The court of the Gentiles: or A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures, and Jewish church in order to a demonstration, of 1. The perfection of Gods vvord, and church light. 2: The imperfection of natures light, and mischief of vain pholosophie. 3. The right use of human learning, and especially sound philosophie. / By T.G.

CHAP. IV.

Ethnick Imitations of Adams creation and happy state in Paradise, Gen. 1.26. Gen: 2.8. Adams Formation out of the dust imitated by Pagans: Also fables of the Souls Creation & In∣fusion, Gen. 2.7. Eves Formation out of Adam expressed Gen: 2.21,22. Imitated by Plato's Androgynon. Mans being for∣med after the Image of God Gen: 1.27. expressed by Plato: and Mans happy state in Paradise, Gen. 2.8. expressed by Plato, under the Golden Age. Gen. 2.25. nakednes, Gen. 3.1. Confe∣rence with the Serpent, of the Golden and Iron Ages. Adam's memory preserved under Saturne, Tuisto: and Eves under Isis. Paradise or Eden imitated by the Elysian fields. Adonis's gar∣den. The tree of life, Gen. 2.9. expressed by Nectar and Am∣brosia. &c.

§. 1. HAving dispatcht the History of the Creation in general, we now come to the History of Man, his Creation and Happy state in Paradise; whereof we doubt not but to discover many evident Vestigia and broken Traditions in Pagan writers; which were originally of Sacred Extract. * 1.1 We shall begin with the Creation of man, mentioned Gen. 1.26. & Gen. 2.8. and the Lord formed Man out of the dust of the earth, &c. In imitation whereof the first Parent of mankind is stiled by Sanchoniathon, (according to the version of Philo Byblius) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One sprung out of the Earth, &c. So Plato de Repub. lib. 3. fol. 414. makes mention of a Phenician fable, touching the Fraternity of all men, in regard of their Original extract out of the Earth.

And Serranus upon this place observes, that Plato here illu∣strates the Institution of Magistrates by a Fable, which he termes Phenician; because the Phenicians affirmed, that Men

sprang out of the earth; that so, by the Communitie of the same o∣riginal, they might the more sacredly defend mutuall Peace, and Concord.

This Fable (addes Serranus) seems to be a Vesti∣gium of the Primitive Truth: so that truly by the Appellation,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a certain Phenician Fable, the Iudaick Doctrine may be understood, &c.

The Reasons that might induce Pla∣to, to call these, and such like Iewish Traditions, Phenician Fables, are such as these, 1. Canaan, which the Jews possessed, was o∣riginally the Countrey of the Phenicians; whence Phenicia is still called by some Canaan: neither is it indeed any other then a skirt of Canaan, as Portugal is of Spain. Well therefore might Plato terme the Iews who inhabited Canaan, Phenicians; in as much as Phenicia was but an Appendix, or rather originally a part thereof. 2. Or 'tis likely Plato forbore to mention the Jews by name; thereby to secure himself from that envy and Odium, which followed such as had any honourable regard to the Iews. That those Fables which Plato termes Phenician, were o∣riginally Iewish Traditions, we have once and again proved, and shall hereafter farther confirme. Again Plato in his Politicus fol. 271, saies expresly, that the first man was produced out of the earth, as hereafter.

§. 2. As for the Infusion of the Human Soul, it is thus ex∣prest by Moses Gen. 2.7. and breathed into his nostrils the breath of life, & man was a living soul. We find the Creation & Infu∣sion of the human soul expressed in the same manner, yea almost in the same words, by Sanchoniathon, according to Philo Byblius's version, thus, The first men (saies he) were made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Colpia of the wind, or Spirit. Bochart Can. lib. 2. cap. 2. fol. 784. gives this account hereof: wind Colpia (for any apposite English word to expres it by doth not readily occur) is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Col-pi-jah, the voice of Gods mouth, by whose Inspira∣tion and Word man was made as Gen. 2.7. * 1.2 whence also Or∣pheus, touching the Production of Man out of the dust, and the In∣fusion of the Rational Soul, speaks thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Mankind

(saith Orpheus) was framed by God himself, out of the Earth, and received from him a Rational soul: as Euseb. ex Tim. Chronographo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

§. 3. * 1.3 Concerning the Formation of Eve, Moses tels, Gen: 2.21,22. that she was formed out of Adams rib &c. VVhence Man and Woman are stiled by Paul, Ephes. 5.31. one flesh: which he seems to understand, according to the Iewish Cabal or mysti∣cal sense; applying the whole to Christ and his Church, whose Vnion was mystically expressed by this Formation of Eve out of Adam. In imitation hereof Plato, in his Symposiastick Dialogue (concerning the Nature of love) mentions a piece of Cabalisme, wherein he brings in Aristophanes discoursing in this manner. The ancient nature of men was not as now it is, but very differing; for then it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Androgynon, both in name and kind, i.e. com∣mixt of Male and Female sex. This Platonick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Man-Woman seems evident by some broken Tradition of the Jewish Cabalisme, wherein we find mention thereof, (as Grotius hath observed) which originally sprang from the story of Eves being formed out of Adam, and so one flesh with him, as Cudworth in his Discourse on the Vnion 'twixt Christ and his Church.

§. 4. * 1.4 Gen: 1.27. 'tis said God created man in his own Image &c. This Image of God is elsewhere made to consist in Holines and Righteousnes. This Divine Formation of Man after the I∣mage of God, is lively described by Pagan Writers, and that, as we may regularly conclude, in imitation of this Mosaick De∣scription. Plato, in his Critias (according to Serranus observation fol. 106.) affirmes,

that in the daies of old, there flourished, in the first men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Divine Particle of God; also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Divine Nature; which rendred them blessed.

This elsewhere he stiles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Old Nature. And more par∣ticularly in his Theaetetus, Plato, discoursing of this Likenes of Man to God, makes it to consist in this, that Man be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Holy with Wisdome and Righteousnes: which ex∣actly answers to Pauls Character of the Image of God; * 1.5 Ephes.

4.23,24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in righteousnes and true holines: to which if we adde that Col. 3.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in know∣ledge, &c. we have a full explication of Moses, and that con∣formable to Plato his Description of the Image of God in Man. Again Plato in his Timaeus, fol. 92. makes mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sensible Image of the Intelligible God, which though we apply it to the Vniverse in general, yet has it a more pecu∣liar relation to Man, and that in Imitation of Moses, Gen. 1.27. So Iohannes Grammaticus de Creat. lib. 6. cap. 21. What Moses (saies he) most properly affirmed of Man, that he was created ac∣cording to the Image of God, Plato transfers to the whole Vniverse, &c. Neither had the Philosophers only, but Poets also evident Notices of Mans Creation after Gods Image: This Paul observes of Aratus one of the Heathen Poets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For we are his ofspring, Act. 17.28,29. which the same Paul explains of mans Alliance or Resemblance to God. VVe find Mans Crea∣tion after the Image of God, lively set forth by Ovid in his Me∣tamorph. lib. 1. fab. 2. of Mans Creation.

Sanctius his animal Mentis{que} capacius altae Deerat adhuc, & quod dominari in caetera posset Natus homo est, sive hunc divino semine fecit &c.

§. 5. * 1.6 Man being made after the Image of God, was placed in Paradise &c. Gen. 2.8. This happy state of Man in Paradise was shadowed forth by the Ancients, under fabulous Narrations of the Golden Age; concerning which Plato discourseth very am∣ply, and that in Imitation of the Mosaick description: so in his Politicus (fol. 272. Edit. Steph.) Plato saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

God the most wise Governor, di∣stributed to them, and according to his first Distribution there were neither human Polities, nor Possessions of Wives or of Children; for all lived from the Earth. Then he addes, but they had abundance of fruits, Apples and Trees; and a soil very fruitful, which subministred these fruits, of its own accord,

without the labour of Agriculture.

All which is but a reflexe Image of Paradise, and Mans happy state therein; where he had leave to eat of all the fruits of the Garden save of the tree of Knowledge, as Gen. 3.23. &c. * 1.7 Again 2. Plato addes in the same place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they lived naked and expedite sub Dio: which exactly answers to that Gen. 2.25. And they were both naked, &c. 3. Plato mentions also a Conference betwixt our first Parents and Beasts: his words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: they did not only converse with Men but with Beasts also &c. which suits well with the Conference 'twixt Eve and the Serpent Gen. 3.1,2. And then Plato concludes thus: These things we must omit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, until there appear some one meet to interpret these things to us: whereby it seems manifest, that Plato had re∣ceived some broken Traditions or stories, originally Iewish, whilest he was in the Oriental parts, touching the state of Innocence; but wanting a clear and perfect account thereof, he was content to let these things Passe, 'till he could have some skilful Interpreter to informe him concerning them. Serranus fol. 251. gives this explication of these passages of Plato:

That Plato (saies he) derived these Traditions else-where, he himselfe acknowledg∣eth, in that he calls this narration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Fable, whereof he expects a meet Interpreter. He signifies therefore that the truth of these things were delivered to him by Tradition, from the Primitive times. * 1.8 Therefore that he might state the difference 'twixt the Golden Age under Saturnes Reign, and the Iron mi∣serable Age, which we live in under Iupiter, (saies he) he laies down these Assertions. The motion of the Universe which God made, is twofold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: one uniforme and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equally following the other multiforme and various. The for∣mer uniforme motion he makes to proceed from the Analogy, which he stiles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wisdome, and this following 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a peculiat gift of God harmonizing it according to its Principles: whence it has 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

a framed Immortalitie from its maker. But as for the o∣ther motion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, difforme, it springs from the Necessitie of corporeal matter; and variously hurries the whole Vniverse, and affects it so that great and dangerous vicissitudes are brought on all inferior things. Saturne therefore reigning, (saies Plato) mankind enjoyed its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vigor, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfect state, imme∣diately after mens being produced out of the Earth &c. whence this Age was truly Golden, when these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men pro∣duced out of the Earth, lived sub Deo. &c. Thus Plato, and Serra∣nus out of him.

Again Plato, in his Politicus, fol. 271. having mentioned many things of the Golden Age, speaketh thus there∣of: Our first Ancestors, who sprang up immediately after the first Revolution, delivered these things unto us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Fables many now adaies, not rightly, disbelieve. where Serranus upon the whole, observes thus:

Plato affirmes that man sprang out of the Earth, 2. That he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and naked: 3. That he enjoyed a truely happy and Golden Age. 4. That he had conference with Beasts. 5. That he was of all men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the greatest Philosopher. 6. That he needed not externall Accommodations &c. These are the Mysteries of that Fable, which he learned from the Phenicians, as Serranus. * 1.9 That Saturne, who is said to reigne in the Golden Age, was the same with Adam, we have formerly endeavoured to prove in the Genealogie of Saturne, Book 2. ch. 1.

To which we may adde somewhat out of Vossius de Idolol. lib. 1. cap. 18.

We now (saith he) passe to Saturne, whom we make to be Adam. And to make this more clear, let us consider a little what the Poets fable of Saturnes Golden Age, and its agreement with the Age of Adam. This is most lively painted forth, by that ingenious Poet Ovid, 1. Metamorph. Aurea prima sata est aetas, quae, vindice nullo Sponte sua sine lege fidem, rectum{que} colebat. Nondum praecipites cingebant oppida fossae. Non galeae, non ensis erat.—

Ipsa quo{que} immunis, rostro{que} intacta, nec ullis Saucia vomeribus, per se dabat omnia tellus: Contenti{que} cibis nullo cogente creatis &c. How exactly does all this answer to the state of Man in Para∣dise? so that I no way doubt but that the Poets drew this by some Tradition. Namely the first Age of Men, in the Poets, is the same as in the Scriptures, and so Saturne is the same with Adam. For that Saturne was no other then a Man, the very Gen∣tile Historians dare not deny. VVhat wonder is it then if so many things, which belong to Adam, were attributed by the Gentiles to Saturne. 1. From Adams hiding himself from the face of God, Gen. 3.10. came the name Saturne, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satar latere to hide: whence also Saturne was stiled Latius. 2. The Kingdome which Saturne first obtained was the same with Adams Gen: 1,18. 3. As Adam was driven from his Government and Paradise; so Saturne. 4. As Adam turned husbandman, so Saturne is said to find out agriculture, whence he is pictured with a mowers Sith. &c.

§. 4. Vossius de Idolol. lib. 1. cap. 38. supposeth, that the me∣morie of Adam was preserved amongst the old Germans under the name of Tuisto or Tuito their chief God; who (say they) sprang out of the Earth, and had a son called MAN. The same Vossius makes the Egyptian Isis a broken tradition of Eve, from the Hebrew Ischa.

* 1.10 Others make the Elysian fields, so much talked of by the Po∣ets, to be but a corrupt Imitation of Paradise or the Garden of Eden. That which makes for this conjecture is an observation I find in Bochart touching the origination hereof. Bochart Can. lib. 1. cap. 34. fol. 664.

That this Fable of the Elysian fields is Phenician, may be gathered from the very name, which is of Phenician extract: for amongst the Hebrews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alas signifies to exult and rejoyce: thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alis, joyful; whence Elysius: for 'twas usual amongst the Ancients to change A into E, as Enakim for Anakim &c. So that the Elysian field signifies,

a place of delight and pleasure,

and so tis interpreted by Virg. lib. 6. Aen.

—exinde per amplum Mittimur Elysium, & pauci laeta arva tenemus.

All this suits with the import of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eden; which signifies a Garden of delight or Pleasure.

* 1.11 Others have conceived that the storie of Paradise was pre∣served amongst the Heathens under the Fable of Adonis's garden which comes near to that of Eden, as Stillinf. Orig. S. book. 3. c. 3. yea Pagan writers seem to have had some broken Traditi∣ons not only of the Garden of Eden in general, * 1.12 but also of the Tree of Life Gen. 2.9. so Mr. Du Bosc (in a Sermon at Caen March 11. 1663.) observed, that the Poets fictions of their Divine Ambrosia, which makes immortal; and their Nectar which makes young, were but Traditional fragments of the tree of life. This seems farther evident by what we find in Athenae. Deipnos. lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chaereas re∣ports that there is a wine in Babylon which the Natives call Nectar: whence Nectar was stiled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the drink of the Gods: for it came out of the East into Greece with the Gods themselves; as Owen lib. 3. cap. 8. By which it appears that Nectar and Am∣brosia were Divine Drinks to make men Immortal; which came originally from the East, especially Babylon, which is generally supposed to be near the place where Eden was sea∣ted, and therefore we have probable grounds for this conjecture, that these Divine immortalizing drinks Nectar and Ambrosia owe their original to the Tree of Life in Eden.

Notes

• * 1.1

  Gen. 1.26. Gen. 2.8. Adams forma∣tion out of the dust imitated by Pagans.
• * 1.2

  Gen. 2.7. And breathed &c.
• * 1.3

  Gen. 2.21,22. Eves Forma∣tion. Ephes. 5.31.
• * 1.4

  Gen. 1.27. Mans being formed after the Image of God.
• * 1.5

  Eph. 4.23,24.
• * 1.6

  Gen. 2.8. Mans being placed in Pa∣radise and happy state.
• * 1.7

  Gen. 2.25. Naked confe∣rence with the Serpent. Gen: 3.4.
• * 1.8

  The difference 'twixt the Golden and I∣ron Age.
• * 1.9

  Saturne the same with A∣dam &c.
• * 1.10

  The Memorie of Paradise preserved un∣der the Elysi∣an fields. Eden.
• * 1.11

  Adonis's Gar∣den.
• * 1.12

  The tree of life. Gen. 2.9. imitated by Ambrosia and Mectar.