incubat ut R. Solomo In hac ergo significatione si accipias verbum pulchre significabit vim illam Dei folricem ex ruditate omnia formantis Fagius Exeges in Gen. 1.2 Chrysostome cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vivifick Energie The meaning is that the spirit of God moving on the waters with a plastick and efformative virtue formed and shaped every thing into its proper forme Hereof also we find great imitations in Pagan writers For to begin with Sanchoniathon who seems most ancient and one of the first that drank of the sacred fountain though he mixed his Jewish Traditions with great fables and corruptions he cals this motion of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark and blustering wind Take the whole together as we find it in Euseb l. 1.10 where the first moving principle of the Universe is made to be a dark blustering spirit or wind who finding the Chaos confused and involved in darknesse without bounds or order being moved with the love of his own principle he made a contexture called Love whence the first production of all things proceeded though the spirit it self had no generation from this connexion of the spirit was produced Mot which some call Ilus slime or watery mixture and of this was made the seed of all creatures and the generation of all things This description of the Spirits first Agitation or motion on the watery mixture though it carries in it many corrupt additions yet it is not without considerable notices of its first Traduction from Moses's storie Gen. 1.2 And so Eumenius the Philosopher cites the very words of Moses Gen. 1.2 the spirit of God moved on the face of the waters to prove this opinion as Porphyrie de antro Nymph This was also the opinion of the Stoicks who held there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spermatick efformative word whereby the world was formed and shaped into its particularities c. So Diog Laert of Zeno which Plato in his Timaeus cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This others call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plastick power Plato stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul of the world or the universal spirit So Lud Vives in August civit lib. 10. c. 23. Any one saies he that inclines to favor Plato may easily defend that the soul of the world is that spirit which moved on the face of the waters Gen. 1.2 whom they seem to make the great efficient who imparts life and essence to all things throughout the masse of the Universe c. So Cardinal Bessario lib. 3. cap. 22. tels us that what is spoken of Plato and of all the Platonists touching the soul of the world that in our Religion is interpreted of the Divine spirit as Carpent on Alcinous digres 2. pag. 235. § 8. See more of this in Plato's Physicks § 8. Plato's description of the forme of the Vniverse conformable to that of Moses Gen. 1.31 From this Universal spirit or spirit of the Universe his prolifick Agitation Fomentation or Formation of all things proceeds and that according to Moses's description the forme of the Universe which consists in that order harmonie beauty perfection and goodnes which appeared therein and in each part thereof according to Gen 1.31 And God saw every thing that he had made and behold it was very good i.e. God beheld all things clothed with the most perfect order harmonie beautie a Admonet Nachmanni per dicere Dei productionem rerum creatarum significari per videre Dei complacentiam approbationem ejus qua rebus creatis ac productis perpetuam subsistendi durandique vim addidit Verba sunt haec productio rerum ad actum vocatur dicere Dei et subsistentia vel duratio vocatur videre Dei Rerū subsistentia à complacito Dei c. P. Fagius Exeges in Gen. 1.31 and forme of goodnes conformable to those Universal Ideas of Goodnes lodged in the platforme of his Eternal Wisdom and Decrees And Plato discoursing of the forme of the Universe speaks very far the mind and almost in the same words of Moses So in his Timaeus fol. 12. Plato teacheth us that out of the Chaos or first matter confused and indigested God most accurately formed and disposed the Universe into the most harmonious orderly and beautiful forme His own words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adorned disposed conformed composed and fashioned all things c. Yea he undertakes to lay down the mode how this rude indigested Chaos was brought to this perfect forme namely the Divine Opificer by whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effective word all things were essentializ'd did by a prudent persuasion formalize or reduce into an exact light order and forme the first Matter otherwise darke inordinate and informe And in his Timaeus fol. 32. he gives us a more full account of this forme of the Universe He supposeth the whole Universe to be according to his Allegorick mode of philosophizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living intelligent Animal consisting of bodie and soul the Bodie he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the visible and tractable Matter which consisted of the four Elemenss Earth Air Fire Water but the Soul he makes to be the spirit of the Vniverse or that Universal spirit which actuated and influenced the same The forme of the Universe consists in its beautie order perfection whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happy Analogie Symmetrie or proportion and Order amongst all its parts by means whereof things of themselves most opposite were copulated and linked together by I know not what agreeing Discord wherein its forme perfection and goodnes consists And Plato having discoursed at large of this perfect forme order and harmonie of the Universe which resulted from its universal spirit or soul he concludes Timaeus fol. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God contemplating this new framed Image of the immortal Gods rejoiced and recreated himself therein c. That Plato in all this imitates Moses seems very evident both from his own expressions as also from the observation of Johannes Grammaticus de creatione Mundi lib. 7. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rightly therefore the great Moses concluding the generation of the Universe And God saw saith he all things that he made and beheld they were very good Plato also imitates him in this who shewing how the Vniverse was framed by God saith that the Father who generated the Universe had considered this mobile Animal the framed Image of the eternal Gods he rejoiced recreated himself therein especially when he considered it was made exactly conformable to its Paradigme or universal Exemplar Thus Johannes Grammaticus Whence also Plato himself Timaeus fol. 92. cals this Vniverse thus formalized and perfectionated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sensible or visible Image of the intelligible insensible God which as t is supposed he traduced from Moses's description of Man Gen. 1.27 in his Image c. Thus Johannes
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.
strongest and best arguments to prove it unles any can by a more safe and certain way namely by a more firme conveiance that is to say some Divine word or Tradition transmit it to us Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His own words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi quis potest tutiore ac certiore modo firmiore videlicet vehiculo i e. Divino quodam verbo traduci atque transmitti Serranus Now what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine VVord should signify if not a Divine Tradition either Scriptural or Jewish I cannot imagine So else where Plato makes the like mention of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Knowledge of God by Tradition Which Plutarch cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old faith or Tradition whereby in all likelyhood they understood no other than those old scriptural Traditions their Ancestors and they themselves received from the Jews by the Phaenicians or Egyptians if not immediatly § 6. Plat. Phileb fol. 17. This will farther appear if we consider Plato's own confession as we find it in his Philebus where he acknowledgeth Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old Jewish Tradition touching the Unity of the Divine Essence Plurality of Decrees persons or creatures That the Knowledge of the one infinite Being was from the Gods who did communicate this Knowledge to us by a certain Prometheus together with a bright fire then he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This story of one and many is a Tradition which the Ancients who were better and dwelt nearer the Gods than we transmitted to us This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and Many was a point of great discourse amongst the Ancients Platonicae ideae â—rtnâ— habuerunt ex Parmenide cujus magnum principium fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the great Principle on which Parmenides founded his Divine Ideas delivered by Plato in his Parmenides the summe whereof is this that All is One and Many One in the Archetype idea God Many in their individual natures It may relate otherwise to the Unity of the Divine Essence and the Plurality of Persons for the Platonists speak much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinity Whatever they meant by it it seems most certain to me that this Tradition was originally no other than some corrupt broken derivation from the Scriptures relation of God Which indeed Plato does more then hint in saying that they received it from the Ancients who were better and nearer the Gods than they themselves Who these Ancients were that lived so near the Gods if not the Patriarchs and ancient Jews I cannot conceive These he else where calls Barbarians Phaenicians c. § 7. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Exod. 3.14 That Plato received his notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Being which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c by some Jewish Tradition from Exod 3.14 I am is sufficiently evident from the cognation of the notions as also from the common consent of the Learned See August de civitat Dei l. 8. c. 11. Lud. Vives's notes thereon Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen 1.2 The like may be said touching Plato's notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seem all to refer to Gen 1.1,2 as in its place But more expressely Plato in his Timaeus treating first of the Body of the Universe Plat. Timaeo fol. 36.37 its visible part he then speaks of its Soul and concludes that after the Father of the Universe had beheld his workmanship he was delighted therein c. answerable to Gen. 1.31 Gen. 1.31 Plat. Tim. fol. 29. And God saw every thing that he had made c. and in the same Timaeus treating of the beginning of the Universe he concludes thus It is equal that both I that discourse and you that judge should remember that we have but human nature therefore receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the probable Fable or Mythologick Tradition concerning these things it is meet that we inquire no farther into them That this Probable Fable was no other than some Jewish Tradition is in self evident and will be more manifest by what followes Touching his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Spirit and Providence of God which governeth the world he saies expressely that he received it by Tradition from the VVise men as hereafter § 8. Plato's custome to disguise the Traditions he received from the Jews and why That this was Plato's usual way as Pythagoras before him to wrap up those Jewish Traditions in Fables and enigmatick Parables is asserted by Origen Contra Celsum lib. 4. where he affirmes that it was Plato's Custome to hide his choicest opinions under the figure of some Fable because of the vulgar sort lest he should too much displease the fabulous people by making mention of the Jews who were so infamous amongst them Thus much also Plato himself seems ingenuously to acknowledge in his Epinom where he saies that what the Greeks receive from the Barbarians meaning the Jews they put it into a better forme or garbe i.e. they cloth those Jewish Traditions with Greek Fables and Emblems Without peradventure Plato being in Egypt about the same time the Jews resorted thither could not but be very inquisitive into their Opinions and as it is very probable receive the most of his sublime and clearest contemplations of God the Creation Fall c. from them by some immediate or mediate Traditions which he wraps up in enigmatick parabolick metaphorick and Allegorick notions thereby to concele their original for these Reasons 1. To avoid the odium he should contract by making any Honorable mention of the Jews Thus Serranus in his Preface to Plato These Symbols saies he Plato drew from the doctrine of the Jews as all the learned Ancients of Christians assert but he industriously abstained from making any mention of the Jews because their name was odious among all Nations 2. Hereby to gain the more credit to himself in seeming to be the Author of these Contemplations which he borrowed from others 3. To gratify the itching Humor of the Grecians who were so greatly taken with fabulous narrations c. § 9. How Plato makes mention of the Jews under other names as Phaenicians Though Plato thus discolored and disfigured the habit of his Jewish Traditions and conceled their original yet we are not without some evident notices and discoveries that he owned the Jews under other Names as the Authors of them for 1. Plato acknowledgeth that he received the best and choicest of his Divinity from the Phaenicians Plato de Repub. l. 3. fol. 44. So Plato de Repub. lib. 3. makes mention of a Phaenician Fable touching the Fraternity of all men made out of the Earth which relates to Adams formation out of the Earth as Serranus on this place This Fable saith he is a footstep of that
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
l. 1. §. 13. Whence he was also stiled Iupiter Hammon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ham or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamma which signifies the Sun thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amman the Temple of the Sun He was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiter of Heliopolis who was no other than the Sun as Vossius de Idol l. 2. cap. 13. The Sun was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dis and Diespater the names of Iupiter from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 di or dai in Shaddai Gods name He was likewise stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another name of Iupiter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's name Thus Sandford de descensu Christi l. 1. § 10. This is that which sometimes Apollo Clarius being consulted which of the Gods was called Iao is said to answer Macrob. 1. Saturnal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cunctorum dic as supremum numen Iao Hic tibi vere novo sit Iupiter Helius aestu Dis cùm saevit hyems Autumno mollis Iao. That the Sun is signified in these verses the Interpreters of the Oracles Apollo Clar. c. have determined And indeed it cannot be otherwise for they knew no other name of the Sun but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred fire which was the ancient name whereby the Sun was stiled before the introduction of the other Gods length of time had extinguished it Lastly the mention of the Seasons of the Year which follow upon the motions of the Sun leaves no room for dubitation but clearly teacheth us that Helios and Iao are the same with or traduced from Elohim and Iehovah So also Orpheus Unus idem Dis Jovis Helius Dionysus This we mention to shew that the name of Iehovah was known to the Ancients not onely by sound but also by its origine for they pronounced it Iao and as Hebrew interpreted it according to the Hebrew writings So Diodorus Siculus Bibl. lib. 1. acquaints us that Moses among the Iews writ Laws for the God called Iao. By all which it evidently appears that those Attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. given to the Sun were but Satanick imitations of sacred Attributes Of this see more what precedes of Iupiter chap. 1. § 8. c. 3. But the more proper name by which the Grecians expressed the Sun was Apollo So Julian the Apostate hymno in Apoll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo is the Sun it self which name is amongst all common and known Thus Plato in Cratylus explicating the name Apollo shews us how it signifies the Sun So Cicero lib. 3. de Nat. Deorum tels us that the Sun is a God which the Grecians call Apollo as the Moon Diana Thus much is also evident from his other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hesychius explicates by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. from the most pure light of the Sun Farther that the Sun passed amongst the Grecians for Apollo is demonstrated 1. From his Forme which Julian Hymno in Apoll. describes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies beautiful alwaies young because the Sun never waxeth old 2. Apollo is said to have invented Medicine and to be father of Esculapius because the generation and virtues of Plants depend on the Sun its influence 3. Apollo is said to be the eye of Jupiter and the God of Divination because the Sun is the eye of the World and that which discovers things most obscure and secret 4. All the Sacreds and Rites of Apollo are applied to the Sun So Vossius de Idolol lib. 2. cap. 12. 1. The Laurel was consecrated to Apollo as that with which they conceited he crowned his head whereby they signified the heat influence and virtue of the Sun the Laurel being a Plant alwaies green and as they say of a fiery nature Thence the Athenians in the seventh daies Hymne which they sung to Apollo decked themselves with Laurel as Proclus tels us 2. Of Animals the Wolf was also consecrated to Apollo either because he is as the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most quick-sighted as the Scholiast on Aratus or because he is very watchful and goes forth early as the Sun to seek his prey Hence Lupus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light Yea Apollo himself was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because he was worshipt in Lycia as some will have it but because he is the fountain of light as the Sun is That the several Names Rites c. given to Apollo were of Hebrew origination See what preceeds C. 4. § 1. c. Bacchus the Sun 4. The Sun was also worshipped by the Grecians under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacchus So Ulpianus ad orat Demosthenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they call the Sun Bacchus and Apollo whence Bacchus was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne of fire from their common supposition that the Sun was fire Hence also those Titles of Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hues is by Bochart derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hu-es he is fire Deut. 4.24 as Attes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atta-es thou art fire as in what precedeth C. 3. § 2. 5. Yea Vossius de Idol lib. 2. c. 13. makes Mercurie and Mars if we take them Physically to signifie the Sun So also Hercules as Voss de Idol l. 2. c. 15. c. All these and other of the Grecian Gods considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physically were but symbols of the Sun though if we consider them Mythologically they may be referred to some Oriental person or God as before This was long since well observed by Macrobius lib. 1. Sat. cap. 17. The diverse virtues of the Sun gave names to diverse Gods Again he addes The several appellations of the Gods may by a certain hidden reason be referred to the Sun The Grecian Demons As the wiser of the Grecians seated their immortal supreme God in the bodie of the Sun so in like manner they placed their Demons in the bodies of the Stars So the Stoicks stiled a star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Corps informed by the soul of some Demon and subordinate to the supreme God Thus Austin explicates the mind of the Stoicks de Civit. Dei lib. 4. cap. 11. The Stoicks hold that all the stars are parts of Jupiter i.e. the Sun and that they all live and have rational souls and therefore without controversie are Gods i.e. Demon Gods So Philo the Jew lib. de pietate cals the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain Rectors subordinate to the Parent of the Vniverse whereby he means the true God of Israel according to the opinion of some more intelligent Platonists though the most meant thereby the Sun § 12. We shall close up this discourse of Natural Theologie with some reflections on it in its highest elevation and refinement The designe of the new Platonists to reforme Natural
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 coÌ„mon 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 Corrupâ—… 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
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
19.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The mind alone is separate what ever it be this alone is immortal eternal See more of this Ioh. Grammat praef ad Arist de Anim. and Voss Idol lib. 1. c. 10. Pagan fragments of the Resurrection last Judgment and immortal state of the Soul Plato in Phaedo tels us that men should revive and from the State of dead become living and the souls of dead men should remain and that in those who were good better but in those who were bad worse Again Plato or who ever else were the composer epist 7. gives us some account of the conveyance of these Traditions touching the Souls final Iudgment and Immortalitie His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We must alwaies give credence to the Ancient and Sacred Traditions which declare unto us that the soul is immortal and that it hath Iudges and receiveth great Iudgment when t is separated from the bodie This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient and sacred word or Tradition whereby they came to understand the Immortalitie of the soul and its future state Plato else where as we have observed stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine and more sure word For having proved the souls Immortalitie c by the best rational arguments he could produce he concludes there was a Divine and more sure word or Tradition whereby it might be known This Divine and more sure word was no other than the Divine Scriptures termed 2. Peter 1.19 a more sure word of Prophecie as we shall hereafter prove The first Founders of Grecian Philosophie Thales Pherecydes and Pythagoras who much traded in oriental and Iewish Traditions were very positive in their Assertions touching the souls Immortalitie Plutarch 1º de Placent Philos making mention of Thales and Pythagoras their Heroes or Daemons saies they held them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Souls separate from bodies Ascensus animae infelicitatem id quod Plato a Mose mutuatus est Sandf Descens l. 2. 1. Sect. 84. Moreover Plato's fable of the souls Descent into the bodie and Ascent again unto Felicitie seems borrowed from Moses Thales Milesius the Head of the Jonick Philosophers defined the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being alwaies mobile and self mobile And Diogenes Laertius saies of this Thales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some say that he was the first that affirmed the soul was immortal i.e. Thales was the first that discoursed philosophically of the souls Immortalitie which he learned whilst he was in Egypt by Tradition originally from the Iewish Church or Patriarchs as we have proved in what follows of Thales's Philosophie Pherecydes Syrus Pythagoras's master asserted the same touching the souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortalitie and future state which he received by Tradition immediately from the Phenicians he himself being descended from them but originally from the Iews as we have endevored to demonstrate in the account of him his philosophie Cicero in 1. Tuscul quaes saies that Pherecydes was the first that asserted the Immortalitie of the Soul and that this opinion was after him confirmed by his Scholar Pythagoras Diogenes Laertius in his proem tels u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theopompus affirmed that according to the Magi men should revive and be immortal That the Magi Traduced this as other pieces of their Philosophie from the Church of God originally we have endeavored to prove in what follows of their philosophie Caesar in his commentaries de bello Gal. lib. 1. And Valerius Maximus lib. 2. cap. 6. assert the same of the Druides namely that they had this particular and strong persuasion that the souls of men perished not Yea besides what has been mentioned Owen Theol. lib. 1. cap. 8. addes that throughout America there were scarce any who doubted hereof yea some had received Traditions of the last Resurrection and that before our Europeans arrived in those parts From whence he argues that there had obtained a Catholick fame touching future Judgment which persuasion was accompanied with a presumption of the souls Immortalitie which though it might be demonstrated by reason yet seeing it gained credence rather amongst the vulgar sort than among the Sophists cannot be asscribed to any other than Tradition whence he concludes all these things 't is evident were conveighed throughout all mankind from most ancient Tradition c. Thus also Sandford Descensu l. 2. Sect. 84. tels us that whatever the Ancients Philosophized touching the various states of souls in the Sun and Moon c this may be not without the Imitation of sacred Scriptures referred to the Heavenly mansions And when Plutarch saies that the Sun who gave the mind receives it again how near does this come to that of Solomon Eccles 12.9 The spirit returnes to God that gave it We may affirme the same of the Indians Strabo lib. 15 affirmes that the Brachmans fabled the same with Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the Immortalitie of the soul and that herein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolize in Dogmes with the Grecians Yea according to the attestation of Hackwell and other of our English men who viewed An. 1595 those oriental parts the Bamianes Indian Priests inhabiting Cambaia affirme that the Soul returnes whence it came and that there is a Resurrection of the bodie c. The resurrection of the bodie and its Reunion with the soul is supposed to have been preserved and transmitted among the Heathen Philosophers under that corrupt persuasion of their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termed also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transanimation Migration from bodie to bodie and Regeneration Which not only the Pythagoreans but also many other Philosophers both oriental and more westerne maintained as the Egyptians according to Herodotus who saies Pythagoras had this Tradition from them The like Iulius Caesar lib. 6. affirmes of the Druides in France And Appianus in Celticis affirmes the same of the Germans Yea Iosephus Antiquit. lib. 18. cap. 2 affirmes the same of the Pharisees Thus Vossius Idololat lib. 1. cap. 10. It was saith he the common consent of Nations that the soul subsisted after it's separation from the Bodie yea among many there were reliques of its reconjunction with the bodie which we call the Resurrection But this they greatly corrupted in that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metempsuchosis c. Thus have we demonstrated what evident notices the Heathens had of the last conflagration with the ensuing Iudgment and mans immortal state all from sacred oracles Traditions CHAP. VIII Of the Giants war the Jewish Asses c. Gen 11.4 The building the Tower of Babel expressed by the Pagans under the Symbol of the Giants VVar c. Those who were under the confusion at Babel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of divided tongues Gen. 10.8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant thence the Giants war a Also the Cananites war against the