Oration in the Praise of Divinity

PETER DV MOVLIN HIS ORATION in the Praise of Theology.

Spoken at Sedanum in an Auditory of Divines, VIII of the Ides of December, 1628. Before the Inauguration of the learned ALEXANDER COLVINUS to the degree of a Doctor, and before his admission to the profession of Theology.

T HE Inauguration of a Doctor, and Professor of 〈1 page duplicate〉 Divinity, which we are now preparing (most accomplisht and courteous Auditors) doth require, that we should first speak something of the nature and dignity of Theology. Not as if this sacred Profession could be more adorned by our commendation; but that your industry may be inflamed to embrace these studies, which by the unhappiness of these times are very little regarded.

Many men do suppose, that it is a difficult thing to set forth slender and small matters in cellency of speech, and to add weight unto things which are light, by reason of the tenuity of the matter; neither have there wanted some, who that they might become famous for their wits, have written in praise of a Fly, and a quartaine Ague; nor was I SOCRATES ashamed in a long Oration to extol the praises of BVSIRIDES, a man who seemed to have cast off man: whom I esteem (as says the Proverb) to have poured oil on Lintels, and to have sought for renown out of a matter very easy to be done. For what is more ready then to speak untruths? What field is more copious then lying? Or how can they want matter of discourse who out of an extreme delight in feigning, have little regard, whether their words be correspondent to the things, or their speech unto the truth.

But to me it seemeth a matter far more difficult, to express great subjects in equality of language, and so to speak of the greatest argument, that its value may not be impaired, nor its splendor overcast by the dullness of the speaker. So whereas the virtue of God doth in an infinite distance surmount the virtue of man, yet it is a thing more difficult fitly to praise God, then Man. But to endeavor to illustrate with words a thing which is not seen with outward beams, but with its own natural light, what is it but to point with ones finger at the Sun.

And indeed, the very greatness doth confound me, whilst I attempt to speak of the most weighty argument. And the very incitations do hinder me. For that excellency of the matter w ^ch doth instigate the endeavor doth cumber the success. But pardon is easily granted by favorable Auditors. And that especially in a divine subject, whose least knowledge it is better to obtain, then the most accurate of human things: no otherwise then the least ray of the Sun is more excellent then a thousand candles.

In which discourse do you not expect from me the flourishes of Rhetoricians, nor the ornaments of Orators, nor the equal smoothness of Sentences, nor that my speech should be swollen up with bubled vanity, nor that I should scatter on your heads some crumbs out of Aristotle's concise speech. It is sufficient for us to be understood. He is abundantly eloquent in this argument, who speaketh truth; nor doth that simple majesty of Divine wisdom stand in need of borrowed colors. Therefore as the nature of the thing shall require, and as occasion shall lead us, shall our speech run on plainly, and inelaborately.

Theology, if thou look after the Etimologie of the word, is a speech of GOD: And he is commonly called a Theologer or Divine, who knoweth, or professeth the knowledge of Divine things. With this title were the ancient Poets graced in times past. So doth Aristotle call them in the 12. of his Metaph. and Cicero in the 3. book of the Nature of the God's. And Clemens Alexandrinus in the 5. of his Tapist. says, That Orpheus was called a Divine.

There were amongst the ancient Grecians three kinds of Theology: one Fabulous, the other Phylosophicall, and the third Politic. Fabulous is that wherein Poets do versifie. Philosophical that which the natural Philosopher doth touch, and therein endeth; the Metaphysitian doth more fully express. But the Politic was amongst the Priests, and consisted in Ceremonies and Pontificiall rights. The first was fit for Theatres, the second for Schools, the third for Cities and civil society.

But we who are Christians call that Theology, which is a science of Divine things, and which treateth of God, not according to human reason, but divine revelation, which showeth not only what GOD is in himself, but also what he is towards us; nor doth it only discuss of his nature, but also of his will, teaching us what God expecteth from us, and what we should expect from God, what we should hope for, what we should fear: which learning when the Apostle St. JOHN had copiously, and sublimely handled, in the Argument of the Revelation he is justly styled the Divine.

Which notwithstanding I would not have so understood by you, as if Theology comprehended nothing but Revelation. That natural impression. That there is a God appertaineth to Theology; and also those natural notions of equity and goodness, implanted in Barbarians without any instruction, as being nothing else, but that law of God which was engraven in the hearts of men, before the publishing of the Law. The Apostle testifying it in his Epistle to the Romans, chap. 2. where he says; That the Gentiles by nature did the things contained in the Law, and shown the effect of the law written in their hearts. But these notions, like unto decayed Characters are made more express and illustrious: after that divine Revelation is added unto natural knowledge. The Divine doth also by sense, without revelation, know, many things of the works of God, but which do then at last begin to be comfortable, when out of the revealed word of God, there is engrafted in the mind a certain persuasion of the love which Christ beareth towards us. Then doth a man begin to live in the earth as in his Grandfathers lands. Thē doth he walk through the fields and woods, as through his Fathers garden. Then doth he behold the Heavens as the frontispiece of his Fathers palace, in which he knoweth he hath a habitatiō provided; nor doth he feed his mind with speculation without hope, as is the contemplatiō of Astronomers. And as by the guidance of the smalleft river we may at last come unto the sea: so do the least creatures by silent, but not obscure instructions lead us unto the immense depth of God's wisdom, and omnipotency, notwithstanding, those alone do reap this fruit by the documents of these dumb school-Masters, who faithfully have received the doctrine of the Gospel.

For as often as a man rowleth his eyes through this whole university of things, and comtemplateth the Heavens and the Earth depending upon the least beck of divinity, he meets with that unapproached light wherein GOD dwelleth, and his terrifying Majesty strikes a blindness into the eyes of the understanding. He seeth his Majesty armed with lightnings, and Angels waiting on him as Ministers, & appariters; which Contemplation would serve only for our astonishment, if peace with God were not revealed unto us by the Gospel, and horror cast off were turned into reverence and trembling into a filial confidence.

For this reason did GOD put on Man, that he might be 〈 in non-Latin alphabet 〉 , the more easily accessible, and whilst he went unto Man he might go unto God. And as MO • ES descending from the Mount covered his shining face with a veil, that with its splendor he might not dazzle the eyes of the Israelites: So God, and the same son of God, descending unto us from heaven, shrouded his Majesty in a veil of human nature, that we might not be stricken down at his presence, and trembling at his face as a judge, be confounded by his glory. Nor was there any arbitrator more fit, by whose mediation the discord between God and Man might be compounded, then he, who being both God & Man, did participate of both parts in a communion of nature.

All these things tend hitherto, that I may show, that that part of Theology, which is gotten by sense or natural knowledge, is unprofitable, unless the other part be added unto it, which is gotten only by Revelation.

In this place it is not necessary for us to dispute, whether Theology be Sapience, or Science, in that manner, as these faculties of the mind are defined by Aristotle in the sixth of his Ethics. The Apostle hath cut off this controversy speaking thus of the doctrine of the Gospel, 1 Cor. 2.6. We speak wisdom among them that are perfect, and cap. 12.8. To one is given the word of Wisdom, to another the word of Knowledge, by the same Spirit. But if skillful Ditchers and Plowmen, are by Homer called Wisemen, as 〈 in non-Latin alphabet 〉 , &c.

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By much better right shall the knowledge of the greatest and divine things be called Wisdom. This is that true prime Philosophy and Metaphysics, not indeed that which tortures the wit about the universal affections of Ens, but that which demonstrateth God a Posteriori, as he was seen of MOSES behind: and which following, the enchained order of things which are moved, doth from the motion of inferior bodies ascend unto the Primum Mobile, and from the first Moveable to the first Mover, who must necessarily be immovable, and so by motion cometh unto rest; Of which Aristotle is a most copious witness, who concludeth his Physickes, wherein he largely discourseth of Motion in the Prime Mover, well knowing that this is the end of natural knowledge, to lead unto things which are supernatural.

Indeed the principles, of a Science must be known by nature, as Arist, teacheth in the first book of his Poster. But the Principles of Divinity are not known by nature, as being only obtained by Revelation. But that which is wanting to the light, and perspecuity of the principles is abundantly requited and amended in the authority of the teacher.

It is wont also to be disputed, whether Theology be Speculative or Practicke: I will determine the matter in few words. That part of Theology which handleth of our manners, and the well ordering of our lives, is merely practique: for it is wholly referred unto action, whereunto no one can attain, without the guidance of contemplation, but such as is wholly destinated unto action.

But that other part of Theology, which treateth of God and his nature, of his simplicity, Eternity, infiniteness is altogether contemplative. For these things fall not within compass of action. I do not deny, but that the knowledge of these things also doth conduce much unto good works, so far forth as the love of God is stirred up thereby, and his reverence augmented. But this is only by occasion, as when a scholar learning of his Master the precepts of Philosophy, perceiveth in himself some sparckles of love to be kindled towards his Master, which notwithstanding is not the end of Philosophy. It is one thing to command the love of God, another thing to give occasions to love him. Yea I will boldly say, that Theology is more contemplative then practique, seeing that contemplation is the scope of action; For by good works we aspire unto the beatifical vision of God.

These lets being removed, we will more attentively behold the face and habit of Theology. Let this daughter of God come forth and appear, • ndeed in a sordid weed, drawing poverty with her for her companion, and besprinkle with the blood of many of her Disciples, but whose face is • efulgent with Celestial rays, and which tryum • hing over time, doth • ndure for everlasting. which light that it may not enlighten the eyes of the spectators, Satan out of the bottomless pit doth belch up black globes of smoke, and gathers a thick darkness of errors, and least the true face of Theology should be discerned he feigneth certain apparitions, and goblins, which countefeit the title, and image of Divinity; which with much applause he bringeth into the theater, here enticing wth blandishmen • s, there terrifying with threatenings: & oftentimes reterating that of his, I will give thee. But this daughter of heaven faintly drawing breath, and long hidden under the bushel, hath oftentimes broken her bonds, oftentimes removed her obstacles, and dispersing all clouds hath often appeared on a sudden, the Devil gnashing at it, and her adversaries repining.

Which indeed doth so far excel all other sciences, as heavenly things do surpass earthly, and divinity humanity. Insomuch that all other science is fallacious, and 〈2 pages missing〉 faithfully (if this be faith) deviding the spoil amongst themselves, which indeed is not justice, but equality.

But if thou consider the original of arts and sciences, they have their beginning from experience. For by many particular experiments the mind doth collect one thing universal. And of many universals appertaining to the same subject, and disposed in a certain order, is made up the body of any faculty, or science. But if as men say Mnemosyne (which signifies memory) be the mother of the Muses, experience must needs be their grādmother, as being that which bringeth forth, and confirmeth the memory. But the invēters of every Art are much renowned. And as everyone by some profitable invention was beneficial to civil society, so was he enthroned in heaven, and esteemed for a God. Such an one amongst the Egyptians was Osyris the inventer of Husbandry. And the boy that shown the use of the crooked Plow. Triptolemus amongst the Grecians: and Dagon the God of Palestine, who by Eusebius in his first book of Evangelical Preparation, Chap. 11. is called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as much as to say a God of corn, for Dagan among the Hebrews doth signify bread-corn,

But Theology did flow from God, and the Prophets and Apostles were his writers, and Instruments of the holy Spirit. The Apostle bearing witness in the 1 Cor. 2. Where he says: We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the Princes of this world, that come to naught; but we speak the wisdom of God in a mistery. For this is that fire which Prometheus by touching the wheel of the Suns Chariot with his staff, brought down unto the Earth.

But these things will be more illustrious, if we make a comparison between Divinity and every other Science.

The first we meet with is Philosophy, of which Cicero in his fifth Tusculane question says, That one day spent according to the precepts of Philosophy, is to be preferred wholly before immortality. He could not have founded louder, nor in a small matter have used an higher speech. But amongst wise men he shall never win belief. For those things which Philosophy stateth of the Sovereign goodness are so divers and repugnant, that they seem not to consist by nature, but opinion. Augustine in his 19. book of the City of God, Chap. 1. recyteth out of M. Varr • 288. differing opinions of Philosophers concerning the chief goodness. But if nothing certain can be determined by Philosophy concerning that which is the chief, and principal thing of all, you easily conjecture, what we may judge of the rest. It is necessary that he wavereth in the means, who faileth in the end; & that the strokes of the contention are not sure, nor according to aim, if there be no certain scope or mark whereat to strike.

Add hereunto, that Philosophy doth by many means endeavor to perfect the intellect, but Theology with one only, which is union with God. But multiplicity of means, which are not subordinate, is an evident token of imperfection.

Neither hath natural Philosophy anything in it which may satisfy the appetite, because man is borne to something more excellent then all nature.

And how languishing affections are stirred up by Philosophy from hence is apparent, because there was never any hitherto found, who would under go death for Plato's or Aristosles Philosophy: but for true Theology and sincere faith in God, death hath not been only expected, but desired, and willingly met with, and to effuse ones life for its sake is reputed for gain.

Moreover, as now the case standeth, Philosophy is almost reduced unto Schools, and they are very few who recall it to the common use and exercise of life. For it is all cumbered with briers, and is wholly busied in tying indissoluble knots, and vnweaving what it self hath woven, and offers us stony bread, which breaketh the teeth, and tyreth the wit with sharp and difficult trifles.

I omit that the old Christian Church found Philosophers most eager enemies to the doctrine of the Gospel. Tertullian who calleth a Philosopher, a creature of glory, doth also call Philosophers the Patriarchs of Heretics.

It is commonly known that precepts of virtue are not so much borrowed from Philosophers, as taken from them as unjust possessors, that they may be converted unto a better use. And they are compared unto those gold and silver vessels, which without hope of restitution, or intention to restore, the Israelites borrowed of the Egyptians, which afterward in adorning the Temple they consecrated to God. But as that rich household stuff which was brought our of Egypt and placed in the Tabernacle was but of slight & small estimation, in respect of the riches and splendor of Solomon's temple, which all over did shine with Gold: so those instructions which Divines do borrow from Heathens, are in no wise to be compared with the abundance, and the high value of sacred precepts which are read in the holy Scriptures.

Add that whileft the Philosopher deriveth precepts of honesty from nature, and bids us follow nature for our guide, and refers his documents to good fame, or the commodity of human Society, but not unto the glory of God, nor deduceth from the love of God's duties towards our Neighbor, he only shadoweth forth a few fading images of virtues, and substitutes in the place of true and genuine virtue, certain gay and resplendent vices, counterfeiting and belying the title of virtue.

But as for Medicine, and civil Law, there is no man of reason doth doubt, but that they are excellent gifts bestowed by God on Man, for the preservation of the body, and the maintenance of human society. But what is their comparison with Theology, Christ himself showeth, saying Luke 12.23. The life is more then meat, and the body is more then raiment. These are those three kinds of goods, as of mind, body, and fortune. Theology takes care for the good of the mind: Medicine for the good of the body, which is the health: And civil Law is exercised in the goods of Fortune, rendering unto everyone what is his own.

Perchance someone will say, that Medicine doth instruct the mind in Moral virtue, in that it enjoineth sobriety. It may also be added, that Physicians and Surgeons do teach men patience whilst they put them to pains. But it is most evident that sobriety is not prescribed by the Physician for honesty, but for health. And truly the care of good health doth much more rightly appertain to the Divine. For there are three most certain preservatives of health, sobriety, labor, tranquility of mind. These three doth Theology take care for, in that it forbids to be luxurious; it restraineth lust; it exhorts us to labor, and bringeth forth true hilarity, and tranquility of the mind, by infusing into it a persuasion of the love of GOD towards us, whereunto all sleepy potions and stupefactive Medicines are not to be compared. Neither doth anything procure so sweet a sleep, or so effectually dispel all cares, as doth the Spirit of adoption giving testimony to our hearts that we are the Sons of GOD. But how uncertain is medicine, how often Physicians grope out their way in darkness, and by officious diligence kill their patients, is made manifest by daily examples.

We have said that the civil Law is practiced in goods of fortune. For it is wholly busied in this that everyone should receive that which is his owae. What (thou wilt say) doth not Law instruct the mind in Justice, which is the principal of all virtues, and ought it not to be reckoned amongst the goods of fortune? Did not Justinian begin his Institutions with the definition of Justice? Truly whosoever says thus is not of my opinion. Civil Law doth not impress Justice it self into the mind, which is an habit of the regulated will, but only it governeth exterior actions, prohibiting violence, and recompensing damages. Only Theology gives Laws to the affections, and instilleth honesty into the will, in which the formal and essential nature of virtue doth consist. For even by a wicked man, and one that laboreth of inward vices, may the duties of a good Citizen be performed. He satisfieth the civil Law who deeply concealing his hatred with-holdeth his hand from the injury, being restrained by fear of the Laws. Neither is virtue the end of civil Laws, but peace and concord. And truly they are infinitely mistaken who suppose that the efficacy of civil Laws doth consist in this that they are just. For a Law hath its authority not because it is a Just, but because it is a Law, and a rule established by him that hath power, yea men live peacefully under evil laws, and miserably under good ones. They live peacefully under wicked laws when the Citizens do agree in the observation of them. They live miserably under good laws when the disobedient Citizens do contemn the authority of the Law giver, & the force of the laws doth lauguish. From hence it is that divers people do live after divers Laws. That by the Law of the twelve Tables it was lawful for Creditors to cut in pieces the Debtor that was not able to pay them. That by the same Laws a father might thrice sell his Son, and a Husband might kill his wife, if his wine did stink, or if she counterfeited Child-b • r • h. That amongst the Lacedemonians theevery was permitted; and that in Cyprus Virgins got their dowry by the use of their bodies. That amongst the Calecut Indians that wife that was more beloved of her husband then the rest, being gorgeously appareled even to allurement, is led forth unto her Funeral, and burned alive with her husband: that Kings are not to take to thenselves wives but first lain withal by their Priests which are called Bramins. That among the Turks Polyga my is lawful that men go to Market to be sold as Cattle, and to drink wine is a matter of conscience. Of all which things no one is observed amongst us: so that it is evident that that Justice, which is commanded in human Laws, is not so much a virtue, as a custom, and that therefore are things just, because they are decreed; but not decreed, because they are just; and lastly, those Laws are just, which being founded upon nature, are consentaneous to the Law of God.

If any one doth object to the contrary those intricate contentions of Divines, and that men in matters of religion encounter with most inveterate hatred, we answer that it is not the fault of the faculty but of men, who seek a knot in a bulrush (as says the Proverb ) and abuse the depravation of most certain things for their avarice and ambition. He doth ill that attributeth the faults of artificers to their Arts, as if any one should impute his blearednesse to the Sun, or being stricken with sudden blindness, should think that the Sun doth suffer an Eclypse. But whosoever doth not obstinately stick to prejudicate opinions, nor hath made his faith subject to his belly, nor enslaved it to another's will, he shall find in the holy Scripture many evident sentences, and needing no interpretation which are abundantly sufficient unto salvation.

But whereas the nobility of practique sciences doth consist in the nobility of their end, and in the fitness of means to attain unto this end, it cannot be spoken, how many degrees Theology doth herein excel all other Arts and Sciences. For every Science doth propose unto it self some particular end, which is not extended to our whole life, much less doth it reach unto those things which ensue this mortal life. So Economy serves for the instruction of an Nouse-holder; Politickes of a good Subject, and a good Prince; Tactickes for the well marshalling of an Army. Astronomy measutes the motions of heavenly bodies. Their number, and distances. Only Theology doth instruct a man as he is a man: and cōprchendeth the whole life of man: and extending its care bey ond the bounds of nature, is solicitous for the life to come. But men being preposterously wise, and adicted to present things do deliberate of the several portions of their lives, and have the manner of the whole disordered, and fail of their universal end. From whence it comes to pass that by many things prudently provided for there amounteth one general imprudence, whilst they endeavor to abound in good things, when themselves are evil. Only Theology designeth the last end, which is union with God, and supplying fit means thereunto, it layeth open a way which was never trodden by any human wisdom. It only restoreth the Image of GOD in Man which was almost defaced. It only poynteth out the way unto salvation. It alone teacheth us to live as in the sight of God, by whom the coverts of the darkest hypocrisy are most clearly seen through: before whose tribunal are admitted no exceptions, nor procrastinations, nor escape by idle excuses. Theology instructeth the heart with holy meditations, represseth anger, bridleth the appetite, detesteth fraud and lying, by the fear of God expelleth all fear of men, by the more vehement affection of the mind subduing, and as it were swallowing up all inferior perturbations. And it so elevateth the soul above the body; that it becomes a candidate of Divinity, and begins to live an heavenly life in this mortal body. For whereas the soul is united with the body in a twofold bond, whereof the one is natural the other voluntary, Theology either looseth or cutteth off the voluntary, so long as by the Law of nature, or the will of God, a natural dissolution is expected. That J may not hold you long. I esteem that man truly a Divine who is a Divine not only in his word but in his life. Cicero defined an Orator: A good man skillful in Ornaments of language. But we more rightly define a Theologer a good man skillful in divine things. For (as say the Apostle) 1 Cor. 4. The Kingdom of God doth not consist in word, but in virtue. This truly is a great praise of Theology, and a remarkable perogative, that whereas there are but few Physicians among common people, and few who are versed in the Laws, only Theology doth form and instruct every common man: and in the Amphitheater of this life sits not only amongst Senators, and noble personages or amongst the fourteen orders; but is also extended to the very utmost scaffold, and the meaner sort of people.

We will also speak somewhat of the Antiquity of Theology, for that also doth much conduce unto its praise. It is delight to contemplate the venerable Antiquity of this sacred Discipline.

We are wont to wonder at the Pyramids of Egypt, being the most ancient structure in the whole world. And those raw Scholars who are called Philologers do with great labor search after the old inscriptions of Tombes, Coines eaten and worn out, and Words which are mouldy, & obsolete with age, and preserve them as precious treasuries. But how late and fresh are these things, yea how frivolous are they in respect of the reverend age of Theology, which doth almost challenge the Sun in Antiquity, and deriveth its original from the infancy of the world, as being the Daughter of the ancient of Days, and from her fathers bosom sent down unto the Earth?

But if any contest in antiquity of books and letters, the Greeks are reputed to be the Princes of all learning, and Greece the mother of Arts, and the most ancient ingrosser of wisdom. But first of all Cadmus brought the letters into Greece out of Phoeniciae which is near bordering on Judea, and anciently did use the Hebrew idiom. Which the Greek Characters do make manifest, being not much unlike to those amongst the ancient Samaritans, and the names and order of the Greek alphabet but little differing from the Hebrew. And also the name of Cadmus, which signifieth a man of the East.

Homer the most ancient of the Greek authors that is extant, was after Moses six hundred and odd years. Moses was five hundred and fifty years before David, in whose age notwithstanding the Grecians did fetch both their food and the oracles of their God from the Oak and Walnut tree. From whence juglans was as much as to say, Iovis glans.

The first amongst the Greeks renowned for wisdom were the seven Wise men. But their age was in the time of Cyrus, Cambyses, and Darius, which was the age of Zacharias and Aggai, the latest of the Prophets.

We can also prove by six hundred examples, that the Grecians were Scholars unto the Hebrews, & that they drew out of the Theology of the Hebrews, whatsoever is contained in their Philosophers, or their Poets concerning divine things, agreeable to the truth: but these things are so corrupted by the craft of the Devil, that to find out some small particles of Gold, a whole heap of dung is to be removed.

I. I will take my beginning frō those names of God, which are attributed to him in Scripture. In the Old Testament the name of JEHOVA is most frequent: and God calleth himself by this name, Exod. 3.6. From this name it is evident-that the name of Jove amongst the Greoians was deduced. There is extant in Ensebius his 10. book of Evangelical preparation a fragment of Porphyry a most cruel enemy unto Christians, citing a place of Sanchoniata Beritius a most ancient Author, that writ before the time of the Trojan wars; where he says, that he received his Commentaries, from Ierombaall a Priest of the GOD Jove, which name is not much unlike to the name JEHOVA. And this Beritius was of Phoeniciae which is adjacent to Judea. Add hereunto that Diodorus Siculus in the 1. book of his Histor. Library says, that the God of Moses was called IAΩ.

II. But even God himself giveth himself this name. I am, or he who is, as if in comparison with God other things had no being. Which learning Plato following, calleth God 〈 in non-Latin alphabet 〉 him that hath being. Whose words are cited by Eusebius in the 11. of his Evangelical Preparat. Cap. 8. out of his books of the Laws where Plato sets down two things, the one 〈 in non-Latin alphabet 〉 , which always is & never is made, to wit, God the other, 〈 in non-Latin alphabet 〉 , which always is made, but never is: to wit Time, whose parts past are not; that which is to come is not yet; but that which is present is not time but a fleeting moment. Wherupon Numenius a Pythagerean discourseth many things excellently in the same Eusebius. Lib. 11. Cap. 10.

III. In the Porch of the Temple at Delphi, was inscribed in capital letters of Gold this word El which with us is thou art, with this title of praise would some wise man have God to be illustrated, as if he alone had existence. Upon which word Plutarch hath written a Book, where amongst many other admirable things of God's eternal immutability, he hath these words most remarkable and divine▪ God (says he) 〈 in non-Latin alphabet 〉 . Being one doth in one instant make complete his Eternity Which words being drawn out of the secrets of more sublime Divinity, Plurarch being a man most ignorant in divine things did not understand, buthad culled some where else and inserted in his work.

IV. The name of Adonai is also very frequent in the Scripture, & it signifies Lord, which name I see to be used also by Greek Authors; for Father Liber, the Son of Jupiter Belus who reigned very far in the East is by Poets called Edoneus. Hor. Carm. Lib. • . Non ego sanius bacchabor Edonis. And in Euschius his 14. Book of Evangelical Preparat. Cap. 14. We have Verses of Empedocles a most ancient Poet, in which Edoneus is rela • ed to be one of the prime principles, 〈 in non-Latin alphabet 〉 &c. lupiter, life bringing Juno, and Edoneus.

And the Paramou • of Venus of Syria who is called Astarte was named 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Adonis, that is Lord.

v. The Scripture says, that the Devil being precipitated and excluded from heaven brought discord into the Earth. This hath Homer described in most elegant verses, which was first observed by Justin Martyr, in his exhortation to the Greeks. There Homer relateth that Jupiter caught Ate, that is the Goddess of revenge and discord by the hair, and cast her down from Heaven, withal swearing, that it should be forever interdicted for her to come thither again. Forthwith he addeth

VI. Justin Martyr in his Exhortation to the Greeks, and Eusebius in the 9. Book of Preparation do speak of an Oracle of Apollos who being demanded what men are truly wise, made answer.

VII. But we will run over the most principal Chapters of the Mosaical History, for we shall find some evident foot-steps thereof in the Books of the Heathen. In the beginning (says Moses ) God made the Heaven and the Earth, and the Earth was without form and void. The Ceptuagint translate it 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that is invisible and without order. This is that Chaos of Hefied. of which Ovid speaketh much in the beginning of his Metamorphosis, where he calls it a rude and indisposed mass, &c.

VIII. Moses goes forward and darkness were upon the face of the deep, and God said; Let there be light. This is the very self-same which Hesiod says in his Theogonia. The first of all was Chaos, and a little after?

He could not more plainly say, that darkness did over spread the earth, and that darkness was before light, and that light was brought forth of darkness.

IX. The Creation of Man out of the clay, or dust tempered with water, was not unknown to Heathens. Hor. Carm. 1. b • oke. 3 Ode. Calleth the first man Lutum princeps, that is, the first Clay. Iuvenall in his 6 Satyr of the first men, says; 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 〈 in non-Latin alphabet 〉 and aborigines, that is • hen borne and bred in the same Earth; Hesiod in his works says, that Jupiter bade Vulcane: 〈 in non-Latin alphabet 〉 , temper earth with water, and give them a human 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. H • e relateth that at the first a man had four feet, and so many arms: but when by reason of his strength he 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 somewhat of the Sanctification of the Seventh day, is made manifest out of Hesiod. Who says:

XIII. And what was the estate, and happiness of man before the fall, Plato doth copiously recite in his Polit. Then (says 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 own accord, naked and without houses did they live in the open Air, and had conference with Beasts. For Plato had heard spoken of the talk between Eve and the Serpent. Neither is it doubtful but that from thence were Æsops Fables derived, where are brought in Beasts discoursing with men.

xiv. That men fell from his estate of happiness because he 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 Vess • ll, but that God gave to Epimetheus a Woman, whom he called Pandora, who by opening the vessel, was the cause that all those blessings flew away unto Heaven: Notwithstanding Hope remained in the mouth of the Vessel; 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 temptation, whereby Satan in the shape of a Serpent assailed Eve, succeeded with him according to his intention, the cursed Devil applauding himself for this mischief, would be adored in the shape of a Serpent-In this figure was he 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 do fain that the age of Jupiter succeeded the golden age which past away under Saturn. That this Jove was Cain whose dominions stretched far 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 took his Sister to wife, which is reported, of Jupiter, &c. Virg. Æneid. 1. Ast ego que divum.

And whereas Poets say, that Vulcane the inventer of Iron-works was descended from Jupiter. 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 Jupiter, because Tuval-Cain made weapons for his father Cain, whereby he became terrible to his enemies.

xvii. Of the Flood there are wonderful things reported among the Heathens, not contrary to those things which are related in the sacred Scripture: But that the Grecians do confound that inundation in the time of King Deucalian which overflowed no parts but Thessaly, with universal inundation which is called the Ogygian deluge. Josephus in the 1. Book of Originals. cap. 4. says, that the place where the Ark settled is called by the Armenians 〈 in non-Latin alphabet 〉 , (the Mount) and that in his time their could be shown some relics of the Ark. In the same place he citeth one Berosus a Chaldean, avouching that some portions of this Vessel may be seen on the Mountain of the Cordyi in Armenia, and that Travelers do scrape from them a clammy bituminous substance 〈 in non-Latin alphabet 〉 (to divert from evils which may betide them.) In the same place he also citeth Jerome an Egyptian who writ Commentaries of the Antiquities of Phoenicia and Mnaseas, and Nicholas Damascene who writ of the Deluge almost consonantly to the holy Scripture. This Nicholas relateth in the ninety fixed book of his Histories, that there is above Minias, a high Mountain of Armenia which is called Baris, into which many fled for fear of the flood, and that one carried in an Ark arrived to the very top of the Mountain, and that some relics of the wood of the Ark are there still reserved: and lastly that it is likely that this is the same man whom Moses the Law-giver of the Hebrews doth speak of. It is a thing remarkable that an Heathen man seateth Minias in Armenia, for Jeremiah also. Cap. 51.5.7. Ioyneth Minu and Ararat as near borderers.

xviii. Yea and Abydenus, who writ Medicinal treatises in Arabic, makes mention of Birds which Seisitris (so doth he call Noah ) sent out of his Ark, and received them again, with hope of good success, when he observed the feet of one of them to be dirty. You have the place entire in Eusebius his 9. Book of Evangelical Preperation.

xix. The same Author in the same Book doth since Josephus allege many Testimonies of Heathens, who have affirmed, that men before the Deluge did live for the space of a thousand years.

xx. And that two faced Ianus was none other but Noah, is made evident by his name. For Ianus is derived from Iaijn, which among the Hebrews doth signify wine, because he was the inventor of Wine. And he is painted with a double face, one before and another behind, because he saw both Ages, the one before and the other after the Flood.

xxi. This Noah had a Son named Cham or Ham, who obtained Egypt by lot, and Africa; where he was worshipped for a God, and he is that God Hammon, whose Temple and Oracle were in Libya, and he is painted with horns 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 Syriac idiom, wherein the Beams of the Sun are called horns. Exod. 34.29. Abac. 3, 4. For the Africanes attributed unto him a head shooting forth rays.

xxii. And the same ignorance gave occasion of the fable of Bacchus drawn out of the thigh of Jupiter. For the Oriental people say that children come forth of the thigh of their father, as Exod. Cap. 1. ver. 5. Seventy souls are said to have come out of the thigh of Jacob. But Liber pater King of the Assyrians, who extended his victories far in the East, from whence also were Tigers adjoined to his Chariot. But the Grecians whatsoever they heard of that Oriencall Liber transferred it to their Bacchus of Thebes a very drunken person.

xxiii. But if Grammarians and Geographers had any taste of the Hebrew tongue, they needed not so solicitously to have searched from whence the Erythrean Sea, that is the red Sea is so called, whether from King Erytheus or from the red Sands, which are but dreams of sick men: whereas it is manifest that the Erythrean, that is the red Sea, was so called, because it runneth coasting upon Idumea, which word amongst the Hebrews and Idumeans doth signify Red.

xxiv. Neither is it doubtful, but that Iapetus, whom the Grecians report to be the most ancient of men, was Japheth the Son of Noah, from whom the Grecians had their Original, and all the inhabitants of Europe, which is betokened by the names of the Children of Japheth, from whom the Nations of Europe were named, from Javan the Ionians, from Mesech Moschi, from Tiras the Thracians, from Gomer the Cymnierians, from Ascenas the Ascanians, from Elisca Hellones the Grecians, from Riphat the Ripheans, from Tarsus the Cilicians, whose Metropolitan City is Tarsis, from Dodanim the Dodoneans, from Cittim the Macedonians and Thessalians: for that these are Cittim is apparent in the Maccab. Cap. 1. ver. 1. Where Alexander is said to have come from the Country of Cittim, and passed unto Asia.

xxv. And also the Giants wars, and the setting of Mountain upon Mountain, which Jupiter cast down with his lightnings, what other are they but the building of Babel, which mad structure God overthrew by sending a confusion of Tongues amongst them?

xxvi. It is great delight to observe the manifest impressions of sacred History in Herodotus his Enterpe. He says that the Egyptians were circumcised in his time, and also the Phoenicians, Æthopians, and Cholchians. To which Nations, how circumcision was derived, it is an easy thing to know. For Ishmael was circumcised and Esau, whose of-spring peopled all Arabia and Idumea: by whom circumcision was brought into Ægypt, when the Arabians overran Ægypt which oftentimes they did. Now the Jews are reckoned among the Syrians. But how circumcision was deduced unto the people of Colchos, is gathered by no obscure arguments, out of the fifth Chap. of the first book of the Chronieles: For there Teglat Pilhesar, King of the Assyrians is said to have carried the Rubenites, and Gadites, and the half Tribe of Manasseh unto Galach, and Habor; which are the Colchians, and Iberians, amongst whom Herodotus admired that he found circumcision:

xxvii. In the same book also we have the name of Phero -King of Egypt, and of King Neco who is mentioned. 2 Chron. 35. ver. 20. and of King Aprias who by Jeremiah is called Ophra. Ier. cap. 44. ver. 30 and of Sennacherib King of the Assyrians and Arabians, who with a great power invaded Ægypt, whose Army was put to flight by the Mice of the field by eating off their bow-strings, and the leathers of their shields.

XXVIII. In the 2. of Chronicles Chap. 35. It is storied, that King Josiah raised a terrible Army against Necho, King of Ægypt, who overcame Josiah, and slew him in the Plain of Megiddo. And this is the self-same which is related by Herodotus in his second book, where he says: 〈 in non-Latin alphabet 〉 . &c. Necos with an Army of foot en countring with the Syrians overthrew them in Magdolo.

XXIX. But whereas Circumcision amongst the Hebrews was done with a knife of stone, that is with a very sharp flint, as we may see. Exod. 4. ver. 5. the Curetes who are also called Corybantes imitating this custom, did with a very sharp flint cut off their Genitals. Ovid Fast. 4. Ille etiam saxo, &c. He mangled his body with a sharp Stone.

It is a very remarkable thing, that Numenius Pythagoricus in his book De bono makes mention of Jannes and Jambres Magicians, who as St. Paul testifies. 2 Tim. 3. ver. 8. resisted Moses. These (as says Numenius ) did withstand Muscus (so calleth he Moses ) and by their wisdom removed those plagues which Moses brought upon the Egyptians, Eusebius citing it in the 9. of his Prepar. This is that Numenius whose Apothegme is reported abroad, What else is Plato but Moses speaking Greek? The Author Clemens Alexandrinus in his first book of Tapistry.

xxxi. The prophecy of Nahum. Cap. 2. doth fore-tell the destruction of Nineveh, which was the City where their Kings kept their abode, and the Metropolis of Assyria. But amongst other things ver. 6. he prophesies, that the Gates of the City should be opened by the breaking in of the River. This is the very thing, which Dioderus Siculus in the 2. book of his Histor. Library doth more fully express. As that it was fore-told to Sardanapalus who then reigned in Nineveh, and was narrowly besieged, that Nineveh should then be overthrown when the River Tigris did wage war against the City, and that not long after it happened, that the Gates and Walls thereof were broken down, by the inundation of Tigris: which when Sardanapalus heard, he burned himself with his Palace. Where notwithstanding Diodorus confoundeth Tigris with Euphrates using Babylon instead of Nineveh, as if Nineveh were situated upon the River Euphrates.

xxxii. What need J to mention the prophecies of Sybilla Cumana, out of whose Verses Virgil professeth that he took his fourth Eclogue? There the Poet fore-telleth the coming of a Virgin, and the nativity of a Child, that should be the Son of God, who should put away our offenses, kill the Serpent, reduce the golden age, and should have a large dominion: which things indeed were written by him in the same time that Christ was borne.

XXXIII. About fifty years before the Nativity of Christ, Cicero writ his books of divination, where he speaketh of a Prophecy that a King should come whom we must obey, if we would be saved.

XXXIV. Cornelius Tacitus in the 5. book of his History, uttereth many things vainly concerning the Jews, and their original, and misbecomming so great a man, reports things of hear-say for certain: Nor doth Instino do better in the 36. book. But in Tacitus this is memorable: He says there was a persuasion in many, that it was contained in the ancient writings of the Priests, that in that time it should come to pass, that the East should prevail, and that those that came from Judea should have the sway and dominion, which Ambages foretold Vespatian and Titus. For the profane man applied prophecies of Christ unto Vespatian.

XXXV. But whence was that drawn but out of the true and ancient Theology which Plato doth inculcate in so many places of the punishment of the soul, 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.

It were a tedious thing to insist on all particulars. He that would know more of this kind, let him read Justin Martyr his Parenesis to the Greeks and Clemens Alexandrinus his Protrept. and his Stromata; and Josephus his books against Appio, but especially Eusebius of Evangelical Preparation.

These things are sufficient for the praise of Theology; for the time will not permit anymore but especially is these times wherein we see prostrated as it were the Carcasses of so many Churches and Universities, and fires overwhelmed with ruins. So that now Theology it self if it could speak without the help of men, would require lamentations rather then praises. Virtue is commended butis cold & unregarded. Adulterous Theology flowing in wealth, environed with arms, and greedy of blood, doth most horribly rage for the chair, & insults upon the ruins of the Sanctuary. Whilst in the mean while true Theology whispereth her Doctrine into a few ears, and hath not where to lay her head. From whence it ariseth that few do apply themselves to these Arts, and his profession is better reputed who swaggers with a feather in his Cap, and walks with a sword by his side, then his who weildeth the spiritual sword of the divine word: and it is a greater glory • o break a horse into the Ring, then to compel men's minds into the compass of true Piety, and Fathers had rather place their Sons in a way of Merchandize, or to make them common Lawyers, then addict thē to this sacred discipline. Let my Son (say they) be an Atourny in Court, let him be a Solliciter of causes, let him be a Steward, or a Factour, that getteth money, 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 wisdom, or if we contemn earthly things in respect of heavenly, neither the perverse judgments of men, nor these rigorous times in which studies grow cold, and nothing is fervent but cruelty, nor the deceitful luster of riches, nor the very ruin of the tottering World shall ever remove us from our sacred purpose. Divine wisdom is a sufficient reward unto itself, and whom it admitteth into its discipline it carries the whole race: without dependence of the judgments of men it raiseth our minds unto God. For whose sake to suffer contumely is an honorable rebuke, and a reproach more illustrious then all human glory.

Wherefore casting all our cares upon GOD, whose counsels cannot be kept back by the Devil, nor moved forward by our sorrow, let us absolve our task and finish our intended work, with what fidelity, and industry we may.

Imprimatur. T. WYKES. January. 28. 1639.