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<P>PETER DV MOVLIN. HIS ORATION in the prai&s;e of <HI>Divinitie.</HI> WHEREIN IS SHEVVEN that <HI>Heatheni&s;h</HI> fables were fir&s;t derived from holy SCRIPTVRE.</P>
<P>Tran&s;l. by <HI>J. M.</HI></P>
<P>LONDON, Printed <HI>by B. A.</HI> and <HI>T. F.</HI> for <HI>Hen: Shepheard,</HI> and are to be &s;old at his &s;hop in <HI>Chancery-lane,</HI> at the &s;igne of the <HI>Bible.</HI> 1640.</P>
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<HEAD>PETER DV MOVLIN HIS ORATION in the Prai&s;e of <HI>Theologie.</HI></HEAD>
<HEAD TYPE="sub">Spoken at <HI>Sedanum</HI> in an Auditory of Divines, VIII of <HI>the Ides of December,</HI> 1628. Before the <HI>Inauguration</HI> of the learned ALEXANDER COL|VINUS to the degree of a Doctor, and before his admi&s;&s;ion to the pro|fe&s;&s;ion of Theo|logie.</HEAD>
<P>_THE <HI>Inaugu|ration</HI> of a Doctor, and Profe&s;&s;or of
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<PB N="2" REF="4">Divinitie, which we are now preparing (mo&s;t ac|compli&s;ht and curteous Auditors) doth require, that we &s;hould fir&s;t &s;peak &s;omething of the nature and dignity of <HI>Theologie.</HI> Not as if this &s;acred Pro|fe&s;&s;ion could be more a|dorned by our commen|dation; but that your indu&s;try may be inflamed to embrace the&s;e &s;tudies, which by the unhappi|ne&s;&s;e of the&s;e times are very little regarded.</P>
<P>Many men doe &s;up|po&s;e, that it is a difficult thing to &s;et forth &s;len|der and &s;mall matters in
<PB N="3" REF="4">cellency of &s;peech, and to adde weight vnto things which are light, by rea|&s;on of the tenuity of the matter; neither have there wanted &s;ome, who that they might become fa|mous for their wits, have written in prai&s;e of a Fly, and a quartaine A|gue; nor was I SOCRA|TES a&s;hamed in a long Oration to extoll the prai&s;es of BVSIRIDES, a man who &s;eemed to have ca&s;t off man: whom I e&s;teeme <HI>(as &s;ayes the Pro|verbe)</HI> to have powred oyle on Lintels, and to have &s;ought for renowne
<PB N="4" REF="5">out of a matter very ea&s;ie to be done. For what is more ready then to &s;peak untruths? What field is more copious then ly|ing? Or how can they want matter of di&s;cour&s;e who out of an extreme delight in faining, have little regard, whether their words bee corre&s;|pondent to the things, or their &s;peech unto the truth.</P>
<P>But to me it &s;eemeth a matter farre more diffi|cult, to expre&s;&s;e great &s;ubjects in equality of language, and &s;o to &s;peake of the greate&s;t argument,
<PB N="5" REF="5">that its value may not be impaired, nor its &s;plen|dor overca&s;t by the dul|ne&s;&s;e of the &s;peaker. So whereas the vertue of God doth in an infinite di&s;tance &s;urmount the vertue of man, yet it is a thing more difficult fitly to prai&s;e God, then Man. But to endeavour to il|lu&s;trate with words a thing which is not &s;eene with outward beames, but with its own naturall light, what is it but to point with ones finger at the Sunne.</P>
<P>And indeed, the very greatne&s;&s;e doth confound
<PB N="6" REF="6">me, while&s;t I attempt to &s;peak of the mo&s;t weigh|ty argument. And the very incitations doe hin|der me. For that excel|lency of the matter w^c^h doth in&s;tigate the endea|vour doth cumber the &s;ucce&s;&s;e. But pardon is ea&s;ily granted by favou|rable Auditors. And that e&s;pecially in a divine &s;ub|ject, who&s;e lea&s;t know|ledge it is better to ob|taine, then the mo&s;t accu|rate of humane things: no otherwi&s;e then the lea&s;t ray of the Sunne is more excellent then a thou&s;and candles.</P>
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<P>In which di&s;cour&s;e do you not expect from mee the flouri&s;hes of Rheto|ricians, nor the orna|ments of Orators, nor the equall &s;moothne&s;&s;e of Sentences, nor that my &s;peech &s;hould be &s;wolne up with bubled vanity, nor that I &s;hould &s;catter on your heads &s;ome crums out of <HI>Ari&s;totles</HI> conci&s;e &s;peech. It is &s;uf|ficient for us to be un|der&s;tood. Hee is abun|dantly eloquent in this argument, who &s;peaketh truth; nor doth that &s;im|ple maje&s;ty of Divine wi&s;dome &s;tand in need
<PB N="8" REF="7">of borrowed colours. Therefore as the nature of the thing &s;hal require, and as occa&s;ion &s;hall lead us, &s;hall our &s;peech run on plainly, and inelabo|rately.</P>
<P><HI>Theologie,</HI> if thou looke after the <HI>Etimologie</HI> of the word, is <HI>a &s;peech of GOD:</HI> And he is com|monly called a <HI>Theologer</HI> or <HI>Divine,</HI> who knoweth, or profe&s;&s;eth the know|ledge of Divine things. With this title were the ancient Poets graced in times pa&s;t. So doth <HI>A|ri&s;totle</HI> call them in the 12. of his <HI>Metaph.</HI> and
<PB N="9" REF="7"><HI>Cicero</HI> in the 3. booke of the <HI>Nature of the Gods.</HI> And <HI>Clemens Alexandri|nus</HI> in the 5. of his <HI>Tapi&s;t.</HI> &s;ayes, That <HI>Orpheus</HI> was called a <HI>Divine.</HI></P>
<P>There were among&s;t the ancient <HI>Grecians</HI> three kinds of <HI>Theology:</HI> one <HI>Fa|bulous,</HI> the other <HI>Phylo&s;o|phicall,</HI> and the third <HI>Poli|ticke.</HI> Fabulous is that wherein Poets doe ver&s;i|fie. Philo&s;ophicall that which the naturall Phi|lo&s;opher doth touch, and therein endeth; the Me|taphy&s;itian doth more fully expre&s;&s;e. But the Politicke was among&s;t
<PB N="10" REF="8">the Prie&s;ts, and con&s;i&s;ted in Ceremonies and Pon|tificiall rights. The fir&s;t was fit for <HI>Theatres,</HI> the &s;econd for <HI>Schooles,</HI> the third for <HI>Cities</HI> and civill &s;ociety.</P>
<P>But we who are Chri|&s;tians call that <HI>Theologie,</HI> which is a &s;cience of Di|vine things, and which treateth of God, not ac|cording to humane rea|&s;on, but divine revelati|on, which &s;heweth not onely what GOD is in him&s;elfe, but al&s;o what hee is towards us; nor doth it onely di&s;cu&s;&s;e of his nature, but al&s;o of his
<PB N="11" REF="8">will, teaching us what God expecteth from us, and what wee &s;hould ex|pect from God, what we &s;hould hope for, what we &s;hould feare: which learning when the Apo|&s;tle St. IOHN had copi|ou&s;ly, and &s;ublimely han|dled, in the Argument of the <HI>Revelation</HI> he is ju&s;tly &s;tiled <HI>the Divine.</HI></P>
<P>Which notwith&s;tan|ding I would not have &s;o under&s;tood by you, as if <HI>Theologie</HI> comprehen|ded nothing but Revela|tion. That naturall im|pre&s;&s;ion. <HI>That there is a God</HI> appertaineth to The|ologie;
<PB N="12" REF="9">and al&s;o tho&s;e naturall notions of equi|ty and goodne&s;s, implan|ted in Barbarians with|out any in&s;truction, as being nothing el&s;e, but that law of God which was engraven in the hearts of men, before the publi&s;hing of the Law. The Apo&s;tle te&s;tifying it in his Epi&s;tle to the <HI>Ro|mans,</HI> chap. 2. where hee &s;ayes; That <HI>the Gentiles by nature did the things contained in the Law, and &s;hewed the effect of the law written in their hearts.</HI> But the&s;e notions, like vnto decayed Characters
<PB N="13" REF="9">are made more expre&s;&s;e and illu&s;trious: after that divine Revelation is ad|ded vnto naturall know|ledge. The Divine doth al&s;o by &s;ence, without re|velation, know, many things of the workes of God, but which do then at la&s;t begin to be com|fortable, when out of the revealed word of God, there is engrafted in the mind a certaine per&s;wa&s;i|on of the love which Chri&s;t beareth towards vs. Then doth a man be|gin to live in the earth as in his Grandfathers lands. The~ doth he walke
<PB N="14" REF="10">through the fields and woods, as through his Fathers garden. Then doth hee behold the Heavens as the fron|ti&s;piece of his Fathers pallace, in which hee knoweth he hath a habi|tatio~ provided; nor doth he feed his mind with &s;pe|culation without hope, as is the contemplatio~ of A&s;tronomers. And as by the guidance of the &s;mal|left river wee may at la&s;t come unto the &s;ea: &s;o do the lea&s;t creatures by &s;i|lent, but not ob&s;cure in|&s;tructions lead us unto the immen&s;e depth of
<PB N="15" REF="10">Gods wi&s;edome, and omnipotency, notwith|&s;tanding, tho&s;e alone doe reape this fruit by the documents of the&s;e dumbe &s;choole-Ma&s;ters, who faithfully have re|ceived the doctrine of the Go&s;pell.</P>
<P>For as often as a man rowleth his eies through this whole univer&s;ity of things, and comtempla|teth the Heavens and the Earth depending upon the lea&s;t becke of divini|ty, he meets with that un|approached light where|in GOD dwelleth, and his terrifying Maje&s;ty
<PB N="16" REF="11">&s;trikes a blindne&s;&s;e into the eyes of the vnder|&s;tanding. Hee &s;eeth his Maje&s;ty armed with lightnings, and Angels waiting on him as Mini|&s;ters, &amp; appariters; which Contemplation would &s;erve onely for our a&s;to|ni&s;hment, if peace with God were not revealed vnto vs by the Go&s;pell, and horrour ca&s;t off were turned into reverence and trembling into a fili|all confidence.</P>
<P>For this rea&s;on did GOD put on Man, that he might be <GAP DESC="foreign">, the more <HI>ea&s;ily acce&s;&s;ible,</HI> and
<PB N="17" REF="11">whil'&s;t he went unto Man he might goe unto God. And as MO<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ES de&s;cen|ding from the Mount co|vered his &s;hining face with a vayle, that with its &s;plendor he might not dazell the eyes of the <HI>I&s;|raelites:</HI> So God, and the &s;ame &s;onne of God, de|&s;cending vnto vs from heaven, &s;hrowded his Ma|je&s;ty in a vayle of humane nature, that we might not be &s;tricken downe at his pre&s;ence, and trembling at his face as a judge, be confounded by his glo|ry. Nor was there any arbitrator more fit, by
<PB N="18" REF="12">who&s;e mediation the di&s;cord betweene God and Man might be com|pounded, then he, who being both God &amp; Man, did participate of both parts in a communion of nature.</P>
<P>All the&s;e things tend hitherto, that I may &s;hew, that that part of <HI>Theolo|gie,</HI> which is gotten by &s;ence or naturall know|ledge, is vnprofitable, vn|le&s;&s;e the other part be ad|ded vnto it, which is gotten onely by Revela|tion.</P>
<P>In this place it is not nece&s;&s;ary for us to di&s;|pute,
<PB N="19" REF="12">whether Theologie be <HI>Sapience,</HI> or <HI>Science,</HI> in that manner, as the&s;e fa|culties of the mind are defined by <HI>Ari&s;totle</HI> in the &s;ixth of his <HI>Ethicks.</HI> The Apo&s;tle hath cut off this controver&s;ie &s;peaking thus of the doctrine of the Go&s;pell, 1 <HI>Cor.</HI> 2.6. <HI>We &s;peake wi&s;edome among them that are perfect, and</HI> cap. 12.8. <HI>To one is given the word of Wi&s;dome, to an|other the word of Know|ledge, by the &s;ame Spirit.</HI> But if skilfull Ditchers and Plowmen, are by <HI>Ho|mer</HI> called Wi&s;emen, as <GAP DESC="foreign">, <HI>&amp;c.</HI></P>
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<P>By much better right &s;hall the knowledge of the greate&s;t and divine things be called <HI>Wi&s;e|dome.</HI> This is that true <HI>prime Philo&s;ophy</HI> and <HI>Me|taphy&s;icks,</HI> not indeed that which tortures the wit a|bout the vniver&s;all affec|tions of <HI>Ens,</HI> but that which demon&s;trateth God <HI>a Po&s;teriori,</HI> as he was &s;eene of MOSES behind: and which following, the enchained order of things which are moved, doth from the motion of inferiour bodies a&s;cend vnto the <HI>Primum Mobile,</HI> and from the fir&s;t <HI>Movea|ble</HI>
<PB N="21" REF="14">to the fir&s;t <HI>Mover,</HI> who mu&s;t nece&s;&s;arily be im|moveable, and &s;o by mo|tion commeth vnto re&s;t; Of which <HI>Ari&s;totle</HI> is a mo&s;t copious witne&s;&s;e, who concludeth his <HI>Phy|&s;ickes,</HI> wherein he largely di&s;cour&s;eth of <HI>Motion</HI> in the <HI>Prime Mover,</HI> well knowing that this is the end of naturall know|ledge, to lead vnto things which are &s;upernaturall.</P>
<P>Indeed the principles, of a <HI>Science</HI> mu&s;t be knowne by nature, as <HI>A|ri&s;t,</HI> teacheth in the fir&s;t booke of his <HI>Po&s;ter.</HI> But the Principles of Divini|ty
<PB N="22" REF="15">are not knowne by na|ture, as being onely ob|tained by Revelation. But that which is wanting to the light, and per&s;pecuity of the principles is abun|dantly requited and a|mended in the authority of the teacher.</P>
<P>It is wont al&s;o to be di&s;puted, whether <HI>Theo|logie</HI> be <HI>Speculative</HI> or <HI>Practicke:</HI> I will deter|mine the matter in few words. That part of <HI>The|ologie</HI> which handleth of our manners, and the well ordering of our lives, is meerely prac|tique: for it is wholly re|ferred
<PB N="23" REF="15">vnto action, wher|unto no one can attaine, without the guidance of contemplation, but &s;uch as is wholly de&s;tinated unto action.</P>
<P>But that other part of Theologie, which trea|teth of God and his na|ture, of his &s;implicity, E|ternity, infinitene&s;&s;e is al|together contemplative. For the&s;e things fall not within compa&s;&s;e of acti|on. I doe not deny, but that the knowledge of the&s;e things al&s;o doth conduce much vnto good workes, &s;o farre forth as the love of God is &s;tirred
<PB N="24" REF="16">vp thereby, and his re|verence augmented. But this is only by occa&s;ion, as when a &s;choller lear|ning of his Ma&s;ter the precepts of Philo&s;ophy, perceiveth in him&s;elfe &s;ome &s;parckles of love to be kindled towards his Ma&s;ter, which notwith|&s;tanding is not the end of Philo&s;ophy. It is one thing to command the love of God, another thing to give occa&s;ions to love him. Yea I will boldly &s;ay, that Theolo|gie is more contempla|tive then practique, &s;ee|ing that contemplation
<PB N="25" REF="16">is the &s;cope of action; For by good workes wee a&s;pire vnto the beatifi|call vi&s;ion of God.</P>
<P>The&s;e lets being re|moved, we will more at|tentively behold the face and habit of Theologie. Let this daughter of God come forth and appeare, <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ndeed in a &s;ordid weed, drawing poverty with her for her companion, and be&s;princkle with the bloud of many of her Di&s;|ciples, but who&s;e face is <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">efulgent with Cele&s;tiall rayes, and which tryum|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">hing over time, doth <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ndure for everla&s;ting.
<PB N="26" REF="17">which light that it may not enlighten the eyes of the &s;pectators, <HI>Satan</HI> out of the bottomle&s;&s;e pit doth belch vp blacke globes of &s;moake, and gathers a thicke darke|ne&s;&s;e of errours, and lea&s;t the true face of Theolo|gie &s;hould be di&s;cerned he feigneth certaine appa+ritions, and goblins, which countefeit the ti|tle, and image of Divi|nity; which with much applau&s;e he bringeth into the theatre, here enticing wth blandi&s;hmen<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">s, there terrifying with threat|nings: &amp; oftentimes re|terating
<PB N="27" REF="17">that of his, <HI>I will give thee.</HI> But this daugh|ter of heaven faintly drawing breath, and long hidden vnder the bu&s;hel, hath oftentimes broken her bonds, oftentimes remooved her ob&s;tacles, and di&s;per&s;ing all clouds hath often appeared on a &s;udden, the Devill gna|&s;hing at it, and her adver|&s;aries repining.</P>
<P>Which indeed doth &s;o farre excell all other &s;ci|ences, as heavenly things doe &s;urpa&s;&s;e earthly, and divinity humanity. In&s;o|much that all other &s;cience is fallacious, and <GAP DESC="missing" EXTENT="2 pages">
<PB N="30" REF="18">faithfully (if this be faith) deviding the &s;poyle a|mong&s;t them&s;elves, which indeed is not ju&s;tice, but equality.</P>
<P>But if thou con&s;ider the original of arts and &s;cien|ces, they haue their be|ginning from experience. For by many particular experiments the mind doth collect one thing u|niver&s;all. And of many univer&s;als appertaining to the &s;ame &s;ubject, and di&s;po&s;ed in a certaine or|der, is made up the body of any faculty, or &s;cience. But if as men &s;ay <HI>Mnemo|&s;yne</HI> (which &s;ignifies me|mory)
<PB N="31" REF="18">be the mother of the <HI>Mu&s;es, experience</HI> mu&s;t needs be their gra~d|mother, as being that which bringeth forth, and confirmeth the memory. But the inve~ters of every Art are much renowned. And as every one by &s;ome profitable inventi|on was beneficiall to ci|vill &s;ociety, &s;o was he en|throned in heaven, and e&s;teemed for a God. Such an one among&s;t the <HI>Egyp|tians</HI> was <HI>O&s;yris</HI> the inven|ter of Husbandry. And <HI>the boy that &s;hewed the v&s;e of the crooked Plow. Trip|tolemus</HI> among&s;t the <HI>Gre|cians:</HI>
<PB N="32" REF="19">and <HI>Dagon</HI> the God of <HI>Pale&s;tina,</HI> who by <HI>Eu&s;e|bius</HI> in his fir&s;t booke of <HI>Evangelicall Preparation, Chap.</HI> 11. is called <GAP DESC="foreign"> and <GAP DESC="foreign">, as much as to &s;ay <HI>a God of corne,</HI> for <HI>Dagan</HI> among the <HI>He|brewes</HI> doth &s;ignifie bread-corne,</P>
<P>But <HI>Theologie</HI> did flow from God, and the Pro|phets and Apo&s;tles were his writers, and In&s;tru|ments of the holy Spirit. The Apo&s;tle bearing wit|ne&s;&s;e in the 1 <HI>Cor.</HI> 2. Where he &s;ayes: <HI>We &s;peake wi&s;e|dome among them that are perfect; yet not the wi&s;e|dome
<PB N="33" REF="19">of this world, nor of the Princes of this world, that come to naught; but we &s;peake the wi&s;edome of God in a mi&s;tery.</HI> For this is that fire which <HI>Promethe|us</HI> by touching the wheel of the Suns Chariot with his &s;taffe, brought downe vnto the Earth.</P>
<P>But the&s;e things will be more illu&s;trious, if we make a compari&s;on be|tween Divinity and eve|ry other Science.</P>
<P>The fir&s;t we meet with is Philo&s;ophy, of which <HI>Cicero</HI> in his fifth <HI>Tu&s;cu|lane que&s;tion</HI> &s;ayes, That one day &s;pent according
<PB N="34" REF="20">to the precepts of Philo|&s;ophy, is to be preferred wholly before immorta|lity. Hee could not have founded lowder, nor in a &s;mall matter have v&s;ed an higher &s;peech. But a|mong&s;t wi&s;e men he &s;hall never winne beliefe. For tho&s;e things which Phi|lo&s;ophy &s;tateth of the <HI>So|veraigne goodne&s;&s;e</HI> are &s;o divers and repugnant, that they &s;eeme not to con&s;i&s;t by <HI>nature,</HI> but <HI>o|pinion. Augu&s;tine</HI> in his 19. booke of the <HI>City of God, Chap.</HI> 1. recyteth out of <HI>M. Varr<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> 288. differing opinions of Philo&s;ophers
<PB N="35" REF="20">concerning the <HI>chiefe good|ne&s;&s;e.</HI> But if nothing cer|taine can be determined by Philo&s;ophy concer|ning that which is the chiefe, and principall thing of all, you ea&s;ily conjecture, what we may judg of the re&s;t. It is nece&s;|&s;ary that he wavereth in the means, who faileth in the end; &amp; that the &s;trokes of the contention are not &s;ure, nor according to ayme, if there be no cer|taine &s;cope or marke whereat to &s;trike.</P>
<P>Adde hereunto, that Phylo&s;ophy doth by many meanes endeavour
<PB N="36" REF="21">to perfit the intellect, but <HI>Theologie</HI> with one one|ly, which is vnion with God. But multiplicity of meanes, which are not &s;ubordinate, is an evident token of imperfection.</P>
<P>Neither hath naturall Philo&s;ophy any thing in it which may &s;atisfie the appetite, becau&s;e man is borne to &s;ome thing more excellent then all nature.</P>
<P>And how langui&s;hing affections are &s;tirred vp by Philo&s;ophy from hence is apparent, becau&s;e there was never any hi|therto found, who would
<PB N="37" REF="21">vnder goe death for <HI>Pla|to's</HI> or <HI>Ari&s;tosles</HI> Philo&s;o|phy: but for true Theo|logie and &s;incere faith in God, death hath not been onely expected, but de|&s;ired, and willingly met with, and to effu&s;e ones life for its &s;ake is reputed for gaine.</P>
<P>Moreover, as now the ca&s;e &s;tandeth, Philo&s;o|phy is almo&s;t reduced vnto Schooles, and they are very few who recall it to the common v&s;e and exerci&s;e of life. For it is all cumbred with briers, and is wholly bu&s;ied in tying indi&s;&s;oluble knots,
<PB N="38" REF="22">and vnweaving what it &s;elfe hath woven, and of|fers us &s;tony bread, which breaketh the teeth, and tyreth the wit with &s;harpe and difficult tri|fles.</P>
<P>I omit that the old Chri&s;tian Church found Philo&s;ophers mo&s;t eager enemies to the doctrine of the Go&s;pell. <HI>Tertullian</HI> who calleth a Philo&s;o|pher, a <HI>creature of glory,</HI> doth al&s;o call Philo&s;o|phers the <HI>Patriarches</HI> of <HI>Heretiques.</HI></P>
<P>It is commonly known that precepts of vertue are not &s;o much bor|rowed
<PB N="39" REF="22">from Philo&s;o|phers, as taken from them as vnju&s;t po&s;&s;e&s;&s;ors, that they may be converted vnto a better v&s;e. And they are compared vnto tho&s;e gold and &s;ilver ve&s;|&s;els, which without hope of re&s;titution, or intenti|on to re&s;tore, the <HI>I&s;rae|lites</HI> borrowed of the <HI>E|gyptians,</HI> which afterward in adorning the Temple they con&s;ecrated to God. But as that rich hou&s;e|hold &s;tuffe which was brought our of <HI>Egypt</HI> and placed in the Tabernacle was but of &s;light &amp; &s;mall e&s;timation, in re&s;pect of
<PB N="40" REF="23">the riches and &s;plendor of <HI>Salomons</HI> temple, which all over did &s;hine with Gold: &s;o tho&s;e in&s;tructi|ons which Divines doe borrow from Heathens, are in no wi&s;e to be com|pared with the abun|dance, and the high value of &s;acred precepts which are read in the holy Scriptures.</P>
<P>Adde that whileft the Philo&s;opher deriveth precepts of hone&s;ty from nature, and bids us fol|low nature for our guide, and referres his docu|ments to good fame, or the commodity of hu|mane
<PB N="41" REF="23">Society, but not vnto the glory of God, nor deduceth from the love of Gods duties to|wards our Neighbour, hee onely &s;hadoweth forth a few fading ima|ges of vertues, and &s;ub&s;ti|tutes in the place of true and genuine vertue, cer|taine gay and re&s;plen|dent vices, counterfei|ting and belying the title of vertue.</P>
<P>But as for Medicine, and civill Law, there is no man of rea&s;on doth doubt, but that they are excellent gifts be&s;towed by God on Man, for the
<PB N="42" REF="24">pre&s;ervation of the bo|dy, and the maintenance of humane &s;ociety. But what is their compari|&s;on with <HI>Theology,</HI> Chri&s;t him&s;elfe &s;heweth, &s;aying <HI>Luke</HI> 12.23. <HI>The life is more then meat, and the bo|dy is more then rayment.</HI> The&s;e are tho&s;e three kinds of <HI>goods,</HI> as of <HI>mind, body,</HI> and <HI>fortune. Theology</HI> takes care for the good of the mind: <HI>Medicine</HI> for the good of the body, which is the health: And <HI>civill Law</HI> is exerci&s;ed in the goods of Fortune, rendring unto every one what is his owne.</P>
<PB N="43" REF="24">
<P>Perchance &s;ome one will &s;ay, that Medicine doth in&s;truct the mind in Morall vertue, in that it enjoyneth &s;obriety. It may al&s;o be added, that Phy&s;itians and Chirur|gions doe teach men pa|tience while&s;t they put them to paines. But it is mo&s;t evident that &s;obrie|ty is not pre&s;cribed by the Phy&s;itian for hone|&s;ty, but for health. And truly the care of good health doth much more rightly appertaine to the Divine. For there are three mo&s;t certaine pre|&s;ervatives of health, &s;o|briety,
<PB N="44" REF="25">labour, tranquili|ty of mind. The&s;e three doth <HI>Theologie</HI> take care for, in that it forbids to be luxurious; it re&s;trai|neth lu&s;t; it exhorts us to labor, and bringeth forth true hilarity, and tran|quility of the mind, by infu&s;ing into it a per&s;wa|&s;ion of the love of GOD towards us, whereunto all &s;leepy potions and &s;tupefactive Medicines are not to be compared. Neither doth any thing procure &s;o &s;weet a &s;leep, or &s;o effectually di&s;pell all cares, as doth the Spi|rit of adoption giving te|&s;timony
<PB N="45" REF="25">to our hearts that wee are the Sons of GOD. But how uncertain is medicine, how often Phy&s;itians grope out their way in darkne&s;&s;e, and by officious dili|gence kill their patients, is made manife&s;t by day|ly examples.</P>
<P>Wee have &s;aid that the civill Law is practi&s;ed in goods of fortune. For it is wholly bu&s;ied in this that every one &s;hould re|ceive that which is his owae. What (thou wilt &s;ay) doth not Law in|&s;truct the mind in Iu&s;tice, which is the principall
<PB N="46" REF="26">of all vertues, and ought it not to bee reckoned a|mong&s;t the goods of for|tune? Did not <HI>Iu&s;tinian</HI> begin his <HI>In&s;titutions</HI> with the <HI>definition</HI> of Iu&s;tice? Truly who&s;oever &s;ayes thus is not of my opini|on. Civill Law doth not impre&s;&s;e Iu&s;tice it &s;elfe into the mind, which is an habit of the regulated will, but onely it gover|neth exterior actions, prohibiting violence, and recompencing dam|mages. Onely <HI>Theology</HI> gives Lawes to the affec|tions, and in&s;tilleth ho|ne&s;ty into the will, in
<PB N="47" REF="26">which the formall and <HI>e&s;&s;entiall</HI> nature of ver|tue doth con&s;i&s;t. For e|ven by a wicked man, and one that laboureth of in|ward vices, may the du|ties of a good Citizen be performed. He &s;atisfieth the civill Law who deep|ly concealing his hatred with-holdeth his hand from the injury, being re&s;trained by feare of the Lawes. Neither is vertue the end of ci|vill Lawes, but peace and concord. And truly they are infinitely mi&s;taken who &s;uppo&s;e that the efficacy of civill Lawes
<PB N="48" REF="27">doth con&s;i&s;t in this that they are ju&s;t. For a Law hath its authority not becau&s;e it is a Iu&s;t, but becau&s;e it is a Law, and a rule e&s;tabli&s;hed by him that hath power, yea men live peacefully under e|vill lawes, and mi&s;erably under good ones. They live peacefully under wicked lawes when the Citizens do agree in the ob&s;ervation of them. They live mi&s;erably un|der good lawes when the di&s;obedient Citizens doe contemne the autho|rity of the Law giver, &amp; the force of the lawes
<PB N="49" REF="27">doth laugui&s;h. From hence it is that divers people doe live after di|vers Lawes. That by the Law of the <HI>twelve Tables</HI> it was lawfull for Credi|tors to cut in pieces the Debtour that was not a|ble to pay them. That by the &s;ame Lawes a father might thrice &s;ell his Son, and a Husband might kill his wife, if his wine did &s;tincke, or if &s;he counter|feited Child-b<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">r<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">h. That among&s;t the <HI>Lacedemoni|ans</HI> theevery was permit|ted; and that in <HI>Cyprus</HI> Virgins got their dowry by the u&s;e of their bo|dies.
<PB N="50" REF="28">That among&s;t the <HI>Calecut Indians</HI> that wife that was more beloved of her husband then the re&s;t, being gorgeou&s;ly apparelled even to al|lurement, is led forth unto her Funerall, and burned alive with her hu&s;|band: that Kings are not to take to the~&s;elves wives but fir&s;t laine withall by their Prie&s;ts which are called <HI>Bramins.</HI> That a|mong the <HI>Turkes Polyga my</HI> is lawfull that men goe to Market to be &s;old as Cattell, and to drinke wine is a matter of con|&s;cience. Of all which
<PB N="51" REF="28">things no one is ob&s;er|ved among&s;t us: &s;o that it is evident that that Iu|&s;tice, which is comman|ded in humane Lawes, is not &s;o much a vertue, as a cu&s;tome, and that there|fore are things ju&s;t, be|cau&s;e they are decreed; but not decreed, becau&s;e they are ju&s;t; and la&s;tly, tho&s;e Lawes are ju&s;t, which being founded upon nature, are con&s;en|taneous to the Law of God.</P>
<P>If any one doth object to the contrary tho&s;e in|tricate contentions of Di|vines, and that men in
<PB N="52" REF="29">matters of religion en|counter with mo&s;t inve|terate hatred, we an&s;wer that it is not the fault of the faculty but of men, who <HI>&s;eeke a knot in a bul|ru&s;h</HI> (as &s;ayes the <HI>Proverb</HI>) and abu&s;e the depravati|on of mo&s;t certain things for their avarice and am|bition. He doth ill that attributeth the faults of artificers to their Arts, as if any one &s;hould impute his blearedne&s;&s;e to the Sunne, or being &s;tricken with &s;udden blindne&s;&s;e, &s;hould thinke that the Sun doth &s;uffer an E|clyp&s;e. But who&s;oever
<PB N="53" REF="29">doth not ob&s;tinately &s;tick to prejudicate opinions, nor hath made his faith &s;ubject to his belly, nor en&s;laved it to anothers will, he &s;hall find in the holy Scripture many evi|dent &s;entences, and nee|ding no interpretation which are abundantly &s;ufficient vnto &s;alvation.</P>
<P>But whereas the nobi|lity of practique &s;ciences doth con&s;i&s;t in the nobi|lity of their end, and in the fitne&s;&s;e of meanes to attaine vnto this end, it cannot be &s;poken, how many degrees <HI>Theologie</HI> doth herein excell all o|ther
<PB N="54" REF="30">Arts and Sciences. For every Science doth propo&s;e unto it &s;elfe &s;ome particular end, which is not extended to our whole life, much le&s;&s;e doth it reach unto tho&s;e things which en&s;ue this mortall life. So <HI>Oe|conomy</HI> &s;erves for the in|&s;truction of an Nou&s;e-holder; <HI>Politickes</HI> of a good Subject, and a good Prince; <HI>Tactickes</HI> for the well mar&s;halling of an Army. <HI>A&s;tronomy</HI> mea|&s;utes the motions of hea|venly bodies. Their num|ber, and di&s;tances. Only <HI>Theologie</HI> doth in&s;truct a
<PB N="55" REF="30">man as he is a man: and co~prchendeth the whole life of man: and exten|ding its care bey ond the bounds of nature, is &s;ol|licitous for the life to come. But men being prepo&s;terou&s;ly wi&s;e, and adicted to pre&s;ent things doe deliberate of the &s;e|verall portions of their lives, and have the man|ner of the whole di&s;or|dered, and fayle of their univer&s;all end. From whence it comes to pa&s;&s;e that by many things pru|dently provided for there amounteth one ge|nerall imprudence, whil&s;t
<PB N="56" REF="31">they endeavor to abound in good things, when them&s;elves are evill. Onely <HI>Theologie</HI> de&s;ig|neth the la&s;t end, which is union with God, and &s;upplying fit means ther|unto, it layeth open a way which was never trod|den by any humane wi&s;e|dome. It onely re&s;toreth the Image of GOD in Man which was almo&s;t defaced. It onely poyn|teth out the way unto &s;alvation. It alone teach|eth us to live as in the &s;ight of God, by whom the coverts of the darke&s;t hypocri&s;ie are mo&s;t
<PB N="57" REF="31">clearely &s;eene through: before who&s;e tribunall are admitted no excepti|ons, nor procra&s;tinati|ons, nor e&s;cape by idle excu&s;es. <HI>Theologie</HI> in|&s;tructeth the heart with holy meditations, repre&s;|&s;eth anger, bridleth the appetite, dete&s;teth fraud and lying, by the feare of God expelleth all feare of men, by the more ve|hement affection of the mind &s;ubduing, and as it were &s;wallowing up all inferiour perturbations. And it &s;o elevateth the &s;oule above the body; that it becomes a candi|date
<PB N="58" REF="32">of Divinity, and be|gins to live an heavenly life in this mortall body. For whereas the &s;oule is united with the body in a two-fold bond, where|of the one is naturall the other voluntary, <HI>Theology</HI> either loo&s;eth or cutteth off the voluntary, &s;o long as by the Law of nature, or the will of God, a na|turall di&s;&s;olution is ex|pected. That J may not hold you long. I e&s;teeme that man truly a Divine who is a Divine not only in his word but in his life. <HI>Cicero</HI> defined an O|rator: <HI>A good man skilfull
<PB N="59" REF="32">in Ornaments of language.</HI> But we more rightly de|fine a Theologer a good man skilfull in divine things. For (as &s;aye the Apo&s;tle) 1 <HI>Cor.</HI> 4. <HI>The Kingdome of God doth not con&s;i&s;t in word, but in ver|tue.</HI> This truly is a great prai&s;e of Theology, and a remarkeable perogative, that whereas there are but few Phy&s;itians a|mong common people, and few who are ver&s;ed in the Lawes, onely The|ology doth forme and in&s;truct every common man: and in the Amphi|theater of this life &s;its
<PB N="60" REF="33">not onely among&s;t Sena|tors, and noble per&s;ona|ges or among&s;t the four|teen orders; but is al&s;o extended to the very ut|mo&s;t &s;caffold, and the meaner &s;ort of people.</P>
<P>Wee will al&s;o &s;peake &s;omewhat of the Anti|quity of <HI>Theologie,</HI> for that al&s;o doth much con|duce unto its prai&s;e. It is delight to contemplate the venerable Antiquity of this &s;acred Di&s;cipline.</P>
<Q><L>Where in much ancient hoa|rine&s;&s;e is &s;eene.</L>
<L>But &s;uch old age as is both fre&s;h and greene.</L></Q>
<PB N="61" REF="33">
<P>We are wont to won|der at the <HI>Pyramids</HI> of <HI>Egypt,</HI> being the mo&s;t an|cient &s;tructure in the whole world. And tho&s;e raw Schollers who are called <HI>Philologers</HI> doe with great labour &s;earch after the old in&s;criptions of Tombes, Coines eaten and worne out, and Words which are moul|dy, &amp; ob&s;olete with age, and pre&s;erve them as pre|cious trea&s;uries. But how late and fre&s;h are the&s;e things, yea how fri|volous are they in re&s;pect of the reverend age of <HI>Theologie,</HI> which doth al|mo&s;t
<PB N="62" REF="34">challenge the Sunne in Antiquity, and deri|veth its originall from the infancy of the world, as being the Daughter of <HI>the ancient of Dayes,</HI> and from her fathers bo&s;ome &s;ent downe unto the Earth?</P>
<P>But if any conte&s;t in antiquity of bookes and letters, the <HI>Greekes</HI> are re|puted to be the Princes of all learning, and <HI>Greece the mother of Arts,</HI> and the mo&s;t ancient ingro&s;&s;er of wi&s;edome. But fir&s;t of all <HI>Cadmus</HI> brought the let|ters into <HI>Greece</HI> out of <HI>Phoeniciae</HI> which is neere
<PB N="63" REF="34">bordering on <HI>Iudea,</HI> and anciently did v&s;e the <HI>He|brew idiome.</HI> Which the <HI>Greeke</HI> Characters doe make manife&s;t, being not much vnlike to tho&s;e a|mong&s;t the ancient <HI>Sama|ritanes,</HI> and the names and order of the <HI>Greeke</HI> alpha|bet but little differing from the <HI>Hebrew.</HI> And al&s;o the name of <HI>Cadmus,</HI> which &s;ignifieth <HI>a man of the Ea&s;t.</HI></P>
<P><HI>Homer</HI> the mo&s;t anci|ent of the <HI>Greeke</HI> authors that is extant, was after <HI>Mo&s;es</HI> &s;ixe hundred and odde yeares. <HI>Mo&s;es</HI> was five hundred and fifty
<PB N="64" REF="35">yeares before <HI>David,</HI> in who&s;e age notwith&s;tan|ding the <HI>Grecians</HI> did fetch both their food and the oracles of their God from the Oake and Wal|nut tree. From whence <HI>juglans</HI> was as much as to &s;ay, <HI>Iovis glans.</HI></P>
<P>The fir&s;t among&s;t the <HI>Greekes</HI> renowned for wi&s;edome were the &s;ea|ven Wi&s;e men. But their age was in the time of <HI>Cy|rus, Camby&s;es,</HI> and <HI>Darius,</HI> which was the age of <HI>Za|charias</HI> and <HI>Aggai,</HI> the la|te&s;t of the Prophets.</P>
<P>We can al&s;o prove by &s;ixe hundred examples,
<PB N="65" REF="35">that the <HI>Grecians</HI> were Schollers vnto the <HI>He|brewes,</HI> &amp; that they drew out of the Theologie of the <HI>Hebrewes,</HI> what&s;oever is contained in their Phi|lo&s;ophers, or their Poets co~cerning divine things, agreeable to the truth: but the&s;e things are &s;o cor|rupted by the craft of the Devill, that to find out &s;ome &s;mall particles of Gold, a whole heape of dung is to be remoo|ved.</P>
<P N="1">I. I will take my be|ginning fro~ tho&s;e names of God, which are attri|buted to him in Scrip|ture.
<PB N="66" REF="36">In the old Te&s;tament the name of JEHOVA is mo&s;t frequent: and God calleth him&s;elfe by this name, <HI>Exod.</HI> 3.6. From this name it is evident-that the name of <HI>Iove</HI> a|mong&s;t the <HI>Greoians</HI> was deduced. There is extant in <HI>En&s;ebius</HI> his 10. booke of <HI>Evangelicall preparati|on</HI> a fragment of <HI>Porphy|ry</HI> a mo&s;t cruell enemy vnto Chri&s;tians, citing a place of <HI>Sanchoniata Beri|tius</HI> a mo&s;t ancient Au|thor, that writ before the time of the <HI>Trojan</HI> warres; where hee &s;ayes, that hee received his <HI>Commen|taries,</HI>
<PB N="67" REF="36">from <HI>Ierombaall</HI> a Prie&s;t of the GOD <HI>Iove,</HI> which name is not much vnlike to the name JEHOVA. And this <HI>Be|ritius</HI> was of <HI>Phoeniciae</HI> which is adjacent to <HI>Iu|dea.</HI> Adde hereunto that <HI>Diodorus Siculus</HI> in the 1. booke of his <HI>Hi&s;tor. Library</HI> &s;ayes, that the God of <HI>Mo&s;es</HI> was called IA&ohm;.</P>
<P N="2">II. But even God him|&s;elfe giveth him&s;elfe this name. <HI>I am,</HI> or <HI>he who is,</HI> as if in compari&s;on with God other things had no being. Which learning <HI>Plato</HI> following, calleth
<PB N="68" REF="37">God <GAP DESC="foreign"> <HI>him that hath being.</HI> Who&s;e words are cited by <HI>Eu&s;ebius</HI> in the 11. of his <HI>Evangelicall Preparat. Cap.</HI> 8. out of his bookes of the Lawes where <HI>Plato</HI> &s;ets downe two things, the one <GAP DESC="foreign">, <HI>which alwayes is &amp; never is made,</HI> to wit, <HI>God</HI> the other, <GAP DESC="foreign">, <HI>which alwayes is made, but never is:</HI> to wit Time, who&s;e parts pa&s;t are not; that which is to come is not yet; but that which is pre&s;ent is not time but a fleeting moment. Wher|upon <HI>Numenius</HI> a <HI>Pythage|rean</HI>
<PB N="69" REF="37">di&s;cour&s;eth many things excellently in the &s;ame <HI>Eu&s;ebius. Lib.</HI> 11. <HI>Cap.</HI> 10.</P>
<P N="3">III. In the Porch of the Temple at <HI>Delphos,</HI> was in&s;cribed in capitall letters of Gold this word <HI>El</HI> which with us is <HI>thou art,</HI> with this title of prai&s;e would &s;ome wi&s;e man have God to be il|lu&s;trated, as if he alone had exi&s;tence. Vpon which word <HI>Plutarch</HI> hath written a Booke, where among&s;t many other admirable things of Gods eternall immu|tability, hee hath the&s;e
<PB N="70" REF="38">words mo&s;t remarkeable and divine&punc; God (&s;ayes he) <GAP DESC="foreign">. <HI>Being one doth in one in&s;tant make compleat his Eternity</HI> Which words being drawne out of the &s;ecrets of more &s;ublime Divinity, <HI>Plurarch</HI> being a man mo&s;t ignorant in divine things did not under|&s;tand, buthad culled &s;ome where el&s;e and in&s;erted in his worke.</P>
<P N="4">IV. The name of <HI>A|donai</HI> is al&s;o very fre|quent in the Scripture, &amp; it &s;ignifies <HI>Lord,</HI> which name I &s;ee to be u&s;ed al&s;o
<PB N="71" REF="38">by <HI>Greeke</HI> Authors; for <HI>Father Liber,</HI> the Sonne of <HI>Iupiter Belus</HI> who raig|ned very farre in the <HI>Ea&s;t</HI> is by Poets called <HI>Edone|us. Hor. Carm. Lib. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">. Non ego &s;anius bacchabor E|donis.</HI> And in <HI>Eu&s;chius</HI> his 14. Booke of <HI>Evangelicall Preparat. Cap.</HI> 14. Wee have Ver&s;es of <HI>Empedo|cles</HI> a mo&s;t ancient Poet, in which <HI>Edoneus</HI> is rela|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ed to be one of the prime principles, <GAP DESC="foreign"> <HI>&amp;c. lupiter, life bringing Iuno, and Edoneus.</HI></P>
<P>And the <HI>Paramou<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> of <HI>Venus</HI> of <HI>Syria</HI> who is called <HI>A&s;tarte</HI> was named
<PB N="70" REF="39">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="71" REF="39">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="70" REF="40" MS="y">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="71" REF="40" MS="y">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="72" REF="41"><HI>Adonis,</HI> that is <HI>Lord.</HI></P>
<P N="5">v. The Scripture &s;ayes, that the Devill being pre|cipitated and excluded from heaven brought di&s;cord into the Earth. This hath <HI>Homer</HI> de&s;cri|bed in mo&s;t elegant ver|&s;es, which was fir&s;t ob|&s;erved by <HI>Iu&s;tine Martyr,</HI> in his exhortation to the <HI>Greekes.</HI> There <HI>Homer</HI> re|lateth that <HI>Iupiter</HI> caught <HI>Ate,</HI> that is <HI>the Godde&s;&s;e of revenge and di&s;cord</HI> by the haire, and ca&s;t her downe from Heaven, withall &s;wearing, that it &s;hould be for ever inter|dicted for her to come
<PB N="73" REF="41">thither againe. Forth|with hee addeth</P>
<Q><L><GAP DESC="foreign">, &amp;c.</L>
<L>This &s;aid, he her from the bright Heaven did throw,</L>
<L>And &s;hee &s;oone came into mens workes below.</L></Q>
<P N="6">VI. <HI>Iu&s;tine Martyr</HI> in his Exhortation to the <HI>Greekes,</HI> and <HI>Eu&s;ebius</HI> in the 9. Booke of <HI>Prepara+tion</HI> doe &s;peake of an O+racle of <HI>Apollos</HI> who being demanded what men are truly wi&s;e, made an&s;were.</P>
<Q><L><GAP DESC="foreign">, &amp;c.</L>
<L>The Hebrewes and Chaldeans are</L>
<PB N="74" REF="42">
<L>The men true wi&s;edome doth adorne</L>
<L>Who for their God doth &s;erve and &s;eare</L>
<L>A King that of him&s;elfe was borne.</L></Q>
<P N="7">VII. But we will run over the mo&s;t principall Chapters of the <HI>Mo&s;aical</HI> Hi&s;tory, for we &s;hall find &s;ome evident foot-&s;teps thereof in the Bookes of the Heathen. <HI>In the begin|ning</HI> (&s;ayes <HI>Mo&s;es</HI>) <HI>God made the Heaven and the Earth, and the Earth was without forme and void.</HI> The <HI>Ceptuagint</HI> tran&s;late it <GAP DESC="foreign"> and <GAP DESC="foreign">,
<PB N="75" REF="42">that <HI>is invi&s;ible</HI> and <HI>with|out order.</HI> This is that <HI>Chaos</HI> of <HI>Hefied.</HI> of which <HI>Ovid</HI> &s;peaketh much in the beginning of his <HI>Me|tamorpho&s;is,</HI> where he cals it a <HI>rude and indi&s;po&s;ed ma&s;&s;e, &amp;c.</HI></P>
<P N="8">VIII. <HI>Mo&s;es</HI> goes for|ward and darkne&s;&s;e were upon the face of the deepe, and God &s;aid; <HI>Let there bee light.</HI> This is the very &s;elfe-&s;ame which <HI>He&s;iod</HI> &s;ayes in his <HI>Theo|gonia.</HI> The <HI>fir&s;t of all was Chaos,</HI> and a little after?</P>
<Q><L><GAP DESC="foreign">, &amp;c.</L>
<L>Of Chaos Erebus, and night were borne;</L>
<PB N="76" REF="43">
<L>Of Night faire &AElig;ther, and the beautious morne.</L></Q>
<P>Hee could not more plainly &s;ay, that darknes did over &s;pread the earth, and that darkne&s;&s;e was before light, and that light was brought forth of darkne&s;&s;e.</P>
<P N="9">IX. The Creation of Man out of the clay, or du&s;t tempered with wa|ter, was not unknowne to <HI>Heathens. Hor. Carm.</HI> 1. b<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">oke. 3 <HI>Ode.</HI> Calleth the fir&s;t man <HI>Lutum princeps,</HI> that is, <HI>the fir&s;t Clay. Iuve|nall</HI> in his 6 Satyr of the fir&s;t men, &s;ayes; that be|ing
<PB N="77" REF="43">compo&s;ed of Clay they had no Parents from whence <HI>homo</HI> a man is <HI>ab humo</HI> from the Ground. And the fir&s;t men being borne of the Earth, and tran&s;ported no whether el&s;e, were called <GAP DESC="foreign"> and <HI>aborigines,</HI> that is <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">hen borne and bred in the &s;ame Earth; <HI>He&s;iod</HI> in his <HI>workes</HI> &s;ayes, that <HI>Iu|piter</HI> bade <HI>Vulcane:</HI> <GAP DESC="foreign">, <HI>temper earth with water, and give them a humane voice.</HI></P>
<P N="10">X. But the Creation of the woman, out of a por|tion cut off from the bo|dy of the man, <HI>Plato</HI> de|&s;cribeth
<PB N="78" REF="44">about the end of his <HI>Banquet.</HI> H<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e relateth that at the fir&s;t a man had foure feet, and &s;o many armes: but when by rea|&s;on of his &s;trength hee grew in&s;olent towards God, he cut him into two parts, and of one man made two, who had but two feet.</P>
<P N="11">XI. As for the Garden of the <HI>He&s;perides,</HI> &s;o much famed in the Ver&s;es of Poets, and the golden Apples therein, and the Serpent keeper of the Apples, they are plainly an imitation of the Hi&s;to|ry of the Garden of <HI>He|den,</HI>
<PB N="79" REF="44">where the Apples were forbidden to man, and the Serpent came unto <HI>Eve.</HI></P>
<P N="12">XII. But that the <HI>Hea|thens</HI> had heard &s;omwhat of the Sanctification of the Seventh day, is made manife&s;t out of <HI>He&s;iod.</HI> Who &s;ayes:</P>
<Q><P><GAP DESC="foreign">, &amp;c.</P>
<P>The fir&s;t new Moone and the fourth and &s;eventh day were holy, &amp;c.</P></Q>
<P N="13">XIII. And what was the e&s;tate, and happine&s;&s;e of man before the fall, <HI>Plato</HI> doth copiou&s;ly re|cite in his <HI>Polit. Then</HI> (&s;ayes he) <HI>there were no
<PB N="80" REF="45">ravenous Creatures, God</HI> was then the <HI>pa&s;tor and keeper of men, they lived by the fruits which the Earth brought forth of its owne accord, naked and without hou&s;es did they live in the open Ayre, and had confe|rence with Bea&s;ts.</HI> For <HI>Pla|to</HI> had heard &s;poken of the talke betweene <HI>Eve</HI> and the Serpent. Neither is it doubtfull but that from thence were <HI>&AElig;&s;ops</HI> Fables derived, where are brought in Bea&s;ts di&s;|cour&s;ing with men.</P>
<P N="14">xiv. That men fell from his e&s;tate of happi|ne&s;&s;e becau&s;e hee gave
<PB N="81" REF="45">tru&s;t unto the woman, is expre&s;&s;ed by <HI>He&s;iod.</HI> Re|lating that to the fir&s;t man whom he calleth <HI>E|pimetheus</HI> were given all good things in cu&s;tody, &s;hut up in one great Ve&s;|&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ll, but that God gave to <HI>Epimetheus</HI> a Woman, whom he called <HI>Pandora,</HI> who by opening the ve&s;|&s;ell, was the cau&s;e that all tho&s;e ble&s;&s;ings flew away unto Heaven: Notwith|&s;tanding <HI>Hope</HI> remained in the mouth of the Ve&s;|&s;ell; which hope, what el&s;e is it, but that promi&s;e which was made unto <HI>A|dam,</HI> concerning the &s;eed,
<PB N="82" REF="46">which &s;hould brui&s;e the head of the Serpent?</P>
<P N="15">xv. But when the ten|tation, whereby Satan in the &s;hape of a Serpent a&s;|&s;ailed <HI>Eve,</HI> &s;ucceeded with him according to his intention, the cur&s;ed Devill applauding him|&s;elfe for this mi&s;chiefe, would be adored in the &s;hape of a Serpent-In this figure was hee wor&s;hip|ped at <HI>Epidaurum,</HI> from whence the &s;ame Religi+on was tran&s;ported to <HI>Rome.</HI> Read <HI>Ari&s;tophanes</HI> his <HI>Plutus, Lucians P&s;eu|domantis,</HI> and <HI>Valerius Maximus, Lib.</HI> 1. <HI>Cap.</HI> 8,
<PB N="83" REF="46">&sect;. 2. <HI>O vid Metamorph. Lib.</HI> 15. <HI>Fab.</HI> 50.</P>
<P N="16">xvi. Poets doe faine that the age of <HI>Iupiter</HI> &s;ucceded the golden age which pa&s;t away under <HI>Saturne.</HI> That this <HI>Iove</HI> was <HI>Cain</HI> who&s;e domini|ons &s;tretched farre upon the face of the earth, and who was the fir&s;t that built a City, is gathered by many manife&s;t tokens, For this <HI>Cain</HI> brought trouble upon his Father, and tooke his Si&s;ter to wife, which is reported, of <HI>Iupiter,</HI> &amp;c. <HI>Virg. &AElig;|neid.</HI> 1. <HI>A&s;t ego que divum.</HI></P>
<PB N="84" REF="47">
<Q><L>But I who walke Queene of the Gods above,</L>
<L>And am both wife, and Si&s;ter vnto Iove.</L></Q>
<P>And whereas Poets &s;ay, that <HI>Vulcane</HI> the inventer of Iron-workes was de&s;|cended from <HI>Iupiter. Mo|&s;es</HI> affirmeth that <HI>Tuval-Cain</HI> was a Grand-child unto <HI>Cain</HI> (the name not much dif&s;ering) and the inventour of the Black-Smiths craft. Which <HI>Vulcane</HI> they &s;ay made Thunderbolts for his Fa|ther <HI>Iupiter,</HI> becau&s;e <HI>Tu|val-Cain</HI> made weapons for his father <HI>Cain,</HI> wher|by
<PB N="85" REF="47">he became terrible to his enemies.</P>
<P N="17">xvii. Of the Floud there are wonderfull things reported among the <HI>Heathens,</HI> not contra|ry to tho&s;e things which are related in the &s;acred Scripture: But that the <HI>Grecians</HI> doe confound that inundation in the time of King <HI>Deucalian</HI> which overflowed no parts but <HI>The&s;&s;aly,</HI> with univer&s;all inundation which is called the <HI>Ogy|gian deluge. Io&s;ephus</HI> in the 1. Booke of <HI>Originals. cap.</HI> 4. &s;ayes, that the place where the Arke &s;etled is
<PB N="86" REF="48">called by the <HI>Armenians</HI> <GAP DESC="foreign">, (the Mount) and that in his time their could be &s;hewen &s;ome re|liques of the Arke. In the &s;ame place hee citeth one <HI>Bero&s;us a Chaldean,</HI> avou|ching that &s;ome portions of this Ve&s;&s;ell may bee &s;eene on the Mountaine of the <HI>Cordyi</HI> in <HI>Armenia,</HI> and that Travellers doe &s;crape from them a clammy bituminous &s;ub|&s;tance <GAP DESC="foreign"> <HI>(to divert from evills which may betide them.)</HI> In the &s;ame place he al&s;o citeth <HI>Ierome</HI> an <HI>Egyptian</HI> who writ <HI>Commentaries</HI>
<PB N="87" REF="48">of the Antiquities of <HI>Phoenicia</HI> and <HI>Mna&s;eas,</HI> and <HI>Nicholas Dama&s;cen</HI> who writ of the <HI>Deluge</HI> almo&s;t con&s;onantly to the holy Scripture. This <HI>Nicholas</HI> relateth in the ninety fixt booke of his Hi&s;tories, that there is above <HI>Mini|as,</HI> a high Mountaine of <HI>Armenia</HI> which is called <HI>Baris,</HI> into which many fled for feare of the floud, and that one carryed in an Arke arrived to the very top of the Moun|taine, and that &s;ome re|liques of the wood of the Arke are there &s;till re&s;er|ved: and la&s;tly that it is
<PB N="88" REF="49">likely that this is the &s;ame man whom <HI>Mo&s;es</HI> the Law-giver of the <HI>He|brewes</HI> doth &s;peake of. It is a thing remarkable that an <HI>Heathen</HI> man &s;eateth <HI>Minias</HI> in <HI>Armenia,</HI> for <HI>Ieremy</HI> al&s;o. <HI>Cap.</HI> 51.5.7. Ioyneth <HI>Minu</HI> and <HI>Ara|rat</HI> as neare borderers.</P>
<P N="18">xviii. Yea and <HI>Abyde|nus,</HI> who writ Medicinall treati&s;es in <HI>Arabick,</HI> makes mention of Birds which <HI>Sei&s;itris</HI> (&s;o doth hee call <HI>Noah</HI>) &s;ent out of his Ark, and received them again, with hope of good &s;ucce&s;&s;e, when he ob&s;er|ved the feete of one of
<PB N="89" REF="49">them to bee dirty. You have the place entire in <HI>Eu&s;ebius</HI> his 9. Booke of <HI>Evangelicall Prepera|tion.</HI></P>
<P N="19">xix. The &s;ame Author in the &s;ame Booke doth &s;ince <HI>Io&s;ephus</HI> alleage ma|ny Te&s;timonies of <HI>Hea|thens,</HI> who have affirmed, that men before the De|luge did live for the &s;pace of a thou&s;and yeares.</P>
<P N="20">xx. And that two fac'd <HI>Ianus</HI> was none other but <HI>Noah,</HI> is made evident by his name. For <HI>Ianus</HI> is de|rived from <HI>Iaijn,</HI> which among the <HI>Hebrewes</HI> doth &s;ignifie wine, becau&s;e hee
<PB N="90" REF="50">was the inventor of Wine. And he is painted with a double face, one before and another behind, be|cau&s;e hee &s;aw both Ages, the one before and the o|ther after the Flood.</P>
<P N="21">xxi. This <HI>Noah</HI> had a Sonne named <HI>Cham</HI> or <HI>Ham,</HI> who obtained <HI>E|gypt</HI> by lot, and <HI>Africa;</HI> where hee was wor&s;hip|ped for a God, and hee is that God <HI>Hammon,</HI> who&s;e Temple and Oracle were in <HI>Lybia,</HI> and he is painted with hornes by the &s;ame error that <HI>Mo&s;es</HI> is com|monly painted with an horned forehead, that is
<PB N="91" REF="50">to &s;ay, by rea&s;on of the ignorance of the <HI>Hebrew</HI> and <HI>Syriack idiom,</HI> where|in the <HI>Beames of the Sunne</HI> are called <HI>hornes. Exod.</HI> 34.29. <HI>Abac.</HI> 3, 4. For the <HI>Africanes</HI> attributed unto him a head &s;hooting forth rayes.</P>
<P N="22">xxii. And the &s;ame ig|norance gave occa&s;ion of the fable of <HI>Bacchus</HI> drawne out of the thigh of <HI>Iupiter.</HI> For the <HI>Orien|tall</HI> people &s;ay that chil|dren come forth of the thigh of their father, as <HI>Exod. Cap.</HI> 1. <HI>ver.</HI> 5. <HI>Seven|ty &s;oules are &s;aid to have come out of the thigh of
<PB N="92" REF="51">Iacob.</HI> But <HI>Liber pater</HI> King of the <HI>A&s;&s;yrians,</HI> who ex|tended his victories farre in the <HI>Ea&s;t,</HI> from whence al&s;o were Tygers adjoy|ned to his Chariot. But the <HI>Grecians</HI> what&s;oever they heard of that Orien|call <HI>Liber</HI> transferred it to their <HI>Bacchus</HI> of <HI>Thebes</HI> a very drunken per&s;on.</P>
<P N="23">xxiii. But if <HI>Gramma|rians</HI> and <HI>Geographers</HI> had any ta&s;t of the <HI>Hebrew</HI> tongue, they needed not &s;o &s;ollicitou&s;ly to have &s;earched from whence the <HI>Erythrean</HI> Sea, that is the <HI>red Sea</HI> is &s;o called, whe|ther from King <HI>Erytheus</HI>
<PB N="93" REF="51">or from the red Sands, which are but dreams of &s;icke men: whereas it is manife&s;t that the <HI>Erythre|an,</HI> that is the red Sea, was &s;o called, becau&s;e it run|neth coa&s;ting upon <HI>Idu|mea,</HI> which word among&s;t the <HI>Hebrewes</HI> and <HI>Idume|ans</HI> doth &s;ignifie <HI>Red.</HI></P>
<P N="24">xxiv. Neither is it doubtfull, but that <HI>Iape|tus,</HI> whom the <HI>Grecians</HI> report to be the mo&s;t an|cient of men, was <HI>Iaphet</HI> the Sonne of <HI>Noah,</HI> from whom the <HI>Grecians</HI> had their <HI>Originall,</HI> and all the inhabitants of <HI>Europe,</HI> which is betokened by
<PB N="94" REF="52">the names of the Chil|dren of <HI>Iaphet,</HI> from whom the Nations of <HI>Europe</HI> were named, from <HI>Iavan</HI> the <HI>Ionians,</HI> from <HI>Me&s;ech Mo&s;chi,</HI> from <HI>Ti|ras</HI> the <HI>Thracians,</HI> from <HI>Go|mer</HI> the <HI>Cymnierians,</HI> from <HI>A&s;cenas</HI> the <HI>A&s;canians,</HI> from <HI>Eli&s;ca Hellones</HI> the <HI>Grecians,</HI> from <HI>Riphat</HI> the <HI>Ripheans,</HI> from <HI>Tar&s;us</HI> the <HI>Cilicians,</HI> who&s;e <HI>Metropo|litane City</HI> is <HI>Tar&s;is,</HI> from <HI>Dodanim</HI> the <HI>Dodoneans,</HI> from <HI>Cittim</HI> the <HI>Macedo|nians</HI> and <HI>The&s;&s;alians:</HI> for that the&s;e are <HI>Cittim</HI> is apparent in the <HI>Maccab. Cap.</HI> 1. <HI>ver.</HI> 1. Where <HI>A|lexander</HI>
<PB N="95" REF="52">is &s;aid to have come from the Country of <HI>Cittim,</HI> and pa&s;&s;ed unto <HI>A&s;ia.</HI></P>
<P N="25">xxv. And al&s;o the Gy|ants wars, and the &s;etting of Mountain upon Moun|taine, which <HI>Iupiter</HI> ca&s;t downe with his light|nings, what other are they but the building of <HI>Babell,</HI> which mad &s;truc|ture God overthrew by &s;ending a confu&s;ion of Tongues among&s;t them?</P>
<P N="26">xxvi. It is great de|light to ob&s;erve the manife&s;t impre&s;&s;ions of &s;acred Hi&s;tory in <HI>Herodo|tus</HI> his <HI>Enterpe.</HI> Hee &s;ayes
<PB N="96" REF="53">that the <HI>Egyptians</HI> were circumci&s;ed in his time, and al&s;o the <HI>Phaenicians, &AElig;thopians,</HI> and <HI>Cholchi|ans.</HI> To which Nations, how circumci&s;ion was derived, it is an ea&s;ie thing to know. For <HI>I&s;mael</HI> was circumci&s;ed and <HI>E&s;au,</HI> who&s;e of-&s;pring peopled all <HI>Arabia</HI> and <HI>Idumea:</HI> by whom circumci&s;ion was brought into <HI>&AElig;gypt,</HI> when the <HI>Arabians</HI> over|ran <HI>&AElig;gypt</HI> which often|times they did. Now the <HI>Iewes</HI> are reckoned among the <HI>Syrians.</HI> But how cir|cumci&s;ion was deduced unto the people of <HI>Col|chos,</HI>
<PB N="97" REF="53">is gathered by no ob&s;cure arguments, out of the fifth Chap. of the fir&s;t booke of the <HI>Chroni|eles:</HI> For there <HI>Teglat Pil|he&s;ar,</HI> King of the <HI>A&s;&s;yri|ans</HI> is &s;aid to have carried the <HI>Rubenites,</HI> and <HI>Gadites,</HI> and the halfe Tribe of <HI>Mana&s;&s;es</HI> unto <HI>Galach,</HI> and <HI>Habor;</HI> which are the <HI>Colchians,</HI> and <HI>Iberians,</HI> a|mong&s;t whom <HI>Herodotus</HI> admired that hee found circumci&s;ion:</P>
<P N="27">xxvii. In the &s;ame book al&s;o we have the name of <HI>Phero</HI>-King of <HI>Egypt,</HI> and of King <HI>Neco</HI> who is men|tioned. 2 <HI>Chron.</HI> 35. <HI>ver.</HI>
<PB N="98" REF="54">20. and of King <HI>Aprias</HI> who by <HI>Ieremy</HI> is called <HI>Ophra. Ier. cap.</HI> 44. <HI>ver.</HI> 30 and of <HI>Senacharib</HI> King of the <HI>A&s;&s;yrians</HI> and <HI>Arabi|ans,</HI> who with a great power invaded <HI>&AElig;gypt,</HI> who&s;e Army was put to flight by the Mice of the field by eating off their bow-&s;trings, and the lea|thers of their &s;hields.</P>
<P N="28">XXVIII. In the 2. of <HI>Chronicles Chap.</HI> 35. It is &s;toried, that King <HI>Io&s;ias</HI> rai&s;ed a terrible Army a|gain&s;t <HI>Necho,</HI> King of <HI>&AElig;|gypt,</HI> who overcame <HI>Io&s;i+as,</HI> and &s;lew him in the Plaine of <HI>Megiddo.</HI> And
<PB N="99" REF="54">this is the &s;elfe-&s;ame which is related by <HI>Hero|dotus</HI> in his &s;econd book, where he &s;ayes: <GAP DESC="foreign">. <HI>&amp;c. Necos</HI> with an Army of foot en coun|tring with the <HI>Syrians</HI> o|verthrew them in <HI>Mag|dolo.</HI></P>
<P N="29">XXIX. But whereas Circumci&s;ion among&s;t the <HI>Hebrewes</HI> was done with a knife of &s;tone, that is with a very &s;harp flint, as we may &s;ee. <HI>Exod.</HI> 4. <HI>ver.</HI> 5. the <HI>Curetes</HI> who are al&s;o called <HI>Corybantes</HI> imi|tating this cu&s;tome, did with a very &s;harpe flint cut off their Genitals. <HI>O|vid
<PB N="100" REF="55">Fa&s;t.</HI> 4. <HI>Ille etiam &s;axo, &amp;c. Hee mangled his body with a &s;harpe Stone.</HI></P>
<P>It is a very remarkable thing, that <HI>Numenius Py|thagoricus</HI> in his book <HI>De bono</HI> makes mention of <HI>Iannes</HI> and <HI>Iambres</HI> Magi|tians, who as St. <HI>Paul</HI> te|&s;tifies. 2 <HI>Tim.</HI> 3. <HI>ver.</HI> 8. re&s;i&s;ted <HI>Mo&s;es.</HI> The&s;e (as &s;ayes <HI>Numenius</HI>) did with|&s;tand <HI>Mu&s;cus</HI> (&s;o calleth he <HI>Mo&s;es</HI>) and by their wi&s;dome removed tho&s;e plagues which <HI>Mo&s;es</HI> brought upon the <HI>Egyp|tians, Eu&s;ebius</HI> citing it in the 9. of his <HI>Prepar.</HI> This is that <HI>Numenius</HI> who&s;e
<PB N="101" REF="55"><HI>Apothegme</HI> is reported abroad, <HI>What el&s;e is Plato but Mo&s;es &s;peaking Greeke?</HI> The Author <HI>Clemens Alexandrinus</HI> in his fir&s;t booke of <HI>Tapi&s;try.</HI></P>
<P N="31">xxxi. The prophecy of <HI>Nahum. Cap.</HI> 2. doth fore-tell the de&s;truction of <HI>Nineve,</HI> which was the City where their Kings kept their abode, and the <HI>Metropolis</HI> of <HI>A&s;&s;y|ria.</HI> But among&s;t other things <HI>ver.</HI> 6. he prophe|&s;ies, that the Gates of the City &s;hould bee opened by the breaking in of the River. This is the very thing, which <HI>Dioderus
<PB N="102" REF="56">Siculus</HI> in the 2. booke of his <HI>Hi&s;tor. Library</HI> doth more fully expre&s;&s;e. As that it was fore-told to <HI>Sardanapalus</HI> who then raigned in <HI>Nineve,</HI> and was narrowly be&s;ieged, that <HI>Ninive</HI> &s;hould then be overthrown when the River <HI>Tigris</HI> did wage warre again&s;t the City, and that not long after it happened, that the Gates and Walls thereof were broken downe, by the inundation of <HI>Tigris:</HI> which when <HI>Sardanapalus</HI> heard, he burned him&s;elfe with his Pallace. Where notwith&s;tanding <HI>Diodo|rus</HI>
<PB N="103" REF="56">confoundeth <HI>Tigris</HI> with <HI>Euphrates</HI> u&s;ing <HI>Ba|bilon</HI> in&s;tead of <HI>Ninive,</HI> as if <HI>Ninive</HI> were &s;citua|ted upon the River <HI>Eu|phrates.</HI></P>
<P N="32">xxxii. What need J to mention the prophe|cies of <HI>Sybilla Cumana,</HI> out of who&s;e Ver&s;es <HI>Virgill</HI> profe&s;&s;eth that hee tooke his fourth <HI>Eclogue?</HI> There the Poet fore-telleth the comming of a Virgin, and the nativity of a Child, that &s;hould be the Sonne of God, who &s;hould put away our offences, kill the Serpent, reduce the golden age, and &s;hould
<PB N="104" REF="57">have a large dominion: which things indeed were written by him in the &s;ame time that Chri&s;t was borne.</P>
<P N="33">XXXIII. About fifty yeares before the Nati|vity of Chri&s;t, <HI>Cicero</HI> writ his bookes of divination, where hee &s;peaketh of a Prophecy that a King &s;hould come whom wee mu&s;t obey, if wee would be &s;aved.</P>
<P N="34">XXXIV. <HI>Cornelius Taci|tus</HI> in the 5. booke of his Hi&s;tory, uttereth many things vainly concerning the <HI>Iewes,</HI> and their origi|nall, and misbecomming
<PB N="105" REF="57">&s;o great a man, reports things of heare-&s;ay for certaine: Nor doth <HI>In|&s;tino</HI> doe better in the 36. booke. But in <HI>Tacitus</HI> this is memorable: Hee &s;ayes there was a per&s;wa&s;ion in many, that it was con|tained in the antient wri|tings of the Prie&s;ts, that in that time it &s;hould come to pa&s;&s;e, that the Ea&s;t &s;hould prevaile, and that tho&s;e that came from <HI>Iudea</HI> &s;hould have the &s;way and dominion, which <HI>Ambages</HI> foretold <HI>Ve&s;patian</HI> and <HI>Titus.</HI> For the prophane man apply|ed prophecies of Chri&s;t
<PB N="106" REF="58">unto <HI>Ve&s;patian.</HI></P>
<P N="35">XXXV. But whence was that drawne but out of the true and ancient <HI>Theo|logie</HI> which <HI>Plato</HI> doth inculcate in &s;o many pla|ces of the puni&s;hment of the &s;oule, and of the judg|ment of God? And that which <HI>Ovid</HI> &s;ingeth of the la&s;t burning of the World. <HI>Metamorph.</HI> 1. <HI>E&s;&s;e quoque in fatis, &amp;c.</HI></P>
<Q><L>He call<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> to mind, it doom'd in fate doth &s;tand,</L>
<L>That time &s;hall come, wher|in the Sea and Land,</L>
<L>And Heav'ns bright pal|laces &s;hall &s;hake, and burn;</L>
<PB N="107" REF="58">
<L>And all this &s;tately frame to ruine turne.</L></Q>
<P>It were a tedious thing to in&s;i&s;t on all particulars. Hee that would know more of this kind, let him read <HI>Iu&s;tine Martyr</HI> his <HI>Parene&s;is</HI> to the <HI>Greekes</HI> and <HI>Clemens Alexandrinus</HI> his <HI>Protrept.</HI> and his <HI>Stro|mata;</HI> and <HI>Io&s;ephus</HI> his bookes again&s;t <HI>Appio,</HI> but e&s;pecially <HI>Eu&s;ebius</HI> of <HI>E|vangelicall Preparation.</HI></P>
<P>The&s;e things are &s;uffi|cient for the prai&s;e of <HI>Theologie;</HI> for the time will not permit any more but e&s;pecially is the&s;e
<PB N="108" REF="59">times wherein wee &s;ee pro&s;trated as it were the Carca&s;&s;es of &s;o many Churches and Vniver&s;i|ties, and fires overwhel|med with ruines. So that now <HI>Theologie</HI> it &s;elfe if it could &s;peake without the helpe of men, would require lamentations ra|ther then prai&s;es. Vertue is co~mended butis cold &amp; unregarded. Adulterous Theology flowing in wealth, environed with armes, and greedy of bloud, doth mo&s;t horri|bly rage for the chaire, &amp; in&s;ults upon the ruines of the Sanctuary. Whil&s;t
<PB N="109" REF="59">in the meane while true <HI>Theologie</HI> whi&s;pereth her Doctrine into a few eares, and hath not where to lay her head. From whence it ari&s;eth that few doe apply them&s;elves to the&s;e Arts, and his pro|fe&s;&s;ion is better reputed who &s;waggers with a fea|ther in his Cap, and walkes with a &s;word by his &s;ide, then his who weildeth the &s;pirituall &s;word of the divine word: and it is a greater glory <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">o break a hor&s;e into the Ring, then to compell mens minds into the compa&s;&s;e of true Piety,
<PB N="110" REF="60">and Fathers had rather place their Sons in a way of Merchandize, or to make them common Lawyers, then addict the~ to this &s;acred di&s;cipline. Let my Sonne (&s;ay they) be an Atourny in Court, let him be a Solliciter of cau&s;es, let him bee a Ste|ward, or a Factour, that getteth mony, rather then a Pa&s;tor of the Church, that with an empty pur&s;e &s;peaketh of great things, and thundereth out hea|venly matters.</P>
<P>But as for our parts, if we have true wi&s;edome, or if we contemne earth|ly
<PB N="111" REF="60">things in re&s;pect of heavenly, neither the per|ver&s;e judgements of men, nor the&s;e rigorous times in which &s;tudies grow cold, and nothing is fer|vent but cruelty, nor the deceitfull lu&s;tre of ri|ches, nor the very ruine of the tottering World &s;hal ever remove us from our &s;acred purpo&s;e. Di|vine wi&s;edome is a &s;uffi|cient reward unto it &s;elf, and whom it admitteth into its di&s;cipline it car|ryes the whole race: without dependance of the judgements of men it rai&s;eth our minds unto
<PB N="112" REF="61">God. For who&s;e &s;ake to &s;uffer contumely is an honourable rebuke, and a reproch more illu&s;trious then all humane glory.</P>
<P>Wherefore ca&s;ting all our cares upon GOD, who&s;e coun&s;ells cannot be kept backe by the Devill, nor moved forward by our &s;orrow, let us ab&s;olve our taske and fini&s;h our intended worke, with what fideli|ty, and indu&s;try we may.</P>
<DIV2 TYPE="part">
<PB N="113" REF="61">
<HEAD>The Inauguration of <HI>ALEXANDER COLVINUS.</HI></HEAD>
<P>IT remaineth therefore that we now come un|to that, which hath beene the cau&s;e of this frequent Congregation.</P>
<P>With Gods good-will we are about to elect un|to the profe&s;&s;ion of Di|vinity, and the degree of a Doctor, <HI>Alexander Col|vinus,</HI> a man by de&s;cent noble, endued with much learning and commenda|ble for his di&s;po&s;ition
<PB N="114" REF="62">and ma~ners who&s;e know|ledge above his yeares, elegant and piercing wit, acute judgement, tenaci|ous memory, happy flow|ing &s;peech, and &s;tile lofty with naturall decency, la&s;tly who&s;e great and con&s;tant labour doe not need our commendation.</P>
<P>Hee hath with much prai&s;e performed the of|fice of Philo&s;ophy and <HI>Hebrew</HI> reader, for &s;ome yeares already. But re|volving greater things in his mind he applyed him|&s;elfe to the &s;tudies of Di|vinity. Wherein having very much profitted hee
<PB N="115" REF="62">is by his own, ju&s;t de&s;ert and the will of our mo&s;t illu&s;trious Dutche&s;&s;e cal|led unto the profe&s;&s;ion of <HI>Theologie.</HI> To wit, that this profe&s;&s;ion which by the death of Profe&s;&s;ors, or by other ca&s;ualties may &s;uffer hurt and dam|mage, might bee confir|med by the more props and defences.</P>
<P>In your &s;ight hee hath given te&s;timonies of his wit and learning both in di&s;puting and teaching. Not as if we de&s;ired trial of his wit, nor that wee have the le&s;t doubt of his learning; but that wee
<PB N="116" REF="63">might &s;atisfie cu&s;tome.</P>
<P>Let therefore the uni|ver&s;ity Regi&s;ter &s;tand up and read unto thee <HI>Alex|ander Colvinus</HI> the u&s;uall forme of Oath, whereun|to thou &s;halt &s;weare, that thou maye&s;t know to what Offices thou doe&s;t tye thy &s;elfe, and what are the duties of thy pro|fe&s;&s;ion.</P>
<DIV3 TYPE="section">
<HEAD>Here is read the forme of of the Oath.</HEAD>
<P>NOw then, thou mo&s;t worthy man, that &s;halt be a member of our
<PB N="117" REF="63">Colledge, a&s;cend this Chaire where thou &s;halt be graced with the dig|nity of a Doctor, as is due unto thy vertue.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>The Doctor to be admitted a&s;cendeth the Chaire and the Promotor &s;peakes thus unto him.</HEAD>
<P>FIr&s;t of all I warn thee, and will againe and a|gaine admoni&s;h thee, that thou prove all thy doc|trine according to the rule of Gods word which is contained in the <HI>Cano|nicall</HI> bookes of the new
<PB N="118" REF="64">and the old Te&s;tament, and that thou entangle not mens minds in fal&s;e opinons, and corrupt the u&s;e of the pulpit which is con&s;ecrated to truth; That thou applaud not thy &s;elfe in a vaine &s;ubtilty of wit, or giue thy &s;elfe to curio&s;ity. That thou tire not thine auditour with multiplici|ty of &s;peech, rai&s;ing que|&s;tions out of que&s;tions, and being too bu&s;ily di|ligent in unnece&s;&s;aries: but forth with invade the maine force of the con|trover&s;ie, and &s;trike at the heart of fal&s;e Doc+trine.
<PB N="119" REF="64">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 woulde&s;t have thine Auditors at|tentive and earne&s;t, &s;o let thine care be open to the que&s;tions of thy Schol|lers when they aske thee. Let thy manners bee blamele&s;&s;e, thy life ho|ne&s;t, thy correction per|petual, be thou courteous to thy Schollers, peace|full with tho&s;e of thy &s;o|ciety, and upright before all men.</P>
<PB N="120" REF="65">
<P>I know that I admoni&s;h one that is mindfull, and adde &s;purres to one that freely runneth. But it is better to advi&s;e what is &s;uperfluous, then to bee deficient in what is ne|ce&s;&s;ary. What&s;oever thou &s;halt judge to bee need|le&s;&s;e in our exhortation, impute it partly to the cu&s;tome, and partly to our love.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>The Forme of Inau|gration.</HEAD>
<P>THerefore in the name of the Father, the
<PB N="121" REF="65">Son, and the holy Gho&s;t, the Individuall Trinity J create, and declare thee <HI>Alexander Coluinus</HI> to be Doctor of Divinity. And with the con&s;ent, and al|lowance of our worthy fellowes, I admit thee in|to the body and Colledge of Profe&s;&s;ors, that thou may'&s;t teach out of this Chaire; And that from henceforth thou enjoy all the priviledges, and immunities, which are granted to this &s;acred or|der by the Illu&s;trious Dukes of <HI>Bulloigne.</HI></P>
<P>I propo&s;e unto thee the booke of the &s;acred
<PB N="122" REF="66">Scripture open, that thou may&s;t learne wi&s;edome from thence, and conti+nually ca&s;t thine eyes on it. I propo&s;e the &s;ame un|to thee &s;hut, that without the helpe of bookes, thou may&s;t as often as &s;hall be needfull, an&s;were unto mens demands <HI>Extem|pore.</HI></P>
<P>I give thee mine hand as to a fellow <HI>Collegian,</HI> for a pledge of our bro|therly &s;ociety.</P>
<P>And with this bro|therly embrace I &s;alute thee.</P>
<P>With the good pro|&s;pering and the guidance
<PB N="123" REF="66">of one good and great God, take on thy &s;elfe this office, that it may be an honou<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">hee, de|light to our mo&s;t illu&s;tri|ous Dutche&s;&s;e, profit to this Vniver&s;ity, and <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> &s;afegard to Truth. To the glory of Gods name, and the edifying of his Church, through JESUS CHRIST <HI>our Lord, Amen.</HI></P>
<TRAILER>FJNJS.</TRAILER>
</DIV3>
</DIV2>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="imprimatur">
<PB REF="67" MS="y">
<P><HI>Imprimatur.</HI> T. WYKES. <HI>January.</HI> 28. 1639.</P>
<PB REF="67">
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
