Israelites was couched under the same fable of the Giants war Appions fable of the Jews worshipping the Golden head of an Asse whence it sprang Num. 19.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi-jao which Appion interprets the Head of an Asse Tacitus's fable of Asses discovering wâ—ls to the Iews in the Wildernes Ethnick Imitations of Samsons Foxes and Jonah's VVhale How these Traditions came to be corrupted § 1. The Giants war an imitation of the Tower of Babel c. Gen. 11.1 ANother piece of Sacred Historie refers to the Tower of Babel its Structure and the Confusion which happened thereon mentioned Gen. 11.4 whereof we find many remarkable Traditions scattered up and down amongst Pagan writers Thus Bochart in his Preface to Phaleg about the middle what follows saies he concerning the Tower of Babel its structure and the confusion of Tongues ensuing thereon also of its builders being dispersed throughout various parts of the Earth is related in expresse words by Abydenus and Eupolemus in Cyrillus and Eusebius c. Bochart here proves at large that upon this dispersion the Nations were peopled by such as are mentioned in Scripture So in his Phaleg lib. 1. cap. 13. Bochart gives us a description of the Tower of Babel out of Herodotus parallel to that of the Scripture And whereas 't is said Gen. 11.9 that 't was called Babel because the Lord confounded their Language hence Pagan writers called those of this dispersion and their successors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of divided tongues So Hom. Iliad α. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generations of men having divided tongues i.e. saies Dydimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of men having a divided speech So Owen Theolog. lib. 3. cap. 4. The Confusion of Tongues was about the 101 year after the Floud when men were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divided Tongues It has been the common opinion of Antiquity that men were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that division of Tongues which they suffered at the building of Babel c. Again Gen 10.8,9 Gen. 10.8,9 Nimrod the Head of this faction who were engaged in this designe of Babel is called a Mighty one where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Giant or Mighty one whence the Poets fabulous stories of their Gigantomachia or Giants war against Heaven which is excellently described by Ovid Metaph. lib. 1. fab 5. de Gigant Affectasse ferunt Regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes Thus Stillingf Origin S. book 3. chap. 5. The Giants making war against heaven was only a Poetical adumbration of the designe at the building of Babel whose top in the Scripture Gen. 11.4 is said to reach to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Hebrew signifies only a great height c. The like Preston on the Attributes Ser. 3. pag. 53. edit 2a. Abydenus affirmeth that it was a common opinion that the men whom the Earth brought forth gathered themselves together and builded a great Tower which was Babel the Gods being angry with it threw it down with a great wind and thence sprang the confusion of Tongues c. Others refer the storie of the Giants war to the Cananites their war against the Israelites so Sandford de Descensu Christi l. 1. Sect. 20. It is manifest that the Poets sucked in this whole Historie of the Giants war from the Hebrew Monuments and that the war waged against the Cananites was the fountain whence Greece drank most things which they fable touching their Giants c. of which see more B. 2. C. 5. Sect. 3. of Hercules parallel with Joshua Mihi porrò luculentum videtur Gigantes illos quorum apud Poet as haud infrequens est mentio Amorrhaeos fuisse Anakaeorum reliquias Deos qui ut fingunt ex Aegypto provenientes adversus Typhonem praelio dimicabant Israelitas extitisse qui ipsi ex Aegypto processerunt Ogumque Anakaeorum omnium tune temporis facile Principem devicerunt ejusque Regnum quod Terra Gigantum vocari solet in ditionem suam redegerunt Quam autem ob causam Dii tandem dicti fuerint Israelitae in promptu est explicare notum quippe homines pios fideles ab Hebraeis appellari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. filios Dei Hinc ergo Prisci illi Graeci qui non modo Hebraicas Historias res gestas sed etiam Phrases modosque loquendi vel ab ipsis Hebraeis vel a Phaenicibus edocti sunt Israelitas Dei filios appellare didicerunt tandem vero Deos. Iâ—a sane ni fortè per Deos intellexerunt non omnes Israelitas sed Mosem duntaxat Joshuam quos ipsi prius in Deorum album nefariè cum retulissent jam tum nequissimè colebant illum Bacchi nomine hunc Apollinis sive Hercules Dickinson Delphi Phaeniciz cap. 2. Though the former reference of Bochart seem more authentick yet we need not exclude this latter of Sandford for it is apparent that the Mythologists differed much in the application of their fables and applied the same to different Persons and times as their humor inclined them whence we may well allow that some of them should refer the Giants war to the Cananites as others to the Builders of Babel § 2. The fable of the Jews worshipping the golden head of an Asse To this we may adde that fable of the Iews worshipping the golden Head of an Asse in the Temple at Jerusalem which seems evidently a mistaken tradition of some Hebrew Story Name or Thing The first inventor of this figment was Appion Grammaticus who was an Egyptian and lived under Tiberius the occasion whereof is variously given by the Learned Tanaquillus Faber of Caen in Normandie gives this origination hereof There was a place of the Heliopolitan prefecture in Egypt where Onius builded a Temple after the Jewish Rite called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Region of Onius and the Temple it self was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple of Onius or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which those of Alexandria so understood as if it had been taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from an Asse worshiped there Bochart de Animal Sacr. l. 2. cap. 18. fol. 226. gives this account hereof 1. We find God stiled in Script 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badad alone so Deut. 32. which being of the same or of a like sound with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boded a wild Asse Hos 8.9 these calumniating profane Heathens by a blasphemous allusion interpret the former by the latter 2. Yet because Appion was an Egyptian I had rather addes Bochart fetch the origination of this fable from the Egyptian tongue wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Asse whence those profane Gentiles interpret what is attributed to God Num. 9.18,20,23 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi-jao to signifie an Asse For the Ancients sounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi-jao
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.
office the Sun being appointed to governe by day and the Moon by night So that albeit the Moon be in regard of its substance and borrowed Light inferior to many of the Stars yet by virtue of its Office it is above them and so termed a Greater Light Now it s very probable that the fame of this Dominion conferred by God on the Sun and Moon was diffused amongst the Gentiles first in the Oriental parts whence their corrupt imaginations very prone to Idolatrie conferred a Deity on these Creatures which to them seemed most glorious Thence they termed the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech or Melec the King also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal the Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El God whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bel Same 's Lord of Heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eliun the most High All which are names which the Scripture gives the true God of Israel and without all peradventure had their original thence as hereafter 2 Of Hellenisme its rise from sacred story 2. As for Hellenisme its derivation from sacred Oracles will sufficiently appear from the enumeration of particulars which follow onely take this general account hereof The Light of of Nature and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common principles touching the Being and Unity of God Owen Theolog. lib. 1. c. 8. p. 86. having been very much obliterated by sin the Greek Poets who were the first Broachers of Mythologie having gleaned up many oriental broken Traditions touching God and the wonders he wrought in behalf of his people turned all into Fables or figments of I know not what new Gods These their fables they divulge first by Hymnes and Songs made concerning their new coined Deities whereby they ravish the ears of the credulous Idolatrously-disposed people Thence they commit the same to writings stuffed out with all manner of fables so that there was scarce discernable any ragge of the old sacred Tradition whence at first they received their fables For whatever they heard touching the Existence Attributes or providences of God they wrested unto such fabulous senses and augmented by such monstrous figments Ostenditur secundo Graecorū Deorum nomina origine nou alia quam Hebraica esse Sand ford de desc l. 1. §. 6. and out of these by a strange artificial imitation and successive multiplication coined so many prodigious comments relating to some new Deities as that in a short time their Gods were multiplied to a kind of Infinity Thus did Hellenisme or Polytheisme spring originally though by a monstrous kind of Satanick imitation from true sacred stories touching God his Names Attributes Providences or People as 't will farther appear by the several Deities amongst the Pagans and their Theogonie § 3 1. Of Saturne his original names c. The first great Idol-God universally owned by the Pagans was by them called Saturne whose Names and Attributes were as 't is most evident but corrupt imitations of sacred story Saturne is supposed to be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latuit whence he was stiled Deus Latius and his proper seat was Latium as Glass Gram. 1. l. 4. Tract 3. But we shall begin with Saturnes names and genealogie as we find them given us by Sanchoniathon according to Philo Byblius's version mentioned by Eusebius who brings in Sanchoniathon thus discoursing of Saturn's Generation and Names He saies first that the great God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eliun called the most high generated the Heaven and the Earth Eliun heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion is one of Gods proper Names and signifies most High Bochart Canaan lib. 2. cap. 2. fol. 784. supposeth this passage of Sanchoniathō to have been taken out of Moses's words Gen. 14.19.22 Gen. 14.19,22 where t is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most high God possessor or as Bochart generator of Heaven and Earth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by him to generate it being so rendred by the LXX Zach. 13.1 The wife of Eliun Sanchoniathon makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beruth i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith whence we read of the Phenician Goddesse Berith Judg. 8.33 Judg. 8.33 which I presume received her origination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Covenant which God made with his People which was as it were the Mother of all their Mercies is usually expressed For the blind Cananites or Phenicians hearing much from the Jews of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith Covenant which they made the great Parent of all their Mercies they thence grosly conceited that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith was a Goddesse the wife of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion the most high God Saturnes immediate Parent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur the light Heaven because God is said first to produce the Heaven Gen. 14.19 Whence it follows in Sanchoniathon that the first born son of the Heaven was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilos who also was called Saturne Saturne called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods name This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to Saturne Bochart makes to be the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El a proper name of the true God And that the Phenicians called Saturne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest by the words of Damascus in Phot. CCXL 11. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phenicians and Syrians call Saturne El and Bel and Bolathes Hence from this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to Saturne the Sun which is made his royal Throne was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech Another name whereby the Phenicians expressed Saturne was Molech according to Amos 5.26 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King They call him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal which was originally one of Gods sacred names as Hos 2.16 Saturne is also according to Bochart called Chiun Amos 5.26 and Rephan or Remphan which is an Egyptian stile or title the same with Chiun Act. 7.43 of which see more what follows chap. 2. § 8. But to come to the original Idea of Saturne by which it will more evidently appear that not onely his Names but also his Extract and Attributes were all but corrupt imitations taken up from some sacred Person and Tradition As for the genealogie of Saturne some make him to be the same with Adam others refer him to Abraham and a third sort suppose him to be the same with Noah We may indeed take in each of these relations For it s well known that these poor blind Heathens were wont to attribute Traditions and Relations originally different to one and the same person according as their inclinations led them Hence they framed more than one hundred Jupiters by applying different stories to one and the same name and
use this Egyptian word Rephan because they wrote their version in Egypt c. Touching Chiun Amos 5.26 and how Remphan Acts 7.43 answers thereto see more largely Glassius Gram. S. lib. 4. Tract 3. Observ 17. pag. 867. c. Edit 2a. That Chiun was an Attribute borrowed though not without blasphemie from the sacred Oracles was attested by Learned Le Moyen Pastor of of the Reformed Church at Roan in a Sermon at Caen who affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiun in the Arabick signifies the same with Iehovah in the Hebrew § 9. Juno Nabo The Moon or Iuno was called also by the Chaldeans Assyrians Nebo so Esa 46.1 Esa 46.1 Bel boweth down Nebo stoopeth c. The Prophet here mentions the two chief Babylonian Idols That Bel signifies the Sun from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El Gods name whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun has been before proved Hence by proportion and parity of reason Nebo or Nabo signifies the Moon and as from Bel came Belus Nimrods name so from Nabo came Nabuchodonosor Nabonasser with others § 10. Anitis Amongst the Persians Iuno or the Moon was called Anaitis or Anitis whom some suppose to be Diana others Venus But Vossius de Idololatr lib. 2. cap. 22. proves that Diana Juno and Venus in those Oriental parts signified one and the same Deitie namely the Moon called by the Persians Anitis according to that of Strabo lib. 11. The Medes and Armenians religiously worship all the Sacreds of the Persians but the Armenians more especially worship Anaïtis to whom they consecrate their Daughters men and maid servants giving her also Temples in Acilisena c. § 11. Juno stiled Here and whence Juno was termed by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here which is derived by Vossius de Idololatr lib. 2. cap. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aer by a wonted Metathesis or transposition of Letters and the reason he gives of this origination is taken from the regence or presidence of the Moon called Iuno over the Air. For as Iupiter was taken to be Lord of the Skie and therefore sometimes stiled Aether so Iuno or the Moon was reputed as Queen or Regent over the Air next unto her on which she diffused moist influences and was thence termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I should rather fetch the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hore or as the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here libera a name given to Iuno as well as to Proserpine For the Hebrews termed Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horim i.e. Liberi free men so Esa 34.12 Esa 34.32 where the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heroes and as I presume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here which signifies Libera a Princesse as Iuno was reputed to be § 12. Juno called Chora Libera or Proserpine Hence also Iuno was stiled by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Core i.e. according to the Latins Proserpine Libera so Servius on Aen. 3. where having shew'd how Latona brought forth first Diana and then Apollo he subjoins concerning the first for this is Diana Iuno Proserpina The Moon was called either supera above and so she was the same with Ceres or infera beneath and so she was identick with Proserpine who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cora because the daughter of Ceres Which originally sprang from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hora or Kora libera Whence Vossius de Idololatr lib. 2. cap. 28. tels us that the Moon as she inlightned the lower parts was called Libera or Cora the Sister of the Sun who as he inlightned the lower parts was called Liber and daughter of Ceres CHAP. III. The Theogonie of Bacchus fromsacred or Hebrew Names and Traditions The several Ages after the Floud Bacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bar chus Iacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah-chus Dionysus from Exo. 17.15 Jehova Nissi Zagreus from Gen. 10.9 Dithyrambus Brisaeus Adonis Eleleus Sabus of Hebrew origination The Theogonie of Bacchus His parallel with Moses in 17 particulars Bacchus's parallel with Nimrod drawn from his name Bacchus i.e. Barchus the son of Chus which was Nimrod Nebrodes from Nimrod Zagreus Belus Liber c. Fables touching Bacchus of sacred original Bacchus's being borne out of Iupiters Thigh from Gen. 46.26 Bacchus's Wine the bloud of Grapes from Gen. 49.11 Deut. 32.14 Bacchus's Ark c. from 1 Sam. 6.19 Bacchus's expedition into the East an imitation of the Israelites passage to Canaan Bacchus's companion Silenus from Silo Gen. 49.10,11,12 and Pan from the Shepherd of Israel The Bacchae their lamentation from Prov. 23.29 c. § 1. The several Ages after the Floud THe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Generation of the Gods may be reduced to the sundry Ages after the Floud whereof the Poets made four The first they called the golden Age wherein Saturne reigned Righteousnesse and Peace flourished and all things were enjoyed in common which Bochart Phaleg lib. 4. cap. 12. refers to the first hundred years after the Floud even unto Phalegs birth 2. Then follows the Silver Age wherein Jupiter reigned and men began to divide the Earth to till the ground to build houses according to that of the Poet Tum primùm subiere domos c. namely in this Age began the structure not onely of private habitations but also of that vast impious Fabrick the Tower of Babel whence followed 3. The Brazen Age wherein sprang up Nimrod who proved first an Hunter and then a Warrier or mighty Tyrant who converting his designes from Beasts to Men by Tyrannie erected an Empire as Virg. Georg. 1. Tum laque is captare feras fallere visco Juventum magnos canibus circundare saltus Bacchus his Names and Attributes from sacred Traditions Now in this Age flourished Bacchus who is supposed by the Mythologists to be the son of Jupiter but by Bochart to be the same with Nimrod though some refer him to Noah and others to Moses as hereafter And here in prosecution of our undertaking we shall endeavor to demonstrate that the many fabulous narrations of Bacchus his Names and Attributes were but corrupt and broken imitations of Jewish Names and Traditions Thus Sandford de descensu lib. 1. § 17. where having attested that the names of Bacchus Iacchus Euvius Adonis and Sabus were of sacred or Hebrew origination he shews how those acclamations Hie and Euvion made to Bacchus were certain names of Jehova Whereby the Ancients in their solemne feasts called upon the true God but in following times vice abounding these sacred Titles were given to their Idol Gods Whence he concludes thus Hence the Thebans Colonie of the Sidonians to whom the Religion of the Jews their neighbors was known being willing that their Citizen the son of
destroy which exactly answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad the Devils name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadad to destroy Deut. 32.17 whence Deut. 32.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Devils Ex Abaddon natus est Apollon aut sacra si quis mavult Apolluon Sandf de descens l. 1. § 6. We find the same name for substance given the Devil Rev. 9.11 Apollyon i.e. a Destroyer according to the import of the Hebrew Abaddon So that t is evident this name Apollo answereth exactly to the Devils name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shad a Destroyer Phoebus è Jehovah Hoibe ex Hoibe sactum esse Phoibe non est quod quisquā dubitat Sandf Pythius 2. Another name of Apollo was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Sandfordus de descens Christi l. 1. § 16. derives from the Anagrapsis or rescription of Jehovah whence saith he at first came Hoibe and hence Phoibe for it is certain that to words beginning with a vowel the Aeoles were wont to prepose a Digamma the force whereof is exprest by Phi whence the ancient Greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Another name of Apollo was Pythius which Bochart derives from Phut the son of Ham. Gen. 10.6 whence Apollo was said to be the son of Jupiter Hammon i.e. of Ham as before Thence also they supposed him to have been a Lybian because the Posteritie of Phut setled in those parts Others derive Pythius from Python and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pethen a Serpent which Apollo destroyed as § 3. Delus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear 4. Apollo was also called by the Ancients Delus whence the Iland where his Temple was seated received the same name It s true the Mythologists would persuade us that Delus was so named from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made manifest because Latona lying hid in the Sea when she was about to bring forth was made manifest by Jupiter But Bochart Can. lib. 1. cap. 14. gives us a more authentick origination of Delus from the Phenician and Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal as Belus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Phenicians signified fear thence God because the main object of their fear was God according to that of the Poet Primus in orbe Deos fecit Timor Fear was the first that made Gods in the world Which suits well with the Hebrew Idiom which expresseth the worship of God under the old Testament by fear As also the Grecians expressed their worship of Demons by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demon fear Act. 17.22 Act. 17.22 And that this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Delus attributed to Apollo was of Hebrew origination seems probable in that we find the same word given to the Gentile Gods frequently by the Paraphrastes on the old Testament Exod. 20.23 as Exod. 20.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daalin Gods of silver Hence the Iland Delus was so called by the Phenicians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal anciently deel as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neel and Nilus i.e. the Iland of the God Apollo whose Temple Name and Worship was at first brought into Greece and fixed in this Iland of Delus by the Phenicians as t is made evident by a learned Treatise of Dickinson stiled Delphi Phoenicizantes Belenus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beel Lord. 5. Apollo was also stiled by the Ancients Belenus as it appears not onely by Ausonius's verse but also by the Aquileiense Inscription Apollini Beleno to Apollo Belenus as in Gruterus whence the Spaniards call him Veleno To which agrees that of Herodian lib. 8. who for Belenus has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thence also the Herbe which the Latins stiled Apollinaris the Gauls termed Belinuntia Now as Delus was originally the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daal or deel so Belenus or Belin the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal or Beel or Belus the chief Phenician God of which hereafter ch 7. § 1. Onely as to our present purpose we may take notice that as the Phenicians termed the Sun their chief God Belus and Beelsamen because they reputed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven so also the Grecians stiled their Idol Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belin or Belenus supposing him to be the sun and so the Lord of Heaven in imitation of the Phenicians who by Satanick inspiration took the original idea of this their chief God Belus and Beelsamen from Divine constitution whereby the Sun was appointed Lord of the day Gen. 1.16 as Gen. 1.16 which the Phenicians had traduced to them by some broken Tradition from the Jews or Patriarchs the later is most approved by Bochart as elsewhere Paean 6. Apollo was also stiled Paean or Paeon and Iepaeeon from those sacred Hymnes which were sung unto him for his victorie over Python which was but an imitation of Joshua's victorie over Og as in what follows § 3. And because the Paeans or Hymnes sung to Apollo were both begun and ended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleu Hie Eleleus thence also Apollo as Bacchus was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah convertebatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dickins Phaen. c. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeius from that sacred Hymne sung to the true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah as hereafter § 2. and 3. and B. 3. c. 1. § 11. § 2. A Parallel 'twixt Apollo's Sacreds and those of the Jewish Temple Thus we have shewen how the chief Names of Apollo were of Phenician immediately but originally of sacred Derivation And it is not lesse easy to demonstrate that not only his Names but also his chief Attributes Offices Temple Sacrifices and Oracles were all originally by I know not what Satanick allusion and delusion borrowed from the Attributes Temple Sacrifices and Oracles of the true God worshipped at Jerusalem A parallel twixt the Tabernacle Ark propitiatorie and sacrifices of the true God and the Cortine Tripos Oracles Sacrifices of Apollo Namely First as God had his Tabernacle so Apollo had his Cortine exactly answering thereto 2. As God had in the Tabernacle his Ark so Apollo in his Cortine his Tripos 3. As Gods Ark so Apollo's Tripos was overlaid with Gold 4. As God had on his Ark a propitiatorie seat where stood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Responsorie which the Priest consulted and thence gave forth Oracles so Apollo had on his Tripos a certain seat which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which his Pythian she Priest or Prophetesse sate and after a pretended consultation with him or the Devil under his name gave forth Oracles Apollo is said to learne his Art of Divination from Pan the God of Shepherds which fable seems borrowed from the Divine Oracle touching the Messias stiled
Herodotus cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men whence the German and our English Man which refers to Adam as before ch 4. § 4. Mnevis confidered physically was a symbol of the Sun as c. 8. § 4. 4. Aaron frater Mosis verus Gentilium Orus est frater Osiridis Sand. des l. 1. §. 19. Another Egyptian God was Orus who taken historically is supposed to be Aaron but if we consider him physically so he is the same with the Sun from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or the Sun or light as chap. 8. § 9. 5. That Remphan Act. 7.43 was an Egyptian God and the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cijun Amos 5.26 as also with Saturne see what precedes chap. 2. § 8. 6. Aegyptiorum Dii qui apud Poetas celebrantur populorum Israeliticorū duodecim tribus sunt Sand. desc l. 1. §. 20. The Poets fable that the Gods who fought against the Giants came out of Egypt c. This some refer to the twelve Tribes of the Israelites that came out of Egypt under the conduct of Moses c. Thus Sandf Descens l. 1. § 20. The fables agree that the Gods with whom the Giants fought came out of Egypt these were the twelve Tribes They constitute father Bacchus the General of the whole Armie this is Moses c. The same is more largely asserted by Dickinson Delph Phoeniciz c. 2. of which see B. 3. c. 8. § 1. § 11. The Metamorphoses of the Egyptian Gods I shall conclude this discourse of the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or genealogie of their Gods with an ingenious observation of Bochart in Histor de Animal sacris part 2. lib. 1. cap. 10. fol. 62. wherein he gives us the original of the fabulous Metamorphoses of the Gods in Egypt drawn from Hebrew paranomasies The Egyptians saith he fable that Isis was changed into a Swallow because Isis openly alludes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sis a Swallow And the fabulous metamorphoses of Gods do often depend on the allusion of words So Anubis was feigned with a dogs head because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobeach signifies barking And the King Apis is worshipped in an Oxe in allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Hebrews expresse an Oxe Thence the LXX read Jerem. 46.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they would expresse it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Giants war the Gods for fear of the Giants flying into Egypt changed themselves into diverse shapes Ovid lib. 5. Metamorph Dux gregis dixit fis Jupiter-Lybiis esset cum cornubus Hammon Jupiter the chiefest God is turned into a Ram because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ajil a ram are paronymous and the plural of both is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacchus called by the Egyptians Osiris is changed into a goat because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seir which signifies a goat alludes to Osiris Juno assumes the figure of a bullock because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashtaroth whereby Iuno was called also Astarte signifies an herd of Bullocks c. Thus Bochart Whereby we see what a world of fables were coined touching the Gods their genealogies and metamorphoses and all from mistakes of Iewish words stories or mysteries § 12. Thus we have dispatched the first part of Pagan Theologie called Mythologie or the fabulous genealogies of the Gods wherein we have given very probable if not scientifick notices that their chiefest Names Attributes and Offices were assumed in imitation of and dertvation from some Hebrew names Attributes Persons and Traditions Whereof we have the sum in Sandford de descensu Christi l. 1. § 6. to the 25. where he first laies down this conclusion That the names of the Grecian Gods were of Hebrew origination and then having shewn how the Grecians formed and shaped their assumed Deities out of Hebrew names and stories he proceeds to particulars and demonstrates that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was traduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim § 7. as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 di or dai in Shaddai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiter's name § 8. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehova 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaoth Ieje Heje as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jupiter Jove Euvios c. were traduced § 10. 11. 12. 13. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabaoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. § 14. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonis § 15. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phoebus as the American Hiob from Jehovah Lastly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacchus was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah or Iehova as in like manner all the sacreds of Bacchus from the Historie of Moses the same Sandford proves at large § 17. 18. 19. The like he proves of Hercules whose Theogonie he derives from Ioshua § 20. 21. See more of this in what precedes chap. 6. § 10. of this Book As for the causes of this Mythologick Theologie they may briefly be reduced to these heads 1. One great spring of this Mythologick Theologie was the ambiguitie and equivocation of the Hebrew words wherein these oriental Traditions were first delivered This made the Grecians unskilled in the Hebrew Idiom very apt to mistake things 2. The sublimenes of the matters or mysteries unto which these fables related gave a great occasion to their original 3. The imperfection of the Tradition which was conveyed in a very broken and mangled manner especially to the Grecians c. 4. An affected humor in Mythologists inclining them to attribute the Attributes or Actions of several persons to one chief or of one to several hence many Iupiters 5. But the main prolifick principle of Theologick Mythologie was a vain humor of imitation which possest the Grecians and led them to coin Fables as hereafter CHAP. VIII Of Pagan Natural Theologie and its Traduction from Scripture Mysteries and Stories The distribution of Theologie Natural Theologie most ancicient and traduced from Divine Which is proved 1. from its End 2. from its Object 1. Supreme which was the Sun The sundry appellations given to the Sun as their supreme God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El God's name The causes of mens idolizing the Sun from Gen. 1.16 its Dominion Composure Motion c. Iob. 31.26,27 Deut. 4.2 The Sun idolized by the Iews Demons the immediate object Their Names Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature Offices conformable to the Iewish Messias Of Columnes Images and other mediums of Natural worship The Time when and Places where Natural Theologie first took place Chaldea the first seat thereof Ur Gen. 11.28.31 So stiled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Sun worshipt there under the Symbol of Fire instituted by Nimrod The Sun stiled Bel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 46.1 Nebo the Moon the rise of its
up by I know not what Satanick imitation and Tradition But of this more hereafter § 9. 3. Demonstr from the Impulsive cause of all Poesie which was Admiration Having gone through the Procatartick cause or occasional ground of all Poesie both Divine and Human we now proceed to its Impelling cause thence to demonstrate the derivation of Human Poesie from Divine As the prodigious astonishing Providences and Apparitions of God in the behalf of his Church were the first occasion of all Poesie both Human and Divine Divine Poesie from Admiration so the immediate impulsive cause thereof was Admiration with other suitable Affections And look by how much the more stupendous and amazing the Objects of Admiration are by so much the more violent will its impulsion on the Soul be Whence it could not be but that the astonishing amazing Providences of God vouchsafed to his Infant Church should fill the world with great admiration and other Affections correspondent therewith and hence the Soul being impelled by Admiration found no way so proper to vent it self as by Poetick Raptures and Hymnes Thus it was with Divine Poets and thus also with Pagan And by how much the more admirable the Subject to be expressed was by so much the more studious and accurate these first Poets were to deliver their matter in such a forme and manner as should be most acceptable and pleasing Hence we find the more Affectionate parts of Divine Scripture to be delivered in Verse which method was also imitated by the first Ethnick Poets whence Jackson on the Scriptures fol. 43. observes that the reason why Divine Poems are so rare now adaies is because the World being so far degenerate and drencht in Atheisme our Senses are not moved with the admirable products of God's power nor our minds bent to observe the waies of his Wisdom so as to be stricken with the true Admiration of them Whereas in the Worlds Infancie when Atheisme had so little rooting the Senses and minds of men were more struck with the Admirable Experiments of Divine power whence flowed deep Admiration and commotion of Affections which are very witty and natural Poets Neither was it Admiration in general onely which we make to be the first impulsive cause of Ethnick Poesie Ethnick Poesie from Admiration of Divine Operations but a particular Admiration of those great amazing providences which also gave the first occasion to Divine Poesie For the first Greek Poets Linus Orpheus c. living in the Ages immediately following if not in the same those wherein God wrought such Miracles for his people the Israelite we cannot rationally presume but that they must have some Notices of those miraculous Operations of God which could not but fill them with Admiration and thence impel them to vent the same in their Poetick strains as before § 10. 4. Demonstr The parallel betwixt Pagan Poesie and Divine as to their ends The Traduction of pagan Poesie from Divine may be farther demonstrated from their parallel Ends and Designes We might draw the parallel betwixt Pagan Poesie and Divine in many secondarie lower ends as they both agree in this that they were intended by their first Inventors 1. to give lively colors and representations unto things 2. to expresse our choicest conceivings and most raised Affections in the most pleasing and taking manner c. But to let passe all lower ends the Agreement of Ethnick Poesie with Divine in the supreme end though in relation to a different Object sufficiently argues the Traduction of the former from the latter The main end and supreme intendment of Divine Poesie was to celebrate the great name of God appearing in the stupendous operations of his hands and thereby to maintain his Adoration and Worship in the world This is evident by all the sacred Hymnes Psalmes and other Poetick strains in Scripture Now that all Ethnick Poesie had at least in its first rise the same supreme end though misplaced on a false object or Idol is evident Strabo lib. 1. acquaints us that the great designe of their first Poets was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gentlie to allure and draw on the people to a Reverence and Adoration of the Gods And indeed the Greek Idolatries and Superstitions were never formed or shaped to any perfect stature till the Poets came into play namely Linus Orpheus Amphion c. especially Orpheus who by the noveltie and pleasingnes of his Poesie mixed with Musick insensibly drew and inveagled the minds of men into Idolatrie This seems apparently the designe not onely of Orpheus but also of the rest of the first Poets wherein indeed they proved very succcesful as it appears by their Poetick Theologie which consists of nothing else but of fabulous Traditions of their Gods c in order to the advancement of their Idolatrous worship and Superstition Thus as Divine Poesie was calculated for the promoting of the true worship of God so Pagan for the Devils worship yea the latter seems to have been wholly taken up in imitation of and derivation from the former For the Devil knew full well that God out of infinite condescendings to the infant state of his Church was pleased to communicate to them this extraordinarie gift of Poetick Raptures and Hymnes thereby to render his Service more agreeable to them therefore he out of an ambitious humor woulds needs play God's Ape herein and communicate to his Devoti a Diabolick gift of Enthusiastick Poesie thereby to render his Idol-worship more delight some and taking Thus as God was wont to deliver his sacred Oracles in Ecstatick Poesie so also the Devil his in Diabolick Enthusiasmes and both one and t'other conspired in their supreme End which was the Establishment of their Service and the Advancement of their Names Onely the Devil and his Idolizers acted herein the parts onely of Blasphemers Usurpers and Apes of God But of this more in the following Section § 11. 5. Demonstr From their parallel Forme or Mode of Composure which was by Enthusiasme A fifth Demonstration to evince the Traduction of the first pagan Poesie from Divine may be fetcht from their agreement in the forme and mode of Production or Composure We know that the Forme or Mode wherein the first Divine Poesie was delivered was Enthusiastick So the Songs of Moses and Miriam Exod. 15.1 were by Divine Afflation or Extemporarie Enthusiasme So 1 Sam. 10.5,6 1 Sam. 10.5.6 we find there mention made of a Musick and Poetick meeting of the Prophets atttended with Enthusiastick Inspirations and Prophecyings It is conceived by some that those who are said to prophecie at these Meetings were some of the chiefest of them who having their minds inwardly inspired and agitated by an Enthusiastick Divine Afflation were thereby enabled to compose extemporarie Hymnes so that being under a Divine Ecstasie they were transported beyond the ordinarie capacitie of their natural Fancies into a Rapture for the composing of such Hymnes as might
profitebantur Jul. Scal. Poet. l. 1. cap. 41. This Io Plato makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of their Rapsodi who were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they carried rods which were the Ensignes of their Art whose Office it was to recite and interpret Heroick Verses especially those of Homer as Serranus observes here And Strabo lib. 1. giving us an account of the original of the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhapsodies saies that they were Poems which were sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the rod or wand i.e. the Rhapsodists holding a Rod or branch of Laurel in their hands as Plutarch sung Homers Iliads to the Harpe as Hesiod's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Poems amongst the old Greeks were as the same Strabo lib. 1. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lessons fit to be sung by the Rhapsodists Whence their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English Rhapsodies Thus much for Plato's Rhapsodist which seems exactly parallel to and but an Ape of the Jewish Psalmodist whose office it was to sing those sacred Hymnes or Psalmes which were composed by the Prophets upon some Musick instrument This also seems to have been the office of the Sons of the Prophets By which it seems very probable that the Greek Rhapsodies and Rhapsodists were but Satanick Imitates of the Hebrew Psalmodies and Psalmodists c. Yea the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Rhapsodie comes owes its origination to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ode as before 2. Poesie an art of imitation But to passe on to the inwards and heart of Plato's Discourse touching Poesie its original c. First he shews in his Io fol. 532. that Poesie was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a graphick Art or Art of Imitation I am apt to think he hereby refers to the true original of all Poesie namely that it was but an artificial imitation of Divine Poesie and Oracles For he could not but know that the main figments of the Greek Poets were but dark shadows or artificial imitations of real stories conveyed to them by Oriental Traditions Without doubt Plato who lived so long with the Jews in Egypt could not but know that most of those fictions wherewith the Poets had filled up their writings were but imitations of real effects and stories exhibited in those Oriental parts especially amongst the Jews whence he stiles all Poesie a Graphick Art or Artificial imitation i.e. of real Events Persons and Things conveyed to them by Oriental Tradition 3. Poesie not an Art but Divine Afflation The principal thing that Plato undertakes to prove is that Poesie properly is not an Art either Natural or Acquired but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine power or Afflation such as was in Euripides's his stone called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Jo. fol. 533. Whence he addes that Poets being rapt into an ecstatick furie like unto that of Bacchus his Priests were wont to Versifie By which we see how the Devil in the Effusion of his Poetick Oracles affected an Imitation of Gods Divine Afflation or Enthusiasme vouchsafed his Prophets Thence Plato Jo fol. 538. addes that a Poet was a volatile yet sacred Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither could he versifie before he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enthusiastically inspired by God He farther addes that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrenetick and ecstatick Which is exactly parallel to the Scriptures character of sacred Poets and Prophets and their ecstatick enthusiasmes Yea yet farther he saies These Poets could not versifie by Art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this facultie came by a Divine Afflation according to the Impulse of their Muse And he proves it could not come by Art because Art extends it self to all under that kind c. Wherefore he addes that God useth Poets as Instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is God himself that speaks in them Hence saies he ' Tynnichus composed the Poean and stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lastly he concludes with a pretty Allegorie concerning a long chain or series of ecstatick Poets drawn by Apollo or their Muse which way he listed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God by all these draweth the soul which way he listeth c. Plato here as Serranus observes makes God under the assumed names of Apollo and Musa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal and first efficient of all Poesie by virtue of whose Divine Inspiration the most unskilful if good men sometimes are inabled to versifie whence that common Proverb An Orator is made but not a Poet. Iccirco igitur invocant poctae Musas ut furore imbuti peragant quod opus erat Jul. Scalig. Poet. l. 1 c. 2. Hence also that of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poesie is an enthusiastick Madnesse and Imitation The like is asserted by Aristotle Rhetor. lib 3. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore enthusiasme is very agreeable to Poesie for Poesie is a Divine Rapture Thence also it was that Homer begins his Iliads with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling upon his Muse for Divine Inspiration with confession afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all Prophesie and Divine Inspiration is from God So Ovid. Est Deus in nobis agitante calescimus illo Impetus hic sacrae semina mentis habet To sum up this Demonstration It s evident by all that has been laid down that Pagan Poesie according to its Original Forme Mode or manner of Production was judged to be not so much an Artificial or Natural Art but the Product of a Divine Afflation or Inspiration though indeed it were no other than the issue of Diabolick Enthusiasme whereby the Devil under the names of Apollo Musa c. vented his Effusions and Oracles in imitation of that Divine Poesie and prophecie wherein the sacred Oracles and Hymnes of God were delivered by his prophets under Divine Afflation or Enthusiasme § 13 Sixth Demonstration from the matter of Pagan Poesie Theologick Primum eum Theologorum cujusmodi Orpheus Amphion quorum opera tam Divina fuerint ut brutis â—ebus etiam mentem addidisse tredantur Jul. Scal. Poet. l. 1. c. 2. Philosophick A sixth rational Argument to evince the Traduction of Pagan Poesie from Sacred Oracles may be drawn from its matter which may be distributed into Theologick Philosophick and Historick The first and original matter of Poesie was Theologick namely touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genealogies of the Gods their Metamorphoses Apparitions Oracles and VVorship which were all taken up and brought in by Satan the God of this World in Imitation of the true God his Apparitions Oracles and VVorship as has been at large demonstrated in the foregoing Book This Theologick Poesie was introduced by Orpheus Amphion and those other great Promoters of Idolatrie as before § 5. c. 2. As for Philosophick Poesie 't is either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physiologick
which treats of the origine of the Universe the Chaos the Principles of Nature c. Of which sort are besides somewhat in Hesiod of the Chaos the Poems of Empedocles Nicander Aratus Lucretius c. All which Poetick Physiologizings were but corrupt imitations of and Traditions from Moses's description of the Creation Gen. 1. as it shall be made evident in the following Chapter 2. Another branch of Philosophick Poesie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethick which treats of Personal Morals of which Phocylidess Pythagoras Theognis and others writ who we need no way doubt received their choicest Materials from the Divine Ethicks of Moses Job David and Solomon 3. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oeconomick Poesie taught by Hesiod c. also 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politick Poesie used by Solon Tirteus c. 't is as evident they had their Original from Moses's Oeconomicks and Politicks of which hereafter 3. We now come to Historick Poesie which is either Mythologick simple or mixt and all but traduced and borrowed from Divine Stories as in the following Chapter § 14. Seventh Demonstration from the several kinds of Pagan Poesie Lastly I shall a little consider the several kinds of Pagan Poesie and thence endeavor to demonstrate its Traduction from Divine Poesie and Prophecie Plato gives Poesie a threefold Distribution 1. Into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple narration 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into mimetick Poesie 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into that which is mixt of both Thus Plato de Repub. 3. fol. 392. We shall treat only of Mimetick Poesie which the Platonists distribute into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eicastick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phantastick Eicastick Poefie its original and parts The Original of Eicastick Poesie they make to be this Oration or speech was given by God to man as a companion of his Reason to the intent that he might the more variously and happily expresse his conceptions either for Necessitie or common Conversation as in civil Discourse or for delight and ornament as in Poesie which was at first instituted as well to delight as to teach or else to teach with delight according to that of Horace Docere volunt delectare poetae And the delights or suavities which attend the teachings of Poesie arise from its Eicastick Art or skill in Imitation whence also Eicastick Poesie received its origination namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image because its main use lies in framing Images and pleasing representations of persons or Things Now this Image-making Poesie seems evidently an imitation of sacred Images Figures and Types so common in the Jewish Church Yea as we have elsewhere proved all the Egyptian Hieroglyphicks and Grecian Symbols or Images seem no other than corrupt Imitates of Jewish Types and Figures That Eicastick Poesie had its original from Sacred Types may be evinced from the severals thereof as from Epicks Lyricks Epigrammes but especially from Comedies and Tragedies Of Comedies and Tragedies their original c. For a Comedie as the name imports was a song or hymne sung in their villages and a Tragedie according to the import of its name a Poem sung at the sacrificing of a goat c. and both allusions to the Jewish Festivals and hymnes whence they were borrowed as elsewhere Laertius tels us that about the 50th Olympiad Thespis began to present Tragedies c. And the people were much taken with the Noveltie of the thing for as yet there were no contentions therein At last Solon absolutely forbad him to teach or act Tragedies conceiving their falsitie hurtful c. by which it appears that Tragedies and Comedies came not in use 'till after the Jewish Learning was diffused thorough Greece Phantastick Poesie 2. Phantastick Poesie is that which altogether feigns things and those for the most part uncomely or at least things comely in an uncomely manner Such are your Romances which so much please the wanton wits and humours of this corrupt Age. This kind of Poesie was greatly disliked by Plato de Rep lib. 3. fol. 385. who much disproved three things particularly in these Phantastick Poets 1. The Subject of their Poesie which saith he is not the truth it self but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols only 2. The Forme of their Poems 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of their singing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence he makes a Law in his Ideal Common wealth that such Romantick Poets inasmuch as they corrupted the Simplicitie and Gravitie of Morals should have no room in his Common wealth but should be though with an honorable dismission expelled So Plato de Repub. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no one embrace this kind of mimetick Poesie because it corrupted moral conversation This Mimetick Poesie Plato stiles Tragick whereof he makes Homer to be the first Parent His own words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May we not then make all the Mimetick Poets to spring from Homer who imitated the Idols or pictures of virtue and of other things on which they versified but never touched on the truth This made Plato so much crie down Homer and Hesiod because they wholly busied themselves about the phantasmes or pictures of Truth but regarded not the Truth it self Yea he comes to this general conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all Poets were but Hypocrites or Stage plaiers in that they onely personated things and embraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Images and Idols without ever handling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Affections of things That which made Plato so severe against these phantastick Romantick Poets was their dwelling wholly upon Fables without regard to those original Traditions or sacred Ideas of Truth from whence these Fables were derived Thus we have shewn how the ancient Heathen Poets stole their choicest Poetick Fictions both matter and forme from the sacred Oracles according to that great Aphorisme of Justin Martyr who speaking of the Gentile Poets saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We think not the same with others but they all imitating ours i.e. the Scriptures speak the same with us That the Poets had many figments and Fables in imitation of the Jewish Messias his Nativitie Passion and Ascension up to Heaven see what follows chap. 5. § 7. 8. Also their fictions of the Creation and first Chaos c see chap. 3. Their fables of Adam his state of Innocence c see chap. 4. Their figments of Man's Fall c see chap. 5. Their fictions of Noah's floud see chap. 6. Farther what their Fables were of the worlds conflagration last Judgment c see chap. 7. Lastly their fabulous narrations of the Giants wars c see chap. 8. CHAP. II. Of Pagan Historie and its Traduction from sacred Records The Traduction of Pagan Historie from Sacred is demonstrated 1. from the ancient Historiographers 1.
Cadmonim i.e. Orientals Gen. 15.19 Gen. 15.19 and Hermonijim i.e. of Hermon Psal 42.7 Hence the Grecians called the chief Commander of this Phenician colonie that came to build Thebes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmus and his wife Harmonia or Hermonia And they feigned that both Cadmus and Harmonia were turned into Serpents because the name Hivite according to the Hebrew signifies a Serpent Lastly Moses tels us Gen. 10.13 Mizraim begat Ludim From Misraim Egypt and from Ludim Ethiopia were so called Answerable whereto Diodorus lib. 3. shews what communitie there was betwixt the Ethiopians and Egyptians and thence concludes that they were very near akin and allied as Bochart in his Preface to Phaleg about the middle Thus has this Learned man demonstrated at large the parallel or rather samenesse betwixt Sacred and Ethnick Geographie whence we may safely conclude the derivation of the latter from the former And the same Bochart in his Preface to Canaan about the beginning tels us Moses's Geographie most perfect that Moses by Divine Revelation approved himselfe more skilful in Geographie than either Homer or Hesiod or any of later times amongst the Grecians For he mentions more Nations and those more remote by far Neither doth it suffice him to name them but withall he opens their original shewing us in what Age and from what Place and upon what occasion each were dispersed into Countries most remote even from the Caspian and Persick Seas to the extreme Gades and all this on one Chapter Gen. 10. and that obiter Thus Bochart who is followed herein by Stillingfleet Origin S. book 3. c. 4. § 8. The certaintie of the Propagation of all Nations from the posteritie of Noah is evident hence that in all that account which the Scripture gives of the propagation of Nations from the sons of Noah there is some remainder in the historie of that Nation to justifie the reason of the imposition of the name from the names of the Nations themselves which have preserved the original name of the Founder in their own as the Medes from Madas the Ionians from Iavan c. Thus Stillingfleet By all which it appears that Sacred Geographie or the Scriptures account of the origine of all Nations from Noah's posteritie is not onely most certain perfect and ancient but also the most perfect Idea and measure of all Pagan Geographie § 8. Pagan Mythologick Historie from Scripture mysteries and real events of Providence Having gone through Chronologie and Geographie the chief parts of simple Historie we now proceed to Mythologie another species of Historie resulting from its formal constitution And indeed Mythologick Historie as it was of all most ancient so was it most proper for the infant state of mankind had it been rightly and according to its original Idea in Scripture undertaken For in Historie the forme ought to be suited to its matter as in Nature not the matter to the forme as in our Scholes wherefore the matter of the first Historie being the wonders of Providence with many Iewish Types and more sublime mysteries no wonder if the first Pagan Historiographers clothed such mysterious and as to them unintelligible matters with a mythologick forme and garbe Thus Strabo lib. 11. speaking of the ancient Records of the Syrians Medes and Persians tels us that they gained no great repute in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by reason of the Philomythie or fabulous narrations of the Historians And Diodorus cals this Mythologick Historie wherein he much abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient Mythologie which he confesseth admitted of great diversitie and thence obscuritie whereof he gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the ancient fables there is no umforme and in all things agreeing historie to be expected Thus Diodor. lib. 4. Wherein he grants that the historie of ancient times was mixed with many fables which yet had some original Idea of Truth unto which they related Mythologick historie not meerly fictitious but fables of real truths Vossius de Histor Graec. lib. 2. cap. 2. makes an Apologie for Diodorus Siculus and the rest of these ancient mythologick Historiographers against the imputations of Ludovicus Vives and Bodinus wherein he shews how these Mythologists who delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mythick Historie were not to be reputed as meerly fabulous or feigned for they had some historical truth wrapt up under these fables delivered by them as t is evident by what is storied of the Floud and Tower of Babel by Berosus c. Neither ought it to move us that these Mythologists differ amongst themselves in many things for albeit these fabulous narrations took their origine from some real storie or truth yet by reason of the length of time and the varietie and vanitie of wits t is no marvel if there be found some dissension yea falshood in mythick Historie By which its evident that this mythologick Historie though mixed with much varietie vanitie yea falshood was but a corrupt imitation of some marvelous issues of Providence or some real storie happening in or about the Church of God and communicated to the Grecians by Oriental broken Tradition This may be farther demonstrated by what Aristotle in his Proeme to his Metaphysicks quoted by Stobaeus serm 3. mentions touching the original of Mythologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men began to Philosophize from Admiraetion c. then he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fable is composed of things wonderful This holds true in mythologick historie as well as Philosophie the original of one and t'other being the same For Mythologie as well Historick as Poetick was founded on some real event of Providence or Scripture storie traduced by Tradition as has been well observed by Jackson on the Scriptures fol. 47. where he acquaints us That from the true wonders of God storied in Scripture and transacted in Jurie or thereabouts the Medes Persians and Syrians were so much addicted to fabulous narrations which the first Ages were so much delighted in and thence were ambitious of coining the like wonders as Strabo tels us And Greece as it re-received Artificial Learning from Asia so did it drink in this humor with it whence sprang all that ancient mythologie For the Scriptures account of the Creation Floud Tower of Babel with many other stories of God's miracles vouchsafed in the behalf of his people in Egypt Jurie and the regions round about having by some imperfect Traditions been far spread when Greece first began to affect fabulous relations hence as children unacquainted with the real storie they made many additions of their own and applied those effects to many persons and things which had no affinitie therewith as t is common amongst men Thus the reports of Gods miraculous works of Creation Providence and Preservation of his Church which were in that infant state of the Church exceeding remarkable flying up and down the world cut and mangled by artificial inlargements
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
Grammaticus de Mundicreatione lib. 6. cap. 21. p. 249. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What Moses spake properly of Man that God made him according to his Image and likenes this Plato translates to all things in the world Thus we have seen how exactly Plato's Notions of the forme of the Universe consisting in its Order Harmonie Beautie Perfection and Goodnesse and that in conformitie to the Divine exemplar do conforme to and therefore as we may presume were derived from Moses's description of the same Gen. 1.31 I might adde hereto the opinion of Pythagoras who asserted the like beautiful structure Harmonie and Perfection of the Vniverse and thence according to Plutarch was the first that called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Ornament Beautie c. Also Thales held the world being God's work was most beautiful well disposed and perfect Of which see more Pythagoras's Philosophie § 9. Moses's description of the light Gen. 1.3 imitated by Pagan Writers Having discoursed at large of the first Efficience Matter spirit or Soul and forme of the Vniverse as laid down by Ethnick Physiologists or Naturalists and that in imitation of the Mosaick Historie Gen. 1. we now proceed to some of the chiefest parts of the Universe and their original Constitution wherein we doubt not but to give evident vestigia or notices of many Mosaick Traditions in Pagan writers We shall begin with that great Master-piece of the inanimate irrational world Light which is mentioned by Moses as the first species or part of God's Creation Gen. 1.3,4,5,6 v. 3. Let there be Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which Light the Celestial Lights were composed as Gen. 1.14,15,16,17,18 We shall not much concerne our selves in that great Philosophick Dispute what this first Light out of which the Celestial Lights were composed was Onely the opinion of the old Jewish Philosophers seems to have been that this original Light was fire That the first Light Gen. 1.3 c. was fire is excellently demonstrated by Richardson that acute Philosopher and Divine in his Exposition upon his Divinitie-Tables Table 5. MSS. thus Ignis It 's made of the first matter when it s said Let there be Light if we look at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire Again that light which made the day then is the same light that now makes the day it s not altered after it was made If our Light be a Substance it s either Heavenlie or Elementarie That Light is a substance its local motion sheweth Accidents have it not but by reason of the substance Opticks confesse that Light radii species move in time And we see that Light moveth by the Sun 's dispersing its beams which motion though it be speedy yet it is in time So place and time bear witnesse that Light is a substance Some imagine that the Sun c. begets the species in the Air and so Light is onely the species of the thing that is Light but these species are substance by the testimonie of Opticks That our Light is fire appeareth farther from the beams and their burning which is the propertie of fire when the parts are united Again their conceit is that neither the Sun nor the beams are hot but by accident by reflexion c. But 1. why should the Sun beams come down if onely to inlighten and not to warme 2. Again there is an Element of fire as our fire sheweth it moveth localiter and therefore it is a bodie and with a simple motion and therefore t is a simple body and its place is above Again Creatures must enjoy fire which would not of it self come downward c. 4. Again that let there be Light was the place of fire made before the Air and if fire was not then made then when was it made And it was good therefore perfect therefore no Qualitie without Substance for that is not perfect it s not an effect without a cause nor a Light after put into the Sun for then it were imperfect 6. Again if the beams of the Sun were not fire how could the beams shine in the Air its therefore from the fire that is in them 7. If the Sun beams be not fire they cannot draw substances unto them and why do these draw them nearer do the beams grow weaker when the vapors come nearer its not therefore by attraction that these draw them thither but fire desireth to carry them up Thence Richardson addes on the Attribute of Ignis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God commendeth fire unto us by Light to shew us the use of fire We say bring hither a Light i.e. a Candle or Torch to give light Fire is Light because the act of the forme upon the matter doth so subtilize and so equal it that it extendeth all alike and makes it polite and so clear and bright Glasse is clear from its politenes and its full of fire so the Carbuncle Air also is full of Light because transparent by reason of the equalitie Thus Richardson whose acute Discourse I have quoted at large because the world has not yet been so happy as to see it in publick That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Sun as well as Light is evident from Job 31.26 if I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun whence sprang Orus the Egyptian God whom they made to be the Sun as before B. 2. C. 8. § 9. The primigenious Light Gen. 1.3 the same with fire And that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Ur signifies fire as well as light t is evident by Ur of Chaldea which was so stiled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Ur that sacred fire worshipped there as a symbol of the Sun Hence also from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur came the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire Thence also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire as well as light So in Euripides in Rheso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemies never before lighted so great a fire Yea Esa 10.17 God under the notion of Light is said to be for a fire i.e. a fiery light So Mark who speaks according to the Hebrew Idiom cals the fire light Mark 14.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the light i.e. fire So that according to the Jewish account Light and Fire are identick both name and thing the same Out of this primogenious light or fire the Celestial Lights were made Gen. 1.14 15,16 c. Out of this primigenious Light or Fire the Celestial Lights and Stars were composed as Moses Gen. 1.14,15,16,17,18 Thus also Apollinaris who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Out of the primigenious Light whatever was most pure God put into the Sun the rest he bestowed on the Moon and other stars c. Thus Maximus on Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fourth day he transformed the
that in Imitation of Scripture Tradition or Sacred Prophecie As for the Worlds Dissolution by Fire that it was well known to the Jews though we find no mention thereof in the old Testament we may safely conjecture because we find it mentioned in a book called Cedrus Libani also Peter in his second Epistle to the dispersed Iews chap. 3. v. 9 10 11. 2. Pet. 3.9,10,11 makes mention of a promise touching the day of the Lord wherein all things should be dissolved c. which possibly refers to Enochs prophecie of the last Judgment mentioned by Jude v. 14 15. Jude 14.15 that Pagan writers received their Contemplations of the world's Dissolution by fire froÌ„ some Oracles originally Jewish seems evident The Poets in their fictions make Pyrrha the wife of Deucalion whereby they symbolically signifie unto us that as the world was formerly destroyed by Water so it should be again by Fire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Pyrrha signifies fire Plato's opinion of the last conflagration So Plato in his Timaeus fol. 22. tels us that the great Vâ—…ssitudes and Dissolutions of the World sprang from Fire and Water and he begins with that by Fire which he thus expresseth That fable which is so common amongst you touching Phaeton the Son of the Sun his burning the world with fire c this I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the figure of a fable but the truth is this there shall be a great parallaxe or change of things in Heaven and Earth and in a short time a great Dissolution of all things upon the earth by reason of much fire Thus Plato who here evidently refers the fabulous story of Phaetons burning the World to the last conflagration So Serranus on this place It is saies he the common opinion of the Platonists that the VVorld shall be destroyed by fire which they signifie by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refinement by fire Plato delivers this as the explication of the Egyptian Priest in answer to Solons question about Pyrrha Phaeton c. T is possible this Egyptian Priest from whom Solon received this Tradition was himself a Jew though concealed by Plato however that the Tradition was originally Jewish we doubt not but to demonstrate § 2. The Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither was this the opinion of the Platonists only but also of some other Sects of Philosophers especially of the Stoicks who generally asserted the dissolution of the World by fire which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expurgation by fire and that in imitation of and derivation from the Iews So Seneca Quaest Natural 3.13 The Worlds period shall be by fire The like Seneca Epist de Consolat ad Polyb. fol. 64. There are some things that threaten ruineto the VVorld and this world which comprehends all things divine and human shall if we may believe it one day be dissipated and immersed in its old confusion and darknes Again fol. 92. he speaks more plainly thus And when the time shall come wherein the world being to be renewed must extinguish it self all things shall fall by their own power and the stars shall rush upon the stars and all matter burning in one fire what ever now shines in the World shall then Burne 2 Pet. 3.7 Grotius in his Annotat. on 2. Pet. 3.7 acquaints us that Seneca had these Traditions from the Stoicks who called this final dissolution of the World by fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Zeno of Cittium received from the Phenicians For Cittium was a Colonie of the Phenicians in Cyprus Heraclitus received the same from the Pythagoreans Pythagoras had it from the Jews There is a mention of this Tradition in the book called Cedrus Libani as God in times past let loose the raines to the waters so will he again let them loose to fire So Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus's opinion hereof is related by Diogenes Laertius in his life thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one World and that produced of fire and shall he again reduced into fire Ovid Metam lib. 1. fab 7. expresseth this last conflagration thus Esse quoque in fatis reminiscitur affore tempus Quo mare quo tellus correptaque regia coeli Ardeaâ— Mundi moles operosa laboret Lactantius thinks this sprang from the Sibylls prophecies but these at least as now extant seem spurious I should rather conclude that all these Ethnick Stories of the last conflagration owe their Original to some Jewish Traditions as it may appear by what follows § 3. Besides what observations we have made out of Heathen writers we have the same confirmed by Christians both ancient and moderne Testimonies of Ancient and Modern touching the Worlds Conflagration Minutius Faelix observes this to have been the general persuasion of Stoicks Epicureans and Plato his words are pag. 110. these Among the Stoicks it is a constant opinion that the humor being consumed this world shall turne into fire and the Epicureans have tho same sentiment of the conflagration of â—he Elements and of the ruine of the Vniverse Plato saies that the parts of the world shall now be drowned and at another time burned c. And that these Prophetick discoveries of this final Conflagration were diffused amongst the Gentiles from sacred Oracles originally is confirmed by what we find to this purpose in Amyraldus Theses Salmur par 3. de Resurrectione pag. 890. Some shadow saies he of this truth touching the Resurrection seems to have been apprehended by those who in times past held the world should be purged by fire which the Stoicks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification by fire whence they affirmed it should be so restored as that every one should receive a new life And although this may seem to be fetcht from Zeno's Porch and so to relate to their fate yet the Stoicks derived it from elsewhere for Zoroafter was of the same opinion as Clemens Alexandrinus Strom. 5. and Diegenes Laertius affirmes that Theopompus a Peripatetick Philosopher drew the same from the Discipline of the Magi. Again Clemes Alexandrinus attributes the same persuasion to Heraclitus who received it from the Barbarick Philosophie i.e. from a certain consent of all those men which amongst various Nations passed for Wise men VVhich seems to have flowed originally hence that God in times past indulged his people with some knowledge of the Destruction and Restauration of the Vniverse Thus Amyraldus That by the Barbarick Philosophie whence Heraclitus derived these notions of the final conflagration must be meant the wisdome of the Iews we have hereafter part 2. book 1. chap. 2. proved § 4. 2. Pet. 3.7 But none speaks more fully to this present purpose than Grotius in his Annotat on 2. Pet. 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saies he is a most ancient Tradition confirmed by Christ we have testimonies of this Tradition in Hystaspes the Sibylles and
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