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death_n	body_n	natural_a	spiritual_a	4,171	5	6.7902	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85480	The court of the Gentiles: or A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures, and Jewish church in order to a demonstration, of 1. The perfection of Gods vvord, and church light. 2: The imperfection of natures light, and mischief of vain pholosophie. 3. The right use of human learning, and especially sound philosophie. / By T.G.	Gale, Theophilus, 1628-1678.	1669 (1669)	Wing G136; ESTC R202248	358,980	430

the same with Adams Gen 1,18 3. As Adam was driven from his Government and Paradise so Saturne 4. As Adam turned husbandman so Saturne is said to find out agriculture whence he is pictured with a mowers Sith c. § 4. Vossius de Idolol lib. 1. cap. 38. supposeth that the memorie of Adam was preserved amongst the old Germans under the name of Tuisto or Tuito their chief God who say they sprang out of the Earth and had a son called MAN The same Vossius makes the Egyptian Isis a broken tradition of Eve from the Hebrew Ischa The Memorie of Paradise preserved under the Elysian fields Eden Others make the Elysian fields so much talked of by the Poets to be but a corrupt Imitation of Paradise or the Garden of Eden That which makes for this conjecture is an observation I find in Bochart touching the origination hereof Bochart Can. lib. 1. cap. 34. fol. 664. That this Fable of the Elysian fields is Phenician may be gathered from the very name which is of Phenician extract for amongst the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alas signifies to exult and rejoyce thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alis joyful whence Elysius for 't was usual amongst the Ancients to change A into E as Enakim for Anakim c. So that the Elysian field signifies a place of delight and pleasure and so t is interpreted by Virg. lib. 6. Aen. exinde per amplum Mittimur Elysium pauci laeta arva tenemus All this suits with the import of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eden which signifies a Garden of delight or Pleasure Adonis's Garden Others have conceived that the storie of Paradise was preserved amongst the Heathens under the Fable of Adonis's garden which comes near to that of Eden as Stillinf Orig. S. book 3. c. 3. yea Pagan writers seem to have had some broken Traditions not only of the Garden of Eden in general The tree of life Gen. 2.9 imitated by Ambrosia and Mectar but also of the Tree of Life Gen. 2.9 so Mr. Du Bosc in a Sermon at Caen March 11. 1663. observed that the Poets fictions of their Divine Ambrosia which makes immortal and their Nectar which makes young were but Traditional fragments of the tree of life This seems farther evident by what we find in Athenae Deipnos lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaereas reports that there is a wine in Babylon which the Natives call Nectar whence Nectar was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the drink of the Gods for it came out of the East into Greece with the Gods themselves as Owen lib. 3. cap. 8. By which it appears that Nectar and Ambrosia were Divine Drinks to make men Immortal which came originally from the East especially Babylon which is generally supposed to be near the place where Eden was seated and therefore we have probable grounds for this conjecture that these Divine immortalizing drinks Nectar and Ambrosia owe their original to the Tree of Life in Eden CHAP. V. Ethnick stories of Mans Fall and Redemption by Christ Plato's conceptions of Mans Fall according to Gen. 3.23,24 Plato's opinion of the Praeexistence of Souls and their slavery in the Bodie but a Symbol of Mans Fall Plato's notions of Original sin Gen. 5.3 sin ingenite c. Mans Natural state in Sin termed a spiritual or Moral death Gen. 2.17 Plato acknowledgeth an universal contagion of Human Nature 1. Of the Mind which he makes to be immersed in Ignorance 2. Of the Will 3. Of the Affections the Tyrannie of Love c. Plato had some imperfect Notices of Mans Redemption and the Restauration of all things by Christ Plato had some imperfect Notices of a Trinitie which he understood not The New Platonists had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie from Scripture the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ape of Christ Poetick Fables of Christ his Incarnation Passion Ascension c. § 1. Plato's Conceptions of Mans fall from Gen. 3.23,24 HAving gone through Mans Creation and happy state we now proceed to discourse of his Fall and Recoverie whereof the blind Pagans had also no small discoveries as we may presume from Scripture or Iewish Tradition originally Indeed I find no Heathen to discourse more Divinely of the Fall of Man then Plato who as in the former chap. Sect. 5. expresseth the same under the Symbolick Image of the Iron Age wherein this Motion of the Vniverse was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiforme which springing from the necessitie of Corporeal Matter hurried the Vniverse into many vicissitudes c. So again in his Critias fol. 106 Plato having discoursed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Nature which flourished in men under the Golden Age he addes this Divine Nature being at last contempered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the mortal or sensual part in man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the human inclination or custome prevailed even to the pestilential infection debauching and ruine of mankind and from this fountain all evils rushed in upon men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing the best of their pretious things So likewise in his Theaetetus Plato having discoursed of Mans likenes to God in the Golden Age addes that by how much the farther man departed from this rectitude by so much the deeper he fell into a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothingnes and Inhumanity whence he makes two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplars the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine and most happy which was the Patterne of Mans estate in Immortalitie the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheistick or ungodlike the patterne of mans fall All which coming so near to the Scripture language we cannot rationally conjecture what original it should have if not from Scripture or Jewish Tradition Thus Origen contra Celsum lib. 4. conceives that Plato by his conversation with the Jews in Egypt understood the historie of Mans fall which he according to the Egyptian mode in his Symposiacks expresseth under the Fable of Porus i.e. Adam his being drunk with Nectar and then going into Jupiters Garden that is Eden and being there circumvented by Penia i.e. the Serpent and thence cast out c. which seems an evident vestigium of Adams Fall and being cast out of Paradise according to Gen. 3.23.24 § 2. The general losse by mans Fall Plato discourseth also very Divinely of that general Confusion which happened upon the Fall and particularly of mans losse thereby So in his Politicus fol. 251. After sâies Plato the Golden Age was expired the supreme God left the sterne and Government of the VVorld from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion or disorder destruction without all peradventure had happened to the VVorld had not God provided c. And particularly concerning mans disorder and Impotencie by the Fall Plato in the said Politicus fol. 274. speaks very plainly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men being rendred very infirme

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.

and unskilful and unable to preserve themselves by reason of all these they were in great straits § 3. Platos Traditions of the Praeexistence and present Slaverie of the Soul in the Bodie Yea farther Plato seems to have understood either immediatly from the Scripture or from the Jews by Tradition much of the cursed slaverie which Sin and the Fall brought upon mankind So in his Phaedrus fol. 245. Plato compares the Soul to a winged Chariot which while it was in its golden perfect State soared aloft and passed through Heaven and Earth but when it was thrust into the bodie it lost its wings and remained there a Prisoner under the Tyrannie of unlawful passions whence he gives this origination of the Bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodie is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulcher or Grave for the Soul Hence some make Plato's opinion of the souls Praeexistence but a Cabal of mans fall So Stillingf origin S. Book 3. Ch. 3. Sect. 17. As to the degeneracy of the souls of men this was the cōmon complaint of those Philosophers who minded the government of themselves the practice of virtue especially of the Platonists Stoicks The Platonists all complain of the Slaverie of the Soul in the bodie and that it is there by way of punishment for something which was done before which makes me think that Plato knew more of the Fall of mankind than he would openly discover and for that end disguised it after his usual manner in the Hypothesis of Praeexistence which taking it Cabalistically may import only this that mens souls might be Justly supposed to be created happy but by reason of the Apostasie of mans Soul from God all souls now come into their bodies as into a kind of prison c. § 4. Plato's notions of original sin its traduction from Gen. 5.3 Yea yet farther Plato seems to have had some pretty distinct Notices or Traditions touching Original Sin and its Traduction from Adam according to that of Moses Gen 5.3 This likenes in which Adam is said to generate his sons is not to be understood so much Physically as Morally id est of a likenes in sin there was not a Lust in Adam's heart but he communicated a seed thereof to his posteritie So Plato Timaeus Locrus fol. 103. Gives us very evident notices of original Sin and its propagation his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The cause of vitiositie is from our Parents and first principles rather than from our selves so that we never relinquish those Actions which lead us to follow those primitives blemishes of our first parents c. whence else where he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is well nigh in every one an ingenite evil and disease So Plato de legibus lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the greatest evill of all is implanted in many men and fixed in their souls wherein men pleasing themselves at last grow so intangled as that they cannot wind themselves out This ingenite Corruption he termes self love c § 5. Mans State in sin termed a moral or Spiritual death according to Gen. 2.17 Again Plato Gorgias fol. 493. termes this state of men under Sin a Moral or Spiritual Death and that according to the opinion of the wise whereby 't is possible he means the Jews His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have heard from the wise men that we are now dead and that the bodie is but our sepulchre That these wise men from whom Plato received this Tradition or Hearsay were the Iews seems very probable because it was a common expression amongst the Iews and that grounded upon the word or sentence of God Gen. 2.17 thou shalt surely die that all men now are dead in Sins hence we may presume Plato received this Tradition Or if we had rather by these wise men we may understand the Pythagoreans who asserted that sin was a moral death Whence Pythagoras when any of his schole were given up to sin and excommunicated he placed a Coffin in his place denoting thereby that he was dead c. Yet 't is very probable that Pythagoras traduced this as other Principles from the Iews as we have here after proved in Pythagoras Philosophy This spiritual death in sin is farther expressed by Plato under the Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrupt or bad Nature so in the Platonick Definitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill in Nature again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease of Nature Answerable whereto we have a confession of Grotius who affirmes that the philosophers acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was connatural to men to sin § 6. The universal contagion of human Nature Yea farther Plato seems to acknowledge an universall Contagion or Corruption diffused throughout the whole of human Nature both Vnderstanding will and Affections 1. 1. the Corrup●… of the understanding As for the corruption of the Vnderstanding Plato in his Repub. lib. 7. fol. 613 gives a lively Description thereof under an Allegoril of a person who from his Infancie lay bound neck and heels tog ther in a dark dungeon where he could see only some imperfect shadows by means of a certain fire kindled at the top thereof whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eye of the soul is immersed in the barbarick gulf of ignorance And else where he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present life has but a dreaming knowledge of things whence also he stiles our present knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a night day Yea Plato in his Timaeus fol. 90. seems to give us the original cause of this native darkness that overspreads the soul namely Adam's Sin Truth Saith he is the food and proper Motion of the mind it being connatural to it which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in times past lost in the Head c. what Plato should understand by the head if not Adam the head of man-kind we cannot imagine 2. the corruption of the will 2. Plato mentions also the corruption of the will and seems to disown any Freewill to true Good albeit he allows some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural disposition to civil good in some great Heroes Yea he brings in Socrates refuting that opinion of the Stoicks that virtue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachable 3. the disorder of the affections Tyrannie of self love 3. Plato discourseth very largely and divinely touching the irregularities of the Affections or Passions So de Repub. lib. 9. fol. 575 he discourseth of self love the root of all Affections as the great Tyrant over man kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is a Tyrant in him living in all manner of Disorder and irregularitie where he largely and elegantly describes the Tyrannick commands and irregular motions of inordinate Love in men § 7. Plato of Mans