And Plutarch calls them Phcenkiaji or Punick Letters, in his Ninth Book, and Third Broh. Qi^\\i%^yrr.poJtacks^ where he fays, K\iZX Alpha in the PhcB- n'tcian Language, fignifies an Oxy which is very true. Eu- folem::s, in his Book of the Kings of ^//j/je^?, fiys, ** That '*.MofeswKi. the firil wife Man, *' and th^t Letters were firft *' given by him to the ye-ivs, *• apd from them the Phcenl", '* ciafjs received them,"' That is, the ancient Language of the yenvs and Phoenicians wdi^ the fame, or very little different. Thus Luc: an. He fpuke jorns indijlina IVcrdc, like z/;-^" He- brew or Phcenician. And Chae- rilus in his Verfes concerning the Solimiy who, he fays, dwelt near the Lake, I fuppofe he me^ns Afphaltites.
Thefe 'VjiJ.h their 'tongue pronounced Phoenicia^ Words.
Sec alfo the Punick Scene of P/autus^^x^tTQ you have the Words that ai-e put in the Pu- 7»/V<^ Language, t^icc, by rea- )bn of the double writing; and aKo the Latifi Tranflation; whence >ou may eafily correal what is corrupted. And as the Phoenician aiid Hehre-iv La^i- guagc, were the f ime, fo are the ancient Hebre-iv Letters the f.ime With thofe of t!t- Phoe- nicians. See the great Men a- boufthis Matter. Jofph Sea- iie^eri: Liairiha of the Eijj'chi,^n Year cId Ia>cxvii and the Firft Book, Ch X. o^'GerrardVof- jhi^s Granrmar {and particu- larly Sam Bochart, in hi:> C/}a- naan ) Vou nifiy ^'ddalfo. if yoepieafci Clement of andria, Strom. Book L and Eujehtus'^s Go'fpel Preparation, Book X. Chap. 5.
{a) And Shape, S:c ] H9 means the Samaritan Letters, which are the fame as xhcPh^z- nician, as Lud Capel. Sam Bo- chart, and others have fhown. I alfo have treated of the famp in French in the Biblioth. Se- ' [b) At tick Laivs, &C. ] You have a famous L-.ftance of this, in Thieves that rob by Night, which we have treated of \x\ the Second Book of IFar arid P.ecice,Q\\.{ SzCt I 2. and ano- ther in that La<v, which Sopa- ier recites. Let him that is next akin pc/ff'i'P the Heir e/s; which is thui eA'plained hy Terence. There Roman were afterwards taken, owe their Originai to the Law of Mofes.
Se(5l. XVI. From Foreign 1'eftmontes.
T o thefe we may sdd the Teflimony of a great Number, who were Strangers to the Jewijh Reli- gion, which fhows that the moil ancient I'radition among all Nations, is exadlly agreeable to the Re- lation of Mojes. Fgr his Dcfcription qf the Ori- ginal of the World, is almoff the very fame as in the {a) ancient Phcenician Hiftories, which are tranflated flated *There is a Lavjy by nvhich VVidoxvi ought to be marri- ed to the next Kitifmen^ and the famt La^w obliges thefe ^inf?n€n to marr^ them. Vonati'.s remarks upon this place thus: Thai the IVido-iv f^Duld be married tp the next Kinfman, and he marry her^ is the Aftick Laiv; f/z. taken from the Lav^ of Mofes in the lad Chap, of Numbers, which ne (hull have opportaiiity of ipeaking more of afteiward^. A great many other Things may be found to this purpofe, if any one fearch diligently for them: As the Tcail in >vhich they carried Clullers of Grapes, taken from the Feall of Tabernacles; the Law that the High Prieft fnould njarry none but a Virgin, and his .Countrywoman; that next af- ter Silters, Kinfmen by the Fa- ther's fide flaould inherit: Wherefore the At tick L.iws agree with many of the He- hre-xv, becaufe the Attich owe many of their Cuftoms to Ce- crops King of Egspt; and be- caufe God cftablifhed many Laws amo.igll the Hebr'fwSf very much like thofe of the Egyptians, to which they had been accuftomed, only reform- ing fu.ch Things, as were bad in them; as we have often ob- ferved in our Notes upon the Pentateuch,'dr\d before MZ,John Spencer in his Book about the Ritual Laws of the Jews. Le Clerc.
[a] Ancient Phcenician Hi flu- ries^ &c.] Eufebius has prefer- ved them for us, in his Firft Book, Chap. 10. of his Prepa- ration. ** The Theology of *' the PhcenicianSi fuppofes the ** Foundation of the Univerfc ** to have been a Dark and *^ Windy Air, or the Breath ** of a dark Air, and a difmal *' Chaos, covered with thick *' Darknefb; that thefe were ** Lifi.iite, and had no Bounds *' for niany Ag,es. But when *' This Spirit or Breath placed *• its Defiie or Love on thefe *' firft Principles, and a Mix- '' ture was pioduced thereby, " this Conjunflion was called *' Love; 'Ihis was the Begin- •' ning of the Creation of all " Things; Bat the Breath, or '? Spirit, was nol created, and ** from 26 Of the Truth of Book I.
flated by PMlo Biblius from Sanchuniathon*s Colledion 5 <* from its Embraces proceed- ** ed M&)T, Moty which fome ** call M^rf', others the Corrup- *• tlon of a watry Mixture; ** This was the Seminary and *' from hence were all things *' produced " In Mofes'^s Hi- flory we find the Spirit or Breath, and the Darknefs; and the Hebrew Word DDH'-lQ Merachepheth fignlfies Lo've, Plutarch, Sympojiac. VIII. Prob. T. explaining of Plato, fays. That God is the Father of the World, not by the E- miflion of Seed, but by a cer- tain Generative Power infufed into Matter; which he illu- ftrates by this Similitude.
^he Female Bird is oft impregnated.
By the quick Motion of the Wind. And M:'t, Mot. iDIDI whence Cv<t(t<^^ an Jhyfs already in the Greeks derive their MoO(^, Motion: For ''kQvT<7^-, ^hf- Motho', fignifies in Hebrew /^j, is in £««/«j nothing elfe but CDinn Tehom, in Greek "A- Mud, if I underftand himright.
From muddy Tartarus a Birth Gigantic fprung. This Mud feparated into Earth and Sea. Apollonius in the IVth of his Argonautich.
The Earth's produced from Mud.
*• Earth." Now this 2eno v.'as diPhcsnician, a Colony of whom were planted in G'/^/V/;?, whence the Hebrenjcs call all beyond the Seas, trD>nD Chittim. Not much different from which is that of Virgil, Eclogue VI.
Upon which place the Scholi- aft fays: *' Zeno affirms. That ** the Chaos in Hefiod is Wa- •' ter, of which all Things ** were made; the Water fub- ** fiding made Mud, and the ** Mud congealing made folid Then Earth began to harden, and include The Seas nvithin its Bounds, and Things to take Their proper Forms.
Numenius, cited by Porphyry about the Nymph's Den, af- firms, That it 'was /aid by the Prophet (meaning Mofes) That the Spirit of God njjas mofed upon the Waters; The fame ExprefTion which Tertullian ufes concerning Baptifm Now hecaufe the Hebrew Word nDn"lD Merachepheth figni- fies properly die Brooding of a Dove upon her Eggs; there- fore it follows in Sanchunia- thon^ that the Living Crea- ture?, that is, the Conftellations, were in that Mud, as in an Egg; and hence That Spi- rit is called by the Name of the Do've: Under the Similitude of which Dove, Rabbi Solomon explains the Word DDniD Aierachepheth, Nigidius in the Sclioliaft of Ger?nanicus: fays, •* That there was found an Egg ** of a huge Bignefs, which be- " ing rolled about, was cafl " upon the Earth, and after a *• few Days Venus, theGoddefs '• oi Syria, was hatched there- ** \>y.'' Lucius Ampelius, in his Book Sed:. 1 6. ihe Chrijlian Religion, 27 Book to M^/A-/;/w; fays, " It that hUfes^ ufes immediately *' is reported that in the River ** Euphrates, a Dove fat many ** Days upon a Filli's Egg, and *• hatched aGoddef?,very kind *• and merciful to the Life of *' Man." il//2o-o^/«jrefembles the World to an Egg, in the Vllth Book and loch Chap, of his Saturnalia. It is faid to be the Beghmifig of Genera- tion, in the Orphick Verfcs mentioned by Plutarch, Sympo- fiack XI. Ch. 3. and Athena go- ras. And hence, the Syrian Gods, are called hyArnohius, the Off'ipring of Eggs; by which Gods he means the Stars For it follows in the P ha^ni dan The- ology; that The Mud -was iliuafter, I mean X'^'i^Ereti; where evidently that which was diy- cd from the Water is cailed r\'2)1> Jahafhah'y the fame Pherec'des, from the Authority of the Syrians exprefles himfelf thus, (as we are informed by others, but particularly by Jo- fephus, in his firft Book againit Appion;} Chthonia w/zj the 'Name gi'ven to the Earth after. that Jupiter had honoured it. This Place we find in Diogenes La'ertius and Others; and yif- naximander calls the Sea, that nx:hich remained of the firfi Moiflure of Things. That Things were confufed before their Separation, (concerning which you have the very Words of Mofes in Chalcidius's Expli- cation of Tim^us) Linus in- forms us, as he was himfelf taught, That jninated ivith Light, njjhence ca7ue the Sun and Moon, and great and little Stars, You fee here as in Mofes, that Light w.a.'< before the Sun. The Word In the Beginning all Things nvere confufed. ^oAnaxagQras,All Things toere blended together, till the[ Divine) Mind fepar at ed them, and adorn* ed and regulated that nx:hich For Anaxngoras that Hero fanidy Was term d a iVIind, \aufe that ivas thought by him A Mind, H}jhich from Confufton Order brought. All this came from the Phos- " was dark as Night, in which n.'jas confufed. And for this Reafon, was the Name Mind given by Anaxagoras, as Phili- afius allures us in his Timon; nician.\ who held a very an- cient Correfpondence with the Greeks. The Ancients fay that Linus wasdefcended from Pha;- nix: So Orpheus had his Opi- nions from the Phoenicians, one of which vvas this in Athe- nagoras. That Mud proceeded from I'l^ater. After which he mentions a great Eggiplit into two Parts, Keaven and Earth. From the fame Orpheus, Timo- theus the Chronographer cites this Paffage. *' The Chaos Darknefs all Things under "this Sky were involved; •' the Earth could not be {ttx\ *' by reafon of the Darknefs, *' till Light breaking from *' the Sky, illuminated every •* Creature." See the Place in Scaliger, in the Beginning of the firft Book of the Greek Chronicle of Eujebius. In that which follows of San- chuniathon, it is called jScdctur, which. is certainly the ^^\1 holm of Mofes j And the Winds, -.8 Of the Truth cf Book I.
levflion; and a good Part of it is to be found {a) a- mong the Indians (J?) and Egyptia7is j whence it is, that Winds, which are there called y^ohTTiat Kolpia^ are the fame with r\*'*D'% Kaiphijah, the Voice of the Mouth of God.
{a) Among the Indians^ &c.] Megajlhenes^ in the Fifteenth Book of Straoo, expreiTes their Opinion thus: '* That in ma- •' ny Things they agiee with *' the Greeks', as that the •* World had a Beginning, and *' will have an End; that it is *^ of a Spbericil Figure; that •* God the Creator and Go- " vcrnor of it, penetrates all ** Things i that Things had •* different Beginnings; and *' that the World was made of " Water.*' Clement has pre- ferved the Words of Alegaji- henn himfelf out of his Third Book of the Indian Hillory, Gtrom. I. *' All that was of old *' faid concerning the Nature of ** Things, we find alfo faid «' by the Philofophexs who •* lived out of Greece, the *^ Brachmans among the In- «* dianiy and they that are •' called Jeius in Syria.''
{h} And Egyptians. &cc ]Con- ceroing whoiu, (ee Lairtius in his Froamium\ ** The Foun- •' dation was a confufed Chaos, *' from wl\ence the Four Fle- " meats were feparated, and ** Living Creature', made." And a little after, *' 'Fhat as the "' World had a Eegiu.iiiig, io '■ it will have an End " Dio- dorm ^icuiuy t\^i^\\\i^ their O- .-pinioo, tUds; "In the Bcgin- ■^* 4iing of ihe Creut40ii of all Things, the Heavens and thc- Earth had the fame Form and Appearance, their Na- tures being mixed together; but afterwards the Parts fepa- rating from one another, the World received that Form iu which we now behold it, and the Air a continual Mo- tion. The Fiery Part afcend- ed highelljbecaufe the Light- nefs of its Nature, caufed it to tend upwards; for which Reafon, the Sun and Multi- tude ofSurs, go in a conti- nual Round; the Muddy and groffer Part, together with the Fluid, funk down, by reafon of its Heavinefs. And this rolling and turn- ing itfelf continually round, from \K^ Moifture produ- ced the Sea, and from the more Solid Parts proceeded the Eartl;, as yet very foit and miry; but when thp Sun began to Urine upon it, it grew firm and hard; and the Warmth caufing the Su- perficies of it to ferment^ the MoiHure, in many Pla- ces fwelling, putfortiicei- tain putrid Subilances.co- vered with Skins, fuch as we now fee in Fenny Moo- riifi Grounds, when the Earch being cool, the Air happens to grow warm, not by a gradu'cil Change, but on. a fuddcn: After- w*irds the foremen tioned Subllances, in the moiil pliices, hiivlng received Life Iroiu the licit in that ^' manner.
Sect. 1 6. the ChfljVian ** manner, were nouriftied in * '* the Night, by what fell from * ** the Cloud Turrounding them, ' and in the Day, they were * ftrengthened by the Heat. * Laftly, When thefe Fcetus\ * were come to their full * growth, and the Membranes • by which they were inclofed * broke by the Heat, all forts * of Creatures immediately ap- * peared; thofe that were of a * hotter Nature, became Birds, * and mounted up high; thofe • that were of a Groffer and * Earthy Nature, became * Creeping Things, and fuch * like Creatures which are con- * 'keligwt. 29 ■ fined to the Earth; and thofe ' which were of a Watry • Nature, immediately betook ■ themfelves to a Place of the ' like Quality, and were called ' Fifh. Now the Earth be- ' ing very much dried and ' hardned, by the Heat of the ' Sun, and by the Wind, was ■ no longer able to bring forth ' Living Creatures, but they ' were afterwards begotten by ' mixing with each other,' Eu- ' ripides feems not to contra - ' diill this Account, who was ' the Scholar of Anaxagoras ' the Philofopher: For he fays * thus in his Menalipfe; Hea'ven and Earth at firji 'vjere of one Form, But ^vhen their different Parts nvere feparate, Whence fprung Beafts^ FqvjIs, and all the Shoals ofSyhy I^ay^ even Men themjehes.,-.,--■ This therefore is the Account we have received of the Ori- ginal of Things. And if it Ihould feem Itrange to any one, that the Earth fhould in the Beginning have a Power to bring forth Living Creatures, it may be further confirmed by what we fee comes to pafs even now. For z^Thehais in Egypt, upon the River Nile''?, very much overflowing its Banks, and thereby moiftning the Ground, immediately by the Heat of the Sun is caufcd a Putrefa6lion, out of which a- rifes an incredible Number of Mice. Now if after the Earth has been thus hardned, and the Air does not preferve ii'soriginul Temperature, yet fome Animals are notwirh- lUnding produced j from " hence, they fay. It is mani- *' fell, that in the Beginning ** all forts of Living Creatures ** were produced out of the " earth in this manner." Ifwe add to this, that God is the Creator, who is called by A- rtnxagoras a Mind, you will find many Things agreeing with Mofes, and the Tradition of the Phceniciaftsi As the Heavens and Earth mixed to- gether, the Motion of the Air. the Mud or Abyfs, the Light, the Stars, the Separa- tion of Heaven and Earth, and Sea, the Birds, the Creep- ing Thing*, Fifbes and other Animals; and laft of all. Man- kind, Macrolnus in his Se- venth of his Saturnalia, Chap. 16. tranfcribed the followirg Words from the Egyptians; ** if we liUow, what our Ad- 30 Of the Truth of Book I.
that,, {a) in Linus^ {h) Heftod^ and many other Creek ** verfaries affirm, that the ** Things which now are, had " a Beginning; Nature firft ''^ formed all forts of Animals ** perfe6l; and then ordained, •' by a perpetual Law, that ** their Succeflion Ihould be ** continued by Procreation, •* How that they might be '* made perfect in the Begin- ** ning, we have the Evidence *' of very many Creatures pro- «* duced perfed, from the ** Earth and the Water; as in " ^gyp^* Mice, and in other ** Places, Frogs,.Serpents, and " the like/* And it is with juft Reafon that Ariftotle pre- fers Anaxagoras before any of the ancient Gr^^i Philofophers, Metaphyf. Book I. ch. 3. as a ■fober Man, when the reft were drunken; becaufe They re- ferred every thing to Matter, whereas this Man added alfo a Caufe, which adts with De- fign; which Caufe Arijiotle calls Nature, and Anaxagoras JVIind, w hich is better; and Mofes^ God; and fo diOto Pla- to. See Ldcrt'ius^ where iic treats concerning the firft Prin- ciples of Things, according 10 the Opinion of Plato; and Appuleiits concerning the Opi- nions of Plato. Thales, who was before Anaxagoras^ taught the fame; as Velleius in Cicero tells us, in his firft Book of the Nature of the Gods: ** For f hales Milefius, ** who was the firft that en- " quired into fuch Things as *' thefe, fays; that Water was '* the Beginning of all Things; ** and that God was that Mind ** which formed all Things ** out of Water." Where, by Water, he means the Chaos, which Xenopho7i and others call Earth; all of them well enough, if we rightly appre- hend them.
Verfe quoted above.
The Rife of all Things ^vas a Chaos rude.
Whence fprang the fpacious Earth, a Seat for Gods j Who d^vell on high Olympus S?ionuy Top, Nor are excluded from the dark Ahyfs Beneath the Earth; from hence the God of Lo-ve.
Moft amiable of all., nvha frees the Breafis Of Men and Gods from anxious Cares and Thoughts i And comforts each of them ^uvith fft Delight; From hence rofe Erebus, and gloomy Night.
Thefe produced ^tl?cr, and the gladfome Day^ As Pltdges of their Love.
If we compart --th'tsy^'^ with quoted, it will feem to be thofc of the PheenicVans now taken from tliein. For liefiod lived Creek Writers, mention is made of a ChaoSy (fignified lived hard by the Ihehan Bee- 1'^V Ereb, which Night and otia, which was built by Cad- Day follow, in the Hymns nius the Vhoenician. ^'Ef »C(^, that are afcribed to Orpheut* Eurebusy is the fame as Mofes'*s All things that are, fprung from or Chaos vajl.
In the Argonauticksy which go under the fame Name: In Verfe he fang the Origin of 7hingSy Natiire^s great Change; honv Heanj' n on high nvas fram*d^ The Earth eflahlifJj dy and begirt nvith Sea.
Jionjj Lotve, created all Things by his Ponver, And ga've to each of them his proper Place, So alfo Epicharmus, the moll ancient Comic Poet, relating an old Tradition.
^Tisfaid that Chaos nvas before the Gods, And Arijiophanesy in his Play preferred by Lucian, in his called the Birdsy in a Paffage Philopatrisy and by Suidas, fir ft of all n)j as Q^yxo^ and Nighty ^^r/f Erebus and gloomy Tartarus; There nvas no Earth, nor Air, nor Hea^veny till dufky Night, By the If'ind's Pozver on the ivide Bofom of Erebus, brought forth an Egg, Of nvhich nvas hatch'' d the God of Love [when Time began j) nvho nvith his Golden Wings, Fixed to his Shoulders, feiv like a mighty Whirlwind i and mixing nvith black Chaos; In Tartarus dark Shadesy produced Mankind, and brought them into Light. For, before Lo've joined all Things, the Gods themfelves had no Exiftence; But upon this Conjun^iony all Things being mixed and blended^ ^ther arofe; And Sea and Earth, and the bleffcd Abodes of the Immortal Gods, Thefe appear, upon a very ans, who held an ancient Cor- flight View, to be taken from refpondence with the Inhabi- the Tradition of the i'/^^w/c/- tants oi Attica, the moll an- cient mfied by fome under the Name of an Egg,) and of the framing of Animals, and ahb of Marl's Formation after the Divine Image, and the Domi- nion given him over all living Creatures; which are to be feen in many Writers, particularly (a) in cient of the hnlans. We Merachepheth, fignifies Love, have already fpoken of £rf^w/. as was ihewn before: To Tartarus is CDinil Tehont. which agrees that of Par- ''AQvad^Abyps, and DDniD nunideSy love luas the.firfi of all the Gods.
{a) In Ovid, &c.] The of Mo/ts, and almofl the fame Place is no further than the Words, To that they afford Firft Book of his Metamorpho- much Light to whax has been fisy and is very well worth already fai.d, and are likewHe ■'reading; the principal Things much illuftrated by it: in It being fo very like thoie Before the Sea and Earth, and Heanjen^s high Roof Were fraiiiedy Nature had but one Form, one Face i 'The World ivas then a Chaos, one huge Mafs, Grnfs, undrgefied \ ^^Jjhere the Seeds of Things Lay in Confunon^ and Diforder hurVdj Without a Su?r to cherifh nvith his Warmth The rifng World', or paler horned Moin.
No Farthyjufpended in the Liquid Air, Bjrn up hy his own Weight; no Ocean vaf Through unknonvn Trafts of Land to cut his Way % Bui Sea and Earth and Air are mix* d in oJie j The Earth unfettled. Sea inna-vigahle.
The Air de-void of Light; no Farm remain d: For each reftfted each, being all confind; Hot jarred nvith Cold, and Moiji rejifed Dry; Bard, Soft, Light, Heavy, Jfrove ^Jjith migoty Force % ""Till God and Nature did the Strife comprfe.
By parting Hea'v n from Earth, and Sea from Land^ And from grofs Air the liquid Sky dividing; All avhich from lumpiflj Matter once difchargedy Had each his proper Place^ by La^M decreed: The Light andfery Farts up-war ds afcend.
And fill the Region of the Arched Sky \ ^ T^e Airfuccesds, as next in Weight, and Place 3 The Earth composed of grojftr Elements.
The Sed. 1 6. the CImJiia?! Religion, 33 Ovid, who tranfcribed them from the Greek, That ail Was like a folid Orb begirt nvitb Sea. Thus the kvell ordered Mafs, into due Parti, Was feparatcd by Divi7ie Conunand. Jnd firfi, the Earth not Jlretched into a Plairiy But like an Artificial Globe covdenfed; Upon ^vhofe Surface njAnding Rinjers ^lide^ ' ^nd Jiormy Seas, ivhofe Waives each Shore rebound. Here Fountains fend forth Streams, there one broad Lake Fills a large Plain: Thus mixed ^hh Pools and Strings, The gentle Streams, ^^hich roll along the Ground, "^ Arefonie by thirfty hollo'w Earth abforb''d: Some in huge Channels to the Ocean bend, And leanje their Banks to beat the fandv 'shoar. My the fame Poiver tvere Plains and Vales produced, Andjhady Woods and rocky Mountains raised. The Hea^ven begirt nvitb Zones: twoo on the RiThty T1V0 on the Left, the torrid One bettveen. ^ * The fame, DiJiinBion does the Earth maintain. By Care Di'vine intp ■fi've Climates marked; Of 'which the middlemoft, through Heat immenfs Has no Inhabitants; tivo nvith deep Sno-iv Are co'vered; nxjhat remain are temperate. Next, betHAjeen Hea^'n and Earth the Air nvas fx'd Lighter than Earth, but hea<vier than Fire, * In this lo^' Region Storms and Clouds nvere hung. And hence loud Thunder timerous Mortal fright!. And forked Lightning, mix'd^ith Blajis of Wind. But the ivife Framer of the World did not Permit them e^ery nvhere J hecaufe their Force Is fcarce to be refijied (nvhen each Wind Prevaileth in its Turn;) but Nature fhakes. Their Difordisfo great. And fir f the E'afi Obtains the Morn, ^^rabiaV defart Land; And Perfia'j, bounded by the rifino- Sun. Next ZephyrV gentle Breeze, 'njL^ere Phcebus dips ' Himjelf into the Sea \ then the cold North, ' At -ujhofefharp Blafis the hardy Scythians'^^?^^. And lafi the South, big n.vith much Rain and Clouds. Abo've this fiormy Region of the Air, Was the pure ^ther placed, refined and clear. When each had thus his f roper Bounds decreed. The Stars, cwhich in their gr offer Mafs lay hid. Appear'* d^ and fi^one throughout the lieawns Orb, g^ Of the Truth of Book I.
all Things were made by the Word of God, is aflertcd 7hen left a barren Defert Jbould fucceed.
Creatures of (various Kinds each place poJfefs''d.
^hc Gods and Stars cocleftial Regions fill.
The Waters woith large Shoals of Fijhes throng'' d, The Earth nvith Beafts, the Air, nxith Birds njuas ftocFd.
Nothing feernd^vanting^ but a Mind endiCd With Senfe and Reafon to rule o' er the reft; Which ^vas fupply d by Man, the Seed Divine Of Him 'zvho did the Frame of all Things make; Or elfe ivhen Earth and Sky Sotne of the Hea^venly Seed remain d, nvhich fown By Japhet, and ivith nvatry Sub/iance mix'd. Was fonnd into the Image of the Gods. And<vohen all Creatures to the Earth nx:ere prone ^ Man had an upright Fortn to njienv the Heavem, And ivas commanded to behold the Stars, Here you fee Man has the Do- *• caufe it is cOmpofed of the minion over all inferior Crea- *' fame Materials; but worked tures given him; and alfo that *' by the bell Workman, who he was made after the Image *' framed it according to the of God, or of Divine Beings. *' Pattern of himfelf." Where To the fame purpofe are the the Word tryS^V'^ is put for Words of Euryfus the Pythago- Body, as in Wifdom, Chap.
rean in his Book of Fortune; IX. Ver. 15. and 2 Cor, V.
•* Plis (that is. Mans) Ta- i. and 4. To which may be •* bernacle, or Body, is like added, that of K^r^r^, who calls •* that of other Creatures, be- the Soul, A Particle of Breath Divine, And Virgily An j^thcreal Senfe.
And that of Juvenal, Sat. XV.
Who alone Hanje Ingenuity to be efteem d.
As capable of Things Divine, and fit For Arts; nvhich Senfe ive Men from Heavn derii'S, And <vohich no other Creature is allovod; For Re that f rani d us both, did only give To them the Breath of Ufe, but us a Svul.
And Seft. 1 6. the Chrifttan Religion. 35 afierted by {a) Epicharmus^ and (b) the Platonijts; and And thofe remarkable Things, relating hereto, in Plato' i Ph^- 'don and Alcibiades. Cicero, in the Second Book of the Nature of the Gods, fays thus: *' For *• when He (that is, God) *• left all other Creatures to *' feed on the Ground; he ** made Man upright, to excite ** him to view the Heavens, *• to which he is related, as *' being his former Habita- *' tion." And Salluji, in the Beginning of the Cataline^?iX. *' AH Men, that defire to ex- *' ceed other Animals, ought *' earneftly to endeavour not * ' to pafs away their Days in Si- •' lence, like the Beafts which *• Nature has made prone, and ** Slaves to their Bellies." And Pliny, Book II. Ch. 26. ** The never enough to be *• admired Hipparchus 5 than ** whom none more acknow- •' ledged the Relation betwixt •' Man and the Stars, and who •• confidered our Souls as a •* Part of the Heavens."
{a) Epicharmus, &c.]"Man's ♦* Reafon is derived from that {b) The Platonijis, &c.] A)ielius\.\iQ. Platonick. " And ** this is that Reafon, or Word, *' by which all Things that ** ever were, were made; ac- ** cording to the Opinion of ** Heraclitus: That very «* Word, or Reafon, the Bar- ** barian means, which fet all ** Things in Order in the Be- •' ginning, and which was ** with God before that Order, ** and by which every Thing ** was made, and in which *' was every Creature; the ** Fountain of Life and Being." The Barbarian he here fpeaks of, is St John the Evangelift, a little later than whofe Time J?nelius lived. Eufebius has preferv'd his Words in the Eleventh Book and 1 9th Chap- ter of his Preparation; and Cyril in his Eighth Book a- gainll Julian. St Aujiin men- tions the fame Place of Amelius^ in his Tenth Book and 29th Chapter of the City of God ^ and in the Eighth Book of his Con- feffions. And Tertu Hi an^gdi'mk the Gentiles *' It is evident, " fays he, that with your Wife " Men,theAo^^,Io^o/,Word •' or Reafon, was the Maker of ** the Univerfe; for Zena " would have this JVord to be " the Creator, by whom all *' Things were difpofed in *' their Formation." This Place of Zeno was in his Book •TTipi ijV/ctf, concerning Being, where he calls the to-woi^v the efficient Caufe,I\\y'^,\\iZ Word or Reafon; and in this he was followed by Cleanthes, Chry^ fipptis, Archedemus, and PoJJi- donius, as we are told by Laer- tius in his Life o^Zeno. Seneca, in his LXVth Epiille, calls it the Reafon ^xxhich formeth e-very thing. And Chalcidius to TV- 7n^us fays, " That the Reafon *• of God, is God himfelf, who ** has a Regard to Human " Affairs, and who is the Caufe '« of Menslivingwell andhap-