The court of the gentiles, or, A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures and Jewish church. Part 2, Of philosophie in order to a demonstration of 1. The perfection of Gods word 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 / by Theoph. Gale ...

CHAP. IIII. Of the Chaldaick Philosophie, and Philosophers.

The Advantages the Chaldaick Philosophie might have from the Church of God, Noah and his family, Shem, Abraham, &c. The Chaldeans famous for Astronomie, which was communicated to them, by Church Tradition delivered by Abraham, &c. Gen. 1.16. The People of God much taken up in contemplation and admiration of the glorie of God, shining in the Heavens, Ps. 136.4, 5, 6, 7. This gave foundati∣on to Astronomie. How Natural Astronomie degenerated into Judi∣cial Astrologie, from an Idolatrous admiration of the Celestial bodies, as Gods, Rom. 1.19, 20, 21. The Jewish Teraphim, and Popish Agnus dei answered to the Pagan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Images dedicated to the Sun Judg. 17.5. The Chaldaick Theologie lay chiefly amongst the Zabii, or Sabeans. Balaam one of the Zabii. The wise men, or Ma∣gi Mat. 2.1. of these Zabii. Many Zabian Rites mentioned in Scrip∣ture, as Job 31.26. beholding the Sun, thence Sternutation a Pagan Rite. So Job 31.27. kissing the hand, is bowing unto, and adoring the rising Sun, The Pagan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eternal fire, which was a Symbol, whereby they worshipped the Sun, as Lev. 36.30. from the opinion that the Sun was fire. The Judaick Scholes in Babylon, and other parts of Chaldea.

* 1.1§. 1. THe Ancients were wont to distinguish Philosophie into Barba∣bick and Grecian: by Barbarick, is usually understood that,

which was taught out of Grece, and Italie, in Egypt, Phaenicia, Judea, Chaldea, &c. This by general vogue is held to be the more Ancient. Thus Diogenes Laertius prooem; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is affirmed by some that Philosophie had its beginning from the Barbarians. Which Isaac Gasaubon in his Notes on this place thus explaines,

And of the Grecians, those who were best natured, and most ingenuous have alwaies thus thought. And those Ancient de∣fenders of our Religion against the Gentiles, have so defended the truth on this part, and so broken the pride, and arrogance of those who were otherwise minded, that none may doubt of it. There are at hand those who have written on this Argument, Tatianus, Clemens, Theo∣philus, Eusebius, and others.

So Clemens Alexandrinus lib. 1.* 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philosophie a thing variously useful, in times past flourished amongst the Barbarians, shining from Na∣tion to Nation, till at last it came to the Grecians. Austin lib. 8. de civit. Dei cap. 9. gives us an account of these Barbarian Nations, who were reputed skilful in Philosophie; where having made mention of the two great Sects of the Grecian Philosophers, the Ionick and Italick, he addes,

And if there be found any others of the other Nations, who are reputed wise men, or Philosophers, the Atlanticks, Lybicks, Egyp∣tians, Indians, Persians, Chaldeans, Scythians, Gauls, Spaniards.

Here Augustin makes no mention of the Phenicians, and Jews, who, I think, were mainly understood by the Ancients, under the name of Barbarick Philosophers. But of this we have already discoursed; as also of the Egyptians: we shall proceed therefore to those, who remain of the Barbarick Philosophers; and begin with the Chaldeans, who were great∣ly famous for their skill in Astronomie, and Astrologie (which as the Learned suppose, they were masters of, before the Egyptians) for their improvement wherein, they had great advantages,* 1.3 not only from the situation of their Countrey, which lay plain, but also from the Church of God; which after the Floud was first planted, and seated amongst them; and furnished not only with Divine, but also Human Know∣ledge. For Noah and his familie, which was then the seat of the Church, living before the Floud, had the advantage of gathering up all the Wisdom of the old World, and conveighing of it, by Tradition to their Posteritie, especially to such as were of the Holy Seed, who, as we may presume, would be most curious in searching into, and inqui∣ries

after the great works of God, both as to Creation, and Providence: amongst whom we may reckon Abraham, who is said to teach the Chaldeans Astonomie.

* 1.4§. 2. But to proceed gradually in our Discourse: First that the Chaldeans had a great reputation for the Antiquitie of their Philoso∣phie, we have the Testimonie of Cicero lib. 1. de Divinat. Where he saies,* 1.5

that the Chaldeans were the most ancient kind of Doctors.

And particularly, that they taught the Babylonians, and Assyrians Philoso∣phie, we have for it the Autoritie of Aristotle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and of So∣tion, in his books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we may credit Laertius. So Diodorus tels us,* 1.6

that the Egyptians received their Philosophie from the Chaldeans.

Now the great piece of Philosophie the Chaldeans were at first famous for, was Astronomie, and Astrologie. So Strabo lib. 12, and 15. Hence Pythagoras is said to derive his Knowledge of the Stars from the Chaldeans, as Porphyrie,* 1.7 in the life of Pythagoras. Whence also the name Chaldeans passed in the Roman Empire for A∣strologers. And Quintus Curtius lib. 5. tels us,

that Alexander entring Babylon, whereas others approving themselves otherwise, the Chaldeans shewed the mo∣tions of the Stars, and the stated vicissitudes of times. Wherefore as Simplicius in Arist. lib. 2. de Coelo affirmes) Aristotle, that great Inquisitor of Nature, gave it in command to Callisthenes his Kins∣man and Disciple, who travailed with Alexander into Asia, that he should send him Commentaries of such things, as the Chaldeans had observed touching the Celestial Bodies. And Callisthenes sent him observations of two thou∣sand years. Tullie tels us, they had much convenience for such Astro∣nomick observations by reason of the plain situation of their Countrey.

So Vossius de philos. sect. l. 2. c. 1. §. 9.

Neither is it to be wondred, saies he, if persons, so ingenious, were so well skilled in the Knowledge of the Stars, who inhabiting a large, and even Countrey, could alwaies behold the face of the Heavens: neither is it more to be wondred if those first Chaldeans observed so many things, who in Aristotle's time gloried in the experience of 2000 years.* 1.8

§. 3. But though it may be granted that these Chaldeans had some advantage for the improvement of their Astronomick Skill from the convenience of their Countrey, which lay on a level; yet have we

both Authoritie and Reason to judge, that the original of this their Art was more Divine. That the Chaldeans received their skill in Astrologie from Abraham was afore (chap 1. §. 8. of Abraham) asserted, and proved out of Berosus, Eupolemus, Josephus, and Vossius: so Lud. Vives on Aug. de civ. Dei l. 8. c. 9. asserts the Traduction of Philosophie from the Chal∣deans to the Egyptians, by Abraham. The truth of which assertion will be more evident, if we consider the original causes of this Astrono∣mick Science. We need no way doubt,* 1.9 but that Noah had been fully instructed by Church-Tradition, from his Godly predecessors Methu∣selah, Enoch and Seth, touching the Creation of the World by God; and particularly touching the excellent fabrick of the Heavens, the Nature of those Celestial Bodies, their Harmonious Order, and Motion; that the Sun was made to governe by Day, and the Moon by Night, as Gen. 1.16. and Psal. 136.7, 8.* 1.10 that these Celestial had a mighty in∣fluence on all Sublunarie Bodies, &c. These and such like considerati∣ons, which greatly conduced to the enhanceing the Wisdom, Power,* 1.11 and Goodnes of God, in his works of Creation, and Providence, we may not doubt, were very frequent, by Church-Tradition, in the Hearts and Mouths of those Sons of God, before and after the Floud. And it is the opinion of some, (which is not without probable grounds) that the whole storie of the Creation, written by Moses, was conveighed down even from Adam to his time, by a con∣stant uninterrupted Tradition to the Holy Seed, and Church in all A∣ges. And indeed if God vouchsafed to any the manifestation of his glorious works of Creation, and Providence, to whom can we suppose it should be, if not to his darlings and friends, the faithful and holy Seed? who both could and would best improve such contemplations, for their Makers glorie, and most faithfully hand them over to posteri∣tie. Thus God himself gives Abraham this Character Gen. 18.17.* 1.12 Shall I hide from Abraham the thing which I do? 19. For I know him, that he will command his children, &c· God gave Abraham the Know∣ledge of things not only past and done, but to come; because he knew Abraham would make the best improvement, and conveighance there∣of to his posteritie. And thus we may conceive how Abraham having the Knowledge of Gods glorious works of Creation and Providence, especially as to the Celestial Bodies, their Natures, Order, Harmonie, Government, Motions, Influences (which takes in the whole of true Astronomie, and Astrologie) communicated to him partly by Church-Tradition,

partly by the blessing of God upon his own meditations and contemplations (if not also from some Divine Inspiration even of this Natural Knowledge) could not but conceive himself in dutie obli∣ged to communicate the same, not only to his own Posteritie, but also to his Kindred, and Countrey men the Chaldeans.

* 1.13That the people of God were, in the infant state of the Church, much ravished with holy contemplations of the Glorie of God, that shone so brightly in those Celestial Bodies, their Order, Government, Motion, and Influence, is evident, by many Philosophick, yet gratious Me∣ditations we have to this purpose in the Psalms: as Ps. 19.1. The Heavens declare the glorie of God, &c. to the end. So Psal. 136.4. To him who alone doth great wonders: and v. 5. To him that by Wisdom made the Heavens, &c. 7. To him that made great lights. 8, 9. The Sun to rule by day, the Moon and Stars to rule by night, &c. So it is said of Isaac, he went out into the field to meditate; where he could no sooner open his eyes,* 1.14 but contemplate the wonders of God, in those Celestial Bo∣dies. Thus were these holy men Abraham, &c. ravished with the ad∣miration (which as Plato, and Aristotle assure us, was the first cause of all Philosophie) of the Glorie of God, that shone so brightly in those Celestial Bodies, the Sun, Moon, and Stars, their admirable natures, positions, conjunctions, regular motions, and powerful influences, which is the summe of Natural Astronomie, and Astrologie; which was, as we have endeavored to prove, communicated to the Chalde∣ans, by Abraham or Shem, &c.

* 1.15§. 4. This Astronomie, and Astrologie, which the Chaldeans (accor∣ding to the common presumption) received from Abraham, did soon by their holding the truth in unrighteousnes (as Rom. 1.18, 19, 20 21, 22.) degenerate into that Black Art (deservedly so called, because from Hell) of Judicial Astrologie, or Divination; which was thence called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Chaldaick Art: the original of which was this; (as we find it Rom. 1.20, 21.) These Chaldeans, besides the Traditions they received from Abraham, and the rest of the Patriarchs, touching these Celestial Bodies, their glorious natures, order, situations, regular motions, and governments, as Gen. 1.16. they themselves, by their own Astronomick observations and experiments, contemplating a mighty Beautie, and Ornament in the Heavens, a regular course in the Motions of the Stars, an excellent Harmonie and Order in the distan∣ces and conjunctions, and a powerful influence descending from them

on sublunarie Bodies, the more they contemplated these glorious creatures the more they admired them; 'till at last their admiration determined in adoration of them, as Gods. Thus was that Scripture fulfilled Rom. 1.21.* 1.16 they became vain in their imaginations, and their foolish hearts were darkned. That this was the original of their Zaba∣isme, or worshipping the Celestial Bodies, is gathered from Deut. 4.19.* 1.17 And lest thou lift up thine eyes to Heaven, and when thou seest the Sun, &c, shouldst be driven to worship them. When they grew vain in their imagi∣nations, no wonder if such a glorious sight of their eyes, was followed with the Idolatrie of their foolish hearts. Now this Phaenomenon be∣ing granted, that the Stars were Gods, the Hypotheses of Judiciarie Astrologie easily followed. So Maimonides More Nevoch. p. 3. c. 29.* 1.18 speaking of these Chaldeans, saith,

that they had no other Gods but the Stars, to whom they made Statues or Images, which derived an influence from the Stars, to which they were erected, and thence re∣ceived a facultie of foretelling things future.

These images the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and were much the same with the Teraphim, they being both exactly made according to the positions of the Heavens.* 1.19 So Gro∣tius saies, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Teraphim Judg. 17.5. were Images made with figures; according to the position of the Stars; which also the Idola∣trous Jews made use of for divination, as Zech. 10.2. whence the Ephod accompanies the Teraphim Judg. 8.27. And this Idolatrous mode of Divination continues yet to this very day amongst some, who are pre∣tenders to this Judicial, or rather Satanick Astrologie. For they make Figures, and Images, which they pretend to answer to the forme of the celestial bodies: thence they persuade the foolish people, that these Images receive influence, and virtue from the Celestial Figure. (near of kin whereunto is the Agnus Dei amongst the Papists) All of which Magick trumperies are but imitations of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ta∣lismans, so much in request amongst the Chaldeans, and other Idolaters: of which see Plotinus Enead. 4. lib. 3. cap. 11. where he unfolds the whole Mysterie of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Images, and their manner of Divination by them; which, upon the supposition of the Chaldeans, that the Stars are Deities, might admit of some probable pretext, but without this Hypothesis of allowing a Divinitie to the Stars, I cannot see what shadow of Reason those pretenders to Judiciarie Astrologie can have to salve their Phaenomena. See more of this Owen de Idololat. l. 3. c. 7.

§. 5. This leads us to the Theologie of the Chaldeans, which com∣prehended

a chief part of their Philosophie.* 1.20 So Diodorus Siculus lib. 3. tels us,

That the Chaldeans were most skilful in Astronomie, Divination, and sacred Offices.

This their sacred Philosophie, or Divinitie was chiefly studied by, and preserved amongst their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zabii, who, according to Scaliger's account, were the most Easterne Chaldeans: which he ga∣thers from the origination of the word Zabii from Saba the Son of Chus.* 1.21 Salmasius thinks these Zabii were the Chaldeans, inhabiting Mesopotamia. If so, it is very probable that Balaam that famous Ma∣gician, or Diviner, was one of these Zabii. For Mesopotamia seems to be Balaam's Countrey, thence Numb. 22.5.* 1.22 Pethor, where Balaam lived, is said to be by the river, i. e. saies the Chaldee Paraphrase, Eu∣phrates. That Balaam was a Magician, or Conjurer is evident from the whole of the Storie.* 1.23 Thus Stillingfleet Orig. sacrar. lib. 1. chap. 3. To which he addes these words,

Hence we may conclude, that these Zabii were the same with the Persian Magi instituted by Zoreaster: which farther appears from the Magi,* 1.24 that were guided by the Star unto Christ, who are said to come from the East (i. e. Sabea, or Ara∣bia Foelix) with presents, which are peculiar to that Countrey.

That Balaam was a Zabean, and of these Zabii, or wise men mentioned Mat. 2.1, 2. may be gathered from what Deodate observes on that place v. 2. viz.

that this Star was the signe that the King of the World should be born in Judea, which perhaps might come to their notice, by the Pro∣phecie of Balaam Numb. 24.17. continued amongst them, &c.

* 1.25§. 6. Concerning these Zabii, Maimonides tels us, that the under∣standing their Rites would give light to many obscure passages of Scri∣pture: I suppose he means such as relate to the Original of Idolatrie or the Worship they gave to those Planetarie Deities: for, saith he, they had no Gods, but the Stars, to whom they made Statues (or pillars which the Greeks stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and Images 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We find one Rite or Ceremonie of this Zabaisme, or Planetarie Worship Job. 31.26, 27. If I beheld the Sun when it shined,* 1.26 &c. This holy man (who, as 'tis supposed, lived amongst these Zabii about Joseph's time (as Jerome) when this their Idolatrie was come to some maturitie) speaks openly of this Pla∣netarie Worship, then so common. And the first part of this Zabaism, he so industriously a moves from himself, is Beholding the Sun when it shined: Not the simple beholding of it, that's only a Natural Act of our Natural Sense, and hath no more of Moral Evil in it, than the Natural Shine of the Sun beheld by it: But beholding it with such an Eye, as secretly steals away the heart from the Worship of the Creator, affecting the Soul with,

and carrying it out in an Idolatrous Adoration of that so glorious a Creature (as in some it did, to such an height,* 1.27 that Plato saies Socrates underwent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Exstasie in worshipping the Sun) for so it follows Job. 31.27. And my heart hath been secretly en∣ticed. Job shews here that the original Seat of this Zabaisme was the Heart: for by long contemplation, and admiration of the eyes the heart was drawn away to worship those Celestial bodies as before. So it followes, or my mouth hath kissed my hand, i. e. adored the Sun: for kissing the hand and bowing to the Sun was a main ceremonie they used in their worship. So the worship of Christ the Sun of Righteousnes is, under that ceremonie of kissing, commanded Ps. 2.12. And Hos. 13.2. the worship of the Calves expressed by that ceremonie reproved. There were other parts of Zabaisme, or Star-worship, namely Images and Fire; of which we find some mention in Scripture: so Lev. 26 30.

God threatens to destroy their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Images of the Sun, as some, but rather their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

their hearths where they kept their perpetual fire, for these are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies both the Sun, and Fire. Hence from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and the Latin Caminus a Chimney, or Furnace▪ So in like manner the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies the Light of the Sun, is used also for fire (as the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Plato used for both fire and light) whence some derive Ʋr in Chaldea,* 1.28 which was the Seat of this Idola∣trous worshipping the Sun by Fire, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Light. Now the reason of this piece of Zabaisme, or worshipping the Sun by Fire, seems this. These Zabii, or Chaldean Philosophers were possessed with this o∣pinion (which afterward was taken up by many of the Greek Philoso∣phers (that the matter of the Sun was Fire,* 1.29 which 'tis possible they might take up from some broken Tradition, touching the Creation of those greater Lights, as Gen. 1.16. And the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifie the Sun, and its Light are used also to expresse Fire. Plato in his Timaeus cals the Sun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an heavenly Fire: and Job. 31.26. cals the Sun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which also signifies Fire, thence Ʋr in Chaldea was so called because it was the Seat of their eternal fire, and the Stoicks of old held that the Sun was Fire. So Grot. on 2 Pet. 3.7. and Comenius in his Physicks. Thus the French Conferences, par les beaux exsprits tom. 1. conf 6. so Willis de febribus saies the Light is but a greater flame more dilated. And Ames. Medul. Theol. l. 1. c. 8. thes. 50. Subtilissi∣ma illius massae parte sursum evocata, facta suit lux i. e. ignis lucens.

That the Sun is of an ignite fiery nature was generally believed a∣mongst the ancient Philosophers; particuarly by Thales, Plato, Hera∣clitus, Anaximenes, Xenophanes, Theophrastus, Anaximander, Anaxago∣ras, Philolaus, Empedocles, Democritus, Cleanthes, Zeno, Chrysippus, and others, as we intend to prove in what follows of Plato's Physicks, of which see more Part 1. B. 3. C. 3. §. 9. And that the Sun, and Fire agree, not only in name, but also in nature, I am apt to think, is the more probable conjecture, if we compare their properties, influences, and effects, which are very near akin, if not the same. However we have sufficient ground to conclude this to be the reason why these Zabii worshipped the Sun under this Symbol of Fire. Moreover Maimonides tels us that Abraham had his conversation amongst these Zabii. That he lived in the Countrey of Ʋr in Chaldea, the Scripture assures us; whence he wanted not opportunitie of communicating Knowledge in these and other things, to these Chaldeans as before. Batricides attri∣butes the original of the Religion of these Zabii to the time of Nahor, which disagrees not with what has been laid down. I shall conclude this with the words of Learned Owen de Ortu Idol. l. 3. c. 4, pag. 187.

Sabaisme consisted in the worship of the Sun, Moon, and Stars: Helle∣nisme added the Daemon-worship; the adoration of Images [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and pillars [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] was common to both: the beginning of Idolatrie was in Sabaisme or the worship of celestial bodies.* 1.30

§. 7. Besides the Zabii, there were other Sects of these Chaldeans: for some were called Orcheni, others Borsippeni. They were also di∣stinguished by other names, as it often happens among Sects who have different apprehensions of the same things: of which see Strabo lib. 16. Amongst the Chaldeans, who writ in Greek touching Astrologie, Bero∣sus gained the greatest repute, especially amongst the Greeks. Of whom Plinie lib. 7. cap. 37. gives this character. Berosus was famous for Astro∣logie; to whom, for his Divine predictions, the Athenians gave a golden tongue, which was placed publickly in their Schole, as Vossius de philos. sect. l. 2. c. 1.

* 1.31§. 8. Besides the advantages, which the Chaldeans had from the first Patriarchs, Abraham, &c. without doubt, they received many Scripture Traditions, and much light touching the origine of the Uni∣verse, &c. from the Jewish Doctors, and Scholes, which were setled at Babylon, in the time of their Captivitie. That the Jews had Scholes in Babylon, Deodati has well observed on Psal. 137.1. according to the French thus,

Being near the Rivers of Babylon] He has regard to cer∣tain

Townes in Chaldea, mentioned in Histories, which were assigned to the captive Jews for their abode, in the which they had their Syna∣gogues, Scholes, and places for the service of God; which were nigh the River Euphrates, &c. thus Deod.

To which Stillingfleet orig. sa∣cr. l. 1. c. 3. addes,

that In order to the spreading of sacred Scripture Traditions, the Jewish Church, which before the Captivitie was as an enclosed Garden was now thrown open, and many of the plants re∣moved and set in forrain Countries, not only in Babylon, where even after their returne were left three famous Scholes of Learning Sora, Pompeditha, and Neharda, &c.

By which it is evident what mighty advantages the Chaldeans had from the Jewish Church and Scholes for improvement in their Philosophie, at first received from the Patriarchs, Abraham, &c. And indeed whereas it's said that Pythagoras, and De∣mocritus, with others travelled into Chaldee, to acquaint themselves with the first principles of Philosophie, and that they received much of their Philosophie from the Chaldeans, why may we not by the Chalde∣ans understand the Jewish Church, and Scholes which were then setled in Chaldea, and under that Empire.

Notes

• * 1.1

  The Division of Philosophie into Barbarick and Grecian.
• * 1.2

  Teslantur autem non modo s. lite∣rae Graecos a Barbaris natos, ut supra, sed ip∣simet Graeci, se juniores Barba∣ris esse, & do∣ctrinam, sermo∣nem{que} ab illis acceptum▪ Omni∣um{que} est testimo∣nium, Pythago••ā in Aegyptum, So∣lonem, Eudoxū, Platonem acces∣sisse, ut andi rent corum Sacerdo∣tes. Steuch. Eu∣gub. De peren. philos. l. 2. c. 2.
• * 1.3

  The Chaldaic•• Philosophie, and its advantages from the Church of God in No∣ahs familie.
• * 1.4

  The Chaldeans famous for Phi∣losophie.
• * 1.5

  Vossius de phi∣los. sect. l. 2. c. 1.
• * 1.6

  Their main Phi∣losophie consisted in Astronomie.
• * 1.7

  Chaldaei in Astrologiae studio sibi pa••es non habuere. Nam ut ex Simplicio Comment. 46. in Aristo••clem l. 2. de Coelo con∣stat, Callisthenes Aristotelis ro∣gatu, in Graeciam misit observa∣iones Chaldaeo••um, ab annis 19••3. ante Alexandri tempora, i. e. ducentis circiter ante natum Abrabamum annis. Has observa∣tiones se vidisse Porphy••ius testa∣tur. Hornius Histor. philos. lib. ••. cap. 3.
• * 1.8

  How Astrono∣mie and Astro∣logie were com∣municated to the Chaldeans by Abraham, &c.
• * 1.9

  The Historie of the Creation and Providence con∣veighed down by Church-Traditi∣on.
• * 1.10

  Gen. 1.16. Ps. 136.7, 8.
• * 1.11

  Sapientes ex No∣achi schola viri, in campis Babylo∣niae Senaar, Phi∣losophiae dediti, imprimis Astro∣logiam excole∣bant. Quod prae∣ter Mosem, etiā Gentilium eru∣ditiores, ex Chal∣daeorum traditi∣one, non ignora∣runt. Hornius Histor. philos. lib. 2. c. 2.
• * 1.12

  Gen. 18.17, 19.
• * 1.13

  The people of God much taken up in the contem∣plation, and ad∣miration of the glorie of God shi∣ning in those ce∣lestial bodies which gave foundation to Astronomie.
• * 1.14

  Ps. 136.4, 5, 7.
• * 1.15

  How natural Astronomie and Astrologie, dege∣nerated into Ju∣dicial. Rom. 1.19, 20.21.

  See more of this in our account of the Egyptian A∣stronomie. chap. 2. §. 2.
• * 1.16

  Rom. 1.21.
• * 1.17

  Deut. 4.19. See more of the original of this Zabaisme in Dr. Owen de Idole∣lat. lib. 3. c. 4. p. 117, &c.
• * 1.18

  See Stilling. O∣rig. sacr. book 1. chap. 3.
• * 1.19

  The Heathen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answerable to the Jewish Te∣raphims Judg. 17.5. and the Popish Agnus Dei.
• * 1.20

  The Chaldaick Theologie among the Zabii.
• * 1.21

  See Stilling, O∣rig. sacrae book 1. chap. 3.
• * 1.22

  Numb. 22.5.
• * 1.23

  Balaam one of these Zabii.
• * 1.24

  Mat. 1.2. These wise men Zabii.
• * 1.25

  The Rites of the Zabii mentioned in Scripture.
• * 1.26

  Job 31.26, 27. Beholding the Sun a piece of Pagan Worship.
• * 1.27

  Job. 31.27. Kissing the hand bowing to or a∣doring the Sun.
• * 1.28

  Lev. 26.30. Why they wor∣shipped the Sun under the Sym∣bol of Fire.
• * 1.29

  The Pagan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from that opini∣on that the Sun was Fire.
• * 1.30

  The Sects of the Chaldeans.
• * 1.31

  The Chaldeans received much light from the Jewish Scholes.