The Court of the Gentiles Part 2, Book 1 · Chapter 1

The Court of the Gentiles Part 2 · Book 1 · Chapter 1

p. 1Chap: I. Of Philoſophie in General, and Scripture Philoſophers.

The Greek foreign from the Hebrew Sophim i. e. Watchmen. Pagans defined Philoſophie a Love of the higheſt and beſt Wiſdom, anſwerable to the Scriptures Phraſiologie. Philoſophers called alſo foreign and foreign, from the Jewiſh Myſteries. God the firſt Exemplar, Matter, and Efficient of all Philoſophie. Of the firſt Divine Philoſophers, Adam, Seth, Enoch, Abraham. Of Joſeph his inſtructing the Egyptians. Moſes's Writings, the Source of Phenician, Egyptian, and Grecian Philoſophie, viz. Phyſicks, Metaphyſicks, Mathematicks, and Politicks. Solomons Philoſophie; alſo Jobs; and of the Jewiſh Scholes.

§. 1. WE now proceed to diſcourſe of Philoſophie, its Original and Traduction from the Jewiſh Church. And before we engage in the formal Explication; and Demonſtration hereof, we ſhall firſt give a more general Idea, or Notion of Philoſophie, (both name and thing) and then proceed to its original cauſes, &c. Philoſophie,The Greek foreign from the Hebrew Sophim. in its firſt Introduction amongſt the Grecians, was called foreign, and Philoſophers foreign, as Heinſius (exercit. p. 2Sacr. lib. 1. cap. 2.) preſumeth, from the Hebrew foreign Sophim Watchmen: thence 'tis ſaid Numb. 23.14.Num. 23.14.Num 23:14 that Balak brought Bâlam into a place, on the top of Mount Piſgah, called foreign, which the Engliſh Verſion, printed at Geneva 1560, renders Sede-Sophim, the Seat of the Watch men. And that the Greeks derived their Sophi from this Sophim, Heinſius affirmes it without a peradventure; becauſe the Greek foreign Sophi were wont, on ſuch high hils, to obſerve the courſe and motions of the Heavens. That the Hebrews, as well as Phenicians, called their Wiſe men or Prophets foreign Sophim, Watchmen, is moſt evident to any that obſerve the Scripture Phraſiologie. So 1 Sam. 1.1.1 Sam. 1.1.1 Sam 1:1 we read of Ramathaim Sophim of Mount Ephraim: on which the Geneva Annotators obſerve, That in this Citie, in Mount Ephraim, were Sophim, that is, the Learned and Prophets. Thence the Syriack Verſion renders it, the hill of the Watches, or Watchmen. Yea, more particularly, that this Ramathaim Sophim was the chief Academie of their Wiſe men, or Scholes of their Prophets, is apparent from 1 Sam. 19.18, 19, 20, 21, 22, 23, 24. v. 18.1 Sam. 19.18, 19.1 Sam 19:181 Sam 19:19 It is ſaid, that David dwelt with Samuel, at Najoth in Ramah. Najoth, ſay the Geneva Annotators, was a Schole where the Word of God was ſtudied. Thence v. 20, &c. it is ſaid, there were a Companie of the Prophets there. And what more common in the Scripture Dialect, than the ſtiling the Hebrew Prophets or Wiſe men foreign Sophim, i. e. Watchmen? Hence it is moſt likely (if not without doubt as Heinſius will have it) that the Greeks derived their foreign; who were alſo ſtiled foreign, Speculatores, Watchmen; and thence foreign Wiſdom, or Philoſophie, is alſo called, by ſome of them, foreign Speculation: Whence that common diviſion of Philoſophie, into foreign, ſpeculative and practick Philoſophie.

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

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

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

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

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

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

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

Adam the great… human Philoſopher Gen. 2.19, 20Gen 2:19Gen 2:20The firſt created Divine Inſtitutor of all Philoſophie was Adam, who, without all peraduenture, was the greateſt, amongſt meer mortals, that ever the world poſſeſſed; concerning whom the Scripture tels us, G…n. 2.19, 20. That he gave names to every living thing, &c. which argues his great Sagacitie and philoſophick penetration into their natures. p. 7For look a… our conceptions, if true, ſo alſo names, if proper, ſhould be, and, as we may preſume, at firſt were no other than foreign, images of things: So both Ariſtotle and Plato cal names foreign imitations of things. Adam could, by his profound Philoſophie, anatomize, and exactly prie into the very natures of things, and there contemplate thoſe glorious Ideas, and Characters of created Light and Order, which the increaſed Light and Divine Wiſdom had impreſſed thereon; and thence he could by the quicknes of his apprehenſion immediately collect, and forme the ſame into a complete ſyſtem… or bodie of Philoſophie; as alſo moſt methodically branch forth the ſame into particular ſciences, &c. whereas all Philoſophers ſince Adam, having loſt, by his fall, this Philoſophick Sagacitie, of prying into the natures of things, they can only make ſome poor conjectures (in compariſon) from ſome common accidents, and the external ſuperficies, or effects of things; and therefore cannot receive conceptions, or give names exactly ſuited to the natures of things, as Adam before them did.

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

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

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

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

Of Joſeph his inſtructing the Egyptians and by them ſtiled Hermes or Mercurius.§, 10. Amongſt the Divine Philoſophers we muſt not omit the mention of Joſeph, who is ſaid, and that upon ſolid Scripture grounds, to have inſtructed the Egyptians in their wiſdom, and Philoſophie; and in after Ages paſſed amongſt them under the name of Hermes, or Mercurius Triſmegiſtus. Thus much is aſſerted by Cluverus in his Hiſtorie of the world pag. 12. Joſeph, ſaith he, having attained to a meſure of wiſdom, as it ſeemed above human, he obtained the whole adminiſtration of Egypt, and a dignitie the next to the Regal. Hence the common ſable, that Hermes, that is, Interpreter, was the firſt inventor of Arts and Sciences amongſt the Egyptians. For the wiſdom of the Egyptians owes its ſelf unto Joſeph, who by the Kings authoritie taught them both divine and human Arts. So Cl…v…rus. The name Hermes foreign, which ſignifies an Interpreter, ſeems to be given, and that moſt properly unto Joſeph, becauſe of his Divine Art in the interpreting of Dreams. And that he was eſteemed by the Egyptians, as a perſon endowed with an extraordinary facultie of divining, and interpreting Dreams, or things ſecret▪ is moſt evident from Gen. 44.5.Gen. 44.5.Gen 44:5 where they mention his divining, &c. Though they knew not the Divining power by which he was inſpired, but imputed it to his cup, yet the thing it ſelf was manifeſted by his interpreting the Dreams of Pharaoh, his Butler, &c. That this Art of Divining, or interpreting things was alſo attributed by the fabulous Pagans to Mercurie, Act. 14 5.Acts 14:5is apparent from Act. 14.12. where Mercurie is called foreign p. 13an Interpreter. The Egyptians called their Hermes Theuth, and ſuppoſed him to be the inventor of all their Arts and Sciences. That Joſeph was indeed the Inſtructor of the Egyptians, and that by the Kings appointment, is moſt clear from Pſal. 105.22.Pſal. 105.22.Ps 105:22 where he is ſaid to be appointed by the King to teach his Senators wiſdom: but the old Geneva Edition (an 1560.) renders it more properly: and teach his Ancients Wiſdom, foreign to inſtruct their Elders, that is, their Prieſts, That Joſeph taught the Egyptians Geometrie, &c. ſee Voſſius de Philoſ. Sect. l. 2. c. 2. §. 2. as hereafter in the Egyptian Philoſophie.&c. That Joſeph took a particular care of the Egyptian Prieſts, not only by inſtituting a College for them, and making proviſion accordingly, as Gen. 47.22, but alſo by inſtructing them in the Knowledge and ſervice of the true God, the motions of the Heavens, and other parts of ſound Philoſophie, will afterward appear, when we come to treat of the Egyptian Philoſophie. At preſent it ſhall ſuffice us to give his character, as drawn by Hornius Hiſtor. Philoſ. l. 2. c. 10. Joſeph, ſaies he, was of a great name; who after various Viciſſitudes of Providence, was at length, after having happily interpreted the Kings Dream, by the publick ſuffrage of the King and people reputed, as indeed he was, the moſt wiſe of all the Egyptians, and ſo honored with that ſplendid Title, foreign i e. an Interpr…ter of ſecrets (Gen. 41.39, 45.) Neither may we in any meaſure doubt, but that, whatſoever there was of Truth agreable to Scripture, to be found among others, eſpecially the Egyptian Philoſophers, that they received it from the Hebrews, among whom they frequently and long converſed, even from Abrahams times. But eſpecially from Joſeph they received much of their Wiſdom, whom, ſeeing he was next the King, no one of them durſt contradict. Whence there are not wanting ſome who write, that there were Scholes of Wiſdom and Virtue erected by Joſeph in Egypt. And indeed that there were ſuch, appears, from the Hiſtorie of Moſes, whom the Scripture makes to be learned in all the Wiſdom of the Egyptians, Which ſeems to be made good by what David notes Pſal. 105 22. that Joſeph was commanded by Pharaoh, to teach his Princes according to his pleaſure, and to inſtruct his Elders in Wiſdom. For ſo the Vulgar renders the word foreign, from which verſion, ſeeing it is moſt plain, we may not recede. For it may be deduced as well from foreign, as from foreign &c. foreign ſignifying as well to inſtruct as to chastiſe. Whence I wonder, what came into their minds, who contend, that Joſephs Doctrine was not publickly approved. For ſeeing it was publickly delivered in their Scholes and Academies, who p. 14can denie, that it was publickly authorized by the King, and Nobles of the Kingdom? His Placits were ſo far from being contradicted, as indeed no one durſt murmur againſt him Gen. 41.39, &c. They do ill allege the event. For the Egyptians after the death of Joſeph, and their King, who favored him, returned again to their Vomit, and abrogated the true Philoſophie. This is well obſerved by Philip in Chronico l. 2. Not long after the death of Joſeph, the Egyptian Kings, rejecting his Doctrine again worſhipped Idols, and embraced Magick Arts. Yet there remained ſome rudiments, and foreign of truth. For, that the ancient Egyptians held the world to have a beginning, and that they thought the year to begin from Libra, which they ſuppoſed alſo to be the beginning of the World; theſe Traditions they drew from no other fountain than Joſeph, as Joſ. Scaliger ad lib. 1. Manil…i admoniſheth. From the ſame Joſeph alſo they learned the Souls immortalitie, which preſently was changed into that monſtre of their foreign. As therefore the Egyptians owe not the leaſt part of their wiſdom to the Hebrews, ſo alſo they participate with them in many names, which is even yet diſcovered, in many of the names of their Gods, as we have before often demonſtrated. See Part 1. Book 2. c. 7. of Egyptian Gods.

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

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

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

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

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

§. 12.Of Solomon his Philoſophie. Another great (yea the greateſt next to Adam in innocence) Divine Philoſopher was Solomon, of whom God himſelf gives this Character 1 Kings 3.12. that he had a wiſe, Superavit …m…ium mortalium ingenia Solomon. In quo D…us, quid in maxima Rege ſumma ſapientia poſſet, oſtendit: De cujus capaciſſima ſapientia ita ſcriptura ſ. loquitur 1. Reg. 4.29, 30, 32, 33, 34. & cap. 10. Hornius Hiſtor. Philoſ. l. 2. c. 13.1 Kgs 4:291 Kgs 4:301 Kgs 4:321 Kgs 4:331 Kgs 4:34and underſtanding heart (or as the Hebrew, an amplitude of heart, ſo that there was none before, or after, like unto him. And more particularly 'tis ſaid 1 Kings 4. from v. 29. to 34. That Solomon's wiſdom excelled the wiſdom of all the Eaſt Countrey, and all the wiſdom of Egypt: For he ſpake 3000 Proverbs, &c. & v. 33. he ſpake of Trees from the Cedar, to the Hyſop: alſo of Beaſts, Fowls, Creeping things, and Fiſhes, &c. Moreover that Solomon committed this his Philoſophie to writing, is affirmed by the Learned out of Eccleſ. 12.10, 12. and the Wiſdom of Solomon (Apocrypha) ch. 7.13. Thus Hornius Hiſt. Philoſ. l. 1. c. 13. In the Book of Wiſdom cap. 17.17, 18, 19, 20, 21. the Amplitude of Solomon's wiſdom is egregiouſly expounded. For he was the greateſt Contemplator, eſpecially of things Phyſick, and admirable, a Diſputer of the moſt acute Queſtions with the Tyrians, and the Queen of Sheba. For having contracted a great friendſhip with the King of Tyre, (whom Eupolemus cals Syros) it came to paſſe that they often conferred of the moſt ſubtile points. (For the Tyrians, among whom the Phenician Theologie reſided, were famous in this Age.) p. 18Joſephus makes mention of the Tyrian King, and Solomon their provoking men to the Studie of Wiſdom, by great rewards; and that Solomon on that occaſion joined ſome Cities, belonging unto the Kingdom of Tyre, unto his own. And Joſephus in his Antiquit. lib. 8. writeth, That Solomon compoſed Books of Songs 1005; of Parables and Similitudes 3000 Books; and that he diſputed of every kind of Plant, as in like manner of Beaſts, Fiſhes and all other living creatures, &c. for he was not ignorant of, neither did he leave unexamined any Being or Nature, but philoſophized of all things, eminently expounding their natures and proprieties, Solomo primus ſubtiliſſimam Philoſophiam poſteritati literis conſecravit. Inde Graeci caeperunt id, velut proprium ſibi, vendicare ſcribendi munus Hornius Hist. Philoſ. l. 7. c. 2.&c. ſo Lud. Vives in Aug. de Civit. De…, l. 17. c. 20. And Euſebius writes, that theſe Books of Solomon's Proverbs, and Songs) wherein he diſcourſed of the nature of Plants, and of all kinds of Animals; as alſo of Medicine or the curing of diſeaſes) were removed out of the way by Hezekiah, becauſe the people did thence ſeek the curing of their diſeaſes, without recourſe to God for the ſame. See Wendelin in his Preface to his Phyſicks. Solomons Wiſdom is farther evidenced by the Queen of Sh…ba her Addreſſes to him, and his Reſponſes to her, mentioned 1 Kings 10. And ſome relate, that the Sabeans reteined the Books of Moſes, brought to them by the Queen of Sheba, even from Solomon's time: Joſephus alſo indeed reporteth, that this Queen, upon Solomon's permiſſion, carried with her, into her own Countrey, a Colonie of ten thouſand Jews. Which if granted, will give us ſome account how the Zabii, and Chaldean Philoſophers came ſo well acquainted with Jewiſh Dogmes, even before the Babylonian Captivitie. This Conceſſion of Solomon ſome gather from 1 Kings 10.13. And that the ſame of Solomon's Philoſophie (as alſo its main principles) was diffuſed not only Eaſtward, as 1 Kings 4.34. but alſo Weſtward, amongſt the Grecian Philoſophers, is very probable. For certain it is, that Solomon had great correſpondence both with the Phenicians, and Egyptians; by whom, we may preſume, his wiſdom was communicated to the Grecians Have we not ſufficient ground to conjecture, that Pythagoras, and Plato traduced much of their Symbolick and Parabolick Philoſophie hence? Alſo the Stoicks their Moral Philoſophie; and Hippocrates his Medicinal Science; and even Ariſtotle his Historie of Animals; as his Scholar and Succeſſor Theophraſtus that of Plants: which have all great Affinitie with Solomon's Philoſophie. As for the Writings of Solomon, eſpecially ſuch as were Philoſophick, the Jews ſay, that they were loſt in the Captivitie. p. 19There are ſome, who ſay, that what was more uſeful therein was, by the Spirits Dictate, collected; and is now extant under the Title of Solomon's Proverbs, which contein the Ethicks of Solomon, Euſeb. praepar. l. 2. c. 2.

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

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

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

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