Autority of the most learned ; so Lud. Vives on August de civit . Dei l , 18. c. 39. It is ( saies 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 , Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. who make Moses the first Inventor of Letters , which he delivered over to the Jews , from whom their neighbours the Phenicians received them , and the Grecians by Cadmus from the Phenicians &c. Herodotus lib. 5. cap. 58. speaks thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. But the Phenicians , 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 Phenicians . And Diodorus lib. 5. tels us , that the Phenicians 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 antient , ( 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 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 Acrostick verses of David and Jeremiah &c. 4. The power both in one and to ' ther is very much the same . T is 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 Arabick and Ethiopick Tongues have their proper Letters , which yet hinders not , but that they are Hebrew Dialects .

§ . 3. We find a learned Digression touching the samenesse of the Grecian Letters with the Phenician , in Ioseph Scaliger , his Animadversions on Eusebius's Chronicon , fol. 110. &c. ( Edit. Amstelod. 1658. ) where he gives us the parallel 'twixt the Greek and Phenician Letters ; and then addes , 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 your self collect , that the Greek Letters sprang from the Phenician ; seeing they have one and the same Order and Forme with the Phenician ; which in times past all the Cananites 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 addes ) having given an Exemplar of the Phenician from the Samaritan , Cananitish , or Mosaick Alphabet , every one may plainly see , that not only the Ionick , 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 Ionian Letters he also cals Assyrian . For the Iones received their Letters from the Phenicians , which , as in all things else it happens , by long use and Progresse of time , declined from their primitive forme ; yet so as their origine may be discovered . Therefore Herodotus saies , that the ancient Ionick 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 Phenicians . They also called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmeian Letters , as it is manifest out of Herodotus and Timon . &c.

§ . 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 Forme they now have . The Greeks ( saies 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 &c. 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 Solons 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 ( saies he ) of any Letters amongst the Gentiles before the Age of Cadmus . The Phenicians , 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 Phenicians 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 wonted 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 Phenicians ; 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 Autority of the Scriptures fol. 57. where he speaks thus : The Greek Alphabet hath been taken from the Hebrew , as 't is evident to such as will compare both . The Grecians themselves acknowledge , they had their very Letters from the Phenicians ; who were next neighbors 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 lesse . Thus Jackson . To which we may adde that of Grotius de veritate Relig. Christ . pag. 17. whereunto ( saies he ) accedes the undoubted Antiquity of Moses's 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 , confesse 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 Attick Laws ( whence the Roman Laws were also afterward derived ) had their original from Moses's Laws . I shall conclude this Argument from Autority , with that of the learned Hammond , in his Annotations on Mat : 15.22 . [ a Woman of Canaan . ] This Woman of Canaan ( saies 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 Phenicians , confirmeth the same ; by the Phenicians meaning the Hebrews ; from whom ( accorunto Clemens's 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. &c. ) 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's Wife was stiled 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. tels us expresly , that as Letters and Sciences were derived from the Hebrews to the Phenicians , so from the Phenicians to the Greeks .

§ . 6. A full proof of the derivation of the Greek from the Hebrew by instances out of Plato &c. 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 &c. And , to make his Position good , he cites many words , which , he presumes , were of this Barbarian Origination . Now these words he cites 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknes , 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 cites , 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 mention'd by Plato , we might adde 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 Lev. 26.30 . Lev. 26.30 . So likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ode , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Grot. on 2 Cor. 12.9 . 'T would be endlesse 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's Chronicon , fol. 111. &c : Edit. 1658. Thus Grotius , de satisfactione Christi cap. 8. pag. 164. The whole of the ancient Latin ( saies he ) was but a depravation of the Greek . So again Grotius Epist. ad Gallos ( Epist. 58. pag. 146. ) The Latin Tongue ( saies he ) had its original from the Greek , as this from the Syriack , or the Hebrew , which is the same , &c. 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 shew 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 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 . Lev. 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 traduc'd : 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah Chus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iacchus : 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 , ( saies he ) as they heard from the Grecians , in sound differs not from Accaron , or Ekron , the city of the Philistins , 1 Sam. 5.11 . where Beelzebub was God , and thence stiled 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 Diversitie of Languages chap. 7. pag. 52.

§ . 8. Other Western Languages from the Hebrew . As for the other European Languages , the Italian , Spanish , French , German , English , &c. 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 onely cull out some of the old Gallick and Britannick ( 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 Britannie , is , by Bochart , made parallel unto , and derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barat anak , a land of Tin , or Led . Whence the Welch Brith ( which signifies diverse colors ) seems to receive its Derivation ; and hence also ( as a curious Cambrobritan informed me ) the more curious Welch Criticks derive Britain . Thus Shivers , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibber , he brake ; 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 Gallick , Britannick , and Saxon Gods , with the Traduction of their Names from the Phenician or Hebrew Language . Jupiter was stiled in the old Gallick Tongue Taramis ; in the Britannick , ( as in the Cambrick or Welch to this day ) taram or taran ; in the old Saxon and English , Thur , ( whence Thursday for Dies Jovis , ) and all these from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarem , whereof the radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thunder , as hereafter , Book 2. chap. 1. § . 7. Again , Mercury was stiled in the old Gallick , Teutates , ( and I presume the same in the Britannick , ) as in the German , Tuisto , or Teuto , from the Phenician , Taautus , whom the Egyptians stiled Thoyth , or Theuth : ( as also the English and German Man , or Men , according to Vossius , came from the Egyptian , Menas ) of which see what follows B. 2. C. 4. § . 3. So Hesus , another Gallick 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 stiled 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 Britains ( who , as Tacitus , and Caesar write , had the same sacreds with the Gauls ) worshipped a certain Goddesse called Adraste , which Bochart makes to be the same with the Phenician Astarte ; whence also the Saxon Goddesse Aestar , or Easter , which they sacrificed unto in the moneth of April , as hereafter Book 2. ch. 2. § . 6. As for the several names of Dignities and Offices among the old Gauls and Britains , viz. Brennus , Mar , Rix , Patera , Coena , &c. with their origination from the Hebrew , see what precedes chap. 9. §. 6.

BOOK II. Of Pagan Theologie , both Theogonick or Mythick , Physick , and Politick ; with its Traduction from Sacred Names , Persons , Rites , and Stories .
CAP. I. The Theogonie of Saturne , and Jupiter from Sacred Names , Persons , and Stories .

Pagan Theologie in general , and its Distribution , into Theogonick , Physick , and Politick . Theogonick or Mythick Theologie distributed into Zabaisme and Hellenisme ; with the Idea of each . The Theogonie of Saturne : his Grandfather Eliun the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion , Gods name Gen. 14.19,22 . His Grandmother Bryth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith Gods Covenant . His immediate Parents the Heaven and Earth from Gen. 14.19 . His proper name Ilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El Gods name . He was called also Molech from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. His Parallel with Adam in 6 particulars ; with Abraham in 4 particulars ; and with Noah in 14 particulars . The Theogonie 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 past for Jupiter among the Egyptians and Africans . Again , he is stiled Sydyk from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods name ; Taramis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder ; Jupiter from Ja or Jev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answerable to Gods name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sabasius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phenician Fables applyed to Jupiter .

§ . 1. Pagan Theologie , and its derivation . HAving dispatch'd the Discourse of Languages , and proved their Derivation from the Hebrew and Mosaick Scripture : we now proceed to a second part of Philologie , which refers unto Pagan Theologie or Idolatrie , with endeavors to demonstrate its Traduction from , and that by a cursed Diabolick Imitation of , sacred Oracles and Worship . All Pagan Theologie is by the Ancients reduced to this Distribution . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythick , or Fabulous Theologie , at first broached by the Poets , which chiefly regards the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Generation of the Gods . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politick or civil Theologie , hatched , as 't is presumed , by States men , Politicians , and the common people ; but seated amongst their Priests . This properly relates to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolatrie or Worship : which takes in all their Sacrifices , Priests , Temples &c. 3. They had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie ; which consisted chiefly 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 Theologie to a more Natural and Rational Forme , wherein they suppose but one Great and Soveraign 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 Phenicians Baalim ) or Midling-made-Gods , which were to be as Mediators 'twixt him , the Supreme God , and Men &c. Now , that all these three kinds of Pagan Theologie were but borrowed , by an helbred imitation , from that sacred Theologie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythologie , it consisted chiefly in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theogonie , or Generation of the Gods . The first that undertook to give an account of the Genealogie 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's Master ) who is supposed to have written several Books of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Generation of the Gods ; whence he was , in a more eminent degree , stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 endeavor 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 progresse of all Idol Gods , and Idolatrie : 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 Idolatrie ; which consisted in a Religious Worship given unto the Sun , Moon , and Stars , stiled 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 progresse in the world about the Age of Job , and Moses , as it appears by Job 31.26,27 . If I saw the Sun &c. as also by Deut: 11.6 . take heed lest thine heart &c. And , as Owen ( Theolog. lib. 3. cap. 4.188 . &c. ) observes , this pagan humor of Idolizing these glorious celestial bodies , seems to have had its rise from some broken Traditions , conveyed by the Patriarchs , 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 stiled the greater Lights , not onely by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or condescention to vulgar capacities , as some will have it , but from their peculiar office ; the Sun being appointed to governe 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 Idolatrie , 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 ; onely 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 Mythologie , 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 Hymnes 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 discernable any ragge 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 , Graecorū 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 't will farther appear by the several Deities amongst the Pagans , and their Theogonie .

§. 3 1. Of Saturne his original names , &c. The first great Idol-God , universally owned by the Pagans , was by them called Saturne , whose Names and Attributes were , as 't is most evident , but corrupt imitations of sacred story . Saturne is supposed to be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latuit , whence he was stiled Deus Latius , and his proper seat was Latium , as Glass . Gram. 1. l. 4. Tract . 3. But we shall begin with Saturnes names and genealogie , as we find them given us by Sanchoniathon , according to Philo Byblius's version , mentioned by Eusebius , who brings in Sanchoniathon thus discoursing of Saturn's Generation and Names . He saies first , that the great God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eliun , called the most high , generated the Heaven and the Earth . Eliun , heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion , is one of Gods proper Names , and signifies most High . Bochart , Canaan lib. 2. cap. 2. fol. 784. supposeth this passage of Sanchoniathō , to have been taken out of Moses's words , Gen. 14.19.22 . Gen. 14.19,22 . where t is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most high God possessor or ( as Bochart ) generator of Heaven and Earth : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by him , to generate ; it being so rendred by the LXX Zach. 13.1 . The wife of Eliun , Sanchoniathon makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beruth , i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith ; whence we read of the Phenician Goddesse 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 Cananites or Phenicians , hearing much from the Jews , of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , Covenant , ( which they made the great Parent of all their Mercies , ) they thence grosly conceited , that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith was a Goddesse , the wife of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion , the most high God . Saturnes 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 Saturne . Saturne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilos , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods name . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given to Saturne , Bochart makes to be the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El , a proper name of the true God . And that the Phenicians called Saturne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is manifest by the words of Damascus in Phot. CCXL 11. thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Phenicians , and Syrians , call Saturne El , and Bel , and Bolathes . Hence from this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given to Saturne , the Sun , which is made his royal Throne , was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Molech . Another name whereby the Phenicians expressed Saturne , was Molech , according to Amos 5.26 . from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a King . They call him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal , which was originally one of Gods sacred names , as Hos. 2.16 . Saturne 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 Saturne , by which it will more evidently appear , that not onely his Names , but also his Extract , and Attributes were all but corrupt imitations , taken up from some sacred Person and Tradition . As for the genealogie of Saturne , 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 Jupiters , by applying different stories to one and the same name and person .

§ . 4. 2 Saturnes genealogie referred to Adam in 6. particulars . To begin therefore with those , who refer the story of Saturn to Adam . ' So Plato in his Politicus fo. 272. describing the golden age , under the reigne of Saturn , saies , 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 addes , that these first Parents lived naked , sub Dio , and had conference with the beasts &c. 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 storie of Saturne might be referred to Adam , though ( as he said ) 't was not proper for him to mention it , because he referred Saturne rather to Noah . And Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tels us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that this Adanus was the son of Heaven and Earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a perfect description of Adams production by God out of the Earth . Whence Sanchoniathon , speaking of Adams formation out of the Earth , stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the character here given to Saturne . 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 memorie 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 memorie 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 Saturne and Rhea : I suppose , because Saturne was the first man , and Rhea the mother of all , Eve , &c. Again , Vossius de Idololatr . lib. 1. cap. 18. gives a good parallel 'twixt Saturne and Adam . 1. Adam is called the son of God Luk. 3.38 . because he had no father but what was heavenly : so Saturne is called the son of Heaven . 2. Adam was formed out of the dust of the Earth : so Saturnes Mother was called Tellus Earth , as Hesiod , and Orpheus tell us . 3. The Worship given to Saturne among the Greeks and Romans , addes to this parallel . In the moneth 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 sate at Table ; which was a shadow of the liberty which was in Paradise under Adam's innocent state &c. Thus Saturne is brought in speaking in Lucian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And therefore every where applause , and singing , and play , and equality of Honor to all , both servants and free : For under my Government there was no servant . There are many other particulars wherein Saturne seems parallel to Adam , as 4. Adam is said to be the first that taught men Husbandry ; so Saturne . 5. Adam hid himself from the presence of God ; so Saturne ; whence he was so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satar , to hide . 6. Adam was cast out of Paradise ; so Saturne expelled from his Dominion &c. Saturni nomen ex Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluxisse dicunt : unde is Latius Deus fuit dictus &c. Glass . Gram , s . lib. 4. Tract. 3. obs. 5. More of Saturnes Parallel with Adam see Vossius de Idolol . l. 1. c. 18. and Book 3. ch. 4. §. 5. of the golden Age.

§ . 5. Saturne parallel to Abraham in three particulars mainly . Others refer the original of Saturne to Abraham : so Sanchoniathon in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation of the Gods , saies that Saturne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offered up his only son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also he circumcised the privy parts , and forced his companions to do the same : which evidently refers to the storie of Abraham : and so 't is more full explained by Porphyrie , in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoted by Eusebius , praepar : Evang: lib. 1. cap. 9. where he makes Saturne , who after his death became a Planet , to be called Israel : his words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Saturne , whom the Phenicians call Israel , after his death was consecrated into a star &c. Then he addes , that the same Saturne had , by a Nymph called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anobret , an only son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom , for this , they called Ieoud , as he is so called , to this day , by the Phenicians . This only son ( saies 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 storie of Abraham's offering up Isaac &c. 1 Isaac stiled Jeud . from Gen. 22.2 . Thus Jeud amongst the Hebrews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehid which is is the Epithet given to Isaac Gen. 22.2 . concerning whom , 't is evident , that Porphyrie treats . 2 Saturne , from Abrahams being stiled a Prince of God Gen. 23.6 . called the principal God . Then he addes , this only son was offered by his father : So Sanchoniathon — Thence this Saturne , the same with Abraham , whom the Scripture stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince of God Gen. 23.6 . the Phenicians 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 Saturne 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 tryed Abrahams faith and obedience , he forbids him to offer his son : but Sanchoniathon , and Porphyrie bring in Saturne , as really sacrificing his son . Namely , the Devil would fain make men believe so , that it might passe for an example : ( as indeed it did so amongst the Phenicians , who offered their sons to Saturne &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 &c. 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 ment by Anobret , the original of the name implies , as Bochart &c. of Saturnes parallel with Abraham , Vossius de Idolol . lib. 1. cap. 18. pag. 142. thus writes : peradventure also the Patriarch Abraham was worshipped in Saturne . For which nothing else occurs but that of Porphyrie , Euseb. praepar . Evang. lib. 1. Therefore Saturne , whom the Phenicians 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 onely son , by a certain Nymph of that countrey called Anobret , whom therefore they called Jeoud , a word , which to this very day signifies in the Phenician tongue , onely begotten . And when the King fell into a dangerous war , he sacrificed this onely son , adorned with royal apparrel , on an Altar erected for this very purpose . Wherein ( saith Vossius ) we have three observables . 1. That Israel , the most ancient King of the Phenicians , was the same with Saturne . 2. That Israel had an onely son , thence called by the Phenicians 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 onely son ? as Gen. 22.1 . Take thine onely son &c. where the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatly suits with the Phenician Jeoud . Neither do these languages differ save in Dialect . And truely in Orphaicis Abraham is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where Abraham and Isaac are confounded , as here Abraham and Jacob. Thus Vossius .

§ . 6. 3. Saturnes parallel with Noin 14 particulars . But the chief stories of Saturne and his genealogie seem to refer to Noah , according to that excellent parallel drawn by Bochart , Phaleg lib. 1. cap. 1. fol. 1. That Noah ( saies he ) passed among the Heathens under the name of Saturne , there are so many things to prove it , that there is scarce left room for doubting . 1. Saturne is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of all ; so was Noah . 2. Saturne , as Noah , was stiled a Preacher of righteousnes . 3. Under Saturne's reign , as under Noahs , all things were common and undivided . 4. All men enjoyed the highest peace under Saturne ; as under Noah . 5. In Saturnes time , as in Noahs , all men used one speech &c. 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 Saturne , the same with Noah , is made the husband of Rhea , i.e. the Earth . 7. Saturne is also said to be an Husbandman and planter of Vines , as Noah was . 8. Saturne is stiled the president of Drunkennesse , from Noahs being drunk . 9. Hence also came the Saturnalia , or Revels , consecrated to the memorie of Saturne . 10. Saturne is also said to be the Author of that Law , which forbad the Gods to behold men naked : which was but a Tradition of the curse on Cham , for beholding his fathers nakednesse . 11. Saturne 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 Saturne is said by Sanchoniathon to sail about the world . 13. Saturne is said to foretel Deucalion's floud , making use of a Dove &c. answerable to that of Noah , &c. 14. Saturne 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 Saturne and Noah I find in Vossius de Idololatr . lib. 1 cap. 18. Farther , in Saturne are conserved some reliques 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 floud . Adam had the empire of all the world : so had Noah with his familie . Noah had three sons : so had Saturne . Noah his three sons divided the world : so did Saturnes . &c. So Owen theol . lib. 1 : cap. 8. pag. 89. Saturne , by the Poets stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was Time . Thus they mythologized . Noah also , according to the most corrupt Tradition , was stiled such . Time is a space measured by the motion of the Heaven : hence Saturne was stiled the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of heaven : so also Noah was esteemed . They feigned Saturne to have devoured up his sons , and to have vomited them up again , which alludes to Noah's deluge &c. Thus also Stillingfleet , Origin . s . book 3. ch. 5. §. 8. where he mentions Bocharts parallel betwixt Noah and Saturne in 14 particulars as before . See Dickins : Delph . Phoen. Diatribe of Noahs Names . Thus we have shewn how the fabulous stories of Saturne his Genealogie , Names , Attributes , and Offices , were but broken Traditions of sacred Scripture , referring either to Adam , Abraham , or Noah , &c.

§ . 7. Jupiters Names and Genealogie from sacred storie . We now proceed to Jupiter , ( who succeeded Saturne , ) to demonstrate , that his Genealogie , Names , and Attributes were but fragments , or broken Traditions of some sacred storie . First , as for Jupiters names , in the fragments of Sanchoniathon , t is said ; The son of Saturne was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeus Belus . Belus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal or Belus , the chief God among the Phenicians , ( 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 stiled Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in allusion to his Phenician or Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham. Hammon . Whence Herodotus tels 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. tels us , That the Egyptians , even after the floud , began to entitle Cham , the parent of their own Mizraim , Chammon , or Hammon . Thus Vosstus de Idololatr . lib. 1. c. 27. Unto Saturne succeeded Jupiter Ammon , that is Cham , or Ham ; whence the Egyptians made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Cham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noahs son . Which appears from this , that Egypt is stiled , not onely the countrey 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 dissent , 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 , &c. So Bochart Phaleg lib. 1. cap. 2. informes 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 worshipt Cham , or Ham , under the name of Hammon ; as Noah under that of Saturne ; whence Africa was called Hammonia , or the countrey of Hammon . By all which t is evident , that this name Hammon , given to Jupiter , had its original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham , or Ham , unto which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes . Sydyk . Again , Sanchoniathon termes 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 Patriarchs , 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 , Jupiters origination to have been , from some corrupt imitation , of sacred storie , than the very name it self . For Jupiter ( as Muis on the Psalmes 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 . &c. it being but a Contract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah , and so most expressive of the Divine Being , or Essence . That Gods name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah was well known to the Phenicians , who communicated the same to the Grecians , is evident by what we find to this purpose in Porphyrie ; who tels us , that Sanchoniathon had much assistance for the compiling of his Historie from Jerombalus the Priest of the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jao . So Diodorus lib. 1. tels us , that Moses inscribed his Laws to the God called Jao . Indeed the Grecians seldome , if ever , expresse the ineffable name of God , Jehovah by any other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Oracle of Clarius Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So the Gnosticks , 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 oblique cases of Jupiter , namely Jovi , Jove &c. 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 humors inclined . Vossius , de Idol . lib. 2. cap 16. pag. 386. endeavors 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 stiled 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 rendred Rom. 9.29 . the Lord of Sabaoth . Owen , Theol. lib. 3. cap : 13.

§ . 9. By all which laid together , I suppose , 't will seem more than a meer conjecture , that the chief , if not the whole of Jupiters Titles were of sacred origination , though by cursed imitation . Fables applied to Jupiter , of Phenician original . We might also shew , that many of the Fables applied to Jupiter , were , indeed , of Phenician or Hebrew original : as that of Jupiters rebellion against his father Saturne , from Chams rebellion against Noah &c. The fabulous Jews relate , that C ham cut off his fathers Virilia , whence the Fable of Jupiters cutting off Saturne , his father Genitalia as Lact. lib. 1. cap. 12. But I shall instance chiefly in that famous Fable of Jupiters stealing away Europa , which seems evidently of Phenician and Hebrew extract , and that from a mistake of the original words . For whereas 't is said , that Jupiter stole away Europa , under the forme 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 storie ment it only of Jupiters carrying away Europa in a Ship &c. So the Fable of Jupiters having Hornes , 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 Hornes ; seems borrowed , and that upon a mistake , from the storie of Moses's coming down from the Mount with his face shining : where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a beam of the Sun , as also a Horne : from which ambiguity the Fable sprang . Again , in the Metamorphosis of the Gods in Egypt , 't is 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 Poets fiction of Minerva the Goddesse of wisdom , her being produced out of Jupiters head , seems to be drawn from the Scriptures relation of Christ , the wisdom of God , his eternal Generation Prov : 8.23 . Prov. 8.23 . &c. as eloquent Du Bosc . ( Pastor of the Reformed Church at Caen ) observed in a Sermon preached at Caen. Lastly the Tradition of Bacchus's being taken out of Jupiters thigh , is supposed , by Bochart , to be but a Tradition of the Patriarchs proceeding ex femore Jacobi , out of Jacobs thigh mentioned Gen: 46.26 . Gen. 46.26 . where the Hebrew words , which properly signifie out of Jacobs loins , are , by an easy mistake from their ambiguity , translated by the Greek and old Latin , out of Jacobs thigh : whence sprang this Fable &c. Thus we have shewen how the many fabulous Names , Genealogies , and Attributes given unto Jupiter , had their original , by Satanick imitation , from sacred storie , Names , and Persons &c.

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

Juno the same with Jana from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah , Gods name . Juno called Diana , Urania , Belisama , Astarte &c. The original of Astarte , 1 Kings 11.5,33 . Why she is said to have on her head a Buls Head . Jo the same with Juno . Isis the same with Juno . Venus , among the Phenicians , the same with Juno . The British Adraste , and Saxon Easter from Astarte . Iuno stiled Baaltis , Ier : 7.18 . and 44.17,18 . Iuno stiled by the Arabians Chiun Amos 5.26 . Which is the same with the Egyptian Rephan Act. 7.43 . whereby Bochart understands Saturne . Juno Nabo , Esa. 46.1 . Juno Anitis , Here , Esa. 34.12 . Chora , Libera , Proserpine .

§ . 1. The Theogonie of Juno . HAving given the Genealogie of Saturne and Jupiter , with their parallel in sacred storie ; we now proceed to Juno ( whom the Mythologists make to be the sister and wife of Iupiter ) with indeavors to demonstrate , that the chief Names and Fables given to this Goddesse , were of Hebrew origination . And to give a general key to this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theogonie , 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 Patriarchs ) traduced to them by broken Traditions . Thus they applied the chief names of God to the Sun ; which some termed Saturne , others Iupiter , others Apollo , others Ianus , &c. 1. Juno the same with Jana , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of God . So in like manner they stiled the Moon Urania , Iuno , Iana , Diana Venus , &c. And as the Sun was called Iupiter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ja 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Ianus , from the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah ; so also the Moon was called first Iana , and thence Iuno , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah , the proper name of God . So Vossius de Idololatr . lib. 2. cap. 26. Juno ( saies 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 Iacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ja Chus ) so amongst the ancient Romans Jana and Juno were the same . But O in women is the Grecanick termination ; as Dido &c. A is no lesse Roman than Greek . But the change of A into V is very ordinary , as Calamus into Culmus &c. 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 ( saies 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 stiled by the Romans Diana or Juno . For when the Moon was considered with regard to her illumihation , she was stiled 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 Iuno , not Diana . Thus Vossius .

§ . 3. Vrania . Whence also Juno was stiled by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Phenicians , 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 &c. Belisama . Of the same import also is the Hebrew or Phenician Belisama , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queen of Heaven , which was the Title the Phenicians gave the Moon ; as they stiled 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 Phenicians , but by them communicated to these Westerne parts , as Bochart Can. lib. 1. c. 42. Belisama , a Gallick name , in the Punick signifies the Queen of Heaven , and therefore seems to appertain to the Moon , or Urania , which in Jeremiah is frequently stiled the Queen of Heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Moon is the same also with Diana , which the Gauls greatly idolized . Thus Bochart : who here joyns Belisama , Urania , and Diana , as one and the same .

§ . 4. Astarte . The same Juno was also stiled by the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarte , which is evidently of Hebrew origination . So August . lib. 7. locut . cap. 16. Juno ( saies he ) was without doubt called by the Phenicians Astarte . Why Astartewas said to impose on her head a Buls head . Thus Bochart Can. lib. 1. cap. 33. Sanchoniathon in Eusebius praepar . lib. 1. calls Astarte the daughter of Heaven ; of whom he saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : She put on her own head , as an Ensigne 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 ( saies he ) is here called Astarte . Now the Buls-head is a good Embleme of the Moon , which has her hornes like those of a Bull : whence also the Egyptian Isis , which was the same with the Moon , had hornes in like manner . Thus Vossius . Who again de Idololatr . lib. 1. cap. 22. tels us , that this Astarte was , according to Sanchoniathon , a Phenician . And that she was worshipt by the Phenicians as a Goddesse , we are taught out of the Scripture , 1 King . 11.5 . 1 King . 11.5 . And Solomon went after Astoreth , the Goddesse of the Sidonians ; where t is in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashtoreth . Chald : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarata , whence contractedly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Astarta . And because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a flock , or , as some of the Rabbines think , femal 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 Goddesse , was the daughter of Agenor , King of Phenicia , who , after she was made a Goddesse , was called Astarte by the Phenician Priests , as Lucian . lib. de Dea Syria relates . &c. 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 Buls 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 signifie as well herds of Kine , as of Sheep . Truely the Chaldee on Deut. 7.13 . renders the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Arabick by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are words common , and signifie as well herds of cattel , 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 maiest with ease understand , why she is said to impose on her head , the head of a Bull , as the Ensigne of her Empire , i.e. a kind of Crown made in the fashion of a Buls 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 countreys . To which concurres that in Euripides Phaenissis , how the Thebans and Phenicians 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 Buls head : namely because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a herd of Cattel .

§ . 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 't is possible , that this whole fable of Juno , here called Astarte , her having a buls head for a crown ; as also of her being changed-into the forme of a Cow , under the name Io , had all the same original with that of Isis , ( who passed for Io , and had also the forme of an Oxe , Bull , or Cow , ) namely from Josephs fat and lean kine , which were the means of preserving Egypt from famine , and therefore made the Hieroglyphick 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 forme , as Herodotus , in Euterpe : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The image of Isis is feminine , formed with buls hornes , as the Greeks describe Io. By which t is 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 forme , namely a crown , after the fashion of a buls head ; which was an Hieroglyphick representing the Moon , but originally taken , as t is conceived , from Josephs kine ; as Joseph himself passed amongst them for Apis , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab , father , as he is stiled a father to Pharaoh , Gen. 45.8 . whence Serapis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bull.

§ . 6. But to returne again to Astarte , and her identitie with Iuno 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 Phenicians say , that Astarte is Venus . So also Suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Astarte , which is called by the Grecians , Venus . Venus amongst the Phenicians the same with Juno . This difficulty is resolved by Vossius Idololatr . lib. 2. cap. 21. thus . In the oriental parts Venus and Iuno signifie one and the same Planet , viz. the Moon , which has the government of moist bodies . So that hereby its easie to reconcile the differences , so opposite , touching the Goddesse of Hieropolis , which we find joyned together by Plutarch in M. Crassus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first omen was given to him by this Goddesse , whom some call Venus , some Iuno , others that Goddesse which affords the principles and seeds for all things out of moisture . By which description its apparent , that this Hieropolitan Goddesse ( 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 Iuno , 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 Goddesse Astarte , called by the Africans Ourania , and by the Grecians Iuno , was transported by the Phenicians , and worshipt 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 Phenicians , and by them termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astoreth ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarta , i.e. the Iland of Astarte : whence t was called by other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Island of Venus , or Iuno ; because Astarte passed sometimes for Venus , sometimes for Juno : as Bochart Can. lib. 1. cap. 34. fol. 679. Again the Phenicians transplanting a colonie into Cythera , they there erect a Temple to their God Astarte , then unknown to the Grecians : whence Venus was stiled Cytharea ; because , say the Mythologists , arising out of the Sea , ( ie . Phenicia , ) she first sate down at Cythera . The British Adraste the same with Astarte . Yea we find some footsteps of this Goddesse Astarte , and her worship amongst our old Britains . 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 addes fol. 751. And to Astarte the Phenician God , alludes Aestar or Easter that Saxon Goddesse , to whom they sacrificed in the moneth of April ; which Bede , in his book de Temporibus , stiles Easter-moneth . Yea to this very day the English call their Paschal Holy-daies , Easter-time . So that the Hebrews would have the Germans the progenie of the Cananites . Thus Bochart : who also cap. 44. proves , that the Island Astarte , in the Arabick sinus , was so called from this Goddesse Astarte , to whom the Phenicians consecrated this Iland . Astarte amongst the Hebrews Astaroth . Lastly this Goddesse 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 stiled Baaltis . Juno was also called , by the Phenicians , Baaltis or Beltis , whom some make the same with Dione : so Philo Byblius out of Sanchoniathon in Euseb: praep. Evang. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thence Saturne gave the Citie Byblius to Baaltis , who was also called Dione . The same Philo Byblius makes Baaltis sister to Astarte : but Vossius ( de 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 Phenicians 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 Saturne , or Jupiter , or Apollo were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 . 'T is true David Kimchi , and the Chaldee Paraphrase understand by this Queen of Heaven , the Sun it self , i : e : Molech or Saturne , 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 Idolatrie of the Gentiles ; amongst whom the Sun was not reputed a Goddesse but God . 3. 'T is 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 stiled by the Arabians Chiun , of which we find mention Amos 5.26 . and Chiun . Amos. 5.26 . Some by Chiun understand Saturne : and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chivvan , the name whereby the Arabians and Persians denote Saturne , 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 Saturne , seems probable to Vossius : because there precedes the mention of Molech , who is Saturne ; therefore Chiun , which follows , must be distinct from Saturne i.e. the Sun ; and cannot be understood of any more properly , than of the Moon or Iuno . That Chiun signifies the Moon , the same Vossius de Idololatr . lib. 2. cap. 23. proves from the proprietie of the word , and its Identitie with Rempham Act. 7.43 . Yet Bochart by Chiun understands Saturne : so Bochart Phaleg . l. 1. c. 15. The Egyptian word Rephan for Saturne , 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 Martyrs words , Acts 7.43 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as others will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In the interpretation of which words , Interpreters have hitherto been puzled , 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 Saturne , and this name he had also among the Persians and Ismaelites . Whence the Egyptians were persuaded that Anubis , which the Greeks terme Cyon , was the same with Saturne , as Plutarch in Iside . Also in Plauti Paenulo Saturne is called Ciun , as Samuel Petit Miscellan . lib. 2. cap. 2. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the Egyptian Rephan i.e. Saturne . And the Greek Interpreters ( whom Stephen follows ) did the more readily use this Egyptian word Rephan because they wrote their version in Egypt &c. 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. &c. Edit. 2a. That Chiun was an Attribute borrowed , though not without blasphemie , from the sacred Oracles , was attested by Learned Le Moyen ( Pastor of of the Reformed Church at Roan ) in a Sermon at Caen , who affirmed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiun in the Arabick , signifies the same with Iehovah in the Hebrew .

§ 9. Juno Nabo . The Moon or Iuno was called also by the Chaldeans & Assyrians Nebo : so Esa: 46.1 . Esa. 46.1 . Bel boweth down , Nebo stoopeth &c. The Prophet here mentions the two chief Babylonian Idols . That Bel signifies the Sun , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El , Gods name , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hel , 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 Iuno , 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 Deitie ; 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 &c.

§ . 11. Juno stiled 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 wonted Metathesis or transposition of Letters : and the reason he gives of this origination is taken from the regence or presidence of the Moon , called Iuno , over the Air. For as Iupiter was taken to be Lord of the Skie , and therefore sometimes stiled Aether ; so Iuno , 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 Iuno , as well as to Proserpine . For the Hebrews termed Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horim , i.e. Liberi , free men : so Esa. 34.12 . Esa. 34.32 . where the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin , whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heroes , and , as I presume , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here , which signifies Libera , a Princesse , as Iuno was reputed to be .

§ . 12. Juno called Chora , Libera , or Proserpine . Hence also Iuno was stiled by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Core , i.e. according to the Latins , Proserpine , Libera : so Servius on Aen. 3. where having shew'd how Latona brought forth first Diana , and then Apollo , he subjoins concerning the first : for this is Diana , Iuno . 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 Proserpine , 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. tels us , that the Moon , as she inlightned the lower parts , was called Libera , or Cora , the Sister of the Sun , ( who , as he inlightned the lower parts , was called Liber ) and daughter of Ceres .

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

The several Ages after the Floud . Bacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bar chus . Iacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah-chus . Dionysus from Exo. 17.15 . Jehova Nissi . Zagreus from Gen. 10.9 . Dithyrambus , Brisaeus , Adonis , Eleleus , Sabus , of Hebrew origination . The Theogonie of Bacchus . His parallel with Moses in 17 particulars . Bacchus's parallel with Nimrod drawn from his name Bacchus , i.e. Barchus , the son of Chus , which was Nimrod : Nebrodes from Nimrod . Zagreus , Belus , Liber , &c. Fables touching Bacchus of sacred original . Bacchus's being borne out of Iupiters Thigh , from Gen. 46.26 . Bacchus's Wine the bloud of Grapes , from Gen. 49.11 . Deut. 32.14 . Bacchus's Ark &c. from 1 Sam. 6.19 . Bacchus's expedition into the East , an imitation of the Israelites passage to Canaan . Bacchus's companion , Silenus , from Silo , Gen. 49.10,11,12 . and Pan from the Shepherd of Israel . The Bacchae their lamentation from Prov. 23.29 . &c.

§ . 1. The several Ages after the Floud . THe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Generation of the Gods , may be reduced to the sundry Ages after the Floud , whereof the Poets made four . The first they called the golden Age , wherein Saturne reigned , Righteousnesse 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 Floud , 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 &c. namely in this Age began the structure , not onely of private habitations , but also of that vast , impious Fabrick , the Tower of Babel : whence followed , 3. The Brazen Age , wherein sprang up Nimrod , who proved first an Hunter , and then a Warrier , or mighty Tyrant ; who converting his designes from Beasts to Men , by Tyrannie 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 endeavor 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 , Iacchus , Euvius , Adonis , and Sabus , were of sacred or Hebrew origination , he shews , how those acclamations Hie and Euvion made to Bacchus , were certain names of Jehova , Whereby the Ancients in their solemne 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 , Colonie of the Sidonians , to whom the Religion of the Jews ( their neighbors ) was known , being willing that their Citizen , the son of Semeles should be inserted into the number of their Gods , they thought it most advised , to traduce , not only Acclamations , and Names , but also festival daies , 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 truely said : that those things which the Poets spake were true , but disguised or veiled over with apparence or shadow . Which apparence has place especially in the names of the Gods ; which he shews ; saying : That the lies of the Poets were not in the Fact , but in the Name . And truely he cals 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 conceled 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's garment , as also in his chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Tigres ; which are allusions to the name Nimrod , or Nebrodes : as §. 4. 2. Iacchus 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 Iao is attributed to Bacchus ; whence some derive the name Io bacchus i.e. the God Bacchus . Now that Iah and Iao are but contracts of Gods essential name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have already proved ch. 1. §. 8. of this Book : of which more hereafter . Also Iacchus , according to the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacco , i : e : a child sucking : the letter ●lying hid in Daghes . Whence that of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child Iacchus . 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 . Iehova Nissi . Concerning Nysa the Citie sacred to Bacchus , Homer , being taught by the Phenicians , writes thus , in his hymne of Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namely , Nysa or Nyssa is a mountain in Arabia , near Egypt where is extant this Inscription of Moses Exod. 17.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah 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 Phenicians interpret it , the God Nisaeus , and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as if the name sprang from the mountain Nisa . So Bochart . Others derive Bacchus's 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 Historie 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's Syna : for by the artifice of anagrammatisme , Syna is made Nysa ; as the very testimonie of our senses prove . And the very situation accords . For albeit some later Geographers seek for Nysa among the Indians , yet the most ancient fixe it in the proper place ; so as it agrees well with the sacred Historie ( touching Syna ) . So Herodotus placeth Nyssa above Egypt ; and Diodorus Siculus lib. 4. 'twixt Egypt and Phaenicia . 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 Psalmes 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 stiled likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zagreus . i.e. a mighty Hunter , from the character given unto Nimrod Gen. 10.9 . Gen. 10.9 , where 't is said he was a mighty hunter before the Lord &c. 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 &c. 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 expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dithere abhan , which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the fiction of Bacchus's 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 , saies he , that the Tetragrammon , or four lettered Name Jehovah , was known not only by the sound , but also , by its Countrey and origination ; for they pronounced it Jao , and , as Hebrew , interpreted it out of the Hebraicks . — Then he addes §. 11. that Irenaeus , Tertullian , Origen , Eusebius , Epiphanius , and Theodoret , make Iao to be the same with Jehovah Gods 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. tel us , that Bacchus was stiled Iacchus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods name . Eleleu Hie , 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 contumelie 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 testimonie 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 signifie their Idols . The like he affirmes of Adonis §. 15. 11. Eleleus . 11. Bacchus was also stiled 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's 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 passe on to Bacchus's Geuealogie ; first , some there are who refer the original of Bacchus to Noah ; and that not without some seeming likelihood , which may be drawen 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 &c. 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 t is evident , that those blind Mythologists , who brought in these Genealogies of the Gods , were not so distinct and uniforme 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 Theologie of Bacchus , will find that the true Bacchus was Moses , or the true God of Moses : and that those things which are chiefly mentioned of Bacchus , are onely fabulously to be referred to the Theban Bacchus , or also to Osiris , whom ( according to Herodotus ) the Egyptians affirme to be Bacchus . So Owen Theol. l. 1. c. 8. Voss . Idol l. 1. c. 30. by whom we find an exact parallel drawen 'twixt Bacchus and Moses in these particulars . Pergit Orpheus Bacchi sui natalis eum in modū 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 Aegypt . 2. Orpheus cals Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name of the same origination with Moses . So Sandfordus de descensu Christi l. 1. § . 18. There is extant in Orpheus a Hymne , wherein he celebrates Mises ; whom in the first verse he stiles Dionysus , and in the third Iacchus . Now Mises differs not from Moses save in punctuation &c. 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 &c. 4. Bacchus is made to be beautiful in forme , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that had two Mothers ; as Moses . Thus also Sandford de descensu Chr: l. 1. §. 18 , Moses's Adoption was also known : therefore the Poets fable Bacchus to be Bimatrem , double mothered , which they call Isidas . The Egyptians ( saith Plutarch ) affirme , 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's 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's 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 ) saies , that Bacchus's banishment was a common song among the Grecians . Also Moses's flight was a matter of common fame ; unto which Bacchus's flight , so much celebrated by the Poets , refers , as every one ought to acknowledge : especially seeing those things , which they mention of Bacchus's 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 Posteritie interpreted , the God Nessaeus , i.e. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysus . 8. Amongst the mysteries or Bacchus , Serpents are reckoned ; which answers to Moses's 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 Dogge for his companion ; which answers to Caleb , Moses's companion , whose name signifies a Dogge . So Sandf . l. 1. § . 19. Caleb , who in Hebrew sounds a Dogge , gave rise to that fable of Bacchus's dogge , which alone followed him wandring 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's 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 Bacchae 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's 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 . &c. Whence Bacchus was called Brisaeus , i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lake of honey . 12. Orpheus cals 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 adde what is mentioned in Nonnus's Dionysiacis , that Bacchus having touched the rivers Orontes and Hydaspes with his rod , and dried them up , he passed over ; and his staffe being cast on the ground , it began to creep as a Serpent , and to wind it self about an Oak . Again , that the Indians continued in darknesse , whilst the Baechae enjoyed the Light . All which exactly answer to the storre of Moses , as face to face in a glasse . 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 Musick : thus in like manner Strabo lib. 10.453 . informes us , that the Bacchick Musick was famous throughout Asia ; and that many musick Instruments had obteined a Barbarick name , as Jambla , Sambuke , Barbitos , Magades , &c. which seem all to be of Hebrew origination . 17. Moreover Moses , with the Princes of the Tribes , ( who are for Honor sake stiled in Scripture the sons of Joseph ) took the bones of Joseph , and carried them to Canaan , Exod. 13.19 . whence sprang the old Poets fable of Osiris's bones , and of his sons , &c. For the ancient Osiris , whom Pan nourished , was Joseph , as Sandford will have it . 18. Lastly , we find a fabulous mention of Bacchus's Maira , who is referred and seated among the Stars . This Maira , Sandford , by an easie Anagrapsis , resolves into Maria , or Miriam , who was Sister to Moses and Aaron . Thus Sandford and Vossius shew , in many instances , how the whole storie of Moses was translated to Bacchus . And Bochart himself grants , that these many parallels could not but be borrowed from sacred storie ; though he addes , Yet I cannot collect , with this great man ( Vossius , ) that Moses was the Phenician , and Egyptian Bacchus . For t is not likely , that a person so much hated by these Nations , should be worshipt by them as a benigne God . Onely , I think , these Mythologists alluded to the storie of Moses ; as in the fable of Silenus , to the Prophecie of Silo. And truely not onely 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 genealogie of Bacchus .

§ . 4. Bacchus the same with Nimrod . Though many pieces of Moses's storie and character are applied to Bacchus , yet , I conceive ( with learned Bochart ) that the chief Prototype , or original Idea , according to which Bacchus's 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 tacitely 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 past 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's 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 Bacchantes 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's 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 stiled 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 stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hunter : and what is said of Jupiter , that he expelled his father Saturne , 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 stiled Belus . For that Belus , the Head of the Assyrian Monarchie , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene herin sons of liberi , or Heroes , Heroes . For thence the name Heroes was derived . Whence Methodius cals Nimrod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of the Heroes , i : e : in effect Liber , a Prince . 6. Staphylus Bacchus's son the same with Ninus . 6. The Greek Mythologists themselves , though they are ambitious of vindicating Bacchus for their countrey 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 Bacchae ; 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 , &c. 8. Lastly the expeditions of Bacchus into the East , even unto India , seem evident References unto Nimrod and his successors Atchievements 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 Phenicians , 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 Jupiters thigh . as 1. That Fable , of Bacchus's being borne out of Jupiters thigh : which Bochart ( Can. lib. 1. cap. 18. ) makes to be but a mistaken Tradition from Gen. 46.26 . Bacchus ( saies he ) is feigned to have been borne out of Jupiters thigh ; because the Phenicians understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifie 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 . &c. So Vossius de Idololatr : lib. 1. cap. 19. more largely . Gen. 49.11 . The bloud of the grape . Deut. 32.14 . 2. In the Tyrian Fable of Bacchus and Icarus , Wine is said to be the bloud 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's 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 , saies Bochart ( Can. lib. 1. cap. 18. ) was taken from 1 Sam. 6.19 . where 't is said , that God therefore struck the Betsemites , because they pryed into his Ark &c. 1 Sam. 6.4,5 . 4. There is another Grecian Fable of Bacchus's being angry with the Athenians , because they dishonored his Sacreds , neither received them with that solemnitie , 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 remedie , 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 honor . An egge is not more like unto an egge , ( saies Bochart Can : lib. 1. cap. 18. ) than this Comment to the Historie 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 &c. 1 Sam. 5.9 . 1 Sam. 6.4.5 . 5. There is another Fable , of Bacchus's attaining unto Immortalitie &c. 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 onely attained to a fixed immortalitie . To which we might adde that of Diodorus lib. 1. and Strabo lib. 17. who affirme , that Osiris ( who was the Egyptian Bacchus ) his sepulchre was unknown to the Egyptians ; which , saies 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 storie of Bacchus's expedition into the East , seems evidently no other than a corrupt imitation of the Israe it es 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 Prophecie of Silo , Gen. 49.10 . This also Justin Martyr long since observed ; shewing , how the Devils horridly wrested this Prophecie , 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 Messias , the Angel or messenger , sent by God to conduct Moses and the Israelites unto Canaan . 2. Hence the Greeks make Silenus to be Bacchus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 imployed in treading out the Grapes : which answers to Silo his character Gen. 49.11 . and his clothes in the bloud of Grapes . 4. They make Silenus to be alwaies drunk with wine , and to feed on milk : which fully agrees with what is prophecied 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's companions was Pan ; who is reckoned amongst one of his chief Commanders , &c. 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 astonisht , or stupified with fears , whence Pan is fabled to send Pannick fears , which gave rise to that proverbial speech , Pannick fear . 2. Pan is made the God of Shepherds : which fable evidently sprang from that character of the Messias , who is stiled frequently the Shepherd of Israel ; as hereafter .

§ . 7. The Bacchae their lamentation . Bacchus is fabled to have women in his Army , which were called Bacchae , and Thyades , and Mimallonides , &c. 1. These Bacchae 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 t is certain , that the sacreds of Bacchus were performed with much lamentation and houling . Heinsius , Aristarcho cap. 1. deduceth the Bacchae ( as Bacchus ) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ululari , to houl , or lament ; which word Virgil Aen. 7. useth of the Bacchae . Ast aliae tremulis ululatibus aethera complent , Pampineasque gerunt incinctae pellibus hastas . Also he shews , that the lamenting exclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the Bacchae , 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. Bacchae , 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. ) shews , how these Bacchae cried usually Euoe ; which he derives from Prov. 23.29,30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euoe , or vae ! 2. Thence Bacchus's Thyades , the same Bochart derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wander : because , being overcome with wine , and fury , they wandred 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's Priests , were so called from the noise and clamor 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 furie , wander up and down : whence Euripides calls the Bacchick Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erraticks , 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 ( saies he ) shew , 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 fetcht from the historie of Moses , because , when the Phenicians first came into Greece with Cadmus their Commander , the memorie of things done by Moses was yet fresh . For Cadmus lived under Joshuah , and was Captain of those Phenicians , 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. IV. The Theogonie of Apollo , Mercurie , Pluto , Enceladus , and Typhon , Hebraick .

Apollo , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy , the same with Apolluon , Rev. 9.11 . which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad , the Devils name , Deut. 32.17 . Apollo called Pythius , from Phut , or Python . Delus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deel , fear . Exod. 20.23 . Belenus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beel , Lord . Paean , and Iepaeeon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to heal . Eleleus from Halelujah . A parallel betwixt Apollo's sacreds , and those in the Jewish Temple and Institutes . The Theogonie of Apollo , as parallel to Joshua : 1. in Names ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to Joshua or Jesus : the like Paean &c. 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 . Mercuries parallel with Canaan proved by the origination of his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machar , and other Fables . Mercurie called Taautus , Theuth , Momimus , Casmilus . The Theogonie of Pluto : his names Muth , Hades , Axiokersos , 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 Theogonie of Apollo . WE have given the Genealogie or Theogonie of Saturne , 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 passe 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 , saies Eustathius , Iliad . α. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apollo is so named from apollein to destroy : which exactly answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad , the Devils 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 t is evident , this name Apollo answereth exactly to the Devils name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad , a Destroyer . Phoebus , è Jehovah Hoibe : & ex Hoibe sactum esse Phoibe non est quod quisquā 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 Aeoles were wont to prepose a Digamma , the force whereof is exprest 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 Posteritie of Phut setled in those parts . Others derive Pythius from Python , and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pethen , a Serpent , which Apollo destroyed , as §. 3. Delus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear . 4. Apollo was also called by the Ancients , Delus : whence the Iland , where his Temple was seated , received the same name . It s true , the Mythologists would persuade us , that Delus 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 authentick origination of Delus , from the Phenician and Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal , as Belus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amongst the Phenicians 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 Delus , 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 Iland Delus was so called by the Phenicians , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal , anciently deel , ( as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neel , and Nilus . ) i.e. the Iland of the God Apollo , whose Temple , Name , and Worship was at first brought into Greece , and fixed in this Iland of Delus , by the Phenicians , as t is made evident by a learned Treatise of Dickinson , stiled Delphi Phoenicizantes . Belenus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beel , Lord . 5. Apollo was also stiled by the Ancients Belenus , as it appears , not onely by Ausonius's 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 Herbe , which the Latins stiled Apollinaris , the Gauls termed Belinuntia . Now as Delus 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. Onely , as to our present purpose , we may take notice , that as the Phenicians termed the Sun , their chief God , Belus , and Beelsamen , because they reputed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven : so also the Grecians stiled their Idol Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belin , or Belenus ; supposing him to be the sun , and so the Lord of Heaven , in imitation of the Phenicians , 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 Phenicians had traduced to them by some broken Tradition , from the Jews or Patriarchs , ( the later is most approved by Bochart , ) as elsewhere . Paean . 6. Apollo was also stiled Paean or Paeon , and Iepaeeon , from those sacred Hymnes which were sung unto him , for his victorie over Python ; which was but an imitation of Joshua's victorie over Og , as in what follows § . 3. And because the Paeans or Hymnes sung to Apollo , were both begun and ended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleu Hie ; Eleleus . thence also Apollo ( as Bacchus ) was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah convertebatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dickins . Phaen. c. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeius from that sacred Hymne 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 shewen how the chief Names of Apollo were of Phenician immediately , but originally of sacred Derivation . And it is not lesse 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 , propitiatorie and sacrifices of the true God , and the Cortine , Tripos , Oracles & Sacrifices of Apollo . Namely , First , as God had his Tabernacle ; so Apollo had his Cortine , exactly answering thereto . 2. As God had in the Tabernacle , his Ark ; so Apollo , in his Cortine , his Tripos . 3. As Gods Ark , so Apollo's Tripos was overlaid with Gold . 4. As God had on his Ark a propitiatorie seat , where stood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Responsorie , 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 Prophetesse sate , and after a pretended consultation with him , or the Devil under his name , gave forth Oracles . Apollo is said to learne his Art of Divination from Pan the God of Shepherds : which fable seems borrowed from the Divine Oracle touching the Messias , stiled the Shepheard of Israel , &c. 5. As Gods Priests had their Ecstasies , and Raptures , whilst the spirit of prophecie remained on them ; so Apollo's Priests , &c. Sacred fire . 6. God had his sacred fire alwayes burning on his Altar , Lev. 6.12,13 . Levit. 6.12.13 . So also Apollo , proportionable hereto , had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes burning fire , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estia , as 't is supposed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 es ja , i.e. the fire of Jah or Gods Sacred fire : as hereafter Chap. 9. §. 2.

Apollo's Paean from sacred Hymns . 7. Apollo had a sacred Hymne dedicated to him , called Paean , consisting of that solemne acclamation Hie , Hie ; and Elelu Hie ; which is evidently the same with that Sacred Hymne Hallelujah . This will appear evident both from the Original of those Hymnes , as the Fable goes , was this : Quid aliud verò suisse in initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putemus quam Hebraeorū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah Dickins . Delph . c. 6. Apollo having destroyed the Serpent Python , the first seventh day after he instituted his Pythick Games , or Holy dayes ; wherein the chief contest was among those who sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Honor of Apollo . That this Pythick Institution was but a fabulous Tradition , of the Hymnes sung by Joshua and the Israelites , upon their Victorie over the Cananites , is proved in what follows . § . 3. Thus Sandford , Descensu l. 1. § . 21. From the Solemne 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's description : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Paean is an Hymne 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleuie , the very same with that sacred Hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Corne , 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 forme , injoins his Devoto's to sacrifice to him Oblations of Corne , Wine , and Oil. This appears from the storie of Anius , Priest of Apollo , who , in time of the Trojan war , brought unto the Grecian Tents , great store of VVine , Corne , and Oil , which he had received as Offerings to Apollo , &c. Farther , God injoyn'd the Israelites to offer expiatorie sacrifices , a scape goat , &c. which were as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiatorie sacrifices : as Homer informes us , the Grecians were injoyn'd by the Priest of Apollo , for the stopping the Plague , in their Camp , at the Siege of Troy , &c.

9. As Gods name Jah was Sacred in the Jewish Temple ; so the Delphick 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 historick Genealogie or Theogonie 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 , Humors , 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 Theogonie 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. Ieios , 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 Ieios , as to its first Etymologie , viz. from healing ; so it answers to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehoscua , or Joshua , and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus , a Savior or Healer ; which Joshua indeed was to the Israelites , and so a Type of Christ . Hence also , in imitation of Joshua , Apollo was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the expeller of evil . If we derive Ieios , Apollo's name , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cast darts , this also refers to Joshuah's victorie over the Cananites , as anon . 2. Paean , or Paeon , and Iepaeeon the fame with Joshua . 2. Apollo is stiled also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Apollonius de Argonautis sings : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On which place the Scholiast , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apollo is called Iepaieon , either for his casting darts , or because he is the God that causeth health . If we derive Apollo's name , Iepaieon , 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 Ioshua , 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 Iepaeeon , or Paeon , from Apollo's skill in Medicine , then it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which among the Ancients was of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal . Paio antiquis therapeuo 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 Ioshua signifies ( both name and thing ) a Savior , and Apollo a Destroyer ; yet may the later Title , on different respects , well agree with the former : for as Ioshua was the great Savior of the Israelites , so was he in like manner the great Destroyer of the Cananites . Thus Sandford , desc . l. 1. §. 21. Ioshua , with the Hebrews , signifies a Savior : — ( but ) from this that the Cananean nation was destroyed by Ioshua , the Poets name him Apollo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To which accords the Historian ( Diodor : Siculus l. 1. ) who saies , that by the wars of the Gods , the progenie 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 plusquā 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 , Delph . 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 daies , 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 truely , 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 shew , 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 truely Letters , at least in power ( which is enough for Anagrammatisme ) the same . But not to build onely on these Grammatick punctilio's , 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 , saies he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. That Typhon is Og , see more what follows ch. 5. §. 3. of Hercules . Ad haec , quia S. Scripturae frequenter assolent impios & populi Dei hostes ( 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 &c. which is referred to Joshua , and the Israelites destroying the Cananites , who are compared to Dragons and Serpents , Psal. 74.13,14 . Thou brakest the heads of the Dragons &c. So Sandford descens . l 1. §. 20. They referred to Joshua , under the masque of Apollo , the destruction of the Cananites , 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 Aspe is in Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pethen , hence some conceive Og , the Cananean Serpent , which Ioshua , under the fable of Apollo , destroyed , was called Python , &c. 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 fixe 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) Ioshua , with the Israelites , upon the destruction of their Enemies the Cananites , sung solemne Hymnes to God , in commemoration of their Victories : Whence those solemne Hymnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they sung to Apollo in commemoration of his victorie over Typhon , or Python . Ie , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah , God's name ; and Eleleu Ie with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halelujah , ( as before §. 2. ) Jul : Scalig poet . l. 1. c. 44. tels us , that the Paeans were Hymnes , wherein they gratulated the immortal Gods for victorie . 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 shew , 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 Historie 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 solemnitie , as also the chiefest materials of that Pompe , from the Phenicians , or sacred scriptures , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . in Theseo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelu . Jehovah , inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dickins . Delph . c. 6. Hence he proceeds to shew how the Grecians , in imitation of the sacred Hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah , began and concluded their Paean with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleu Ie , and then he concludes : And because they began their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paean with Eleleu Ie or Eleleu Iou , and so distinguished it hereby from other Hymnes , hence I presume , Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleus , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieios . The Grecians therefore , as out of the Hebrews exploits ( under Ioshua ) they coined their victorious God Apollo ; so also out of their Hymnes they framed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The like account of this Paean , and its Traduction from the sacred Hymne 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 .

Apollos 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 familie of Ham or Jupiter Hammon , Put is the Pythian Apollo , who that he lived in Africa , we are taught by the Historie 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 write , 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 uniforme in the application of those fabulous Traditions they gathered up ; but some applied this storie to that person , another the same storie to another person , as their different humors and affections inclined them . We may without contradiction to truth suppose , that the fabulous Poets applied the storie of Joshua his victorie over Og , &c. 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 Iupiter Hammon .

§ . 4. Another supposed son of Jupiter Hammon was Mercurie , whose Genealogie , Names , and Attributes were all ( as it seems probable ) of Phenician and Hebrew origination .

Mercuries parallel with Canaan . 1. Mercurie , as to his Genealogie , was said to be the son of Iupiter 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 Mercurie the son of Iupiter , &c. Mercurii nomen à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vendidit . Glass . Gram. 5. l. 4. Tract. 3. 2. Thence Mercurie 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 posteritie , who setled in Phenicia and Canaan , were . 3. Hence also Mercurie was made to be the God of Trade and Merchandise ; as likewise famous for Theeverie : all which alludes to the great trading , merchandizing , piracies , and craft of Canaans posteritie , the Phenicians . 4. Mercurie is painted with wings ; which some refer to the ships of the Phenicians . 5. Mercurie is brought in as alwaies imployed 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. Mercurie passeth among the Grecians for the God of Eloquence ; because the Phenicians , Canaans posteritie , were supposed to be the Inventors , though they were indeed onely , the Conveyers , of Letters into Greece . Thus Bochart , Phaleg lib. 1. cap. 2. The name of Canaan ( saies he ) is preserved in Mercurie ; for both are so stiled from Merchandise and mercature . And Mercurie was a servant , as Canaan ; and the father of Eloquence , because Letters came from the Phenicians .

Mercurie called Taautas , and Theuth , &c. Mercuries chief name , amongst the Phenicians , was Taautus . So Sanchoniathon , according to Philo Byblius's Version , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. From Misor sprang Taautus , whom the Egyptians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou t , and the Alexandrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thouth , and the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercurie &c. Joseph the Egyptian Mercurie . This Theuth or Mercurie the Egyptians make to be the first Inventor of Sciences , as also the Gods Interpreter : whence he was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreter ; which Bochart refers to Ioseph , who was the Egyptian Mercurie , as Canaan the Phenician . Plato , in his Philaebus , stiles this Egyptian Theuth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine man , or Damon : for so the Egyptians esteemed Joseph . Again Plato , in his Phaedrus , termes 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 truely 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 stiled Teutates . So Lucan to Taramis Jupiter joins Teutates ; whom Livie lib. 26. interprets Mercurie . Whence Bochart proves , that Teutates amongst the Gauls , was the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Egyptian Theuth or Thouth . The same Theuth or Mercurie was called by the old Germans Teuto ; whence the Germans themselves were stiled Teutones , and their Tongue lingua Teutonica . So Bochart Can. lib. 1. cap. 42. speaking of the Germans , saies out of Tacitus , The German 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 &c. where he proves , that both came from the Egyptians , who worshipt for their chief Gods Theuth , or Mercurie , 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 German Tuito or Teuto came from the Egyptian Theuth , so also the German Man , or Men from the Egyptian Menas . Whence the names German , Aleman , Norman , and our English Man , as Bochart Can. lib. 1. cap. 42. fol. 751. Another name given to Mercurie is Monimus ; which seems also of Phenician origination . So Julian the Apostat , in his oration of the Sun , tels 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 Mercurie , so Azizus Mars . So Vossius de Idololat. lib. 2. cap. 5. pag. 332. Bochart Can. lib. 2. cap. 8 Casmilus . Mercurie as reckoned up amongst the Cabiri , or Samothracian Gods , is called Casmilus . So the Scholiast on Apollonius Argonaut . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Casmilus is Mercurie . 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 Mercurie'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 Mercurie , were of Egyptian , Phenician , or Hebrew original . Lastly , whereas there is mention made in Sanchoniathon of Taautus or Mercurie his giving unto Saturne , as Ensignes of his Kingdom , four eyes , whereof two were open , and two shut ; because Saturne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 &c. More concerning the Egyptian Theuth or Mercurie , and his Identitie with Ioseph see in that follows of Egyptian Philosophie . part. 2.

§ . 5. Pluto's Theogonie and parallel with Shem. Having discoursed at large of Jupiter and his posteritie , Bacchus , Apollo , Mercurie , with their Theogonie or Genealogie from Cham , Nimrod , Phut , and Canaan ; we now proceed to Pluto , another son of Saturne , with endeavors to demonstrate his identitie 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 uniforme 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 Genealogie seem to have a very great cognation with , yea derivation from sacred Names , and Storie .

Pluto's name Muth . 1. Sanchoniathon , according to Philo Byblius's version , brings in Pluto as the son of Saturne , whom he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Phenicians name him Death and Pluto ; so that he plainly stiles Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth Death . So the Hebrews use Muth for death , Ps. 49.14 . Psal. 49.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death shall feed &c. Now that the Phenicians and Egyptians , by Muth or Pluto , understood Shem , the son of Noah , ( who passed for Saturne , ) 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 ( Saturne ) consecrated his other son , by Rhea , called Muth dead : this the Phenicians name Death and Pluto . Sanchoniathon acknowledgeth Pluto to be the son of Saturne , 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Pluto , Hades : They report that Pluto was the first that discovered the Rites of Funerals , and Sepulture , and honors 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 principalitie and care of the dead was ascribed to him . Thus Diodorus Siculus . Hence a Key was made the Ensigne 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 Saturne the same with Noah , but Pluto the same with Cham. Proportionable to this Phentcian name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth , Pluto was stiled by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hades . For that Hades , among the Poets , was Pluto , t is evident . So Sandford de descens . l. 2. § . 35. who knows not that Pluto was Hades ? yet this difference I note : Pluto is alwaies a name of the person ; but Hades sometimes also of the thing : whence it is that we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So also t is 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 Saturne , or Jupiter , and the Moon , Juno ; so the Earth Pluto . Thus Plato Cratyl : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pluto was so stiled , because Plutus i.e. riches are digged out of the Earth : where also he cals Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades , because he was a companion of the dead , who are lodged in the Earth or Grave . Whence Homer feignes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades to governe the Manes in subterraneous places , that is in cavernes 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 learne what is the proper import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture ; Act. 2.31 . as Act. 2.31 . He seeing this before , spake 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 primarie notion signifies the state of the dead : and because the dead are usually lodged in Graves , therefore the same word is also used to signifie 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 else-where , 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 dolors 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 dolors 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 ) signifie not properly Hell , but the state of the dead , or grave . And Bochart was so confident hereof , as that he stuck not to affirme , 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 ( saies 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 . shews , that this prophecie 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 dolors 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 shew that Hades signifies not alwaies the place of the damned , there is made an expresse distinction betwixt the one and the other , Apoc. 20.14 . where Hades ( which is rendred 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 identitie with Death , or the state of the dead ; whereof Pluto was by the Poets made the God , and thence stiled Hades . Of which see Sandford descens . Christi lib. 1. §. 26. and l. 2. §. 35. &c. more largely .

Axiokersos 3. Answerable to these names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades Pluto is stiled in the Samothracian mysteries of the Cabiri , ( which had their Original from the Phenician Cabiri , of which hereafter ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Axiokersos ; 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 stiles 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 stiles 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. tels us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Axio Kersos is Hades , i.e. death &c. as Vossius Idolo . lib. 2. cap. 57. pag. 620.

Typhon . 4. As Pluto was termed by the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mention'd out of Bochart ; namely , " That Typhon was called by the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smu , which ( sayes 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 burnings of Aetna &c. That this fable was brought into Greece , by the Phenicians , 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 . &c. 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 , &c. The like Hyginus , cap. 152. Tartar procreated out of the Earth Typhon , of huge magnitude , of a monstrous forme , 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 ( saies he ) to the reason of the Allegorie , 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 burne 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 &c. 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 burne : 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. t is said , that Typhon waged war with Jupiter , and contended with him for the Empire ; whence he was struck down by Jupiter into Tartar &c. So the Scripture assures us touching the Devil , that for his sin against God , he was cast down to Hell . 2. T is said , that when Jupiter had , by a fiery Thunderbolt , struck down Typhon , he laid upon him the mountain Aetna in Sicilie , 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 Devils 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 , Typhons parallel with Moses . therefore they take the stories of the Patriarchs , especially such as most infested them by opposing their Idolatrie , & attribute them unto him . We have already mentioned the storie of Shem , who being alwaies hated by the posteritie of Cham , ( amongst whom the Egyptians were ) passed among them for Pluto and Typhon . We shall now endeavor to shew , how the Egyptians , out of their cursed humor , applyed the whole storie 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 , tels us , 1. that Typhon made war with the Gods , i.e. with the Egyptian Idols : so Moses Exod. 8. &c. 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 &c. Exod. 8.5 &c. 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 Historie 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's storie into their Mythologie of Typhon , was the freshnes and novaltie of Moses's Atchievements , who lived much about the same time , when this Fable-coining Art began : as before , in Bacchus's genealogie . Typhons 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 genealogie 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 Arabick . So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c.

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

Hercules's origination Phenician or Hebraick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera , a Princesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorie of Juno , or the great Hero : whence he was called also by the Phenicians Melcarthus , the King of the Citie . Hercules's 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 . Hercules's 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 Identitie of the persons they fought against . The Giants were the Cananites , and Typhō was Og of Basan . 3. From their mode of fighting . 4. From the place where the battel 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 Hercules's name Melicarthus ; which is proper to Joshua , as also to Mars . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Mars and Joshua . The Phenician Hercules contemporary with Joshua . The Theogonie of Mars , and his parallel with Joshua , as also with Nimrod .

§ 1. Hercules origination Hebraick . HAving gone through the Genealogie of Saturne , Jupiter , Juno , Bacchus , &c. 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 glorie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin , 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 Hercules's 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 Citie , i.e. ( saies Bochart ) of Tyre . Thence also the Amathusians called Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. King ; as Hesychius : and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e Hero , or Prince , &c. Hercules's 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 Hercules's 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 , ( saies he ) which is at the Pillars , seems to me to have been built by the Phenicians ; 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 Hercules's 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 Phenicians , 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 Hydras , Diomedes's horses , Hercules's 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 Deitie 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 Britains . 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 Celtick 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 Arabick , Barbarians , or strangers ; because Hercules coming from Africa , or the Gades , after many unwearied labors and travels both by Sea and Land , at last arrived amongst the Gauls . Hercules's character by Lucian . So much the picture of Hercules , related by Lucian in Hercul . gives us to understand ; where he is described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. A decrepit old man , bald behind , with the remainder of his hair white ; of a wrinkled skin , and swarthie , just like old Mariners . More touching this description of Hercules , see in Bochart Can. lib. 1. cap. 42. fol. 737. and Dickins . Delph . 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 ( saies 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 battel fought betwixt Hercules and the Ligures , near the mouth of Rhodan ; whereof not onely the Poets , but also Historians and Astronomers make mention . Hercules might also passe from the Gades , through the Ocean , into Gallia . Yea the same Bochart proves also , that Hercules was in Britannie . So Can. lib. 1. cap. 39. Plinie lib. 7. c. 56. saies , that Midacritus was the first that brought Led from the Ilands Cassiterides . For Midacritus we must read Melicartus , or Melcarthus , the Phenician Hercules in Sanchoniathon ; to whom the Phenicians referred their Westerne navigations . For Midacritus is a Greek name : now the Grecians knew nothing of the Ilands Cassiterides , as Herodotus acknowledgeth . Who this Phenician Hercules , who visited these Westerne parts , was , and in what Age he lived , is disputed by the Learned . Bochart in Phaleg lib. 3. cap. 7. tels us , that the Phenicians 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 , &c. Eusebius , in his Chronicon ad numerum 498. tels us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hercules , sirnamed Diodas , was said to be in Phenicia about this time . If so , he must then be contemporarie with Moses : for the year 498. fals in with the 73 year of Moses , as Bochart Can. praef. fol. 3.

§ . 3. Hercules his parallel with Ioshua . As for the many Fables touching Hercules his unwearied labors , and warlick atchievements , some conceive them to be traduced from Esau ; but others , on more probable conjectures , from Ioshua his victorious exploits , &c. Thus Sandford de descensu Christi l. 1. §. 20. Some one perhaps will wonder , seeing things are thus , how it comes to passe , that Joshua found no favor 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 Historie from the Hebrew monuments ; and that the war undertaken ( by Joshua ) against the Cananites , 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. Cananites , 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 Armie : but because the main conduct and stresse of the war ( after Moses's death ) was incumbent on Joshua , therefore they attribute the chief management of the war unto him , under the disguise of Hercules , &c. Hercules the same with Joshua , as t is 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 t is said that Hercules , as well as Bacchus , made an Expedition into India , hereby he proves must be meant Arabia : for the Greeks esteemed all countreys beyond the mid-land 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 Ioshuah &c. 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 Cananites , we have already shewn . That this Dionysus was Moses , I hope none can further doubt . Must not this Hercules then be Ioshua ? truely the time exactly accordeth , according to Austin , who assignes to Hercules and Bacchus , their times betwixt the departure of the Israelites out of Egypt , and the death of Ioshua , &c. 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 ( saies Vossius ) for some Ages , more ancient than the Theban , was by his true name called Joshua , who made war with the Cananites ; 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 burne , 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 , annon 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 Ioshua against the Cananites , exactly agree both in time , and place , and mode of fighting . Let us now consider the enemies , whereof Typhoeus 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 . ● . ) tels 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 onely Og King of Basan remained of the remnant of the Giants ; behold his Bedsted was a Bedsted 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 , &c.

T is possible , that Hercules , from this name Og , was by the Phenicians first , and then by the old Gauls stiled Ogmius ; as Lucian in Hercul . The Celti call Hercules Ogmius , as before . §. 1. 3. Their mode of fighting the same , as Jos. 10.11 . 3. Hercules seems parallel with Ioshua in the mode of fighting , and victorie . T is said of Hercules , that whilst he was fighting with the Giants ; Jupiter rained down stones , &c. This answers exactly to the storie of Ioshua his strenuous atchievement , 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 , &c. 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 Giants war ? ) It may be he had it from the thing it self : 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 probabilitie , that the Poets here mixed stories , which in the sacred Scriptures are distinct , and so drew to this storie ( Josh. 10.11 . ) like passages ; such as we find in Davids Psalmes , as , Ps. 77.18 . The voice of thy thunder was in Heaven the lightnings lightned the world , the Earth trembled and shook , &c. 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 Battel which was near Nyssa in Arabia . 4. There is also a very great agreement 'twixt Joshua and Hercules as to the place where this battel was fought . 'T is 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 , & ardens , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He ( i.e. Typhoeus ) came thus to the mountains and Nysseian field ; where also he lies overwhelmed under the water of Serbonis &c. 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 .

'T is true , some Mythologists place this Nyssa , near which Hercules overcame the Giant Typhon , in India ; but 't is evident that the ancient Grecians ment thereby no other than Arabia ; for they stiled 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 tels 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 . Delph . Phaen. c. 2. And whereas 't is 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 rendred by us : dead things , are formed under the waters , is translated by others : The Giants grone under the waters . Whence it evidently appears that Hercules's 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 't is said Deut. 3.11 . that Og king of Basan had a bedsted of iron &c. a learned man has thought that the memorie of this iron bedsted remain'd amongst the Gentiles . So Homer Iliad . ● . speaking of Jupiters striking down this Giant Typho by his thunder-bolt , addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 . Delph . 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 burne ; which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og burned . 2. Og was the Head of the Giants , who fighting against the Lord , were destroyed , yea cast down to Hell ; which is thence stiled 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 burne for ever . That by the Giants war , we are to understand , that of Og and the rest of the Cananites , 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 , &c. Sand. Desc . l. 1. §. 20. So Vossius de Idololat lib. 1. cap. 26. where he concludes : These things sufficiently shew , that Hercules's battel 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 atchievements 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 Identitie 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 Citie : or else with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melec arits , the terrible or strong King : for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arits strong or terrible , by an easie 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 addes , but 't is lawful to affirme 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 warrier . 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 atchievements .

7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Mars and Joshua . 7. Yea the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of Hercules , gives us farther conjectures , that he was amongst the Phenicians the same with Mars the God of Battel , and both the same originally with Joshua . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as before ) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera's Glorie , or fame . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either ( by an usual transposition of letters ) the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mars's name , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arits or aris ( for the Greeks and Latins write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. ) terrible or valiant ; or else with the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herin 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 joyned 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. tels us , that according to the Greek tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Artoxerxes is a great warrier : from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes a terrible and valiant warrier . And then , whereas Hesychius saies , that these Artaei , or warriers , were by the Persians stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is the same with the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin , Princes , Nobles , Heroes , eas before . So that whether we derive Hercules from one or t'other , 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 Goddesse . That Temple ( saies 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 , stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tyrian Hercules . Thus Lucian : who cals Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and both from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin , princes , Heroes , &c. 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 . Delph . c. 4. His words are these : Yea that this Hercules lived in the same Age with Ioshua , 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 , sirnamed 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 stiled 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 shewing , 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 genealogie from , and paritie with , Ioshua , &c.

§ . 5. Mars his Theogonie . Having done with Hercules , we shall adde a little more touching Mars , who amongst the Phenicians was the same with Hercules , and so originally Ioshua ; 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 worshipt 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 , &c. 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 Theologie of the Phenicians . 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 Mercurie , so Azizus Mars , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems apparently but a derivative from the Syriack and Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aziz , which signifies strong . So Psal. 24.8 . Ps. 24.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah Hizzuz , the Lord strong : whence Mars was stiled by the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hizzuz . The same name also was given him by the ancient Gauls , as it appears in the Historie 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 , &c.

Mars his parallel with Joshua . 2. As for the Genealogie , 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. tels us , that Melichartus , Hercules's 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 Armes , and brought in the mode of fighting by signes 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 Armes , 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 tels 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 Iews and Cananites , &c. 2. Whereas he tels us , that the Mythologists say , Mars was the first that invented militarie weapons and affairs , &c. 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 Cananites , or Phenicians , till Ioshua's time ; who by reason of his great militarie Exploits and victories , might well be reputed the God of War , Mars , or Hercules . 3. That which may adde to this parallelizing of Mars with Ioshua 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 Ioshua , unto Mars , than those of Nimrod . For the stories of Ioshua were then , when Mythologie began to creep into the world , very fresh and pregnant , &c. 4. We have proved before , out of the concessions of Vossius himself , that Mars was the same with Hercules , and therefore with Ioshua .

3. Mars's 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. saies , that Belus was the first that reigned in the Assyrian Monarchie . Mars also had the same title given to him ; whence some derive bellum war , from Belus , Mars's name . 2. Nimrod is said to be a mighty hunter , i.e. Warrier , 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 Theogonie of Vulcan , Silenus , Pan , Prometheus , Neptune , Janus , Aeolus , Rhea , Minerva , Ceres , Niobe , and the Sirenes .

Vulcan the same with Tubal cain , Gen. 4.22 . Silenus's parallel with , Silo , Gen. 40.10 . &c. 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's riding on an Asse , from Silo's Gen. 49.11 . Silenus's being filled with Wine , from Silo's Gen. 49.12 . Silenus's meat Cows milk , from Silo's Character Gen. 49.12 . Silenus's Parallel with Balaam . The Theogonie of Pan and his Parallel with the Hebrew Messias . Pan the same with Silenus , Faunus , and Satyrus . Pan's parallel with Abel , Israel , and Cham. Prometheus's Theogonie and Parallel with Noah : as also with Magog . Neptunes Theogonie and Parallel with Japhet . Janus's Parallel with Noah , and Javan . The Theogonie of Aeolus , Rhea , Minerva , Ceres , Niobe , and the Sirenes , Hebraick .

§ . 1. Vulcan the same with Tubalcain Gen. 4.22 . FRom Mars we passe 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. shews us that Vulcanus is the same with Tubalcanus Gen. 4.22 . only by a wonted 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 mention'd by Diodorus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. By Vulcan , as they say , was invented the fabrication of Iron , Brasse , Gold , Silver , and all other metals , which receive the operation of fire ; as also the universal use of fire , as imployed by Artificers and others . Whence the Masters of these Arts offer up their prayers and sacreds to this God chiefly : 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 memorie and honor . 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 brasse , &c. Thence Bochart in his Preface to Phaleg speaks thus : The Grecians , when they write 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 , &c. This also exactly answers to Sanchoniathons character of Vulcan , whom ( according to Philo Byblius's Version ) he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Phenician Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chores-ur , i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one , who by the operation of fire , fabricates metals into any forme : whence Lucian cals Vulcan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Poets feign him to be the chief fabricator of all Jupiters thunderbolts , &c. 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 , Genealogie , 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's name Gen. 49.10 . for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silo comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silan , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silenus .

2. Neither does Silenus agree with Silo , the Jewish Messias , in Name only , but also in Genealogie , according to that of Diodorus lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ‛ The first that ruled at Nysa was Silenus ; whose Genealogie is unknown by all , by reason of his antiquitie .

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's Genealogie , as Silo's unknown . Heb. 7.3 . 2. As for Silenus's Genealogie , Diodorus also tels us , that it was unknown to all by reason of its Antiquitie or Eternitie : which answers to the Hebrews account of their Messias , Hebr. 7.3 . without father , without mother , having neither beginning of daies , &c. 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 't is 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's 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 stiled . 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 Asses ears ; because he was the most intelligent of his Age both in nature and Antiquitie . 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 Phenicians and Hebrews .

Silenus's riding on an Asse , from Silo's Gen. 49.11 . 2. Another Attribute given to Silenus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried for the most part on an Asse : and hence Silenus had a particular remarque for riding on an Asse : which Bochart refers to that prophecie of Silo Gen. 49.11 . binding his Asses colt to the choice Vine . 3. The Mythologists fable Silenus , camrade of Bacchus , to be imployed in treading out the Grapes . This Bochart refers to Gen. 49.11 . he washed his garments in wine , and his cloths in the blood of Grapes , which is explicated Esa. 5. of such as tread out the grapes .

Silenus's being filled with wine , from Gen 49.12 . 4. They characterize Silenus , as one that was alwaies drunk ; as 't is supposed from what followes 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 rednes of eyes , &c. Silenus's meat Cows milk , from Gen. 49.12 . 5. They ascribe to Silenus for his meat , Cows 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 misteries of our Religion , and to expose it to the cavils of most wicked men , &c.

6. That Silenus had his original traduction from Silo the Jewish Messias will farther appear from that of Pausanius Eliacon . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The monument of Silenus remains in the Countrey of the Hebrews , i.e. all the Traditions of Silenus came from the Hebrews , whose Messias he was . Silenus's 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 Asse , and Prophecie . The Ancients fable , that Bacchus gave a reward to a certain Asse that he should speak with human voice , with which the Giants , which were Bacchus's 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 Asse , &c. 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 storie 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 Asse , &c. Though t is possible , that many Branches of Silenus's storie 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 prophecie of Silo , Gen. 49.10 . in a monstrous manner detorted &c. This may be farther evinced by what follows , of Pan , which some make the same with Silenus .

§ . 3. The Theogonie of Pan , and his parallel with the Jewish Messias . That Pan , whom the Poets feign to be the God of Shepherds , was parallel to , and , as t is presumed , originally traduced from the Jewish Messias , stiled 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 ●ignifies 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's Commanders , is said to have sent astonishing fears on all their enemies ; whence that proverbial speech , of Pannick fears . This seems to allude to the storie of Israel's being conducted in the wildernesse by Christ , the Shepherd of Israel , who cast Pannick fears on all their Enemies : according to that confession of Rahab , Josh. 2.9,24 . Joshua 2.9 . Your terror is fallen upon us , &c. so v. 24. The inhabitants of the countrey 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 Latines , 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 stiled 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 identitie betwixt Pan and Faunus ; which Bochart Can. lib. 1. cap. 18. asserts in these words . Faunus , amongst the Latines , 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. ) affirmes , that many make Faunus to be the same God with Sylvanus , and both the same with Pan : and then he addes , And truely , 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 onely 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 Satyr from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sair , which amongst the Hebrews signifies both a Goat and Devil ; ( as Maimonides ) because the Devil oft presents himself in the forme of a Goat &c. But

2. To passe from names to the thing it self . 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 onely erect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Images in every Temple ; but also they have a citie in Thebais , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ i.e. Cham's citie , ] but interpret it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the citie of Pan. By which it is evident , that Pan was an Egyptian God , and , as we may presume , the same with the Hebrew Messias , who conducted Moses ( the Egyptian Bacchus ) and the Israelites out of Egypt , unto Canaan , striking terrors into the Cananites , as before . Pan a fable of the Messias . That Pan , the God of Shepherds , and those many fabulous Attributes and Offices given unto him , were originally borrowed from the Jewish Messias , held forth in the old Testament under the Embleme of a Shepherd , is proved at large by Jackson , in his discourse of the Divine Autoritie of sacred Scripture , fol. 31. where he cites a relation out of Plutarch , touching the mourning of the Demoniack Spirits , for the death of their great God Pan , and the ceasing of all their Oracles thereupon : which was truely and onely 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 Genealogie of Pan , Bochart ( in the Preface to his Phaleg fol. 2. ) reduceth his original to Abel . The Greeks ( saies he ) when they write of the first Inventors of things , substitute Pan the Arcadian unto Abel , the Prince of Pastors , &c. 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 Osyris , nourished by Pan , whom I conceive to be Israel . Dickinson , Delph , Phoenciz . cap. 4. makes Pan the same with Cham : which he indeavors to prove from that of Diodor. Sicul. l. 1. where the same citie in Egypt , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. the citie of Cham , is interpreted by the Natives , the citie of Pan. We need not exclude either of these Parallels with Pan ; because we find that the Mythologists were , according to their different humors , very difforme and different in the application of their Fables . Only , I suppose , the great Pan , so much idolized by the Poets as the God of Shepherds , refers chiefly to the Jewish Messias , the great Shepherd of Israel , as before .

§ . 4. Prometheus his Theogonie and parallel with Noah . We now proceed to Prometheus , and his Genealogie , Names , and Attributes , with their parallel in sacred storie 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 controversie may be , with much ease , reconciled , by taking in both reductions . For its certain that the old Mythologists were no way uniforme or conforme 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 ( saies he ) is adumbrated to us , not onely in Saturne , but also in Prometheus , whose Feast is called at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which there is a contest of Lamps ; also an Altar in the Academie , on which the Lamps are wont to be kindled in this Contest ; as t is attested by Harpocration , &c. Thus Vossius . This Rite , consecrated to Prometheus , I presume , had its original Idea from the Lamps which burned in the Temple at Ierusalem , and from the fire on the Altar : whence also that fable of Prometheus's stealing fire from Heaven : ( which may allude to Elijah's praying for fire , which descended from Heaven , &c. ) But as to the parallel betwixt Prometheus and Noah , take these particulars . 1. As under Noah , so also under Prometheus , the great Floud was supposed to happen . So Diodorus , lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 Territorie . Whereas some may object , that this is meant onely of a particular Deluge in Egypt , under Prometheus &c. T is replied , that as the Grecians attributed the general Floud 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 endeavors to prove from the notation of the name : for ( saies 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 floud , and so preserved himself and his . 2. Prometheus is said to rebuild and restore human kind after the floud : which exactly answers to Noah , the father of Man-kind , &c. 3. Herodot : lib. 4. tels us , that Prometheus's wife was called Asia . And indeed , Noah's wife was no other than Asia , or Asiatica , an Asiatick . But whereas it may be objected , that Prometheus is made to be the son of Iapetus , and therefore cannot be Noah , but must be his Grandchild ; Vossius replies , that t is no wonder , if in Ages so remote , posteritie miscalled the Father and the son , and so confounded one with t'other .

2. Prometheuss's parallel with Magog . 2. Bochart , to avoid this contradiction , makes Prometheus to be Magog the son of Iapetus , 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 stiled the son of Iapetus ; as Magog was the son of Japhet . 2. From the eating of Prometheus's 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 posteritie 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. &c. follows Bochart herein .

§ . 5. Neptune the same with Japhet . From Prometheus we passe to Neptune ; which is indeed a name rather appellative and common , than proper . For as in ancient times , especially before the Trojan wars , they stiled 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 storie , as has been already demonstrated by a large enumeration of particulars ; which will farther appear by the genealogie and stor●… of Neptune , who according to the general consent of the 〈…〉 , was originally Japhet the son of Noah . For look 〈…〉 memorie of Noah was preserved in Saturne ; Unde etiam Japetus nisi à Japhet . Sandf . Desc . l. 1. §. 22. and of Shem ( whose posteritie possessed the septentrional and oriental Asia ) in Pluto ; and also of Cham ( whose progenie seated in the Meridional , Asia , & Africa ) in Jupiter Hammon : so also the memorie and storie 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 alwaies honored 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 stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latè imperans and latisonans ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that has a large breast , &c. See more of this Bochart , Phaleg . lib. 3. cap. 1.2 . From the Genealogie of Neptune ; whom the Mythologists make to be Saturnes son ; as Japhet was son to Noah , who passed for Saturne .

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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. The Cretenses say , that amongst other Gods borne of Saturne and Rhea , Neptune first began to mannage the Affairs 〈◊〉 the Sea , and to instruct for Navigation ; he having obtain●… this prefecture from Saturne , whence it came to passe , 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 storie of Japhet , & his Posteritie , their possessing the Ilands in the midland Sea , Greece , &c. So Bochart Phaleg lib. 1. cap. 2. Japhet ( saies he ) passed for Neptune the God of the Sea ; because his portion was in the Ilands and Peninsules . In the Ilands are Britannie , Ireland , Thule , Crete , Sicilie , Sardinia , Corsica , Baleares , &c. In the peninsules are Spain , Italie , Greece , Asia minor , &c. So Lactantius de falsa Relig. l. 1. c. 11. All the maritime places , with the Ilands , belonged unto Neptune , &c. This suits with Plato's origination of Neptunes 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 , &c.

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 addes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They adde 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 stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Ilands , and the European continent : wherefore his posteritie 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 , thorow which they were to passe into the Northerne and Westerne 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 , &c. But touching the Parallel 'twixt Japhet and Neptune , see more Bochart Phaleg . lib. 3. cap. 1.

§ . 6. Janus's Theogonie and Pa●allel 1. With Noah . As for the Theogonie of Janus and his parallel ; if we consider him historically , and according to the Mythologie of the Poets , so he refers to the storie 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 forhead ; because he saw a double world , that before and after the Floud : as Noah . 3. As the beginning and propagation of mankind , after the Floud , 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 storie of the Floud Book . 3. chap. 6. §. 4. ) to signifie an entrance or door , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ziz a post or threshold of a door ; as Vossius : 4. Latium , where Janus's seat was , ( whence part of old Rome was called Janicule ) was called Oenotria . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine . Thus much for Janus's 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's 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 Ilands , with notices of his Traduction from the Phenicians 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 Phenicians ; with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aol ( as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies a storme or tempest : which the Chaldee Paraphrase more fully expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alol : and the King Aeolus is thought , by the Phenicians , 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 Saturne , 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ere 's . ) i.e. the Earth , unto the number of their Gods : by what ceremonie ? 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. &c.

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 Jupiters head , they generally refer to the generation of Christ , the Divine wisdome .

3. Ceres . 3. Ceres is by Bochart substituted , and made parallel to Adam , or Cain , the first tillers of ground . 4. Niobe . 4. Niobe is by some made the same with Lots wife , who was turned into a pillar of Salt , i.e. of Sulphureous , bitumenous , and salty matter ; wherein she was partaker of Sodoms judgement , which overtook her : whence the fable of Niobe , her being turned into a pillar of stone , &c. 5. Sirenes . 5. As for the Sirenes , ( which according to the fable were in number three , partly Virgins , partly Birds , whereof one sung with voice , the other by pipe ; and tother by Harpe ) 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 , &c. 6. As for Juno , & Jana , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thence also Diana , Astarte , Venus , &c. we have fully handled them before , chap. 2.

§ . 9. Thus much for the Theogonie of the Grecian and Roman Gods , and Goddesses , which will receive farther evidence from what follows touching the Genealogie 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 Phenicians 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 forrein letters , the name being relinquisht : or the name , together with the thing , was traduced unto some mysteries of Religion . This again was accomplisht two manner of waies ; either when a forrein Name , ( so far as the nature of the Tongue would admit it ) the right order of the Letters being relinquisht , 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 Deitie . 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 Phraseologie , Apolluon : or 2. from the pronunciation of the name ; thus from Japhet was made Iapetos : or lastly from an Enallaxis of the Letters ; according to which forme 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 Theogonie 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 Cabiri , Phenician Gods . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's name , Ps. 119.137 . Cabiri from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Axieros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Axiokersos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cadmilus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the minister of God . Eliun from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God's name . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jud. 8.33 . Plautus's Paenulus : Alonim &c. 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 , &c. The Metamorphoses of the Gods in Egypt . The causes of Mythologick Theologie .

§ . 1. The Theogonie of the Phenician Gods Hebraick . HAving gone through Hellenisme , or the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we now passe on to the Oriental Gods , with endeavors to demonstrate how their Genealogie , 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 dignitie ; 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 , tels us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Phenicians and Syrians call Saturne 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 favored 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 Monarchie , 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 . T is 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 Gods 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 Phenicians to have had various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim ; some supreme , which they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , natural and immortal Gods ; such were the Sun and Moon : others , which they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 midling 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 stiled Beelsamen . The Phenicians stiled 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 ( saies Sanchoniathon ) they account the only God ; calling him Belsamen , the Lord of Heaven . Beelsamen here , according to Philo Byblius's 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 addes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ( saies he ) we may confirme from the Hebrew Tongue , which differs in dialect only from the Phenician . For what the Phenicians pronounce Beelsamen , the Hebrews write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal Schamaim , i.e. Lord of heaven &c. 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 Theogonie 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 flie : whence some think it was added by the Jews in a way of opprobium , or scorne ; as if one should say , the Lord of a flie . 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 Idolatrie . Yea Vossius ( de Idolol . lib. 2. cap. 4. ) following the conjecture of learned Jos. Scaliger herein , thinks that this name Beelzebub was curtaild 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 Demon 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 flie or flies : peradventure because it was thought to drive away those pernicious flies which infested the Ekronitish countrey , as Hercules was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his driving away Locusts , and Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from dispersing the Phrygian mice . The Jews traduced the name of this Idol to expresse the Devil by , and moreover changed Beelzebub into Beelzebul , which ●ignifies the Lord of dung . See more of this in Selden de Diis . Syrum Syntag. 2. p. 211. That Beelzebub was the same with Beelsamen &c. See Owen de Idolol . lib. 5. c. 5.

§ . 3. The Theogonie 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 affirme also to be Saturne . Joseph Scaliger makes Baal Peor to signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thundering Jupiter . Jerom on Hos. 9. lib. 2. tels us , that Baal peor the Idol of the Moabites , is the same with Priapus . So Isidorus Orig. lib. 8. cap. 11. Baalpeor ( saies he ) is interpreted an image of ignominie ; for it was an Idol of Moab , sirnamed Baal , on the mount of Peor , which the Latins call Priapus , the God of Gardens , &c. 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 't is 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 ment 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 worshipt 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 deifyed , and so became midling 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 stiled the Abomination of Ammon , which v. 5. is stiled Milcom , &c. Lev. 18.21 . Lev. 20.2,3,4,5 . 2 Kings 23.10 . So Lev. 18.21 . Lev. 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 Iunius and Tremelius subjoin this exegetick Note : You have ministred in shew in the Tabernacle of the Living God ; but you have worshipped really Moloch , the God of the Ammonites , ( which by your impietie you have made yours ) and other Gods of the Heathens , Synecdochically . This God of the Ammonites the Prophet , in this place onely , mentions , because the Ammonites being their neighbors , he would more sharply strike at their Idolatrie . Tarnovius saies , that the Affixe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes , that the Israelites framed an Idol proper to themselves , according to the forme 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 identitie 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 Saturne , so Moloch . 5. Their Identitie is farther apparent from the samenes of their worship . So Owen ( de Idololatr . lib. cap. 7. ) That Moloch ( saies 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 . &c. As for the worship performed to Moloch , we have a general account thereof in the Scriptures above named ; namely , that the Parents in honor 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 , &c. 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 calamitie , &c. 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 . t is said , they sacrificed their sons and daughters to Devils , and shed iunocent bloud , the bloud of their sons &c. 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 Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies rich , as Voss . lib. 2. c. 5. Bochart ( Can. lib. 1. cap. 28. fol. 584. ) tels us , that Adranus is the name of a Syrian or Phenician God , as the Compound Adra-melech , 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 magnifick King , &c. 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 honor of their Idol Moloch , 2 King . 23.10 . Jer. 7.31,32 . as 2 King . 23.10 . and Jer. 7.31.32 . which custome the Phenicians usurped before Moses's time ; as it appears Levit. 18.21 Deut. 18.10 . and the Carthaginians reteined this impious superstition even unto Hannibal's time . Thus Bochart .

§ . 5. The Samothracian Cabiri , 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 't will appear by the consideration of particulars . We have a good general account of these Cabiri 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 , Axiokersos , Kasmilos . Axieros truely is Ceres ; Axiekersa Proserpine ; Axiekersos , Pluto , or Ades ; and the fourth , Casmilus , is Mercurie ; as Dionysodorus relates their names . Thus the Scholiast . That these Cabiri 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 Gods name . We find the like mention'd 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 chiefly 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 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] affirmes , 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 Phenicians soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achazi-eres , i.e. the Earth is my possession or Dominion ; which was Ceres her title . Axiokersa Proserpine . Thence follows Axiokersa and Axiokersos which differ only in gender and termination , and are by the Scholiast attributed to Proserpine and Pluto , whereunto they answer according to the Phenician Origination : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keres signifies destruction and death , as in Jer. 46.20 . Axickersos 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 Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muth , Death , and the Latins Pluto : as before chap. 4. § . 5. Casmilus Mercurie , Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casmilus , or Cadmilus , another of the Phenician Cabiri , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadmel , which signifies the minister of God , proportionable to Mercuries name , who passed for the Minister of the Gods . So Bochart ( Can. lib. 1. cap. 12. fol. 429. ) Chadmel ( saies he ) Mercurie is changed into Cadmilus , because the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Greeks rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence , in the Phenician Theologie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; namely Saturne 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 forme 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 , &c. 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 Theogonie Judg. 8.33 . We find mention of this Goddesse Judg. 8.33 . Baal-Berith their God : which , as it seems probable , had its original from a satanick imitation , of Gods entring into covenant with Abraham ; whence he was stiled 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 rendred Jud. 8.33 . Baal Berith , as in what precedes , C. 1. § . 3. The Carthaginians ( who were but a branch of the Phenicians , as the name Poeni imports ) make use of the same Title to expresse their supreme Gods by ; Plautus's Paenulus , as 't is evident by Plautus's Paenulus : ( which is the greatest Relique we have of the Punick 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 asking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note following the Accusative case . The reason , saies Bochart , why I explicate alonim Valonuth the Gods and Goddesses , is given us by Scaliger . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of God amongst the Phenicians ( as Philo Byblius teacheth us ) who stile each of their heavenly Host by this name , as in Plautus's Paenulus ; & Sisensa on that place has noted , that Alon , in the punick Tongue , is God : The Theogonie of Uranus Hebraick . Philo Byblius proceeds to shew , 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 ( saies he ) taken from Moses's 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 rendred , 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 addes that this Eliun or most High engaging with beasts , perished , but was by his Posteritie adscribed to the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom his Posteritie 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 posteritie .

§ . 7. The genealogie of Ilus from El Gods name . After Eliun , and his Son Uranus , there follows , according to Sanchoniathons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sons of Vranus or Heaven , which are Ilus , Baetylus , Dagon , Atlas . The first borne of Vranus was ( as before chap. 1. §. 3. ) Ilus . Gen. 14.19.22 . So Philo Byblius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ilus who also was Saturne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evidently the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El , a proper name of God . For what the Phenicians and Hebrews write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El , the Greeks usually write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ilos . So the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadmel , the minister of God , or Mercurie , 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 mention'd , by Photius 262 out of Damascius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Phenicians and Syrians call Saturne 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 hel came ( as our English Hell , so ) the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun , which generally passed amongst the Phenicians for Saturne 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 signifie 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 expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God who created all things ; and the Arabians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 algabil , God the maker . Namely , the Phenician Philosophers Sanchoniathon Mochus &c. persuaded themselves , that the Sun was the great Architect or framer of all things : whence Porphyrie cals 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 Gods sacred name . The Phenician Elohim . Hence it followes in Philo Byblius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The companions of Ilus , i.e. Saturne , are called Eloeim , that is to say , Chronies or Saturnians . As Ilus comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloah , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim Gods 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 Vranus 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 't is not improbable , but that the Devil might have an hand in this transmutation , thereby to infuse a principle of Idolatrie into the credulous people ; persuading them , that these Stones were indeed living . So Damascius tels us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I saw a Baetulus moved in the Air. As for the original of these Baetylia , or Baetyli , 't is made very probable by the learned Jo: Scaliger , Bochart , and Owen , that they had their original , by an hel-bred imitation , from Gen. 28.18,19 . and Gen. 31.13 . the stone which Iacob erected , as a memorial of Gods 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 Iacob , Gen. 28.18.19 . who Gen. 28.18 . called the place Bethel &c. Gen. 31.13 . which God confirmes Gen. 31.13 . The Phenicians therefore imitating this , first worshipped this very stone , which the Patriarch anointed . So Scaliger in Euseb . ( fol. 198. edit. 1a. ) tels us , that the Iews relate so much ; namely , that although that Cippus ( or stone ) was at first beloved by God , in the times of the Patriarchs , yet afterwards he hated it , because the Cananites turned it into an Idol . Neither did the Phenicians onely 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 Phenicians and Grecians , upon some imaginarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , tels us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 Saturne , 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 Lev. 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 Saturne 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 color , in length the Diameter of a span ; but it appeared sometimes greater ; sometimes lesser , sometimes also of a purple color . Or else Abaddir may be the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab-addir , the magnifick father ; by which name the Phenicians 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 . &c. 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 Theogonie 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 husbandrie , is called Iupiter the Husbandman : whence Dagon is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread corne , as Bochart . We find frequent mention of this God in Scripture , 1 Sam. 5.1 . as 1 Sam. 5.1 . &c. There were several other Phenician Gods ( already mentioned , ) which had an Hebrew extract . Taautus . As Taautus , the same with Canaan and Mercurie , 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 Theogonie 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 Patriarchs , Ioseph , &c.

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 Ioseph ; as Vossius ( de Idololatr . lib. 1. cap. 29. ) has well demonstrated . So Iulius Maternus , and Ruffinus lib. 2. Histor. Eccles. cap. 23. Also Suidas , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tels us , that Apis was a symbol of Ioseph , &c. Vossius makes this probable , 1. From the greatnes of the benefits , which the Egyptians received from Ioseph , which no symbol was so apt to expresse as the Egyptian Apis , made in the forme of a bullock ; and so resembling the fat and lean Kine : yea , we find the spirit of God Deut. 33.17 . comparing Ioseph to a bullock . So Sandford de descensu Christi l 1. §. 19. Ioseph also is Apis , who , for the supplie of bread corne afforded to the Egyptians , was worshipped under the forme of an Oxe , ( so that none may wonder he is mentioned in Scripture under the forme of an Oxe , Deut 33.17 . Deut. 33.17 . ) according to which resemblance also Minucius , in times past , the Prefect of Provision at Rome , was in very like manner honored with the forme of a golden Oxe , or Bull. 2. The same is demonstrated from the great reverence and esteem Pharaoh and the Egyptians had for Ioseph ; who received from them , whilst alive , the greatest symbols of honor 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 Ionathan , the Interpreter of secrets ; and lastly made him High Steward of Egypt . Neither can we suppose , but that he , who was so greatly honored by them whilst living , had also as great honor 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 Hieroglyphicks , or Symbols ; which , though at first were intended for civil commemoration onely , yet were afterwards abused to Idolatrie . Thus Suidas ( in Sarapis ) tels 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 Ioseph stiles himself Gen. 45.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a father to Pharaoh : whence Vossius inclines to think , that acclammation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abrech , which Pharaoh commanded to be made before Ioseph , had its rise : for Onkelos makes it a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab , a father , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rech , rex , a King . Serapis , the same with Apis. As for Serapis , it was the same with Apis , and also a symbol of Ioseph : which Vossius collects from this . 1. That it had a Bushel on its head ; as a symbol of Ioseph's providing Corne for the Egyptians . So Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. From the Etymon of Serapis ; which is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oxe , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sor , a prince , and Apis : both of which are applicable to Joseph , &c.

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 tels 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 Iland of Nilus : as Moses was cast into the river . 3. Diodorus tels us , that Hercules was the chief Captain of Osiris's armie : 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 saies , that Osiris had in his armie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anubis , covered over with a dogs skin ; which thence was pictured with a dogs head , and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dog-keeper &c. All which seems to refer to Calcb's name , which signifies a dog , &c. 5. Farther , Pan is said to war under Osiris . By Pan is meant the Jewish Messias , who was the Shepherd of Israel , and led them in the wildernes , as before chap. 6. §. 5. &c. 6. Lastly , Osiris is said to have Hornes &c. from the mistake of Moses's character , who is thence pictured with hornes . Osiris , the same with Joseph . Sandford de descensu Christil . 1. §. 18. makes Osiris the same with Joseph . Moses ( saies he ) with the Princes of the Tribes , carried up the bones of Joseph unto Canaan ; hence the Poets fable of Osiris's bones &c. 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 Aegyptian Bacchus &c. 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's 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 honor after Apis. Vossius ( Idol . lib. 1. cap. 29. ) supposeth Mnevis and Apis two distinct sacred buls , 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 platforme ; namely Ioseph , who was worshipped by them of Memphis under the forme 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 cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men ; whence the German and our English , Man , which refers to Adam , as before ch. 4. § . 4. Mnevis confidered 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 Saturne , see what precedes chap. 2. §. 8.

6. Aegyptiorum Dii qui apud Poetas celebrantur , populorum Israeliticorū duodecim tribus sunt . Sand. desc . l. 1. §. 20. The Poets fable , that the Gods , who fought against the Giants , came out of Egypt &c. This some refer to the twelve Tribes of the Israelites , that came out of Egypt under the conduct of Moses &c. 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 Armie : this is Moses , &c. The same is more largely asserted by Dickinson , Delph . 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 genealogie 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 dogs head ; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobeach signifies barking . And the King Apis is worshipped in an Oxe , in allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby the Hebrews expresse an Oxe . Thence the LXX read Jerem. 46.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they would expresse it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in the Giants war , the Gods , for fear of the Giants flying into Egypt , changed themselves into diverse 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 Iuno was called , ( also Astarte ) signifies an herd of Bullocks , &c. Thus Bochart . Whereby we see what a world of fables were coined , touching the Gods their genealogies , and metamorphoses ; and all from mistakes of Iewish words , stories , or mysteries .

§ . 12. Thus we have dispatched the first part of Pagan Theologie , called Mythologie , 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 laies down this conclusion , That the names of the Grecian Gods were of Hebrew origination : and then , having shewn how the Grecians formed 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 dai in Shaddai , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iupiter's name : § . 8. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehova , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iaoth , Ieje , Heje ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jupiter , Jove , Euvios , &c. were traduced : §. 10. 11. 12. 13. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabaoth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. § . 14. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonis : § . 15. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoebus , as the American Hiob , from Jehovah . Lastly , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacchus was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah , or Iehova ; as in like manner all the sacreds of Bacchus from the Historie of Moses , the same Sandford proves at large §. 17. 18. 19. The like he proves of Hercules , whose Theogonie he derives from Ioshua : §. 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 ambiguitie 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 , &c. 4. An affected humor in Mythologists , inclining them to attribute the Attributes or Actions of several persons to one chief , or of one to several ; hence many Iupiters . 5. But the main prolifick principle of Theologick Mythologie was a vain humor of imitation , which possest the Grecians , and led them to coin Fables ; as hereafter .

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

The distribution of Theologie . Natural Theologie 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 mens idolizing the Sun , from Gen. 1.16 . its Dominion , Composure , Motion , &c. Iob. 31.26,27 . Deut. 4.2 . The Sun idolized by the Iews . Demons the immediate object . Their Names , Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature , Offices , conformable to the Iewish Messias . Of Columnes , 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 stiled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , the Sun , worshipt there , under the Symbol of Fire , instituted by Nimrod . The Sun stiled Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El ; thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esa. 46.1 . Nebo the Moon : the rise of its Deitie . The Persian Natural Theologie . Amanus the Sun , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 26.30 . Mithras the Sun . Horses sacrifized to the Sun , as 2 King . 23.11 . The Natural Theologie of of the Magi , the same with that of the Zabii . The Egyptians Natural Theologie . The Sun stiled Orus , Osiris , Mnevis , Esa. 19.18 . Apis. The Egyptian Demons . The Phenician Natural Theologie . The Sun called Baal , Beelsamen , Aglibelus , Moloch , Eleagabalus , Adon , &c. The Moon Astarte &c. The Phenician Baalim . The Grecian Natural Theologie . The first Grecian Gods Planetarie . The Sun named and worshipped in Saturne , Jupiter , Dis , Dies pater , Jao , Apollo , and Bacchus . The Grecian Demons . The design of the New Platonists of Alexandria , to reforme their Natural Theologie . The Roman Natural Theologie . Janus the Sun &c.

§ . 1. The distribution of Theologie into Fabulous , Natural and Civil . PAgan Theologie , as we formerly hinted , was anciently distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Mythick ; which sprang from the Poets figments . 2. Physick ; which resulted from the Mysteries of Nature , and mans corrupt contemplations thereon . 3. Politik 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 Tullie cals the Pontifex . So August . de Civit. lib. 4. c. 37. It is related ( saies he ) that Scaevola , the most learned Priest , disputed of the three kinds of Theologie ; the first from the Poets ; the second from the Philosophers ; the third from the Princes of Cities . The first he saies was Nugatorie &c. Terentius Varro followed Scaevola herein , as August . de civit . Dei lib. 4. cap 4. There are three kinds of Theologie ; the first is called Mythick or fabulous ; used by the Poets : another Physick ; 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 Citie . thus Varro . The Poetick was accounted by the more wise Heathens , Scaevola , Varro , &c. most fabulous and absurd : the Civil was preferred before the Poetick ; yet not approved by the forenamed Varro and Scoevola ; because 't was mixt with many falshoods and things unbeseeming the Gods . The Physick Theologie was that which the wiser Pagans , especially the Philosophers , approved and commended .

We have treated at large of the Poetick or fabulous Theologie , in the Seven foregoing Chapters ; wherein we have explicated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fabulous Genealogies of the Pagan Gods , with , more than meer conjectural , proofs of their Traduction from some Hebrew Names , Persons , Attributes , or Offices . We shall now proceed to the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie , with endeavors to demonstrate its origination from sacred Oracles , or Operations .

§ . 2. Natural Theologie most ancient ; with its derivation from Divine Theologie demonstrated . This Natural Theologie was of all most ancient : for the Poetick or fabulous Theologie , was but an Allegorick 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 , &c. As for the time when this Natural worship was first assumed , we shall not be peremptorie 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 endeavor to demonstrate from the end , objects , authors , and chief Seats of this Natural Theologie .

1. From its End . 1. The chief end , for which this Natural Theologie was at first instituted , seems evidently no other than this , namely , a vain designe or attempt to reduce lapsed mankind to that pristine state of happines , which it once enjoyed , by vertue of the first covenant , and still retained some remote Physical capacitie 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 Adams happy State in Innocence , his fall , and of the way of Redemption by a Savior ; which comparing with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common Notions , ingraven upon their Nature , made them somewhat emulous of regaining that lost happines : in order whereto , they conceit this their Natural Theologie , to be the most proper expedient . And that this was the chief end thereof , will appear by what follows , concerning the Object of Natural Theologie .

§. 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 Theologie , it was either ultimate and supreme , or intermediate and next . The ultimate and supreme Object was , for the most part , some Planetarie Deitie , first the Sun alone ; then the Moon , and other Planets . Though I doubt not , but that the first Chaldean Philosophers , as also the wiser Grecians , Pythagoras , Socrates , Plato , &c. terminated their Natural worship , ultimately on the true , eternal , infinite God ; though they let it passe 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 Theologie or worship , was some Midling , 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 stiled , 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. ) saies , That the most ancient of the Nations , the Phenicians and Egyptians , had , besides the Planetarie Deities , which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Phenicians and Egyptians , ( from whom the rest of men received this custome ) esteemed as their supreme Gods , such as found , out or administred things necessary to life , or in some regard afforded great benifit 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 &c.

§ . 4. The First , Supreme natural God was the Sun : the original of his Deification . Gen. 1.16 . Gods delegated Dominion to the Sun communicated by tradition . I shall begin with the supreme natural God or Gods ; and endeavor 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 Idolize , was the Sun . So Philo Byblius out of Sanchoniathon , tels , that the Phenicians made the Sun their chief God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This they count the only Lord of Heaven , calling him Beelsamen , who with the Phenicians , is Lord of Heaven i.e. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Assyrians stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bel , 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 , saies he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El , Gods name offers it self , also Elohim , and Elohe ; which differ so little , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helios seems to occupie all three . For whence , I pray you , came Helios ? the most learned confesse , that it is not of Greek origination . Some affirme that it is of Punick , others , that it is of Assyrian Origine : both of which proves what we intend . For both Herodotus , when he understands the Hebrews , cals them Phenicians ; whose Tongue the Punicks [ Paeni ipsi quasi Phoeni , corrupto nomine appellati ] so called from the Phenicians , used : as also Tacitus affirmes , that the Assyrians gave origine to the Hebrews , and possessed their Countrey . Therefore they that make Helios an Assyrian or Phenician name , confesse 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 Hel , 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 Hel [ Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as it s confest by our Divines ( Theodor. contra Her. l. 5. c. de Spiritu . S. & Nicet . Orthod. lib. 2. c. 29. ) — Which things standing thus ; the Ancients ( Macrob . Saturn . &c. ) did , though darkly define , or limit the universal multitude of the Gods by the Sun alone : and we lesse wonder at it , that this God ( the Sun ) should traduce his name from the Prophetick Writings ; seeing hence also he seems to be furnisht with his Chariot and four horses . For , that the Grecians detorted Elias's 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 Idolizing 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 , &c. 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 bosome of the Church , we may safely grant , the Apostate , sons of Noah , Cham , &c. received some notices & discoveries of this Delegated Soveraigntie 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 , &c. titles which import a Soveraigntie 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 adde , 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 inclin'd , 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 Idolatrie . Seeing ( saies he ) in Egypt they could hardly contain themselves within doors , by reason of the delicious constitution of their countrey , 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 &c. 3. The Suns influence , another cause of its being Idolized . 3. Another cause of the Suns being deifyed , was those sensible influences , and effects , which flowed from him . Man naturally is apt to ascribe a Divinitie to what affords him relief and succor ; especially if it be an universal Cause of Good . Now the Sun having such a prolifick and powerful influence on all sublunaries , and sensibles ; no wonder if the corrupt imaginations of mans foolish heart , attribute a Deitie 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 Planetarie Deities , Jer. 44.17.18 . Jerem. 44.17,18 . for then had we plenty , &c. Therefore God checks them for these Vanities , Jer. 14.22 . Jer. 14.22 . and Paul , Act. 14.17 . plainly indicates , that the Gentiles , from a vain expectation of Succor from these Celestial bodies , were inticed into an Adoration of them . Judicial Astrologie . And Judicial Astrologie , which began to flourish amongst the Chaldeans and Egyptians , even in the beginning of Idolatrie , 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 passe 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 Politick States , yea on the spirits of men , and that directly ; this , I say , being granted , I cannot see how we can rationally denie them a Deitie .

4. The Suns refidence in Heaven a farther cause of its being Deified . 4. Another prolifick cause of the Suns being Deified , was his glorious Residence in Heaven . There is , as 't is 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 Gods 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 Divinitie , 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 &c. 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 &c. This is explained by Moses , Deut. 4.19 . Deut. 4.19 . And lest thou shouldest lift up thine eyes to heaven ] whereby is imployed that an Idolatrick Contemplation of the Sun &c. was a main cause of mens Idolizing of it . 2. Another cause is the hearts 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 Idolatrie , Deut. 11.16 . as Deut. 11.16 . beware lest your heart deceive you , and turne 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 kisse 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 , &c. 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 , &c. Thus we see , how first the Sun , and then the Moon , and in after time the other Stars , came to have a Divinitie 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 honor was given to the Sun ; because there was nothing more conspicuous , and more acceptable to our fenses than it . Next , the Moon seemed to gain the same honor ; which therefore was taken into a copartnership in worship . Hence the same honor 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 Deitie &c. By which its apparent , that the more judicious Philosophers ( such as Pythagoras and Plato were ) acknowledged onely 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 &c. as hereafter . See more of the original of these Planetarie Deities in Owen , Theolog. lib. 3. cap. 4. who , I confesse , has furnished me with much light herein . The Sun idolized by the Jews . Yea these glorious excellencies of the Sun , did not onely inveagle the hearts of poor Heathens into Idolatrie , but also many of the carnal Jews were enticed thereby . Joseph Scaliger , Trihaeres . cap. 27. tels us , that the Sun was worshipt 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 felicitie , I say , true felicitie ; amely , that their minds may be replenisht with heavenly light . That which addes to this persuasion is a passage of Josephus , who , speaking of the Essenes , saies , 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 dispatcht the supreme natural God , or Gods , which takes in the ultimate object of Natural Theologie and worship ; we now proceeed 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 canonized , or instituted certain midling 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 canoniz'd : the Things were Golumnes , Pillars , Images , and at last whatever carried any thing of Divinitie .

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 midling Men-Gods or Mediators , were taken up in imitation of , and derivation from the Iewish Messias , which was Immanuel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God man , or mediator betwixt God and men . The original of the Baalim and Demons . This we shall endeavor 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 stiled by the Phenicians ( 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 t is evident from Hos. 2.16,17 . And shalt call me no more Baali , &c. 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 Messias . The Romans called these Demons , Semidei , half Gods , Medioxumi , midling Gods , and Deastri , star-Gods : because they supposed their residence to be chiefly in some star : of which elsewhere . 2 The orignal 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 Phenicians , 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 t is 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 , stiled also in Scripture the Host of Heaven , from Belus a Phenician King &c. 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 ate the sacrifices of the dead . Hereby ( saies Deodati ) is signified the origine of Idolatrie , which began by attributing divine Honor to persons deceased . Thales and Pythagoras seem the first that brought these Demons to any exact Idea , forme , or shape . T is true , the Poets Orpheus , Homer , and Hesiod brought some rude Ideas , or rather first lines out of the Oriental parts , Egypt , &c. 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 Poetick fables , and ridiculous Attributes applied to those Demons , made them more Artificial and Philosophick Mediators . The mode of this Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch gives us the mode how this Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deification was accomplished . We ought ( saies he ) to judge , and firmely 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 pompe of Enterrement , when as the fire began to seize on the top of the Pyramide , and the bed whereon the person deceased lay , they let flie , at the same time , an Eagle , which flying aloft , signified , that his soul flew up to Heaven , whereof we have a thousand Medailles &c. To this Pagan Deification of their Demons , the Popish Canonization of their Saints exactly answers , as their Canonists ingeniously confesse ; and both one and t'other were but corrupt imitations of the true Messias , &c. 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 . ) tels us , that Thales , with Pythagoras , Plato , and the Stoicks 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. Aegypt . But there is none that treats more accurately and amply of these Demons , their nature , and qualitie , than Plato ; who in his lib. 13. de legib . cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten Gods , also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visible Gods . Again , he makes them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idols and Images of the supreme God , the Creator . Demons , midling Gods . And more fully in his Symposium , fol. 202. &c. he describeth these Demons to be of a middle nature , betwixt God and men : his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Every Demon is between God and man , being plac'd in the midst of both . He likewise cals these Demons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the works of God ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things made by God : and sometimes he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortal . As for the qualitie and dignitie of these Demons , he saies ( Politic. fol. 251. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Demons are Co-rulers with the greatest God . All which Platonick Contemplations exactly answer to the Scriptures character of the true Messias , who is said , in regard of his Humanitie , 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 , &c.

4. The offices o these Demons answerable to those of the true Messias . 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 Christs offices . So Plato , Symposium fol. 202. &c. After a discourse of the Nature of this Demon , Socrates demands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what facultie or power has this Demon ? 1 Demons transmit the worship of men to the Gods , and the rewards of the Gods to men . Diotima replies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( they have a facultie ) 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. God mixeth not with man , but by the mediation of this Demon ; 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 Demon ; which we cannot rationally imagine , could ever have entred into his brain , without the assistance of some sacred Tradition .

The Pythagoreans held the same sentiments of these Demons ; so also the Stoicks , as Laertius in Zeno : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they say also , there are certain Demons , which have a sympathie with , or care of men . And as the Pagans took the Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonologie from the Scriptures account of the true Messias , so in like manner the Papists received the original Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint worship , from this Pagan Demonologie ; as t is 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 Apostasie of the latter Times , from pag. 31. to 37. edit. 1. But more concerning the Traduction of Pagan Demons from the true Messias , in the following discourse of Pythagorean Philosophie .

§ . 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 midling or representative Gods , interposing betwixt them and the supreme God or Gods . 1 The Pagan Columnes . Amongst these we may reckon their sacred Columnes , which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stelas : so the LXX on Lev. 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 onely symbols of a Divine presence , but afterwards abused to superstition , and made Gods , as in the former Chapter , § . 8. Clemens Alexandrinus tels us , That these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sacred Columnes , were invented in imitation of the pillar of Cloud , that went before the Israelites in the wildernes . Certain it is , that the wiser of the Pagans did not worship these Stones as supreme Gods , but at first onely as commemoratives of some Divine presence ; and afterwards as an Organ or Bodie , which was informed and actuated by some Divine or rather Demoniack 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 , &c. too remote and absent , they conceit it necessarie 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 mysterie , shewing , that they esteemed not these Images or Pillars , simply and absolutely as their chief God ; but onely as symbolick bodies , informed and influenced by the soul of their God : as a Glasse is informed by the Image or species that fals 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 onely mediums thereof . For finding , as they thought , somewhat of Divinitie in almost every Creature , they made it a medium of adoring their supreme Gods . All these symbolick Images , sensible Formes , 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 Symbolick Types and shadows , which were appointed the Jewish Church , for the more solemne Celebration of God's worship , as hereafter .

§ . 7. The original seats of Pagan Theologie . Having gone through the Objects of Natural Theologie , 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 Theologie first took root , and whence it diffused it self into other parts ; together with the Causes thereof . We have afore ( §. 4. ) shewed , that the ultimate and supreme Object of this their Natural Theologie 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 Theologie began . As for the Time when men began first to Idolize and adore the Sun , it cannot be precisely determin'd : some fixe the time about the Nativitie of Serug , 63 years after the Babylonian dispersion . But Owen ( de 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 confirme this persuasion is , that Nimrod , by the Assyrians called Belus , the first that usurped temporal Monarchie and Dominion over his brethren , whilest 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 Theologie not Aegypt . But to come more closely to our present substratum . The original seat or place , where this Natural Theologie began , is left somewhat uncertain by Antiquitie . 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 Theologie . 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 confirmes this opinion is , first Scripture evidence ; as Rev. 17.5 . where Babylon is called the Mother of Harlots &c. i.e. saith Mede , the first Parent of Idols ; for Babel , as she was the first seat of temporal Monarchie , so also of Idolatrie . 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 &c. 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 ( saies 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 &c. So Glassius , Grammat . S. lib. 4. Tract . 2. Observ. 22. on Job . 31.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my hand hath kiss●d 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. Observ . cap. 20. where , out of Minutius felix in Octavio , Apuleius apol . 1. Plinie 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 kisse , whereby they worshipped their Idol God , &c. So Mollerus in Psal. 2.12 . This ( saies he ) was one kind of Idolatrie : for seeing men could not attain to kisse 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 wee 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 stiled 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 , mention'd Gen. 11.28.31 . so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Sun , as he is stiled 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 Historie of the Creation . This also suits exactly with the wonted origination , which the Learned give of this Chaldean Ur ; namely , that it was so stiled 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 Suns name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or , called this Citie 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 . &c. Ur is the name of a Citie , 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 , informes us , that Ur had its appellation from fire ; which the Chaldeans worshipt as a God : for when they saw , in times past , fire descending from Heaven , and consuming the Sacrifices of the Patriarchs , they supposed it to be a God . Thus Forsterus . Though I conceive ( with submission ) that the main reason they worshipt 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 sirname Nimrod Ninus , This man taught the Assyrians to worship fire . In this Citie of Ur , where this sacred fire was worshipped , as a symbol of the Sun , Haran Abrahams brother died , as Gen. 11.28 . And 't is 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 worshipt 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bel ( 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 . 'T is 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 Plinie , 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 Macrob . lib. 1. Sat. cap. 23. See what the Assyrians ( saies he ) imagine of the power of the Sun . The God which they worship as the Supreme and greatest , they call Adad , which signifies One , &c. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautie . 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 Philosophie . That the Sun was worshipt 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 Honors and Adoration . The Motives that induced these blind Heathens to Idolize this piece of Gods 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 , &c.

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 stiled by the Chaldeans Nebo , Esa 46.1 . &c. as before Cap. 2. §. 5.

Thus much for the Chaldeans supreme Gods , which filled up a great part of their Natural Theologie , especially in the beginning thereof . For the Chaldean Philosophers stiled Zabii , ( whence the whole of their Theologie 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 Theologie , & its symbolizing with the Chaldean . To the Natural Theologie of the Assyrians , we may refer also that of the Persians . For the ancient Persian Magi ( as we shall hereafter prove in the Persian Philosophie ) received their first Institutes and Rites from the Chaldean Zabii , which is sufficiently evident by their Symbolization . For look as the Sun was called by the Chaldeans , Bel and El , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El , and worshipt 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 stiled 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 ( de 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. saies Vossius , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of Jah , or Jehovah ( of which see more in the Chaldean Philosophie .

This Amanus or Sun God , worshipt 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 , &c.

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 Asiatick Idolatrie was imitated by the Israelites ; as it appears from 2 King . 23.11 . where 't is said , 2 King . 23.11 . Josias abolished the Horses , that the Kings of Judah had given to the Sun — and burnt the chariots of the Sun with fire . This plainly refers to this Persian Idolatrie , which the Israelites had suckt 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 Asiaticks .

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 Theologie : Thus Owen ( de 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 , &c. Thus we have gone thorough the Natural Theologie of the Chaldeans and Persians , shewing how both worshipped the Sun as their supeme God , under the natural Symbols of sacred Fire , Kissing the hand , bowing towards the East , &c. without those pompous Images , and Ceremonies , which the Grecian Hellenisme afterwards introduced .

The Zabii and Magi , the first Institutors of this Natural Theologie . As for the main composers and promoters of this Natural Theologie , they were Philosophers , especially Astrologers , who were called by the Chaldeans Zabii ; whence their Theologie 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 Theologie or worship from the Chaldean Zabii ; as we have hereafter proved in our Discourse of the Chaldean and Persian Philosophie . 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 , &c. 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 Theologie . We now proceed to the Natural Theologie of the Egyptians , who also worshipped the Sun as their chief Natural God . So in the Egyptian Theologie , they stile 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 Astrologie ; for which they had no small advantages , by reason of the situation of their countrey , and the serenitie 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 stiled Horus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sun was worshipped by the Egyptians under sundry Symbolick appellations . 1. He was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horus or Orus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light fire , or the Sun : Os being added by the Grecians , according to their wonted 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 forme , holding a scepter in his right hand &c. 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 , then we may with Sandford ( de Descens . l. 1.19 . ) suppose him to be the same with Aaron : whence the fable of Orus's 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 signifie the same amongst the Egyptians , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many eyed : an Epithet given the Sun , by reason of his diffusion of raies and light , into all parts of the World . 'T is 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 , sirnamed 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 , &c. For Neton , saies 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 Citie 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 , rendring it the Citie of the Sun , i.e. ( saith he ) Heliopolis a citie 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 citie of the sun shall be accounted one . There were diverse Cities , in diverse 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 Cananites : Kirheres , and Kirharesheth among the Moabites : and among the Greeks Heliopolis ; called by the Latins solis oppidum . This Citie , called so anciently , but in latter times Damiata , was a Citie much addicted to Idolatrie ; 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 Buls , which they worshipped for a God ; as Apis , the other of them at Memphis : so that the Prophets intendment is to intimate , that some of those Egyptian Cities , that had been most polluted with Idolatrie , should receive the sincere service and worship of God &c. 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. tels 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 Hornes ; 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 Signes of the Zodiack ; whereof one was supreme , and the rest subordinate to , and Mediators with that supreme God &c. Yea , in processe of time , the Egyptians made every creature , that had any thing of Divinitie 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 multiplie into such an infinitie , not from a multiplicitie of supreme Gods , but of mediums , or symbols , whereby they worshipped the Sun their supreme God . That the Egyptians had their Demons , or midling 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 Demonologie out of Egypt into Greece . And Bochart , in a Sermon at Caen , asserted , that the Egyptians had a citie which was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the citie of the Heroes , or Demons , of whom Joseph is supposed to have been the first .

§ . 10. The natural Theologie of the Phenicians . I come now to Natural Theologie , as it flourished amongst the Phenicians ; who gave , if not the first lines , yet the main lineaments and forme to the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonologie . The Phenicians stiled 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 stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of Heaven . So Philo Byblius , out of Sanchoniathon , tels us , that the Phenicians count the Sun their onely God , calling him Beelsamen , i.e. the Lord of Heaven , as before chap. 7. § . 1. Thence Bethsemes among the Cananites was so called , because of the Sun 's being worshipt there as God : as § . 9. This Belus passed amongst the Romans , under the name of Belenus , as Julius Capitolinus ; or , as Herodian . lib. 8. stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Kings 9.18 . 1 Chron. 8.4 . which name they applied historically to Apollo , but physically to the Sun . In Palmyra , a citie 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 Countrey Gods . This is rendred 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 applie 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 Ladie Queen ; as in Latin the Moon is stiled both Lunus , and Luna . Thus Vossius in his Addenda , lib. 2 pag. 4. If Malachbelus be Lunus the Moon , then 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 , &c.

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 passe 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 stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Phenicians ) under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal peor , as before chap. 7. § . 3. Thence we find mention of a citie among the Moabites called Kirheres , and Kirharesheth , i.e. the citie 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 informes us , that ' the Phenicians 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 write Heliogabalus : yea , in Herodian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the Sun was hereby signified , both Dio and Herodian shew , 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 &c. 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 shews , 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 de myster. Aegypt . cap. 17. whose footsteps Julian the Apostate following , in his Oration of the Sun , amongst other things has this : Some formes 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 stile the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Opificer of the Universe &c. 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 stiled by Porphyrie , in Eusebius praepar . Evang. lib. 3. cap. 4. Thence he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gabal to signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Framer , or Builder . But Vossius de Idol . lib. 2. cap. 5. supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gebel in Arabick to signifie 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 Iulian the Apostate , in his Oration of the Sun , saies : We may yet draw somewhat out of the Phenician Theologie . They who inhabit Edessa , a place from eternitie sacred to the Sun , make him to have two Assessors , Monimus , and Azizus ; which Iamblichus interprets Mercurie and Mars , two Demon Gods . As for Mars , Iulian cals him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Suns forerunner .

Adonis the sun . 7. Lastly , the Sun was called by the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adon , 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 Identitie with Bacchus ; as Plutarch . lib. 4. Sympos . cap. 5. where he brings in the verses of Phanocles , touching Adonis's 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 Phenicians worshipped the Sun as their supreme God , yet they gave a very great , yea the next honor to the Moon ; which they worshipped also under the names of The Moon stiled Astarte . 1. Astarte , in the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Hebrews read in the plural , 2 King 23.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astaroth : of which see what precedes of Iuno , 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 Iuno , but physically to the Moon , as we have before proved of Juno , chap. 2. §. 7. &c.

The Phenician Baalim . As the Sun and Moon were reputed by the Phenicians 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 Mercurie ( 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin , Princes : whence Hero ; as before ( chap. 5. §. 1. ) in our account of Hercules , whom we judge the same with Ioshua . 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 . Philosophie .

§ . 11. The Grecian natural Theelogie . We come now to the Grecians , their Natural Theologie and worship ; which in its first rise and last refinement seems very probably the same with that in the Oriental parts . The first Grecians worshipt Planetarie Deities . As for the first rise of Natural Theologie 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 , &c. 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 tels us , that the Gods were a long time worshipped by the Hellenes , without any proper distinct names or Titles ; onely 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 onely Gods . And more fully in what precedes , l. 1. § . 6. Sandford assures us , out of Herodotus , that the ancient Hellens worshipt not their Gods under any proper name , but called them onely by that common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposers ; because they disposed of all sublunarie 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 Planetarie or celestial Bodies , as before .

Zeno , in Stobaeus , saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , &c. who were the chief Institutors of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie , 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 , saies of the Stoicks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they say a star is a Divine bodie , or the bodie of a God . So Philo the Jew , who did greatly Platonize , libro de opificio mundi , cals the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divine images , i.e. informed and actuated by some Divine spirit : and lib. de somniis , he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , incorruptible and immortal souls ; i.e. in regard of that spirit which informed them . Others refer the Physick Theologie of the Grecians to the first principles of Nature . So Sandford de descensu l. 1. §. 27. That fable of the four sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne , all , that have indeavored to search into Antiquitie , 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 &c. whence , by an easie Anagrammatisme , he derives Aer from Hera .

This is a good key to open to us , what that Natural Theologie , which the Grecian Philosophers brought in , imports . Philosophers the composers of this natural Theologie 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 endeavor to reduce this mythologick , to a physick or more natural Theologie . And thus they make first but one supreme God , whose chief throne or seat they suppose to be the Sun ; and many other inferior midling 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 &c. understood him to be the first eternal , infinite , and most unchangeable Being ; onely out of fear or compleasance , complying with the superstitious humor of the people , they expressed him by the common names of Jupiter , Apollo , &c. 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 Iao , in the Latins Jove , in the Phenicians Ievo , 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 , saies Sandford de descens . l. 1. § . 22. This supreme God the Philosophers generally supposed to have his residence in the bodie of the Sun ; The Sun stiled Saturne , Iupiter , &c. which was thence called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time , because the Sun's motion is the measure of Time . 2. Others stiled 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 stiled Iupiter Hammon , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ham , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamma , which signifies the Sun ; thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amman , the Temple of the Sun . He was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiter 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 Iupiter ) from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 di or dai in Shaddai , Gods name . He was likewise stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( another name of Iupiter , ) 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 Iao , is said to answer : ( Macrob. 1. Saturnal . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Cunctorum dic as supremum numen Iao , Hic tibi vere novo sit Iupiter , Helius aestu , Dis cùm saevit hyems , Autumno mollis Iao.

That the Sun is signified in these verses , the Interpreters of the Oracles ( Apollo Clar. &c. ) 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 stiled , 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 Iao are the same with , or traduced from Elohim , and Iehovah . So also Orpheus : Unus & idem Dis , Jovis , Helius , Dionysus . This we mention , to shew , that the name of Iehovah was known to the Ancients , not onely by sound , but also by its origine : for they pronounced it Iao , and as Hebrew interpreted it according to the Hebrew writings . So Diodorus Siculus Bibl. lib. 1. acquaints us , that Moses among the Iews writ Laws for the God called Iao. By all which it evidently appears , that those Attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. given to the Sun , were but Satanick imitations of sacred Attributes . Of this see more what precedes of Iupiter , chap. 1. §. 8. &c.

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 it self ; which name is amongst all common and known . Thus Plato , in Cratylus , explicating the name Apollo , shews us how it signifies the Sun . So Cicero lib. 3. de Nat. Deorum tels 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 Forme , which Julian , Hymno in Apoll. describes thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies beautiful , alwaies 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 alwaies green , and as they say , of a fiery nature . Thence the Athenians , in the seventh daies Hymne which they sung to Apollo , decked themselves with Laurel , as Proclus tels us . 2. Of Animals , the Wolf was also consecrated to Apollo ; either , because he is , as the Sun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most quick-sighted , 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 worshipt in Lycia , as some will have it , but because he is the fountain of light , as the Sun is . That the several Names , Rites , &c. given to Apollo were of Hebrew origination . See what preceeds C. 4. §. 1. &c.

Bacchus the Sun . 4. The Sun was also worshipped by the Grecians under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacchus . So Ulpianus , ad orat . Demosthenis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they call the Sun Bacchus and Apollo ; whence Bacchus was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Mercurie and Mars , if we take them Physically , to signifie the Sun . So also Hercules as Voss . de Idol . l. 2. c. 15. &c. 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 diverse virtues of the Sun gave names to diverse Gods . Again he addes ; 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 bodie of the Sun , so in like manner they placed their Demons in the bodies of the Stars . So the Stoicks stiled a star , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Corps , informed by the soul of some Demon , and subordinate to the supreme God . Thus Austin explicates the mind of the Stoicks , de Civit. Dei lib. 4. cap. 11. The Stoicks 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 controversie are Gods , i.e. Demon Gods . So Philo the Jew , lib. de pietate , cals the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain Rectors subordinate to the Parent of the Vniverse : 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 Theologie , with some reflections on it , in its highest elevation and refinement ; The designe of the new Platonists to reforme Natural Theologie , which was by the New Platonists , of the sacred succession , in the schole 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 Citie of the Sun , i.e. Heliopolis , devoted to the worship of the Sun ) the wiser and more ingenious of those Platonists , in the schole of Alexandria , saw a necessitie of reforming their Natural Theologie ; especially of rejecting those many Fictitious Gods , which were crept into the bodie of their Theologie . This , I say , these Platonick Philosophers were forced unto , by Arguments the Christians urged , not only from reason , but also from Plato's own Philosophie & Concessions , which clearly disproves a multiplicitie of Gods . Hence these new Pythagorizing Platonists , to salve their Natural Theologie , pretend , that all the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mythick Theologie , was but an allegorick explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Physick Theologie . Thus they reduce all their supreme Gods Saturne , 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 Theologie 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 schole of Alexandria , who indeavored this Reformation of their Natural Theologie , were Ammonius , ( whom some make to be a Christian ) Plotinus his Successor , Porphyrie successor to Plotinus , Jamblichus the Successor of Porphyrie &c. And the chief means , which gave them most Assistance in this designe , for the Reformation of their Natural Theologie , was indeed the sacred Scriptures , and Christian Religion . For they had the LXX's Version by them in their Librarie : Besides , Ammonius , the head of this succession , was either a Christian or well inclin'd ; who mixed Scripture notions with his Philosophie . See more , touching the advantages these New Platonists had from Scripture light , for the Reformation of their Natural Theologie , in our following Discourses of Egyptian Philosophie Part 2. Book 1. Also of Platonick Philosophie , Part 2. Book 2.

§ . 13. The Roman Natural Theologie . We should now come to treat of the Romans , their Natural Theologie 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 Formes , viz. of Saturne , Jupiter , Apollo , &c. 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 shewn , how it was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah , Gods name , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El. And that the Sun was worshipped amongst the Romans , under the name of Janus , is evident from the Testimonie of Nigidius Figulus , that learned Roman , who declares , that Apollo was Janus . Now all know that Apollo was the Sun . So Arnobius lib. 3. saies , that some made Janus to be the Sun . 2. The Genealogie 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. &c. The Romans had also their Demons or midling 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 &c. But yet we must grant that the Roman Theologie was not so much Physick or Natural as Politick , and therefore belongs to the following Chapter .

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

The Greek sacreds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah , Gods name . Numa the first Institutor of Politick Theologie , and that in imitation of Jewish Institutes . Pagan Laws concerning the worship of God , from God . The Delphick Temple and its sacreds framed in imitation of Gods Temple , &c. Pagan Altars in imitation of Jewish . Acts 17.23 . The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es-ja Gods fire , Lev. 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 Expiatorie 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 bloud to Saturne , an imitate of Abraham's offering Isaac , the Paschal Lamb , and Christs Sacrifice on the Crosse . Act. 7.4 . Esa. 30.33 . The custome of sacrificing men Catholick . 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 customes 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 Gods 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 Theologie an imitation of Divine .

§ . 1. Of Politick Theologie . HAving gone thorow Mythick and Physick Theologie , we are now come to the Politick ; wherein we no way doubt but to discover evident notices of its Traduction from Jewish Rites , Politick 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 Physick formed by the Philosophers ; he describes Politick or Civil Theologie , 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 publiquely ; what Sacreds and Sacrifices are meet for every one to performe , &c. Herein we have , besides the first Institutor and Ministers , also the chief matter of this Politick Theologie , which consists in those sacrifices , and sacred Rites of worship , in use amongst them , whereby it is farther differenced from the Mythick Theologie ; which chiefly respects the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Genealogie of the Gods ; also from the Physick Theologie ; which mainly refers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun , and Demon Theologie . So that this Politick Theologie may , in a more peculiar manner , assume and appropriate to its self , the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolatrie or Idol worship . Now that all Pagan Idolatrie or politick Theologie sprang from the Jewish Oracles , or Scripture misconstrued is asserted by Godwin , in his Jewish Antiquit. lib. 4. cap. 1.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this from Jah . Hence some learned men derive the very Greek names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah , Gods name . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an easie 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 formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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. Hie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hie ; as Grammarians teach us ? Now , if from this one little word , hie 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 , unlesse we have recourse unto the Hebraicks , we shall never find . And this indeed the very Ceremonie of the Greeks compels us unto : for their Sacred Hymne Paean , consists chiefly of this acclamation , Hie , Hie ; whereof they make Eleleu the Proanaphonesis . Now if we , as the Law of Peanisme requires , prepone Eleleu to Hie , it makes Eleleu Hie ; which is the very same with the Hebrew Hallelujah &c. Omnem sacrorum ornatum ab Hebraeis in Graeciam penetrasse , omnem caelitum nationem ab Aeg●… processisse , om●… Deorum no●… , anaphonemata , ceremonias , res gestas à Judaeis desūpta videas : Sandf . Descens . l. 1. §. 22. Thus Sandford of the Traduction of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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. saies , that Paganisme is nothing else but Judaisme degenerated . I shall endeavor to prove this Assertion both from the Causes , and Parts of Pagan Idolatrie .

§ . 2. Numa Pompilius the chief Institutor of Politick Theologie had his Laws for worship from the Jews . The chief seat of this Politick or Civil Theologie , was the Roman Empire . For look as Physick Theologie had its original and chief Seat in the Oriental parts , Chaldea , Egypt , Phaenicia &c. and Poetick Theologie its chief seat in Greece ; so in like manner Politick Theologie at Rome . And the first , at least the chief Institutor thereof , was Numa Pompilius ; who had his Original Idea or Platforme 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 confirme this his opinion , amongst others , he produceth as a witnesse 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 tels us , That Numa forbad the Romans to believe , that God had any forme or likenes 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 Chappels 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 formes ; seeing wee 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 comming into Italie , 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 Iewish Church , is no way prejudiced hereby . For Numa might receive the Traditions hereof from the Phenicians , who possessed many maritime towns of Sicilie and Italie , and often sailed into these parts : as before B. 1. c. 8. § . 5. Or else t is 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 stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Iewish Ape , or Imitator . However it came to passe , yet certain it is , those ancient Heathens , who first instituted this Pagan Theologie or Idolatrie , 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 confest , 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. laies 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 fetcht from the Delphick 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 Ensignes they are to be honored &c. We have reason enough to conclude , that Plato learnt 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 Delphick 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 Gods Temple , and other sacreds at Jerusalem . More particularly ; One great part of this politick and sacred Theologie 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 Ie , or Ia , unto Apollo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah , Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delphici Templi foribus inscribebatur . Delph . Phoen. c. 10. Sandf . desc . l. 1. §. 13. So Eustathius in Odys . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beseeching their Demon to be propitious to them , they cry out Ie , Ie , i.e. Iah , Iah . 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 Delphick Temple . Hence also the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temple , was so stiled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hie , which is the same with Iah , as before §. 1. 2. As God had his Tabernacle , so Apollo had his cortine , exactly answering thereto . 3. As God had in the Tabernacle his Ark , so Apollo had in his Cortine 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 propitiatorie seat : in imitation whereof the Delphicks had a certain seat they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was placed on the Tripos , whereon Apollo's Pythian Prophetesse sate , and , after consultation with the Demoniack spirit , gave forth Oracles , in Satanick imitation of Gods Divine Oracles . Thus Dickinson , Delphi Phoenicissantes , cap. 11. Ad similitudinem Tabernaculi , cortinam ; ad Arcae faederis exemplum , Tripodem : ad umbram Propitiatorii Epithematis , Holmum : &c. Dickins . Delph . c. 11. Not onely the mysteries of the Tripos , but also those of the Cortine and Holme , 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 Cortine after the likenes of the Tabernacle ; the Tripos according to the patterne of the Ark ; the Holme according to the forme of the propitiatorie seat ; and a Table , answerable to the table whereon stood the Shewbread &c. Yea we are told , that not onely 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. tels 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's own words in Ezech. Tom. 2. part. 2. lib. 5. disput. 1. cap. 13.

§ . 5. Pagan Altars in imitation of the Jewish . As the Pagans Temples , so also their Altars , seem to have been taken up in imitation of those amongst the Jews . I shall mention onely 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 ( saies he ) whom ye ignorantly worship &c. 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 staid 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 memorie of this Expiation , as t is certain &c. That Epimenides ( reputed such a Devoto ) by his peculiar God , ment the true God of Israel , concerning whom he had received some traditional notices , seems very probable , by the sacrifices which he institutes , which were but a corrupt imitation of the Scape-goat amongst the Iews ; as hereafter § . 8. The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Roman Vesta , in imitation of the sacred fire . Levit. 6.12 . Yea , not onely the Altar , but the fire which burnt on the Altar at Jerusalem , was very far imitated by the Grecians and Romans . Lev. 6.12 . The Iewish Priests are commanded to keep the fire burning on the Altar ; and the Grecians receiving some broken Traditions hereof , make a Law , that there should be preserved at Delphe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unextinguished fire . This fire they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as t is supposed from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es-ja , the fire of Iah or Iehovah . So Josh. 13.14 . the Sacrifices of God are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ese , the fires of Iehovah : which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called by the Latins Vesta : as Vossius and Dickins . Delph . Phoen. cap. 11.

§ . 6. The Pagan Priests in imitation of the Jewish . Another part of Politick Theologie regards the ordering of Priests , and their Offices ; wherein also the Pagans owe very much to the Iewish Priests , for their Original Ideas . We shall begin with some appellations given to Pagan Priests , which were but derivatives from the Iewish . Thus the Priest of the Samothracian Cabiri was called Coes , from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coen , a Priest . So a sort of Priests amongst the Gauls were called Coenae , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coen . Also another sort of Priests were called Patera , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater , to interpret , Gen. 40.41 . as Bochart affirmes . But to passe on to the first institution of Pagan Priests , especially amongst the Romans , wherein we doubt not but to give evident notices of their Traduction from the Iewish Priesthood originally . Plutarch , in the life of Numa Pompilius , gives us a good account of the original Institution of the Roman Priests . The Pontifick College . Numa Pompilius ( saith he ) erected the Pontifick College , and he was the first Pontifex . The chiefest of those Bishops , whom they call the great Pontifex , hath the Dignitie and Authoritie of the High Priest , and master of the Pontifick Law : who is to see , that none break the ancient Ceremonies , nor bring in any new thing into Religion , but that every one should be taught by him , how they should serve the Gods &c. Here we see an order of Priesthood amongst the Romans , exactly answering to that amongst the Iews . For as the Iews had their High Priest , and inferior Priests under him ; so the Romans : as the Iewish Priests were the conservators of the Mosaick Law ; so the Romans of their Pontifick or Canon Law &c.

The Pontifick Vestments in imitation of the Levitick . 2. The vestments the Roman Pontifices wore , seem much the same with those of the Jewish Priests . For as the High Priest amongst the Iews , had his Miter ; so also the Roman Pontifex maximus . Thus Lud. Vives in August . civit . lib. 2. cap. 15. The Apex is the top in the flamen , or that which they wore upon the head ; to wit , a cap. The Romans give not the Apex to any but the chief Priests , as we now the Miter &c. So Bochart , in his Discourse against Veron , proves , that the ancient Pagan Priests had their Miters &c. Again as the Iewish Priests had their Ephod , which was a white Linnen Vestment they wore upon their upper garment , when they administred about holy things ; ( whence a white garment was much affected by the Jews , as Eccles 9.8 . let thy garments be alwaies white : ) so also the Roman and other pagan Priests , according to the institutes of Pythagoras , were to performe all Acts of Worship in white garments &c. Thus Diogenes Laertius , in the life of Pythagoras , tels us , that he held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Gods must be alwaies worshipt with praises , ( or a good conscience , ) and with a white Vestment &c. This , without doubt , he learnt from the Iewish Ceremonies , wherein he seems to have been very much versed , if not initiated .

The Pontifick Orders . 3. In the Pontifick College , instituted by Numa Pompilius , and perfected by Pythagoras his Institutes , there were not onely differing orders , but also differing degrees in the same order of Priests : for some were Novices , who were not admitted to the view and participation of their mysteries , but after long purifications and probations , with many sacred ceremonies necessarie for their initiation : in order whereto , Pythagoras appointed those of his College , five years probation and preparative discipline ; which being expired , they , having approved themselves worthy , were admitted to the state of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perfect , and so made partakers of all mysteries &c. All which , as also the whole of his Collegiate constitutions , orders , and discipline , Pythagoras derived from the Jewish College of Priests and Levites ; who had their Novices and perfect , their five years probation or preparation for their Service and Office ; as we prove at large in our Discourse of the Pythagorean Philosophie , and the parallel betwixt the Pythagorean and Jewish College .

4 The qualification of Pagan Priests the same with the Levitick . 4. Concerning the qualification of particular Priests , Moses's Law required that they should be perfect , without blemish , or any bodily defect . The like Plato requires in his constitutions touching Priests . Plato de leg . lib. 6. fol. 759. He that is , by suffrage , chosen into the order of Priesthood , must , after examination , be found to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without blemish , and legitimate .

5 The Pontisich purifications of Pagan Priests Judaick . 5. The Iewish Priests had their legal Purifications and washings , before they entred upon any sacred administration : so in like manner the Pagan Priests ; especially such as were of Pythagoras his College . So Diogen : Laertius , in the life of Pythagoras , tels us , that Pythagoras held the Gods were to be worshipped with a pure bodie ; which puritie was attain'd by Expurgations , Washings , Sprincklings , and Abstinences from all defilement &c. This , we need no way doubt , he traduced from the Jewish Ceremonies , in which some think he was initiated ; at least , he could not be unacquainted with these Rites of the Jews , with whom he had 20 years conversation in Egypt , and more than 10 years in Babylon ; as we prove in the storie of his life . Justin Martyr , Apol. 2. confidently affirmes , that all those purifications and washings , which the Ethnicks used in their Sacreds , had their original from our Scriptures , abused by the Devils hel bred affectation of likenes to God ; yea , that the Pythagorean mode of discalceation , or putting off the shoes , at entrance into the Temple , was taken up in imitation of Gods command to Moses , when he drew near to the burning bush , Exod. 3.5 . to put off his shoes &c.

§ . 7. Pagan Sacrifices from Jewish . A main part of Politick Theologie consisted in certain Canons or Rules , laid down for the right ordering of Sacrifies ; all which were but Satanick imitations of , and derivations from Iewish Sacrifices . This we dare confidently affirme , because we have such rational grounds for the demonstration thereof . Neither are we without great Autoritie to confirme the same . Learned Bochart , de Animal . S. part . 1. lib. 2. cap. 33. fol. 325. gives us an excellent demonstration hereof . There were ( saies he ) several sorts of Sacrifices amongst the Iews ; some Holocausts , or whole burnt offerings , some pacifick , some propitiatorie . There were also Sacrifices of Times and Persons , Votive , Consecrative &c , which the Egyptians , Grecians , and Romans , in many things , affected . Whence you may learne , that the Gentiles , from a cursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil zele , affected to give the same worship to their Dunghil 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 , t is said Lev. 1.2 . Lev. 1.2 . Bullocks &c. 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 . Lev. 1.3 . A Bullock perfect . a burnt Offering of a Bullock &c. God begins with a bullock , which Livie often cals 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 addes , Lev. 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 Lev. 1.4 . Levit. 1.4 . On the head . And he shall put his hand upon the head &c. namely , for the confession of sin , as Lev. 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 , saies , 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. laies down this as an inviolable constitution , that no one have an Altar in his private house : wherefore they usually placed the victimes before the publique 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 hornes 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 bloud . Thus it was amongst the Romans ; the Priest did not kill the Victime , but the Popa or Victimarie , at the beck of the Priest ; who therefore standing by the Victime , now and then said : Agon ? i.e. Agone ? shall I do it ? Lev. 1.5 . sprinkle the bloud . 3. Then it follows [ And sprinkle the bloud ] The Levite having killed the victime , the Priest received the bloud 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 Victime , the Priest received the bloud in a Vessel ; which vessel the Atticks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Latin Pateras . So Virgil Aen. lib. 3. Sanguinis & sacri pater as — which he understands of the Victimes , as Servius . 4. This bloud 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 bloud on the Altar &c So Lucian , lib. de sacrificiis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priest pouring out the bloud on the Altar .

Thence it followes Lev. 1.6 . Levit. 1.6 . flay and cut . And he shall flay the burnt offering , and cut it in pieces . After the killing of the Holocaust followes 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 &c. So Virg. lib. 1. Aen An Tergo diripiunt costis .

As to the Dissection , it was not made rashly , but with great Art and Industrie ; 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 expresse 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 Lev. 1.8 . put fire on the Altar . Whereto the Delphick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred fire , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es-ia the fire of God , as also the Roman Vesta seems to refer , as before §. 5.

§ . 8. The Jewish expiatorie sacrifices imitated by the Heathens . The Scape goat Lev. 16.7 . Besides the Holocaust or burnt Offering , the Jews had also their expiatorie Sacrifices , especially that of the two Goats , whereof one was to be a scape , 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 shewed ( saies he ) that the Egyptians were very exact and pompous in their Goat-worship . Thence Tragedie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song over the Goat sacrificed to Bacchus &c. 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 mention'd somewhat before §. 5. out of Diogenes Laertius , who relates the storie , how Epimenides , to stop the Plague at Athens , took a white and black sheep &c. I shall adde , 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 laboring under the Pestilence , the Pythian Oracle being consulted , made answer , That the citie ought to be expiated , as also the countrey ; 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 thorough 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 Attick Pagi many Altars , without name &c. In imitation of the Jewish scape Goat Levit. 16.8 . the Greeks had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which Tranquillus , in Julio Caesare , calls Vagum , as Glassius Grammat . S. lib. 4. Tract . 3. Observ . 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. These termes ( saith he ) signifie those things , that were used in the lustrating of a Citie amongst the Gentiles ; which Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; denoting those that were paid for others ransomes , or put to death in others stead . This Heathen custome , 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 wildernes , with all the sins of the people upon him ; which was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectaneous or refuse &c.

To this of the Scape-goat we may adde 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 , saies 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 adde 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 Ethnicks , by a wicked emulation usurped &c.

§ . 9. The oblation of human sacrifices to Saturne , an imitation of Isaac's being offered , and of Christs sacrifice on the Crosse . But the great expiatorie sacrifice was the Paschal Lamb ; which was in a more peculiar manner a Type of the Jewish Messias or Christ , who is stiled the Lamb of God slain from the foundation of the world : the Image whereof we have in Abraham's intentional sacrificing his son Isaac , &c. 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 Phenicians ( by the Devils Inspiration ) took the original Idea of offering their Sons to Moloch or Saturne , from Abrahams intention of offering his Son Isaac . Porphyries words are these , Saturne , whom the Phenicians call Israel , had by a Nymph called Anobret , an only Son , which for this they called Ieud , who being clothed in a Royal habit , was sacrificed by his Father &c That by Saturne and Israel must be ment Abraham ; by the Nymph Anobret Sarah , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceiving by grace ; by Jeud , Isaac who is stiled Gen. 22.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehid . We have sufficiently proved out of Bochart in our discourse of Saturne 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 Crosse as a ransome for sinners ; so we need not doubt , but that the Devil in exacting human bloud as an expiatorie Sacrifice , had a very great reference to , and imitation of that sacrifice , which he knew Christ was to offer on the Crosse . This inhuman mode of offering human bloud to Saturne , began in Phaenicia , where Saturne passed under the name of Moloch . We have the manner of it described by Diodorus , Biblioth. lib. 20. There was ( saies he ) amongst them a brazen statue of Saturne , 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 custome of Sacrificing children to Moloch or Saturne , the Jews suckt in from the Phenicians ; 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 Phenicians , the Carthaginians also received the same Rites . So Tertullian , Apol. cap. 9. In Africa they publiquely sacrifice their Sons to Saturne . Thus August . de civit . lib. 7. cap. 19. Carthaginians . Lud. Vives on this place saies , that it was a Custome very ancient , in dangers of war , for the Prince to sacrifice the Son , which was most dear unto him , to pacifie the wrath of the revengeful Devil . But the Carthagineans , who sprang from the Phenicians , sacrificed a man to Saturne . Also in Latium a man was offered to Saturne , &c. And indeed in processe of time , this horrid piece of Idolatrie became Catholick and Vniversal : neither was there any part of the Devils worship , wherein the Pagans did more generally conspire , than in this of sacrificing human bloud to their enraged Idols . Arnobius tels us , that it was the common fashion , in past times , to worship Jupiter of Latium , with mans bloud . Yea the Historie of the Decii acquaints us , that it was not unusual amongst the Romans , for men alive to devote themselves to the infernal Gods . Herodotus affirmes , that the Egyptians sacrificed living men to their brutish Gods . Amongst the Thebans ( who were also a colonie of the Phenicians ) the storie of Menaeceus , is famous ; who , for the preservation of the Citie , devoted himself to the Infernal Gods . Procopius tels us , that the Inhabitants of the I le of Thule , observed this custome of sacrificing men , even down to his time . The same Cicero and Plutarch mention of the Gauls : and of the Britans , Caesar , Comment. lib. 6. gives this reason hereof , ' because the Druides thought , that nothing was a meet expiation for mans 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 pacifie 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 &c. 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 entred into covenant , passed between the parts thus divided &c. These federal sacrifices were much in use amongst the Heathens , and as 't is 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 victimes , and dissected the beasts : by which Ceremonie they , who enter'd 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 witnes , was . Which custome obtained also among the Heathens , ( namely by Traduction from the Jews ) who being about to make a Govenant and Peace with their enemies , divided an Hog or Sow with a flint ; as it appears out of Livie 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 custome 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 tels 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 . 't is called the salt of the Covenant , because a symbol of its perpetuitie , and friendship contracted thereby . Now if the Salt , which seasoned the Sacrifice , were sal foederis , what was the sacrifice it self but epulum foederis , as Gen. 15.9,10 . and Psal. 50.5 ? Whence it is evident , that the Pagans symbolized 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 passe between the parts of a divided Calf ; so the Boeotians and Macedonians , between the parts of a divided Dog : Xerxes's armie 'twixt the parts of a divided man : the Greek and Trojan Heroes 'twixt the parts of a divided Hog . And the Molossi entred 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 rosted 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 entring 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 Christs sacrifice offered on the Crosse , 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 shews us , how the Gentiles in their worship received the custome of sacrificing , and feasting on their sacrifices , from the Jews . For Paganisme is nothing else but Judaisme degenerate &c.

The Pagan Lectisternia . This is farther evident from the Pagan Lectisternia , or the feasts they made to their Gods , in times of calamitie ; 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 honor 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 publick 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 ate 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 bosome , 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 expiatorie and federal Sacrifices , the Jews had also their Thank-offerings , called more properly Oblations , in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchah ; which consisted chiefly of the Tenths and first-fruits of the Earth ; especially of Corne , and Wine , and Oyl : 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 storie of Anius , the Priest of Apollo , who , in the time of the Trojan war , coming into the Grecian Campe , brought with him store of Corne , Wine , and Oyl ; which ( saies 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 daies : whence he proved , that by daies 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 Autumne : 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 &c. 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 , corne , and oil were offered , answerable to the Jewish institutes : which customes 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 , saies , that all the Athenians separated the Tenths of their Fruits for publick 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 daies Sabbath , in imitation of Gods Sabbath . Hence it were not difficult to demonstrate , that all the Pagan Festivals , viz. the Saturnalia , Bacchanalia , Lupercalia , Quirinalia , &c. had their original from the Jewish Festivals . But we shall at present instance onely in the seventh daies 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 &c. So Hesiod . 2. dier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh day holy day . So Porphyrie , in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Jews , ( quoted by Euseb. praepar . Evang. l. 1. c. 9. ) tels us , that the Phenicians consecrated to their principal God Saturne ; whom they also called Israel , one day in seven , as holy &c. And the Grecians , in commemoration of Apollo's victorie over Python , ( which is supposed to be but a fable of Joshua's victorie over Og , King of Basan ) are said every seventh day to sing an hymne to Apollo , who instituted the Pythick Games or Holy daies , the first seventh day after his victorie , 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 Ethnick Doctors , who were wont to philosophize onely on the Sabbath day . To which suits that of Lucian , in Pseudologista , touching the seventh days being granted to Schole-boies , as an holy day : whence also Lampridius , in Alexander Severus , observes of him , that the seventh day , when he was in the citie , he ascended the Capitol , and frequented the Temples . Thus Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely the Hebrews , but also the Greeks observe the seventh day as holy . So Euseb. 14. de praepar . Evang. lib. 13. affirmes , that not onely the Hebrews , but almost all the Philosophers and Poets , acknowledged the seventh day as more holy . Yea Iosephus , in his last book against Appion , affirmes , that there could be found no citie , either of the Grecians or Barbarians , who owned not a seventh daies nest from labor . 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 Patriarchs , and holy seed of Shem. So Lud. Cappel Thes. Salmur . de cultu . In the most ancient writings of the Ethnicks , namely of Homer , Linus , Orpheus , Callimachus , &c. there are extant various Testimonies of a seventh day , sacred in general ; as also of a seventh day recurrent , observed by the Ethnicks 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 ( saies 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 Prophetick predictions and Oracles had their original Idea from Gods Divine Oracles , and Prophetick Revelations . So Iackson , on the Script . fol. 29. shews 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 , Iewish antiquit. lib. 4. cap. 20. proves , that all pagan Divination and witchcraft was derived from Iewish Oracles corrupted &c. And as God answered the Iews by Urim and Thummim , so the Devil his Devoti in the like manner . Thus Grotius , de Imper. summ . 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 neighboring Nations imitated the Iewish 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 Iudges , the Idol Priests had also their Ephod , whence they gave forth Oracles : Judg. 8.27 . as Iudg. 8.27 . So Mede on Deut. 33.8 . ( Diatr. 2. pag. 368. ) shews , how the Teraphim , amongst the Idolaters , answered to the Urim and Thummim amongst the Iews &c.

§ . 14. T were easie to shew , how much of the pagans Devotion , Abstinences , and Ceremonies had their original from Iewish institutes . To begin with their prayers ; Vossius ( de Idol . lib. 2. ) tels us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lord have mercy upon us , was an usual forme of prayer amongst the Gentiles , as well as Iews . So Arrian ; Epictet . lib. 2. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calling upon God , we pray , Lord have mercy upon us &c. 2. As for Abstinences , Bochart ( in his Preface to Hist. de Animal . S. ) tels us , that not a few of the neighboring Gentiles abstained from Swines flesh , after the custome of the Iews . 3. Touching Ceremonies , we have before , §. 6. proved , how the Pagans sacred Vestments , Purifications , and Washings were but borrowed from Iewish Ceremonies . We might prove the same of the Heathens Circumcision , ( which Pythagoras is said to have received from the Iews , ) as Brerewoods Inquiries , cap. 13. But we shall content our selves 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 , Armes , &c. 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 Iews . So Hieronymus in Math. 23.5 . Math. 23.5 . Exod. 13.16 . Deut. 6.8 . The Pharisees ( saies he ) ill understanding those commands of the Lord by Moses , Ex. 13.16 Deut. 6 8. Thou shalt bind these words as a signe on thy hand &c. 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 alwaies 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 Iews were wont to rent their mantles , and shave their heads , in token of their sorrow , as Iob. 1.20 . and elsewhere : so in like manner , in great Funerals , or fatal mournings , it was usual among the Heathen to rent 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. recordes , that the like gestures were among the Lacedemonians , and Livy li. 1. among the Sabines ; Job . 1.20 . as Caril on Iob. 1.20 .

This may suffice to make good our Assertion , that the Pagan Politick Theologie or Idolatrie had its original from Jewish and Divine institutes corrupted .

§ . 15. I shall conclude this Head of Pagan Theologie , with a great observation of our learned Sandford , de descensu Christi lib. 1. §. 17. Verissimum , pri scis omnibus unā eandemque esse Theologiam , quā Graeci ad fabulas traxerint : et omnia adversùs veritatem de ipsa veritate fuisse constructa . Sandf de desc . l. 1. § 17. They , saies he , reason ill , who conjecture hence , that the Iews 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 Theologie ; which the Grecians turned into Fables ; and so from truth it self 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 Antiquitie , sacred : hence also they borrowed their Holy daies , Rites , Ceremonies , as also many noble Exploits ; as Dickins . Delph . Phoeniciz . c. 6.

BOOK III. Of Pagan Poesie , Historie , Laws , and Oratorie ; with their Traduction from sacred Oracles ,
CHAP. I. Of Pagan Poesie , and its Traduction from sacred Oracles .

Poesie the most ancient of Human Literature . Divine Poesie most ancient , and the Idea of Human : which is proved 1. by Autoritie , 2. by Artificial Demonstration : 1. from the first Poets , Linus , Orpheus , Homer , and Hesiod . 2. From the Original occasion of all Poesie , 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 Poesie in their main end , viz. Worship . 5. From the parallel betwixt Divine Poesie and Pagan , in their forme of production ; which was by Divine Enthusiasme . Plato's description of Poetick Enthusiasme , as parallel to Divine Enthusiasme . The Greek Rapsodist parallel to the Jewish Psalmodist. 1 Sam. 10.5,6 . Poesie not an Art , but Divine Afflation . 6. The Traduction of pagan Poesie from Divine Oracles , is proved from its Matter ; which is either Theologick , Philosophick , or Historick . 7. Lastly , the same is demonstrated from the parts of Poesie ; which is either Eicastick , or Phantastick ; and both from sacred Symbols and Oracles .

§ . 1. VVE have dispatcht , in the foregoing Books , two chief parts of Philologie ; namely the original of Languages , and Pagan Theologie . We now proceed to a third branch thereof , viz. Poesie ; with indeavors to demonstrate its derivation from sacred Oracles . Poesie the most ancient part of human Literature . First , that Poesie was the most ancient of all Artificial Literature , especially amongst the Grecians , is generally affirmed by the Learned ; and we have for it the Testimonie of Strabo , lib. 1. where he undertakes to prove , that Prose is onely an imitation of Poesie &c. Thus also Vossius , ( de 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 Autoritie of the Scripture ) gives it , as from unquestionable Antiquitie , that all other set speech , whether Historical , or Rhetorical , was but the progenie of Poesie , falling in latter times from its wonted state . And indeed its evident from the thing it self , that all the ancient Learning of the Grecians , both Historie , Moralitie , Philosophie , and Theologie , was delivered in Poesie . Hence Orpheus , and other Poets were anciently stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Teachers , because they taught men Theologie , and Moralitie &c. Whence also the ancient Discourses of the Philosophers were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Songs , &c. because they delivered their precepts of Philosophie 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 Poesie was most ancient , and the spring or Idea of Human. As Poesie was the first piece of artificial Discourse amongst the Pagans , particularly the Grecians ; so t is as certain , that Divine Poesie preceded Human ; yea , that the latter was but a corrupt imitation of the former . We have the original , forme , and mode of Scripture . Poesie laid open to us by Ioseph 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 meerly Prose , animated by a Poetick character . — Onely 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 necessitie of Rithme ; which Rithme is like two Dimetrian Jambicks , with a Tinnulus to the ears . — The Cantick of Moses is a Rithme 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 Rithme in them consist of any exact Modes ; but the Rithme is sometimes shorter , sometimes longer , according to the capacitie of the sentence &c. Thus much for the judgement of Jos. Scal. touching Scripture Poesie , its several Modes , &c. 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's Prayer deliver'd in a kind of poesie , Psal. 90. Also Moses's Song , upon Gods delivering the Israelites out of the hands of Pharaoh Exod. 15.1 . Then sang Moses &c. 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 Poesie are much more ancient than any piece of Pagan Poesie : 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 Poesie from Divine Oracles . As for Inartificial Arguments or Autoritie , we shall begin with that of Tertullian ( Apolog. cap. 47. ) Who is there , saies he , of the Poets who hath not drank of the prophets fountain & c ? Thus Jackson , in his learned Discourse of the Authoritie of the Scriptures , proves at large , that the most of those fabulous Narrations , and feigned stories , mention'd by Heathen Poets , had their original platforme , 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 Jacks . 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 alwaies be referred to some Historical Truth ; which yielded stuffe to Poetick structure , as day spectacles doe unto night Visions . Again the same Jackson , fol. 34. speaks more fully thus : Continually , whilest we compare ancient Poets or stories with the Book of Genesis , and other Volumes of sacred Antiquitie , these sacred Books give us the patterne , of the waking thoughts of ancient Times . And the Heathen Poems , with other fragments of Ethnick 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 Poetick fictions , or ancient Traditions ; which , it cannot be imagined , they should ever have come into any mans fancie , unles from the Imitation of some historical Truth , or the Impulsion of great events , stirring up Admiration &c. The like , the said Author addes , 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 Antiquitie 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 . Wee proceed to the Artificial or Rational Demonstration of our Assertion , touching the Traduction of Pagan Poesie from Divine ; which we shall indeavor to make good , from the first Authors , Occasions , Ends , Principles , and Parts of all Pagan Poesie . 1. From the first authors of Poesie amongst the Grecians . As for the first Authors of Pagan Poesie , they are generally supposed to have been the Grecians : but as for the time when Poesie began to take root amongst them , 't is somewhat uncertain . Carion , in his Chron. lib. 2. makes Linus to be the first of the Greek Poets , who taught Hercules Letters and Musick , &c. 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 Poesie from sacred Oracles and Operations . that he is said to teach Hercules Letters , and Musick ; who when young being chid , fell into a passion of anger , and thence threw the Table , wherein he he drew his letters , at Linus's head ; with which blow he died . They say that Linus was the first that brought Learning into Greece from Phenicia &c. 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 Cananites were expelled Canaan by Joshua . For about this time Hercules Tyrius also lived ; who transplanted some Colonies of these Cananites or Phenicians into Africa , Spain , and such parts as bordered on the Midland Sea ; whence the chief parts of Joshua's atchievements , are by the Mythologist transferred to him ; as before : ( unles we make this Hercules distinct from , and after Hercules Tyrius ) 3. Whence also it appears that the choicest materials of Linus's 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 Mythologie , or fabulous Narrations touching the Gods , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Genealogie , and exploits were but broken Traditions , and Imitations of some sacred Persons , Exploits , and Stories in the Jewish Church . And albeit we have few Reliques 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 easie for God to atchieve 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's Poesie derived from sacred Scripture . Next to Linus follows Orpheus , whom Carion ( lib. 2. touching the ancient Learning of the Jones ) makes to be Linus's 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 torne in pieces by the women in Thracia , out of a superstition ; because he had changed their Laws . Thus Carion . Some make the Poetick 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 stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first Teacher of Polytheisme . He was a great Instrument the Devil imploied for the erecting of Idolatrie , together with Melampus , Musaeus , Arion , Methymnaeus , Amphion of Thebes , and Eumolpus the Thracian ; who were all great Promotors of Idolatrie , as well as of Poesie ; 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 confest : whence , as 't is said also , he brought most of his superstitious Rites and Customes 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 indeavor , 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 mention'd out of Carion , that Linus was his Praeceptor . This seems farther evident from that Philosophick 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 maxime ( 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 Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : following herein the Traditions of Moses . This Orpheus was very skilful in Musick , as well as Poesie ; which gave him a mighty advantage on the Thracians and Macedonians , for the Civilizing of them : whence 't was fabled , that he drew men and trees after him , i.e. by the Noveltie and pleasingnes of his Musick , and Poesie , he insinuated his Moral Precepts into the minds of men ; and drew them to a chearful embracing of the same . This also he derived from the Church of God ; as else-where . So Vossius de Philosophorum Sectis C. 3. §. 4. speaks concerning him : Orpheus was a Thracian . Many have writ in the dayes 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's Sons . Of whom Tatianus , contra gentes , thus speaketh : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Orpheus was contemporary with Hercules . But the Poems that passe under his name , are said to have been composed by Onomacritus the Athenian , who lived under the Government of Pisistratus's sons , about the 50 Olympiad . There are many Fragments of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Henry Stephanus , in his Philosophick Poesie , hath collected together . But the most famous fragment is that in Justin Martyr ; in which there is somewhat of Abraham , and the Mosaick Tables of the Decalogue .

§ . 6. Homer's choicest notions from Scripture . Next to Orpheus we may adde Homer ; who lived about 150 years after the Trojan war , not far from the Age of the Prophet Esaiah , as Carion Chron. lib. 2. That Homer was in Egypt , is generally confest by such as have written his life , Soe also Grotius on Mat. 10.28 . saies , that Homer was in Egypt is evident &c. 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 whilest he was in Egypt , we may safely conjecture , even from his stile and the Affinitie 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 stolne 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 Captivitie . Carion ( Chron. lib. 2. ) tels us , he was a Priest of the Muses Temple in Helicon . His Poems contain partly Discourses of Moralitie , partly a description of the year , or , as we phrase it , a Calendar : for such was the Learning of the Ethnick Priests . — He received the chiefest part of his Learning from the Phenicians and Egyptians ; unto whom many of the Grecians sailed . They write that Hesiod being old was slain &c. That Hesiod received some of his choicest Traditions from the sacred Oracles , if not immediatly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. first of all the Chaos was produced , &c. where he seems to give a description of the first matter or Chaos , exactly parallel to the Mosaick Delineation thereof , Gen. 1.2 . And indeed the whole of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Genealogie 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 Poesie ; which was the stupendous works of God . Having demonstrated the Traduction of Pagan Poesie from Divine Oracles , by shewing what recourse the first Inventors thereof had to the Phenicians , Egyptians , and originally to the Jews ; we now proceed to a second Demonstration , namely to evince the same from the original ground ( stiled in the Scholes the procatartick cause ) of all Poesie ; which we doubt not but to prove , was one and the same both in Divine and Human Poesie . As to the original ground and first occasion of all Poesie , it sprang from the stupendous Miracles , and affecting Providences , which God vouchsafed the infant state of his Church and People , for their securitie and incouragement . Illustres illae Mosis Victoriae adhuc recenti memoria celebres magis inaotuisse putandae suat , &c. 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 Deitie , and Providence ; the sense and apprehension of such wondrous issues of Providence , could not but make a deep impresse , 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 her self within bounds , ( for Affections melted are very diffusive ) without venting her self in Poetick Hymnes and Raptures . For Affections are the greatest Wits that may be , and delight to vent themselves in Poesie ; which is a Witty Art , or rather passion ; and therefore the most expressive of extraordinarie and choicer Affections . Alas ! who so dull or flegmatick , but can , upon some more than ordinary experiments of Divine Providence , find some poetick strains to vent his more warme and melted Affections in and by ? Thus much Experience learnes us , that where any extraordinary occasion happens for the moving the Affections , especially Admiration , Love , Joy , or Sorrow ; there this Poetick vein is most pregnant and ripe . For as speech was given to man for the communicating his conceptions or mind unto others ; so Poesie ( 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 Poesie , 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 Hymnes or Psalmes , which are Divine Poesie . 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 Poesie 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 Hymnes , or Poems , as Judg. 5. 1 Sam. 2. Luk. 1.46.68 . with other Scriptural Hymnes and Songs , which were the ordinary effects of extrordinary and astonishing Providences .

And as this gave the first occasion or rise to all Divine Poesie , so also to all human and pagan . For what was it , that at first brought in the use of Poesie 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 poetick fictions . This before we ( §. 3. ) hinted out of Iackson , 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 extraordinarie issues of Divine Providence , which the great God vouchsafed in the behalf of his Church &c. To which we may adde , that Satan ( who greatly affects to be Iehova's Ape ) not onely 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 Trinitie his assuming a transient corporeal forme ; or by created Angels , as Gen. 28.17,18,19 . where Iacob had an Apparition of God , and thence called the place Bethel &c. So also the Devil , in imitation of God's Apparitions , appeared in sensible formes 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 Iackson , on the Scriptures , fol. 34. Whence came this conceit , of God's appearing in sensible shapes , into Homer's , and other ancient Poets heads ? surely , as God had spoken in divers manners unto the old world , so he appeared in divers formes unto the Israelites . And as the Devils had counterfeited Gods manner of speaking to his People , so did they the manner of his , or his Angels Apparitions . Thus did the Devil appear in the shape of Castor and Pollux to the Romans &c. 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 shew , how the chief Heads or common places of Poetick figments had their foundation and rise from some sacred storie 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 Poesie , which was Admiration . Having gone through the Procatartick cause , or occasional ground of all Poesie , both Divine and Human , we now proceed to its Impelling cause ; thence to demonstrate the derivation of Human Poesie from Divine . As the prodigious astonishing Providences and Apparitions of God , in the behalf of his Church , were the first occasion of all Poesie both Human and Divine ; Divine Poesie 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 it self , as by Poetick Raptures , and Hymnes . 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 forme 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 Ethnick Poets : whence Jackson , on the Scriptures , fol. 43. observes , that the reason why Divine Poems are so rare now adaies is , because the World being so far degenerate and drencht in Atheisme , our Senses are not moved with the admirable products of God's power ; nor our minds bent to observe the waies of his Wisdom , so as to be stricken with the true Admiration of them . Whereas in the Worlds Infancie ( when Atheisme 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 onely , which we make to be the first impulsive cause of Ethnick Poesie , Ethnick Poesie from Admiration of Divine Operations . but a particular Admiration of those great amazing providences , which also gave the first occasion to Divine Poesie . For the first Greek Poets , Linus , Orpheus , &c. 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 Poetick strains , as before .

§ . 10. 4. Demonstr: The parallel betwixt Pagan Poesie and Divine , as to their ends . The Traduction of pagan Poesie from Divine , may be farther demonstrated from their parallel Ends and Designes . We might draw the parallel betwixt Pagan Poesie and Divine , in many secondarie lower ends : as they both agree in this , that they were intended , by their first Inventors , 1. to give lively colors and representations unto things : 2. to expresse our choicest conceivings , and most raised Affections , in the most pleasing and taking manner &c. But to let passe all lower ends ; the Agreement of Ethnick Poesie 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 Poesie 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 Hymnes , Psalmes , and other Poetick strains in Scripture . Now that all Ethnick Poesie 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 designe of their first Poets , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. gentlie to allure and draw on the people to a Reverence and Adoration of the Gods . And indeed the Greek Idolatries and Superstitions were never formed or shaped to any perfect stature , till the Poets came into play , namely Linus , Orpheus , Amphion &c. especially Orpheus , who , by the noveltie and pleasingnes of his Poesie , mixed with Musick , insensibly drew , and inveagled the minds of men into Idolatrie . This seems apparently the designe , not onely of Orpheus , but also of the rest of the first Poets ; wherein indeed they proved very succcesful : as it appears by their Poetick Theologie , 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 Poesie was calculated for the promoting of the true worship of God , so Pagan for the Devils 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 extraordinarie gift of Poetick Raptures and Hymnes , thereby to render his Service more agreeable to them : therefore he , out of an ambitious humor , woulds needs play God's Ape herein , and communicate to his Devoti a Diabolick gift of Enthusiastick Poesie , thereby to render his Idol-worship more delight some and taking . Thus , as God was wont to deliver his sacred Oracles in Ecstatick Poesie , so also the Devil his in Diabolick Enthusiasmes : and both one and t'other conspired in their supreme End , which was the Establishment of their Service , and the Advancement of their Names . Onely the Devil , and his Idolizers , acted herein the parts onely of Blasphemers , Usurpers , and Apes of God . But of this more in the following Section .

§ . 11. 5. Demonstr. From their parallel Forme or Mode of Composure , which was by Enthusiasme . A fifth Demonstration , to evince the Traduction of the first pagan Poesie from Divine , may be fetcht from their agreement in the forme and mode of Production or Composure . We know , that the Forme or Mode , wherein the first Divine Poesie was delivered , was Enthusiastick . So the Songs of Moses , and Miriam , Exod. 15.1 were by Divine Afflation , or Extemporarie Enthusiasme . So 1 Sam. 10.5,6 . 1 Sam. 10.5.6 . we find there mention made of a Musick and Poetick meeting of the Prophets , atttended with Enthusiastick Inspirations , and Prophecyings . It is conceived by some , that those who are said to prophecie at these Meetings , were some of the chiefest of them ; who having their minds inwardly inspired , and agitated by an Enthusiastick Divine Afflation , were thereby enabled to compose extemporarie Hymnes : so that being under a Divine Ecstasie , they were transported , beyond the ordinarie capacitie of their natural Fancies , into a Rapture , for the composing of such Hymnes , as might most conduce to the celebrating the Name and Honor 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 Hymnes or Psalmes , there mentioned , were extemporarie , ( as Grotius observes , ) i.e. proceeding from an Enthusiastick Afflation , or Divine Inspiration . Yea , Mede ( Diatribe 1. pag. 177. ) interprets prophesying 1 Cor. 11.5 . 1 Cor. 11.5 . to be singing of Psalmes , or Divine Hymnes ; with this Observation , that a Poet and Prophet were anciently termes equivalent , because Prophecies , both Divine and Heathen , were delivered in Poesie . Now , in imitation of this ancient mode , or forme of Divine Poetick Enthusiasme , ( or Enthusiastick Poesie , ) the Devil also vouchsafed his Poets ( especially such as were immediately imployed in his Worship and Service ) a Diabolick Afflation , or Enthusiasme . Thus the Dithyrambus , or Song dedicated to Bacchus , was a kind of Enthusiastick Rapture : and the Corybantes that sang it , are described as persons Ecstatick , or rather phrenetick , and mad . So Strabo , lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Enthusiasme seems to have a kind of Divine afflation , and to come near the Prophetick kind . Yea indeed , as in the Jewish Church a Poet and a Prophet were termes equipollent , so also in the Pagans Temple . Tit. 1.12 . Whence Paul Tit. 1.12 . cals the Cretian Poet a Prophet . So amongst the Latines , 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 't is evident the Heathens conceited their Poets to be divinely inspired , whilst they uttered Oracles from , and Hymnes 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 . Quippe ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baccho , Dianae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cereri ; ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollini proprius fuit , & primus qui in ejus laudem solum modo concinnabatur . Dickins . Delph . Phaeniciz . cap. 6. These Enthusiastick Poets had Hymnes 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 Hymnes was Paean , which consisted chiefly of that solemne Acclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ie , Ie , whereunto some prefixed Eleleu , and so sung Eleleu Ie , 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 Hie , was taken from the Hebrew Sacreds , viz. from Hallelujah . For we may not but confesse , that the Greeks , in their common sacreds , of Hallelu made Eleleu , and of Jah , Hie ; the Accent being traduced on the first letter , according to the Grecian mode . Thus also Dickinson , Delph . Phoeniciz . c 6. Before Paean , they were wont to pronounce the solemne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or acclamation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to which they added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah , Gods name , is evident from that of Hesychius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now what can we imagine this Eleleu Ie , or Eleleu Iou , in the beginning to have been , but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelu jah : which formule of words the Hebrews were often wont to use in their Hymnes ; 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 Hymne was concluded . See more of this in what precedes B. 2. c. 4. §. 2. 3. and c. 9. § . 1. The Grecians had also their solemne Hymnes 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 Hymnes particularly made and sung to the honor of some peculiar God ; whence the Assamenta Janualia , Junonia , &c. These Diabolick Hymnes some , on probable conjectures , conceive to have been inspired by Satan ( as many other parts in Pagan Worship ) in imitation of those Enthusiastick Hymnes , 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 Enthusiastick Poesie examined and parallelized with Divine Poesie . But none treats more accurately and fully of Ethnick Poesie , its original forme or mode of production , than Plato ; whose Discourse hereof , being examin'd and parallelized with Divine Poesie , will give us a full Demonstration , that the former was but a corrupt imitation of the latter . Plato indeed , supposeth all Poesie to have been , in its original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Enthusiastick imitation , or Divine Enthusiasme ; whereof he treats at large in his Io: where , being about to explicate the Divine force of Poesie , under the person of a certain Rhapsodus named Io , he shews , that Poesie came not by Art , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by certain Divine Enthusiasme &c. Now that this whole Discourse of Plato , touching the original of Poesie , was but a Satanick imitation of and derivation from sacred Poesie and Oracles , we shall endeavor 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 Ione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solos cantatores , aut recitatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed & interpretes agnoscit . Eosdem verò non modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoque dictos legere est : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quippe 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 Ensignes of their Art , ) whose Office it was to recite and interpret Heroick Verses , especially those of Homer , as Serranus observes here . And Strabo , lib. 1. giving us an account of the original of the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhapsodies , saies , 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 Homers Iliads to the Harpe , 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 Hymnes or Psalmes , which were composed by the Prophets , upon some Musick 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 &c. Yea , the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence Rhapsodie comes , owes its origination to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ode , as before .

2. Poesie an art of imitation . But to passe on to the inwards and heart of Plato's Discourse touching Poesie , its original &c. First he shews ( in his Io , fol. 532. ) that Poesie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a graphick Art , or Art of Imitation . I am apt to think , he hereby refers to the true original of all Poesie ; namely , that it was but an artificial imitation of Divine Poesie , 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 stiles all Poesie a Graphick Art , or Artificial imitation , i.e. of real Events , Persons , and Things , conveyed to them by Oriental Tradition .

3. Poesie , not an Art , but Divine Afflation . The principal thing that Plato undertakes to prove is , that Poesie properly is not an Art , either Natural , or Acquired , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine power , or Afflation ; such as was in Euripides's his stone , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Jo. fol. 533. Whence he addes , that Poets being rapt into an ecstatick furie , like unto that of Bacchus his Priests , were wont to Versifie . By which we see how the Devil , in the Effusion of his Poetick Oracles , affected an Imitation of Gods Divine Afflation , or Enthusiasme , vouchsafed his Prophets . Thence Plato ( Jo fol. 538. ) addes , that a Poet was a volatile , yet sacred Person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neither could he versifie before he was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enthusiastically inspired by God . He farther addes , that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrenetick and ecstatick . Which is exactly parallel to the Scriptures character of sacred Poets and Prophets ; and their ecstatick enthusiasmes . Yea , yet farther , he saies : These Poets could not versifie by Art , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but this facultie came by a Divine Afflation , according to the Impulse of their Muse . And he proves , it could not come by Art ; because Art extends it self to all under that kind &c. Wherefore he addes , that God useth Poets as Instruments , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But 't is God himself that speaks in them . Hence saies he , ‛ Tynnichus composed the Poean , and stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And lastly , he concludes with a pretty Allegorie , 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 , &c. Plato here ( as Serranus observes ) makes God , under the assumed names of Apollo and Musa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal and first efficient of all Poesie , by virtue of whose Divine Inspiration , the most unskilful if good men , sometimes are inabled to versifie : 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Poesie is an enthusiastick Madnesse and Imitation . The like is asserted by Aristotle , Rhetor. lib , 3. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore enthusiasme is very agreeable to Poesie : for Poesie is a Divine Rapture . Thence also it was , that Homer begins his Iliads with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calling upon his Muse for Divine Inspiration , with confession afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all Prophesie 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 Poesie , according to its Original Forme , 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 Enthusiasme ; whereby the Devil , under the names of Apollo , Musa , &c. vented his Effusions and Oracles in imitation of that Divine Poesie and prophecie , wherein the sacred Oracles and Hymnes of God , were delivered by his prophets , under Divine Afflation or Enthusiasme .

§. 13 , Sixth Demonstration from the matter of Pagan Poesie . 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. Philosophick . A sixth rational Argument to evince the Traduction of Pagan Poesie from Sacred Oracles , may be drawn from its matter ; which may be distributed into Theologick , Philosophick , and Historick . The first and original matter of Poesie was Theologick ; namely , touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Genealogies of the Gods , their Metamorphoses , Apparitions , Oracles , and VVorship ; 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 VVorship , as has been at large demonstrated in the foregoing Book . This Theologick Poesie was introduced by Orpheus , Amphion , and those other great Promoters of Idolatrie as before , §. 5. &c. 2. As for Philosophick Poesie , 't is either , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physiologick ; which treats of the origine of the Universe , the Chaos , the Principles of Nature , &c. Of which sort are ( besides somewhat in Hesiod of the Chaos ) the Poems of Empedocles , Nicander , Aratus , Lucretius , &c. All which Poetick Physiologizings were but corrupt imitations of , and Traditions from Moses's description of the Creation , Gen. 1. as it shall be made evident in the following Chapter . 2. Another branch of Philosophick Poesie 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 Ethicks of Moses , Job , David , and Solomon . 3. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oeconomick Poesie , taught by Hesiod , &c. also 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politick Poesie , used by Solon Tirteus , &c. 't is as evident they had their Original from Moses's Oeconomicks , and Politicks : of which hereafter . 3. We now come to Historick Poesie ; which is either Mythologick , simple , or mixt ; and all but traduced and borrowed from Divine Stories , as in the following Chapter .

§ . 14. Seventh Demonstration from the several kinds of Pagan Poesie . Lastly , I shall a little consider the several kinds of Pagan Poesie , and thence endeavor to demonstrate its Traduction from Divine Poesie and Prophecie . Plato gives Poesie a threefold Distribution . 1. Into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a simple narration : 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into mimetick Poesie . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into that which is mixt of both . Thus Plato de Repub. 3. fol. 392. We shall treat only of Mimetick Poesie : which the Platonists distribute into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eicastick , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phantastick . Eicastick Poefie its original and parts . The Original of Eicastick Poesie 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 expresse his conceptions , either for Necessitie , or common Conversation , as in civil Discourse ; or for delight and ornament , as in Poesie : 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 Poesie , arise from its Eicastick Art or skill in Imitation : whence also Eicastick Poesie 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 Poesie , 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 Hieroglyphicks , and Grecian Symbols , or Images , seem no other than corrupt Imitates of Jewish Types , and Figures . That Eicastick Poesie had its original from Sacred Types , may be evinced from the severals thereof , as from Epicks , Lyricks , Epigrammes ; but especially from Comedies , and Tragedies . Of Comedies and Tragedies , their original &c. For a Comedie , as the name imports , was a song or hymne sung in their villages : and a Tragedie ( according to the import of its name ) a Poem sung at the sacrificing of a goat , &c. and both allusions to the Jewish Festivals and hymnes , whence they were borrowed , as elsewhere . Laertius tels us , that about the 50th Olympiad , Thespis began to present Tragedies &c. And the people were much taken with the Noveltie of the thing ; for as yet there were no contentions therein . At last Solon absolutely forbad him to teach or act Tragedies ; conceiving their falsitie hurtful , &c. by which it appears that Tragedies and Comedies came not in use , 'till after the Jewish Learning was diffused thorough Greece . Phantastick Poesie . 2. Phantastick Poesie 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 Poesie was greatly disliked by Plato ( de Rep: lib. 3. fol. 385. ) who much disproved three things particularly in these Phantastick Poets . 1. The Subject of their Poesie ; which , saith he , is not the truth it self , but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols only . 2. The Forme of their Poems . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manner of their singing , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence he makes a Law in his Ideal Common wealth , that such Romantick Poets , inasmuch as they corrupted the Simplicitie and Gravitie of Morals , should have no room in his Common wealth ; but should be , though with an honorable dismission , expelled . So Plato de Repub. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That no one embrace this kind of mimetick Poesie , because it corrupted moral conversation . This Mimetick Poesie Plato stiles Tragick : 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 crie down Homer , and Hesiod ; because they wholly busied themselves about the phantasmes or pictures of Truth , but regarded not the Truth it self . Yea , he comes to this general conclusion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all Poets were but Hypocrites , or Stage . plaiers , in that they onely personated things , and embraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , false Images and Idols without ever handling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true Affections of things . That which made Plato so severe against these phantastick Romantick 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 shewn , how the ancient Heathen Poets stole their choicest Poetick Fictions , both matter , and forme , from the sacred Oracles ; according to that great Aphorisme of Justin Martyr , who , speaking of the Gentile Poets , saies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 Messias his Nativitie , 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 floud , see chap. 6. Farther , what their Fables were of the worlds conflagration , last Judgment &c , see chap. 7. Lastly , their fabulous narrations of the Giants wars &c , see chap. 8.

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

The Traduction of Pagan Historie from Sacred , is demonstrated ; 1. from the ancient Historiographers , 1. Phenician , as Sanchoniathon &c. 2. Egyptian , as Manethos , and Hermes . 3. Chaldean , as Berosus &c. 4. Grecian , as Cadmus , Milesius , Eumelus , Hecataeus , Aristeas , Pherecydes , Lerius , and Diodorus . The 2d Demonstration from the matter of pagan Historie , and its parallel with many Matters , storied in Scripture . Eusebius's great design to prove , that Ethnick Historians traduced their chief materials from sacred Records . Cleodemus's imitation of Moses . Also Diodorus and Strabo mention many pieces of Moses's Historie . Pagan Chronologie derived from Scripture account of Times . Pagan Geographie from sacred . Iapetus from Japhet , Chemia from Cham , Cadmus from Cadmonim . Gen. 15.19 . From Hermon Jos. 11.3 . came Harmonia . Moses's Geographie the most perfect Idea of all other Mythologick Historie not meerly feigned , but Fables of real stories . It s original ground was Gods miraculous works , storied in Scripture , or conveyed by Tradition &c.

§ . 1. Saered Historie the original Idea and Spring-head of all Pagan ; which is demonstrated , HAving gone through Poesie , which is generally esteemed the most ancient of Grecian Literature , we now passe on to Historie ; wherein , we no way doubt , but to give evident Demonstration of its Traduction from sacred Historie . That sacred Scripture-Historie was most ancient , and that which gave the original Idea and platforme to all Pagan Historie , we shall endeavor to evince by several Demonstrations .

1 From an inquiry into the originals of all pagan Historie . 1. This may be demonstrated by a particular examen or Inquisition into the most ancient Pagan Historiographers , and pretenders to Antiquitie . Amongst Historians , the Grecians come so far short of any real pretension 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 Antiquitie , much younger than the Barbarians . Whereby we must understand the Phenicians , Egyptians , Chaldeans , and originally the Jews ; whose sacred Oracles , and Ecclesiastick Historie , was the Spring head of all that followed .

Phenician Historie from Scripture . The first piece of pagan Historie seems to have been seated amongst the Phenicians , 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 Historie , partly Mythick and Theologick , touching the Theogonie or Genealogie of the Gods ; and partly Natural , touching the first origine of the Universe , the Chaos , &c. 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 Historie from the sacred Scriptures , we have elsewhere sufficiently proved , by a parallel betwixt one and t'other , 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 ( saies 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 Historie , in what follows of Phenician Philosophie . This Mochus continued Sanchoniathon's Phenician Historie ; his works were turned into Greek by Laetus : he is said to be the first Founder of the Doctrine of Atomes ; 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 favor me with ) rectifieth , by shewing , 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 Heptarchie : ) so that the Egyptians , out of a vainglorious humor , reckoned them as successive , who were contemporarie . This Bochart farther confirmed , by shewing , how the Egyptian Gods , who were the most ancient of their Dynasts , extended not beyond Ioseph , Moses , &c. Others rectifie these foul mistakes , touching the Egyptian Dynasts , by shewing , that the Egyptians reckoned their Dynasts according to the Lunarie years , whereof 13 make but one entire Solarie year . See more fully of this , Vossius de Idololatr . lib. 1. cap. 28. The Egyptian Dynasts were not successive , as Manethos thought , but collateral , &c. But wheresoever the mistake lies , it matters not : it seems probable , that these Egyptian Records never publickly appeared in the world , at least in the Greek Tongue , till after the LXX their Translation of the sacred Scriptures into Greek . Of Manethos's ●istorie . 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 historie , and all that belonged properly to the Theologie of this Nation , compiled in the sacred book which he writ , as in his other Commentaries . Vossius , Histor. Graec. lib. 1. cap. 14. tels us , that by this sacred book of Manethos , must be understood the Historie , which he composed at the command of Ptolomaeus Philadelphus , wherein he begins 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 Historie 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 Historie , he himselfe informes us ; who saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in writing his sacred books , he followed his Fore-father Hermes Trismegistus . Eusebius , in his Chronicon , tels us , that Manethos extracted his Historie from Pillars erected in the land of Seriadica ; on which there were sacred notes engraven , in a sacred Dialect , by thou t , the first Mercurie . These Manethos translated into Greek , and dedicated to Philadelphus . Iosephus lib. 1. contr. Appion , gives us some fragments of this Historiographer . We have also an Epitome of this whole worke , brought to light by Ioseph Scaliger , in his notes on Eusebius Chron. fol. 250. edit. 1a. T is not improbable , that the ancient Hermes Trismegistus , out of whose memoires Manethos is said to extract his Historie , was either Joseph or Moses , as we have elsewhere proved . Touching the ancient Hermes Trismegistus , see Stillingfleet Orig. S. book 1. c. 2. And t is as probable , that Manethos had great assistance in compiling his Historie 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. &c. As for Manethos , and his Historie , 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 curiositie satisfied , as to what the Egyptian Priests could produce to confront with the Scriptures &c. That the choicest parts of the Egyptian Historie , were but broken Traditions of Jewish storie , is hereafter demonstrated in the Egyptian Philosophie &c.

§ . 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 tels us ) a great contest betwixt them and the Egyptians , about the Antiquitie of their Dynasties , and Records . But certain it is , the Chaldeans may not compare with the Iewish Church , as to the Antiquitie 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 onely 64 years aged , when Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to reigne ; 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 shews , 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 Historie of the Chaldean Antiquities , after the LXX's Translation , is evident , in that he dedicates it to Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The like he addes , 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 Historie after the LXX's Translation , is manifest &c. Though I question , whether this Learned mans Assertion , [ that Berosus published his Annals after the LXX ] can be clearly demonstrated : because Vossius ( de histor. Graec. lib. 1. cap. 14. ) makes him to be an old man , when Manethos was a Youth &c. 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 returne , they left three famous Scholes , Sora , Pompeditha , and Neharda : whence we need not to doubt , ( as we have elsewhere proved , viz. in the Chaldean Philosophie , ) but that the Chaldeans received many choice Traditions , and pieces of Antiquitie . Yea , we find many fabulous narrations in Berosus , relating to the Cataclysme , the Tower of Babel , &c. 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 , &c. 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 endeavored to prove ) that the Egyptian and Chaldee Tongues , differing from the Hebrew onely in some Dialect ; these Learned men in both Nations , ( as the Phenicians 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 Aristotles , 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 &c. which ( said Bochart ) answers to the Scriptures account of Times .

§ . 4. The Grecian Historiographie later than , and derived from the Mosaick . We now passe on to the Grecian Records and Annals , wherein we doubt not , but to give very evident notices and demonstration of their Traduction from Sacred storie , 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 lesse 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 onely the sacred Historiographers , but also the Phenician , Egyptian , and Chaldean , preceded , by many Ages , the Greek Historians . For the Grecians had nothing comparable for Antiquitie 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 no exact Historie 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 Historie , confesseth , that before the Peloponnesian war , which was waged in Artaxerxes's 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 Historie began , but where the Sacred ended &c. The like is asserted by Stillingfleet , Origin . S. Book 1. cap. 4. How far ( saies 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 confesse abundance of Ignorance , as to the Historie of ancient times &c. Greek Historians . All this will be more fully evident , if we a little consider and examine some of the most ancient Greek Historiographers , their Antiquitie , &c. 1. Cadmus . I shall begin with Cadmus Milesius , the son of Pandion , whom Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 6. cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ancient Cadmus , who is supposed to have lived about the Trojan war ; as Plinie 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 . tels us , that the first , who essaied to write Historie , were Cadmus Milesius , and Acusilaus Argivus , who lived a little before the Expedition of the Persians against the Grecians , &c. By which t is 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 Historie in Prose . He is said to have written 4 Books , touching the Edification of his own Citie , as also of all Ionia . 2. Eumelus . 2. To whom we might adde Eumelus Corinthius , who lived about the 9th Olympiad ; whose genuine piece was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a precatorie Hymne of one entring into Delus : whence Pausanias transcribed some things . To whom also is attributed the Corinthian Historie . 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 Historie 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 adde Aristeas Proconnesius , who writ in prose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Theogonie , or Genealogie of the Gods : also in verse 3 Books , wherein he comprehended the Historie 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 adde , is Pherecydes Lerius , who flourished about the time of Xerxes's 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 historie , t is much fabulous , or , as he himself names it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ancient Mythologie , conteining fabulous narrations of the ancient Heroick times , or the great Exploits of the first great Heroes ; wherein there are to be found evident vestigia , or footsteps of sacred storie , conveyed to the Grecians by Oriental Traditions . And indeed , much of the first Grecian Historie , as well as Poesie , was Mythologick or fabulous , relating to some real storie transacted or recorded in the Jewish Church , as will appear by what follows . Thus we have dispatcht our first Demonstration , touching the Traduction of Pagan Historie from Divine ; by shewing , how all the first Pagan Historiographers , both Phenician , Egyptian , Chaldean , and Grecian , were not onely 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 Historie , and its imitation of Divine storie Our 2d Argument to demonstrate the Traduction of pagan Historie from Divine , shall be taken from their parallel matter . That the ancient Ethnick Historians traduced many of their choicest materials , especially of their Mythologie , from sacred Ecclesiastick Records , is rationally evinced by the learned Philologists , who have made inquifition hereinto . Eusebius Pamphilus his designe to prove , that Ethnick 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 designe is to demonstrate , that the Mosaick Records were more ancient , by far , than the origines of all the Egyptian , and Chaldean Dynasties , or Grecian Antiquities ; yea , than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Genealogie of all the fabulous Gods &c. In this Chronicon , he gives us abundant notices of his indefatigable indeavors , and searches into the Libraries of Philosophers , Historians , and Divines , not onely Grecian , but also Egyptian , and Phenician ; thereby to convince the Gentiles of the prioritie of the Divine Records , as also of the Traduction of their choicest Ethnick stories and Memoires from the sacred Hebrew fountains . And this indeed he did most successefully accomplish , both in this his Chronicon , also in his learned Commentaries de 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 designe of Eusebius has been carried on by many Learned Philologists of this and the former Age , viz. by Joseph Scaliger , Vossius , Bochart , &c.

But to descend to particulars . That Sanchoniathon and Mochus amongst the Phenicians , 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's historie . Vossius ( de Histor. Graec. lib. 4. pag. 510. Edit. 2a. ) gives us an account of one Cleodemus Malchus , who composed an Historie , according to the forme , and in imitation of the Mosaick ; concerning which Alexander the Polyhistorian thus speaketh , in Josephus ( Antiquit. lib. 1. cap. 16. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Cleodemus the Prophet , sirnamed Malchus , who composed an Historie in imitation of Moses , the Iewish Law giver , declareth , that Abraham had some sons by Chetura , naming three , particularly Aphera , Suris , Iaphra . From Suris , Assyria was so called ; from Aphera , and Iaphra , the Citie 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 stiled Sophaces .

Diodorus and Strabo imitate Moses his Historie . 2. I shall adde hereto what I find mentioned by Preston , on God's Attributes , Sermon 3. pag. 54 &c. 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 historie 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 Cananites ; 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 &c. And Strabo saith , that he reproved the Egyptians for worshipping visible Gods , and therefore he was cast out , and his people with him , &c. 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 forme of Pagan Historie , which is simple , or Mythologick . A third Demonstration , to evince the Traduction of Pagan Historie from Divine , may be drawn from its Forme ; which is either simple , or mythologick : whence Historie , as to its formal constitution , is distributed into simple , and mythologick . The chief parts of simple Historie are Chronologie , and Geographie , both of which owe 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 designe of Eusebius Pamphilus in his Chronicon , wherein he makes the Mosaick account of Times , the fountain and measure of Ethnick 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 Historie written , and delivered to us by the Fathers , in the best order , and most exact account of times . And this is the singular glorie of the Church , that no where else , in the whole masse 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 begins his Historie , 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 write Historie , 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 Historie began then , and there , when , and where , the Sacred left &c. 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 ( saies he ) adde to this but one Argument for the Autoritie 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 Ptolomy lately found , which doth exactly agree with the Scripture . He exactly sets down the time , that Nebuchadnezzar 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 Ieremiah . And this is the greatest testimonie the Scripture can have from Heathen men . Thus Preston .

§ . 7. Pagan Geographie from sacred Geographie . A 2d part of simple Historie is Geographie , or the Description of Countries , Cities , and other places ; wherein also sacred Geographie , delivered in the Scriptures , has had not onely a precedence , but also a very great Ideal causalitie on Pagan Geographie . Porphyry lib. 4. advers. Christian. tels , that Sanchoniathon gave an account of Persons , and Places , conformable to that of Moses ; which account he received in part from Ierombalus , the Priest of Jeno , or Iehovah : as before §. 1. of this Chapter . This is incomparably well demonstrated by Bochart , in his Phaleg ; the designe of which book is to shew , how the Geographick descriptions , which the ancient Pagan Historians give of the dispersion of Noah's Posteritie throughout the world , are exactly conformable unto , and therefore , as we may regularly presume , derived from Moses's Geographick narration of Noah's posteritie their dispersion through , and peopling of the world . Gen. 10. From Japhet , Iapetus &c. So Phaleg lib. 3. cap. 1. Bochart proves , that from Japhet , mentioned Gen. 10.2 . the Grecians refer their first Plantations and Genealogies to Iapetus , whom they make to be the most ancient man ; so that it passed even into a Proverb , more old than Iapetus , or Iaphetus . Thus from Javan , Japhet's son , Gen. 10.2 . the Grecians derived their Ionians . Also from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elisa , Javan's son , Gen. 10.4 the Grecians traduced their Elis , Elysian fields , Hellas , and Eolus ; as Phaleg . lib. 3. cap. 4. So from Chittim Gen. 10.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Grecians named Citium , a Citie 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 , &c. He also demonstrates the same in Cham , and his posteritie , who peopled Canaan , Egypt , and Africa . Thus from Cham , Egypt is stiled , in Plutarch , Chemia , for Chamia , i.e. the land of Cham ; as t is stiled in the Psalmes . 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 Iudg. 3.3 . which is in the Easterne 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 colonie , 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 tels us , Gen. 10.13 . Mizraim begat Ludim . From Misraim Egypt , and from Ludim Ethiopia were so called . Answerable whereto Diodorus lib. 3. shews , what communitie 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 samenesse , betwixt Sacred and Ethnick Geographie ; 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 ) tels us , Moses's Geographie most perfect . that Moses , by Divine Revelation , approved himselfe more skilful in Geographie , 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 withall he opens their original ; shewing us in what Age , and from what Place , and upon what occasion , each were dispersed into Countries most remote , even from the Caspian and Persick 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 certaintie of the Propagation of all Nations from the posteritie 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 historie of that Nation , to justifie 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 Ionians from Iavan &c. Thus Stillingfleet . By all which it appears , that Sacred Geographie , or the Scriptures account of the origine of all Nations from Noah's posteritie , is not onely most certain , perfect , and ancient , but also the most perfect Idea and measure of all Pagan Geographie .

§ . 8. Pagan Mythologick Historie from Scripture mysteries , and real events of Providence . Having gone through Chronologie , and Geographie , ( the chief parts of simple Historie ) we now proceed to Mythologie , another species of Historie , resulting from its formal constitution . And indeed Mythologick Historie , 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 Historie , the forme ought to be suited to its matter , as in Nature ; not the matter to the forme , as in our Scholes : wherefore the matter of the first Historie being the wonders of Providence , with many Iewish Types , and more sublime mysteries ; no wonder , if the first Pagan Historiographers clothed such mysterious , and , as to them , unintelligible matters with a mythologick forme and garbe . Thus Strabo lib. 11. speaking of the ancient Records of the Syrians , Medes , and Persians , tels us , that they gained no great repute in the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. by reason of the Philomythie , or fabulous narrations of the Historians . And Diodorus cals this Mythologick Historie ( wherein he much abounded ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ancient Mythologie ; which , he confesseth , admitted of great diversitie , and thence obscuritie ; whereof he gives this reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In the ancient fables , there is no umforme , and , in all things , agreeing historie to be expected . Thus Diodor. lib. 4. Wherein he grants , that the historie of ancient times was mixed with many fables , which yet had some original Idea of Truth , unto which they related . Mythologick historie not meerly fictitious , but fables of real truths . Vossius ( de Histor. Graec. lib. 2. cap. 2. ) makes an Apologie for Diodorus Siculus , and the rest of these ancient mythologick Historiographers , against the imputations of Ludovicus Vives , and Bodinus ; wherein he shews , how these Mythologists , who delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mythick Historie , were not to be reputed as meerly fabulous , or feigned ; for they had some historical truth wrapt up under these fables delivered by them , as t is evident , by what is storied of the Floud , and Tower of Babel by Berosus &c. 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 storie or truth , yet by reason of the length of time , and the varietie , and vanitie of wits , t is no marvel , if there be found some dissension , yea falshood in mythick Historie . By which its evident , that this mythologick Historie , though mixed with much varietie , vanitie , yea falshood , was but a corrupt imitation of some marvelous issues of Providence ; or some real storie 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 Proeme to his Metaphysicks , ( quoted by Stobaeus serm. 3. ) mentions , touching the original of Mythologie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Men began to Philosophize from Admiraetion &c. then he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fable is composed of things wonderful . This holds true in mythologick historie as well , as Philosophie , the original of one and t'other being the same . For Mythologie , as well Historick , as Poetick , was founded on some real event of Providence , or Scripture storie , 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 Jurie , 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 tels us . And Greece , as it re-received Artificial Learning from Asia , so did it drink in this humor with it , whence sprang all that ancient mythologie . For the Scriptures account of the Creation , Floud , Tower of Babel , with many other stories of God's miracles , vouchsafed in the behalf of his people in Egypt , Jurie , 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 storie , they made many additions of their own , and applied those effects to many persons and things , which had no affinitie therewith : as t is 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 possest with a Curiositie , yet ignorant of the true causes , and grounds of those extraordinarie events , misapplied the same to unsuitable matters , persons , and causes amongst themselves , which had no affinitie therewith ; as in the foregoing Chapter .

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

The origine of the Universe proved , 1. by Testimonies , 2. by Arguments . Plato's Ideas in imitation of Moses , Gen. 1.31 . Gods real efficiencie expressed by Pagans , as Gen 1.1 . God's creating the Heaven how understood by Pagans . The Gentiles derived their Chaos , and first matter from Gen. 1.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 1.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Spirits forming the Universe , Gen. 1.2 . called by Plato the soul of the world &c. Hence proceeds the forme of the Universe , consisting in its order , perfection , and goodnesle , Gen. 1.31 . which Plato very far imitated . Moses's description of Light , Gen. 1.3 . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire , out of which the Celestial Lights were framed : Gen. 1.14,15,16 . whence the Greek Philosophers traduced their notions , that the Sun and Stars were fire . Gen. 1.5 . the Night elder than the day . Gen. 1.6 . the firmament fluid matter , Water , or Air. From Gen. 1.16 . the Sun was made Lord of Heaven &c.

§ . 1. That the world had its beginning , as Gen. 1.1 . HAving given a general account of Pagan Historie , and its Traduction from Sacred ; we now proceed to demonstrate the same from particulars : and we shall begin with some Pagan stories touching the origine of the Universe , which are exactly parallel unto , and therefore , we need no way doubt , but were originally derived from the Mosaick description of the Creation . And first , that the world had a beginning , answerable to that of Moses , Gen. 1.1 . In the beginning a 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 . &c. was generally asserted by all both Poets , and Philosophers , before Aristotle . For that novel opinion , touching the eternitie of the World , Aristotle seems to ascribe to himself , as the first Founder thereof : whence speaking of the ancient Philosophers , he saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore truely they all say the world was made . This is confirmed by Philoponus ( de creatione mundi , ) who aslerts , that all before Aristotle asserted the origine of the Universe . The same is affirmed by Bochart , as elsewhere . Aristotle's doubts or objections against the origine of the Universe , see in his Top. 19. de coelo 1.10 . wherein he confesseth his contradiction to the Ancients , because he could not ( forsooth ) bring his carnal reason to a compliance with Oriental Tradition therein . For the great Hypothesis , on which the Ancients founded their persuasions , touching the origine of the Universe , was not any humane argument of their own , but some broken Tradition , originally sacred , which they gleaned up in the Oriental parts . Thus Orpheus , Hesiod , Apollonius , Aristophanes , amongst the Poets : and Thales , Pherecydes , Pythagoras , Numenius , Anaxagoras , Anaximenes , Parmenides , Timaeus Locrus , Democritus , Empedocles , Xenophon , Socrates , but none more fully than Plato , amongst the Philosophers . Also Diodorus Siculus , Strabo , and Plinie , with others amongst the Historians ; as Euscbius Praepar . Evang. lib. 1. cap. 7. Owen Theolog. lib. 1. cap. 8. pag. 75. And Strabo lib. 15. speaking of the Brachmanni , saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. In many things they have the same sentiments with the Grecians , that the world had its beginning , and shall have its end ; and that God , the framer and governor thereof , influenceth the whole &c. Whence it appears , that it was the common persuasion of the Grecians , ( as well as of others ) that the world had its beginning . So the Egyptians , as Diogenes Laertius informes us , ( prooem. ) constantly believed the same . That which made Aristotle ( as we may justly presume ) disbelieve the same , was his vain philosophizing humor , which induced him to reject all Oriental Traditions , which would not stoop to his reason &c.

§ . 2. Testimonies to prove , that the Pagan stories of the origine of the Vniverse had their origine from Moses's description thereof , Gen. 1. That these great Pagan Maximes , touching the origine of the Universe , had their original by Tradition from sacred Historie , is sufficiently evident , both by Authentick Testimonie , and Rational Demonstration . As for Testimonies , we shall begin with that of Johan : Grammaticus , de mundi creat . lib. 1. cap. 2. pag. 4. where , speaking of Moses his description of the Creation , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato teaching the production of the Vniverse by God , in many things also imitates him , i.e. Moses &c. This is also most positively asserted by Ludov. Vives de verit . fidei pag. 157. The production of the world ( saies he ) is so described by Moses , that the greatest wits have both admired its profunditie , and embraced the truth of the narration . So the Pythagoreans , and Plato , who follows them in his Timaeus , have followed the Mosaick description of the world's procreation , almost in the same words &c. Yea Plato himself , in his Timaeus , fol. 29. seems to acknowledge , that what notices he had of the origine of the Universe , were communicated to him by some fabulous , or imperfect Tradition originally sacred . His words are these . It s meet , that I who discourse , and you who hear , remember we have but human Nature , and therefore may expect concerning these things onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some probable fable , or Tradition ; neither is it lawful for us to enquire farther . Plato here acknowledgeth , that concerning the origine of the Universe , we could have onely some probable fables , or Traditions , which were originally sacred . I shall adde hereto onely the Testimonie of Mestrezat , that great French Divine , in his Treatise ( on Heb. 11.2 . ) called , de la vertu de la foy , pag. 79. These Egarements , or vain notions ( saies he ) of the Philosophers , yea of the principal , namely Aristotle , and the Stoicks , touching an eternal first matter &c , gives us sufficiently to understand , that they who have discoursed more orthodoxly of the Creation , as Plato &c. derived that which they knew hereof from the rayes , which the Celestial Revelation had scattered amongst the sons of Noah ; or from Abraham and his Posteritie , amongst the Syrians , and Egyptians . Thus Mestrezat .

§ . 3. Rational arguments to prove the Pagans traduced their stories of the worlds origine from Moses . But to come to a more rational eviction of our position , we shall , though but cursorily , run through the whole series of the Worlds Creation , as delivered by Moses ; and thence endeavor to shew how far Plato , and others endeavored 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. ( saies Austin ) conformable to their original patterne in the Divine Decrees &c. In imitation whereof Plato , in his Timaeus fol. 30. treating of Gods orderly and wise production of the Universe , sets forth these Decrees of God , under the notion of Ideas &c. He saies , there was an universal Idea beyond all things made , according to which they were all made . For he makes this first universal sovereigne Idea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exemplar , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image of all things . This Idea , existing in the mind of God , he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indivisible or simple , and eternal ; namely , an uniforme , 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. tels us , That God , by virtue of these Divine Ideas , has a perfect knowledge of all things . Which Ideas ( saies he ) have their original , not in us , but in the absolute will and sovereigne 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 &c. 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 addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of Gods 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 cals elsewhere his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ideal world , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intelligible , self-living , alwaies 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 &c. 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 Platonick Philosophie , where we have treated more professedly of these Diviue Ideas : as Part. 2. Book 1. chap. of Pythagorean Philosophie .

§ . 4. Gods 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 beautie , or chief Good , which was the cause of all the rest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Beautie of it self , and by it self , and great , and good ; and from it all things else proceed . So in his Theatet . fol. 57. Plato saies , it was unworthy of a Philosopher to treat onely of second causes , and let passe God , who was the first and chief , or principal cause ; yea not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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. saies , 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 necessitie excell all in dignitie and efficacie . ( And he addes : ) that in this chief Idea of Good ( which is God ) consists the hinge of our life and happinesse , and that it was the first cause of all things , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , visible , and intelligible . 1. He saies , it is the first efficacious cause of the Being of all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first fabricator , perfector , essentializer of Beings , or he that gives Essence to Beings ; yea , he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very Being &c. He speaks expresly thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Being and Essence sprang from this Idea . 2. Plato saies , 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 Majestie does far excell all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Antiquitie 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 onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good by derivation from , or participation of God's original Goodnesse : whence he stiles 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 Philosophie .

§ . 5. God's creating the Heaven , and Angels . Gen. 1.1 We passe on to the effects of this Divine Creation ; the first whereof is , according to Moses's relation , Gen. 1.1 . the Heaven . In imitation whereof the Pagan Philosophers framed their coelum Empyraeum , &c. Whereby some ( if not the most Divines ) understand the Heaven of Heavens ; that glorions seat or habitation of Angelick Beings &c. Answerable to , and in imitation of this supreme Heaven , the Pagan Mathematicians framed a ninth Sphere , void of Stars &c. Thus Johan . Grammaticus de creat . 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 onely eight spheres . This I onely mention , to shew , 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 &c. Answerable whereto we find , in Sanchoniathons storie 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. tels 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 &c.

§ . 6. [ Gen. 1.2 . without forme , and void . ] Hence the Pagans derived their Chaos , and first Matter . Then it follows in the Mosaick Historie , Gen. 1.2 . And the Earth was without forme , and void , and darknesse 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 t is said , that in the beginning of things , there was a spirit of dark Air ; which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. ( saies Bochart Can. lib 2. cap. 2. ) in the Phenician tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chauth Ereb , Evening darknes . 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. first of all the Chaos was produced : whence follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Chaos sprang the Evening , and dark night : whence 2. t is 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 expresse 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 cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , somewhat without forme ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a confused Masse : also he saies it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknes , 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 adde that of Ovid Metamorph . l. 1. fab. 1. Quem dixere chaos , rudis indigestaque moles &c.

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 Historie , and whose Books were interpreted by Laetus , ) makes this first matter of all things to be Atomes , which he derived from the Jewish Physiologie , as hereafter in his Philosophie . But none describe this more fully than Plato in his Timaeus . fol. 10. where he tels us , that this Chaos , or first matter , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stock , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the species , out of which every thing was composed . Again he stiles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 informe passive subject onely . 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. Informe . 2. Indefinite or rude . 3. A pure power , or passive principle , void , but capable of any Forme . 4. Hence also Aristotle borrowed his notions about Physick privation , which he makes to precede the introduction of a Forme , and appendent to the first matter , answerable to , and , I doubt not but , originally from Gen. 1.2 . without forme , and void . a 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 Jesuite , on Gen. 1.1 . The like Velcurio in his Physica , lib. 1. cap. 14. affirmes of the Philosophers , that they derived their first matter hence . See more of this in what follows of Plato's Physicks .

§ 7. Gen. 1.2 . The Spirits forming the Universe , expressed under the notion of the Soul of the world by Plato , &c. It follows in Moses's description Gen. 1.2 . And the spirit of God moved upon the waters . In imitation whereof 1. In Sanchoniathon's Historie of the Creation , his first matter , or Mot , is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slime , or corrupt watry mixture . So in Orpheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of water slime was made . So Apollonius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of slime the Earth was made : where the Scholiast tels us , that the Chaos , or first matter was water , which settling became slime , and the slime condensed became Earth &c. 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 Physiologie of Thales , Plato &c.

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 &c. ] P. Fagius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , by motion and agitation ; or by the Fomentation of an Hen , that sets a brood . b 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 . Chrysostome cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vivifick Energie . The meaning is , that the spirit of God moving on the waters , with a plastick and efformative virtue , formed and shaped every thing into its proper forme . 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 cals 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 darknesse , 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 it self 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's storie Gen. 1.2 . And so Eumenius the Philosopher , cites the very words of Moses Gen. 1.2 . the spirit of God moved on the face of the waters , to prove this opinion ; as Porphyrie , de antro Nymph . This was also the opinion of the Stoicks , who held there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spermatick efformative word , whereby the world was formed and shaped into its particularities &c. So Diog : Laert : of Zeno , which Plato , in his Timaeus , cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This others call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a plastick power . Plato stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the soul of the world , or the universal spirit . So Lud : Vives : in August : civit . lib. 10. c. 23. Any one ( saies he ) that inclines to favor 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 masse of the Universe &c. So Cardinal Bessario lib. 3. cap. 22. tels 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 Physicks .

§ 8. Plato's description of the forme of the Vniverse conformable to that of Moses , Gen. 1.31 . From this Universal spirit ( or spirit of the Universe ) his prolifick Agitation , Fomentation , or Formation of all things proceeds , and that according to Moses's description , the forme of the Universe , which consists in that order , harmonie , beauty , perfection , and goodnes , 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 , harmonie , beautie , a 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 . ] Rerū subsistentia à complacito Dei &c. P. Fagius Exeges . in Gen. 1.31 . and forme of goodnes , conformable to those Universal Ideas of Goodnes , lodged in the platforme of his Eternal Wisdom and Decrees . And Plato , discoursing of the forme 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 formed and disposed the Universe into the most harmonious , orderly , and beautiful forme . His own words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he adorned , disposed , conformed , composed , and fashioned all things &c. Yea , he undertakes to lay down the mode , how this rude indigested Chaos , was brought to this perfect forme : namely , the Divine Opificer , by whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effective word , all things were essentializ'd , did by a prudent persuasion formalize , or reduce into an exact light , order , and forme , the first Matter , otherwise darke , inordinate , and informe . And , in his Timaeus , fol. 32. he gives us a more full account of this forme of the Universe . He supposeth the whole Universe to be ( according to his Allegorick mode of philosophizing , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a living intelligent Animal , consisting of bodie and soul : the Bodie he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 Vniverse , ( or that Universal spirit ) which actuated and influenced the same : The forme of the Universe consists in its beautie , order , perfection . whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an happy Analogie , Symmetrie , 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 forme , perfection , and goodnes consists . And Plato , having discoursed at large of this perfect forme , order , and harmonie 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 &c. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 , shewing how the Vniverse 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. cals this Vniverse , thus formalized and perfectionated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sensible or visible Image of the intelligible insensible God . which , as t is supposed , he traduced from Moses's description of Man , Gen. 1.27 . in his Image &c. Thus Johannes Grammaticus de Mundicreatione lib. 6. cap. 21. p. 249. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. What Moses spake properly of Man , that God made him according to his Image and likenes , this Plato translates to all things in the world . Thus we have seen , how exactly Plato's Notions of the forme of the Universe , consisting in its Order , Harmonie , Beautie , Perfection , and Goodnesse , and that in conformitie . to the Divine exemplar , do conforme to , and therefore , as we may presume , were derived from Moses's description of the same , Gen. 1.31 . I might adde hereto the opinion of Pythagoras , who asserted the like beautiful structure , Harmonie , and Perfection of the Vniverse , and thence ( according to Plutarch ) was the first that called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Ornament , Beautie , &c. Also Thales held the world , being God's work , was most beautiful , well disposed , and perfect . Of which see more Pythagoras's Philosophie .

§ . 9. Moses's description of the light Gen. 1.3 . imitated by Pagan Writers . Having discoursed at large of the first Efficience , Matter , spirit or Soul , and forme of the Vniverse , as laid down by Ethnick Physiologists , or Naturalists , and that in imitation of the Mosaick Historie 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 Mosaick Traditions in Pagan writers . We shall begin with that great Master-piece 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 concerne our selves in that great Philosophick Dispute , what this first Light ( out of which the Celestial Lights were composed ) was ? Onely the opinion of the old Jewish Philosophers seems to have been , that this original Light was fire . That the first Light Gen. 1.3 . &c. 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 Heavenlie , or Elementarie . That Light is a substance , its local motion sheweth . Accidents have it not , but by reason of the substance . Opticks confesse , 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 witnesse , that Light is a substance . Some imagine , that the Sun &c. begets the species in the Air ; and so Light is onely the species of the thing that is Light : but these species are substance , by the testimonie of Opticks . That our Light is fire , appeareth farther from the beams , and their burning ; which is the propertie of fire , when the parts are united . Again , their conceit is , that neither the Sun , nor the beams are hot , but by accident , by reflexion &c. But 1. why should the Sun beams come down , if onely to inlighten , and not to warme ? 2. Again , there is an Element of fire , as our fire sheweth : it moveth localiter , and therefore it is a bodie ; and with a simple motion , and therefore t is a simple body , and its place is above . Again , Creatures must enjoy fire , which would not of it self come downward &c. 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 Qualitie without Substance , for that is not perfect : it s not an effect without a cause ; nor a Light , after put into the Sun , for then 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 vapors come nearer ? its not therefore by attraction , that these draw them thither ; but fire desireth to carry them up . Thence Richardson addes , on the Attribute of Ignis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] God commendeth fire unto us by Light , to shew 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 forme upon the matter , doth so subtilize , and so equal it , that it extendeth all alike , and makes it polite , and so clear , and bright . Glasse 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 equalitie . Thus Richardson : whose acute Discourse I have quoted at large , because the world has not yet been so happy , as to see it in publick . 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 ; t is evident by Ur of Chaldea , which was so stiled 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 ) cals 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 . &c. 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Out of the primigenious Light , whatever was most pure , God put into the Sun : the rest he bestowed on the Moon , and other stars &c. 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. assaies to give us the mode , how all this was accomplisht . God ( saies 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 forme and nature , but not according to its former state ; being compact into the Sun , that so it might alternate Nights and Daies , and discriminate Years , Moneths , 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 Mosaick 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 masse or globe of fire ; as the same Stobaeus in Eclog. physicis , fol. 55. &c. where see this argument largely asserted . But none insists more fully on this Theme than Plato , who in his Timaeus frequently cals 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. informes us , that the ancient name , whereby the Grecians stiled the Sun , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred fire , which they worshipped ( in imitation of the Chaldeans ) as their supreme onely God : as before , B. 2. c. 8. § . 11. And that Plato received these his Physiological Contemplations from Moses's relation Gen. 1.3.14 . &c. is affirmed by Vossius de Idol . lib : 2. cap. 38. pag. 517. Plato ( saies he ) learned this doctrine from the Mosaick 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 posteritie 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 shews 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 bodie , because fire . Thus also Theodore , Basil , Chrysostome &c. as Vossius de Idol . lib. 2. cap. 38.39 .

§ . 10. Gen. 1.5 . The night elder than the day . There follows in Moses's Description , Gen. 1.5 . The Evening and the Morning were the first day : whence the Jews alwaies 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. ) tels 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 Phenicians &c.

§ . 11. Gen. 1.6 . The firmament a fluid aerial or watery matter . Again , Gen. 1.6 . &c. t is said , let there be a Firmament in the midst of the waters &c. where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Expanse , i.e. diffusive Air or water . And that the Firmament was made of some fluid waterie 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 daies 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 . &c. 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 waterie substance . Thence Plato , in his Timaeus , affirmes , 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 Ptolomie , who affirmes , 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's Description . So Wendelin , in his book de Coelo , makes the Heavens to consist of a fluid , aereal Substance &c.

§ . 12. Gen. 1.16.18 . the Sun Lord of Heaven &c. Again Moses tels us , Gen. 1.16 . &c. God then made two great Lights , the greater Light to rule the day &c. In imitation whereof the Phenicians 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. &c.

CHAP. IV.

Ethnick Imitations of Adams creation and happy state in Paradise , Gen. 1.26 . Gen: 2.8 . Adams 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 . Mans being formed after the Image of God Gen: 1.27 . expressed by Plato : and Mans happy state in Paradise , Gen. 2.8 . expressed by Plato , under the Golden Age. Gen. 2.25 . nakednes , Gen. 3.1 . Conference with the Serpent , of the Golden and Iron Ages . Adam's memory preserved under Saturne , Tuisto : and Eves under Isis . Paradise or Eden imitated by the Elysian fields . Adonis's garden . The tree of life , Gen. 2.9 . expressed by Nectar and Ambrosia . &c.

§ . 1. HAving dispatcht 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 . Adams 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 formed Man out of the dust of the earth , &c. In imitation whereof the first Parent of mankind is stiled by Sanchoniathon , ( according to the version of Philo Byblius ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One sprung out of the Earth , &c. 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 termes Phenician ; because the Phenicians affirmed , that Men sprang out of the earth ; that so , by the Communitie of the same original , they might the more sacredly defend mutuall Peace , and Concord . This Fable ( addes Serranus ) seems to be a Vestigium of the Primitive Truth : so that truly by the Appellation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a certain Phenician Fable , the Iudaick Doctrine may be understood , &c. The Reasons that might induce Plato , to call these , and such like Iewish Traditions , Phenician Fables , are such as these , 1. Canaan , which the Jews possessed , was originally the Countrey of the Phenicians ; whence Phenicia is still called by some Canaan : neither is it indeed any other then a skirt of Canaan , as Portugal is of Spain . Well therefore might Plato terme the Iews who inhabited Canaan , Phenicians ; in as much as Phenicia was but an Appendix , or rather originally a part thereof . 2. Or 't is 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 Iews . That those Fables which Plato termes Phenician , were originally Iewish Traditions , we have once and again proved , and shall hereafter farther confirme . Again Plato in his Politicus fol. 271 , saies expresly , that the first man was produced out of the earth , as hereafter .

§ . 2. As for the Infusion of the Human Soul , it is thus exprest 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's version , thus , The first men ( saies 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 expres it by doth not readily occur ) is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col-pi-jah , the voice of Gods mouth , by whose Inspiration and Word man was made as Gen. 2.7 . Gen. 2.7 . And breathed &c. 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 tels , Gen: 2.21,22 . that she was formed out of Adams rib &c. VVhence Man and Woman are stiled by Paul , Ephes. 5.31 . one flesh : which he seems to understand , according to the Iewish Cabal or mystical sense ; applying the whole to Christ and his Church , whose Vnion 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 Cabalisme , wherein he brings in Aristophanes discoursing in this manner . The ancient nature of men was not as now it is , but very differing ; for then it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Androgynon , both in name and kind , i.e. commixt of Male and Female sex . This Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man-Woman seems evident by some broken Tradition of the Jewish Cabalisme , wherein we find mention thereof , ( as Grotius hath observed ) which originally sprang from the story of Eves being formed out of Adam , and so one flesh with him , as Cudworth in his Discourse on the Vnion 'twixt Christ and his Church .

§ . 4. Gen. 1.27 . Mans being formed after the Image of God . Gen: 1.27 . 't is said God created man in his own Image &c. This Image of God is elsewhere made to consist in Holines and Righteousnes . 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 Mosaick Description . Plato , in his Critias ( according to Serranus observation fol. 106. ) affirmes , that in the daies of old , there flourished , in the first men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine Particle of God ; also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine Nature ; which rendred them blessed . This elsewhere he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Old Nature . And more particularly in his Theaetetus , Plato , discoursing of this Likenes of Man to God , makes it to consist in this , that Man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy with Wisdome and Righteousnes : which exactly answers to Pauls Character of the Image of God ; Eph. 4.23,24 . Ephes. 4.23,24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in righteousnes and true holines : to which if we adde that Col. 3.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in knowledge , &c. 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 Vniverse in general , yet has it a more peculiar relation to Man , and that in Imitation of Moses , Gen. 1.27 . So Iohannes Grammaticus de Creat . lib. 6. cap. 21. What Moses ( saies he ) most properly affirmed of Man , that he was created according to the Image of God , Plato transfers to the whole Vniverse , &c. Neither had the Philosophers only , but Poets also evident Notices of Mans Creation after Gods Image : This Paul observes of Aratus one of the Heathen Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For we are his ofspring , Act. 17.28,29 . which the same Paul explains of mans Alliance or Resemblance to God . VVe find Mans Creation after the Image of God , lively set forth by Ovid in his Metamorph . lib. 1. fab. 2. of Mans Creation . Sanctius his animal Mentisque capacius altae Deerat adhuc , & quod dominari in caetera posset Natus homo est , sive hunc divino semine fecit &c.

§ . 5. Gen. 2.8 . Mans being placed in Paradise and happy state . Man being made after the Image of God , was placed in Paradise &c. 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 Mosaick description : so in his Politicus ( fol. 272. Edit. Steph. ) Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 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 addes , 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 reflexe Image of Paradise , and Mans 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 . &c. Gen. 2.25 . Naked conference with the Serpent . Gen: 3.4 . Again 2. Plato addes in the same place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived naked and expedite sub Dio: which exactly answers to that Gen. 2.25 . And they were both naked , &c. 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 &c. 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 Iewish , whilest 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 Passe , 'till he could have some skilful Interpreter to informe him concerning them . Serranus fol. 251. gives this explication of these passages of Plato : That Plato ( saies he ) derived these Traditions else-where , he himselfe 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 Saturnes Reign , and the Iron miserable Age , which we live in under Iupiter , ( saies he ) he laies down these Assertions . The motion of the Universe which God made , is twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : one uniforme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally following the other multiforme and various . The former uniforme motion he makes to proceed from the Analogy , which he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome , and this following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from a peculiat gift of God harmonizing it according to its Principles : whence it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a framed Immortalitie from its maker . But as for the other motion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , difforme , it springs from the Necessitie of corporeal matter ; and variously hurries the whole Vniverse , and affects it so that great and dangerous vicissitudes are brought on all inferior things . Saturne therefore reigning , ( saies Plato ) mankind enjoyed its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigor , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect state , immediately after mens being produced out of the Earth &c. whence this Age was truly Golden , when these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men produced out of the Earth , lived sub Deo . &c. 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 adaies , not rightly , disbelieve . where Serranus upon the whole , observes thus : Plato affirmes that man sprang out of the Earth , 2. That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and naked : 3. That he enjoyed a truely 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 externall Accommodations &c. These are the Mysteries of that Fable , which he learned from the Phenicians , as Serranus . Saturne the same with Adam &c. That Saturne , who is said to reigne in the Golden Age , was the same with Adam , we have formerly endeavoured to prove in the Genealogie of Saturne , Book 2. ch. 1. To which we may adde somewhat out of Vossius de Idolol . lib. 1. cap. 18. We now ( saith he ) passe to Saturne , whom we make to be Adam . And to make this more clear , let us consider a little what the Poets fable of Saturnes 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 &c. 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 Saturne is the same with Adam . For that Saturne was no other then a Man , the very Gentile Historians dare not deny . VVhat wonder is it then if so many things , which belong to Adam , were attributed by the Gentiles to Saturne . 1. From Adams hiding himself from the face of God , Gen. 3.10 . came the name Saturne , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satar latere to hide : whence also Saturne was stiled Latius . 2. The Kingdome which Saturne first obtained was the same with Adams Gen : 1,18 . 3. As Adam was driven from his Government and Paradise ; so Saturne . 4. As Adam turned husbandman , so Saturne is said to find out agriculture , whence he is pictured with a mowers Sith . &c.

§ . 4. Vossius de Idolol . lib. 1. cap. 38. supposeth , that the memorie 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 Memorie 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 rejoyce : thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alis , joyful ; whence Elysius : for 't was usual amongst the Ancients to change A into E , as Enakim for Anakim &c. So that the Elysian field signifies , a place of delight and pleasure , and so t is 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's Garden . Others have conceived that the storie of Paradise was preserved amongst the Heathens under the Fable of Adonis's 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 Poets 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 stiled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 immortalizing drinks Nectar and Ambrosia owe their original to the Tree of Life in Eden .

CHAP. V.

Ethnick stories of Mans Fall and Redemption by Christ . Plato's conceptions of Mans Fall , according to Gen. 3.23,24 . Plato's opinion of the Praeexistence of Souls , and their slavery in the Bodie , but a Symbol of Mans Fall . Plato's notions of Original sin ; Gen. 5.3 . sin ingenite &c. Mans 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 Tyrannie of Love , &c. Plato had some imperfect Notices of Mans Redemption and the Restauration of all things by Christ . Plato had some imperfect Notices of a Trinitie , which he understood not . The New Platonists had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie from Scripture : the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ape of Christ . Poetick Fables of Christ his Incarnation Passion , Ascension &c.

§ . 1. Plato's Conceptions of Mans fall from Gen. 3.23,24 . HAving gone through Mans Creation and happy state , we now proceed to discourse of his Fall and Recoverie ; whereof the blind Pagans had also no small discoveries , as we may presume , from Scripture , or Iewish Tradition originally . Indeed I find no Heathen to discourse more Divinely of the Fall of Man then Plato ; who ( as in the former chap. Sect. 5. ) expresseth the same under the Symbolick Image of the Iron Age , wherein this Motion of the Vniverse was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiforme , which springing from the necessitie of Corporeal Matter , hurried the Vniverse into many vicissitudes &c. So again ( in his Critias fol. 106 , ) Plato having discoursed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Nature , which flourished in men under the Golden Age , he addes , this Divine Nature being at last contempered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the mortal or sensual part in man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the human inclination or custome prevailed , even to the pestilential infection , debauching , and ruine of mankind ; and from this fountain all evils rushed in upon men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing the best of their pretious things . So likewise in his Theaetetus , Plato , having discoursed of Mans likenes to God in the Golden Age , addes , that by how much the farther man departed from this rectitude , by so much the deeper he fell into a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothingnes and Inhumanity : whence he makes two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplars : the one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine and most happy ; which was the Patterne of Mans estate in Immortalitie : the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheistick or ungodlike ; the patterne of mans 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 historie of Mans 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 Jupiters Garden , ( that is Eden ) and being there circumvented by Penia i.e. the Serpent , and thence cast out &c. which seems an evident vestigium of Adams Fall . and being cast out of Paradise , according to Gen. 3.23.24 .

§ . 2. The general losse by mans Fall . Plato discourseth also , very Divinely , of that general Confusion which happened upon the Fall ; and particularly , of mans losse thereby . So in his Politicus fol. 251. After ( sâies Plato ) the Golden Age was expired , the supreme God left the sterne and Government of the VVorld ; & from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion , or disorder , destruction , without all peradventure , had happened to the VVorld , had not God provided &c. And particularly , concerning mans disorder and Impotencie by the Fall , Plato , in the said Politicus fol. 274. speaks very plainly thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men being rendred very infirme and unskilful , and unable to preserve themselves , by reason of all these they were in great straits .

§ . 3. Platos Traditions of the Praeexistence and present Slaverie of the Soul in the Bodie . Yea farther Plato seems to have understood , either immediatly from the Scripture , or from the Jews , by Tradition , much of the cursed slaverie 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 bodie it lost its wings , and remained there a Prisoner , under the Tyrannie of unlawful passions , whence he gives this origination of the Bodie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodie , is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulcher , or Grave for the Soul . Hence some make Plato's opinion of the souls Praeexistence , but a Cabal of mans fall . So Stillingf . origin . S. Book 3. Ch. 3. Sect. 17. As to the degeneracy of the souls of men ; this was the cōmon complaint of those Philosophers , who minded the government of themselves , & the practice of virtue ; especially of the Platonists & Stoicks . The Platonists all complain of the Slaverie of the Soul in the bodie ; 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 mens souls might be Justly supposed to be created happy ; but by reason of the Apostasie of mans Soul from God , all souls now come into their bodies as into a kind of prison &c.

§ . 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 likenes in which Adam is said to generate his sons , is not to be understood so much Physically as Morally , id est , of a likenes in sin : there was not a Lust in Adam's heart , but he communicated a seed thereof to his posteritie . So Plato ( Timaeus Locrus fol. 103. ) Gives us very evident notices of original Sin , and its propagation : his words are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The cause of vitiositie is from our Parents and first principles rather than from our selves ; so that we never relinquish those Actions , which lead us to follow those primitives blemishes of our first parents &c. whence else where , he saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is well nigh in every one an ingenite evil and disease . So Plato , de legibus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. the greatest evill of all is implanted in many men , and fixed in their souls ; wherein men pleasing themselves , at last grow so intangled , as that they cannot wind themselves out . This ingenite Corruption he termes self love &c ,

§ . 5. Mans State in sin termed a moral or Spiritual death according to Gen. 2.17 . Again Plato ( Gorgias : fol. 493. ) termes this state of men under Sin a Moral or Spiritual Death : and that according to the opinion of the wise : whereby 't is possible , he means the Jews . His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have heard from the wise men , that we are now dead ; and that the bodie is but our sepulchre . That these wise men , from whom Plato received this Tradition or Hearsay , were the Iews seems very probable ; because it was a common expression amongst the Iews , 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 schole were given up to sin and excommunicated , he placed a Coffin in his place ; denoting thereby , that he was dead &c. Yet 't is very probable , that Pythagoras traduced this , as other Principles , from the Iews ; 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 Platonick Definitions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill in Nature ; again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disease of Nature . Answerable whereto we have a confession of Grotius ; who affirmes , 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 universall Contagion , or Corruption diffused throughout the whole of human Nature , both Vnderstanding , will , and Affections . 1. 1. the Corrup●… of the understanding . As for the corruption of the Vnderstanding , Plato , in his Repub. lib. 7. fol. 613 gives a lively Description thereof , under an Allegoril of a person , who from his Infancie lay bound neck and heels tog ther 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 barbarick gulf of ignorance . And else where he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present life has but a dreaming knowledge of things ; whence also he stiles 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 &c. what Plato should understand by the head , if not Adam the head of man-kind , 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 Stoicks , that virtue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachable 3. the disorder of the affections & Tyrannie 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 irregularitie : where he largely and elegantly describes the Tyrannick commands and irregular motions of inordinate Love in men .

§ . 7. Plato of Mans Redemption and the Restauration of all things by Christ . As Plato had clear Notices of Mans Fall and miserie , so in like manner he seems to have been not without some broken Traditions of the Way and Means , appointed by God , for mans recoverie 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. tels 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 sterne , and governe the world and restore its dissolute , and almost unjointed parts , to their ancient order and place &c. How far Plato had some imperfect Traditions of a Trinitie which he understood not . Here Plato shews how that pestilential 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion , which did overspread the Vniverse , would quite have ruined it , if God had not again interposed , & applyed a remedie . And , in his Epist. 6. fol. 323 Plato seemeth to discourse more particularly and distinctly , of the way and Means of the worlds Restauration and Conservation : Let there ( saies he ) be a Law constituted and confirmed by oath , calling to witnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The God of all things , the Governor of Beings present and things to come , the Father of that governing cause , whom , according to our Philosophye we make to be the true Being , who may be evidently known by all so far as it comes within the capacitie of happy-knowing men . Serranus on this place tels us , that some understand this description of Plato to refer to the Trinitie , ( as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epimonide has a peculiar respect to the Messias ) So Sandford ( de descens . Christi . l. 2. Sect. 37 ) tels 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 Trinitie of the Gods : so famous among all Nations , was , as some conjecture but a certain vestigium or footstep of the most sacred Trinitie , not altogether extinct ; albeit greatly conspurcated or obliterated in their minds . But albeit we may not grant , Plato had any distinct Notices of the Trinitie , yet he might learne many things which he understood not , from the Phenician doctrine referring originally to the Trinitie , particularly to the Messias , the Redeemer of mankind ; concerning whom there were many broken , and originally Jewish Traditions scattered up and down in the Oriental Parts , especially Phaenicia 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 Mysterie , of the Restauration of all things by the Messias ; whereof Plato had received some glimmering imperfect Notions , or Traditions which he understood not , but expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word &c. And whereas some late Admirers of Platonick Philosophie endeavor to prove , that Plato , and his followers , asserted and owned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinitie ; we must know , that this belongs not so much to Plato , as to his Commentators , Plotinus , Proclus and Porphyrie . The new Platonists had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie 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 Porphyrie with proclus discourse much of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie ; 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 busines to reforme Platonick Philosophie by the Scriptures ; as we have proved at large in Plato's philosophie : by which t is evident that the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word owe their original to the sacred scriptures . 'T is true ; some of the latter Platonists of the Alexandrine Schole , would fain persuade us , that the Evangelist Iohn stole his Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word , from Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Amelius , as Drusius in Annot. Joh. 1. observes : Amelius , saies he , the Platonick Philosopher , having read this principle , ( of the Divine word ) complains that Iohn , the Evangelist , transferred into his book his Masters Mysteries ; and appropriated to himself Plato's Secrets . By Iupiter , 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 Iohn , seem both to have derived their Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Iewish Doctrine and Mysteries . That the Notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word , was not unknown to the ancient Iews , is evident , from the frequent mention made thereof in the Chaldaick Thargum ; which termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Iehova ; by which those ancient Paraphrasts understood the M●ssias , as its evident from Gen. 3.8 . Ps. 2.12 . Ps. 27.1 . &c. 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 schole had its origination ; as Glass . Philolog . S. lib. 1. Tract . 4. S. 3. That the Philosophers opinions of Christ , and his Redemption of man-kind owe their original to the Scriptures and Iewish church see Justinian the Jesuite , Comment. in 1. Joan. 1.3 . parag. 54. So Tertullian Apol. cap. 21. The ancient Sophistes ( saies he ) were of this opinion , that the word and wisdome , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , framed the world . Zeno saith , that this word was the Author of order . Again he addes This mysterie of the Incarnation of the word , was known by them from whom you receive all your follies of the Divinitie , 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 &c. Thus Diodation Mat. 2.2 . his Star . ] The belief thereof having spread diverse waies ; which , without doubt , were all derived from the Prophets , that the King of the world was to be borne in Iudea . They argued that this Star was the signe thereof , perhaps from the prophecies of Balaam , Numb. 24.17 which might come to their notice &c. To this we may adde that poetick fiction ; that Minerva , the Goddesse of wisdome , was produced out of Iupiters 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 Messias , as we have proved in the former Book . ch. 8 S. 5

§ . Poetick adumbrations of Christ his Nativitie , Passion Ascention &c. 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 Nativitie , Passion , Resurrection &c. we think not the same things with others ; but they by imitation , speak the same things with us , saies Justin Martyr , of the Gentile Poets . Albumasar , in his greater Introductorie tractatu 6 : There ascends ( saies he ) in the first face of that signe a beautifull and honest Virgin , having in her hand two ears of Corne , 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 Poetick narrations , no less then those of the Poets . Therefore those things which belonged to the one only Messias 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 Asse ; and being torne in pieces by the Titans , to returne to his Fathers throne in Heaven . Thus Origen contra Celsum lib. 4. Bacchus ( i.e. the son of God ) falling from Iupiters Throne , was torne by the Titans : and his members being again composed , he ascended alive up to Heaven . VVhich 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's 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 Christs suffering the pains of Hell ; and afterwards ascending up to Heaven . Whence Sandf . Descens . l. 3. Sect. 137. concludes : That Christs descending down to Hell , i.e. suffering Hell pains in his soul , was by the Poets couched under severall 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 Iupiter , cast down to Hell . VVhence the Poet Aen. 7. Ipse repertorem Medicinae talis & artis Fulmine Phaebigenam Stygias detrusit ad umbras . Only there is none of the sons of Iupiter found , on whom the punishment of the Crosse was transferred ; whence it 's very probable that this mysterie was unknown , even to the Devils , themselves .

CHAP. VI.

The History of the Floud imitated by Pagan writers . Solons conference with the Egyptian Priest , touching Deucalion's Floud . The several Assumings of Diverse Nations in asscribing Noahs Floud to some one of their own Nation . The Egyptians ascribe Noahs Floud to Prometheus ; the Assyrians ascribe it to Xisuthrus ; the Thessalians to Deucalion ; the Athenians to Ogyges . Mention made of Noahs Floud by Abydenus , Berosus , Polyhistor , Mnaseus , Damascenus , &c.

§ . 1. ANother great piece of Scripture History relates to the Floud , 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 Deucalions Floud ; as also of some other pieces of Antiquity ; and that , in imitation of Sacred Historie . The occasion of this Discourse was this ; Solons conference with the Egyptian Priest , about the chief pieces of Archaeologie . he brings in his kinsman Solon travailing to Egypt , to informe himselfe in the Wisdome of the Ancients . His words are as followes : When Solon came to Egypt , he said , he was greatly esteemed and honored by them : but when he inquired of the Inhabitants and Priests who were most skilfull in Antiquity , touching ancient Matters ; he found that neither he , nor any other of the Grecians knew any thing of true Antiquity . VVherefore he designing to draw the Egyptians , to discourse of these ancient Affaires , rather then 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 floud again , concerning Deucalion and Pyrrha , of whom men are wont to Mythologize and Genealogize , &c. Then one of the Egyptian Priests saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon Solon , you Grecians are alwaies Children : There is no Grecian ancient . Solon demanding the Reason why he spake 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 Chronologick 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 , &c.

Thus Plato concerning Solons conference with the Egyptian Priest , about ancient Mythologie : 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 Antiquitie ; 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 Iure Natur. Heb. lib. 1. cap. 2. fol. 27. 'T is possible that this Priest , whom Plato terms Egyptian , was really 〈…〉 ▪ For 't is certain , that there were multitudes of Iews 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 Iew was odious to his countrey men ; whence he stiles 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 childishnes and ignorance in true Archeologie or Antiquitie , he proceeds to the resolution of Solon's Questions ; and shews , that all those great pieces of mythologie , which Solon was so inquisitive into , namely touching Phoroneus , Niobe , Deucalion and Pyrrha , were but fabulous Narrations or symbolick Images and coverts of some real Storie and event , which happened to man-kind . 2. To make this good , he laies 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 storie 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 Storie of Niobe mentioned here by Solon as one of the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fables , which deserved great Remark ; it seems clearly to refer to the storie of Lots 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 Priests application , refers to some Deluge : as in what follows . 4. As for Deucalions Floud , that it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fable , or Symbolick shadow of Noahs Floud , we shall endeavor to demonstrate both from the explication of the Egyptian Priest , as also from other Topicks .

§ . 3. This Egyptian Priest , having demonstrated the many vicissitudes that happned in Nature , from fire and water ; and explicated that by fire , under that fable of Phaeton , of Deucalions Floud 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 Floud of waters into the Sea &c. Thus Plato of the Egyptian Priest . Serranus on this place observes , that this priest saies , that those who dwelt on the mountaines , 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 past before the great Delugs of waters , a famous citie , 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 &c. Again Plato de leg : fol: 675. Speaks farther hereof thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. There hapned many Destructions of men by Flouds &c. where Serranus thus annotates : Plato here makes mention of a certain Floud , as if he ment not that of Deucalion , which , without doubt was in Attica only , but some one more universal , in which the whole world was immersed &c. By which it appears that the Deluge , of which Plato makes mention was vniversal and so the same with that of Noah . This will be farther evident by what follows .

§ . 4. The Several Assumings of diverse Nations , in asscribing Noahs floud to some one of their own nation That the sacred storie of Noahs floud , was traduced among pagan writers , under the assumed names of Xisuthrus , Deucalion , Ogyges , Prometheus &c. and that by Tradition from the Iews or Patriarchs , is generally confessed by such as are verst in Antiquitie . The Assyrians attributed the Floud to one Xisuthrus ; whom they supposed to be a King of Assyria , who sent out birds to see if the Floud 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 vniversal Floud under Noah , as Eusebius in Chronicon ( edit. 2. ) fol. 5. with Scaliger thereon . Touching Noahs parallel with Janus , see before Book 2. chap. 6. S. 6. Thus Vossius , de Idol . lib. 1. cap. 18. To this ( saies he ) we may refer , that , in Alexand. the Polihistorian , and Abydenus ; who relate the storie of the Vniversal Floud . Noah is called Xisuthrus : as in Cyril , the beginning of his book against Iulian the Apostate : 1. The Assyrians ascribe it to Xisuthrus and he addes , 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 floud . 2. The Egypti●… to Prometheus 2. The Egyptians ascribe this general Floud of Noah , to Prometheus . So Diodor. lib. 1. tels us that whilst Prometheus reigned in Egypt , the greatest part of men were destroyed by a floud &c. 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 Floud . The storie 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 Floud to Ogyges ; not that the Floud of Ogyges and Deucalion were particular Deluges , as many suppose ; but as Deucalion was of Eldest memorie in Thessalie , so was Ogyges at Athens ; and so the Floud , as being of matter of greatest Antiquitie , 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 Countrey , Cities , and Persons which belonged to some Oriental Persons or Places . Thus did they corrupt the Traditions touching the Floud ; as Stillingf . Orig. S. lib. 3 chap. 5. Sect. 5. well observes .

§ . 5. Pagan Assertions touching the Floud Bochart , in his preface to Phaleg about the beginning , speaks fully to this purpose , thus : Also the Ethnick writers in many things agree with Moses . To search this matter a little at the bottom ; the fame of the Floud wherein a few only remaining , the rest of men perished , was diffused amongst all Nations . The Hieropolitans ( in Lucian Dea Syra ) frame a large Historie thereof , and that drawn out of their own Archives , every way parallel to Moses's Narration ; excepting that , in stead of Noah , the name Deucalion is substituted . Plutarch makes mention of a Dove sent forth out of the Ark &c. Abydenus , Berosus , Polyhistor , Damascenus &c. of Noahs Floud The same Abydenus . From whom also we learne , that the Ark rested in Armenia ; and that the Reliques thereof are yet extant there : which is also taught by Berosus and Polyhistor , and Nicholas Damascenus . Epiphanius also affirmes , that they were to be seen in his time &c. 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 : &c. where we have many concurring Testimonies of the most Ancients , touching the universal Floud and its traditional notices amongst the Pagans . So Berosus make mention of the Floud 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 Floud amongst the Sinicke writers &c.

§ . 6. Owen Theolog. lib. 2. cap. 3. pag. 150. Speaks expressely thus : That many things concerning the Floud were extracted out of the sacred text , every one sees : Iosephus , 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 Vniversal Deluge , with that particular Floud of Deucalion , or with that of Ogyges ( which long preceded ) so that Posteritie could understand neither one nor ' tother . Iohan. de Laet de origin . Gent American : lib. 1. pag. 115 ) acquaints us that there is a constant Tradition of the Floud amongst the Indians , both in New France , Peru &c. 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 ( saies he ) by which we confirme 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 Floud ; there are many that have made mention of it . Those Flouds , that are related by the ancient Greek Historians , come so near it , that they must needs haue the relation of it from the Iews . They have mingled it with many falshoods : we have not the writings of them , but fragments in the writings of others : as of Alexander Polyhistor in Iosephus , and Cyril : They say that there was a great floud , and that there was one Nisurus to whom Saturne reveled it ; and bad 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. Noahs memorie preserved under the Names Proncuus , Oannes , Xisuthrus , Prometheus , Phoroneus As for the memorie of Noah , it was preserved amongst ancient Heathens , under severall assumed names : as among the Chinenses , he passed under the name of Proncuus ; who is by them said to have escaped alone with his Familie : 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 , Noahs memory was preserved under the Symbol of Prometheus ; as in like manner amongst the Peloponnesians he was stiled Phoroneus ; whom Phoronides cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of men , or the Protoplast . Againe , among the Grecians and Romans , Noah pased under many fabulous titles ; as of Saturne , whom Bochart ( phaleg . lib. 1. cap. 1 ) parallels with Noah in 14 particulars as before in our Genealogie of Saturne , Book 2. chap. 1. Sect. 6. Janus . He was called also Ianus , as some think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because of Noahs planting Vines : and that which confirmes 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 tels , us , that Janus was stiled Consivius à conserendo : because he was the Seminarie of Mankind : which is parallel to Noah . a 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 &c. That Deucalion and Ogyges were the same with Noah , we have already proved . See more of Noahs Ethnick 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. Noahs Dove . Yea we find some memorie not only of Noah , but also of the Raven and Dove sent forth by Noah , preserved in some fragments amongst Pagan writers . b b Thus Sandf . de descens . l. 1. Sect. 23. Plutarch , out of the ancient Theologie ( i.e. the Jewish ) makes mention of the Dove sent forth out of Noah's Arke . So Bochart in his Preface to Histor. de Animal , Sacris , tels 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 figges were ripe . But more expresly in the same Preface , Bochart affirmes , that of this historie of the Dove sent forth by Noah , there are very evident vestigia or characters to be found in Abydenus , Plutarch , and the Arabians &c. To conclude this discourse of the Floud ; 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 Ludov. Vives thereon .

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

Plato of the Worlds Conflagration . The Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Jews . Testimonies ancient & Moderne to confirme 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 Iudgment . Plato's thousand years from Jewish Tradition . The opinion of Plato touching the Souls Immortal state , which he acknowledgeth was conveighed by ancient Tradition . Thales , Pherecydes , and others touching the Souls Immortalitie .

§ . 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 shew , what discoveries they had of the last Conflagration or Dissolution of the World by Fire , with the day of judgment ensuing , and that in Imitation of Scripture Tradition , or Sacred Prophecie . As for the Worlds 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 Iews , 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 Enochs prophecie of the last Judgment mentioned by Jude , v. 14 , 15. Jude 14.15 . & that Pagan writers received their Contemplations of the world's Dissolution by fire , frō some Oracles , originally Jewish , seems evident . The Poets in their fictions , make Pyrrha the wife of Deucalion : whereby they symbolically signifie 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. tels us , that the great V●…ssitudes and Dissolutions of the World sprang from Fire and Water : and he begins 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 Phaetons burning the World to the last conflagration . So Serranus on this place : It is , saies he , the common opinion of the Platonists , that the VVorld shall be destroyed by fire : which they signifie by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refinement by fire . Plato delivers this as the explication of the Egyptian Priest , in answer to Solons question about Pyrrha , Phaeton , &c. T is 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 Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither was this the opinion of the Platonists only , but also of some other Sects of Philosophers , especially of the Stoicks , 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 Iews . So Seneca , Quaest. Natural . 3.13 . The Worlds period shall be by fire . The like Seneca Epist. de Consolat. ad Polyb. fol. 64. There are some things that threaten ruineto the VVorld : 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 darknes . Again fol. 92. he speaks more plainly thus . And when the time shall come , wherein the world being to be renewed , must extinguish it self , 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 Burne . 2 Pet. 3.7 . Grotius in his Annotat. on 2. Pet. 3.7 . acquaints us that Seneca had these Traditions from the Stoicks , who called this final dissolution of the World by fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Zeno , of Cittium , received from the Phenicians . For Cittium was a Colonie of the Phenicians 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 loose the raines to the waters , so will he again let them loose to fire . So Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus's 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 sprang from the Sibylls prophecies : but these , at least as now extant , seem spurious . I should rather conclude that all these Ethnick Stories of the last conflagration , owe 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 moderne . Testimonies of Ancient and Modern touching the Worlds Conflagration . Minutius Faelix observes this to have been the general persuasion of Stoicks , Epicureans , and Plato : his words are ( pag. 110. ) these . Among the Stoicks it is a constant opinion that the humor being consumed , this world shall turne into fire : and the Epicureans have tho same sentiment of the conflagration of ●he Elements , and of the ruine of the Vniverse . Plato saies , that the parts of the world shall now be drowned , and at another time burned , &c. And that these Prophetick 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. de Resurrectione , pag. 890. Some shadow ( saies 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 Stoicks 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 fetcht from Zeno's Porch , and so to relate to their fate ; yet the Stoicks derived it from elsewhere , for Zoroafter was of the same opinion , as Clemens Alexandrinus Strom. 5. and Diegenes Laertius affirmes , that Theopompus , a Peripatetick Philosopher , drew the same from the Discipline of the Magi. Again Clemes Alexandrinus attributes the same persuasion to Heraclitus , who received it from the Barbarick Philosophie i.e. from a certain consent of all those men , which amongst various Nations passed for Wise men . VVhich seems to have flowed originally hence , that God in times past indulged his people with some knowledge of the Destruction and Restauration of the Vniverse . Thus Amyraldus . That by the Barbarick Philosophie , whence Heraclitus derived these notions of the final conflagration , must be meant the wisdome of the Iews , 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 saies 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 shewn 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. &c. 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 Floud from the coalition of the Celestial waters , and the Subterraneous &c.

§ . 5. Pagan Notices of the last Judgment Neither were the Heathens without many broken Traditions concerning the last Iudgement , which we may no way doubt were conveighed to them , originally , from the Iewish Church or sacred fountain . The Iews had clear Notices of the last judgement , which was to ensue upon the worlds Conflagration , and that , as we may presume , from Enochs Prophecie common amongst them , Jude . 14.15 . as Iude intimates v. 14.15 . or from other Divine Revelations . And more particularly , the Iews had a common and famous Tradition of the worlds duration 6000. years , and the 7000. year to be the day of Iudgement &c , of which see August . de civit . 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 Iewish Rabbins viz. that the world at the 6000 year by the old expectation , in all likelyhood 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 Judgment and that the 7000 should be the day of Iudgement , and Sabbath , in which the Saints should reign with Christ their Lord , according to the Iewish 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 Seing the soul is Immortal and patient of labor , we must , by a kind of pleasing violence , follow on towards the Celestial blisse , that we may be friends to our selves , and the Gods , and Victors in that long passage of the thousand years &c. The Platonick year an Image of the day of Judgment . 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 Iewish Tradition of the 7000 year being the day of Judgment ; whence sprang that notion of Annus Platonicus the Platonick year , which I take to be the same with , or at least a corrupt imitation of the Iewish 7000 year , wherein they place the day of Iudgment . Again Plato , in the same lib. 10 de Repub. fol. 614. mentions a Phenician or Egyptian Fable of Gods righteous Iudgment in that great Platonick 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 bodie , he travelled with many , and came into a certain Divine place , in which he saw two hiatus's or breaches of earth very near unto him ; also two others above in heaven . Between these hiatus's there sate judges ; who after they had passed judgment 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 judgment hung before them : but the unjust , on the contrary , they comanded to passe to the left hand , into the lower place , with memoires of all that they perpetrated in their life time , hanging behind them . Thus Plato : and Serranus on this place addes , that Plato here , to demonstrate the just judgment of God , brings a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fable ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) taken from the Doctrine of the Egyptians or Phenicians . That Plato derived these his contemplations of the last judgment from the Mosaick Doctrine , is rationally argued by Lud. Vives , in August de civit dei lib. 22. cap. 28. Thus Eusebius ( lib. 2. praepar . evang . ) supposeth that Plato received by Tradition , from the Mosaick doctrine , both the mutation of the world , and the Resurrection , and the judgment 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 setled by the endeavor of the supreme God , who , that the world might not fall in pieces and perish , will again receive the Government thereof , and adde to it Eternal youth and Immortalitie .

§ . 6. Pagan fragments of the Resurrection , last Judgment , and Immortall State of the Soul . Yea there seems to have been a Catholick fame and Tradition diffused amongst mankind touching the Resurrection , Last Iudgment , and Immortalitie 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 ) philosophizing on the souls subsisting and duration after the Bodies dissolution : and upon a supposition of Cebes , that this duration might be long , but not eternal ; Socrates undertakes to demonstrate , that mens Souls endure for ever . His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cebes truely seems to grant this unto me , that the soul is more lasting than the bodie : but this remains uncertain to all , whether the soul , after the consumption of many bodies , it self having put of the last bodie perisheth &c. Upon this Question Socrates begins 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Plato saith that the soul was self mobile because it hath an innate or connate life , ever acting of it selfe . Farther Plato , in his Timaeus , Philebus , Phaedrus , Mino , Books of common wealth , and epistles , over and again proves the Immortalitie 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 immortalitie , 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The mind alone is separate , what ever it be & this alone is immortal & eternal . See more of this Ioh. Grammat praef. ad Arist. de Anim. and Voss . Idol . lib. 1. c. 10. Pagan fragments of the Resurrection , last Judgment , and immortal state of the Soul . Plato in Phaedo tels 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 Iudgment and Immortalitie . His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. We must alwaies give credence to the Ancient and Sacred Traditions , which declare unto us , that the soul is immortal , and that it hath Iudges , and receiveth great Iudgment when t is separated from the bodie . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ancient and sacred word , or Tradition , whereby they came to understand the Immortalitie of the soul and its future state , Plato , else where ( as we have observed ) stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine and more sure word . For having proved the souls Immortalitie &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 Prophecie ; as we shall hereafter prove . The first Founders of Grecian Philosophie Thales , Pherecydes , and Pythagoras , ( who much traded in oriental , and Iewish Traditions ) were very positive in their Assertions , touching the souls Immortalitie : Plutarch , 1ᵒ de Placent . Philos : making mention of Thales and Pythagoras their Heroes or Daemons , saies 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 bodie , and Ascent again unto Felicitie seems borrowed from Moses . Thales Milesius the Head of the Jonick Philosophers defined the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a being alwaies mobile and self mobile . And Diogenes Laertius saies 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 Immortalitie ; which he learned whilst he was in Egypt , by Tradition , originally from the Iewish Church , or Patriarchs as we have proved in what follows of Thales's Philosophie . Pherecydes Syrus Pythagoras's master asserted the same touching the souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortalitie , and future state , which he received by Tradition immediately from the Phenicians , ( he himself being descended from them ) but originally from the Iews , as we have endevored to demonstrate , in the account of him & his philosophie . Cicero in 1. Tuscul . quaes . saies that Pherecydes was the first that asserted the Immortalitie of the Soul ; and that this opinion was after him confirmed by his Scholar Pythagoras . Diogenes Laertius , in his proem , tels u● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theopompus affirmed , that according to the Magi men should revive and be immortal . That the Magi Traduced this , as other pieces of their Philosophie from the Church of God originally , we have endeavored to prove , in what follows of their philosophie . Caesar in his commentaries de bello Gal. lib. 1. And Valerius Maximus lib. 2. cap. 6. assert the same of the Druides ; 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. addes , 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 Catholick fame touching future Judgment , which persuasion was accompanied with a presumption of the souls Immortalitie ; which though it might be demonstrated by reason , yet seeing it gained credence rather amongst the vulgar sort than among the Sophists cannot be asscribed to any other than Tradition ; whence he concludes all these things , 't is evident , were conveighed throughout all mankind , from most ancient Tradition &c. Thus also Sandford Descensu l. 2. Sect. 84. tels 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 saies that the Sun who gave the mind receives it again ; how near does this come to that of Solomon Eccles. 12.9 . The spirit returnes to God that gave it . We may affirme the same of the Indians : Strabo , lib. 15 : affirmes that the Brachmans fabled the same with Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , touching the Immortalitie of the soul ; and that herein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Symbolize 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 affirme , that the Soul returnes whence it came ; and that there is a Resurrection of the bodie &c. The resurrection of the bodie , 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 bodie , to bodie and Regeneration . Which not only the Pythagoreans , but also many other Philosophers both oriental and more westerne , maintained , as the Egyptians according to Herodotus , who , saies Pythagoras , had this Tradition from them . The like Iulius Caesar lib. 6. affirmes of the Druides , in France . And Appianus in Celticis affirmes the same of the Germans . Yea Iosephus Antiquit. lib. 18. cap. 2 affirmes 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 it's separation from the Bodie ; yea among many there were reliques of its reconjunction with the bodie , which we call the Resurrection . But this they greatly corrupted in that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metempsuchosis &c. Thus have we demonstrated what evident notices the Heathens had of the last conflagration , with the ensuing Iudgment , and mans immortal state , & all from sacred oracles & Traditions .

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

Gen: 11.4 . The building the Tower of Babel expressed by the Pagans , under the Symbol of the Giants VVar &c. Those who were under the confusion at Babel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of divided tongues . Gen. 10.8.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant , thence the Giants war . a a Also the Cananites 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 Asse , whence it sprang . Num. 19.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi-jao , which Appion interprets the Head of an Asse . Tacitus's fable of Asses discovering w●ls to the Iews in the Wildernes , Ethnick Imitations of Samsons Foxes , and Jonah's VVhale . How these Traditions came to be corrupted .

§ . 1. The Giants war an imitation of the Tower of Babel &c. Gen. 11.1 . ANother piece of Sacred Historie 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 ( saies he ) concerning the Tower of Babel , its structure , and the confusion of Tongues ensuing thereon , also of its builders being dispersed throughout various parts of the Earth , is related in expresse words by Abydenus , and Eupolemus , in Cyrillus and Eusebius , &c. 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 't is said Gen. 11.9 . that 't was 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. saies 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 Floud , 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 , &c. Again , Gen: 10.8,9 . Gen. 10.8,9 . Nimrod the Head of this faction , who were engaged in this designe 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 Giants 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 designe 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 &c. 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 &c.

Others refer the storie of the Giants war , to the Cananites their war against the Israelites , so Sandford , de Descensu Christi l. 1. Sect. 20. It is manifest , that the Poets sucked in this whole Historie of the Giants war , from the Hebrew Monuments , and that the war waged against the Cananites , was the fountain whence Greece drank most things , which they fable touching their Giants &c. 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 authentick , 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 humor inclined them : whence we may well allow that some of them should refer the Giants war , to the Cananites , as others , to the Builders of Babel .

§ . 2. The fable of the Jews worshipping the golden head of an Asse . To this we may adde that fable of the Iews worshipping the golden Head of an Asse 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 Normandie 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 it self was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple of Onius or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which those of Alexandria so understood , as if it had been taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from an Asse worshiped there . Bochart de Animal . Sacr. l. 2. cap. 18. fol. 226. gives this account hereof . 1. We find God stiled in Script . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badad , alone , so Deut. 32. which being of the same , or of a like sound with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boded , a wild Asse 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 ( addes Bochart ) fetch the origination of this fable from the Egyptian tongue ; wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Asse : whence those profane Gentiles interpret what is attributed to God , Num. 9.18,20,23 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi-jao to signifie an Asse . For the Ancients sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi-jao or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pieuo as in Porphyrie . Wherefore when the Egyptians read in the sacred Scripture , or often heard from the Jews , that the Priest consulted in the Sanctuarie or holy place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi-jao , the mouth of the Lord , and that pi-jao said &c. they impiously feigned that pieo i.e. in the Egyptian tongue an Asse , was worshipped by the Jews . Thus Bochart . Owen Theolog. lib. 5. c. 10. pag. 379. refers this fable to Arons Calf . His words are these . From Arons calf some took occasion of coining that famous figment of an Asses golden head , worshipped by the Jews , in the Temple at Jerusalem . T is possible this fable of the Jews worshipping the head of an Asse , might have its rise from that Prophecie touching the Jewish Messias's riding on an Asse as Gen. 49.11 . of which before .

§ . 3. Tacitus's fable of the Jews having wels of water discovered to them by Asses in the Wildernes . We may refer hereto , what is mentioned by Tacitus and Plutarch , touching the Jews ; who when they thirsted in the VVildernes , had wels discovered to them by Asses , whereof Heinsius gives us this account . I do no way doubt ( saies he ) but that this error sprang from Anachronisme , and confusion of Histories : which I suppose might have its rise , from what they had heard touching the Asses cheek wherewith Samson slew a thousand men ; and from whence by Samsons prayers there sprang a fountain &c. But Bochart , de Animal . S. part . 1. lib. 2. c. 18. fol. 227. gives this account of this fable . VVe conceive , that Tacitus affirming [ cum grex asinorum agrestium è pastu in rupem nemore opacam concessit , secutus Moses conjectura herbidi soli largas aquarum venas aperit ] does hereby describe the desert of Elim wherein , after long thirst , the Israelites had fainted , had not God by a miracle , sweetned the bitter waters , and at length in the Palme-tree shade , opened so many fountains , as there were Tribes of the people , Exod. 15.27 . Exod. 15.27 . Elim , in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Fields . But Josephus , Antiq. l. 3. c. 1. for Elim , reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it had its origiginal from Asses . For among the Assyrians Ilim signifies Asses . Whether this fable , which Plutarch and Tacitus relate , touching the Asses discovering Fountains to the Jews in the desert , sprang hence , yea or no , I leave to others to judge . Thus Bochart .

§. 4. we may adde hereto other Ethnick fables , which were of Iewish origination . I shall content my self with one or two mentioned by Bochart , in his preface to Histor. de Animal . S An Ethnick imitation of Samsons foxes In memorie ( saies he ) of Samsons Foxes Iudg. 15.4 there were let loose in the circus at Rome , about the middle of April foxes with firebrands . Whereunto appertains that which the Baeotians , who sprang partly from the Phenicians boast of themselves , that they could Kindle any thing by means of a torch assixt to a foxe : and that of Lycophron a Cilician , by whom a foxe is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its shining tail ; or from a torch hound to its tail . A fable of Jonahs Whale The same Bochart tels us that the great fish , which swallowed up Ionah , although it be called a whale Ma●. 12.40 and by the LXX Ion. 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 bin swallowed up of a dog , & to have layen three daies in his Intrals . Which fable sprang from the sacred historie , touching Ionah , the Hebrew Prophet ; as 't is evident to all .

§ . 5. Thus we have gleaned up many fragments and broken Traditions of Pagan writers , in imitation of , and derivation from sacred stories and Records . How these Jewish Traditions came to be corrupted . I shall conclude this Discourse with some account how these sacred Traditions came to be so depraved and converted into fabulous narrations : wherein I shall follow the vestigia of learned Bochart , and Stillingfleet ; who have given us a good origination hereof . Stillingf . Origin . S. book . 3. cap. 5. Sect. 1. &c. pag. 578 tels us that it fated with this Tradition of the first Ages of the world as with a person who hath a long time travelled in forreign parts ; that through its continual passing from one Age to another , and the various humors , tempers and Designes of men , it received strange disg●ises , and alterations as to its outward favor , and complection , but yet there are some such certain marques , remaining on it , by which we find out its true original . As for the causes of this depravation they are either more general , or more particular . The general causes or means , whereby these Iewish Traditions came to be corrupted by the Heathens were .

1. The gradual decay of knowledge , and increase of Barbarisme . 2. The gradual increase of Idolatrie . 3. The confusion of Languages . 4. The fabulousnes of Poets . The particular courses which the Mythologists took , to disguise ancient Traditions , were 1. By attributing what was done by the great founders of Mankind , to some of their own Nation ; as Noah's floud to Deucalion , &c. 2. By taking the Idiom of the Oriental Languages in a proper sense . 3. By altering the names in ancient Traditions . 4. In Equivocal phrases , by omitting the sense which was more obvious and proper , and assuming that which was more remote and fabulous . 5. By ascribing the Actions of several persons to one , who was the first or chief of them . Of all which more fully hereafter .

CHAP. IX . Pagan Laws imitations of Jewish .

Deut. 4.5,6 . Jewish Laws the fountain of Pagan , as Plato , Diodorus &c. The Grecian Laws traduced from the Mosaick . Plato of the Grecian Legislators . Minos's Cretian Laws originally from the Jews . Lycurgus and Solon received their Laws originally from the Jews . Plato's Laws of Jewish origine . His College from the Jewish Sanedrim . So likewise his ordering of Priests , Excommunications &c. Roman Laws derived from the Iews . Numa Pompilius , Pythagoras , and Zaleucus received their Institutes from the Mosaick .

§ . 1. Pagan Laws from Jewish . HAving gone through many ancient pieces of Mythologie , and pagan stories ; and demonstrated their Traduction from sacred Historie , we now proceed to a fifth piece of Philologie , which regards Human Laws ; which , we doubt not , but to demonstrate , had their original in derivation from , and imitation of Divine Laws , communicated to the Jewish Church . This may be first demonstrated from that great Prophetick Oracle or Prediction , laid down by the spirit of God , Deut. 4.5,6 . Deut. 4.5,6 . Behold I have taught you statutes and judgments , even as the Lord my God commandeth me — keep therefore , and do them ; for this is your wisdom , and your understanding in the sight of the Nations , which shall hear all these statutes , and say , Surely this great Nation is a wise and understanding people . As if he had said , these Statutes and judgments , which I have imparted to you , as the mouth of God , the great Legislator , carry so much of equitie 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 platforme 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. No mortal man ought to institute any Law , i.e. without consulting some Divine Oracle . Whence all the first Legislators , Minos , Licurgus , Numa , Zaleucus &c. pretended , they received their Laws from the Gods Apollo , Minerva , &c. 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 duely partaker thereof but by him ; and thence they judged it most equal , that all Laws imposed on the societie of the people , should flow from his Divine institution . This Truth they either saw or heard to be consigned in the Mosaick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 owe 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 Mosaick 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 Jesuite , 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 ( saies he ) who hath taught , that there were amongst mankind any written Laws more ancient than the Mosaick . Neither is it confirmed by any authentick Testimonie , that there were any stated laws , although unwritten ( besides the dictates of right reason ) constituted by the people for their government , before the Mosaick Age. But that the fame of the Mosaick Legislation should spread it self far and near , was foretold by the spirit of God , Deut. 4.5,6 viz. the Nations hearing of this Legation , should condemne themselves of follie &c. 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 Mosaick institutions , we shall examine the most ancient Legislators , and Laws , among the Grecians and Romans , with endeavors to evince their cognation with , and derivation from Jewish institutors and Institutes . Grecian Legislators received their Laws originally from the Mosaick . We shall begin with the Grecian Legislators , ( who , as t is generally confessed , were more ancient than the Romans , ) and endeavor to demonstrate the Traduction of their Laws from Moses's Institutes . This is fully asserted by Grotius , de veritat . Relig. Christ . pag. 17. Adde hereto ( saies he ) the undoubted Antiquitie of Moses's writings : an argument whereof is this , that the most ancient Attick Laws , whence in after times the Roman were derived , owe their original to Moses's Laws . Thus likewise Cunaeus de Repub. Hebr. Pag. 2. Truely the Grecians , whilest they ambitiously impute their benefits to all Nations , they place their giving Laws amongst the chiefest . For they mention their Lycurgus's , Draco's , Solon's , Zaleucus's , 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 Apologie ( learned to a miracle ) against Apion , that enemie to the Jews , is extant . — Flavius shews there , that the Greek Legislators , if compared with Moses , are of the lowest Antiquitie , and seem to have been born but yesterday , or t'other day &c. So far Cunaeus . I find the same in Mariana his preface to Genesis . Moses ( saies he ) was not onely 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 &c.

§ . 5. I find no 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 , Licurgus , 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 t is most probable . Thus Serranus . Lycurgus . As Minos , so Lycurgus also , that great Lacedemonian Legislator , travelled into Crete , there to acquaint himself with Jewish and Mosaick Institutes , seems evident by what is mentioned of him by Plutarch , in the beginning of his life ; where he relates , that Lycurgus travelled into Crete , there to informe himself touching ancient Laws &c. 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 vicinitie , and the Phenicians navigation unto Crete &c. Farther , that Solon , the great Athenian Lawgiver , derived the chiefest of his Laws from the Mosaick Institutes , seems very probable hence , Solon . because ( as we have before proved out of Plato's Timaeus , fol. 22. chap. 6. §. 1. ) Solon travelled to Egypt , on purpose to informe himselfe touching the wisdom of the Ancients , i.e. the Jews &c. More concerning Solon's being in Egypt &c. see Vossius de Philosophor : sectis cap. 2. § . 3. Yea Carion , in his Chronicon lib. 2. of Solon , saies expresly , that Solon did so wisely distinguish forensick Actions , that their order answers almost exactly to the Decalogue . And that the Attick laws were in their first institution exactly parallel to , and therefore imitations of the Mosaick Institutes , I suppose will appear very evident to any , that shall take a full view of Attick Laws , as laid down by Petit , in his learned book de legibus Atticis . I shall onely mention that law of the Areopagites , against casual man slaughter , by punishing the offender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an years banishment , parallel to the Jewish citie of Refuge , as Masius in Iosh. 20.

§ . 6. That Plato derived the original Idea of his Politick Constitutions and Laws from Moses's Institutes , I conceive may be evidently demonstrated from their cognation each to other . Plato's College from the Jewish Sanedrim . 1. Plato's institution of his sacred College , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as were to be Conservators of his Laws , has a very great cognation with , and therefore seems to be but an imitation of the Iewish Sanedrim . This College we find instituted by Plato , de Leg. 12. fol. 951. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Then he ordains , that there should be present in this College , in the first place , some of the Priests , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as excelled in virtue , and the faithful discharge of their Office . Thence he addes of the Conservators of the Laws , such as excel in virtue and age , ten . Lastly he concludes with a Curator , or Provist of the whole Discipline &c. This College he termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Night-Colledge , which consisted of the chiefest of the Priests , the Elders of the people , and the chief magistrate ; exactly parallel to the great Sanedrim of the Jews , consisting of the chief Priests , the Elders of the people , and the chief magistrate . Whereunto also the Roman Senate seems to answer , which consisted of Priests , and Consuls , as Grotius de Imp. sum : circa sacra , pag. 388.

Plato's Law for the ordering of Priests . 2. Again Plato de leg . lib. 6. fol. 759. makes a law for the ordering of Priests , which seems evidently to be of Jewish origination . His law runs thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ scil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . After the examen and election of the Priest , let him be approved , who is perfect and legitimate : which answers in all points to the Jewish Priests their Election , and Approbation ; who were to be without blemish , and legitimate .

For Excommunication . 3. Plato de Leg. 9. fol. 881. institutes another Law , for the Excommunication of such as should strike their Parents . His law runs thus . He that shall be found guiltie of striking his Parent , let him be for ever banished and excommunicated from Sacreds . Yea ( he ordains farther ) that none eat or drink with such an excommunicated person , lest he be polluted by communion with him . Every one may see how exactly this answers to the Jewish institutes about Excommunication , &c. Clemens Alexandrinus , in admonitione ad Gentes , speaking to Plato , saies expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : But as for Laws , whatever are true , as also the opinion of God , these things were conveied to thee from the Hebrews .

Against selling possessions see part. 2. book 4. chap. 1. §. 3. of Aristoles Politicks . 4. Yea not onely Plato's , but also Aristotle's Politicks , at least some of them , seem to owe their origine to Mosaick institutes . For Aristotle , in his Politicks , gives us certain ancient Laws against selling their possessions ; which seem plain derivations from Moses's institutes against selling possessions &c. as Cunaeus de Repub. Heb. pag. 21.

§ . 7. Roman Laws of Jewish origine . As the Grecian , so the Roman Laws also , own their origine to the Mosaick institutes . This necessarily follows upon the former ; for ( as we before §. 4. proved out of Grotius ) the Roman Laws were for the most part extracted out of the Attick and Grecian . So Melancthon , in his Preface to Carion's Chronicon , tels us , that the Roman Citie received its chiefest Laws and judicial order from Athens . For she frequently imitated the particular Examples of this Republick , as when the greatnes of Usuries gave an occasion to Sedition , Rome followed the counsel of Solon , concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and reduced Usuries to the hundreds &c. Albeit the Romans received much of their Civil Law from the Grecians ; yet as for their Pontifick or Canon law , it proceeded muchly from the Etrusci , who received theirs from the Hebrews . So Grotius in his Annotat. on Mat. 12.1 . In the Pontifick Roman law , whereof a great part proceeded from the Etrusci ; and the Etrusci received it from the Hebrews , &c. yea , we have proved at large in what foregoes ( Book 2. ch. 9. of Politick Theologie ) that the Pontifick Laws , for Collegiate Order , Priests , Vestments , Purifications , and all other Sacreds amongst the Romans , were but imitations of Jewish institutes . The same might be farther evinced touching their Civil Law , the 12 Tables , the Agrarian Law , &c. which seem evidently derivations from Moses's Judicial Law .

§ . 8. Roman Lawgivers . But this will be more apparently demonstrated , by a brief reflection on the first great Lawgivers amongst the Romans . To begin with Numa Pompilius , the main Founder of the Roman Laws , whom some suppose to have been instructed by Pythagoras , the Jewish Ape ; because of that agreement which is to be found betwixt his Institutions , and those of Pythagoras . But this crosseth the course of Chronologie , Numa . which makes Pythagoras much younger than Numa . I should rather judge , that Numa received his Laws immediately from the Phenicians , who frequented the Sea-portss of Italie , even in , and before Numa's time . That Numa received his Laws originally from the Jews , is asserted by Clement . Alexandr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. and by Selden . de Jure Nat. Gent. Hebr. lib. 1. cap. 2. fol. 14. Numa ( saies he ) the King of the Romans , is thought by Clement strom. 1. from the similitude of his Doctrine , to have been instructed by the Jews , at least to have imbibed their Doctrine &c. This resemblance betwixt Numa's discipline , and that of the Jews , appears in many particulars , as in his forbidding graven Images of God , his Pontifick Law , College Priests , &c. as before book 2. chap. 9. §. 1. &c. Pythagoras . To Numa we may adde Pythagoras ; who , though a Grecian by birth , yet gave many Laws to the Italians , both by his Philosophick Instructions , Zaleucus , as also by his Scholar Zaleucus , who gave Laws to the Locrians , and others . Zaleuc , Pythagoras's Disciple , who lived about the Babylonian Captivitie , was the first that committed Laws to writing , in imitation of Moses's written institutes . For Licurgus's Laws were not written . Thence Strabo speaking of the Locrians , to whom Zaleucus gave Laws , saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 Politicks . For the conclusion of this Discourse , take the Observation of Austin , de civit . Dei lib. 6. cap. 11. where he brings in Annaeus Seneca , discoursing thus of the Jews . Whilest the custome 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 Rhetorick and Oratorie from Jewish .

Longinus's imitation of Moses . Symbolick Rhetorick from sacred Symbols . Plato's rules of Rhetorick no where to be found so perfectly as in Scripture . Orators must 1. aim at Truth , 2. at Virtue . 3. They must be virtuous . 4. Their Orations must be harmonious , and uniforme . 5. Pathetick . 6. Masculine , not flattering . 7. Examples necessarie . 8. Repetitions . Aristotle's rules , that an Oration be 1 harmonious , 2 proper , 3 clear , 4 weighty , 5 natural , 6 Majestick &c.

§ . 1. Sacred Rhetorick the Idea of Profane . THe last piece of Philologie , I shall mention , is Rhetorick , or Oratorie ; which Aristotle , in Sophista , tels us , was first invented by Empedocles : but if we consider Rhetorick in its original , native puritie , 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 Majestie of the Scripture stile and Phraseologie , joined with so great puritie and simplicitie , as that all human Eloquence , or Oratorie must be necessarily confessed to come short thereof . Longinus's 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 sublimitie of speech , he greatly affects an imitation of Moses , as the best pattern of Oratorie . So Camero , fol. 345. tels us , that Longinus , in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , has taken the pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the sublimitie of speech , from none so much , as from Moses's writings &c. And indeed what Pagan Orator ever was there , that had so much of sublimitie , mixed with such a native simplicitie , as Job , and Esaiah ? who ever spake or writ with such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affectionate Poetick strain , as David , and Jeremiah & c ?

§ . 2. Pagan Rhetorick its cognation with , and derivation from Scripture Rhetorick . But to come to a more close and particular Demonstration , that the Majestie of Scripture stile was the original Idea and exemplar of that sublimitie of speech or Rhetorick , 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 Oratorie ; but no where to be found , in such a degree of perfection , as in the sacred Scriptures .

Pagan Symbolick Images of Truth from sacred . 1. The most ancient piece of Rhetorick or Oratorie , commended and practised by Heathen Masters of Speech , consisted in the right framing and application of Metaphors , Allegories , and other Symbolick Images , sensible Formes or similitudes , whereby the Ancients were wont to paint forth , or give lively colors 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 formes 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's Symbols , and Plato's Allegories , will easily grant , they abounded much in this kind of Eloquence . The advantages of Symbolick Rhetorick . 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 Formes . 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 mens minds , which are much moved hereby . For when Truth is clouded with much obscuritie , we ascend unto it more safely , and more compendiously , by these sensible Gradations : and she , lying hid in these shadows , penetrates mens minds more powerfully . Neither is there wanting to this studie and indagation Delight , which is the Mistresse of Disquisition . Moreover , this designation of things , by their proper Notes , does much relieve the Memorie : for by exciting the mind by Novitie , Admiration , and an opinion of Beautie , it does fix the things themselves more firmely 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 Symbolick 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 Rhetorick . 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 Symbolick Elements , and sensible Images , so much in use amongst the ancient Rhetoricians , ( as well as Philosophers , ) we shall prove at large hereafter in Pythagoras's Philosophie : at present see Diodati on Gal. 4.3 .

§ . 2. Plato's rules for Rhetorick . There are other properties of persuasive Eloquence , or Oratorie , 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 Theorie and Praxis of Oratorie , or persuasive Speech . Plato in his Phaedrus , fol. 267. gives us these parts of of an Oration : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Proeme , Narration , Testimonies , sensible Demonstrations , probable Conjectures , probation by Autoritie , and Confirmation thereof ; Confutation , and Refutation , as in Accusation , and Apologie ; Adumbration , Commendation , Vituperation , Gemination of words ; famous Sentences , Similitudes , with Conclusion , &c. I shall not insist upon all these parts of Oratorie , but pick out some more essential thereto , and more fully insisted on by Plato .

1. Rhetorick for the illustration of Truth . 1. Plato laies down this as the Head and principal part of Rhetorick speech , that it conduce to the illustration of Truth . Whence he condemnes such , who are wholly taken up about Metaphors and Similitudes , without any regard to that Truth , which is , or ought to be , couched under them . So in his Phoedr . fol. 262. Plato tels 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 ( saies 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oratorie 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 &c. 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 ? &c.

§. 3. 2. Rhetorick must draw men to virtue . 2. The main end or design of Rhetorick , according to Plato , is to draw men to virtue . As Truth is the immediate subject , so virtue the ultimate end of all Oratorie . So Plato Phaedr . fol. 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the facultie of speaking well is to draw the soul &c. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or alluring of the Soul to virtue , which Plato makes the chief end of Oratorie , 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. A wise Orator ought to strive how he may speak , or do things pleasing , not to men , but to the Gods ; whom he should endeavor to obey to the utmost . Whence Plato , Gorg : 513. tels us , that the chief work of a good Rhetorician is , to make men good Citizens , like to God &c. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This therefore must be chiefly endeavored by us , to cure the Citie and Citizens of moral diseases ; thereby to make them excelling in virtue : for without this , all our endeavors signifie nothing , &c. Whence he condemnes Pericles , though eloquent , as a bad Orator , because , by his flatterie , he made the Athenians worse than he found them . And he commends Socrates as most excellent , because he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make men best , not best to please . Hence Plato , Gorg. 455. gives this definition of Rhetorick : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Rhetorick is a composition of persuasive , not demonstrative , speech , concerning what is just and unjust . Now all this makes much for the precellence of Scripture Rhetorick , which infinitely excels all other , as well in moral as Divine Ethicks , or precepts , and incentives to virtue . All Pagan Rhetorick comes infinitely short of the Scripture persuasives and motives to virtue .

§ . 4. 3. Orators must be just and virtuous . Virtue being the chief end of Oratorie , hence Plato makes this an essential qualitie of a good Orator , that he himself be virtuous . So in his Gorg. fol. 460. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : It s necessarie , 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 addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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's mode of teaching ; and shewing , that he was the best Praeceptor , whose life did accord with his doctrine ; which was an excellent kind of Musick , or Harmonie , not Ionick , but Dorick , and that which most delights the Auditors . Whereas on the contrarie , 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 addes , I knew Socrates first by his good deeds , more than by his words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there I found him worthy of good Oratorie , and all freedom of speech . Thus Plato : whereby he teacheth , us , what harmonie 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , endeavor 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 lesse did .

§ . 5. 4. Orations must be uniforme . As to the forme of an Oration , Plato tels us , that it must be like an Animal , which has all parts rightly disposed . So in his Phaedr . fol. 264. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Every Oration must be as a living Creature , which has a bodie ; 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 shews , 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 Oratorie so methodical and harmonious , as sacred Scriptures .

§ . 6. 5. Orations must be pathetick . As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Affections or properties of an Oration , Plato tels us , that it must be very pathetick , and affectionate . So in his Gorg. fol. 481. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : unlesse 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 mens minds , and affections ; wherein the hinge of persuasive Rhetorick consists . Whence also he conceives it a necessary accomplishment of an Orator , to understand the doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Affections . So also Aristotle , in his Rhetorick , 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 businesse of an Orator , to take the fancie , and by it to move the Affections ; as the great work of a Logician , and Philosopher , is to convince the Judgment , and incline the Will , those more rational faculties . This Plato seems to hint , in his Gorg. fol. 455. by shewing , that the designe of an Orator is to persuade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in order to the exciting the Affections ; whereas a Logician persuades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Demonstration &c. So Aristotle , in his Rhetor. lib. 3. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. An Auditor does alwaies sympathize 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 shews , 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. Rhetorick must be severe and masculine , not flattering . Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or propertie of an Oration , according to Plato , is , that it be masculine , severe , pungent , and penetrant , not adulatorie , glavering , or flattering . So in his Gorgias , fol. 508. saies Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The very son and companion must be severely accused , if they offend : and in this we must make use of Rhetorick , &c. Hence Plato is very invective against the Sophistick Rhetoricians , and flattering Orators of his times ; such whose whole designe was to glaver , and flatter men into wickednes , rather than to reprove them for it . So Gorg. 463. Plato brings in Socrates greatly inveighing against this Sophistick glavering kind of Rhetorick , which he thus describes and distributes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The head of this Sophistick Rhetorick I call flatterie , whereof there seems to me to be several parts ; one is Culinarie Rhetorick , 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 Comick and Sophistick Rhetorick . Then he discourseth first of Sophistick Rhetorick thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sophistick Rhetorick is but an Idol of Politicks . Thence he proceedeth fol. 465. to declaim against Comick Rhetorick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Comick Rhetorick is mischievous , deceitful , ignoble , servile , &c. Thence he gives the reason why this flattering kind of Rhetorick is so vain and hurtful , fol. 465. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 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 &c. whence in the same folio 465. Plato concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I say , that Rhetoricians and Tyrants have very little power &c. His meaning is , that such flattering Orators have little efficacie or power in all their Harangues , to move sober minds and well inclined Affections . This invective of Plato against these meal mouth'd 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 , &c. i.e. Plato in deriding those sophistick , comick , glavering Orators , discovered a very masculine , severe , pungent kind of Oratorie . Thus also the Cynicks universally , were very tart and satyrick in their Declamations against this flattering kind of Oratorie : so Antisthenes ( as Diogenes in his life ) in a time of urgent necessitie , 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 Cynick , being asked what kind of beasts , did bite 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 Oratorie ; condemning that which was effeminate , glavering , and compleasant with mens humors and lusts . And is there any piece of Pagan Oratorie in the world so masculine , so pungent , so penetrating , and so free from men-pleasing flatterie , 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 dexteritie , as that posteritie have admired him for the same . And we are not without probable conjectures , that Plato gained this piece of Rhetorick from the Jewish Church and Scriptures . Farther Plato by his practice , if not by expresse Rules , commends very much Interrogations . For indeed his choicest and most pathetick Discourses are made up of Questions ; which expresse not only quicknes 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 Rhetorick speech , as hereafter in his Logick .

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 repeted twice , and a third time . The like Aristotle , in his Rhetorick lib. 3. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning that , whereof much is spoken , t is 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 shewn how all those Rules , which Plato laies down as qualifications of true Oratorie 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 Rhetorick Canons from Scripture Rhetorick ! Certain it is that Plato , received , whilst he was in Egypt , many Traditions , which were originally Jewish and Scriptural : and t is 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 lesse than 14 years space , as hereafter in the storie of his life .

§ . 9. Aristotles rules of Rhetorick . I shall conclude this Discourse of Oratorie with some other Canons delivered by Aristotle , which give a farther accent and lustre to saered Rhetorick . Aristotle Rhetor. lib. 3. cap. 5. gives several rules for Rhetorick , or eloquent speech , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 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 Termes , 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 termes ; wherein lies much deceit , &c. Now how exactly do these rules suit with Scripture Rhetorick ! what harmonie and connexion of parts ? what proprietie , perspicuitie and clearnes of termes is there herein ? 4. Again Aristotle tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an oration , if it does not manifest the matter , looseth its designe . 5. Then , as to the matter of an Oration , we are told , it must be weighty , proper , affecting , &c. 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 Rhetorick ? 6. Farther as to the Qualitie of an oration , Aristotle tels 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 , addes 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 Oratorie that may compare with the sacred Scripture in point of Naturalitie and Simplicitie , &c. 7. Aristotle gives this as another character of true Oratorie , that it be Majestick , and Grave , without a gaudy dresse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an oration must be grave and extatick . Whence also he tels us , that an Orator must seem rather serious than eloquent . And where can we find a majestick grave and serious stile , if not in sacred Rhetorick ? 8. Lastly Aristotle commends the use of proper epithets , as very pathetick . 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 Oratorie that afforded such proper Epithets , as sacred Scripture ?

The perfection of sacred Rhetorick . To summe up all . Where can we find more proper and significant Symbols , Metaphors , and other such like Rhetorick shadows , and Images , than in sacred Scripture ? how natural , simple , and grave is its stile ? what a masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does it abound withall ? how weighty , and yet delightful is its matter ? how exactly proportionate and becomming are its parts ? how harmonious and beautiful is its forme ? with what Integritie , Holines , and Majesty were its Penmen adorned ? and how powerful and efficacious were they in their Ministerie ? Whence we may safely conclude , at least thus much , that sacred Scripture is the most perfect Idea of all true Masculine Oratorie . 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 Rhetorick , or finenes of speech , from the sacred fountain of Israel . Touching the perfection of Scripture Rhetorick , see Glassius his Rhetorica sacra , &c. 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 Mythologie ; 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 &c. The original grounds , that moved the Grecians , and others , to alter and disguise Oriental Tradition , were 1. their enmitie to the Jews , 2. their proud assumings , 3. their ignorance of Jewish Records and Affaires .

§ . 1. HAving gone through the chief parts of Philologie , with endeavors to evince their Traduction originally from the sacred Scriptures , or the Jewish Church , Language , and Wisdom ; we shall adde , 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 , Customes , &c. how comes it to passe , that they make no more mention of them , yea that they seem rather altogether ignorant of the Jews , their doctrine , customes , and manners ; as it appeareth evidently by the stories of Tacitus , Suetonius , Plutarch , and other Pagan Historians , who had the greatest advantages to informe themselves , and yet remained grosly mistaken in the Jewish Affaires ? For the removing this Objection , we shall endeavor to decipher this Pagan mysterie of Iniquitie , 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 befel Jewish Traditions and Stories , as communicated to Pagans , we have spoken somewhat of it before , ( in the close to Pagan Historie , chap. 6. §. 5. ) reducing it to those several causes , namely the decrease of Knowledge , the increase of Idolatrie , the confusion of Languages , &c. 1. Pagan Mythologie a great cause of those many mistakes about the Jews and their Traditions . But the most prolifick and seminal root of all , was that Mythologizing humor , which possest the ancient Poets , Philosophers , and Historiographers , especially the Grecians . For the ancient Greek Poets , Orpheus , Linus , Hesiod , &c. who led the dance to this designe of mythologizing on Jewish Traditions , being persons of great wit , learning , and dexteritie in coining Fables , made it their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or whole designe , to disfigure all those ancient Traditions , which they received from the Jewish Church ; by clothing them in such an exotick phantastick garbe 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 Mythologie 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 de animal . sacris . I will adde ( saies he ) that we have produced many things from fabulous Historie , which depend on meer Allusions to Hebrew words in Scripture . As what is mentioned by Abydenus , of the Birds which were sent forth in the Floud , 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 &c. 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 forme 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 stiled mighty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which also signifies a Giant : whence those who were imployed under Nimrod , to build the Tower of Babel , Gen. 9.20 . were stiled by the Poets , Giants , &c. So Gen. 9.20 . Noah is stiled 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 Saturne , 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 Saturne from Adam , Noah , or Abraham : of Jupiter , from Cham : of Mercurie , from Canaan : of Bacchus , from Nimrod &c. 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 forrein 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 Treasurie . So the Buls 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brasse , and a Dragon . And so the fable of the Brasse Bull , which foretold Calamities , in the mountain Atabyrius , is supposed to arise from the Equivocation of the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may signifie 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 &c. 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 , beautie , and simplicitie was seen or understood by their posteritie . 1 The Pagans enmitie against the Jews . And we shall begin with that odium , and inveterate enmitie , which the Heathens generally were possest withall , against the Jews ; who were so generally maligned and hated by all Nations , as that none durst make any honorable mention of them ; much lesse impose their Principles , Mysteries , and Institutes on the world , without altering and disfiguring the same , thereby to concele 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 Antiquitie of Christian Doctors hath judged : but that he did industriously abstain from naming the Iews , because their name was odious amongst the Nations &c. Thus also Sr Walter Raleigh ( in his Historie of the World , part. 1. book 1. chap. 6. §. 7. ) affirmes , that the wiser of the ancient Heathens , viz. Pythagoras , Plato &c. had their opinions of God from the Iews ; though they durst not discover them &c. Hence Plato fathers those Traditions , which were traduced originally from the Jews , on the ancient Barbarians , who lived neer the Gods &c. 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 Iewish 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 humor of ascribing unto themselves the origine of those Traditions , which they did really traduce from the Iewish Church . And herein they followed the footsteps of the Egyptians and Phenicians , who abounded in the same proud humor of assuming to themselves the honor 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 pretension good , both Grecians , Phenicians , and Egyptians , all concur in this great designe 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 prolifick principle of these Mythologick corruptions , and grand mistakes about Jewish Traditions , was the native ignorance , joyned with a presumptuous curiositie , 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 curiositie 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. T is no wonder ( saies 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 darknes ; 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 Ptolomie , that no Historian or Poet makes mention of Moses's Law , refers the cause hereof unto the magnitude of the Affair , which the narrownesse of their breasts could not comprehend . To this he addes , that Theopompus , and Theodectes underwent Divine punishment , for that they were sollicitously inquisitive into these things : for the former was deprived of his mind , the latter of his Eye-sight . And if there were any amongst those Heathen writers , who writ any thing of these Jewish Affairs , the Truth was many waies weakned by them .

2. As for the Civil affairs of the Jews , and God's providential dispensations towards them , they were likewise so mysteririous and contradictorie to the rules of human Policie , as that t is no wonder if the blind Heathens could make no better judgment and narration of them . For what mysteries , and wonders of Providence were there in God's dispensations towards the Jews ! their thriving in Captivitie , their often recoveries from so many Overthrows and Captivities , their continuing a Nation united and distinct from others , notwithstanding so many breaches ; finally , their Decaies and Increases were so extraordinarie , as that they could not be measured by rules of Policie , or Politick 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 Policie : of which see Jackson , vol. 1. on the Autoritie of the Scripture . fol. 77. Thus we have shewn , how it came to passe , that Pagan writers were so ignorant of Jewish Traditions and Affairs , notwithstanding their correspondence with them .

FINIS .