Oration in the Praise of Divinity, Title page

Oration in the Praise of Divinity · Title page

PETER DV MOVLIN. HIS ORATION in the praiſe of Divinitie. WHEREIN IS SHEVVEN that Heatheniſh fables were firſt derived from holy SCRIPTVRE.

Tranſl. by J. M.

LONDON, Printed by B. A. and T. F. for Hen: Shepheard, and are to be ſold at his ſhop in Chancery-lane, at the ſigne of the Bible. 1640.

p. 1PETER DV MOVLIN HIS ORATION in the Praiſe of Theologie.

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

THE Inauguration of a Doctor, and Profeſſor of p. 1duplicate page p. 2Divinitie, which we are now preparing (moſt accompliſht and curteous Auditors) doth require, that we ſhould firſt ſpeak ſomething of the nature and dignity of Theologie. Not as if this ſacred Profeſſion could be more adorned by our commendation; but that your induſtry may be inflamed to embrace theſe ſtudies, which by the unhappineſſe of theſe times are very little regarded.

Many men doe ſuppoſe, that it is a difficult thing to ſet forth ſlender and ſmall matters in p. 3cellency of ſpeech, and to adde weight vntounto things which are light, by reaſon of the tenuity of the matter; neither have there wanted ſome, who that they might become famous for their wits, have written in praiſe of a Fly, and a quartaine Ague; nor was I SOCRATES aſhamed in a long Oration to extoll the praiſes of BVSIRIDES, a man who ſeemed to have caſt off man: whom I eſteeme (as ſayes the Proverbe) to have powred oyle on Lintels, and to have ſought for renowne p. 4out of a matter very eaſie to be done. For what is more ready then to ſpeak untruths? What field is more copious then lying? Or how can they want matter of diſcourſe who out of an extreme delight in faining, have little regard, whether their words bee correſpondent to the things, or their ſpeech unto the truth.

But to me it ſeemeth a matter farre more difficult, to expreſſe great ſubjects in equality of language, and ſo to ſpeake of the greateſt argument, p. 5that its value may not be impaired, nor its ſplendor overcaſt by the dulneſſe of the ſpeaker. So whereas the vertue of God doth in an infinite diſtance ſurmount the vertue of man, yet it is a thing more difficult fitly to praiſe God, then Man. But to endeavour to illuſtrate with words a thing which is not ſeene with outward beames, but with its own naturall light, what is it but to point with ones finger at the Sunne.

And indeed, the very greatneſſe doth confound p. 6me, whileſt I attempt to ſpeak of the moſt weighty argument. And the very incitations doe hinder me. For that excellency of the matter w^ch doth inſtigate the endeavour doth cumber the ſucceſſe. But pardon is eaſily granted by favourable Auditors. And that eſpecially in a divine ſubject, whoſe leaſt knowledge it is better to obtaine, then the moſt accurate of humane things: no otherwiſe then the leaſt ray of the Sunne is more excellent then a thouſand candles.

p. 7In which diſcourſe do you not expect from mee the flouriſhes of Rhetoricians, nor the ornaments of Orators, nor the equall ſmoothneſſe of Sentences, nor that my ſpeech ſhould be ſwolne up with bubled vanity, nor that I ſhould ſcatter on your heads ſome crums out of Ariſtotles conciſe ſpeech. It is ſufficient for us to be underſtood. Hee is abundantly eloquent in this argument, who ſpeaketh truth; nor doth that ſimple majeſty of Divine wiſdome ſtand in need p. 8of borrowed colours. Therefore as the nature of the thing ſhal require, and as occaſion ſhall lead us, ſhall our ſpeech run on plainly, and inelaborately.

Theologie, if thou looke after the Etimologie of the word, is a ſpeech of GOD: And he is commonly called a Theologer or Divine, who knoweth, or profeſſeth the knowledge of Divine things. With this title were the ancient Poets graced in times paſt. So doth Ariſtotle call them in the 12. of his Metaph. and p. 9Cicero in the 3. booke of the Nature of the Gods. And Clemens Alexandrinus in the 5. of his Tapiſt. ſayes, That Orpheus was called a Divine.

There were amongſt the ancient Grecians three kinds of Theology: one Fabulous, the other Phyloſophicall, and the third Politicke. Fabulous is that wherein Poets doe verſifie. Philoſophicall that which the naturall Philoſopher doth touch, and therein endeth; the Metaphyſitian doth more fully expreſſe. But the Politicke was amongſt p. 10the Prieſts, and conſiſted in Ceremonies and Pontificiall rights. The firſt was fit for Theatres, the ſecond for Schooles, the third for Cities and civill ſociety.

But we who are Chriſtians call that Theologie, which is a ſcience of Divine things, and which treateth of God, not according to humane reaſon, but divine revelation, which ſheweth not onelyonly what GOD is in himſelfe, but alſo what hee is towards us; nor doth it onelyonly diſcuſſe of his nature, but alſo of his p. 11will, teaching us what God expecteth from us, and what wee ſhould expect from God, what we ſhould hope for, what we ſhould feare: which learning when the Apoſtle St. IOHN had copiouſly, and ſublimely handled, in the Argument of the Revelation he is juſtly ſtiled the Divine.

Which notwithſtanding I would not have ſo underſtood by you, as if Theologie comprehended nothing but Revelation. That naturall impreſſion. That there is a God appertaineth to Theologie; p. 12and alſo thoſe naturall notions of equity and goodneſs, implanted in Barbarians without any inſtruction, as being nothing elſe, but that law of God which was engraven in the hearts of men, before the publiſhing of the Law. The Apoſtle teſtifying it in his Epiſtle to the Romans, chap. 2. where hee ſayes; That the Gentiles by nature did the things contained in the Law, and ſhewed the effect of the law written in their hearts. But theſe notions, like vntounto decayed Characters p. 13are made more expreſſe and illuſtrious: after that divine Revelation is added vntounto naturall knowledge. The Divine doth alſo by ſence, without revelation, know, many things of the workes of God, but which do then at laſt begin to be comfortable, when out of the revealed word of God, there is engrafted in the mind a certaine perſwaſion of the love which Chriſt beareth towards vsus. Then doth a man begin to live in the earth as in his Grandfathers lands. Thē doth he walke p. 14through the fields and woods, as through his Fathers garden. Then doth hee behold the Heavens as the frontiſpiece of his Fathers pallace, in which hee knoweth he hath a habitatiō provided; nor doth he feed his mind with ſpeculation without hope, as is the contemplatiō of Aſtronomers. And as by the guidance of the ſmalleft river wee may at laſt come unto the ſea: ſo do the leaſt creatures by ſilent, but not obſcure inſtructions lead us unto the immenſe depth of p. 15Gods wiſedome, and omnipotency, notwithſtanding, thoſe alone doe reape this fruit by the documents of theſe dumbe ſchoole-Maſters, who faithfully have received the doctrine of the Goſpell.

For as often as a man rowleth his eies through this whole univerſity of things, and comtemplateth the Heavens and the Earth depending upon the leaſt becke of divinity, he meets with that unapproached light wherein GOD dwelleth, and his terrifying Majeſty p. 16ſtrikes a blindneſſe into the eyes of the vnderſtanding. Hee ſeeth his Majeſty armed with lightnings, and Angels waiting on him as Miniſters, & appariters; which Contemplation would ſerve onelyonly for our aſtoniſhment, if peace with God were not revealed vntounto vsus by the Goſpell, and horrour caſt off were turned into reverence and trembling into a filiall confidence.

For this reaſon did GOD put on Man, that he might be foreign, the more eaſily acceſſible, and p. 17whil'ſt he went unto Man he might goe unto God. And as MO…ES deſcending from the Mount covered his ſhining face with a vayle, that with its ſplendor he might not dazell the eyes of the Iſraelites: So God, and the ſame ſonne of God, deſcending vntounto vsus from heaven, ſhrowded his Majeſty in a vayle of humane nature, that we might not be ſtricken downe at his preſence, and trembling at his face as a judge, be confounded by his glory. Nor was there any arbitrator more fit, by p. 18whoſe mediation the diſcord betweene 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 ſhew, that that part of Theologie, which is gotten by ſence or naturall knowledge, is vnprofitable, vnleſſe the other part be added vntounto it, which is gotten onelyonly by Revelation.

In this place it is not neceſſary for us to diſpute, p. 19whether Theologie be Sapience, or Science, in that manner, as theſe faculties of the mind are defined by Ariſtotle in the ſixth of his Ethicks. The Apoſtle hath cut off this controverſie ſpeaking thus of the doctrine of the Goſpell, 1 Cor. 2.6. We ſpeake wiſedome among them that are perfect, and cap. 12.8. To one is given the word of Wiſdome, to another the word of Knowledge, by the ſame Spirit. But if skilfull Ditchers and Plowmen, are by Homer called Wiſemen, as foreign, &c.

p. 20By much better right ſhall the knowledge of the greateſt and divine things be called Wiſedome. This is that true prime Philoſophy and Metaphyſicks, not indeed that which tortures the wit about the vniverſall affections of Ens, but that which demonſtrateth God a Poſteriori, as he was ſeene of MOSES behind: and which following, the enchained order of things which are moved, doth from the motion of inferiour bodies aſcend vntounto the Primum Mobile, and from the firſt Moveable p. 21to the firſt Mover, who muſt neceſſarily be immoveable, and ſo by motion commeth vntounto reſt; Of which Ariſtotle is a moſt copious witneſſe, who concludeth his Phyſickes, wherein he largely diſcourſeth of Motion in the Prime Mover, well knowing that this is the end of naturall knowledge, to lead vntounto things which are ſupernaturall.

Indeed the principles, of a Science muſt be knowne by nature, as Ariſt, teacheth in the firſt booke of his Poſter. But the Principles of Divinity p. 22are not knowne by nature, as being onelyonly 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 Theologie be Speculative or Practicke: I will determine the matter in few words. That part of Theologie which handleth of our manners, and the well ordering of our lives, is meerely practique: for it is wholly referred p. 23vntounto action, wherunto no one can attaine, without the guidance of contemplation, but ſuch as is wholly deſtinated unto action.

But that other part of Theologie, which treateth of God and his nature, of his ſimplicity, Eternity, infiniteneſſe is altogether contemplative. For theſe things fall not within compaſſe of action. I doe not deny, but that the knowledge of theſe things alſo doth conduce much vntounto good workes, ſo farre forth as the love of God is ſtirred p. 24vp thereby, and his reverence augmented. But this is only by occaſion, as when a ſcholler learning of his Maſter the precepts of Philoſophy, perceiveth in himſelfe 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 Theologie is more contemplative then practique, ſeeing that contemplation p. 25is the ſcope of action; For by good workes wee aſpire vntounto the beatificall viſion of God.

Theſe lets being removed, we will more attentively behold the face and habit of Theologie. Let this daughter of God come forth and appeare, …ndeed in a ſordid weed, drawing poverty with her for her companion, and beſprinckle with the bloud of many of her Diſciples, but whoſe face is …efulgent with Celeſtiall rayes, and which tryum…hing over time, doth …ndure for everlaſting. p. 26which light that it may not enlighten the eyes of the ſpectators, Satan out of the bottomleſſe pit doth belch vp blacke globes of ſmoake, and gathers a thicke darkeneſſe of errours, and leaſt the true face of Theologie ſhould be diſcerned he feigneth certaine apparitions, and goblins, which countefeit the title, and image of Divinity; which with much applauſe he bringeth into the theatre, here enticing wth blandiſhmen…s, there terrifying with threatnings: & oftentimes reterating p. 27that of his, I will give thee. But this daughter of heaven faintly drawing breath, and long hidden vnderunder the buſhel, hath oftentimes broken her bonds, oftentimes remooved her obſtacles, and diſperſing all clouds hath often appeared on a ſudden, the Devill gnaſhing at it, and her adverſaries repining.

Which indeed doth ſo farre excell all other ſciences, as heavenly things doe ſurpaſſe earthly, and divinity humanity. Inſomuch that all other ſcience is fallacious, and page missing p. 30faithfully (if this be faith) deviding the ſpoyle amongſt themſelves, which indeed is not juſtice, but equality.

But if thou conſider the original of arts and ſciences, they hauehave their beginning from experience. For by many particular experiments the mind doth collect one thing univerſall. And of many univerſals appertaining to the ſame ſubject, and diſpoſed in a certaine order, is made up the body of any faculty, or ſcience. But if as men ſay Mnemoſyne (which ſignifies memory) p. 31be 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 every one by ſome profitable invention was beneficiall to civill 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 ſhewed the vſe of the crooked Plow. Triptolemus amongſt the Grecians: p. 32and Dagon the God of Paleſtina, who by Euſebius in his firſt booke of Evangelicall Preparation, Chap. 11. is called foreign and foreign, as much as to ſay a God of corne, for Dagan among the Hebrewes doth ſignifie bread-corne,

But Theologie did flow from God, and the Prophets and Apoſtles were his writers, and Inſtruments of the holy Spirit. The Apoſtle bearing witneſſe in the 1 Cor. 2. Where he ſayes: We ſpeake wiſedome among them that are perfect; yet not the wiſedome p. 33of this world, nor of the Princes of this world, that come to naught; but we ſpeake the wiſedome of God in a miſtery. For this is that fire which Prometheus by touching the wheel of the Suns Chariot with his ſtaffe, brought downe vntounto 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 ſayes, That one day ſpent according p. 34to the precepts of Philoſophy, is to be preferred wholly before immortality. Hee could not have founded lowder, nor in a ſmall matter have vſed an higher ſpeech. But amongſt wiſe men he ſhall never winne beliefe. For thoſe things which Philoſophy ſtateth of the Soveraigne goodneſſe are ſo divers and repugnant, that they ſeeme not to conſiſt by nature, but opinion. Auguſtine in his 19. booke of the City of God, Chap. 1. recyteth out of M. Varr… 288. differing opinions of Philoſophers p. 35concerning the chiefe goodneſſe. But if nothing certaine can be determined by Philoſophy concerning that which is the chiefe, and principall thing of all, you eaſily conjecture, what we may judg 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 ayme, if there be no certaine ſcope or marke whereat to ſtrike.

Adde hereunto, that Phyloſophy doth by many meanes endeavour p. 36to perfit the intellect, but Theologie with one onelyonly, which is vnion with God. But multiplicity of meanes, which are not ſubordinate, is an evident token of imperfection.

Neither hath naturall Philoſophy any thing in it which may ſatisfie the appetite, becauſe man is borne to ſome thing more excellent then all nature.

And how languiſhing affections are ſtirred vp by Philoſophy from hence is apparent, becauſe there was never any hitherto found, who would p. 37vnderunder goe death for Plato's or Ariſtosles Philoſophy: but for true Theologie and ſincere faith in God, death hath not been onelyonly expected, but deſired, and willingly met with, and to effuſe ones life for its ſake is reputed for gaine.

Moreover, as now the caſe ſtandeth, Philoſophy is almoſt reduced vntounto Schooles, and they are very few who recall it to the common vſe and exerciſe of life. For it is all cumbred with briers, and is wholly buſied in tying indiſſoluble knots, p. 38and vnweaving what it ſelfe hath woven, and offers us ſtony bread, which breaketh the teeth, and tyreth the wit with ſharpe and difficult trifles.

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

It is commonly known that precepts of vertue are not ſo much borrowed p. 39from Philoſophers, as taken from them as vnjuſt poſſeſſors, that they may be converted vntounto a better vſe. And they are compared vntounto 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 ſtuffe which was brought our of Egypt and placed in the Tabernacle was but of ſlight & ſmall eſtimation, in reſpect of p. 40the riches and ſplendor of Salomons temple, which all over did ſhine with Gold: ſo thoſe inſtructions which Divines doe 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.

Adde that whileft the Philoſopher deriveth precepts of honeſty from nature, and bids us follow nature for our guide, and referres his documents to good fame, or the commodity of humane p. 41Society, but not vntounto the glory of God, nor deduceth from the love of Gods duties towards our Neighbour, hee onelyonly ſhadoweth forth a few fading images of vertues, and ſubſtitutes in the place of true and genuine vertue, certaine gay and reſplendent vices, counterfeiting and belying the title of vertue.

But as for Medicine, and civill Law, there is no man of reaſon doth doubt, but that they are excellent gifts beſtowed by God on Man, for the p. 42preſervation of the body, and the maintenance of humane ſociety. But what is their compariſon with Theology, Chriſt himſelfe ſheweth, ſaying Luke 12.23. The life is more then meat, and the body is more then rayment. 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 civill Law is exerciſed in the goods of Fortune, rendring unto every one what is his owne.

p. 43Perchance ſome one will ſay, that Medicine doth inſtruct the mind in Morall vertue, in that it enjoyneth ſobriety. It may alſo be added, that Phyſitians and Chirurgions doe teach men patience whileſt they put them to paines. But it is moſt evident that ſobriety is not preſcribed by the Phyſitian for honeſty, but for health. And truly the care of good health doth much more rightly appertaine to the Divine. For there are three moſt certaine preſervatives of health, ſobriety, p. 44labour, tranquility of mind. Theſe three doth Theologie 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 perſwaſion of the love of GOD towards us, whereunto all ſleepy potions and ſtupefactive Medicines are not to be compared. Neither doth any thing procure ſo ſweet a ſleep, or ſo effectually diſpell all cares, as doth the Spirit of adoption giving teſtimony p. 45to our hearts that wee are the Sons of GOD. But how uncertain is medicine, how often Phyſitians grope out their way in darkneſſe, and by officious diligence kill their patients, is made manifeſt by dayly examples.

Wee have ſaid that the civill Law is practiſed in goods of fortune. For it is wholly buſied in this that every one ſhould receive that which is his owae. What (thou wilt ſay) doth not Law inſtruct the mind in Iuſtice, which is the principall p. 46of all vertues, and ought it not to bee reckoned amongſt the goods of fortune? Did not Iuſtinian begin his Inſtitutions with the definition of Iuſtice? Truly whoſoever ſayes thus is not of my opinion. Civill Law doth not impreſſe Iuſtice it ſelfe into the mind, which is an habit of the regulated will, but onelyonly it governeth exterior actions, prohibiting violence, and recompencing dammages. OnelyOnly Theology gives Lawes to the affections, and inſtilleth honeſty into the will, in p. 47which the formall and eſſentiall nature of vertue doth conſiſt. For even by a wicked man, and one that laboureth of inward vices, may the duties of a good Citizen be performed. He ſatisfieth the civill Law who deeply concealing his hatred with-holdeth his hand from the injury, being reſtrained by feare of the Lawes. Neither is vertue the end of civill Lawes, but peace and concord. And truly they are infinitely miſtaken who ſuppoſe that the efficacy of civill Lawes p. 48doth conſiſt in this that they are juſt. For a Law hath its authority not becauſe it is a Iuſt, but becauſe it is a Law, and a rule eſtabliſhed by him that hath power, yea men live peacefully under evill lawes, and miſerably under good ones. They live peacefully under wicked lawes when the Citizens do agree in the obſervation of them. They live miſerably under good lawes when the diſobedient Citizens doe contemne the authority of the Law giver, & the force of the lawes p. 49doth lauguiſh. From hence it is that divers people doe live after divers Lawes. That by the Law of the twelve Tables it was lawfull for Creditors to cut in pieces the Debtour that was not able to pay them. That by the ſame Lawes a father might thrice ſell his Son, and a Husband might kill his wife, if his wine did ſtincke, 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. p. 50That amongſt the Calecut Indians that wife that was more beloved of her husband then the reſt, being gorgeouſly apparelled even to allurement, is led forth unto her Funerall, and burned alive with her huſband: that Kings are not to take to thēſelves wives but firſt laine withall by their Prieſts which are called Bramins. That among the Turkes Polyga my is lawfull that men goe to Market to be ſold as Cattell, and to drinke wine is a matter of conſcience. Of all which p. 51things no one is obſerved amongſt us: ſo that it is evident that that Iuſtice, which is commanded in humane Lawes, is not ſo much a vertue, as a cuſtome, and that therefore are things juſt, becauſe they are decreed; but not decreed, becauſe they are juſt; and laſtly, thoſe Lawes 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 p. 52matters of religion encounter with moſt inveterate hatred, we anſwer that it is not the fault of the faculty but of men, who ſeeke a knot in a bulruſh (as ſayes 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 Sunne, or being ſtricken with ſudden blindneſſe, ſhould thinke that the Sun doth ſuffer an Eclypſe. But whoſoever p. 53doth not obſtinately ſtick to prejudicate opinions, nor hath made his faith ſubject to his belly, nor enſlaved it to anothers will, he ſhall find in the holy Scripture many evident ſentences, and needing no interpretation which are abundantly ſufficient vntounto ſalvation.

But whereas the nobility of practique ſciences doth conſiſt in the nobility of their end, and in the fitneſſe of meanes to attaine vntounto this end, it cannot be ſpoken, how many degrees Theologie doth herein excell all other p. 54Arts and Sciences. For every Science doth propoſe unto it ſelfe ſome particular end, which is not extended to our whole life, much leſſe doth it reach unto thoſe things which enſue this mortall life. So Oeconomy 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 Theologie doth inſtruct a p. 55man as he is a man: and cōprchendeth the whole life of man: and extending its care bey ond the bounds of nature, is ſollicitous for the life to come. But men being prepoſterouſly wiſe, and adicted to preſent things doe deliberate of the ſeverall portions of their lives, and have the manner of the whole diſordered, and fayle of their univerſall end. From whence it comes to paſſe that by many things prudently provided for there amounteth one generall imprudence, whilſt p. 56they endeavor to abound in good things, when themſelves are evill. OnelyOnly Theologie deſigneth the laſt end, which is union with God, and ſupplying fit means therunto, it layeth open a way which was never trodden by any humane wiſedome. It onelyonly reſtoreth the Image of GOD in Man which was almoſt defaced. It onelyonly 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 hypocriſie are moſt p. 57clearely ſeene through: before whoſe tribunall are admitted no exceptions, nor procraſtinations, nor eſcape by idle excuſes. Theologie inſtructeth the heart with holy meditations, repreſſeth anger, bridleth the appetite, deteſteth fraud and lying, by the feare of God expelleth all feare of men, by the more vehement affection of the mind ſubduing, and as it were ſwallowing up all inferiour perturbations. And it ſo elevateth the ſoule above the body; that it becomes a candidate p. 58of Divinity, and begins to live an heavenly life in this mortall body. For whereas the ſoule is united with the body in a two-fold bond, whereof the one is naturall 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 naturall diſſolution is expected. That J may not hold you long. I eſteeme 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 skilfull p. 59in Ornaments of language. But we more rightly define a Theologer a good man skilfull in divine things. For (as ſaye the Apoſtle) 1 Cor. 4. The Kingdome of God doth not conſiſt in word, but in vertue. This truly is a great praiſe of Theology, and a remarkeable perogative, that whereas there are but few Phyſitians among common people, and few who are verſed in the Lawes, onelyonly Theology doth forme and inſtruct every common man: and in the Amphitheater of this life ſits p. 60not onelyonly 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.

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

Where in much ancient hoarineſſe is ſeene.

But ſuch old age as is both freſh and greene.

p. 61We are wont to wonder at the Pyramids of Egypt, being the moſt ancient ſtructure in the whole world. And thoſe raw Schollers who are called Philologers doe with great labour ſearch after the old inſcriptions of Tombes, Coines eaten and worne 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 Theologie, which doth almoſt p. 62challenge the Sunne in Antiquity, and deriveth its originall from the infancy of the world, as being the Daughter of the ancient of Dayes, and from her fathers boſome ſent downe unto the Earth?

But if any conteſt in antiquity of bookes and letters, the Greekes are reputed to be the Princes of all learning, and Greece the mother of Arts, and the moſt ancient ingroſſer of wiſedome. But firſt of all Cadmus brought the letters into Greece out of Phoeniciae which is neere p. 63bordering on Iudea, and anciently did vſe the Hebrew idiome. Which the Greeke Characters doe make manifeſt, being not much vnlike to thoſe amongſt the ancient Samaritanes, and the names and order of the Greeke alphabet but little differing from the Hebrew. And alſo the name of Cadmus, which ſignifieth a man of the Eaſt.

Homer the moſt ancient of the Greeke authors that is extant, was after Moſes ſixe hundred and odde yeares. Moſes was five hundred and fifty p. 64yeares before David, in whoſe age notwithſtanding the Grecians did fetch both their food and the oracles of their God from the Oake and Walnut tree. From whence juglans was as much as to ſay, Iovis glans.

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

We can alſo prove by ſixe hundred examples, p. 65that the Grecians were Schollers vntounto the Hebrewes, & that they drew out of the Theologie of the Hebrewes, whatſoever is contained in their Philoſophers, or their Poets cōcerning divine things, agreeable to the truth: but theſe things are ſo corrupted by the craft of the Devill, that to find out ſome ſmall particles of Gold, a whole heape of dung is to be remooved.

I. I will take my beginning frō thoſe names of God, which are attributed to him in Scripture. p. 66In the old Teſtament the name of JEHOVA is moſt frequent: and God calleth himſelfe by this name, Exod. 3.6. From this name it is evident-that the name of Iove amongſt the Greoians was deduced. There is extant in Enſebius his 10. booke of Evangelicall preparation a fragment of Porphyry a moſt cruell enemy vntounto Chriſtians, citing a place of Sanchoniata Beritius a moſt ancient Author, that writ before the time of the Trojan warres; where hee ſayes, that hee received his Commentaries, p. 67from Ierombaall a Prieſt of the GOD Iove, which name is not much vnlike to the name JEHOVA. And this Beritius was of Phoeniciae which is adjacent to Iudea. Adde hereunto that Diodorus Siculus in the 1. booke of his Hiſtor. Library ſayes, that the God of Moſes was called IAΩ.

II. But even God himſelfe giveth himſelfe this name. I am, or he who is, as if in compariſon with God other things had no being. Which learning Plato following, calleth p. 68God foreign him that hath being. Whoſe words are cited by Euſebius in the 11. of his Evangelicall Preparat. Cap. 8. out of his bookes of the Lawes where Plato ſets downe two things, the one foreign, which alwayes is & never is made, to wit, God the other, foreign, which alwayes is made, but never is: to wit Time, whoſe parts paſt are not; that which is to come is not yet; but that which is preſent is not time but a fleeting moment. Wherupon Numenius a Pythagerean p. 69diſcourſeth many things excellently in the ſame Euſebius. Lib. 11. Cap. 10.

III. In the Porch of the Temple at Delphos, was inſcribed in capitall letters of Gold this word El which with us is thou art, with this title of praiſe would ſome wiſe man have God to be illuſtrated, as if he alone had exiſtence. VponUpon which word Plutarch hath written a Booke, where amongſt many other admirable things of Gods eternall immutability, hee hath theſe p. 70words moſt remarkeable and divine▪ God (ſayes he) foreign. Being one doth in one inſtant make compleat his Eternity Which words being drawne out of the ſecrets of more ſublime Divinity, Plurarch being a man moſt ignorant in divine things did not underſtand, buthad culled ſome where elſe and inſerted in his worke.

IV. The name of Adonai is alſo very frequent in the Scripture, & it ſignifies Lord, which name I ſee to be uſed alſo p. 71by Greeke Authors; for Father Liber, the Sonne of Iupiter Belus who raigned very farre in the Eaſt is by Poets called Edoneus. Hor. Carm. Lib. …. Non ego ſanius bacchabor Edonis. And in Euſchius his 14. Booke of Evangelicall Preparat. Cap. 14. Wee have Verſes of Empedocles a moſt ancient Poet, in which Edoneus is rela…ed to be one of the prime principles, foreign &c. lupiter, life bringing Iuno, and Edoneus.

And the Paramou… of Venus of Syria who is called Aſtarte was named p. 70duplicate page p. 71duplicate page p. 70duplicate page p. 71duplicate page p. 72Adonis, that is Lord.

v. The Scripture ſayes, that the Devill being precipitated and excluded from heaven brought diſcord into the Earth. This hath Homer deſcribed in moſt elegant verſes, which was firſt obſerved by Iuſtine Martyr, in his exhortation to the Greekes. There Homer relateth that Iupiter caught Ate, that is the Goddeſſe of revenge and diſcord by the haire, and caſt her downe from Heaven, withall ſwearing, that it ſhould be for ever interdicted for her to come p. 73thither againe. Forthwith hee addeth

foreign, &c.

This ſaid, he her from the bright Heaven did throw,

And ſhee ſoone came into mens workes below.

VI. Iuſtine Martyr in his Exhortation to the Greekes, and Euſebius in the 9. Booke of Preparation doe ſpeake of an Oracle of Apollos who being demanded what men are truly wiſe, made anſwere.

foreign, &c.

The Hebrewes and Chaldeans are

p. 74The men true wiſedome doth adorne

Who for their God doth ſerve and ſeare

A King that of himſelfe was borne.

VII. But we will run over the moſt principall Chapters of the Moſaical Hiſtory, for we ſhall find ſome evident foot-ſteps thereof in the Bookes of the Heathen. In the beginning (ſayes Moſes) God made the Heaven and the Earth, and the Earth was without forme and void. The Ceptuagint tranſlate it foreign and foreign, p. 75that is inviſible and without order. This is that Chaos of Hefied. of which Ovid ſpeaketh much in the beginning of his Metamorphoſis, where he cals it a rude and indiſpoſed maſſe, &c.

VIII. Moſes goes forward and darkneſſe were upon the face of the deepe, and God ſaid; Let there bee light. This is the very ſelfe-ſame which Heſiod ſayes in his Theogonia. The firſt of all was Chaos, and a little after?

foreign, &c.

Of Chaos Erebus, and night were borne;

p. 76Of Night faire Æther, and the beautious morne.

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

IX. The Creation of Man out of the clay, or duſt tempered with water, was not unknowne to Heathens. Hor. Carm. 1. b…oke. 3 Ode. Calleth the firſt man Lutum princeps, that is, the firſt Clay. Iuvenall in his 6 Satyr of the firſt men, ſayes; that being p. 77compoſed 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 foreign and aborigines, that is …hen borne and bred in the ſame Earth; Heſiod in his workes ſayes, that Iupiter bade Vulcane: foreign, temper earth with water, and give them a humane voice.

X. But the Creation of the woman, out of a portion cut off from the body of the man, Plato deſcribeth p. 78about the end of his Banquet. H…e relateth that at the firſt a man had foure feet, and ſo many armes: but when by reaſon of his ſtrength hee grew inſolent towards God, he cut him into two parts, and of one man made two, who had but two feet.

XI. As for the Garden of the Heſperides, ſo much famed in the Verſes of Poets, and the golden Apples therein, and the Serpent keeper of the Apples, they are plainly an imitation of the Hiſtory of the Garden of Heden, p. 79where the Apples were forbidden to man, and the Serpent came unto Eve.

XII. But that the Heathens had heard ſomwhat of the Sanctification of the Seventh day, is made manifeſt out of Heſiod. Who ſayes:

foreign, &c.

The firſt new Moone and the fourth and ſeventh day were holy, &c.

XIII. And what was the eſtate, and happineſſe of man before the fall, Plato doth copiouſly recite in his Polit. Then (ſayes he) there were no p. 80ravenous Creatures, God was then the paſtor and keeper of men, they lived by the fruits which the Earth brought forth of its owne accord, naked and without houſes did they live in the open Ayre, and had conference with Beaſts. For Plato had heard ſpoken of the talke betweene Eve and the Serpent. Neither is it doubtfull but that from thence were Æſops Fables derived, where are brought in Beaſts diſcourſing with men.

xiv. That men fell from his eſtate of happineſſe becauſe hee gave p. 81truſt 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 veſſell, was the cauſe that all thoſe bleſſings flew away unto Heaven: Notwithſtanding Hope remained in the mouth of the Veſſell; which hope, what elſe is it, but that promiſe which was made unto Adam, concerning the ſeed, p. 82which ſhould bruiſe the head of the Serpent?

xv. But when the tentation, whereby Satan in the ſhape of a Serpent aſſailed Eve, ſucceeded with him according to his intention, the curſed Devill applauding himſelfe for this miſchiefe, would be adored in the ſhape of a Serpent-In this figure was hee worſhipped at Epidaurum, from whence the ſame Religion was tranſported to Rome. Read Ariſtophanes his Plutus, Lucians Pſeudomantis, and Valerius Maximus, Lib. 1. Cap. 8, p. 83§. 2. O vid Metamorph. Lib. 15. Fab. 50.

xvi. Poets doe faine that the age of Iupiter ſucceded the golden age which paſt away under Saturne. That this Iove was Cain whoſe dominions ſtretched farre upon the face of the earth, and who was the firſt that built a City, is gathered by many manifeſt tokens, For this Cain brought trouble upon his Father, and tooke his Siſter to wife, which is reported, of Iupiter, &c. Virg. Æneid. 1. Aſt ego que divum.

p. 84But I who walke Queene of the Gods above,

And am both wife, and Siſter vntounto Iove.

And whereas Poets ſay, that Vulcane the inventer of Iron-workes was deſcended from Iupiter. Moſes affirmeth that Tuval-Cain was a Grand-child unto Cain (the name not much difſering) and the inventour of the Black-Smiths craft. Which Vulcane they ſay made Thunderbolts for his Father Iupiter, becauſe Tuval-Cain made weapons for his father Cain, wherby p. 85he became terrible to his enemies.

xvii. Of the Floud there are wonderfull things reported among the Heathens, not contrary to thoſe things which are related in the ſacred Scripture: But that the Grecians doe confound that inundation in the time of King Deucalian which overflowed no parts but Theſſaly, with univerſall inundation which is called the Ogygian deluge. Ioſephus in the 1. Booke of Originals. cap. 4. ſayes, that the place where the Arke ſetled is p. 86called by the Armenians foreign, (the Mount) and that in his time their could be ſhewen ſome reliques of the Arke. In the ſame place hee citeth one Beroſus a Chaldean, avouching that ſome portions of this Veſſell may bee ſeene on the Mountaine of the Cordyi in Armenia, and that Travellers doe ſcrape from them a clammy bituminous ſubſtance foreign (to divert from evills which may betide them.) In the ſame place he alſo citeth Ierome an Egyptian who writ Commentaries p. 87of the Antiquities of Phoenicia and Mnaſeas, and Nicholas Damaſcen who writ of the Deluge almoſt conſonantly to the holy Scripture. This Nicholas relateth in the ninety fixt booke of his Hiſtories, that there is above Minias, a high Mountaine of Armenia which is called Baris, into which many fled for feare of the floud, and that one carryed in an Arke arrived to the very top of the Mountaine, and that ſome reliques of the wood of the Arke are there ſtill reſerved: and laſtly that it is p. 88likely that this is the ſame man whom Moſes the Law-giver of the Hebrewes doth ſpeake of. It is a thing remarkable that an Heathen man ſeateth Minias in Armenia, for Ieremy alſo. Cap. 51.5.7. Ioyneth Minu and Ararat as neare borderers.

xviii. Yea and Abydenus, who writ Medicinall treatiſes in Arabick, makes mention of Birds which Seiſitris (ſo doth hee call Noah) ſent out of his Ark, and received them again, with hope of good ſucceſſe, when he obſerved the feete of one of p. 89them to bee dirty. You have the place entire in Euſebius his 9. Booke of Evangelicall Preperation.

xix. The ſame Author in the ſame Booke doth ſince Ioſephus alleage many Teſtimonies of Heathens, who have affirmed, that men before the Deluge did live for the ſpace of a thouſand yeares.

xx. And that two fac'd Ianus was none other but Noah, is made evident by his name. For Ianus is derived from Iaijn, which among the Hebrewes doth ſignifie wine, becauſe hee p. 90was the inventor of Wine. And he is painted with a double face, one before and another behind, becauſe hee ſaw both Ages, the one before and the other after the Flood.

xxi. This Noah had a Sonne named Cham or Ham, who obtained Egypt by lot, and Africa; where hee was worſhipped for a God, and hee is that God Hammon, whoſe Temple and Oracle were in Lybia, and he is painted with hornes by the ſame error that Moſes is commonly painted with an horned forehead, that is p. 91to ſay, by reaſon of the ignorance of the Hebrew and Syriack idiom, wherein the Beames of the Sunne are called hornes. Exod. 34.29. Abac. 3, 4. For the Africanes attributed unto him a head ſhooting forth rayes.

xxii. And the ſame ignorance gave occaſion of the fable of Bacchus drawne out of the thigh of Iupiter. For the Orientall people ſay that children come forth of the thigh of their father, as Exod. Cap. 1. ver. 5. Seventy ſoules are ſaid to have come out of the thigh of p. 92Iacob. But Liber pater King of the Aſſyrians, who extended his victories farre in the Eaſt, from whence alſo were Tygers adjoyned to his Chariot. But the Grecians whatſoever they heard of that Oriencall Liber transferred it to their Bacchus of Thebes a very drunken perſon.

xxiii. But if Grammarians and Geographers had any taſt of the Hebrew tongue, they needed not ſo ſollicitouſly to have ſearched from whence the Erythrean Sea, that is the red Sea is ſo called, whether from King Erytheus p. 93or from the red Sands, which are but dreams of ſicke men: whereas it is manifeſt that the Erythrean, that is the red Sea, was ſo called, becauſe it runneth coaſting upon Idumea, which word amongſt the Hebrewes and Idumeans doth ſignifie Red.

xxiv. Neither is it doubtfull, but that Iapetus, whom the Grecians report to be the moſt ancient of men, was Iaphet the Sonne of Noah, from whom the Grecians had their Originall, and all the inhabitants of Europe, which is betokened by p. 94the names of the Children of Iaphet, from whom the Nations of Europe were named, from Iavan the Ionians, from Meſech Moſchi, from Tiras the Thracians, from Gomer the Cymnierians, from Aſcenas the Aſcanians, from Eliſca Hellones the Grecians, from Riphat the Ripheans, from Tarſus the Cilicians, whoſe Metropolitane City is Tarſis, from Dodanim the Dodoneans, from Cittim the Macedonians and Theſſalians: for that theſe are Cittim is apparent in the Maccab. Cap. 1. ver. 1. Where Alexander p. 95is ſaid to have come from the Country of Cittim, and paſſed unto Aſia.

xxv. And alſo the Gyants wars, and the ſetting of Mountain upon Mountaine, which Iupiter caſt downe with his lightnings, what other are they but the building of Babell, which mad ſtructure God overthrew by ſending a confuſion of Tongues amongſt them?

xxvi. It is great delight to obſerve the manifeſt impreſſions of ſacred Hiſtory in Herodotus his Enterpe. Hee ſayes p. 96that the Egyptians were circumciſed in his time, and alſo the Phaenicians, Æthopians, and Cholchians. To which Nations, how circumciſion was derived, it is an eaſie thing to know. For Iſmael was circumciſed and Eſau, whoſe of-ſpring peopled all Arabia and Idumea: by whom circumciſion was brought into Ægypt, when the Arabians overran Ægypt which oftentimes they did. Now the Iewes are reckoned among the Syrians. But how circumciſion was deduced unto the people of Colchos, p. 97is gathered by no obſcure arguments, out of the fifth Chap. of the firſt booke of the Chronieles: For there Teglat Pilheſar, King of the Aſſyrians is ſaid to have carried the Rubenites, and Gadites, and the halfe Tribe of Manaſſes unto Galach, and Habor; which are the Colchians, and Iberians, amongſt whom Herodotus admired that hee found circumciſion:

xxvii. In the ſame book alſo we have the name of Phero-King of Egypt, and of King Neco who is mentioned. 2 Chron. 35. ver. p. 9820. and of King Aprias who by Ieremy is called Ophra. Ier. cap. 44. ver. 30 and of Senacharib King of the Aſſyrians and Arabians, who with a great power invaded Ægypt, whoſe Army was put to flight by the Mice of the field by eating off their bow-ſtrings, and the leathers of their ſhields.

XXVIII. In the 2. of Chronicles Chap. 35. It is ſtoried, that King Ioſias raiſed a terrible Army againſt Necho, King of Ægypt, who overcame Ioſias, and ſlew him in the Plaine of Megiddo. And p. 99this is the ſelfe-ſame which is related by Herodotus in his ſecond book, where he ſayes: foreign. &c. Necos with an Army of foot en countring with the Syrians overthrew them in Magdolo.

XXIX. But whereas Circumciſion amongſt the Hebrewes was done with a knife of ſtone, that is with a very ſharp flint, as we may ſee. Exod. 4. ver. 5. the Curetes who are alſo called Corybantes imitating this cuſtome, did with a very ſharpe flint cut off their Genitals. Ovid p. 100Faſt. 4. Ille etiam ſaxo, &c. Hee mangled his body with a ſharpe Stone.

It is a very remarkable thing, that Numenius Pythagoricus in his book De bono makes mention of Iannes and Iambres Magitians, who as St. Paul teſtifies. 2 Tim. 3. ver. 8. reſiſted Moſes. Theſe (as ſayes Numenius) did withſtand Muſcus (ſo calleth he Moſes) and by their wiſdome removed thoſe plagues which Moſes brought upon the Egyptians, Euſebius citing it in the 9. of his Prepar. This is that Numenius whoſe p. 101Apothegme is reported abroad, What elſe is Plato but Moſes ſpeaking Greeke? The Author Clemens Alexandrinus in his firſt booke of Tapiſtry.

xxxi. The prophecy of Nahum. Cap. 2. doth fore-tell the deſtruction of Nineve, which was the City where their Kings kept their abode, and the Metropolis of Aſſyria. But amongſt other things ver. 6. he propheſies, that the Gates of the City ſhould bee opened by the breaking in of the River. This is the very thing, which Dioderus p. 102Siculus in the 2. booke of his Hiſtor. Library doth more fully expreſſe. As that it was fore-told to Sardanapalus who then raigned in Nineve, and was narrowly beſieged, that Ninive ſhould then be overthrown when the River Tigris did wage warre againſt the City, and that not long after it happened, that the Gates and Walls thereof were broken downe, by the inundation of Tigris: which when Sardanapalus heard, he burned himſelfe with his Pallace. Where notwithſtanding Diodorus p. 103confoundeth Tigris with Euphrates uſing Babilon inſtead of Ninive, as if Ninive were ſcituated upon the River Euphrates.

xxxii. What need J to mention the prophecies of Sybilla Cumana, out of whoſe Verſes Virgill profeſſeth that hee tooke his fourth Eclogue? There the Poet fore-telleth the comming of a Virgin, and the nativity of a Child, that ſhould be the Sonne of God, who ſhould put away our offences, kill the Serpent, reduce the golden age, and ſhould p. 104have a large dominion: which things indeed were written by him in the ſame time that Chriſt was borne.

XXXIII. About fifty yeares before the Nativity of Chriſt, Cicero writ his bookes of divination, where hee ſpeaketh of a Prophecy that a King ſhould come whom wee muſt obey, if wee would be ſaved.

XXXIV. Cornelius Tacitus in the 5. booke of his Hiſtory, uttereth many things vainly concerning the Iewes, and their originall, and misbecomming p. 105ſo great a man, reports things of heare-ſay for certaine: Nor doth Inſtino doe better in the 36. booke. But in Tacitus this is memorable: Hee ſayes there was a perſwaſion in many, that it was contained in the antient writings of the Prieſts, that in that time it ſhould come to paſſe, that the Eaſt ſhould prevaile, and that thoſe that came from Iudea ſhould have the ſway and dominion, which Ambages foretold Veſpatian and Titus. For the prophane man applyed prophecies of Chriſt p. 106unto Veſpatian.

XXXV. But whence was that drawne but out of the true and ancient Theologie which Plato doth inculcate in ſo many places of the puniſhment of the ſoule, and of the judgment of God? And that which Ovid ſingeth of the laſt burning of the World. Metamorph. 1. Eſſe quoque in fatis, &c.

He call… to mind, it doom'd in fate doth ſtand,

That time ſhall come, wherin the Sea and Land,

And Heav'ns bright pallaces ſhall ſhake, and burn;

p. 107And all this ſtately frame to ruine turne.

It were a tedious thing to inſiſt on all particulars. Hee that would know more of this kind, let him read Iuſtine Martyr his Pareneſis to the Greekes and Clemens Alexandrinus his Protrept. and his Stromata; and Ioſephus his bookes againſt Appio, but eſpecially Euſebius of Evangelicall Preparation.

Theſe things are ſufficient for the praiſe of Theologie; for the time will not permit any more but eſpecially is theſe p. 108times wherein wee ſee proſtrated as it were the Carcaſſes of ſo many Churches and Vniverſities, and fires overwhelmed with ruines. So that now Theologie it ſelfe if it could ſpeake without the helpe of men, would require lamentations rather then praiſes. Vertue is cōmended butis cold & unregarded. Adulterous Theology flowing in wealth, environed with armes, and greedy of bloud, doth moſt horribly rage for the chaire, & inſults upon the ruines of the Sanctuary. Whilſt p. 109in the meane while true Theologie whiſpereth her Doctrine into a few eares, and hath not where to lay her head. From whence it ariſeth that few doe apply themſelves to theſe Arts, and his profeſſion is better reputed who ſwaggers with a feather in his Cap, and walkes with a ſword by his ſide, then his who weildeth the ſpirituall ſword of the divine word: and it is a greater glory …o break a horſe into the Ring, then to compell mens minds into the compaſſe of true Piety, p. 110and 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 Sonne (ſay they) be an Atourny in Court, let him be a Solliciter of cauſes, let him bee a Steward, or a Factour, that getteth mony, rather then a Paſtor of the Church, that with an empty purſe ſpeaketh of great things, and thundereth out heavenly matters.

But as for our parts, if we have true wiſedome, or if we contemne earthly p. 111things in reſpect of heavenly, neither the perverſe judgements of men, nor theſe rigorous times in which ſtudies grow cold, and nothing is fervent but cruelty, nor the deceitfull luſtre of riches, nor the very ruine of the tottering World ſhal ever remove us from our ſacred purpoſe. Divine wiſedome is a ſufficient reward unto it ſelf, and whom it admitteth into its diſcipline it carryes the whole race: without dependance of the judgements of men it raiſeth our minds unto p. 112God. For whoſe ſake to ſuffer contumely is an honourable rebuke, and a reproch more illuſtrious then all humane glory.

Wherefore caſting all our cares upon GOD, whoſe counſells cannot be kept backe by the Devill, nor moved forward by our ſorrow, let us abſolve our taske and finiſh our intended worke, with what fidelity, and induſtry we may.