Sophocles also in Ovid Seneca Lucan as we have shewn in our Annotates ad lib. 1. de veritate Christ Relig. about the the end An Indicium whereof we have in the observation of the Astrologers touching the approach of the Sun towards the earth of which see Copernicus Revolutionum lib. 3. cap. 16. c. Then he concludes thus These Celestial fires being jumbled together with the Subterraneous thence that final Conflagration so fatal to the world shall arise as formerly the Floud from the coalition of the Celestial waters and the Subterraneous c. § 5. Pagan Notices of the last Judgment Neither were the Heathens without many broken Traditions concerning the last Iudgement which we may no way doubt were conveighed to them originally from the Iewish Church or sacred fountain The Iews had clear Notices of the last judgement which was to ensue upon the worlds Conflagration and that as we may presume from Enochs Prophecie common amongst them Jude 14.15 as Iude intimates v. 14.15 or from other Divine Revelations And more particularly the Iews had a common and famous Tradition of the worlds duration 6000. years and the 7000. year to be the day of Iudgement c of which see August de civit Dei lib. 22. cap. 7. and Lud. Vives thereon also Mede Diatr 4. pag. 476 to 491. Broughton likewise in his Principal Positions pag. 14. asserts the same out of the Iewish Rabbins viz. that the world at the 6000 year by the old expectation in all likelyhood shall end So Mede Diatr 4. pag. 490 saith it is true the primitive Fathers especially those that believed the Chiliad conceived the world should last and the church therein labour 6000 years The Jewish persuasion of the 7000 year to be the day of Judgment and that the 7000 should be the day of Iudgement and Sabbath in which the Saints should reign with Christ their Lord according to the Iewish persuasion Now that the Heathens had some fragments and Traditions hereof may be evinced out of Plato de repub lib. 10. fol. 621 where he thus Philosophizeth Seing the soul is Immortal and patient of labor we must by a kind of pleasing violence follow on towards the Celestial blisse that we may be friends to our selves and the Gods and Victors in that long passage of the thousand years c. The Platonick year an Image of the day of Judgment His own words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may live happily here and in the thousand years when we come to them Here Plato makes mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a passage of a thousand years which comes very near the fornamed Iewish Tradition of the 7000 year being the day of Judgment whence sprang that notion of Annus Platonicus the Platonick year which I take to be the same with or at least a corrupt imitation of the Iewish 7000 year wherein they place the day of Iudgment Again Plato in the same lib. 10 de Repub. fol. 614. mentions a Phenician or Egyptian Fable of Gods righteous Iudgment in that great Platonick year his words follows Truly I will relate to thee a Fable of Herus Armenius an excellent personage of the Stock of Pamphilius who being raised from the dead related those things he saw in Hell He said therefore that after his soul was separated from his bodie he travelled with many and came into a certain Divine place in which he saw two hiatus's or breaches of earth very near unto him also two others above in heaven Between these hiatus's there sate judges who after they had passed judgment on the souls of men deceased commanded the just to ascend on the right hand into the upper place of Heaven with the monuments of their judgment hung before them but the unjust on the contrary they comanded to passe to the left hand into the lower place with memoires of all that they perpetrated in their life time hanging behind them Thus Plato and Serranus on this place addes that Plato here to demonstrate the just judgment of God brings a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fable or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from the Doctrine of the Egyptians or Phenicians That Plato derived these his contemplations of the last judgment from the Mosaick Doctrine is rationally argued by Lud. Vives in August de civit dei lib. 22. cap. 28. Thus Eusebius lib. 2. praepar evang supposeth that Plato received by Tradition from the Mosaick doctrine both the mutation of the world and the Resurrection and the judgment of the damned in Hel. For Plato relates that time being expired the terrene stock of mankind should come under a Defection and the world should be agitated with unwonted manners yea shaken with the vast Destruction of all living things then after some time it should be again setled by the endeavor of the supreme God who that the world might not fall in pieces and perish will again receive the Government thereof and adde to it Eternal youth and Immortalitie § 6. Pagan fragments of the Resurrection last Judgment and Immortall State of the Soul Yea there seems to have been a Catholick fame and Tradition diffused amongst mankind touching the Resurrection Last Iudgment and Immortalitie of the Soul which could not as we may rationally conceive have its original from any other save the sacred fountain of Israel Socrates is brought in by Plato in Phaedone fol. 91 philosophizing on the souls subsisting and duration after the Bodies dissolution and upon a supposition of Cebes that this duration might be long but not eternal Socrates undertakes to demonstrate that mens Souls endure for ever His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cebes truely seems to grant this unto me that the soul is more lasting than the bodie but this remains uncertain to all whether the soul after the consumption of many bodies it self having put of the last bodie perisheth c. Upon this Question Socrates begins a new Dispute and proves that the soul never perisheth because it was spiritual and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Plato means by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well explained by Alcinous of Plato's Doctrine cap. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato saith that the soul was self mobile because it hath an innate or connate life ever acting of it selfe Farther Plato in his Timaeus Philebus Phaedrus Mino Books of common wealth and epistles over and again proves the Immortalitie of the soul Yea Aristotle himself albeit in his lib. 1. de Anima he seems to reject his Master Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet elsewhere he seems inclined to assert the souls immortalitie so lib. 1. de anima text 4. he describes the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be void of passion and mixture i.e. Simple and incorruptible So again textu 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is sensible is corporeal but the mind is separate i.e. incorporeal and spiritual whence he concludes textu
God of the Azotians derives his name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagan which signifies bread corne So Philo Byblius out of Sanchoniatho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagon because he found out bread corne and the plough is called Jupiter Arotrius So the Gazeans God called Marnas is meerly Syrian or Phenician for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marnas among the Syrians signifies the Lord of men Also Baalzebub the appellation of the Accaronitish Idol is plainly Hebrew signifying the Lord of a flie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Urania Venus among the Ascalonites concerning whom Herodotus in Clio speaks is called by the Hebrews Astaroth i.e. Astarte from the care of the flock 1 Sam. 31.10 Itaque verum est quod diximus Azotiam vel quod idem est Philistaeorum linguam Hebraeâ—… suisse affinem Bochart Phal l. 1. c. 15. So in like manner Saran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft occurs in the books of Joshua Judges and Samuel for the Philistine Prince seems to be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sar. And Abimelec a name common to the ancient Philistine Kings Gen. 20. and 21. and 26. is notoriously Hebrew Also many names of the Philistine Cities are apparently Hebrew Whence Bochart concludes It is therefore true what we have affirmed that the Azotian or Philistine Tongue is akin to the Hebrew § 7. The Chaldee its origination from the Hebrew As for the ancient Chaldee and later Syriack they are both evident derivations and very little different from the Hebrew Touching the old Chaldee we have many fragments of it in Ezra Jeremiah and Daniel as Ezra 4.7 unto ch 6.15 and 7.12 unto 26. So Jerem. 10.11 and Dan. 2.4 unto v. 8. In the Scripture it is stiled the Aramean i.e. the Syrian Language also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tongue of the Chaldeans Dan. 1.4 Others stile it the Assyriack Language We have an ancient Specimen of this Tongue Gen. 31.34 where the same place is called by Laban in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jegar Sahadutha i e a monument of writers and by Jacob in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galed or according to the common pronunciation Galaad which signifies the same 'T is true the Vulgar Jews understood not this Language which often happens in differing Dialects of the same Language as it appears from Jerem. 5.15 2 Kings 18.26 Yet the more Literate Jews as Eliakim with the rest 2 Kings 18.26 understood the same which argues its Cognation with the Hebrew This is farther demonstrable from the several Chaldee Names of Gods men places c. mentioned in the Scriptures As Bel Esa 46.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el Gods name not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal the Phenician God as many conjecture but upon a mistake as Bochart informed me And Adad from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achod Esa 66.17 if not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise Ur a City of Chaldea is evidently the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur which signifies Light and fire Whence this City is so called Gen 21.31 from the Sun which was worshipped here under the Symbol of sacred fire of which more hereafter Touching the Chaldee Tongue its original Affinity with and difference from the Hebrew see Walton in Bibl. Polyglot Praeleg 12. De Lingua Chaldaica § 8. The Syriack As for the Syriack it sprang up after the Babylonian Captivity from the complexion or combination of the Hebrew and Chaldee Post Captivitatem ex Hebraismi cum Chaldaismo mistione natus est tertius sermo qui ad Haebraeum ita accedit ut Chaldaeo sit multo propior Hebraicum tamen passim appellant Evangelistae quia Hebraeorum erat sermo nos hodiè Syrum vocamus Hoc fermone Jesum Christum Apostolos loquutos Constat Bochart Phaleg lib. 1. cap. 15. and though it inclines more to the Chaldee yet was it derived originally from the Hebrew as it appears by those many Fragments we find of it in the New Testament So Racha Mat 5.22 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theophylact from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spues forth or a vain emty fellow one void of wit from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes void as Frantzius de Interp Scrip orac 129. Again Mammon Mat. 6.24 Luke 16.9,16 Mat. 6.24 Luk. 16.9.16 Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammona owes its derivation either to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other things signifies plenty of riches or to the Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is firm or strong So Maranatha 1 Cor 16.22 1 Cor. 16.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some read in the Syriack as one word others read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maharem Attha be thou cursed So it answers to the Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harem one kind of malediction and excommunication Others more properly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e our Lord cometh as Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the highest degree of excommunication as if it should be said The Church despaireth of this mans Salvation and therefore he is given up or remitted to the final judgment at the Lords coming Both words are of Hebrew origination Again we find another Syriack word John 5.2 John 5.2 Bethesda Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e the house of benignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esda in its proper Syriack notion sign fies reproach but here in composition it imports benignity from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity or mercy This place is supposed to be thus stiled from the benignity and mercy which the Lord here manifested in the curing of all diseases Others read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it the house of effusion from the bloud of the Sacrifices effused which gave a medicinal virtue to these waters as Caninius c. or as others because rainy waters emptyed themselves into it and so the Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusion is derived from the Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this Anton Kebrissensis in quinquagena sua cap 5. of Bethesda To these we might adde severall other Syriack words used in the N T as Corban Mat 27.6 Mat. 27.6 Mar. 7.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or oblation Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he drew near and in Hiphil he offered And Mark 5.41 Mar. 5.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant child or young person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mark 7.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephphatha Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Phenicians made the Sun their chief God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This they count the only Lord of Heaven calling him Beelsamen who with the Phenicians is Lord of Heaven i.e. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assyrians stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bel and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El Gods Name Thus Sandford de Descensu Christi l. 1. § 7. where he speaks in these words thus Englished In the first place saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El Gods name offers it self also Elohim and Elohe which differ so little that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Helios seems to occupie all three For whence I pray you came Helios the most learned confesse that it is not of Greek origination Some affirme that it is of Punick others that it is of Assyrian Origine both of which proves what we intend For both Herodotus when he understands the Hebrews cals them Phenicians whose Tongue the Punicks Paeni ipsi quasi Phoeni corrupto nomine appellati so called from the Phenicians used as also Tacitus affirmes that the Assyrians gave origine to the Hebrews and possessed their Countrey Therefore they that make Helios an Assyrian or Phenician name confesse also that it is Hebrew which also the Interpreter of Virgil Servius Aen. 1.646 demonstrates from this argument because Helios is drawn from that Language wherein Hel Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies God Now none can be ignorant that in the sacred Scriptures Hael Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for God which the Greeks of old sounded Hel Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it s confest by our Divines Theodor. contra Her l. 5. c. de Spiritu S. Nicet Orthod lib. 2. c. 29. Which things standing thus the Ancients Macrob Saturn c. did though darkly define or limit the universal multitude of the Gods by the Sun alone and we lesse wonder at it that this God the Sun should traduce his name from the Prophetick Writings seeing hence also he seems to be furnisht with his Chariot and four horses For that the Grecians detorted Elias's fiery Chariot to make up this Fable of the Sun's Chariot is affirmed by Chrysostomus Serm. de Helia The original ground and spring of Idolizing the Sun seems this First God Gen. 1.16 bestows a delegated Dominion on the Sun making it the Lord of the day so Psal 19.1,2,3 c. And without doubt this delegated Dominion was by Sacred oral Tradition handed down throughout all Ages of the Church by the Holy Seed until it was committed to the Holy Scripture by Moses From this Sacred Tradition lodged in the bosome of the Church we may safely grant the Apostate sons of Noah Cham c. received some notices discoveries of this Delegated Soveraigntie committed to the Sun whence they forgetting their Creator place the Sun his creature in his room and so make it their Natural God and absolute Lord calling it Baal Beelsamen Moloch c. titles which import a Soveraigntie and Dominion as Gen. 1.16 2. The glorious structure and regular motion of the Sun caused it to be adored 2. To this we may adde as another cause of the Suns being Deified its admirable composure and motion whereby the hearts of these Idolatrous Sons of Noah were ravished first into Admiration and thence into Adoration of this so glorious a creature Indeed these Admirable perfections of the Sun afford excellent matter of Admiration and Contemplation to a gracious heart that can contemplate and admire the infinite perfections of his Creator in this glorious creature as Psal 19.1,2 But an heart Idolatrically inclin'd soon looseth the sense of its Maker in such Illustrious and beautiful objects of sense Hence Plato in his Cratylus draws the origination of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run because the course of the Sun their supreme God was of all most rapid and swift as Psal 19.5 Plato's own words we shall hereafter mention It may suffice at present to hint that the swift and orderly motion of the Sun and other Planets gave the first occasion of their being so much admired and adored as Gods This Lactantius lib. 2. cap. 24. gives as the original cause of the Egyptian Idolatrie Seeing saies he in Egypt they could hardly contain themselves within doors by reason of the delicious constitution of their countrey they spent whole nights in contemplating those Celestial Bodies moving in such a constant regular manner whence they insensibly fell into this persuasion that the Stars were Gods and Conservators of the Universe which therefore they worshipped with various Rites and Ceremonies c. 3. The Suns influence another cause of its being Idolized 3. Another cause of the Suns being deifyed was those sensible influences and effects which flowed from him Man naturally is apt to ascribe a Divinitie to what affords him relief and succor especially if it be an universal Cause of Good Now the Sun having such a prolifick and powerful influence on all sublunaries and sensibles no wonder if the corrupt imaginations of mans foolish heart attribute a Deitie unto him Rom. 1.18,21 as Rom. 1.18,21 This was that which inveagled the Idolatrick Israelites into a superstitious Adoration of these Planetarie Deities Jer. 44.17.18 Jerem. 44.17,18 for then had we plenty c. Therefore God checks them for these Vanities Jer. 14.22 Jer. 14.22 and Paul Act. 14.17 plainly indicates that the Gentiles from a vain expectation of Succor from these Celestial bodies were inticed into an Adoration of them Judicial Astrologie And Judicial Astrologie which began to flourish amongst the Chaldeans and Egyptians even in the beginning of Idolatrie afforded a more powerful influence to this Idolatrick deifying of the Sun For these Judicial Astrologers ascribed almost all manner of influences and effects both Natural Moral and Divine to these Celestial bodies and then no wonder if they passe for Gods For if we grant the Hypothesis which Judicial Astrologers have to this very day contended for That these Celestial Constellations and bodies have an universal influence not only on Natural bodies but also on Politick States yea on the spirits of men and that directly this I say being granted I cannot see how we can rationally denie them a Deitie 4. The Suns refidence in Heaven a farther cause of its being Deified 4. Another prolifick cause of the Suns being Deified was his glorious Residence in Heaven There is as 't is observed an innate persuasion in the heart of man that the proper Object of our worship resides in Heaven whence men naturally on all occasions of Divine adoration lift up their eyes to Heaven as Gods place of Residence Now those Apostate sons of Noah finding nothing in Heaven more glorious than the Sun conceit that the only object of their Worship That these were the genuine causes of that Natural worship and Divinitie which the first
or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pieuo as in Porphyrie Wherefore when the Egyptians read in the sacred Scripture or often heard from the Jews that the Priest consulted in the Sanctuarie or holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi-jao the mouth of the Lord and that pi-jao said c. they impiously feigned that pieo i.e. in the Egyptian tongue an Asse was worshipped by the Jews Thus Bochart Owen Theolog. lib. 5. c. 10. pag. 379. refers this fable to Arons Calf His words are these From Arons calf some took occasion of coining that famous figment of an Asses golden head worshipped by the Jews in the Temple at Jerusalem T is possible this fable of the Jews worshipping the head of an Asse might have its rise from that Prophecie touching the Jewish Messias's riding on an Asse as Gen. 49.11 of which before § 3. Tacitus's fable of the Jews having wels of water discovered to them by Asses in the Wildernes We may refer hereto what is mentioned by Tacitus and Plutarch touching the Jews who when they thirsted in the VVildernes had wels discovered to them by Asses whereof Heinsius gives us this account I do no way doubt saies he but that this error sprang from Anachronisme and confusion of Histories which I suppose might have its rise from what they had heard touching the Asses cheek wherewith Samson slew a thousand men and from whence by Samsons prayers there sprang a fountain c. But Bochart de Animal S. part 1. lib. 2. c. 18. fol. 227. gives this account of this fable VVe conceive that Tacitus affirming cum grex asinorum agrestium è pastu in rupem nemore opacam concessit secutus Moses conjectura herbidi soli largas aquarum venas aperit does hereby describe the desert of Elim wherein after long thirst the Israelites had fainted had not God by a miracle sweetned the bitter waters and at length in the Palme-tree shade opened so many fountains as there were Tribes of the people Exod. 15.27 Exod. 15.27 Elim in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Fields But Josephus Antiq. l. 3. c. 1. for Elim reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had its origiginal from Asses For among the Assyrians Ilim signifies Asses Whether this fable which Plutarch and Tacitus relate touching the Asses discovering Fountains to the Jews in the desert sprang hence yea or no I leave to others to judge Thus Bochart § 4. we may adde hereto other Ethnick fables which were of Iewish origination I shall content my self with one or two mentioned by Bochart in his preface to Histor de Animal S An Ethnick imitation of Samsons foxes In memorie saies he of Samsons Foxes Iudg. 15.4 there were let loose in the circus at Rome about the middle of April foxes with firebrands Whereunto appertains that which the Baeotians who sprang partly from the Phenicians boast of themselves that they could Kindle any thing by means of a torch assixt to a foxe and that of Lycophron a Cilician by whom a foxe is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its shining tail or from a torch hound to its tail A fable of Jonahs Whale The same Bochart tels us that the great fish which swallowed up Ionah although it be called a whale Maâ— 12.40 and by the LXX Ion. 2.1 Yet it was not a whâ—le properly so Called but a dog fash called Carcharias Therefore in the Grecian fables Hercules is said to have bin swallowed up of a dog to have layen three daies in his Intrals Which fable sprang from the sacred historie touching Ionah the Hebrew Prophet as 't is evident to all § 5. Thus we have gleaned up many fragments and broken Traditions of Pagan writers in imitation of and derivation from sacred stories and Records How these Jewish Traditions came to be corrupted I shall conclude this Discourse with some account how these sacred Traditions came to be so depraved and converted into fabulous narrations wherein I shall follow the vestigia of learned Bochart and Stillingfleet who have given us a good origination hereof Stillingf Origin S. book 3. cap. 5. Sect. 1. c. pag. 578 tels us that it fated with this Tradition of the first Ages of the world as with a person who hath a long time travelled in forreign parts that through its continual passing from one Age to another and the various humors tempers and Designes of men it received strange disgâ—ises and alterations as to its outward favor and complection but yet there are some such certain marques remaining on it by which we find out its true original As for the causes of this depravation they are either more general or more particular The general causes or means whereby these Iewish Traditions came to be corrupted by the Heathens were 1. The gradual decay of knowledge and increase of Barbarisme 2. The gradual increase of Idolatrie 3. The confusion of Languages 4. The fabulousnes of Poets The particular courses which the Mythologists took to disguise ancient Traditions were 1. By attributing what was done by the great founders of Mankind to some of their own Nation as Noah's floud to Deucalion c. 2. By taking the Idiom of the Oriental Languages in a proper sense 3. By altering the names in ancient Traditions 4. In Equivocal phrases by omitting the sense which was more obvious and proper and assuming that which was more remote and fabulous 5. By ascribing the Actions of several persons to one who was the first or chief of them Of all which more fully hereafter CHAP. IX Pagan Laws imitations of Jewish Deut. 4.5,6 Jewish Laws the fountain of Pagan as Plato Diodorus c. The Grecian Laws traduced from the Mosaick Plato of the Grecian Legislators Minos's Cretian Laws originally from the Jews Lycurgus and Solon received their Laws originally from the Jews Plato's Laws of Jewish origine His College from the Jewish Sanedrim So likewise his ordering of Priests Excommunications c. Roman Laws derived from the Iews Numa Pompilius Pythagoras and Zaleucus received their Institutes from the Mosaick § 1. Pagan Laws from Jewish HAving gone through many ancient pieces of Mythologie and pagan stories and demonstrated their Traduction from sacred Historie we now proceed to a fifth piece of Philologie which regards Human Laws which we doubt not but to demonstrate had their original in derivation from and imitation of Divine Laws communicated to the Jewish Church This may be first demonstrated from that great Prophetick Oracle or Prediction laid down by the spirit of God Deut. 4.5,6 Deut. 4.5,6 Behold I have taught you statutes and judgments even as the Lord my God commandeth me keep therefore and do them for this is your wisdom and your understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people As if he had said these Statutes and judgments which I have imparted to