The Court of the Gentiles, Discourse · Part 1 · Book 1 · Chapter 2
CHAP. II. A general Demonstration of the Traduction of human Literature from the Scripture, and Jewiſh Church.
The Traduction of human learning from the Jews proved by the Teſtimonie of Jews, Chriſtians, and Heathens. Plato's foreign, referring to ſacred Scriptures. His foreign a Tradition of the Divine Eſſence and decrees or ideas. His foreign from Exod. 3.14. His foreign & foreign from Gen 1.1,2. &c. His foreign of the worlds beginning. Mythologick Traditions of the firſt chap: of Geneſis. Why Plato diſguiſed his Jewiſh Traditions with Fables? How he mentions the Jews under the names of Phaenicians, Barbarians, Syrians, Chaldeans, Egyptians. The Teſtimonies of Modern Criticks. Philologie, and Philoſophie of Heathens from the Jewiſh Church. The proof thereof in an abſtract both of Philologie and Philoſophie.
§. 1. The original of human Literature from the Scripture and Jewiſh Church.THat the greateſt part of Human Literature owes its original to the ſacred Scripture, and Jewiſh Church; is an Aſſertion which wants not Antiquity, nor yet Reaſon for the Demonſtration thereof. The ancient Jews and Chriſtians made much uſe of this Poſition, in their Diſputes againſt the Heathens; and Apologies for their own Religion. Neither are we without evident acknowledgments and proofs from the Heathen Philoſophers themſelves, touching the verity of this Aſſertion: beſides the manifeſt Demonſtration which may be collected from matter of fact: namely, thoſe evident Characters of Scriptural or Jewiſh Tradition, which are to be ſeen in the ſeveral pieces of Pagan Philologie and Philoſophie.
§. 2. Jewiſh Teſtimonies.Touching the Traduction of Human Wiſdom, and Philoſophie from the Scriptures and Jewiſh Church, we have firſt the Teſtimony of the Jews. Clemens Alexandrinus Strom: … makes mention of Ariſtobulus a Jew, who affirmed this of Plato: He followed (ſaies he) our inſtitutes curiouſly, and diligently examined the ſeveral parts thereof. We find the like affirmation of Ariſtobulus in Euſebius Praepar. Evang. lib. 9. c. 6. This Ariſtobulus lived about 200 years after Plato. He affirmes the ſame alſo of Pythagoras: who (ſaies he) tranſlated many things out of our Diſcipline into the opinions of his own Sect &c. And Joſephus in his Diſpute againſt Appion lib. 1. ſaies poſitively, that Pythagoras did not only underſtand the Jewiſh Diſcipline, but alſo greedily embraced many things thereinconteined. See Selden de jure nat. Hebr. l. 1. c. 2.
§. 3. The Teſtimonie of the fathers.The Primitive Chriſtians alſo much inſiſted upon this Argument, in their Diſputes and Apologies for the Chriſtian Religion. Tertullians own words ſee in the in the Title pageTertullian in his Apologie for the Chriſtians (Cap. 45.) ſpeaks thus: Truth is more ancient then all. and if I am not deceived, the Antiquity of Divine writ has in this profited me, that I am fully perſuaded it was the treaſury of all following Wiſdom. VVhichWhich of the Poets, which of the Sophiſts, who did not drink altogether of the Prophets fountain? Thence alſo the Philoſophers quenched their thirst: ſo that what they had from our Scriptures, that we receive again from them. Thus Tertullian. So again, cap. 47. he treats profeſſedly of the ſame Argument, and thence proves the Antiquity and Dignity of the Scriptures. So Tertullian Apol. cap. 18. ſaies: That the Philoſopher Menedemus, who was a great Patron of the Opinion of Divine Providence, admired that which the LXX related, and was in this point of the ſame opinion. Thus alſo Clemens Alexandr: Strom. 1.5. ſpeaking of Plato, calls him the Hebrew Philoſopher: and in ſeveral places, ſaies: that the Grecians ſtole their chiefeſt opinions out of the books of Moſes and the Prophets. The like Juſtin Martyr Apol: 2. affirmes of Plato viz: That he drew many things from the Hebrew fountains; eſpecially his pious conceptions of God and his VVorſhip. The ſame is affirmed by Theodoret, Johannes Grammaticus, Ambros and Auguſtin de civit. Dei lib 8. cap 11. as hereafter.
§. 4. The Teſtimonie of Philoſophers.But we have a more full, and convictive evidence of this Aſſertion from the ſayings and writings of the learned Heathens. Hermippus, an ancient, and diligent Writer of Pythagoras's life, ſaies in expreſſe words: Selden. de J…re Nat. Hebr…. l. 1. c. 2.that Pythagoras transferred many things out of the Jewiſh Inſtitutions, into his own Philoſophie. Thence he ſtiles him: foreign. The Imitator of the Jewiſh Dogmes. Whence Grotius (in his votum pag: 124.) ſaies: that according to the Teſtimonie of Hermippus, Pythagoras lived among the Jews. As for Plato, there is a common ſaying of Numenius the Pythagorean: foreign: What is Plato but Moſes Atticizing? And that Plato derived hence the beſt, and choiceſt part of his Contemplations touching God, his Nature, and VVorſhip, the Production of the Univerſe, the fall &c. will be moſt evident to any who ſhall examine his own words and writings.
§. 5. Plato, Edit. Hen. Steph. fol. 85.Plato in his Phaedo, treating of the Immortality of the Soul, tels us: that we muſt ſearch out the ſtrongeſt and best arguments to prove it, unles any can, by a more ſafe and certain way, namely by a more firme conveiance, that is to ſay ſome Divine word or Tradition, tranſmit it to us. Plato's foreign.His own words are: foreign. Niſi quis poteſt tutiore ac certiore modo firmiore videlicet vehiculo i:e. Divino quodam verbo traduci atque tranſmitti Serranus.Now what this foreign, Divine VVord, ſhould ſignify, if not a Divine Tradition, either Scriptural, or Jewiſh, I cannot imagine. So, elſe where, Plato makes the like mention of an foreign a Knowledge of God by Tradition. Which Plutarch cals foreign, the old faith or Tradition, whereby in all likelyhood, they underſtood no other than thoſe old ſcriptural Traditions, their Anceſtors, and they themſelves received from the Jews, by the Phaenicians or Egyptians; if not immediatly.
§. 6. Plat. Phileb. fol. 17.This will farther appear, if we conſider Plato's own confeſſion, as we find it, in his Philebus, where he acknowledgeth: Plato's foreign an old Jewiſh Tradition touching the Unity of the Divine Eſſence & Plurality of Decrees, perſons, or creatures.That the Knowledge of the one, infinite Being was from the Gods, who did communicate this Knowledge to us by a certain Prometheus together with a bright fire: & then he addes: foreign &c. This ſtory of one and many, is a Tradition which the Ancients who were better, and dwelt nearer the Gods than we, tranſmitted to us. This Tradition of foreign One and Many, was a point of great diſcourſe amongſt the Ancients. Platonicae ideae …rtn… habuerunt ex Parmenide cujus magnum principium fuit foreign.It was the great Principle on which Parmenides founded his Divine Ideas, delivered by Plato in his Parmenides: the ſumme whereof is this; that All is One, and Many: One in the Archetype idea God; Many in their individual natures. It may relate otherwiſe, to the Unity of the Divine Eſſence, and the Plurality of Perſons: for the Platoniſts ſpeak much of foreign a Trinity. Whatever they meant by it, it ſeems moſt certain to me, that this Tradition was originally no other than ſome corrupt broken derivation from the Scriptures relation of God. Which indeed Plato does more then hint, in ſaying: that they received it from the Ancients who were better, and nearer the Gods than they themſelves. Who theſe Ancients were, that lived ſo near the Gods, if not the Patriarchs, and ancient Jews, I cannot conceive. Theſe he elſe where calls, Barbarians, Phaenicians &c.
§. 7. Plato's foreign from Exod. 3.14.That Plato received his notions of foreign, the firſt Being, which he calls foreign &c, by ſome Jewiſh Tradition from Exod: 3.14. I am: is ſufficiently evident from the cognation of the notions, as alſo from the common conſent of the Learned. See Auguſt: de civitat. Dei l. 8. c. 11. & Lud. Vives's notes thereon. Plato's foreign from Gen 1.2.The like may be ſaid touching Plato's notions of foreign, and foreign: which ſeem all to refer to Gen: 1.1,2. as in its place. But more expreſſely Plato in his Timaeus, treating firſt of the Body of the Univerſe; Plat. Timaeo. fol. 36.37.its viſible part; he then ſpeaks of its Soul; and concludes: that after the Father of the Univerſe had beheld his workmanſhip, he was delighted therein &c. anſwerable to Gen. 1.31. Gen. 1.31. Plat. Tim. fol. 29.And God ſaw every thing that he had made &c. and in the ſame Timaeus, treating of the beginning of the Univerſe, he concludes thus. It is equal that both I that diſcourſe, and you that judge, ſhould remember, that we have but human nature, & therefore receiving foreign, the probable Fable, or Mythologick Tradition concerning theſe things, it is meet that we inquire no farther into them. That this Probable Fable was no other than ſome Jewiſh Tradition, is in ſelf evident, and will be more manifeſt by what followes. Touching his foreign, the Divine Spirit and Providence of God, which governeth the world, he ſaies expreſſely, that he received it by Tradition from the VViſe men: as hereafter.
§. 8. Plato's cuſtome to diſguiſe the Traditions he received from the Jews; and why?That this was Plato's uſual way (as Pythagoras before him) to wrap up thoſe Jewiſh Traditions in Fables and enigmatick Parables, is aſſerted by Origen Contra Celſum. lib. 4. where he affirmes: that it was Plato's Cuſtome to hide his choiceſt opinions under the figure of ſome Fable; becauſe of the vulgar ſort, leſt he ſhould too much diſpleaſe the fabulous people by making mention of the Jews, who were ſo infamous amongſt them. Thus much alſo Plato himſelf ſeems ingenuouſly to acknowledge in his Epinom; where he ſaies: that what the Greeks receive from the Barbarians, (meaning the Jews) they put it into a better forme or garbe: i.e. they cloth thoſe Jewiſh Traditions with Greek Fables and Emblems. Without peradventure, Plato being in Egypt about the ſame time the Jews reſorted thither, could not but be very inquiſitive into their Opinions; and as it is very probable, receive the moſt of his ſublime and cleareſt contemplations of God, the Creation, Fall &c. from them, by ſome immediate or mediate Traditions; which he wraps up in enigmatick, parabolick, metaphorick, and Allegorick notions; thereby to concele their original; for theſe Reaſons. 1. To avoid the odium he ſhould contract, by making any Honorable mention of the Jews. Thus Serranus in his Preface to Plato: Theſe Symbols (ſaies he) Plato drew from the doctrine of the Jews, as all the learned Ancients of Chriſtians aſſert; but he induſtriouſly abſtained from making any mention of the Jews, becauſe their name was odious among all Nations. 2. Hereby to gain the more credit to himſelf, in ſeeming to be the Author of theſe Contemplations, which he borrowed from others. 3. To gratify the itching Humor of the Grecians; who were ſo greatly taken with fabulous narrations &c.
§. 9. How Plato makes mention of the Jews under other names? as Phaenicians.Though Plato thus diſcolored, and diſfigured the habit of his Jewiſh Traditions, and conceled their original; yet we are not without ſome evident notices and diſcoveries that he owned the Jews under other Names, as the Authors of them: for.
1. Plato acknowledgeth that he received the beſt, and choiceſt of his Divinity from the Phaenicians: Plato de Repub. l. 3. fol. 44.So Plato de Repub. lib. 3. makes mention of a Phaenician Fable touching the Fraternity of all men made out of the Earth; which relates to Adams formation out of the Earth, as Serranus on this place: This Fable (ſaith he) is a footſtep of that primitive truth; noting by the name of the Phaenician, the Jewiſh Doctrine: and indeed Plato oft mentions his foreign; which he calleth foreign, and were no other than Jewiſh Traditions. This ſeems evident by what Herodotus mentions of the Jews whom he calls Phaenicians: as great Bochart. Phaleg. lib. 4. c. 34. And learned Hammond on Mat. 15.22. ſaies expreſſely that when the Heathens ſpeak of the original of Literature from the Phaenicians they thereby mean the hebrews ſee this more fully chap. 4. §. 2. hereafter.
2. Again Plato (in his Cratylus) tels us plainly: Plat. Cratyl. fol. 426.that they [the Grecians] received Letters from the Gods, by certain Barbarians [foreign] more ancient then themſelves. That by theſe Barbarians, can be meant no other than the Jews, is moſt evident from matter of fact: namely the deduction of the Greek Letters from the Hebrew; as alſo from the concurring Teſtimonies of Juſtin Martyr, Clemens Alexandrinus, Epiphanius, and Nicephorus; who by Barbarians under ſtand the Jews: as Serranus.
3. Egyptians.Sometimes Plato ſpeakes of the Jews as the Authors of his Traditions, under the name of Egyptians; becauſe at that time, when Plato was in Egypt, the Jews reſorted thither.
4. Chaldeans, Syrians.For the ſame cauſe he alſo cals them Syrians, and Chaldeans: becauſe they were then ſubjects and ſlaves under the Chaldeans Empire and Dominion. Xenophon tells us that Cyrus in his decree for reſtoring the Jews, calls them Syrians. See chap. 4. §. 2.
§. 10. Beſides Philoſophers, we have the Confeſſions of Pagan Hiſtorians and Legiſlators. Srabo lib. 16. fol. 761. Ed. Caſ.Strabo lib. 16. makes honorable mention of Moſes in this regard; as alſo Diodorus Siculus, who acknowledgeth Moſes to be the firſt Legiſlator, from whom all Laws had their riſe: of which in its place. Teſtimonies from Modern Criticks.To conclude; we have the univerſal concurrence of Moderne Criticks and Learned men to confirme this Poſition, touching the Traduction of human Literature from the Scriptures and Jewiſh Church. As Ludovicus Vives, Steuchus Eugubinus, Julius and Joſeph Scaliger, Serranus, Heinſius, Selden, Preſton, Parker, Jackſon, Hammond, Cudworth, Stillingfleet, Uſher, Bochart, Voſſius and Grotius. The Teſtimony of Grotius we have on Mat. 24.38. That which the ancient Philoſophers (ſaies he) drew from the Theologie of the Phaenicians, and the Poets from them, the Phaenicians drew from the Hebrews. The like Grotius on Mat. 8.22. That the dead bury the dead] This alſo (ſaith he) Pythagoras brought from the Philoſophie of the Eaſt. Thus alſo Hammond on Mat: 15.22. A woman of Canaan] This woman of Canaan Mark. 7.36. is called a Syro-Phaenician: That which is ſaid by the Heathens of the original of Letters and Literature by Cadmus from the Phaenicians confirmeth the ſame; by the Phaenicians meaning the Hebrews: from whom (according to Clemens's obſervation that foreign) the Grecians ſtole all they had. Alſo Bochart. Phaleg. lib. 1. cap. 1. ſpeakes expreſſely thus: Among the Characters, and Criteria of the heavenly Doctrine, its Antiquity deſervedly has its place; ſo that from hence much of Dignity and Authority amongſt men is given unto it. Moreover this Antiquity of Doctrine cannot be better confirmed, than if we teach; that whatſoever was moſt ancient amongſt the Heathens, the ſame was fetcht or wreſted from our Scriptures. As for example the ancient Fable of Saturne and his three ſons dividing the government of the world amongſt themſelves, was taken from Noah and his three ſons peopling the Earth. &c. The like Jackſon frequently on the Scripture: as fol. 49, he ſaies: that Poets have borrowed their beſt ſtage-attire from the Glorious Wardrobe of Iſrael. The ſame (fol. 56.) &c. of which hereafter.
Parker de deſcenſu Chriſti ad inferios lib. 2 §. 83.Parker ſpeaks thus: Origen demonſtrates that we receive not what we believe of the holy land from Plato or other Greciaus, but they rather have borrowed from Moſes and other prophets whatever they have tranſlated into their own commentaries touching this land &c. The other Learned mens Teſtimonies will follow in this, and the following Diſcourſe of Philoſophie.
§. 11. The ſeveral parts of Gentile Wiſdom from the Jews and Scriptures.The greateſt and beſt Demonſtration of our Poſition, will ariſe from matter of fact; by running through the parts of human Literature; and finding their Parallel in the Scriptures, or ſome Jewiſh Tradition.
Philologie.As for Philologie, we no way doubt but to demonſtrate 1. That all Languages and Letters had their derivation from the Hebrew. 2. That Pagan Theologie, both Mythick, (which takes in the foreign) and Politick, (which refers to Pagan Rites and Inſtitutes about Sacrifices &c.) as alſo their Phyſick, or Natural Theologie, (aſsumed by the Philoſophers) had all its riſe, and improvement from ſome Scriptural, or Jewiſh Names, Perſons, Inſtitutes, Stories, or Traditions. 3. As for Pagan Poeſie, we ſuppoſe, there are evident Notices of its Traduction (and that both as to matter and forme) from Divine miraculous events, ſacred Hymnes, and Poems lodged in, and traduced from the boſom of the Jewiſh Church. 4. The like we endeavour to prove touching Pagan Stories (both Mythologick and ſimple) of the Origine of the Univerſe, the Golden and Iron Ages, Deucalions floud, the Giants war &c. which are evident, though but corrupt fragments of ſacred Stories. 5. Alſo it ſeems very evident that Pagan Laws had their Traduction from Divine and Jewiſh Inſtitutes. 6. Beſides ſome conjectures of Pagan Oratory from ſacred will be given.
§. 12. Philoſophie.Touching Philoſophie, we make no queſtion (foreign) but to give very conſiderable Diſcoveries of its derivation from ſacred Oracles, or Jewiſh Inſtitutes; and that not only by Inquiſition into the ſeveral Sects, their chief Founders, and their Converſations, or Correſpondences with the Jews; but alſo by an examen of their choiceſt Dogmes, and Inſtitutes; with their ſeveral Modes of Philoſophizing, both Symbolick, and Dialectick: as in like manner by taking a curſory view of the ſeveral parts of their Philoſophie; both Phyſick, Ethick, Metaphyſick, and Mathematick. All which will afford us great, and more than opinionative Conjectures of their Traduction originally, if not immediately from the Jewiſh Church, & ſacred Scriptures lodged therein. Particularly.
Pagan Phyſicks.1. Pagan Phyſicks, or Natural Philoſophie, (at firſt broached by Sanchoniathon & Mochus thoſe great Phaenician Phyſiologiſts; and afterward tranſported into Greece by Thales the Founder of the Ionick Schole, and much improved by Plato in his Timaeus) ſeems evidently traduced from the firſt chapter of Geneſis, and ſome Phyſick Contemplations of Job; as it is in part evinced in the following Diſcourſe, of the Hiſtorie of the Creation, Book 3. chap. 3. but more fully in Plato's Phyſicks: of which hereafter.
Ethicks.2. As for the Grecian Ethicks, or Moral Philoſophie (began by Socrates, and promoted by Plato, and Ariſtotle, with the Stoicks) we have very ſtrong conjectures, inducing us to believe that it received its firſt lines, and conformation from the Moſaick Inſtitutes, Davids Pſalms, Solomons Proverbs, with other ſacred precepts.
Metaphyſicks.3. Touching Grecian Metaphyſicks or Natural Theologie, (began by Pherecides, but moſtly improved by his Scholar Pythagoras Founder of the Italick Schole, and Plato Inſtitutor of the old Academie) we have Reaſon enough to perſuade our ſelves, that the choiceſt parts thereof, received their firſt lineaments, and configuration from Scripture-Relations or Jewiſh Traditions of God, Angels, and the human Soul. Whence had Pythagoras and Plato (who delighted themſelves much in Jewiſh Myſteries) their Metaphyſick Contemplations of foreign, & foreign, Being, very Being, and the firſt Being, but from Gods Deſcription Exod. 3.14. I am. Hence alſo Ariſtotle following his maſter Plato, (ſo far as his reaſon guided him) makes foreign, Ens, i.e. Being the Object of his Metaphyſicks; and Unity, Verity, and Bonity, the Affections of this Object; which are all but corrupt imitations of Scriptural Deſcriptions of God. The like may be argued of Pythagoras, and Plato their Metaphyſick notions of foreign, & foreign &c. of which in their proper place.
§. 13. Mathematicks.4. Touching the Mathematicks, we find very conſiderable conjectures, ſuch as ſeem cogent to perſuade us, that they received great advantages, as well for their firſt Production, as after advance, from the Church of God.
Aſtronomie.1. For, not to mention Seth's, and Enoch's skill in Aſtronomie, which is more dubious, it's generally concluded among the Learned, that Abraham was well skilled in Aſtronomie; and 'tis maintained by ſeveral, that he was the firſt that brought Aſtronomie from Chaldea, into Canaan and Egypt. We need not doubt but the ancient Patriarchs, Noah and his holy Seed, were much in the contemplation of thoſe Celeſtial Bodies, the Sun, Moon, and Stars; and thence made many great obſervations, touching their excellent Conſtitutions, Natures, Order, Situation, Conjunctions, Aſpects, Eclipſes, Motions, and admirable Influences, (which takes in the main of Aſtronomie) whereby their minds were elevated and raiſed up to a ſpiritual Contemplation, and admiration of their Creator: albeit the degenenerate ſeed of Noah, had their hearts hereby enticed and inveagled into an Idolatrous adoration of thoſe Celeſtial Bodies.
Geometrie.2. As for Geometrie, another part of Mathematicks, it is ſuppoſed to have had its riſe in Egypt, and that upon occaſion of the overflowing of Nilus, which required a Geometrick Art, for the Diviſion of their lands, when the floud was over. This being granted, we need not doubt but that Geometrie received a good advance from the Church of God: for of Moſes it is ſaid that he was learned in all the Learning of the Egyptians. Act. 7.22. But I am more apt to perſuade my ſelf, (and that from ſome conjectures of the Learned) that Geometrie received its firſt great advance, if not riſe, from the Children of Iſrael's firſt Diviſion of the Land of Canaan, which was made by Rules Artificial and Geometrick, as Joſhua 13. &c.
Arithmetick.3. Somewhat alſo may be ſaid for Arithmetick, which is ſuppoſed to have been firſt invented by the Phenicians, in order to their Navigation; but yet, as we may preſume, had a great advance, if not its firſt original, among the Jews. Yea it's evident, that the firſt Arithmetick had its foundation from God himſelf: for the firſt computation of time is made by God. Gen. 1.5. &c. Beſides, we read of no computation more ancient than that of Moſes, by Gods appointment, touching the diſtribution of Times and Seaſons; as the New Moons, Sabbaths &c.
Navigation.4. As for Navigation, (another part of Mathematicks) though ſome aſcribe it to the Phenicians, as the firſt Inventors thereof; yet it ſeems manifeſt, that the firſt Idea thereof was taken from Noahs Ark appointed by God.
Architecture.5. The like may be proved of Architecture (which refers alſo to Mathematicks) that the exact Idea thereof, both among the Greeks and Romans, received its original from the proportions in Solomons Temple and other of his Structures, as Villalpandus in Ezech. Tom. 2. part. 2. l. 5. Diſp. 1. c. 13. obſerves.
Geographie.6. That Geographie traduced its firſt lines from the Moſaick Deſcription of the ſeveral Plantations of Noahs poſterity, we have proved Book 3. chap. 2. §. 7. of this Diſcourſe.
Muſick.7. Laſtly that Muſick had its main Traduction from the Muſick in the Jewiſh Scholes and worſhip is eaſy to prove.
§. 14. The forme of Grecian Philoſophie originally Jewiſh.Laſtly, we conceive it not difficult to prove, that not only the matter, but alſo much of the forme or mode of Grecian Philoſophie received its Origination from the Scriptural and Jewiſh mode of Diſcourſe and Ratiocination. For 1. May we not rationally conclude, that the ancient mode of Philoſophizing by Symbols, Allegories, Fables, Enigmes, and Parables (brought into Greece by Pythagoras and Plato) received its original Idea and Traduction from the Jewiſh Symbols Allegogories, Types and Parables? This we doubt not but to prove in its place. 2. As for the more ſimple mode of philoſophizing by Dialogues, or Interrogations and Anſwers, (whence Dialectick had its name; which was the main Logick uſed in all the Grecian as well as Italian Scholes, before Ariſtotle brought in the ſyllogiſtick forme of mode and Figure) it ſeems exactly conformable unto, and therefore, as we may preſume, received its derivation from the Scripture, and Jewiſh mode of Reaſoning by Diologues, or Interrogations and Anſwers; whereof we have a great quantity of inſtances, both in the Old and New Teſtament; eſpecially in Chriſt his Diſputes with the Scribes, and Phariſees; which were uſually managed and carried on by Queſtions, and Anſwers: as we hereafter prove. Thus Grotius on Mat. 7.6. Chaldaei, Hebraei, Aegyptii, vetuſtiſſimi ſapientiae profeſſores, pr…ecepta ſua tradebant, & foreign, ut docet Clem: Alexandrinus, Pythagoras hunc morem in Graeciam attulit, ſive ex Aegypto, ubi vixit aliquandiu, ſive ex Syria, unde erat magiſter ejus Pherecides ſed & Judaeos adierat, ut plures de eo ſcriptores prodiderunt, &c.Thus briefly, and in ſum, touching the Traduction of human Literature from the Scriptures and Church of God.