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A20955
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Peter Du Moulin. His oration in the praise of divinitie Wherein is shevven that heathenish fables were first derived from holy Scripture. Transl. by J.M.
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Du Moulin, Pierre, 1568-1658.; J. M., fl. 1640.
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1640
(1640)
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STC 7334; ESTC S118650
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19,856
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134
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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
man applyed prophecies of Christ unto Vespatian XXXV But whence was that drawne but out of the true and ancient Theologie which Plato doth inculcate in so many places of the punishment of the soule and of the judgment of God And that which Ovid singeth of the last burning of the World Metamorph. 1. Esse quoque in fatis c. He callâ— to mind it doom'd in fate doth stand That time shall come wherin the Sea and Land And Heav'ns bright pallaces shall shake and burn And all this stately frame to ruine turne It were a tedious thing to insist on all particulars Hee that would know more of this kind let him read Iustine Martyr his Parenesis to the Greekes and Clemens Alexandrinus his Protrept and his Stromata and Iosephus his bookes against Appio but especially Eusebius of Evangelicall Preparation These things are sufficient for the praise of Theologie for the time will not permit any more but especially is these times wherein wee see prostrated as it were the Carcasses of so many Churches and Vniversities and fires overwhelmed with ruines So that now Theologie it selfe if it could speake without the helpe of men would require lamentations rather then praises Vertue is coÌ„mended butis cold unregarded Adulterous Theology flowing in wealth environed with armes and greedy of bloud doth most horribly rage for the chaire insults upon the ruines of the Sanctuary Whilst in the meane while true Theologie whispereth her Doctrine into a few eares and hath not where to lay her head From whence it ariseth that few doe apply themselves to these Arts and his profession is better reputed who swaggers with a feather in his Cap and walkes with a sword by his side then his who weildeth the spirituall sword of the divine word and it is a greater glory â—o break a horse into the Ring then to compell mens minds into the compasse of true Piety and Fathers had rather place their Sons in a way of Merchandize or to make them common Lawyers then addict theÌ„ to this sacred discipline Let my Sonne say they be an Atourny in Court let him be a Solliciter of causes let him bee a Steward or a Factour that getteth mony rather then a Pastor of the Church that with an empty purse speaketh of great things and thundereth out heavenly matters But as for our parts if we have true wisedome or if we contemne earthly things in respect of heavenly neither the perverse judgements of men nor these rigorous times in which studies grow cold and nothing is fervent but cruelty nor the deceitfull lustre of riches nor the very ruine of the tottering World shal ever remove us from our sacred purpose Divine wisedome is a sufficient reward unto it self and whom it admitteth into its discipline it carryes the whole race without dependance of the judgements of men it raiseth our minds unto God For whose sake to suffer contumely is an honourable rebuke and a reproch more illustrious then all humane glory Wherefore casting all our cares upon GOD whose counsells cannot be kept backe by the Devill nor moved forward by our sorrow let us absolve our taske and finish our intended worke with what fidelity and industry we may The Inauguration of ALEXANDER COLVINUS IT remaineth therefore that we now come unto that which hath beene the cause of this frequent Congregation With Gods good-will we are about to elect unto the profession of Divinity and the degree of a Doctor Alexander Colvinus a man by descent noble endued with much learning and commendable for his disposition and maÌ„ners whose knowledge above his yeares elegant and piercing wit acute judgement tenacious memory happy flowing speech and stile lofty with naturall decency lastly whose great and constant labour doe not need our commendation Hee hath with much praise performed the office of Philosophy and Hebrew reader for some yeares already But revolving greater things in his mind he applyed himselfe to the studies of Divinity Wherein having very much profitted hee is by his own just desert and the will of our most illustrious Dutchesse called unto the profession of Theologie To wit that this profession which by the death of Professors or by other casualties may suffer hurt and dammage might bee confirmed by the more props and defences In your sight hee hath given testimonies of his wit and learning both in disputing and teaching Not as if we desired trial of his wit nor that wee have the lest doubt of his learning but that wee might satisfie custome Let therefore the university Register stand up and read unto thee Alexander Colvinus the usuall forme of Oath whereunto thou shalt sweare that thou mayest know to what Offices thou doest tye thy selfe and what are the duties of thy profession Here is read the forme of of the Oath NOw then thou most worthy man that shalt be a member of our Colledge ascend this Chaire where thou shalt be graced with the dignity of a Doctor as is due unto thy vertue The Doctor to be admitted ascendeth the Chaire and the Promotor speakes thus unto him FIrst of all I warn thee and will againe and againe admonish thee that thou prove all thy doctrine according to the rule of Gods word which is contained in the Canonicall bookes of the new and the old Testament and that thou entangle not mens minds in false opinons and corrupt the use of the pulpit which is consecrated to truth That thou applaud not thy selfe in a vaine subtilty of wit or giue thy selfe to curiosity That thou tire not thine auditour with multiplicity of speech raising questions out of questions and being too busily diligent in unnecessaries but forth with invade the maine force of the controversie and strike at the heart of false Doctrine That thou intermit not thy Lectures with too long neglect and bee thou more carefull of the benefit of thy Schollers then thine owne fame And as thou wouldest have thine Auditors attentive and earnest so let thine care be open to the questions of thy Schollers when they aske thee Let thy manners bee blamelesse thy life honest thy correction perpetual be thou courteous to thy Schollers peacefull with those of thy society and upright before all men I know that I admonish one that is mindfull and adde spurres to one that freely runneth But it is better to advise what is superfluous then to bee deficient in what is necessary Whatsoever thou shalt judge to bee needlesse in our exhortation impute it partly to the custome and partly to our love The Forme of Inaugration THerefore in the name of the Father the Son and the holy Ghost the Individuall Trinity J create and declare thee Alexander Coluinus to be Doctor of Divinity And with the consent and allowance of our worthy fellowes I admit thee into the body and Colledge of Professors that thou may'st teach out of this Chaire And that from henceforth thou enjoy all the priviledges and immunities which are granted to this sacred order by the Illustrious Dukes of Bulloigne I propose unto thee the booke of the sacred Scripture open that thou mayst learne wisedome from thence and continually cast thine eyes on it I propose the same unto thee shut that without the helpe of bookes thou mayst as often as shall be needfull answere unto mens demands Extempore I give thee mine hand as to a fellow Collegian for a pledge of our brotherly society And with this brotherly embrace I salute thee With the good prospering and the guidance of one good and great God take on thy selfe this office that it may be an honou◠〈◊〉 â—hee delight to our most illustrious Dutchesse profit to this Vniversity and 〈◊〉 safegard to Truth To the glory of Gods name and the edifying of his Church through JESUS CHRIST our Lord Amen FJNJS Imprimatur T. WYKES January 28. 1639.