The Apotheosis of Demons 223 The constitution of Demons 224 The Offices of these Demons conformable to those of Christ 224 225 Pagan columnes and Images 226 The first Places and Times of Natural Theologie 227 Chaldea the first seat of Natural Theologie 228 The Sun Worshipt at Ur under the Symbol of fire 229 Nimrod the first Institutor of Sacred fire 230 The Sun worshipt under Bel and Adad ibid. The original of the Moons Adoration 231 The Sun stiled by the Persians Amanus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mithras from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithra 232 Horses sacrificed to the Sun 2 King 23.11 233 The Persians rejected all Images ibid. The Zabii and Magi the first institutors of this Natural Theologie 233 234 The Egyptian natural Theologie 234 The Sun stiled Orus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or. 234 Osiris considered Physically the Sun 235 The Sun worshipt at Heliopolis under Mnevis Esa 19.18 235 236 Apis the Sun 236 The Egyptian Demons 236 237 The Natural Theologie of the Phenicians 237 Baal Beelsamen Symbols of the Sun ibid. Moloch the Sun 238 Belzebub Baal Peor Elagabalus the Sun 239 Adonis the Sun 240 The Moon stiled Astarte Belisama Baaltis Cijun c. 240 The Phenician Baalim 240 241 The Grecian Natural Theologie 241 The first Grecians worshipped Planetarie Deities 241 The Stars Bodies of their Gods 242 Philosophers the composers of this Natural Theologie 243 The Sun stile Chronos Zeus Dis Jao 243 244 The Sun stiled Apollo 245 The Sun stiled Bacchus Mercurie c. 246 The Grecian Demons ibid. The Reformation of Natural Theologie by the New Platonists 247 The Roman Natural Theologie 248 CHAP. IX Politick Theologie traduced from Divine Institutes corrupted POlitick Theologie its Idea c. 250 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jah Gods name 251 Numa the first Institutor of Politick Theologie 252 Institutes for the worship of God from God 253 The Temple and sacreds at Delphos framed in imitation of the Jewish Temple and sacreds 254 Apollo's Cortine an imitation of the Tabernacle his Tripos of the Ark his Holine of the Propitiatorie c. 254 255. Pagan Altars in imitation of Jewish 255 Acts 17.23 The Alter to the unknown God 255 The Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Roman Vesta an imitation of the Sacred fire Lev. 6.12 256 Pagan Priests in imitation of Jewish 256 The Pontifick College and Vestments in imitation of Judaick 257 Pagan Pontifick Institutions Levitick 258 Pagan Pontifick Purifications Levitick 258 Pagan Sacrifices from Judaick 259 The Jewish Holocaust imitated by Pagans 259 Levit. 1,2,3,4,5,6 largely explicated 259 260 261 The Scape Goat imitated by Pagans 262 The red Heifer imitated by Pagans 263 Pagan human sacrifices in imitation of Christs 264 265 Judaick Federal Sacrifices imitated by Pagans 266 267 A Covenant by sacrifice Psal 50.5 Gen. 15.9.10 Jer. 34.18,19 fully explicated ibid. Pagan feasting on Sacrifices from the Jewish Feasts 268 The Pagan Lectisternia from the Jews ibid. Pagan Tenths and first fruits from Jews 269 The Pagans seventh day Sabbath c. 270 Pagan Oracles and Ceremonies from the Jewes 271 272 273 BOOK III. Of Pagan Poesie c. CHAP. I. Of Pagan Poesie and its Traduction from sacred Oracles POesie the most ancient piece of Literature 276 Divine Poesie the spring and Idea of Human ibid. This is proved by inartificial and artificial arguments 277 1. From the first Authors of Pagan Poesie 278 c. Linus traduced his Poesie from the Scripture 279 Orpheus's Poesie derived from Scripture 280 281 Homers choicest notions from the Scriptures 282 Hesiods Poems from Scripture 282 Gods Miracles the first occasion of all Poesie 283 c. Admiration the Impulsive cause of all Poesie 286 Ethnick Poesie from Admiration of Divine effects 287 Pagan Poesie parallel to Divine as to its ends ibid. The forme of Pagan poesie from Divine 288 Poefie Originally from Enthusiasme 288 The Grecian Paean of sacred extract 290 Plato's Enthusiastick Poesie parallelized with Divine 291 The Greek Rhapsodist from the Jewish Psalmonist 291 Poesie not an Art but a Divine Afflation 292 c. Pagan Poesie Theologick Philosophick Historick from sacred 294 Eicastick Poesie its originall and parts of Comedies and Tragedies 296 Phantastick Poesie its Abuses ibid. CHAP. II. Of Pagan Historie and its Traduction from sacred Records SAcred Historie the Idea of Profane 298 Phenician Historie from Sacred 299 The Egyptian Annals from Jewish 300 Of Manethos his Historie c. 302 The ancient Trismegistus ib. The Chaldean Annals from the Sacred 302 The Grecian Historiographie derived from the Mosaick 304 Of Cadmus Milesius and Eumelus 305 Hecataeus Aristeas Pherecydes Diodorus 366 Eusebius his designe to prove that Ethnick Historians traduced their choicest materials from the Scriptures 307 Cleodemus Malchus his Imitation of Moses's Historie ibid. Diodorus and Strabo imitate Moses 308 The forme of Pagan Historie simple or Mythologick ibid. Pagan Chronologie from Sacred 309 Pagan Geographie from Sacred Gen. 10 c. 310 Moses's Geographie most perfect 311 Pagan Mythologick Historie from Scripture Mysteries and relations 312 Mythologick Historie Fables of real Truths and events 313 c. CHAP. III. Moses his Historie of the Creation imitated by Pagans c. THat the world had a beginning acknowledged by Pagans 315 c. Rational Arguments proving that the Pagans traduced their Traditions touching the Origine of the Universe from the Scriptures 317 Plato's Ideas from Moses Gen. 1.31 318 Gods real efficience Gen. 1.1 how far expressed by Pagans 319 The Supreme Heaven and Angels how far understood by Pagans Gen. 1.1 320 The Pagans Chaos from Gen. 1.2 321 The first Chaos the seed of the Creation 322 The spirits forming the Universe Gen. 1.2 how expressed by Pagans Sanchoniathon c. 323 Plato's Soul of the Universe borrowed from the Spirit Gen. 1.2 324 Plato's Description of the Formes of the Universe conformable to that of Moses Gen. 1.31 325 The forme of the Universe consists in its Beautie Order and Perfection 326 Moses's Description of Light Gen. 1.3,4,5,6 how far imitated by Pagans 327 The primigenious Light was Fire Gen. 1.3,4 328 Out of this Primigenious Light or fire the Celestial Lights were composed Gen. 1.14,15,16 329 The Pagans received these Notions of the Sun and Stars being fire from Gen. 1.3 c. 330 Pagans held the Night to be elder than the Day from Gen. 1.5 331 The firmament Genes 1.6 a fluid aerial matter Ibid. Pagan Notions of the Firmaments fluid matter 332 CHAP. IIII. ADam's formation out of the dust imitated by Pagans 333 The Souls Infusion c. Gen. 2.7 334 Eves formation Gen. 2.21,22 335 Mans being formed after the image of God Gen. 1.27 ibid. Mans Happy state in Paradise Gen. 2.8 336 Eves conference with the Serpent Gen. 3.1 337 The difference twixt the Golden and Iron Age. ibid. Saturne the same with Adam 338 The memorie of Paradise preserved under the Elysian fields 339 The Tree of life
imitated by Nectar and Ambrosia 340 CHAP. V. Ethnick stories of Mans Fall and Redemption by Christ PLato's conceptions of mans fall from Gen. 3 23.24 341 Mans general losse by the Fall 342 Plato's Traditions of the souls preexistence and the present slaverie of the soul whilest in the bodie ibid. Plato's Notions of original Sin and its Traduction 343 Mans state in Sin termed spiritual death as Gen 2.17 344. Plato of the Souls universal contagion ibid c. The ignorance of the mind 345 The depravation of the will and Affections ibid. Mans Redemption and the Restauration of all things by Christ ibid. How far Plato received Traditions of the Trinitie 346 The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrilegious imitation of Christ the Divine word 348 Pagan Fables of Christs Incarnation Passion and Ascension ibid. CHAP. VI. The History of the Floud imitated by Pagan Writers Solon's conference with the Egyptian Priest about Archeologie 350 c. The Fables of Phaeton Pyrrha Niobe Phoroneus explicated 352 Deucalion's Floud the same with Noahs 353 The flouds of Xisuthrus Prometheus and Ogyges the same with Noah's 354 Noah's Dove and Raven imitated by Pagans 357 CHAP. VII Ethnick stories of the Worlds Conflagration The last Judgment Mans future Immortal state from sacred Oracles The Worlds final Conflagration how expressed by Plato and the Stoicks 359 The Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Pagan notices of the worlds Conflagration 361 Pagan Traditions of the last Judgment 362 The Platonick year c. 363 A Catholick fame of the souls Immortalitie 364 Plato's Notions of the Souls Immortalitie from Scripture 365 The general consent of Philosophers touching the Bodies resurrection and souls immortalitie 366 c. The Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of the Resurrection 367 CHAP. VIII Of the Giants war the Jewish Asses c. The Gians war a Fable of those who built the Tower of Babel or of the Cananites fighting against the Israelites 368 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 369 The Fable of the Jewes worshipping the Golden Head of an Asse whence it sprang 370 The Fable of Tacitus and Plutarch concerning the Jewes their having Wels discovered to them by Asses in the wildernesse 371 An Ethnick Imitation of Samsons Foxes 372 A Fable of Jonah's whale 372 How these Jewish Traditions came to be corrupted ibid c. CHAP. IX Pagan Laws imitations of Jewish Pagan Laws from Jewish 373 Grecian Legislators received their Laws originally from the Judaick 376 Minos Lycurgus and Solon derived their Laws from the Jewes 377 Plato's Laws of Judaick Origine 378 Plato's Colledge from the Judaick Sanedrim ibid. Plato's Laws for ordering Priests and excommunication Judaick ibid. c. Aristotles Laws Judaick 379 Roman Lawes of Jewish origine ibid. Numa Pythagoras and Zaleucus Traduced their Lawes from the Jewes 380 CHAP. X. Pagan Rhetorick and Oratorie from Jewish Sacred Rhetorick the Idea of profane 381 Longinus's imitation of Moses 382 Pagan Rhetorick its cognation with and Derivation from Sacred ibid. Pagan symbolick Images of Truth from Sacred ibid. The many advantages of Symbolick Rhetorick 383 Plato 's Rhetorick Canons of Sacred extract 384 1. Rhetorick is for the Illustration of Truth ibid. 2. Rhetorick must draw men to virtue 385 3. Orators must be Virtuous ibid. c. 4. Orations must be Uniforme ibid. 5. Orations must be Pathetick 387 6. Rhetorick must be severe and masculine not glavering 388 The mischief of flattering Oratorie ibid. Plato of Examples Interrogations and Repetitions 389 390 Aristotles Rules of Rhetorick ibid. c. The Perfection of sacred Rhetorick 392 CHAP. XI How Jewish Traditions came to be mistaken by Pagans How the Jewish Traditions came to be corrupted and mistaken 393 Pagan Mythologie the cause of those many mistakes about the Jews ibid. c. Grecian Mythologie its Causes 394 1. Mistakes about Hebrew Paronomasies ibid. 2. Mistakes of the Hebrew Idiom ibid. 3. Attributing stories of Oriental Persons to those of their own Nation 395 4. Equivocations of the Hebrew ibid. 5. The Alteration of Names ibid. Motives that inclined Mythologists to alter oriental Traditions 396 1. The Pagans Enmitie against the Jews ib. 2. Grecians assuming to themselves what was Jewish ibid. Pagans ignorance of Jewish Records 397 The Index of Scriptures explicated  Chap. Verse page Genesis 1. 1 330 1. 2 321. 323 1. 3 4 327. 328 1. 5 71 1. 6 331 1. 14 15 329 1. 16 105. 216. 217. 231 1. 26 333 1. 27 335 1. 31 325 2. 7 334 2. 8 333 2. 17 344 2. 19 63 2. 21. 22 335 2. 25 337 3. 23. 24 341 4. 22 179. 180 9. 20 191 9. 25 154 9. 27 188 10. 9 138 10. 15 70 10. 25 69 11. 1 63. 64 11. 7 65 11. 28. 31 229 14. 19. 22 107. 202. 203 15. 9. 10 266 267 15. 19 38 28. 18 204 41. 45 77. 78 45. 8 208 46. 26 118. 140 49. 10. 11. 12 141. 180 Exodus 3. 14 16 6. 3 2 13. 16 273 17. 15 131. 135 20. 23 43. 146 Leviticus 1. 2. 259 1. 3 259. 260 1. 4 260 1. 5 260 1. 6. 261. 262 6. 12. 13 147. 256 16. 7 262 18. 21 198 20. 2. 3. 4. 198 26. 30 232 Numbers 18. 12 43. 269 19. 2 263 22. 28 182. 183 24. 4 156 25. 2. 3. 6 196. 197 Deuteronomie 3. 13 169 4. 5. 6 374 4. 19 219 4. 24 132 7. 13 121 9. 2 21 11. 16 220 14. 23 43. 148 18. 3. 4 43. 269 32. 17 145 33. 17 145 34. 6 141 Joshua 2. 9. 24 183 5. 1 183 15. 15. 49 21 Judges 8. 27 272 8. 33 107. 202 10. 6 124 1 Samuel 5. 1 206 10. 5. 6 288 1 Kings 11. 5 121 11. 7 198 19. 18 228 2 Kings 1. 2 195. 196 23. 10 198. 199 23. 11 233 23. 13 124 Nehemiah 13. 24 80 Job 1. 20. 273 17. 6 199 31. 26. 27 219. 228. 234 Psalmes 18. 5 159 24. 8 177 49. 14 157 50. 5 266. 267 80. 15 78 86. 13 159 87. 4 78 89. 10 78 106. 28 197. 223 106. 37 38 23. 199 116. 3 159 119. 137 200 136. 7 8 9 106 Proverbs 23. 29 30 142 Esaiah 19. 18 71 75 235 236 23. 8 29 27. 1 161 30. 33 162. 199 34. 12 127 40. 22 54 41. 2 25 46. 1 127. 230 Jeremiah 7. 18 125 7. 31 32 199 34. 18 19 266. 267 44. 17 18 125 46. 20 160 Ezechiel 8. 14 142 8. 16 233 25. 16 48 27. 6 52 27. 12 33 Hosea 2. 16 17 194 9. 10 196 Amos. 5. 26 125. 126. 198 Matthew 6. 24 73. 82 12. 24 196 23. 5 273 27. 6 83 27. 46 83 Marke 5. 41 83 7. 34 83 15. 34 83 Luke 2. 25. 36 289 John 4. 9 89 5. 2 82. 83 13. 23 269 Acts. 1. 19 83 2 31 158. 159 17. 22 145 17. 23 255. 256. 262 Romans 10. 7 159 16. 15 61 1 Corinthians 4. 13 263 11. 5 289 14. 26 289 16. 22 82 2 Timothy 2.
of Demons which is excellently opened and demonstrated by Mede on this text in a Treatise called the Apostasie of the latter Times from pag. 31. to 37. edit 1. But more concerning the Traduction of Pagan Demons from the true Messias in the following discourse of Pythagorean Philosophie § 6. Other mediums of Natnral worship Besides these Men-Gods or Demons the Pagans had many other mediums of Worship which were a kind of midling or representative Gods interposing betwixt them and the supreme God or Gods 1 The Pagan Columnes Amongst these we may reckon their sacred Columnes which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stelas so the LXX on Lev. 26.1 Deut. 16.22 where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Kimchi makes to be a stone erected for prayer Much of the same import were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baetylia which were at first onely symbols of a Divine presence but afterwards abused to superstition and made Gods as in the former Chapter § 8. Clemens Alexandrinus tels us That these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred Columnes were invented in imitation of the pillar of Cloud that went before the Israelites in the wildernes Certain it is that the wiser of the Pagans did not worship these Stones as supreme Gods but at first onely as commemoratives of some Divine presence and afterwards as an Organ or Bodie which was informed and actuated by some Divine or rather Demoniack Spirit 2 The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of the same import also were the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Images artificially composed for the reception of some Divine spirit or Influence For these poor Heathens finding their supreme Gods the Sun Moon c. too remote and absent they conceit it necessarie to have certain Images and Symbols to represent and receive the Influences of their absent Deities This superstitious inclination induced the Israelites to make a Calf Exod. 32.1 Exod. 32.1 Plotinus Ennead 4. lib. 3. cap. 11. unfolds this whole mysterie shewing that they esteemed not these Images or Pillars simply and absolutely as their chief God but onely as symbolick bodies informed and influenced by the soul of their God as a Glasse is informed by the Image or species that fals upon it of which elsewhere Unto this Head also we may refer the numerous multitude of Egyptian petty Deities which were made not the ultimate object of their Adoration but onely mediums thereof For finding as they thought somewhat of Divinitie in almost every Creature they made it a medium of adoring their supreme Gods All these symbolick Images sensible Formes and visible Representations which the wiser Heathens used as natural Mediums of that Devotion and Worship they bestowed on their supreme God seem to have received their original Idea and derivation from those Symbolick Types and shadows which were appointed the Jewish Church for the more solemne Celebration of God's worship as hereafter § 7. The original seats of Pagan Theologie Having gone through the Objects of Natural Theologie with the original grounds of their being Deified and Adored we now proceed to a more full Inquisition into the particular Places where this Pagan Theologie first took root and whence it diffused it self into other parts together with the Causes thereof We have afore § 4. shewed that the ultimate and supreme Object of this their Natural Theologie was amongst the first and most of the Pagans made to be the Sun and that in Imitation of the true God Creator of Heaven and Earth who inhabits the Heavens The time when this Natural Theologie began As for the Time when men began first to Idolize and adore the Sun it cannot be precisely determin'd some fixe the time about the Nativitie of Serug 63 years after the Babylonian dispersion But Owen de Idol lib. 3. cap. 7. pag. 212. conceiveth that immediately after the Babylonian dispersion the Apostate seed forsaking the worship of the true God fell to adore the Sun And that which seems to confirme this persuasion is that Nimrod by the Assyrians called Belus the first that usurped temporal Monarchie and Dominion over his brethren whilest living and after his death was Deified by them under the name of Bel which the wiser of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the Sun That the Deification and Adoration of the Sun was very ancient is evident from Moses Deut. 4.19 and Job 31.26,27 The original seat of Pagan Theologie not Aegypt But to come more closely to our present substratum The original seat or place where this Natural Theologie began is left somewhat uncertain by Antiquitie Diodorus Siculus Biblioth lib. 1. makes the Egyptians the first that led the dance to this superstitious Adoration of the Sun who is followed herein by Lactantius and others Chaldea the first seat of Natural Theologie Yet I would with submission incline to think that the Babylonians and Chaldeans were the first that broached this Natural Adoration of the Sun And that which confirmes this opinion is first Scripture evidence as Rev. 17.5 where Babylon is called the Mother of Harlots c. i.e. saith Mede the first Parent of Idols for Babel as she was the first seat of temporal Monarchie so also of Idolatrie This is farther evident from sacred Historical Observation which gives us an account of the mode or manner how the Sun was at first worshipped Thus Job 31.26,27 Job 31.26,27 If I have kissed my hand with my mouth c. So 1 King 19.18 Job 31.26,27 1 King 19.18 and every mouth which has not adored him kissing the hand These places refer to the Gentiles mode of adoring the Sun by lifting the right hand to their mouth of which there is frequent mention amongst Pagan Writers So Apuleius Apol. 1. for worship sake to move the hand to the lips The same Tacitus expresseth by worshipping with the hand and Martial by saluting with the hand which saies Vossius de Idol lib. 2. cap. 3. was most ancient and perchance sprang from the manner of worshipping the Sun in those first times especially at his rising c. So Glassius Grammat S. lib. 4. Tract 2. Observ 22. on Job 31.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my hand hath kissâ—d my mouth The sense is If when I have seen the Sun and Moon I moved mine hand to my mouth by way of worship So Drusius lib. 1. Observ cap. 20. where out of Minutius felix in Octavio Apuleius apol 1. Plinie lib. 28. cap. 2. he demonstrates this to be an old Rite of Idolaters that when they passed by any Temple they moved their hand in reference to a kisse whereby they worshipped their Idol God c. So Mollerus in Psal 2.12 This saies he was one kind of Idolatrie for seeing men could not attain to kisse the Sun and Moon with their mouth they extended their hands to those Celestial bodies and thence moving it back to their
his by the advice of Pythagoras who was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iewish Ape or Imitator However it came to passe yet certain it is those ancient Heathens who first instituted this Pagan Theologie or Idolatrie had more refined apprehensions of God and of his worship than their followers which we cannot rationally impute to any other cause save this that they were more intimately and throughly instructed in the Jewish Religion and worship This will farther appear by the ensuing particularities § 3. Laws concerning worship of Gods from God First it was generally confest by the first great Institutors of Laws for the worship of the Gods that they received their Institutions and Laws from some Divine Oracle So Numa Pompilius when he came to deliver his Laws for the worship of the Gods pretends to a Divine Inspiration Thus Plato de leg 6. fol. 759. laies down this as a general Concession that all Laws and Constitutions about the worship of God must come from God his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laws about Divine matters must be fetcht from the Delphick Oracle c So again Plato de leg 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful to constitute Gods or Sacreds beyond the Law So likewise de Repub. 5. fol. 468. Plato saith that concerning the worship of the Demons we must consult God's Oracle in what rank those blessed men are to be had and with what Ensignes they are to be honored c. We have reason enough to conclude that Plato learnt this as well as other Divine Traditions from the Jews with whom he had about 14 years conversation in Egypt De Graecorum religione ostenditur primo sacra Graecorum ab Hebraeorum ceremoniis deflux isse Sandfordus de desâ—ens Christi lib. 1. §. 5. Yea we are not without probable conjectures that Plato when he refers us to the Delphick Oracle for all Divine Constitutions and Laws about Worship he means no other than the sacred Oracles of the true God whence he borrowed the choicest of his Contemplations and Traditions § 4. The Temple and Sacreds at Delphos framed in imitation of Gods Temple and other sacreds at Jerusalem More particularly One great part of this politick and sacred Theologie regards the Heathens Temples and their consecration to some God which seem exactly parallel to and therefore as we may presume were framed in imitation of God's sacred Temple at Jerusalem The Devil indeed delighted much to play the Ape and to be worshipped by his Devoti in the same or a like mode as the true God was worshipped at Jerusalem 1. Hence as God had his Temple wherein they prayed and sung Hallelujahs unto God so the Devil had his Temple at Delphus where they sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleu Ie or Ia unto Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delphici Templi foribus inscribebatur Delph Phoen. c. 10. Sandf desc l. 1. §. 13. So Eustathius in Odys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beseeching their Demon to be propitious to them they cry out Ie Ie i.e. Iah Iah Whence we are informed by some learned men that the ancient wise men of Greece writ this sacred name of God on the very doors of their Delphick Temple Hence also the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temple was so stiled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hie which is the same with Iah as before § 1. 2. As God had his Tabernacle so Apollo had his cortine exactly answering thereto 3. As God had in the Tabernacle his Ark so Apollo had in his Cortine a Tripos conformable to the Ark. 4. As the Ark so the Tripos also was overlaid with Gold Whence Apollo is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give ambiguous responses from his golden Tripos and as the Ark was compassed about with a golden Crown so Apollo's Tripos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tripos was bound about with a Crown Scholiast in Aristoph Pluto 5. On the Ark there was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatorie seat in imitation whereof the Delphicks had a certain seat they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was placed on the Tripos whereon Apollo's Pythian Prophetesse sate and after consultation with the Demoniack spirit gave forth Oracles in Satanick imitation of Gods Divine Oracles Thus Dickinson Delphi Phoenicissantes cap. 11. Ad similitudinem Tabernaculi cortinam ad Arcae faederis exemplum Tripodem ad umbram Propitiatorii Epithematis Holmum c. Dickins Delph c. 11. Not onely the mysteries of the Tripos but also those of the Cortine and Holme seem apparently to be translated from the Tabernacle and Ark. For the Delphicks that they might compose themselves exactly to the Hebraick mode instituted the Cortine after the likenes of the Tabernacle the Tripos according to the patterne of the Ark the Holme according to the forme of the propitiatorie seat and a Table answerable to the table whereon stood the Shewbread c. Yea we are told that not onely the Pagan Temples but also their other more exact pieces of Architecture were derived from that stately structure of the Jewish Temple So Selden de Jure Nat. lib. 1. cap. 2. fol. 27. tels us that Villalpandus that Egregious Divine of our Age as also Mathematician will have the more perfect and complete Idea of all Architecture amongst the Greeks and Romans to have flowed from the Hebrew proportions in the Temple of Solomon and other of his structures See Villalpandus's own words in Ezech. Tom. 2. part 2. lib. 5. disput 1. cap. 13. § 5. Pagan Altars in imitation of the Jewish As the Pagans Temples so also their Altars seem to have been taken up in imitation of those amongst the Jews I shall mention onely the Altar at Athens dedicated to the unknown God Act. 17.23 Act. 17.23 The Altar to the unknown God That this Altar was dedicated to the true God of Israel though unknown to those blind Grecians Paul's words seem to assure us unto the unknown God saies he whom ye ignorantly worship c. whereby he seems to intimate that the Altar was dedicated to the true God albeit they knew him not This will be farther evident if we consider the Original of this Altar whereof we have a good account given us by Diogenes Laertius in the life of Epimenides thus Epimenides was counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Devoto he staid a Plague amongst the Athenians thus he took a black and a white Sheep and carried them to Areopagus from whence he let them go which way they would commanding those that followed them that wheresoever they laid down they should sacrifice them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some peculiar meet God And to this very day saith Laertius throughout the Athenian Pagi there are Altars to be found without name which were then made in memorie of this Expiation as t is certain c. That
sailed They write that Hesiod being old was slain c. That Hesiod received some of his choicest Traditions from the sacred Oracles if not immediatly yet originally will appear probable to any that shall take the pains to draw up the parallel I shall only mention a particular or two as his description of the Chaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. first of all the Chaos was produced c. where he seems to give a description of the first matter or Chaos exactly parallel to the Mosaick Delineation thereof Gen. 1.2 And indeed the whole of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Genealogie of the Gods seemeth to be but a corrupt Imitation of Divine Persons Actions and stories as before § 8. A second Demonstration from the first occusion of all Poesie which was the stupendous works of God Having demonstrated the Traduction of Pagan Poesie from Divine Oracles by shewing what recourse the first Inventors thereof had to the Phenicians Egyptians and originally to the Jews we now proceed to a second Demonstration namely to evince the same from the original ground stiled in the Scholes the procatartick cause of all Poesie which we doubt not but to prove was one and the same both in Divine and Human Poesie As to the original ground and first occasion of all Poesie it sprang from the stupendous Miracles and affecting Providences which God vouchsafed the infant state of his Church and People for their securitie and incouragement Illustres illae Mosis Victoriae adhuc recenti memoria celebres magis inaotuisse putandae suat c. Sandford de Descens l. 1. §. 12. For as hereafter the first Ages after Gods delivering his People out of the Egyptian bondage being filled up with admirable effects and wonderful passages of Providence which God was pleased to afford the infant state of his Church for the confirmation of her Faith and to give the whole world ocular demonstrations or sensible experiments of his Deitie and Providence the sense and apprehension of such wondrous issues of Providence could not but make a deep impresse on the tender and soft Affections of his own People in whose behalf these signal providences were vouchsafed Now the Church in this her Childish state like Children who are much affected with wonders being struck with the sense of these prodigious Appearances of Divine power in her behalf and having her Affections much stirred and moved hereby was not able to contain her self within bounds for Affections melted are very diffusive without venting her self in Poetick Hymnes and Raptures For Affections are the greatest Wits that may be and delight to vent themselves in Poesie which is a Witty Art or rather passion and therefore the most expressive of extraordinarie and choicer Affections Alas who so dull or flegmatick but can upon some more than ordinary experiments of Divine Providence find some poetick strains to vent his more warme and melted Affections in and by Thus much Experience learnes us that where any extraordinary occasion happens for the moving the Affections especially Admiration Love Joy or Sorrow there this Poetick vein is most pregnant and ripe For as speech was given to man for the communicating his conceptions or mind unto others so Poesie which is the most witty and affectionate speech seems for the more lively representation of our choicer Apprehensions and Affections stirred up by some extraordinary events or experiments of Providence This seems to be the genuine and original ground or occasion of all Poesie especially sacred For we find in Scripture that the People of God having received signal and unexpected deliverance found no more proper method for the celebrating of the same than by spiritual Hymnes or Psalmes which are Divine Poesie Of this sort were the Songs of Moses and Miriam Exod. 15.1.20 which so far as we can learn were the first pieces of Poesie the world was made partaker of and what the occasion hereof was is very plain viz. Gods wonderful deliverance vouchsafed the children of Israel at the red sea So likewise we find many other parcels of Sacred Scripture which were intended as commemorations of signal providences written in verse Thus was it usual with those Divine Writers upon any extraordinary Experiments or Observations of Divine Providence to give lively expressions thereof by extemporary Hymnes or Poems as Judg. 5. 1 Sam. 2. Luk. 1.46.68 with other Scriptural Hymnes and Songs which were the ordinary effects of extrordinary and astonishing Providences And as this gave the first occasion or rise to all Divine Poesie so also to all human and pagan For what was it that at first brought in the use of Poesie amongst the ancient Heathen but certain Experiments and Traditions of the stupendous operations of God which the first fabulous Poets Linus Orpheus Homer and Hesiod having gleaned up in Phenicia and Egypt made the foundation and matter of their poetick fictions This before we § 3. hinted out of Iackson who proves that the chiefest part of those fabulous Narrations and feigned stories with which the first Poets stuffed their Writings had their foundation in and rise from those extraordinarie issues of Divine Providence which the great God vouchsafed in the behalf of his Church c. To which we may adde that Satan who greatly affects to be Iehova's Ape not onely adulterated the miraculous Providences of God by turning them all into Grecian Fables but also counterfeited the like thereby to render himself the more venerable We have a full instance hereof in the Egyptian Magicians who counterfeited the miracles done by Moses Thus also as God vouchsafed his Church and People many glorious Apparitions and manifestations of himself either by the second Person in the Trinitie his assuming a transient corporeal forme or by created Angels as Gen. 28.17,18,19 where Iacob had an Apparition of God and thence called the place Bethel c. So also the Devil in imitation of God's Apparitions appeared in sensible formes and shapes to his Devoti who therefore erected their Baetylia or pillars of Stone in commemoration of their Demon's Apparition and that in imitation of Jacob's Bethel as before c. 7. § 8. Thus Iackson on the Scriptures fol. 34. Whence came this conceit of God's appearing in sensible shapes into Homer's and other ancient Poets heads surely as God had spoken in divers manners unto the old world so he appeared in divers formes unto the Israelites And as the Devils had counterfeited Gods manner of speaking to his People so did they the manner of his or his Angels Apparitions Thus did the Devil appear in the shape of Castor and Pollux to the Romans c. By which we come to understand whence the Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanies or Apparitions of their Gods had their Original Proportionable whereto it would be no difficult matter to shew how the chief Heads or common places of Poetick figments had their foundation and rise from some sacred storie of persons or things taken
and alterations those ancient Pagan Historians being possest with a Curiositie yet ignorant of the true causes and grounds of those extraordinarie events misapplied the same to unsuitable matters persons and causes amongst themselves which had no affinitie therewith as in the foregoing Chapter CHAP. III. Moses his Historie of the Creation imitated by Pagans c. The origine of the Universe proved 1. by Testimonies 2. by Arguments Plato's Ideas in imitation of Moses Gen. 1.31 Gods real efficiencie expressed by Pagans as Gen 1.1 God's creating the Heaven how understood by Pagans The Gentiles derived their Chaos and first matter from Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirits forming the Universe Gen. 1.2 called by Plato the soul of the world c. Hence proceeds the forme of the Universe consisting in its order perfection and goodnesle Gen. 1.31 which Plato very far imitated Moses's description of Light Gen. 1.3 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire out of which the Celestial Lights were framed Gen. 1.14,15,16 whence the Greek Philosophers traduced their notions that the Sun and Stars were fire Gen. 1.5 the Night elder than the day Gen. 1.6 the firmament fluid matter Water or Air. From Gen. 1.16 the Sun was made Lord of Heaven c. § 1. That the world had its beginning as Gen. 1.1 HAving given a general account of Pagan Historie and its Traduction from Sacred we now proceed to demonstrate the same from particulars and we shall begin with some Pagan stories touching the origine of the Universe which are exactly parallel unto and therefore we need no way doubt but were originally derived from the Mosaick description of the Creation And first that the world had a beginning answerable to that of Moses Gen. 1.1 In the beginning a Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen abstractiâ— Ã primitivo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod caput significat unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplex initium sive â—rincipium significat sed primum illud capitale admirandam omnium rerum initium quo exnihilo aliquid esse potentia Dei ceperunt P. Fagins Exeges in Gen. 1.1 c. was generally asserted by all both Poets and Philosophers before Aristotle For that novel opinion touching the eternitie of the World Aristotle seems to ascribe to himself as the first Founder thereof whence speaking of the ancient Philosophers he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore truely they all say the world was made This is confirmed by Philoponus de creatione mundi who aslerts that all before Aristotle asserted the origine of the Universe The same is affirmed by Bochart as elsewhere Aristotle's doubts or objections against the origine of the Universe see in his Top. 19. de coelo 1.10 wherein he confesseth his contradiction to the Ancients because he could not forsooth bring his carnal reason to a compliance with Oriental Tradition therein For the great Hypothesis on which the Ancients founded their persuasions touching the origine of the Universe was not any humane argument of their own but some broken Tradition originally sacred which they gleaned up in the Oriental parts Thus Orpheus Hesiod Apollonius Aristophanes amongst the Poets and Thales Pherecydes Pythagoras Numenius Anaxagoras Anaximenes Parmenides Timaeus Locrus Democritus Empedocles Xenophon Socrates but none more fully than Plato amongst the Philosophers Also Diodorus Siculus Strabo and Plinie with others amongst the Historians as Euscbius Praepar Evang. lib. 1. cap. 7. Owen Theolog. lib. 1. cap. 8. pag. 75. And Strabo lib. 15. speaking of the Brachmanni saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In many things they have the same sentiments with the Grecians that the world had its beginning and shall have its end and that God the framer and governor thereof influenceth the whole c. Whence it appears that it was the common persuasion of the Grecians as well as of others that the world had its beginning So the Egyptians as Diogenes Laertius informes us prooem constantly believed the same That which made Aristotle as we may justly presume disbelieve the same was his vain philosophizing humor which induced him to reject all Oriental Traditions which would not stoop to his reason c. § 2. Testimonies to prove that the Pagan stories of the origine of the Vniverse had their origine from Moses's description thereof Gen. 1. That these great Pagan Maximes touching the origine of the Universe had their original by Tradition from sacred Historie is sufficiently evident both by Authentick Testimonie and Rational Demonstration As for Testimonies we shall begin with that of Johan Grammaticus de mundi creat lib. 1. cap. 2. pag. 4. where speaking of Moses his description of the Creation he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato teaching the production of the Vniverse by God in many things also imitates him i.e. Moses c. This is also most positively asserted by Ludov. Vives de verit fidei pag. 157. The production of the world saies he is so described by Moses that the greatest wits have both admired its profunditie and embraced the truth of the narration So the Pythagoreans and Plato who follows them in his Timaeus have followed the Mosaick description of the world's procreation almost in the same words c. Yea Plato himself in his Timaeus fol. 29. seems to acknowledge that what notices he had of the origine of the Universe were communicated to him by some fabulous or imperfect Tradition originally sacred His words are these It s meet that I who discourse and you who hear remember we have but human Nature and therefore may expect concerning these things onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some probable fable or Tradition neither is it lawful for us to enquire farther Plato here acknowledgeth that concerning the origine of the Universe we could have onely some probable fables or Traditions which were originally sacred I shall adde hereto onely the Testimonie of Mestrezat that great French Divine in his Treatise on Heb. 11.2 called de la vertu de la foy pag. 79. These Egarements or vain notions saies he of the Philosophers yea of the principal namely Aristotle and the Stoicks touching an eternal first matter c gives us sufficiently to understand that they who have discoursed more orthodoxly of the Creation as Plato c. derived that which they knew hereof from the rayes which the Celestial Revelation had scattered amongst the sons of Noah or from Abraham and his Posteritie amongst the Syrians and Egyptians Thus Mestrezat § 3. Rational arguments to prove the Pagans traduced their stories of the worlds origine from Moses But to come to a more rational eviction of our position we shall though but cursorily run through the whole series of the Worlds Creation as delivered by Moses and thence endeavor to shew how far Plato and others
c. The beginning of Elocution is to speak accurately which consists in 5 particulars 1. To speak things in connexion or harmoniously 2. To speak in proper Termes not with circumlocution 3. Not to use doubtful Phrases because an Ambages of words is very deceitful wherefore your soothsayers utter their Oracles in ambiguous and general termes wherein lies much deceit c. Now how exactly do these rules suit with Scripture Rhetorick what harmonie and connexion of parts what proprietie perspicuitie and clearnes of termes is there herein 4. Again Aristotle tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oration if it does not manifest the matter looseth its designe 5. Then as to the matter of an Oration we are told it must be weighty proper affecting c. So Aristot Rhet. lib. 3. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men give heed only to things great proper wonderful sweet therefore an oration ought to be composed of these And where can we find such matter if not in sacred Rhetorick 6. Farther as to the Qualitie of an oration Aristotle tels us that it must be natural not feigned artificial or starched so Arist Rhet. lib. 3. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should not seem to speak artificially but naturally for this is most persuasive whence addes he illiterate men usually persuade more effectually than the learned because they seem to speak most naturally and from an inward feeling sense And is there any piece of Pagan Oratorie that may compare with the sacred Scripture in point of Naturalitie and Simplicitie c. 7. Aristotle gives this as another character of true Oratorie that it be Majestick and Grave without a gaudy dresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oration must be grave and extatick Whence also he tels us that an Orator must seem rather serious than eloquent And where can we find a majestick grave and serious stile if not in sacred Rhetorick 8. Lastly Aristotle commends the use of proper epithets as very pathetick So Arist Rhet. lib. 3. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epithet names are very agreeable to one that would speak pathetically And surely there is no piece of Pagan Oratorie that afforded such proper Epithets as sacred Scripture The perfection of sacred Rhetorick To summe up all Where can we find more proper and significant Symbols Metaphors and other such like Rhetorick shadows and Images than in sacred Scripture how natural simple and grave is its stile what a masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does it abound withall how weighty and yet delightful is its matter how exactly proportionate and becomming are its parts how harmonious and beautiful is its forme with what Integritie Holines and Majesty were its Penmen adorned and how powerful and efficacious were they in their Ministerie Whence we may safely conclude at least thus much that sacred Scripture is the most perfect Idea of all true Masculine Oratorie Neither are we without some probable conjectures that Plato who is supposed to be one of the first renowned Grecian Orators and Rhetoricians traduced his choicest pieces of Rhetorick or finenes of speech from the sacred fountain of Israel Touching the perfection of Scripture Rhetorick see Glassius his Rhetorica sacra c. That the Jews had eloquent Orators in Isaiah's time which was before any Greek Orators that we find mention of is evident from Isa 3.3 the eloquent Orator We read also of a Jewish Orator called Tertullus Act. 24.1 CHAP. XI How Jewish Traditions came to be mistaken by Pagans One great cause of the corruptions and mistakes about Jewish Traditions was Pagan Mythologie which sprang 1. From mistakes about Hebrew Paronomasies and Idioms Gen. 8,9 and 9.20 2. From attributing to themselves what belonged to others 3. From Equivocations 4. Alteration of Names c. The original grounds that moved the Grecians and others to alter and disguise Oriental Tradition were 1. their enmitie to the Jews 2. their proud assumings 3. their ignorance of Jewish Records and Affaires § 1. HAving gone through the chief parts of Philologie with endeavors to evince their Traduction originally from the sacred Scriptures or the Jewish Church Language and Wisdom we shall adde as an Epilogue to this Treatise some general account how these Scriptural Records and Jewish Traditions came to be so greatly corrupted or mistaken by the blind Pagans How Jewish Traditions came to be so corrupted and mistaken This being cleared will obviate that objection which is made against this design of demonstrating the Traduction of Pagan knowledge from the Jewish Church For say some if the Heathens had such clear Notices of the Jews their Principles Discipline Customes c. how comes it to passe that they make no more mention of them yea that they seem rather altogether ignorant of the Jews their doctrine customes and manners as it appeareth evidently by the stories of Tacitus Suetonius Plutarch and other Pagan Historians who had the greatest advantages to informe themselves and yet remained grosly mistaken in the Jewish Affaires For the removing this Objection we shall endeavor to decipher this Pagan mysterie of Iniquitie how these Jewish Records and Traditions came to be at first corrupted or misunderstood as also how the following Historians came to be so ignorant of Jewish Affairs and Records § 2. As for the original occasion and ground of that corruption which befel Jewish Traditions and Stories as communicated to Pagans we have spoken somewhat of it before in the close to Pagan Historie chap. 6. § 5. reducing it to those several causes namely the decrease of Knowledge the increase of Idolatrie the confusion of Languages c. 1. Pagan Mythologie a great cause of those many mistakes about the Jews and their Traditions But the most prolifick and seminal root of all was that Mythologizing humor which possest the ancient Poets Philosophers and Historiographers especially the Grecians For the ancient Greek Poets Orpheus Linus Hesiod c. who led the dance to this designe of mythologizing on Jewish Traditions being persons of great wit learning and dexteritie in coining Fables made it their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole designe to disfigure all those ancient Traditions which they received from the Jewish Church by clothing them in such an exotick phantastick garbe of Greek fables as that they soon lost their Oriental Jewish face and habit and so grew out of knowledge Now the methods and means by which the Greek Mythologists disguised these Oriental Traditions were these or such like that follow 1. Grecian Mythologie from mistakes about Hebrew Paronomasies 1. One great means by which the Grecian Mythologists corrupted Jewish Traditions was their affected or blind mistakes about Hebrew Paronomasies and Allusions Thus Bochart in his Preface de animal sacris I will adde saies he that we have produced many things from fabulous Historie which depend on meer Allusions to Hebrew words in Scripture As what is mentioned by