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

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

p. 21CHAP. II. Of the Egyptian Philoſophie, and its Traduction from the Scriptures, &c.

The Egyptians great repute for wiſdom: Their Skill in the Mathematicks, Aſtronomie, Geometrie, Arithmetick, Geogrophie, &c. Their Natural Philoſophie, Medicine, &c. Their Moral Philoſophie, p. 22eſpecially their Politicks, both Legiſlative, and Adminiſtrative, from the Jewiſh Church. The Egyptian Theologie, and Gods from Joſeph, &c. Of their Hieroglyphicks, and other waies of expreſſing things. The Traduction of the Egyptian Philoſophie from the Jewiſh Church, and Scriptures, proved both by Teſtimonies, and Artificial Demonſtration. Joſeph's Proviſion for the College of Egyptian Pri…ſts: His informing them in the Knowledge of God and true Philoſophie. The Advantages which the Schole of Alexandria received from the Jews, and Scriptures, tranſlated into Greek by Ptolomie's requeſt. Of Ammonius, the great maſter of the Alexandrian Schole, his mixing Scripture Notions with his Philoſophie. The Chriſtian Church at Alexandria, its influence on, and advantages from the Schole.

The great repute the Egyptians had for Wiſdom and Philoſophie.§ 1. BEing now to enter on the Eaſterne Pagan Philoſophers, we ſhall begin with thoſe of Egypt, who were exceeding famous, even to a ſuperlative degree, for being the firſt Parents of Philoſophie, and conveighers of it unto the Grecians. We find mention in the Scriptures of the Egyptian Wiſdom, and wiſe men, ſo Gen 41.8. foreign Exod. 7.11. And Apulcius 6. Florid. gives this as the peculiar Character of the Egyptians, that they were wiſe. So Gellius lib. 11. cap. 8, ſaies of the Egyptians, that they were very exquiſite in the finding out of Arts, and endowed with a peculiar ſagacitie for the Diſquiſition of things. So Macrobius tels us, that the Egyptians were the Parents of all philoſophick Sciences, Jamblicl…s aſſerit Pythago…am & Platonem dogmata ſua ex Columnis Triſmegiſti exſcripſiſſe Hornius Hiſt. phil. l. 2.6.and Arts. And that a great part of the Grecian Learning was originally borrowed from the Egyptians, is very evident by the Confeſſion of the Greek Philoſophers; as alſo from matter of Fact. Thus much is confeſſed by Plato (in his Timaeus fol. 22.) who making mention of Solon, his Kinſman's travels into Egypt, to informe himſelf about the ancient pieces of Learning, he ſaies, that one of the Egyptian Prieſts told Solon, that the Grecians were but children, as to the true Archaeologie; but the Egyptians were Maſters of the moſt Ancient Wiſdom, &c. Of Solon's being in Egypt, and getting VViſdom thence, ſee Voſſius de philoſ. ſect. l. 2. c. 2. §. 3. Diodorus Siculus Biblioth. l. 1. tels us, that all thoſe, who were renowned amongſt the Greeks for Wiſdom and Learning, did, in ancient time, reſort to Egypt; and that not only the firſt Poets, Homer, Orpheus, &c. but alſo the firſt Lawgivers, Lycurgus, and Solon, as alſo Philoſophers, Pythagoras, Plato, &c. gained moſt of their Knowledge out of Egypt. And indeed we need go no farther than the Scriptures, to p. 23evince the great repute the Egyptians had for human Wiſdom: for in 1 Kings 4.30. it is ſaid, that Solomon's Wiſdom excelled all the Wiſdom in Egypt. By which it is evidently implied, that the Egyptian Wiſdom was very conſiderable, in that it is made the meaſure of Solomon's Wiſdom. We have the like honorable mention of the Egyptian wiſdom Act. 7.22. where 'tis ſaid, that Moſes excelled in all the Wiſdom of the Egyptians. Without doubt, had not the Egyptian Philoſophie been very conſiderable, the ſpirit of God would not have made ſuch uſe of it, to adorn Moſes's Character, who was otherwiſe ſufficiently accompliſhed with many eminent qualities. Voſſius de philoſ. ſectis l. 2. c. 2. §. 4. tels us,Sane Sacerdotes Aegyptiorum in ſacris libris ſcriptum inveniunt, Orphea, Muſaeū, Melampoda, Daedalum, Homerū, Lycurgum, Solonem, Platonem. Pythagoram, Eudoxum, Democritum, Enopidem Chium, Aegyptium petiiſſe. Hornius Hiſt. philoſ. l. 3. c. 1. that in ancient times the fame of the Egyptian Prieſts was very great: Yet in Strabo's time they were of no repute. See Strabo l. 17. where he ſaies, That when he was in Egypt he ſaw vaſt houſes, which the Prieſts in times paſt inhabited, who were both Aſtrologers, and Philoſophers: but theſe Sciences were in his time ſo defective, that there was ſcarce one to be found skilled therein. All that their Prieſts could do, was, to enumerate to ſtrangers the Rites of their Sacreds, &c. Clemens Alexandrinus lib. 6. tels us, That the Egyptians had 42 books, which belonged to their Prieſts, written by their Mercurie, whereof 36 conteined the whole of the Egyptian Philoſophie, their Laws, their Gods, and the diſcipline of their Prieſts; wherein their Cantor, ſacred Scribe, Aſtrologer, Curator, and Prophet ought, each according to their reſpective Offices, to be vers'd. The other 6 Books belonged to ſuch as were called foreign i. e. who wore the Cloke, which conteined their Medicine,Agyptii Philoſophi Sacerdotes ac Prophetae appellabantur. Laertius l. 1. de vitis. &c. ſee Voſſius de phil. ſect. l. 2. c. 2. The Egyptian Philoſophie lay amongſt their Prieſts: ſo Strabo Geogr. l. 17. foreign, their Prieſts embraced Philoſophie and Aſtronomie &c.

§. 2. But to treat a little more particularly,The Egyptians skill in Philoſophie. The Egyptian Philoſophie comhrehended the liberal Sci…nces, Hieroglyphicks, Mathematicks, Phyſicks, Ethicks, Politicks, Theologie▪ and diſtinctly of the Egyptian Philoſophie, and Wiſdom. Voſſius de philoſophorum ſectis l. 2. c. 2. §. 8. gives us this general account of the Egyptian Philoſophie, and its extent: How large the Egyptian Philoſophie was, is known by this, that it comprehended the Liberal Sciences, the Hieroglyphick mode of writing, the Knowledge of the Stars, and of Univerſal Nature, the Situation of the earth, and particularly of Egypt; and of the increaſes of Nile, the Diſcipline of Virtues, and of Laws, the Nature of the Gods, and the mode of worſhip by Sacrifices, and various ceremonies, alſo the whole of Medicine both Prophylactick, p. 24for the preſervation of health; and Pharmaceutick, for the reſtauration of health; as alſo Chirurgick. Yet notwithſtanding, all theſe were not required in all Philoſophers; but the Cantor, or Muſician, took one part to him; and the ſacred Scribe another; the Horoſcope, or Aſtrologer aſſumed other parts; the foreign, or Curate of the ſacred Rites, others; the Paſtophori, and Prophets others. Clemens Alexandrinus lib. 6. delivers, concerning the Egyptians, that they had foreign a certain peculiar or mystick Philoſophie, which, ſaies he, appears by their ſacred ceremonies, &c. Diogenes Laertius, and others, divide the Egyptian Philoſophie into four parts, Mathematick, Natural, Divine, and Moral. We ſhall ſpeak ſomething of each, and endeavor to ſhew, what advantages, and aſſiſtances they had from the Jewiſh Church, and Scriptures, for their improvement thereof.

Mathematicks.As for the Mathematicks, the Egyptians were reputed to be well skilled in Aſtronomie, Geometrie, Geographie, Arithmetick and Muſick; for the improvement whereof they had conſiderable helps from the Jewiſh Church, and Patriarchs.

Aſtronomie.As to their great inſight into Aſtronomie, it is aſſerted by Strabo, Herodotus, and Diodorus; and it is ſufficiently manifeſt, in that they, as it is generally affirmed, were the firſt, who found out the courſe of the year by the Sun's motion, which, as it is ſuppoſed, was the invention of the Prieſts of Heliopolis. Thence ſaies Herodotus lib. 2. The Egyptians were, of all, the first, who found out the Courſe of the Year; diſtinguiſhing it into twelve Months, which they gathered from the Stars. This Calculation of the year, Thales (who was the firſt amongſt the Grecians that diſtinguiſhed the ſeaſons of the year) ſeemed to have learned in Egypt. Clemens Alexandrinus lib. 6. tels us, That the Egyptian Horoſcope, or Aſtrologer, carried in his hand an Horologe, and Palme, the Symbols of Aſtrologie, who had alwaies in his mouth the four Aſtrologick Books of Hermes, whereof one treated of the five Planets, the ſecond of the Sun and Moon, the third and fourth of the riſing and ſetting of the Stars:The riſe of Planetary Deities & judicial Aſtrologie from Aſtronomie. See more of this in Dr Owen De Ortu Idolol. lib. 3. cap. 4. ſee Voſſius de philoſ. ſect. l. 2. c. 2. By reaſon of theſe their Aſtronomick obſervations and experiments, the Egyptians fell into a ſuperſtitious admiration of theſe glorious celeſtial Bodies, and thence into an opinion that they were Gods. Thus Diodorus Siculus lib. 1. tells us, that the ancient Inhabitants of Egypt, contemplating the Celeſtial World, and the Nature of the Superior World; they, with great p. 25ſtupor, admired the Sun and Moon, eſteeming them as the firſt eternal Gods; whereof the Sun they called Oſiris, and the Moon Iſis. The ſame Lactantius lib. 2. cap. 2. obſerveth. And this Idolatrous perſuaſion, that the Stars were Gods (which ſprang from natural Aſtronomie) was the original of all Idolatrous worſhip, eſpecially that we call Zabaiſme, or the worſhip of thoſe planetary Deities, ſo much in uſe amongſt the Chaldeans; whence alſo ſprang judicial Aſtrologie, as it will evidently appear in our Diſcourſe of the Chaldaick Philoſophie, chap. 4. §. 4. As for the occaſion, which the Egyptians had for the improving of Aſtronomie, even unto Idolatrie; we have it well deſcribed by Euſ…bius praepar. l. 1. c. 6. They report that the Egyptians were the firſt, who lifting up their eyes to Heaven, and admiring the mode, order, and quantitie of thoſe celeſtial bodies, thought the Sun and Moon to be Gods. So Lactant. lib. 2. Inſt. cap. 14. The first of all, thoſe, who poſſeſſed Egypt, began to contemplate and adore thoſe cel…ſtial bodies. And becauſe they lived, by reaſon of the Qualitie of the air, without covered houſes, they thence had opportunitie to note the Courſes and Defects of the Stars; and thence fell into the admiration, and adoration of them.

As for the Egyptians skill in Geometrie, Geometrie.Porphyrie aſſures us, that they have been for a long time very ſtudious therein. Cumenim Nilus, ſubinde exuadans, agrorum limites confunder…, quidam ſagaci ingenio Geometriae rationes invenerunt, quarum indicio, ſua cui que portio, bona ſide reſtitueretur, Inde res in immenſum excrevit. Horn. Hiſt. philoſ. l. 2 c. 7.And Proclus in Euclid. 2.4. faith, that Geometrie was invented by the Egyptians, taking its beginning from meaſuring of fields; it being neceſſary for them, from the inundation of Nilus, which waſhed away their bounds. Auſtin de Civit. Dei l. 18. c. 39. gives us a clear account of the whole: The Wiſdom of the Egyptians, what was it (ſaies he) but principally Aſtronomie, &c? Ludovicus Vives on this place▪ gives this account: The Ancient Egyptians much exerciſed themſelves in Aſtronomie, Geometrie, and Arithmetick. As for Geometrie, neceſſitie taught them that, which they greatly needed, when the bounds of their fields were broken down by the overflowing of Nilus; neither could they, any other way, divide their grounds &c. Whence Geometrie is ſo termed from meaſuring of the earth.

As for Aſtronomie, Touching this ſerenitie of the heavens, Bochart informed me, That it is only in the upper part of Egypt, where the heavens were alwaies clear: but in the lower parts they had not theſe advantages.the commodiouſnes of their ſituation gave them great advantage for improvement therein, they, having their nights alwaies clear, and ſerene, and the Heavens lying open to them without clouds, could eaſily contemplate the riſings, and ſettings, p. 26of the Stars, with their progreſſes, and regreſſes, &c. Then to theſe two, Arithmetick was added, as ſubſervient, without which the former could not be attained. Thus Lud. Vives.

And that our Aſtronomie came much of it, if not the whole, from the Egyptians, and thoſe Eaſtern parts, ſeems very probable from thoſe Hypotheſes, or Hieroglyphick Signes, which are uſed by Aſtronomers in the Zodiack, and other parts of the Celeſtial Globe, to expreſſe the Celeſtial Bodies, and their motions by: which way of expreſſing things was in much uſe amongſt the Egyptians, and by them called foreign; which they derived (as 'tis ſuppoſed) from the Jewiſh Church, their Rites, and Ceremonies.

Geographie.Neither were the Egyptians unacquainted with Geographie; as it appears from Clemens Alexandrinus (Strom. l. 6.) his deſcription of the ſacred Scribe, in the ſolemn proceſſion; of whom it was required, that he ſhould be skilled in Hieroglyphicks, Coſmographie, Geographie, the motions of the Planets, the Chorographie of Egypt, and the deſcription of Nile. Euſtathius, in his Notes on Dionyſius, attributes the invention of Geographick Tables to Seſoſtris, who cauſed the Lands he had conquered, to be deſcribed in Tables, and ſo communicated it to the Egyptians, and from them to others, as Stilling. Orig. Sacr. Book 2. c. 2. Voſſius de phil. ſect. lib. 2. c. 2. §. 8. We find a good general account of the Egyptians skill in Mathematicks, given by Hornius Hiſt. philoſ. lib. 2. c. 7. They ſo handled the Mathematick Sciences, that if they be compared with other Nations, they may be ſaid, not ſo much to perfect, as invent them; which they affected out of a humor of vain glorie. Eſpecially there were famous among them Petoſiris, and Necepſon: by whoſe Prudence (they are the words of Julius Firmicus) there was an acceſſe made to the very ſecrets of Divinitie. They vindicated to themſelves the invention of Geometrie, Aſtrologie, and Aſtronomie.

Their Natural Philoſophie.§. 3. That the Egyptians had in like manner the Knowledge of Natural Philoſophie, eſpecially of Medicine, and Anatomie (which are but branches thereof) is generally affirmed by the Ancients. Its true their ſuperſtition kept them from diſſecting,1. Experimental. and prying into the natures of thoſe creatures, to which they attributed a Deitie, yet were they not without many choice experiments, and curious obſervations, even in the experimental part of Natural Philoſophie: for Blinie (Hiſt. l. 19. c. 5.) tels us, that it was the manner of their Kings to cauſe dead bodies to be anatomized, to find out the Structure, or Compoſition of Man's p. 27bodie, with the cauſes, and nature of Diſeaſes. 2. Their Natural Hiſtorie.Beſides they were exact in making philoſophick obſervations touching any curious natural events, or their irregularities. For when there happened any prodigie, or irregular thing in nature, they did, ſaies Strabo, with much curioſity, lay i… up amongſt their ſacred records; and Herodotus addes That more things of this nature were obſerved by them, than by any other Nation; which, ſaith he, they not only diligently preſerved, but frequently compared together, and, from a ſimilitude of Prodigies, gathered a ſimilitude of Ev…nts. Thus much alſo Plato in his Timaeus fol. 22.33. obſerves concerning them, in his relation of S…lon's Conference with the Egyptian Prieſt: where Solon, having a curioſity to find out the truth, and original of thoſe ancient great events, touching Phoroneus, Deucalion, and Pyrrhus, &c. the Egyptian Prieſt unfolds theſe mythologick fabulous narrations, by an hiſtorick relation; wherein he ſeems to reduce the Storie of Deucalion to that of Noahs Floud; and that of Pyrrhus his wife, to the Burning of Sodom, foreign ſignifying fire: as alſo that of Phoroneus to the drowning of Pharaoh in the Red Sea: Phoroneus, and Pharaoh being according to the Hebrew, and ſo the Egyptian tongue (which differed little from it) conjugates,

And that the Egyptians had ſome natural hiſtorie of the firſt Creation, (which could not be traduced to them by any hand,See Stillingſ. Orig. Sacrae Book 3. ch. 2. ſave that of Moſes, originally, Geneſis 1.) is apparent out of Diogenes Laert. (proem pag. 7.) where he ſaies; that the Egyptians did conſtantly believe that the World had a beginning, and was corruptible; that the Stars were of the nature of Fire; and that the Soul was immortal, &c.

But that, for which the Egyptians were moſt famous abroad,Their skill in Medicine both conſervative, purg…tive, and Chirurgick ſee Voſsius de ſec…is Ph…loſ. l. 2. c. 2. §. 8. & Still…. Orig. ſacr. book 2. c. 2. was their skill in Medicine; which is ſo much ſpoken of by Homer, Plato, Herodotus, Plutarch, Diogenes Laertius, &c. Plinie tels us, lib. 29. c. 1. that the original of Phyſick, or Medicine amongſt the Egyptians, was from the relations of thoſe, who by any remedy were cured of any Diſeaſe; which for a memorial to poſterity were recorded in their Temples. The Egyptians had alſo excellent skill in the embalming of dead bodies, for their conſervation (which appertaines to Medicinal Philoſophie) as it appears from Scripture: Gen. 50.2.Their embalming Gen. 50.2.Gen 50:2 where Joſeph commands the Phyſicians to embalme his Father. Clemens Alexandrinus lib. 6. treating of the Egyptian Philoſophie, conteined in 24 books written by their Mercurie, tels us, that 6 of theſe Books concerned Medicine, which were ſtudied by their foreign (i. e. thoſe who wore the Cloke) p. 28wherein was diſtinctly handled the Fabrick of Mans Bodie, the Nature of Diſeaſes, and Medicaments; and particularly the Medicine of the Eyes, and of Womens Diſeaſes, &c. Diodorus makes the Egyptians the firſt Inventors of Medicine. And what their dexteritie in Anatomie was, is evident by that of Gellius lib. 10. Noct. Att. cap. 10. Appion, in his Egyptian Books, ſaies that Human Bodies being diſſected, and opened, according to the Egyptian mode, it was found out, that there was a certain moſt tenuous Nerve, which paſſed from one ſinger to the heart of man. Farther, how much the Egyptians were verſt in Medicine is diſcovered by that pleaſant Character of Homer (who converſed much with them) Odyſſ. foreign.

foreign

foreign

Thus Hornius Hiſt. philoſ. l. 2. c. 7. The Egyptians greatly ſtudied Natural Philoſophie, wherein how much they excelled appears from Medicine it ſelf, which they ſtrenuouſly exerciſed. See Voſſius de Philoſ. ſect is l. 2. c. 2. §. 8.

Their Moral Philoſophie and Politicks. The Egyptians Laws the Source of the Grecian. Stilling. Origin. ſacr. Book. 3… ch. 2.§. 4. Neither were the Egyptians defective in Moral Philoſophie, eſpecially as to Politicks, for which they had a great repute amongſt the ancients, both for their excellent Laws, and alſo for their good Adminiſtration, and execution thereof. As for their Laws, they are highly commended by Strabo, and Diodorus; and ſo greatly eſteemed by Lycurgus, Solon, and Plato, as that they were not aſhamed to borrow many of their Laws, and politick Conſtitutions from them. It is moſt certain, ſaies Stillingfleet, that thoſe who formed Greece firſt into civil Societies, and well ordered Common Wealths, were ſuch as had been Traders for Knowledge in other parts. To which purpoſe Diodorus Siculus (Biblioth. lib. 1.) informeth us, that Lycurgus and Solon, as well as the Poets, Orpheus, Muſaeus, Melampus, and Homer; and the Philoſophers after them, Pythagoras, Plato, &c. had gained moſt of their Knowledge, and Wiſdom out of Egypt: nay he ſaith in general, foreign: All thoſe who were renowned amongſt the Greeks, for Wiſdom and Learning, did in ancient time reſort to Egypt, there to participate of Learning, and Laws, &c,

The Egyptian Laws from the Jews.And as the Grecians received their Learning, and Laws from Egypt; ſo we need no way doubt, but that the Egyptians received the beſt p. 29part of their Laws from the Moſaick Conſtitutions, beſides what they had immediately from Joſeph their great Legiſlator, as hereafter.The Egyptian Politic, or Government of State from the Jews. As for the Egyptians Wiſdom, in their politick Adminiſtration, or Government of State, it is evident from Eſa. 19.11, 12. where the King of Egypt is ſtiled the Son of the Wiſe. Beſides the continuance of their State ſo long in peace, is a ſufficient demonſtration of their State Policie, or prudent management of State Affairs; for the improvement whereof, we have reaſon enough to judge, they received much light from the Moſaick judicial conſtitutions; as alſo from Solomons Politicks, with whom they had great affinitie (by reaſon of Solomon's Wife) and commerce, or correſpondence: Though indeed they owed much of their Politie and Government to Joſeph; who paſſeth amongſt them under the names of Hermes, Apis, Serapis, &c. as in what follows.

§. 5. We now come to the Egyptian Theologie, The Egyptian Theologie from Joſeph.for which they were greatly reputed; the original wherof they owe to Joſeph, and Jewiſh Traditions, as it will appear by the parts thereof. Clemens Alexandrinus (ſo called by reaſon of his ſame in the Church, and Schole of Alexandria in Egypt was greatly verſed in Egyptian Rites, and Worſhip, whereof he gives us this account, lib. 6. The Egyptians, ſaies he, have a proper, or myſtick kind of Philoſophie, which appears from their ſacred Ceremonies. For firſt foreign the Cantor precedes with a Muſick Symbol,1. Their Cantor. and thoſe 2 books of Mercurie, the one containing the Hymnes of the Gods, the other an account of the Kings life. After the Cantor follows the Horoſcope, with an horologe, and palme, 2. Their Horoſcope, or Aſtrologer.the Symbols of Aſtrologie in his hand. This has alwaies in his mouth the four Aſtrologick Books of Hermes. The Horoſcope is received by the foreign or ſacred Scribe, 3. Their ſacred ſcribe.carrying in his head Feathers, and in his hands a Book with a ruler, wherein is an inkhorn, and pen to write. This perſon ought to be skilled in Hieroglyphicks, Coſmographie, Geographie, the order of the Sun, Moon, and 5 Planets, the Chorographie of Egypt, and the Deſcription of Nile, and all ſacred Rites, and Places, with their Dimenſions; and whatever belongs to Sacreds. After the ſacred Scribe follows the foreign, or Ornator, 4. Their Ornator.who hath the Cubit of Juſtice, and the ſacriſicing cup. This perſon is inſtructed both in the foreign i. e. ſuch things as conduce to Learning, and the Liberal Sciences; and alſo in the foreign, i. e. the Doctrine of the Sacrifices of Calves, and the Ceremonies appertaining thereto. All theſe things the Egyptian Religion conteined, Prayers, Pomps, p. 30Feſtival daies, Sacrifices, firſt Fruits, Hymnes, and other things like hereunto. In the laſt place goes their Prophet, 5. Their Prophet.who carries in his boſom a Water pot, and is followed by thoſe who carried the panes emiſſos, i. e. bread ſet forth. This perſon is the Governor of the Sacreds; and he learned foreign the 42 Sacerdotal Books, written by their Egyptian Mercurie, which treated of Laws, Gods, and the whole Prieſtly Diſcipline. Theſe Egyptian rites but corrupt imitations of the JewsIn all of which this Prophet is to be verſed, becauſe he is alſo to overſee the diſtribution of Tributes, &c. So Voſſius de philoſ. ſectis l. 2. c. 2. That the chief of theſe Egyptian Ceremonies were borrowed from the Jewiſh Rites will be evident to any, that conſider, how parallel they are. The Egyptian Cantor to the Jewiſh Singer; their ſacred Scribe to the Jewiſh; their ſacrificing Cup to that, wherein the Jews offered their Libamina, or Drink-Offerings; their panes emiſſi, or bread ſet forth to the Jewiſh panes propoſitionis, ſhew bread; their Calve-Sacrifices to the Jewiſh; as their Prayers, Feſtivals, Sacrifices, firſt Fruits, Hymnes to thoſe amongſt the Jews.

Philip Melancthon, in his Chronichon lib. 2. concerning Abraham, tels us, that Joſeph ſetling the College of Prieſts in Egypt, informed them with the Knowledge of God, and planted a Church amongſt them, which pious Inſtitution of his, in after times, degenerated into Superſtition and Idolatrie, &c. As for the Egyptian Gods, it is evident, they are all younger than the Patriarchs; and, as it is ſuppoſed, had their original from them, eſpecially from Joſeph. Melancthon makes Oſiris, Their Gods Oſiris, Apis and Serapis Symbols of Joſeph.which ſignifies auxiliator, or a bleſſed man, to be contemporarie with Abraham; but I ſhould rather judge him an Hieroglyphick of Joſeph, who helped them in their famine. That the memorie of Joſeph was preſerved amongſt them under the Egyptian Apis, Voſſius (de Idol. lib. 1. c. 29.) makes very probable, from the teſtimonies of Julius Maternus, Stilling. Orig. ſacr. B. 3· Ch. 5.Ruffinus, and Suidas, as alſo from the great advantages, which the Egyptians received from Joſeph, which no Hieroglyphick could expreſſe more emphatically, than the Egyptian Apis, which reſembled the fat and lean Kine. 2. It was the manner of the Egyptians, to preſerve the memories of their great Benefactors, by ſuch Symbols, which were at firſt deſigned only for civil uſe. 3. He proves it alſo from the names of Apis and Serapis. Apis he conceives to be the ſacred name of Joſeph, from foreign father; ſo Gen. 45.8. Joſeph himſelf ſaies he was a father to Pharaoh. And Serapis, as Suidas, and Ruffinus tels us, had a buſhel on his head, from foreign Sor, a Bull, and Apis. Yea that p. 31the Egyptian Demons had their riſe from Joſeph, Their Demons from Joſeph.whom they eſteemed as one of their chiefeſt Demons, and Heroes, is very probable: ſo Mr Bochart, in a Sermon at Caen, affirmed, that the Egyptians had a Citie, which they ſtiled the Citie of their Heroes, as ſome think, from Joſeph, whom they accounted amongſt their Heroes, or Demons. That the Egyptians had their Demons is aſſerted by Iamblicus, &c. Orus Joſeph.As for Orus (which ſignifies Light, from foreign Or) who is ſaid to have taught the Egyptians their Wiſdom, Melancthon (chron. l. 2.) thinks that he was inſtructed by Abraham, and thence inſtructed the Egyptians in the Knowledge of the true God, as alſo in the Motions of the Heavens, &c. But may not this name be more properly applied to Joſeph; who is expreſſely ſaid Pſ. 105.22.Pſal. 105.22.Ps 105:22 to teach them Wiſdom? Whence he was by the Greeks called foreign: to which the Egyptian, or Hebrew Orus, foreign Or, exactly anſwers.

Iſis was later,Iſis. and (as Learned Bochart told me) the ſame with Pharaoh's Daughter, who adopted Moſes: ſo the name Iſ…ha ſignifies Virago. as Melancthon. As alſo Buſyris, Buſiris.which, according to Melancthon, ſignifies Munitor, Of theſe Egyptian Gods ſee Kircher. O…dip. Ae… gypt Tom. 1. Syntag. 3. cap 3, 4, 5, 6, &c.and is ſuppoſed to have built the Egyptian Pyramids, by the hands of the Children of Iſrael. See more of the Egyptian Gods. Part 1. B. 2. C. 7. §. 10. of Egyptian Gods.

Yea not only the matter of Egyptian Theologie, but alſo the Inſtruments, and Promotors of it, ſeem evidently of Judaick, ſacred Extract. For look, as the Jewiſh Theologie was ſeated among the Prieſts, and Prophets: ſo alſo the Egyptians had, in imitation of theſe, their Prieſts, Diſtincti autem fuerunt Sacerdot…s, & Prophetae. Illi enim praecipue ſacra curabant, h… vero oraculis praeerant; ediſſer…bant quo que res divinas, quod nunc Doctores Academiarum ſacere ſolent. Quae omnia lucem ca…ient ex Exod. 7.1. Horn. Hiſt. Philoſ. l. 2. c. 7.Exod 7:1and Prophets. Thus Diogenes Laertius lib. 1. tels us, that the Egyptian Philoſophers were ſtiled Prieſts, and Prophets. So Apulcius de Dogm. Plat. ſaies, that Plato went to Egypt, that he might learn there the Rites of the Prophets. This alſo gives us the reaſon, why their chief Philoſophers were called Prieſts; namely becauſe the chief Matter of their philoſophizings was Theologick. Thus Hornius Hiſtor. philoſ. l. 2. c. 7. They were called Priests by reaſon of their ancient Philoſophie, which was joined with Theologie. For they diſcourſed of the Gods, their Natures, and Worſhip; and of things natural, which they eſteemed alſo a… Divine, becauſe Nature was with them as a God. The like he addes … what follows: The Philoſophie of the ancient Egyptians took in al… as has been ſaid, Theologie it ſelf, which they who moſtly ſtudied, for diſtinction ſake, were called foreign Prieſts: Which is the very …otion by which the Jewiſh Prieſt is expreſſed. Some diſtinguiſh their Egyptian p. 32Prieſts, and Prophets thus: the former they make to be imployed about Sacreds, the latter about Oracles, and the prediction of futures. Which alſo anſwers to the Jewiſh Diſtribution. Touching the Egyptian Myſteries, or Myſtick Divinitie, it was couched under Hieroglyphicks; of which we are now to treat.

Of the Egyptian Hieroglyphicks and their original from the. Jews.§. 6. We have done with the matter of the Egyptian Philoſophie, both Mathematick, Natural, Moral, and Theologick. We now proceed to their manner of philoſophizing, which was by Hieroglyphicks, or Symbols anſwerable unto, and, as it is very probable, derived from thoſe in uſe amongſt the ancient Hebrews and Jews. So Lud. Vives, on Auſtin de civitat. Dei. l. 18. c. 39.Primi Aegyptii per ſiguras animalium ſenſus effingebant, & antiquiſſima monumenta ingeaii humani impreſſa ſaxis cernuntur. Tacitus lib. 11. Artapanus (ſaies he) reports that Moſes gave Letters to the Egyptians — and if any ſhall inquire in what letters that Wiſdom of the Egyptians, in which we read Moſes was inſtituted, was conteined, he will find, peradventure, it was wont to be traduced and received by vocal Tradition, and ſo conſerved in the memorie of the Teachers, and of the Hearers: if they had any formes of letters, they were no other than Images of Animals, or other Creatures, which they called foreign, that is, Letters engraven in Sacreds, &c. The ſame Ludovicus Vives tels us, that we find ſome mention of theſe foreign Hieroglyphick Letters (which were the formes, or images of beaſts engraven on their Sacred Symbols) in the fragments of Orus, that ancient Egyptian Writer, &c. Viſſius de philoſ. ſectis l. 2. c. 2. §. 7. ſaies, that the Egyptian Philoſophie, for the moſt part, was couched under Allegories: which way of philoſophizing ought not to be rejected: For every where in the Old Teſtament we find Allegories. And Chriſt himſelf in the Evangeliſt ſaies, I will open my mouth in parables, and in dark ſayings will I ſpeak of the ancient matters. Alſo the Evangeliſt ſaies, that Chriſt ſpake to the people in parables.

Athanaſ-Kircherus Oedip. Aegypt. Tom. 3. cap. 1. gives us this Origination of an Hieroglyphick. An Hieroglyphick derived foreign, i. e. from ſacred Sculpture, is nothing elſe but a Symbol of a ſacred thing engraven on ſtones. It's called a Symbol, to indicate the reaſon of its myſterious ſenſe. It is ſaid to be of a thing ſacred, thereby to conſtitute the difference 'twixt ſacred, and profane Symbols. For there was a two …ld kind of Egyptian Parables, the one foreign, which comprehended vulgar ſimilitudes; the other foreign, drawn from their Sacred Doctrine. Clemens Alexandrinus Strom 5, ſaith that they p. 33who are taught by the Egyptians, The ſundrykinds of expreſſing things amongſt the Egyptians.learn firſt of all the method of the Egyptian Letters, called Epiſtolographick; ſecondly the Hieratick, uſed by thoſe, who write of ſacred things; the laſt, and moſt perfect, called Hieroglyphick, whereof there is one Curiologick (foreign) another (foreign) Symbolick: of the Symbolick alſo there are three ſorts, the one is ſpoken properly, by imitation;Of the three fo…d manner of writing among the Egyptians vulgar, ſacred and Hieroglyphick. the other is written as it were tropically; another, on the contrary, doth allegorize by Enigmes. As for inſtance; in the Curiologick way to expreſſe the Sun, they make a Circle, to expreſſe the Moon, a Creſcent. Tropically they, by reſemblance, traduce, transfer, and expreſſe, by changing ſome things, and variouſly transfiguring others. Thus, when they deliver the praiſes of Kings in Theologick Fables,A…gyptii ad hoc denotandum, Sphi…gem ante ſua templa conſtituere ſoliti ſunt, innuentes ſua placita foreign. eſſe Horn. Hiſt. philoſ. l. 7. c. 6. they write by A…aglyphicks ▪ In the third kind, by Enigmes, they liken the Sun to a B…tle, becauſe they ſay, this Creature liveth ſix Months under ground. ſee Stanly of Pythag. We have an inſtance of their Hieroglyphick Myſteries in that famous Hieroglyphick of Dioſpolis, of which we find ſo much mention amongſt the Ancients; where, to expreſſe our coming into the World, they uſed a child; and to notifie our going out of the world, an old man; they expreſſed God by an Hawk; hatred by an Hippotamus; Impudence by a Crocodile. And all this to expreſſe this pretty Apothegme. O ye that come into the world, and go out of it, God hates Impudence. ſo Stilling. orig. ſacr. book 2. c. 2. Voſſius de philoſ. ſect. lib. 2. c 2. §. 5. tels us, that the firſt Diſcipline of the Egyptians conſiſted in their threefold Scripture: one vulgar or common, De opertis adyti pro…ert quoſdam l b…os literis ignorabilibus praenotatos, partim figuris cu…uſcemodi animalium, concepti ſermonis compendioſa verba ſuggereates, partim nodoſis, & in modum rota… …ortuoſis capreolatimque condenſis apicibus, à curioſa profanorum lectione munitos. Apuleius lib. 11.which was uſed in writing Epiſtles, another ſacred which they uſed in writing ſacreds; and a third Hieroglyphick, or the Sculpture of ſacred Images, &c. Theſe ſacred Hieroglyphicks are called by Apuleius lib. 11. Pictures and Images, which ſaies he, they uſed to preſerve their Philoſophie from contempt, and oblivion by. Benjamin Tudelenſis in foreign, acquaints us, that at Alexandria, on the ſhore, there was to be ſeen a Marble Sepulchre, whereon all kind of Birds, and other Animals were engraven. Whence it is conceived, that theſe Egyptian Hieroglyphicks were not ſo much letters or words, as ſome conjecture, as intire ſentences, ye complete Diſcourſes, for the more eaſie preſervation of the memorie of things. So under the forme of a Bee making hony, they expounded the office of a King. Lucan wittily ſtiles theſe Hieroglyphicks, Magicas Linguas, Magick Languages, becauſe they denoted not ſingle letters, or words, but intire orations; as Hornius Hiſt philoſ. l 7. c 6

p. 34Hieroglyphick Philoſophie tranſlated by Pythago…as from Egypt into Greece.§. 7. This Hieroglyphick and Myſtick way of philoſophizing, though it has little of ſubſtance in it, yet did it make a great noiſe, and was exceeding taking in the infant ſtate of the world; as it is the property of children, to be taken more with ſenſible formes, ſhadows, or pictures, which pleaſe the fancie, than with ſolid reaſon. So the Gymnoſophiſts, and Druides were wont to wrap up their Philoſophie in obſcure and enigmatick ſentences, as Laert. lib. 1. The like is ſaid of Ta…utus the Phenician, as Sanchoniathon in Euſeb. praepar. l. 1. c. 7. For the firſt Philoſophers delighted to concele their more hidden Myſteries, from the Vulgar; whence they bound their Auditors by an oath o… ſecrecie foreign, which words are taken out of a famous formule of the oath, whereby Vettius Valcus the Antiochene Aſtrologer bound his reader, as Seld… Prol. 3. de Diis Syris & Synt. 1. c. 1. H…rnius Hiſt. Philoſ. l. 7. c. 6. This kind of philoſophizing, Pythagoras tranſlated immediately from the Egyptians, but originally from the Jews, into Greece. Porphyrie in the life of Pythagoras tels us, that it was permitted unto Pythagoras, when he was in Egypt, to acquaint himſelf with all the Studies of the Egyptian Prieſts at Thebes;Eum modum (Symbolicum) ex oriente in Graeciam Pythagoras tulit, cujus Philoſophia nil niſi arcana mysteria erant. Hornius Hiſt. philoſ. l. 7. c. 6. which was never granted to any Forreigner beſides. Diogenes ſaith, that whilſt he lived with theſe Prieſts, he was inſtructed in the Learning, and Language of the Egyptians, and in the three modes of writing, Epiſtolographick, Hieroglyphick, and Symbolick, whereof the one imitates the common way of ſpeaking, the reſt are Allegorick, by Enigms, &c. as Clemens Strom. 5. Plato alſo took up the ſame mode of allegorick, or ſymbolick philoſophizing, though not ſo expreſly, as Pythagoras. And indeed this kind of philoſophizing was extremely pleaſing to theſe firſt Ages, and Philoſophers; as Amyraldus well obſerves in his Salmurian Theſ…s de Imaginibus. In the Egyptian Hieroglyphicks (ſaies he) the foreign, manners and paſſions were figured by the ſhapes of Animals, and other creatures. which were very delightful to ſenſe; &c. Athan. Kircher. Oedi…s Aegyptiaci tom. 2. part. 1, cap. 1. ſaies, that the Egyptians were the firſt amongſt men, who inſiſted on this mode of philoſophizing by Symbols. For they, being of an acute, and ſubtile ingenie; as alſo continually verſ'd in a certain profound contemplation, and diſquiſition of Truth, delighted themſelves in theſe myſtick expreſſions, &c. And the ſame Kircherus, in what follows cap. 2. gives us the Origine of this Symbolick Doctrine. It ſtands thus (ſaith he) with human condition, p. 35that if men have any thing that is pretious, rare, and beautiful, they not only hide it under ſecret formes, but alſo concele it under enigmatick and myſterious words, that none but the more wiſe, and quickſighted, may come to the manifeſt notice thereof. VVhichWhich, as it has been the cuſtom of all times, ſo eſpecially amongſt the ancient wiſe men. For ſeeing they had, as it was moſt meer, ſo high an eſteem, for thoſe great ſecrets of Divinitie, communicated, by ſucceſſive Tradition, from the Patriarchs, as conteining the in exhauſted treaſures of eternal felicitie; they thought it dangeorus to expoſe theſe rich treaſures, to the ignorant people, and dull ingenies. VVherefore they endeavored, by all means poſſible, to couch them under ſuch ſymbolick coverts, that vulgar capacities might penetrate only the bark, or outſide of the words; the marrow, or ſenſe, being ſtill hid from them. And then in what follows cap. …3. the ſame Kircher. gives us the Interpretation of many Hieroglyphick Symbols, out of Zorcaſter. Moreover cap. 4. he interprets many Hieroglyphick Symbols uſed by Orpheus. And cap. 5. The Symbols of Pythagoras are interpreted by him, VVhence he proceeds cap. 6, 7, 8, 9, &c, to explicate many Hieroglyphick Symbols uſed by Plato, Proclus, Picus Mirandulanus, and others. Thence in the ſecond part of his ſecond Tome, he interprets many Mathematick, Mechanick Medicinal, Chymick, Magick, and Metaphyſick Hieroglyphicks: from Claſſis 7. to 12.

This ancient mode of expreſſing things worthy of memorie,The extent and benefit of this Hieroglyphick way of philoſophizing: and of its traduction from the Jews. by certain hieroglyphick formes, or ſymbols, was very common amongſt the ancients, both Poets, and Philoſophers: For in this infancie of the world, knowledge being impolite and imperfect, they took delight to ſhaddow forth their higheſt myſteries, and contemplations, by terrene Images, and ſenſible formes; which way of conveighing, and preſerving knowledge is not only helpful to the memorie, and delightful to the fancie, but alſo very efficacious, as to the moving of Affections; and therefore the wiſe God made uſe of this familiar way and method, for the inſtructing of his own people, in the non-age of his Church, ſhadowing forth, and ſignifying to them, the moſt ſublime heavenly myſteries of his Goſpel, by earthly Symbols, or Types. VVhence that great maxime foreign, ſenſible formes are imitations of Intelligible things. Thus were the greateſt pieces of Jewiſh wiſdom couched under the covert of Symbols, or Types. VVhence the Egyptians, as the other Easterne Philoſophers borrowed their Hieroglyphick p. 36manner of philoſophizing by fables, &c. which will more fully appear hereafter, in the life of Pythagoras, and Plato. See more of theſe Egyptian Hieroglyphicks in Athan. Kircher. O…dipi Aegyptiaci Tom. 3. cap. 1.

That the Egyptian Philoſophie was traduced originally from the Hebrews & Scriptures.§. 8. Having given ſome account of the Egyptians Philoſophie, both as to the matter, and manner of their philoſophizing, I ſhall now proceed to give a more particular demonſtration, that the chiefeſt parts, if not the whole thereof, deſcended originally from the Jewiſh Church, or Scriptural Tradition. I ſhall begin with Inartificial Arguments, or Authentick Teſtimonies of ſuch whoſe skill in Antiquitie, and faithfulnes in their relations thereof, is generally acknowledged, and received.Lud. Vi…es's Teſtimonie. VVe gave ſome Teſtimonies hereof afore in our account of Abraham, Joſeph, and Moſes, their Philoſophie; to which we ſhall adde, 1. that of Ludovicus Vives on Auguſt. de Civit Dei lib. 8. cap. 9. The Philoſophie of the Egyptians (ſaies he) is very ancient, but for the moſt part derived from the Chaldeans, eſpecially from Abraham; though they, as Diodorus writes, refer it to Iſis, Oſiris, Vulcan, Mercurie, and Hercules. Thus Lud. Vives. Firſt this old Tradition, that the Egyptian Philoſophie, and thence the Grecian ſprang from the Chaldeans is, and that not without great probabilitie, by the Learned interpreted of the Hebrews: for Abraham their Anceſtor was a Chaldean: and the Hebrews themſelves lived under the Chaldean Empire, at that time when this old ſaying began amongſt the Grecians, mentioned by Plato, &c of which more hereafter. 2. Lud. Vives expreſly ſaies that the Egyptian Philoſophie came principally from Abraham; for which he has much of Pagan Antiquitie on his ſide, as we mentioned on Abraham▪ Joſephus A…tiquit. ſud lib. 1. cap. 16. judgeth that the Egyptians learned their Arithmetick, and Aſtrologie from the Patriarch Abraham, who brought theſe Sciences from Chaldea. But the Egyptians are wont to refer their Philoſophie to Iſis, Oſiris, Vulcan, Mercurie, and Hercules; as Diodorus Siculus. The Doctors of this wiſdom are, by Clemens Alexandrinus, called Prophets, by Suidas foreign (as amongſt the Ethiopians) by Euſebius, in an Egyptian name, Arſepedonaptae. Theſe drew their wiſdom from Abraham, as before; and perhaps from Joſeph alſo, who firſt taught the Egyptians the uſe of Geometrie, as Artapanus in Joſephus teſtifies. And this opinion, as ſome think, may be founded on Pſal. 105.22. It is credible alſo, that they got ſome things from the Iſraelites, who alſo deſcended from Abraham; and hence Ariſtophanes, in Avibus, cals them foreign; p. 37which Suidas alſo obſerves. Thus Ger. Voſſius de philoſoph. ſectis. l. 2. c. 2. §. 2. 3. The Confeſſion of the Egyptians themſelves related by Diodorus, The Confeſſion of the Egyptians.ſeems clearly to intimate, and prove our Aſſertion. For in that they refer their Philoſophie originally to Iſis, Oſiris, Mercurie, A nonnullis Aegyptiorum Sacerdotibus, quidiſciplinam noſtram altius conſiderarunt, Dei homines Gens noſtra eſt appellata. Eleazar. Pontifex ad Ptol. 2. apud Euſeb. praepar. l. 8. c. 3.&c. it is very probable that theſe feigned names were originally given to the Patriarchs, eſpecially to Joſeph, by the Egyptians, who being unwilling to own the Hebrews, as Authors of their Wiſdom, gave theſe borrowed names unto Joſeph, &c. according to the cuſtome of that infant Age. Athan. Kircher. Oedipi Aegypt. Tom. 3. c. 1. makes Herm…s Triſmegiſtus the Author of the Egyptians Hieroglyphick Philoſophie. Yet ſo, as that we received the firſt Lineaments thereof from the Patriarchs. His words are Hermes Triſmegiſtus contemplating this world compoſed of ſo great varietie of things, as a Scene diſtinguiſht with moſt polite Images, he rightly ſuppoſed, that theſe creature-images were foreign, Symbols of God, &c. And hence the firſt rudiments of Hieroglyphick foreign proceeded; which being adumbrated by the firſt Patriarchs, Adam, Enoch, Noah, C…am, and perfected by Hermes, ſprang up unto the forme, by the ſtupendious architecture of Hieroglyphicks. That Mercurie called by the Grecians Hermes, could be no other than Joſeph, has been already proved in the Storie of Joſeph's Philoſophie: as alſo Part 1. Book 2. Chap. 7. §. 10. of the Egyptian Theogonie. Serranus's Teſtimonie.But Serranus (that great Philologiſt) in his Preface to Plato, ſpeaks more fully and expreſly touching the traduction of the Egyptian Philoſophie from the Patriarchs and Scripture Revelation. His words are theſe, That the Egyptians retained many things from the Traditions of the Patriarchs, the ancient Hiſtorie of Moſes demonſtrates: & that they derived many things from the clear fountains of the Scriptures, which yet they contaminated by their own mud (or fables) is no way to be doubted. Thus Serranus: but of this more hereafter in the life of Pythagoras, and Plato. Ne que ullo modo dubitari poteſt quin, quaecunque vera & Scripturae conſentientia cum apud al…os, tum imprimis, Aegypti…s Philoſophos inveniuntur, ea omnia ab Ebraeis, quibuſcum jam à temporibus Abrahae frequenter, & diu …onverſati ſunt, acceperint. …primis à Joſepho, pl…rima, cui, cum proximus à Rege eſſet, con…adicere …mo auſus eſt. Ho…nius Hiſt. philoſ. l. 2. c. 10.The like Hornius Hiſt. philoſ. l. 2. c. 10. which ſee in what precedes of Joſeph chap. 1. §. 9.

§. 9. To make good yet farther our aſſertion, touching the Traduction of the Egyptian Philoſophie from the Jewiſh Church, we now ſhall endeavor to give ſome Artifiicial Argument, or Demonſtration, from the foreign, or cauſe; by ſhewing what influence the Patriarchs, and p. 38Jewiſh Church had on the Egyptian Wiſdom, as well in its firſt riſe, as after improvement. Firſt, that the Egyptians were no way famous for Wiſdom, or Philoſophie, before the abode of the Patriarchs with them, is evident by their own conceſſions: for they confeſſe they owe all their wiſdom to their Gods; Iſis, Oſiris; but principally to Mercurie, or Theuth, whom they call Hermes, &c. So Plato in Phaedro brings in Socrates relating,Alii ſ… ri…ſiſse de ſapientia Mercurium non negant, ſed haer, quae hodie circumferuntur, foreign, Mercurii eſſe, id vero pernegant. Olim enim Librarii, ut quaeſtum uberiorem ex ſuis nugis co…raderent, foreign libros lectoribus obtrudebant. Hornius Hiſt. philoſ. l. 2. c. 6. that the Egyptians worſhipped a certain God whom they called Theuth, who found out, and taught them all Arts and Letters, in that time, when Thamus held the Empire of Egypt. This Theuth is the ſame with the Egyptian Mercurie, of whom Iamblichus (moſt skilful in the Egyptian Theologie) lib. de Myſter. Aegipt. cap. 1. thus writeth: The Egyptians report Mercurie to be the M…derator, and God of Wiſdom, and Eloquence; and they declared that by him not only Letters were found out, and reduced into order; but alſo that the principles of all Learning were collected, and publiſhed, in many thouſand books by him,Mr Bochart in a conference told me that none of the Egyptian Gods were more ancient than the Patriarchs. Now that all the Egyptian Gods were younger than the Patriarchs, or at leaſt but borrowed names given to them, is generally aſſerted by the Learned; eſpecially that Mercurie, or Hermes was Joſeph, or Moſes. Carion in his Ch…oni…on lib. 2. of Abraham, tels us, that after the great Famine in Egypt, Joſeph altered the conſtitution, or forme of the Egyptian Kingdom (he having bought in all the Land, that belonged to the people) and erected a College for the Prieſts which was endowed,Josephs proviſib… for the College of Egyptian Prieſts, and his inſtructing of them as alſo of th…ir King in the knowledge of God, &c. of which ſee more in what precedes ch. 1. §. 9▪ of Joſeph. &c. His words are theſe, After the Famine the forme of the Egyptian Kingdom was conſtituted, and Tributes appointed, and Revenues for the College of the Prieſts; that ſo they might be conſervators of Learning ▪ And although the Knowledg of God was, after Joſeph's death, changed, yet the Knowledge of the Celeſtial motions, and of the nature of things, was conſerved in Egypt, throughout all the four Monarchies of the Aſſyrians, the Perſians, the Greeks, and Romans, even unto the Barbarians of the Mahometans, almoſt 3000 years. Jacob ſaw the flouriſhing ſtate of this Kingdom, which then had a pious King, with whom he had frequent conference, and who took care, that the true Doctrine ſhould be propagated far and near, and in the famine afforded relief to many neighboring Nations. Thus far Carion, or Melancthon. By which we ſee what care Joſeph took, for informing the Egyptian Prieſts, in the Knowleedge p. 39of the true God, and ſound Philoſophie. The Scripture alſo makes an honorable mention of Joſeph's care of, and proviſion for the Prieſts; as Gen. 47.22.Gen. 47, 22▪Gen 47:22 by aſſigning them Portions, and ſetling their Lands. And as he took this care for their Bodies, and Succeſſion in following Ages; ſo we cannot conceive, but that he took much more care for their Souls, and the Souls of the whole Kingdom, with which they were entruſted. Can we imagine that Joſeph made ſuch large proviſion for theſe Egyptian Prieſts, that ſo they might be the better qualified to ſerve the Devil, and Idol Gods? no; without doubt, his great deſigne was to lay a foundation, for the Knowledge and Worſhip of the true God, as well as, and much more than, for human Philoſophie, and other ingegenious Sciences) for the accompliſhment whereof, he had an huge advantage, in that, having been an inſtrument to ſave the Nation, he had thereby gained the King's Ear, and Heart, who, if we may credit Carion, was piouſly inclined: and we may alſo, not without good ground, conjecture as much from Joſeph's Inſtructions of, and Jacob's Conference with him. And indeed the unparalleld kindneſſes he manifeſted to Joſeph, his Father, and Brethren, argues ſome pious inclination in him. But this holy and great deſign of Joſeph, in erecting a College for the Egyptian Prieſts, and making ſuch ample proviſion for their Inſtruction in the Knowledge of God, and human Philoſophie, after his deceaſe determined in miſerable ſuperſtition, and Idolatrie: ſo alſo Carion lib. 2. of the going out of the children of Iſrael out of Egypt, ſaies, That Egypt excelled in Arts, and Laws, and other Learning: Joſeph had planted a Church there; but after his death the Kings turned aſide to Idols, and in the following times Egypt was full of Idols, and Magick Arts. Thus Carion: ſo Hornius as before Chap. 1. §. 9. Thus we have ſeen what foundation was laid by Joſeph, and the reſt of the Patriarchs for Divine and human Philoſophie, and its improvement in Egypt: unto which we have ground enough to conjecture, that Moſes, by his writings, and Solomon by his, gave no ſmall additional advance, as it has been already obſerved in its place.

§. 10. We now proceed to demonſtrate, what improvement the Egyptian Philoſophie, and Wiſdom received from the Jewiſh Church, after the Babylonian Captivitie. When the Jews were carried captive to Babylon, we find that many remainders of them fled to Egypt, where we may preſume they had their Scholes, as in Babylon; or at leaſt ſome way of communicating their Knowledge to the Egyptians, who, without p. 40doubt, would be very inquiſitive into their myſteries. And when Alexander upon perſonal converſation with the Jews, and obſervation of their Institutes, and Solemnities, began to have a kindnes for them, multitudes of them were, by Alexander's favor, ſetled at Alexandria; where they had huge advantage to ſeaſon that Fountain of Learning with Scripture Light, which immediately after their ſettlement, began to flouriſh; and being afterwards abundantly ſupplied with the Waters of the Sanctuarie, I mean with the ſacred Fountain of the holy Scriptures tranſlated into Greek, this Schole of Alexandria proved the moſt flouriſhing in the world.The advantage the Egyptians received from the Jews as to Philoſophie after the Captivitie by the Greek verſion, or LXX. For the greateſt advantage that the Egyptians, and Grecians had, for improvement in Divine, and human Philoſophie, was the Tranſlation of the Hebrew Teſtament into Greek by the appointment; as it is ſuppoſed, of Ptolomeus Philadelphus King of Egypt; whereof Carion Chron lib 2. of the Kings of Egypt after Alexander, gives us this account. Ptolomeus Philadelphus (ſaies he) reigning with peace in Egypt, and finding the profeſſion of Sciences confined to the Prieſts, and the Egyptian Tongue,The beginning of the Schole at Alexandria. and Letters; he cauſed Learning to be tranſlated into the Greek Tongue, and inſtituted Studies (or Colleges) at Alexandria; where it was, thence forward, common for all that would, to ſtudie and learn: and the King called thither from all parts Learned men; he erected a copious Librarie, and ſearched after ancient monuments, amongſt divers Nations. Wherefore Callimachus writ a book of the origine, and migrations of the Nations, and of the Builders of the ancient Cities, and their Laws; which book being loſt, is of great detriment to Antiquitie. But when Ptolomie underſtood that the Jews had the ancient ſeries of the Fathers, and ſaw that the Law of the Jews did moſtly accord with reaſon, touching the unitie of God, and right manners he took care to have the books of the Jews tranſlated into the Greek Tongue. By the labor and bountie of this King Ptolomeus Philadelphus, the Studies of Sciences were reſtored to mankind, and largely propagated. And it is written, that he was moved by the Counſels of the moſt learned Ariſtas, Strabo, and Demetrius Phalerenſis, Callimachus, Apollonius, Aratus, Bion, Theocritus, Conon, and Hipparchus the Mathematician, who reſided with him, &c. The Studies of the Sciences, inſtituted in the reign of Philadelphus, flouriſhed greatly at Alexandria, in the reign of Eu…rgetes his ſon; who alſo was very bountiful towards the Jews. In his time Jeſus the ſon of Syrach, being in Egypt, gathered his ſentences; which are yet extant; which p. 41(ſaies he) were written by his Grandfather, but augmented by himſelf, and tranſlated into Greek. The reading of which is moſt profitable and ſweet, &c. Thus Carion (or Melancthon, who added to him) by which it's apparent, what great advance the Egyptian Wiſdom, and the Schole of Alexandria (which henceforward became the ſeat thereof) in its firſt conſtitution, received from the Scriptures, and Jewiſh Church.

§. 11. This Schole of Alexandria grew exceeding famous for its Librarie (wherein was treaſured up this rich Jewel of the Old Teſtament, The fame of the Alexandrian Schole for its Librarie wherein were treaſured up the ſacred Oracles.in its Greek Verſion) whereunto Mark Antonie, out of Love to Cleopatra, afterwards added the famous Librarie of Pergamus; ſo that this Schole was the great Nurſerie of all Philoſophie, and ingenious Sciences, in the firſt dawnings of the Chriſtian Religion. For the ſacred Scriptures, as well as the Egyptian Philoſophie, being tranſlated into Greek, it proved an efficacious attractive to draw all the Candidates of Learing, and Philoſophie hither. The head of this Schole in Origens time, was that great, and ſo much renowned Philoſopher Ammonius, Ammonius the great Maſter of the Alexandrian Schole his mixing Scripture with Platonick Philoſophie.from whom all thoſe Platonick Philoſophers, who were ſtiled foreign, of the ſacred Succeſſion, derived their notions. Such were Herennius, Origen, and Plotinus, who were his Scholars; and Porphyrie, who was Scholar to Plotinus, as …amblichus the diſciple of Porphyrie. This Ammonius, if we may believe Euſebius (Eccleſ. Hiſt. l. 6. c. 9.) and Jerom, lived and died a Chriſtian, though Porphyrie endeavors to confute this opinion. Certain it is, that his Philoſophie which he communicated to his Scholars, had much of the Scripture revelations mixed with it: ſo that the Platonick Philoſophie, which we find in Plotinus, Porphyrie; Proclus, Hierocles, and the latter Platoniſts, owed not its original, as they would perſuade us, ſo much to Plato, or Pythagoras, as to the Divine Revelation, which Ammonius was well verſed in, and made the foundation of his Philoſophie. Take this in the words of Dr. Owen, in his learned Treatiſe of Theologie lib. 3. cap. 6. pag. 204. After Ammonius Alexandrinus the Coryphaeus or head of the Philoſophers of his Age (whoſe Scholars were Origen, Herennius, and Plotinus the praeceptor of Porphyrie, as he of Iamblichus) had ſowen in the minds of his Auditors, ſome ſeeds of the heavenly Doctrine, they, who, by reaſon of their own inveterate prejudices, and the Worlds enmitie againſt the Chriſtian Religion, would not receive the ſame, deſiſted not however to manure and improve thoſe ſeeds they had received, p. 42but mixing of them with Plato's muddy Philoſophie. Adde hereto, that ſome of them by reading our books, drew forth many no…io…s from thoſe hidden myſteries of the Goſpel. Of this number were Numenius, Proclus, Amelius, Plotinus, Herennius, Porphyrius, Iamblichus, Hierocles, Marinus, Damaſcius, and others; who, though they quitted not the curious ſpeculations of the Platonicks, nor the Magick Inchantments of the Pythagoreans, yet they mixed many ſparks of the heavenly Truth with them. More of this hereafter. Book 3. …. 4. §. 5.What advance the Schole of Alexandria received from the Church there.

§. 12. There was alſo, in the firſt planting of the Goſpel, a famous Church of Chriſt in this Citie of Alexandria, whence this Schole, as we may juſtly preſume received much Light, &c. To which purpoſe, Morelius in his Treatiſe of Church Diſcipline Lib. 3. c. 14. pag. 260. St Mark, ſaies he, having performed the office of a Teacher in the Church of Alexandria, the charge of the Schole was afterwards given firſt to Panthenus, then to Clemens Alexandrinus, and after him ſucceſſively to Orig…n, Heraclus, Dionyſius, Athen…dore, Malcion, and Didymus, who reached to the year 350. The which Doctors gave an admirable advance to the Church. The Towne was for this reputed as the univerſal Schole of the Church. The truth is, Philoſophie and Curioſitie corrupted this Schole, and by conſequent the Church, which is greatly to be heeded, becauſe theſe two evils are natural to Scholars, who contenting not themſelves with the ſimplicitie of the Goſpel, would fain adorne it with the ornaments of human Eloquence, and Philoſophie; and from a rage to learne, would faine mount higher than their Teachers, &c. Hence the ſame Mor…lius lib. 2. cap. 4. pag. 87. ſhews how the Arian, and Pelagian Hereſies were hatched out of the vain philoſophizings in this Schole of Alexandria, which at laſt proved the diſſipation and ruine of the ſaid Schole, and Church. Thus have we gone thorough the whole ſeries of the Egyptian Philoſophie, with endeavors to demonſtrate, that it received not only its Primitive Foundation, but alſo its continued advance and improvement in all Ages from the Divine Oracles ſeated in the Jewiſh, and Chriſtian Churches.