i. e. about An. Mundi 3525 and it is as plain that Ocellus lived much about the same time For Laertius in the Life of Archytas gives us two Letters between Archytas and Plato about Ocellus who was lately Dead Wherein Archytas tells Plato that he had undertook the Business of Publishing some Posthumous Pieces of Ocellas and upon that account had been with the Family of the Lucani and particularly with Ocellus his Grand-Children and had obtained the Papers of them viz. his Book of Laws of Monarchy of Sanctity of the Generation of the Vniverse and adds that he will send the other Pieces to him as soon as they should be found To which Plato answers that this was a very acceptable present that he very much admired the Writer and that he was worthy of that most ancient descent from the Trojans Now if Ocellus were so ancient a Writer as Moses how should Plato never have seen his Books before How should it come into his Head to put Archytas upon search after Books which were wrote eleven hundred Years before Or how could they be supposed to have lain dormant in the Family for so many Ages If he had been as old as Moses Plato would never have mentioned his most ancient Descent from the Trojans for Moses lived long before those Trojan Ancestors were born But the Letter is express that Archytas had this Book from his Grand-Children which were probably his Heirs and who had the right of disposal of his Papers when he was Dead So that it appears that this Ocellus was so far from being a Writer as old as Moses that he was but a late Grecian Writer For not to mention Orpheus Homer and Hesiod who lived six or seven Centuries before most of the Greek Books which are most commonly read were much Ancienter than this Author All the celebrated Dramatical Poets Aristophanes Aeschylus Euripides Sophocles all the Lyrick ones Stesichorus Alcaeus Pindar Sappho Simonides Anacreon and other moral Poets Ancienter than these Tyrtaeus Theognis Phocylides besides the famous Historians Herodotus and Thucydides But in respect of the Jewish Books he was but a writer of yesterday for he was so far from being able to vie with Moses for Antiquity that the very last Writer of the Old Testament wrote before him for the Canon was compleated and the Prophecies sealed up in Malachy who wrote almost 40 years before this Writer For Malachy flourished in the first year of Artaxerxes Mnemon and Ocellus not till about the 35th So that we have proved not only Moses but the whole Bible to be ancienter than this Old Writer But after all I believe I can make it appear that this Book which you mention is not so ancient as the Author it lays claim to but was composed by some modern in imitation of that Ancient piece of Ocellus's which Archytas in his letter mentions For there are some manifest marks which make it appear that it is a piece of much later date than Ocellus Lucanus 1. For it is known to all that the Ancient Pythagoreans wrote always in the Dorick Dialect as appears by the works or fragments yet exstant of Timaeus Locrus c. But this Treatise is wrote in common Greek nay it is evident that Ocellus himself wrote in Dorick Stob. Ecl. Phys Lib. 1. Cap. 16. as does appear from what is quoted from him by Stobaeus in his Ecloges viz. a fragment out of his Book of Laws which Archytas says he wrote In which fragment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. shews plainly the Dialect in which this Author wrote 2ly We may observe that the Author of this Piece was an Aristotelian Philosopher who goes all along upon Aristotle's Principles viz. The four Elements talks much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other Elementary qualities of the Transmutation of the Elements of Antiperistasis c. almost in the very words of Aristotle in his Books of Natural Auscultation So that instead of being as old as Moses 't is probable he may not be much older than Simplicius or Philoponus Phil. Let this be as it will the weight of the Arguments he produces does not depend upon the Antiquity of the Author Ocell §. 2. Or. Reas p. 210. and those I am sure are too strong to be baffled by a little Criticism and Chronology The sum of his first Argument is this If the World or Vniverse be generated or had a beginning 't is generated out of Nothing or Something But all Men agree that Nothing can be produced from Nothing To say it was produced out of Something is as unreasonable for that something must be a part of the Vniverse or the Whole Vniverse because there is nothing besides the Vniverse and that would be to make a thing produced out of it self which is of all the most palpable Contradiction Cred. I know this Doctrine of the World 's being formed out of Nothing sate so cross in Epicurus his Brains Answ to Ocellus his I. Argument that it set him upon the sent of his Atheistical Opinions to get rid of it For as the story tells us when he heard a Grammarian whom he was Scholar to explaining those famous Verses of Hesiod in his Theogonia Sext. Empir cont Math. Lib. 9. Diog. Laert. vit Epic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaos was first form'd by th' Eternal Mind Next the wide Earth the Seat of every kind He very pertly asked if the Earth was made out of the Chaos what the Chaos was made out of At which question the Grammarian being confounded made answer that it was not his Province to teach such things but that of the Philosophers With this Answer Epicurus being unsatisfied he left the Grammarian and betook himself to the study of Philosophy But notwithstanding this I cannot see any thing in this Philosophical Axiom Ex nihilo nil fit that should any ways make against God's Creation of the World out of nothing Indeed this has been an Axiom in the mouths of Philosophers of all sorts the Aristotelian and Pythagorean Platonist and Stoick but then a great many of them meant no more by it than that it has no place in natural productions but that it ought not to be extended to the primary production of things For Empedocles his Verses quoted by Plutarch and Aristotle are the most ancient Piece in the Graecian Philosophy where this Axiom is urged and he only makes use of it to prove that matter is not produced in the Generation of Things nor destroyed in their Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Children in Knowledge vainly to suppose That all that 's Born from Nothing has arose Or when in Death the scatter'd parts do flie To think that Ought does into Nothing die And we find that the Corpuscularian Philosophers who made Atoms the first Principles of things were those that did chiefly make use of this Axiom to confute the Doctrines of Forms and substantial
being Anthropomorphites 280. Hebrew Language as well expresses the Nature of God as the Scholastical 282. Expiation consistent with the Mercy of God 292. The Origin of Sacrifices from Antient Revelation 295. God's Honour to be considered in the Mediatorship 300. What is meant by Satisfaction 303. A Vicarious punishment not unjust 306. Christ tho' God might Suffer 307. No Incongruity in the Doctrine of Christ's Intercession 309. THE CONTENTS of the Third Part. OF THE CONFERENCE Of the Predictions concerning Christ THE Objections answered of Prophecies not to the purpose p. 10. Texts quoted by way of accommodation p. 10. Texts quoted in Mystical Sense 14. Types and Allegories vindicated 20. Gen. 3.15 A Prophecy of Christ 27. Scepter of Judah Gen. 44.10 Prophecy of Christ 36. How the Fathers interpreted this Prophecy 45. Balaams Star Numb 24.17 a Prophecy of Christ 49. A Virgin shall conceive Isa 7.14 Prophecy of Christ 53. The Jewish way of Exposit a confirmation of Christianity 63. The Prophetick Excursions Explained 69. 2 Psalm a Prophecy of Christ 71. 62 Psalm a Prophecy of Christ 76. Prophecy of the Call of the Gentiles verified in Christ 83. Call of the Gentiles no random Guess of the Prophets 89. Glory of the Second Temple Hag. 2.7 a Prophecy of Christ 90. 52 53 cap. Isa Prophecy of Christ 96. The Monarchies and Weeks in Daniel Prophecy of Christ 100. Micha 5.2 Prophecy of Christ 115. Reason why Prophecies are something obscure 119. Of the Life and Actions of Christ as they are Recorded in Scripture The Birth of Christ Vindicated 124. The Blasphemy of Celsus and Julian confuted 127. Christ more glorious and great than Romulus Numa c 132. The Vindication of Christ's Anger Christ a pattern of the greatest Patience 136. Our Saviour's Discourse agreeable to the Eastern way of Reasoning 143. By making use of the Greek Philosophy and Eloquence he would not have been understood by the People 145. He avoided by this Prolixity 146. Christ does not speak Parables in his Laws nor generally Parables difficult 448. Christ's riding on an Ass not ridiculous 150. This a Token of his Humility and the nature of his Kingdom 150. To shew him to be a King as well as a Prophet 152. Jews Interpret this Prophecy of the Messias 153. Christ no Impostor but a good Man 155. Because his Miracles were done so often and before so many 157. His Miracles not capable of Collusion 158. He was no Cheat because he could get nothing by it 159. Because of the great Penalty on Impostors 162. Such Numbers could not conceal a Cheat. 163. Christ's Miracles owned by his Enemies 165. The Reason why Christ did so few Miracles in his own Country 167. Christ Preached the Gospel to the Poor not to deceive such people but because they were better qualified to receive the Gospel than the Rich. 170. The Ignorant better qualified for this than the Learned 170. This Choice made the Progress of the Gospel more miraculous 171. Why Christ required Faith in his Disciples 173. Mean Men as good Judges of Miracles as others 173. Vindication of Christ's Patience He more couragious and patient than the Heathen Philosophers 176. Reason of our Saviour's praying that the Cup might pass from him 177. Christ's Death no Collusion 181. Instances of Aristeas c. compared with Christ's Resurrection confuted 182. Testimony of Christ's rising from the Dead unexceptionable 185. The Disciples stealing away the Body a foolish Lie 189. Christ's not so generally Conversing with his Disciples after the Resurrection no Argument against the Truth of it 193. The Comparison of Apollonius with Christ foolish 199. Philostratus set on to forge his History 202. Forged in immitation of Gospel Miracles 203. Apollonius no good Man 206. Apostles more credible than Philostratus because unlearned 207. Story of Abaris his Miracles ridiculous 208. The Apostles not Counterfeits 209. Because good Men. 212. Because they knew the Matters they related ib. Because not cunning enough to carry on such a Cheat. 213. Because all witnessed the same 214. Because they could get nothing by it 215. Because the Truth of what they said easily examined 216. Because they Suffered and Died for their Doctrine 217. T is false that the Apostles ventured nothing by preaching for they ventured their Lives and Liberties 221. They did not preach for Vain Applause 222. Got nothing by the Collections 223. Persecuted by the Gentiles as well as Jews 224. Preached against the Heathen Idolatry 225. False Brethren not Informers 226. What St. Paul said to the Pharises no prevarication 226. Case of the Apostolick and Popish Miracles different 228. The Doctrine of the Messias before the Captivity 230. Not owing to the Jewish Gematria 232. Notion of a Temporal Messias did not further the Gospel 233. The Millennium no Apostolick Doctrine 234. Of the Doctrines Contained in the Old Testament Prayer of Christians vindicated because better than the Heathens 238. No Sauciness to pray to God 239. Prayer for Rain not for a Miracle 240. Christians think not to weary God by Prayer 242. Nor to flatter him by Thanksgiving 243. Mortification vindicated to be a a reasonable Duty 246. Single Marriage vindicated Polygamy not lawful from the practice of the Antients 249. Or Barbarous 250. More Comfort in Single Marriage 251. Affections of the Married do not naturally wear off by Age. 253. Nor by the speedy decay of Feminine Beauty 254. Ob. against Polygamy from the slavery of such Wives 255. From the equal Number of Males and Females 256. Humility and Meekness vind against Spinosa and Match 263. Forgiving Injuries Vindicated 268. Doctrine of Repentance Vindicated 276. And that of Grace 282. Reasonableness of the Institution of the Sacraments 287. Reasonableness of the general Resurrection 296. Of the Doctrine of Wicked Spirits 302. Of Hell and the Eternity of Hell Torments 307. Of Heaven 315. THE CONTENTS of the Fourth Part OF THE CONFERENCE Of the Authenticalness of the Books of Scripture MOses allowed to be the Author of the Pontateuch by all Antiquity p. 6. Father Simons Supposition Examined 8. No setled Scribes to write Scripture among the Jews 10. Jewish Scripture not wrote on loose Leaves 11. No Compilers to alter original Scripture 16. Esdras could not forge the Scripture 18. Spinosas Arguments against Moses being the Author of the Pentateuch answered 23. Isaiah the Author of the Book under his Name 38. Samuel Author of Judges and beginning of Samuel 41. The other parts of Samuel wrote by Nathan and Gad. 43. Kings and Chronicles a compilation after the Captivity 45. Esra wrote the book of that Name 46. Nehemiah Author of that Book 47. The Book of Job vindicated 49. The Psalms 52. Solomon Author of the Proverbs 54. Ecclesiastes 56. Panticles 57. The Authority of the Book of Isaiah 57. Jeremiah 60. Ezekiel 63. Daniel 65. Twelve Minor Prophets 66. The Absurdity of Spinosas asserting that all the Books of the Old Testament were wrote by the same hand
67. The Authority of the Gospel of St. Matthew 75. Of St. Mark ib. Of St. Luke and the Acts. 76. Of St. John 77. Of his three Epistles and the Book of Revelations ib. The Authority of the Epistles of St. Paul 78. Of the Epistle of St. James 79. Of those of St. Peter ib. Of the Epistle of St. Jude ib. The Authority of the Scriptural Books more indubitable than others 81. Hereticks not accepting them no Argum. against them 84. Old Testament not more inspired than the New 88. Apostles not doubting in their Doctrine 90. Want of exactness in the Greek no Argument against the Apostles Inspiration 92. Nor their Reasoning 93. Nor that St. Paul uses Intreaties 96. Preaching of the Apostles not after human Art 96. Different Methods of the Apostles not the cause of Heresies 98. Seeming Contradictions no Objection against their Inspiration 99. Nor want of Exactness in Time or Number 100. Nor St. Paul thinking he had the Spirit of God 101. Different Explications no argum against Inspiration 103. Inspiration of Scripture proved from Reason 105. As much need of Inspirat in Writing as in Preach ib. The Apostolick Honour a Proof of their Inspiration 106. Because Inspirat the best way to preserve Christianity 108. Proof of Inspiration from Scripture 109. From Antient Authority 112. How far the Scriptures were Inspired 114. The Apostles generally make use of their own Words and Reason 115. Chief of the Sense of Scripture Inspired 117. Sometimes the Words 119. Of the Style of Scripture Charge of want of Eloquence answered because Eloquence in Scripture needless 122. Greek and Latin Authors nor the Standard of Eloquence 126. The Scriptures avoid the Vices in Eloquence which the Greek and Latin Authors are subject to 130. Seeming uncuothness in Scripture Style from the literal Translation 134. Scriptures truly Eloquent 139. Because the Subject verisimilar 140. The Arguments conclusive 141. They move the Passions 143. and because their Eloquence suited to the Capacities they speak to 145. Scriptures not void of Rhetorical Figures 146. Anaphora 147. Anadiplosis 148. Climax ib. Auxesis 149. Antithesis 150. Exclamation ib. Hypotyposis 151. They have sometimes more sublimity than the Heathen Writers 153. Charge of want of Method in Scripture refuted because Method and Art invented by the Heathens 159. Method useless 160. Neglect of Method more answerable to Inspiration 161. Method not wholly wanting in Scripture 163. Particular Reasons of the want of Method 165. Charge of Obscurity upon Scripture refuted Because History and practical Duties plain in Scripture 169. Some sublime things in Scripture cannot be plain 171. Obscure Pasâ—ages may be hereafter plain 172. Obscurity arises from want of Exactness in Jewish Language and Customs 173. Reasonableness of some places being obscure 176. Imputation of Trivialness and Impertinence unjust because the meanest parts of Scripture is necessary to the perfecti of the whole 179. Family Affairs of the Patriarchs 180. The Scripture Writers do not pretend to the Heathen exactness of Style 181. Exact writing of History a Heathen Art 182. What may seem Impertinent is sometimes Typical 184. Sometimes Prophetical ib. Or brought to confute Heresies 185. Charge of Repetition removed because that is owing to the different Authors 186. Practical Duties ought to be repeated for inculcation 187. Some things diversly urged to suit with Mens Inclinat ib. Heathen Authors as moch subject to Repetitions 189. The Prophets and Apostles Vind. from this Charge 191. Imputation of the want of Reasoning answered because Scriptures make use of Rational Argumentation 194. Tho' they have not that need of it as other Books 196. Scriptures vindicated from Contradiction because no Contradiction in a material point 199. Some slight Contradictions proof of the Genuiness 200. All seeming Contradictions satisfactorily solved 201. There could not but be such seeming Contradictions arising from antient Customs 202. Hebrew Tongue ib. Chronology 203. Pretended Contradictions about the time of Christ's Resurrection solved ib. That about hearing the Voice in St. Pauls Conversion 204. That about the time of the Israelites stay in Aegypt 205. Scripture has more Difficulties than other Books from the strangeness of the Language and Matter c. 211. From the Multitude of Interpreters 212. From the design of wicked Men to oppose it 213. Unbelievers would like Scripture Style better if they would forbear drolling upon it 214. If they would study it in the Orig. Languages 216. If they would lead a good Life 217. Of the Truth and Excellency of the Christian Religion Arg. 1. Drawn from the foolish Scheme of Infidel Principles their groundless Objections against Christianity 233. and silly system of Moral Principles 235. Arg. 2. Drawn from the Harmony of the parts of Christianity 238. Arg. 3. From the great progress of Christianity in the World 236. Growth of Christianity against Wit and Learning 240. Secular Power ib. Prejudice 241. Persecution 242. notwithstanding the meanness of the Propagators 243. Progress of Mahometanism no parallel 244. Nor that of Quakerism 245. Arg. 4. Drawn from the Prophecies contained in the Old Testament .. 248. Prophecy of the Destruction of Jerusalem 249. Increase of Christianity 254. Of Anti-Christ 255. Of Christ's Resurrection and the Comforter 257. Arg. 5. From the Miracles which confirmed the Christian Religion 258. Miracles in our Saviour's and the Apostles time and in the succeeding Ages of the Church 259. Arg. 6. Drawn from the Excell of the Christian Doctrines 267. Speculative 269. Practical 271. The Motives to them 274. Arg. 7. Drawn from the comparison of Christianity with other false Religions 277. Heathen Religion ib. Mahometan 279. Bramins 280. Traditions of the Talmud 281. Popish Legends ib. Arg. Drawn from the Influence of the Christian Religion upon Mens Lives 283. Arg. 9. Drawn from the exact Historical Evidence and indubitable Testimony of what the Apostles taught and did 288. Conclusion Containing an Advice to Philologus 298. BOOKS Printed for Tho. Bennet Folio THuidides Greek and Latin Collated with five entire Manuscript Copies and all the Editions Extant also Illustrated with Maps large Annotations and Indexes by J. Hudson M. A. and Fellow of Vniversity Coll. Oxon. To which is added an exact Chronology by the Learned Hen. Dodwell never before Publish'd Printed at the Theater Oxon. Octavo and Twelves Sermons and Discourses upon several Occasions by Dr. Stradling Dean of Chichester Together with an Account of the Author by James Harrington Esq Sermons and Discourses upon several Occasions by Dr Meggot Dean of Chichester The Meditations of Marcus Aurelius Antonius the Roman Emperor Translated out of Greek into English by Dr. Causabon with Notes To this Edition is added the Life of the Emperor with an Account of Stoick Philosophy as also Remarks on the Meditations all newly written by Monsieur and Madam Dacier The Inspiration of the New Testament Asserted and Explained in Answer to the Six Letters of Inspiration from Holland c. by Mr. L. Moth. A Conference WITH A