The Court of the Gentiles, Title page – To the reader
THE COVRT OF THE GENTILES: OR A Diſcourſe touching the Original of HUMAN LITERATURE, both Philologie and Philoſophie, from the SCRIPTURES, and JEWISH CHURCH In order to a Demonſtration, OF
1. The Perfection of Gods VVord, and Church Light.
2. The Imperfection of Natures Light, and miſchief of Vain Philoſophie.
3. The right Uſe of Human Learning, and eſpecially ſound Philoſophie.
PART I. Of Philologie.
By T. G.
Antiquior omnibus Veritas, ni fallor: & hoc mihi proficit Antiquitas praeſtructa Divinae Literaturae, quo facilè credam, Theſaurum eam fuiſſe poſteriori cuique Sapientiae. Et ſi non onus jam voluminis temperarē, etiā excurrerem in hanc quo que probationem. Quis Poetarum, quis Sophiſtarum, qui non omnino de Prophetarum Fonte potaverit? Inde igitur Philoſophi ſitim ingenii ſui rigaverunt; ut quae de noſtris habent, ea nos comparent illis.
Tertullian. Apolog. cap. 47.
OXON: Printed by HEN: HALL for THO: GILBERT. 1669.
Imprimatur
Feb. 1. 1668. JOH: FELL ViceCan: OXON.
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READER.
IF thy curioſitie leads thee to make Inquiſition into the original Motives, Grounds, and Occaſions of this following Diſcourſe; Know, that ſome rude Idea or the firſt lines thereof were drawn many years ſince, in the Authors Academick Studies and Imployments. For meeting with ſome brief hints and intimations, in Grotius and others, touching the Traduction of Human Arts and Sciences from the Scriptures, and Jewiſh Church; he conceived this Notion, if made good, might prove, as very choice, ſo no leſſe uſeful and advantageous, for the confirming the Authoritie of the Scriptures, and ſo by conſequence the Chriſtian Religion. This put the Author upon farther Inquirie into the certaintie of this Poſition: and after ſeveral years contemplations of, and reſearches about it, he found a general concurrence of the Learned, both Philologiſts and Divines, of this and the former Age, endeavoring to promote this Hypotheſis. Thus Steuchus Eugubinus, Ludovicus Vives, with other learned Papiſts of the former Age; as alſo Julius and Joſeph Scaliger, Serranus, Voſſius, Sandford, Heinſius, Bochart, Selden, Jackſon, Hammond, Uſher, Preſton, Owen, Stillingfleet, with others among the Proteſtants, have given very good Demonſtration, and confirmation of this Aſſertion. Yea we find not only thoſe of the latter Ages, but alſo many of the Ancients, eſpecially ſuch as ingaged in the vindication of the Jewiſh and Chriſtian Religion, againſt the Gentile Philoſophers, abounding much in this Argument; namely, that the wiſeſt of the Heathens ſtole their choiceſt Notions and Contemplations, both Philologick, and Philoſophick, as well Natural and Moral as Divine, from the ſacred Oracles. So Joſephus againſt Appion, Origen againſt Celſus, Clemens Alexandrinus, in the firſt book of his Strom. Euſebius, in his Praepar. Evang. Tertullian, Auſtin, De Civit. Dei, Johannes Grammaticus, de Creat. Mundi, with others, as is ſhewn in the Bodie of this Diſcourſe.
Having collected ſuch evident notices of the truth of this Aſſertion, from ſo many concurrent Teſtimonies of the Learned, both moderne and Ancient; the Author eſſaied what Artificial Demonſtration might be procured, for the ſtrengthning this Argument, In order hereto he read Plato, (the chief of thoſe, who are ſuppoſed to tranſport Jewiſh Traditions into Greece) and that with what diligence he might, to find out what traces and footſteps were to be diſcovered in his works, of Jewiſh, and ſacred Dogmes. What progreſſe he hath made herein, will appear partly in this, but more fully (foreign) in the following Diſcourſe of Philoſophie.
Moreover, to furniſh himſelf with yet fuller evidence and convictive Arguments, touching the veritie of this Hypotheſis, he made it his buſines to inquire into, the Travels and Lives of the wiſer Heathens, eſpecially the Grecians; hereby, if it might be, to find out ſome Tracks of their Correſpondences, and Converſation with the Jews. Wherein, I think, it is manifeſt, he has gained great advantages for the Advance of his Deſigne. For (not to mention Sanchoniathon and Mochus, thoſe great Phenician Sophiſts, who, as 'tis very likely, had immediate and frequent Converſation with the Jews; nor yet the Egyptian Prieſts, who ſeem to have been inſtructed at firſt by Joſeph, who founded and endowed a College for them, as ſome conceive from Gen. 47.22. &c.) it appears evident, by the beſt Records we have of thoſe times, that ſeveral of the firſt Poets, Sophiſts, and Philoſophers of Greece, travelled into Egypt and Phenicia; and made a conſiderable abode there, at thoſe very times when the Jews, in great multitudes, frequented thoſe parts. That Orpheus, Linus, Homer, and Heſiod were in Egypt, or Phenicia, is proved in the account of Pagan Poeſie, its Original, &c.
That Solon was in Egypt, and inſtructed in the great pieces of Mythologie or Jewiſh Traditions, by an Egyptian (if not a Jewiſh) Prieſt, is alſo proved out of Plato, once and again. That Thales alſo was in Egypt, and there informed himſelf touching the Creation of the World, the Chaos, and other Phyſiologick Contemplations; which he tranſported with him into Greece, and traduced, originally if not immediately, from the ſacred Oracles lodged in the Jewiſh Church, the Author has endeavored to demonſtrate in the account, of his Philoſophie. Farther, that Pherecydes (Pithagoras's Maſter) was, though a Syran by birth, yet of Syrian or Phenician extract, and well inſtructed in the Phenician and Jewiſh Dogmes, may be conjectured from the Heliotrope, which he is ſuppoſed to have invented, and that in Imitation of Ahaz's Dial; as alſo from his, foreign, Theogonie or Generation of the Gods, conformable to that of Sanchoniathon; which had evidently its original from Jewiſh Perſons, and Names; as in what follows of the Pagan foreign. That Pythagoras had much converſation and correſpondence with the Jews, both in Egypt, where he is ſaid to have ſpent twenty years, as alſo in Babylon, where he lived ten years with them, the Author has endeavored to render very probable, both by the ſtorie of his life, as alſo from the Idea of his Schole, Dogmes, Symbols, and Inſtitutes, and their parallel with thoſe in the Jewiſh Church; as it will appear in the Storie of his Philoſophie. He has likewiſe endeavored, to demonſtrate the ſame of Plato; who is reported to have lived fourteen years with the Jews in Egypt, and we need no way doubt, derived the choiceſt of his contemplations, both Phyſiologick and Theologick, originally if not immediately, from the Jewiſh Church and ſacred Oracles; as hereafter in his Philoſophie. The Author has alſo examined the other Sects, and traced their firſt Inſtitutors up even unto the Jewiſh Church; at leaſt endeavored to evince, that their chief Dogmes were originally of Jewiſh and ſacred extract.
From ſo great a Concurrence and Combination of Evidences, both Artificial and Inartificial, we take it for granted, that the main concluſion will appear more than conjectural, to any judicious Reader. In maximis minimum eſt maximum.Or ſuppoſe we arrive only to ſome moral certaintie or ſtrong probabilitie, touching the veritie of the Aſſertion; yet this may not be neglected: for the leaſt Apex of truth, in matters of great moment, is not a little to be valued. Beſides, we may expect no greater certaintie touching any ſubject, than its Ground or Foundation will afford; according to that of Ariſtotle, Ariſt. Eth. lib. 1. cap. 3.foreign, it is the part of a Student, to require ſubtilitie or exactnes in every kind, ſo far as the matter will bear it: for it is all one, to require Rhetorick or Eloquence of a Mathematician, whoſe office it is to demonſtrate, as to require Mathematick Demonſtration of a Rhetorician, whoſe buſines is to orate and perſuade. Thus alſo Judicious Chillingworth: Chillingw. Preface to the Relig. &c.As he is an unreaſonable Maſter, who requires a ſtronger Aſſent to his Concluſion, than his Arguments deſerve; ſo, I conceive him a froward and undiſciplined Scholar, who deſires ſtronger Arguments for a Concluſion, than the matter will bare. Now the matter of this Diſcourſe is not Logick, but Philologick; touching the ſpring-head and Derivations of human Arts and Sciences; wherein we are conſtrained, now and then, to make uſe of Annals and Records of Antiquitie, which are not ſo authentick as could be deſired; yea ſometimes, when Memoires fail us, of conjectures, which peradventure are liable to many exceptions: Wherefore it cannot reaſonably be expected, that every Argument produced ſhould be clothed with Logick or Mathematick Demonſtration. No, it may ſuffice (which is all the Author preſumes or endeavors) that upon the whole of his Diſcourſe laid together, his Concluſion appears evident or certain according to moral eſtimation.
The Deſigne of the following Diſcourſe.Reader, if thou inquire farther into the Ends, Deſignes, and Uſages of this Diſcourſe, I ſhall nakedly lay before thee, what has been chiefly in the Authors eye, while under the Contemplation and Compoſition of it.
1. To confirme the Authoritie of the Scriptures.1. His main and original deſigne is, to confirme the Authoritie, and demonſtrate the Perfection of the Sacred Scriptures. For his Poſition, that the chief parts of human Literature had their derivation from the ſacred Oracles, being ſuppoſed, or proved; what credit and Authoritie will hence redound to the ſame? how much will their Divine Majeſtie, Perfection, and Precellence beyond all human books and Records, be enhanced hereby? This made the ancient Jews and Chriſtians abound ſo much in this Argument. This alſo has induced many Moderne Divines, particularly Jackſon, Preſton, and Stillingfleet to reaſſume this Argument, to evince the Authoritie of the Scriptures. And that which has much ſtrengthened the Author in this deſigne, was a paſſage he had from great Bochart, who (upon the view that he gave him of Stillingfleets Origines Sacrae) told the Author, that his main deſigne in compoſing his Geographia Sacra (a book worth its weight in the pureſt Gold) was the ſame; namely to ſtrengthen the Authoritie and perfection of the Scriptures
2. To ſhew Chriſts favor to his Church.2. Another great End the Author has in this Diſcourſe, is to demonſtrate what great Marques of Divine favor, and rich Tokens of his Grace, Chriſt, the Mediator, has been pleaſed to vouchſafe to his poor afflicted Church. And indeed is it not a great Marque of Honor, that his poor infant Church, ſo much deſpiſed and perſecuted by the Gentile World, ſhould be, not only the Seat of his own Preſence and Worſhip, but alſo as the Moon, to reflect ſome broken Raies, or imperfect Traditions of that Glorious light ſhe received, from the Sun of Righteouſnes, to the Pagan World, which lay wrapt up in night darknes? What; that the proud Sophiſts of Greece, eſteemed the eye of the World for human Wiſdom, ſhould be fain to come and light their Candles at this ſacred fire, which was lodged in the Jewiſh Church! That the poor Temple of Jeruſalem, ſhould have a Court for the Gentiles, to which they muſt be all beholding for their choiceſt Wiſdom; how great an honor is this for mount Zion the Church of God!
3. To ſhew the Imperfection of Natures Light.3. A farther Deſigne the Author has in promoting this Hypotheſis is, to beat down that fond perſuaſion, which has of late crept in among, and been openly avowed by many, too great Admirers of Pagan Philoſophie, (eſpecially that of Plato) as if it were all but the Product of Natures Light. Whereas, I take it, the Author has, or will in what follows, evidently evince, that the choiceſt Contemplations of Gentile Philoſophie, were but ſome corrupt Derivations, or at beſt but broken Traditions, originally traduced from the Sacred Scriptures, and Jewiſh Church.
4. Another great End the Author had under Contemplation, in Compoſing this Diſcourſe, was to diſabuſe the minds of many young Students, prepoſſeſſed with groſſe, yea in ſome degree blaſphemous Ideas and Nations touching God, his Names, Attributes, Nature, Operations, &c, ſuckt in together with thoſe poiſonous Infuſions, they derived from Ethnick Poets and Mythologiſts. The ſad experience hereof made many of the Primitive Chriſtians, as well learned as others, greatly decrie and declaim againſt the reading of Pagan books, eſpecially Poets. Yea Plato himſelf, in his diſcourſe of Mimetick Poeſie, is very invective againſt it; demonſtrating, how the minds of young Students, by reading ſuch Romantick or fabulous Stories, of the Gods, and things Divine, are firſt abuſed with falſe Images, and then adulterated and corrupted with falſe Principles; which draw on corrupt practiſes. Wherefore in the Idea of his Common Wealth, he gives order, that ſuch Mimetick or fable-coining Poets be baniſhed, though with reſpect, from his Common Wealth. For the prevensing or removing of ſuch corruptions, the Author has endeavored to decipher or unriddle, the whole Pagan foreign, or the Genealogie of the Pagan Gods; as alſo other parts of hiſtorick Mythologie, touching the firſt Chaos, the Golden Age, the ſeveral flouds under Deucalion, &c, the Giants War, with other pieces of Mythologie and Pagan Theologie, ſo common among the ancient Poets, and Hiſtoriographers. Hereby we ſhall come to underſtand the otiginal Ideas of thoſe monſtrous Fables; as alſo diſabuſe our minds from thoſe falſe Images of things Divine and human, which are ſo pleaſing to corrupt Nature, and too often prove a foundation of Atheiſme.
If thou ſhalt, Reader, farther inquire into the Motives and Reaſons, which have induced the Author of this Diſcourſe, to ſuffer it to come under publique view; then be pleaſed to take notice, that he is not ſo much his own flatterer as not to be ſenſible of many imperfections, both as to Matter and Forme, which may render it unfit for any curious eye or palat. Indeed the Author has neither time nor Capacitie, no, nor yet a Will to poliſh and flouriſh it ſo, as to render it acceptable to every curious Critick. He has alwaies affected, with that great Maſter of Wiſdom, Padre Paul the Venetian, P. Paul, in his Introduction to the Hiſtorie of the Council of Trent.to ſuit his Forme to his Matter, as Nature does; and not his Matter to his Forme, as the Scholes are wont to do. This, with other moving Conſiderations, has hitherto deteined the Author form publiſhing this Diſcourſe; which was in the firſt draught thereof, inttnded for the private Inſtruction of ſome perſons of Noble Condition, committed to his Tuition. But that which has now prevailed upon him, to let it paſſe a more common View and Cenſure, beſides his general Ends above ſpecified, is the perſuaſion of ſeveral Judioious, Learned, and Pious Friends; who conceive it may be ſome way uſeful, at leaſt for the inſtructing of young Students; which is a main conſideration the Author had in his eye, when he firſt undertook the Compoſition thereof.
Farther the conſideration that there is nothing of this nature or ſubject, as yet extant in Engliſh, ſave an Argument in Preſton and Jackſon; with ſeveral Improvements and Inlargements in Stillingfleets Origines S. (who yet does not profeſsedly treat of this Subject, though he has given a great Advance therto) yea the Author not meeting with any Latin Diſcourſes, which do profeſsedly and intirely treat of this Subject, as by him deſigned and propoſed; this makes him to conceive it worth his while, to make ſome Eſſay herein, were it only to provoke others, who have more Capacitie and Time, to ingage more deeply in this Studie and Argument.
Yet farther, Reader, before I permit thee to enter on the Bodie of the Diſcourſe, I muſt advertiſe thee, that this Diſcourſe of Philologie, which is now firſt in execution, was laſt, or at beſt leaſt, in the Authors firſt Intention. For that which he ſirſt deſigned was, the Traduction of Pagan Philoſophie from the Jewiſh Church and Sacred Oracles. So that … Philologie, is but the Product of a ſecond or after Intention. This … becauſe thou wilt find, in the Bodie of this Diſcourſe, many Quotations referring to a following Diſcourſe of Philoſophie, compoſed before this of Philologie; which may, if the Author ſees his way clear, follow in due time.