man Lutum princeps that is the first Clay Iuvenall in his 6 Satyr of the first men sayes that being composed of Clay they had no Parents from whence homo a man is ab humo from the Ground And the first men being borne of the Earth and transported no whether else were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aborigines that is â—hen borne and bred in the same Earth Hesiod in his workes sayes that Iupiter bade Vulcane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temper earth with water and give them a humane voice X. But the Creation of the woman out of a portion cut off from the body of the man Plato describeth about the end of his Banquet Hâ—e relateth that at the first a man had foure feet and so many armes but when by reason of his strength hee grew insolent towards God he cut him into two parts and of one man made two who had but two feet XI As for the Garden of the Hesperides so much famed in the Verses of Poets and the golden Apples therein and the Serpent keeper of the Apples they are plainly an imitation of the History of the Garden of Heden where the Apples were forbidden to man and the Serpent came unto Eve XII But that the Heathens had heard somwhat of the Sanctification of the Seventh day is made manifest out of Hesiod Who sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The first new Moone and the fourth and seventh day were holy c. XIII And what was the estate and happinesse of man before the fall Plato doth copiously recite in his Polit. Then sayes he there were no ravenous Creatures God was then the pastor and keeper of men they lived by the fruits which the Earth brought forth of its owne accord naked and without houses did they live in the open Ayre and had conference with Beasts For Plato had heard spoken of the talke betweene Eve and the Serpent Neither is it doubtfull but that from thence were Æsops Fables derived where are brought in Beasts discoursing with men xiv That men fell from his estate of happinesse because hee gave trust unto the woman is expressed by Hesiod Relating that to the first man whom he calleth Epimetheus were given all good things in custody shut up in one great Vessâ—ll but that God gave to Epimetheus a Woman whom he called Pandora who by opening the vessell was the cause that all those blessings flew away unto Heaven Notwithstanding Hope remained in the mouth of the Vessell which hope what else is it but that promise which was made unto Adam concerning the seed which should bruise the head of the Serpent xv But when the tentation whereby Satan in the shape of a Serpent assailed Eve succeeded with him according to his intention the cursed Devill applauding himselfe for this mischiefe would be adored in the shape of a Serpent-In this figure was hee worshipped at Epidaurum from whence the same Religion was transported to Rome Read Aristophanes his Plutus Lucians Pseudomantis and Valerius Maximus Lib. 1. Cap. 8 § 2. O vid Metamorph. Lib. 15. Fab. 50. xvi Poets doe faine that the age of Iupiter succeded the golden age which past away under Saturne That this Iove was Cain whose dominions stretched farre upon the face of the earth and who was the first that built a City is gathered by many manifest tokens For this Cain brought trouble upon his Father and tooke his Sister to wife which is reported of Iupiter c. Virg. Æneid 1. Ast ego que divum But I who walke Queene of the Gods above And am both wife and Sister vnto Iove And whereas Poets say that Vulcane the inventer of Iron-workes was descended from Iupiter Moses affirmeth that Tuval-Cain was a Grand-child unto Cain the name not much difsering and the inventour of the Black-Smiths craft Which Vulcane they say made Thunderbolts for his Father Iupiter because Tuval-Cain made weapons for his father Cain wherby he became terrible to his enemies xvii Of the Floud there are wonderfull things reported among the Heathens not contrary to those things which are related in the sacred Scripture But that the Grecians doe confound that inundation in the time of King Deucalian which overflowed no parts but Thessaly with universall inundation which is called the Ogygian deluge Iosephus in the 1. Booke of Originals cap. 4. sayes that the place where the Arke setled is called by the Armenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mount and that in his time their could be shewen some reliques of the Arke In the same place hee citeth one Berosus a Chaldean avouching that some portions of this Vessell may bee seene on the Mountaine of the Cordyi in Armenia and that Travellers doe scrape from them a clammy bituminous substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divert from evills which may betide them In the same place he also citeth Ierome an Egyptian who writ Commentaries of the Antiquities of Phoenicia and Mnaseas and Nicholas Damascen who writ of the Deluge almost consonantly to the holy Scripture This Nicholas relateth in the ninety fixt booke of his Histories that there is above Minias a high Mountaine of Armenia which is called Baris into which many fled for feare of the floud and that one carryed in an Arke arrived to the very top of the Mountaine and that some reliques of the wood of the Arke are there still reserved and lastly that it is likely that this is the same man whom Moses the Law-giver of the Hebrewes doth speake of It is a thing remarkable that an Heathen man seateth Minias in Armenia for Ieremy also Cap. 51.5.7 Ioyneth Minu and Ararat as neare borderers xviii Yea and Abydenus who writ Medicinall treatises in Arabick makes mention of Birds which Seisitris so doth hee call Noah sent out of his Ark and received them again with hope of good successe when he observed the feete of one of them to bee dirty You have the place entire in Eusebius his 9. Booke of Evangelicall Preperation xix The same Author in the same Booke doth since Iosephus alleage many Testimonies of Heathens who have affirmed that men before the Deluge did live for the space of a thousand yeares xx And that two fac'd Ianus was none other but Noah is made evident by his name For Ianus is derived from Iaijn which among the Hebrewes doth signifie wine because hee was the inventor of Wine And he is painted with a double face one before and another behind because hee saw both Ages the one before and the other after the Flood xxi This Noah had a Sonne named Cham or Ham who obtained Egypt by lot and Africa where hee was worshipped for a God and hee is that God Hammon whose Temple and Oracle were in Lybia and he is painted with hornes by the same error that Moses is commonly painted with an horned forehead that is to say by reason of the ignorance of the Hebrew and Syriack idiom wherein the Beames of the Sunne are called hornes
Exod. 34.29 Abac. 3 4. For the Africanes attributed unto him a head shooting forth rayes xxii And the same ignorance gave occasion of the fable of Bacchus drawne out of the thigh of Iupiter For the Orientall people say that children come forth of the thigh of their father as Exod. Cap. 1. ver 5. Seventy soules are said to have come out of the thigh of Iacob But Liber pater King of the Assyrians who extended his victories farre in the East from whence also were Tygers adjoyned to his Chariot But the Grecians whatsoever they heard of that Oriencall Liber transferred it to their Bacchus of Thebes a very drunken person xxiii But if Grammarians and Geographers had any tast of the Hebrew tongue they needed not so sollicitously to have searched from whence the Erythrean Sea that is the red Sea is so called whether from King Erytheus or from the red Sands which are but dreams of sicke men whereas it is manifest that the Erythrean that is the red Sea was so called because it runneth coasting upon Idumea which word amongst the Hebrewes and Idumeans doth signifie Red. xxiv Neither is it doubtfull but that Iapetus whom the Grecians report to be the most ancient of men was Iaphet the Sonne of Noah from whom the Grecians had their Originall and all the inhabitants of Europe which is betokened by the names of the Children of Iaphet from whom the Nations of Europe were named from Iavan the Ionians from Mesech Moschi from Tiras the Thracians from Gomer the Cymnierians from Ascenas the Ascanians from Elisca Hellones the Grecians from Riphat the Ripheans from Tarsus the Cilicians whose Metropolitane City is Tarsis from Dodanim the Dodoneans from Cittim the Macedonians and Thessalians for that these are Cittim is apparent in the Maccab. Cap. 1. ver 1. Where Alexander is said to have come from the Country of Cittim and passed unto Asia xxv And also the Gyants wars and the setting of Mountain upon Mountaine which Iupiter cast downe with his lightnings what other are they but the building of Babell which mad structure God overthrew by sending a confusion of Tongues amongst them xxvi It is great delight to observe the manifest impressions of sacred History in Herodotus his Enterpe Hee sayes that the Egyptians were circumcised in his time and also the Phaenicians Æthopians and Cholchians To which Nations how circumcision was derived it is an easie thing to know For Ismael was circumcised and Esau whose of-spring peopled all Arabia and Idumea by whom circumcision was brought into Ægypt when the Arabians over-ran Ægypt which oftentimes they did Now the Iewes are reckoned among the Syrians But how circumcision was deduced unto the people of Colchos is gathered by no obscure arguments out of the fifth Chap. of the first booke of the Chronieles For there Teglat Pilhesar King of the Assyrians is said to have carried the Rubenites and Gadites and the halfe Tribe of Manasses unto Galach and Habor which are the Colchians and Iberians amongst whom Herodotus admired that hee found circumcision xxvii In the same book also we have the name of phero-Phero-King of Egypt and of King Neco who is mentioned 2 Chron. 35. ver 20. and of King Aprias who by Ieremy is called Ophra Ier. cap. 44. ver 30 and of Senacharib King of the Assyrians and Arabians who with a great power invaded Ægypt whose Army was put to flight by the Mice of the field by eating off their bow-strings and the leathers of their shields XXVIII In the 2. of Chronicles Chap. 35. It is storied that King Iosias raised a terrible Army against Necho King of Ægypt who overcame Iosias and slew him in the Plaine of Megiddo And this is the selfe-same which is related by Herodotus in his second book where he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Necos with an Army of foot en countring with the Syrians overthrew them in Magdolo XXIX But whereas Circumcision amongst the Hebrewes was done with a knife of stone that is with a very sharp flint as we may see Exod. 4. ver 5. the Curetes who are also called Corybantes imitating this custome did with a very sharpe flint cut off their Genitals Ovid Fast 4. Ille etiam saxo c. Hee mangled his body with a sharpe Stone It is a very remarkable thing that Numenius Pythagoricus in his book De bono makes mention of Iannes and Iambres Magitians who as St. Paul testifies 2 Tim. 3. ver 8. resisted Moses These as sayes Numenius did withstand Muscus so calleth he Moses and by their wisdome removed those plagues which Moses brought upon the Egyptians Eusebius citing it in the 9. of his Prepar This is that Numenius whose Apothegme is reported abroad What else is Plato but Moses speaking Greeke The Author Clemens Alexandrinus in his first booke of Tapistry xxxi The prophecy of Nahum Cap. 2. doth fore-tell the destruction of Nineve which was the City where their Kings kept their abode and the Metropolis of Assyria But amongst other things ver 6. he prophesies that the Gates of the City should bee opened by the breaking in of the River This is the very thing which Dioderus Siculus in the 2. booke of his Histor Library doth more fully expresse As that it was fore-told to Sardanapalus who then raigned in Nineve and was narrowly besieged that Ninive should then be overthrown when the River Tigris did wage warre against the City and that not long after it happened that the Gates and Walls thereof were broken downe by the inundation of Tigris which when Sardanapalus heard he burned himselfe with his Pallace Where notwithstanding Diodorus confoundeth Tigris with Euphrates using Babilon instead of Ninive as if Ninive were scituated upon the River Euphrates xxxii What need J to mention the prophecies of Sybilla Cumana out of whose Verses Virgill professeth that hee tooke his fourth Eclogue There the Poet fore-telleth the comming of a Virgin and the nativity of a Child that should be the Sonne of God who should put away our offences kill the Serpent reduce the golden age and should have a large dominion which things indeed were written by him in the same time that Christ was borne XXXIII About fifty yeares before the Nativity of Christ Cicero writ his bookes of divination where hee speaketh of a Prophecy that a King should come whom wee must obey if wee would be saved XXXIV Cornelius Tacitus in the 5. booke of his History uttereth many things vainly concerning the Iewes and their originall and misbecomming so great a man reports things of heare-say for certaine Nor doth Instino doe better in the 36. booke But in Tacitus this is memorable Hee sayes there was a perswasion in many that it was contained in the antient writings of the Priests that in that time it should come to passe that the East should prevaile and that those that came from Iudea should have the sway and dominion which Ambages foretold Vespatian and Titus For the prophane
originall from the infancy of the world as being the Daughter of the ancient of Dayes and from her fathers bosome sent downe unto the Earth But if any contest in antiquity of bookes and letters the Greekes are reputed to be the Princes of all learning and Greece the mother of Arts and the most ancient ingrosser of wisedome But first of all Cadmus brought the letters into Greece out of Phoeniciae which is neere bordering on Iudea and anciently did vse the Hebrew idiome Which the Greeke Characters doe make manifest being not much vnlike to those amongst the ancient Samaritanes and the names and order of the Greeke alphabet but little differing from the Hebrew And also the name of Cadmus which signifieth a man of the East Homer the most ancient of the Greeke authors that is extant was after Moses sixe hundred and odde yeares Moses was five hundred and fifty yeares before David in whose age notwithstanding the Grecians did fetch both their food and the oracles of their God from the Oake and Walnut tree From whence juglans was as much as to say Iovis glans The first amongst the Greekes renowned for wisedome were the seaven Wise men But their age was in the time of Cyrus Cambyses and Darius which was the age of Zacharias and Aggai the latest of the Prophets We can also prove by sixe hundred examples that the Grecians were Schollers vnto the Hebrewes that they drew out of the Theologie of the Hebrewes whatsoever is contained in their Philosophers or their Poets coÌ„cerning divine things agreeable to the truth but these things are so corrupted by the craft of the Devill that to find out some small particles of Gold a whole heape of dung is to be remooved I. I will take my beginning froÌ„ those names of God which are attributed to him in Scripture In the old Testament the name of JEHOVA is most frequent and God calleth himselfe by this name Exod. 3.6 From this name it is evident-that the name of Iove amongst the Greoians was deduced There is extant in Ensebius his 10. booke of Evangelicall preparation a fragment of Porphyry a most cruell enemy vnto Christians citing a place of Sanchoniata Beritius a most ancient Author that writ before the time of the Trojan warres where hee sayes that hee received his Commentaries from Ierombaall a Priest of the GOD Iove which name is not much vnlike to the name JEHOVA And this Beritius was of Phoeniciae which is adjacent to Iudea Adde hereunto that Diodorus Siculus in the 1. booke of his Histor Library sayes that the God of Moses was called IAΩ II. But even God himselfe giveth himselfe this name I am or he who is as if in comparison with God other things had no being Which learning Plato following calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that hath being Whose words are cited by Eusebius in the 11. of his Evangelicall Preparat Cap. 8. out of his bookes of the Lawes where Plato sets downe two things the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes is never is made to wit God the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes is made but never is to wit Time whose parts past are not that which is to come is not yet but that which is present is not time but a fleeting moment Wherupon Numenius a Pythagerean discourseth many things excellently in the same Eusebius Lib. 11. Cap. 10. III. In the Porch of the Temple at Delphos was inscribed in capitall letters of Gold this word El which with us is thou art with this title of praise would some wise man have God to be illustrated as if he alone had existence Vpon which word Plutarch hath written a Booke where amongst many other admirable things of Gods eternall immutability hee hath these words most remarkeable and divine God sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being one doth in one instant make compleat his Eternity Which words being drawne out of the secrets of more sublime Divinity Plurarch being a man most ignorant in divine things did not understand buthad culled some where else and inserted in his worke IV. The name of Adonai is also very frequent in the Scripture it signifies Lord which name I see to be used also by Greeke Authors for Father Liber the Sonne of Iupiter Belus who raigned very farre in the East is by Poets called Edoneus Hor. Carm. Lib. â— Non ego sanius bacchabor Edonis And in Euschius his 14. Booke of Evangelicall Preparat Cap. 14. Wee have Verses of Empedocles a most ancient Poet in which Edoneus is relaâ—ed to be one of the prime principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. lupiter life bringing Iuno and Edoneus And the Paramouâ— of Venus of Syria who is called Astarte was named Adonis that is Lord. v. The Scripture sayes that the Devill being precipitated and excluded from heaven brought discord into the Earth This hath Homer described in most elegant verses which was first observed by Iustine Martyr in his exhortation to the Greekes There Homer relateth that Iupiter caught Ate that is the Goddesse of revenge and discord by the haire and cast her downe from Heaven withall swearing that it should be for ever interdicted for her to come thither againe Forthwith hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This said he her from the bright Heaven did throw And shee soone came into mens workes below VI. Iustine Martyr in his Exhortation to the Greekes and Eusebius in the 9. Booke of Preparation doe speake of an Oracle of Apollos who being demanded what men are truly wise made answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Hebrewes and Chaldeans are The men true wisedome doth adorne Who for their God doth serve and seare A King that of himselfe was borne VII But we will run over the most principall Chapters of the Mosaical History for we shall find some evident foot-steps thereof in the Bookes of the Heathen In the beginning sayes Moses God made the Heaven and the Earth and the Earth was without forme and void The Ceptuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is invisible and without order This is that Chaos of Hefied of which Ovid speaketh much in the beginning of his Metamorphosis where he cals it a rude and indisposed masse c. VIII Moses goes forward and darknesse were upon the face of the deepe and God said Let there bee light This is the very selfe-same which Hesiod sayes in his Theogonia The first of all was Chaos and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of Chaos Erebus and night were borne Of Night faire Æther and the beautious morne Hee could not more plainly say that darknes did over spread the earth and that darknesse was before light and that light was brought forth of darknesse IX The Creation of Man out of the clay or dust tempered with water was not unknowne to Heathens Hor. Carm. 1. bâ—oke 3 Ode Calleth the first
PETER DV MOVLIN HIS ORATION in the praise of Divinitie WHEREIN IS SHEVVEN that Heathenish fables were first derived from holy SCRIPTVRE Transl by J. M. LONDON Printed by B. A. and T. F. for Hen Shepheard and are to be sold at his shop in Chancery-lane at the signe of the Bible 1640. PETER DV MOVLIN HIS ORATION in the Praise of Theologie Spoken at Sedanum in an Auditory of Divines VIII of the Ides of December 1628. Before the Inauguration of the learned ALEXANDER COLVINUS to the degree of a Doctor and before his admission to the profession of Theologie THE Inauguration of a Doctor and Professor of Divinitie which we are now preparing most accomplisht and curteous Auditors doth require that we should first speak something of the nature and dignity of Theologie Not as if this sacred Profession could be more adorned by our commendation but that your industry may be inflamed to embrace these studies which by the unhappinesse of these times are very little regarded Many men doe suppose that it is a difficult thing to set forth slender and small matters in cellency of speech and to adde weight vnto things which are light by reason of the tenuity of the matter neither have there wanted some who that they might become famous for their wits have written in praise of a Fly and a quartaine Ague nor was I SOCRATES ashamed in a long Oration to extoll the praises of BVSIRIDES a man who seemed to have cast off man whom I esteeme as sayes the Proverbe to have powred oyle on Lintels and to have sought for renowne out of a matter very easie to be done For what is more ready then to speak untruths What field is more copious then lying Or how can they want matter of discourse who out of an extreme delight in faining have little regard whether their words bee correspondent to the things or their speech unto the truth But to me it seemeth a matter farre more difficult to expresse great subjects in equality of language and so to speake of the greatest argument that its value may not be impaired nor its splendor overcast by the dulnesse of the speaker So whereas the vertue of God doth in an infinite distance surmount the vertue of man yet it is a thing more difficult fitly to praise God then Man But to endeavour to illustrate with words a thing which is not seene with outward beames but with its own naturall light what is it but to point with ones finger at the Sunne And indeed the very greatnesse doth confound me whilest I attempt to speak of the most weighty argument And the very incitations doe hinder me For that excellency of the matter which doth instigate the endeavour doth cumber the successe But pardon is easily granted by favourable Auditors And that especially in a divine subject whose least knowledge it is better to obtaine then the most accurate of humane things no otherwise then the least ray of the Sunne is more excellent then a thousand candles In which discourse do you not expect from mee the flourishes of Rhetoricians nor the ornaments of Orators nor the equall smoothnesse of Sentences nor that my speech should be swolne up with bubled vanity nor that I should scatter on your heads some crums out of Aristotles concise speech It is sufficient for us to be understood Hee is abundantly eloquent in this argument who speaketh truth nor doth that simple majesty of Divine wisdome stand in need of borrowed colours Therefore as the nature of the thing shal require and as occasion shall lead us shall our speech run on plainly and inelaborately Theologie if thou looke after the Etimologie of the word is a speech of GOD And he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things With this title were the ancient Poets graced in times past So doth Aristotle call them in the 12. of his Metaph. and Cicero in the 3. booke of the Nature of the Gods And Clemens Alexandrinus in the 5. of his Tapist sayes That Orpheus was called a Divine There were amongst the ancient Grecians three kinds of Theology one Fabulous the other Phylosophicall and the third Politicke Fabulous is that wherein Poets doe versifie Philosophicall that which the naturall Philosopher doth touch and therein endeth the Metaphysitian doth more fully expresse But the Politicke was amongst the Priests and consisted in Ceremonies and Pontificiall rights The first was fit for Theatres the second for Schooles the third for Cities and civill society But we who are Christians call that Theologie which is a science of Divine things and which treateth of God not according to humane reason but divine revelation which sheweth not onely what GOD is in himselfe but also what hee is towards us nor doth it onely discusse of his nature but also of his will teaching us what God expecteth from us and what wee should expect from God what we should hope for what we should feare which learning when the Apostle St. IOHN had copiously and sublimely handled in the Argument of the Revelation he is justly stiled the Divine Which notwithstanding I would not have so understood by you as if Theologie comprehended nothing but Revelation That naturall impression That there is a God appertaineth to Theologie and also those naturall notions of equity and goodness implanted in Barbarians without any instruction as being nothing else but that law of God which was engraven in the hearts of men before the publishing of the Law The Apostle testifying it in his Epistle to the Romans chap. 2. where hee sayes That the Gentiles by nature did the things contained in the Law and shewed the effect of the law written in their hearts But these notions like vnto decayed Characters are made more expresse and illustrious after that divine Revelation is added vnto naturall knowledge The Divine doth also by sence without revelation know many things of the workes of God but which do then at last begin to be comfortable when out of the revealed word of God there is engrafted in the mind a certaine perswasion of the love which Christ beareth towards vs. Then doth a man begin to live in the earth as in his Grandfathers lands Thē doth he walke through the fields and woods as through his Fathers garden Then doth hee behold the Heavens as the frontispiece of his Fathers pallace in which hee knoweth he hath a habitatiō provided nor doth he feed his mind with speculation without hope as is the contemplatiō of Astronomers And as by the guidance of the smalleft river wee may at last come unto the sea so do the least creatures by silent but not obscure instructions lead us unto the immense depth of Gods wisedome and omnipotency notwithstanding those alone doe reape this fruit by the documents of these dumbe schoole-Masters who faithfully have received the doctrine of the Gospell For as often as a man rowleth his eies through this whole university of