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.
gave Laws to the Locrians and others Zaleuc Pythagoras's Disciple who lived about the Babylonian Captivitie was the first that committed Laws to writing in imitation of Moses's written institutes For Licurgus's Laws were not written Thence Strabo speaking of the Locrians to whom Zaleucus gave Laws saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are thought to be the first that used written Laws Now Zaleucus received these Institutes he gave to the Locrians from his Master Pythagoras who had them from the Jews as we have proved in what follows of Pythagoras his Politicks For the conclusion of this Discourse take the Observation of Austin de civit Dei lib. 6. cap. 11. where he brings in Annaeus Seneca discoursing thus of the Jews Whilest the custome of that wicked nation so greatly prevailed that now it hath obtained through all parts of the Earth so that the conquered have given Laws to the Conquerors Wherein Seneca acknowledgeth that the Jews gave Laws to all Nations CHAP. X. Pagan Rhetorick and Oratorie from Jewish Longinus's imitation of Moses Symbolick Rhetorick from sacred Symbols Plato's rules of Rhetorick no where to be found so perfectly as in Scripture Orators must 1. aim at Truth 2. at Virtue 3. They must be virtuous 4. Their Orations must be harmonious and uniforme 5. Pathetick 6. Masculine not flattering 7. Examples necessarie 8. Repetitions Aristotle's rules that an Oration be 1 harmonious 2 proper 3 clear 4 weighty 5 natural 6 Majestick c. § 1. Sacred Rhetorick the Idea of Profane THe last piece of Philologie I shall mention is Rhetorick or Oratorie which Aristotle in Sophista tels us was first invented by Empedocles but if we consider Rhetorick in its original native puritie and perfection we need no way doubt it was first seated in the Scripture whence as we may conjecture the ancient Heathens borrowed much of their skill therein And indeed such is the incomparable Majestie of the Scripture stile and Phraseologie joined with so great puritie and simplicitie as that all human Eloquence or Oratorie must be necessarily confessed to come short thereof Longinus's imitation of Moses Yea Longinus a man otherwise very averse from and abhorring of the Christian Religion was so far affected herewith as that in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sublimitie of speech he greatly affects an imitation of Moses as the best pattern of Oratorie So Camero fol. 345. tels us that Longinus in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has taken the pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sublimitie of speech from none so much as from Moses's writings c. And indeed what Pagan Orator ever was there that had so much of sublimitie mixed with such a native simplicitie as Job and Esaiah who ever spake or writ with such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affectionate Poetick strain as David and Jeremiah c § 2. Pagan Rhetorick its cognation with and derivation from Scripture Rhetorick But to come to a more close and particular Demonstration that the Majestie of Scripture stile was the original Idea and exemplar of that sublimitie of speech or Rhetorick in use amongst the Heathens we may conjecture from the consideration of those particular Canons which are given by Pagan Rhetoricians or observed in their choicest pieces of Oratorie but no where to be found in such a degree of perfection as in the sacred Scriptures Pagan Symbolick Images of Truth from sacred 1. The most ancient piece of Rhetorick or Oratorie commended and practised by Heathen Masters of Speech consisted in the right framing and application of Metaphors Allegories and other Symbolick Images sensible Formes or similitudes whereby the Ancients were wont to paint forth or give lively colors to their more choice and hidden Notions and Things And the great Canon on which they founded this artificial mode of expressing things was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensible formes are but imitates of Intelligibles This kind of metaphorick Elegance of Speech began first in the Oriental parts and was conveyed thence by Pythagoras and Plato with others into Greece as he that is versed in Pythagoras's Symbols and Plato's Allegories will easily grant they abounded much in this kind of Eloquence The advantages of Symbolick Rhetorick Thus Serranus in his Preface to Plato observes well that it was the mode of the Ancients to represent Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by certain Symbols or sensible Formes That Plato followed this mode is not to be doubted Neither indeed is this method of teaching without its Reasons For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the lively representation of things by such sensible Images is mighty efficacious for the striking and affecting mens minds which are much moved hereby For when Truth is clouded with much obscuritie we ascend unto it more safely and more compendiously by these sensible Gradations and she lying hid in these shadows penetrates mens minds more powerfully Neither is there wanting to this studie and indagation Delight which is the Mistresse of Disquisition Moreover this designation of things by their proper Notes does much relieve the Memorie for by exciting the mind by Novitie Admiration and an opinion of Beautie it does fix the things themselves more firmely in the mind All which Plato hath mentioned not from himself or from human Reason but from a more happy Doctrine namely from that of Moses and of the Prophets Thus Serranus By which it appears that Plato and the rest of those great Masters of Speech received this their Symbolick mode of Discourse from the sacred fountain of the Jewish Church Aristotle also in his Rhetor. pag. 208. commends the use of Metaphors rightly applied in Rhetorick His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought to metaphorize from things proper and not manifest Though he disliked the luxuriant Metaphors and Allegories of Plato yet he does commend the right use of Metaphors That the Jewish Church was the fountain of all these Symbolick Elements and sensible Images so much in use amongst the ancient Rhetoricians as well as Philosophers we shall prove at large hereafter in Pythagoras's Philosophie at present see Diodati on Gal. 4.3 § 2. Plato's rules for Rhetorick There are other properties of persuasive Eloquence or Oratorie which are to be found no where in so perfect a degree as in Scripture I shall begin with such as are mentioned by Plato who seems most accurately skilled both in the Theorie and Praxis of Oratorie or persuasive Speech Plato in his Phaedrus fol. 267. gives us these parts of of an Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Proeme Narration Testimonies sensible Demonstrations probable Conjectures probation by Autoritie and Confirmation thereof Confutation and Refutation as in Accusation and Apologie Adumbration Commendation Vituperation Gemination of words famous Sentences Similitudes with Conclusion c. I shall not insist upon all these parts of Oratorie but pick out some more essential thereto and more fully insisted on by Plato 1. Rhetorick for
the illustration of Truth 1. Plato laies down this as the Head and principal part of Rhetorick speech that it conduce to the illustration of Truth Whence he condemnes such who are wholly taken up about Metaphors and Similitudes without any regard to that Truth which is or ought to be couched under them So in his Phoedr fol. 262. Plato tels us that he who is ignorant of the Truth of things can never rightly judge of that similitude wherewith the thing is clothed Is it not manifest saies he that those who conjecture beside the nature of things and thence fall into error are therefore deceived because they stick wholly about the similitudes of things c So again fol. 260. We are assured there neither is nor ever will be any true Art of speaking without Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratorie without Truth is not an Art but an inartificial Trade In brief Plato makes Oration or persuasive speech to be the handmaid and ornament of reason or Truth and hence he counts him the best Orator who does in a most lively manner represent and illustrate Truth c. Now where can we find Truth more lively illustrated than in the sacred Scriptures what apposite similitudes and Resemblances of Truth do we find there c. § 3. 2. Rhetorick must draw men to virtue 2. The main end or design of Rhetorick according to Plato is to draw men to virtue As Truth is the immediate subject so virtue the ultimate end of all Oratorie So Plato Phaedr fol. 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the facultie of speaking well is to draw the soul c. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alluring of the Soul to virtue which Plato makes the chief end of Oratorie is more fully by him explicated fol. 272. where he gives this as the last and best character of a good Orator that he be a person virtuously inclined and thence that all his Oration tend to this to bring men to be conformed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A wise Orator ought to strive how he may speak or do things pleasing not to men but to the Gods whom he should endeavor to obey to the utmost Whence Plato Gorg 513. tels us that the chief work of a good Rhetorician is to make men good Citizens like to God c. His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore must be chiefly endeavored by us to cure the Citie and Citizens of moral diseases thereby to make them excelling in virtue for without this all our endeavors signifie nothing c. Whence he condemnes Pericles though eloquent as a bad Orator because by his flatterie he made the Athenians worse than he found them And he commends Socrates as most excellent because he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make men best not best to please Hence Plato Gorg. 455. gives this definition of Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetorick is a composition of persuasive not demonstrative speech concerning what is just and unjust Now all this makes much for the precellence of Scripture Rhetorick which infinitely excels all other as well in moral as Divine Ethicks or precepts and incentives to virtue All Pagan Rhetorick comes infinitely short of the Scripture persuasives and motives to virtue § 4. 3. Orators must be just and virtuous Virtue being the chief end of Oratorie hence Plato makes this an essential qualitie of a good Orator that he himself be virtuous So in his Gorg. fol. 460. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s necessarie that a Rhetorician be just that he wils what is just and that he does just things A Rhetorician therefore never wills to do unjustly So in his Gorg. fol. 508. Plato addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that will act the part of an Orator aright must be both just and one that understands just things Thus again in his Laches fol. 188. Plato brings in Laches commending Socrates's mode of teaching and shewing that he was the best Praeceptor whose life did accord with his doctrine which was an excellent kind of Musick or Harmonie not Ionick but Dorick and that which most delights the Auditors Whereas on the contrarie he that teacheth well but acts ill by how much the more elegant he is by so much the more he offends so that he seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hater of Eloquence rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of the same Thence fol. 189. Laches addes I knew Socrates first by his good deeds more than by his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there I found him worthy of good Oratorie and all freedom of speech Thus Plato whereby he teacheth us what harmonie there ought to be in a good Orator betwixt his words and deeds that his Actions must teach as well as his Tongue Whence Diogenes blamed the Orators of his Age because they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavor to discourse eloquently of righteous things but not to do them And this certainly enhanceth Scripture-Oratorie the Composers whereof did both speak and live at a more transcendent rate than ever Pagan Orators pretended to much lesse did § 5. 4. Orations must be uniforme As to the forme of an Oration Plato tels us that it must be like an Animal which has all parts rightly disposed So in his Phaedr fol. 264. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every Oration must be as a living Creature which has a bodie so that it must not be without an head or without a foot but must have the middles and extremes so exactly delineated as that they may agree amongst themselves and with the whole Thus Plato wherein he shews that a good Oration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 methodically and harmoniously composed so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proportion of the parts both amongst themselves and with the whole is the spirit and soul thereof And surely there is no piece of Pagan Oratorie so methodical and harmonious as sacred Scriptures § 6. 5. Orations must be pathetick As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affections or properties of an Oration Plato tels us that it must be very pathetick and affectionate So in his Gorg. fol. 481. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse an Orator hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moving Affection he cannot demonstrate unto others his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moving object Hence Plato makes this one main part of an Orator to understand the right knack of moving mens minds and affections wherein the hinge of persuasive Rhetorick consists Whence also he conceives it a necessary accomplishment of an Orator to understand the doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Affections So also Aristotle in his Rhetorick discourseth at large of the Affections and of the manner how they are to be excited and moved by Rhetoricians And indeed this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the businesse of an Orator to take the fancie and by it to move the Affections as the great work
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