THE Inaugu­ration of a Doctor, and Professor of [Page] [Page 1] [...] [Page 2]Divinitie, 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 [Page 3]cellency of speech, and to adde weight vnto 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 [Page 4]out 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, [Page 5]that 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 [Page 6]me, 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.

In 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 [Page 8]of 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 [Page 9] Cicero 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 [Page 10]the 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 onely what GOD is in himselfe, but also what hee is towards us; nor doth it onely discusse of his nature, but also of his [Page 11]will, 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; [Page 12]and 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 vnto decayed Characters [Page 13]are made more expresse and illustrious: after that divine Revelation is ad­ded vnto 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 vs. Then doth a man be­gin to live in the earth as in his Grandfathers lands. Thē doth he walke [Page 14]through 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 [Page 15]Gods 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 [Page 16]strikes 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 onely for our asto­nishment, if peace with God were not revealed vnto vs 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 [...], the more easily accessible, and [Page 17]whil'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 vnto vs 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 [Page 18]whose 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 vnto it, which is gotten onely by Revela­tion.

In this place it is not necessary for us to dis­pute, [Page 19]whether 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 [...], &c.

By 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 vnto the Primum Mobile, and from the first Movea­ble [Page 21]to the first Mover, who must necessarily be im­moveable, and so by mo­tion commeth vnto 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 vnto 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 [Page 22]are not knowne by na­ture, as being onely 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 [Page 23]vnto 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 vnto good workes, so farre forth as the love of God is stirred [Page 24]vp 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 [Page 25]is the scope of action; For by good workes wee aspire vnto 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. [Page 26]which 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 [Page 27]that of his, I will give thee. But this daugh­ter of heaven faintly drawing breath, and long hidden vnder 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 30]faithfully (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 haue 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) [Page 31]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 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: [Page 32]and Dagon the God of Palestina, who by Euse­bius in his first booke of Evangelicall Preparation, Chap. 11. is called [...] and [...], 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 [Page 33]of 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 vnto 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 [Page 34]to 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 [Page 35]concerning 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 [Page 36]to perfit the intellect, but Theologie with one one­ly, 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 [Page 37]vnder goe death for Pla­to's or Aristosles Philoso­phy: but for true Theo­logie and sincere faith in God, death hath not been onely 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 vnto 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, [Page 38]and 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 [Page 39]from Philoso­phers, as taken from them as vnjust possessors, that they may be converted vnto a better vse. And they are compared vnto 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 [Page 40]the 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 [Page 41]Society, but not vnto the glory of God, nor deduceth from the love of Gods duties to­wards our Neighbour, hee onely 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 [Page 42]preservation 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.

Perchance 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, [Page 44]labour, 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 [Page 45]to 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 [Page 46]of 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 onely it gover­neth exterior actions, prohibiting violence, and recompencing dam­mages. Onely Theology gives Lawes to the affec­tions, and instilleth ho­nesty into the will, in [Page 47]which 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 [Page 48]doth 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 [Page 49]doth 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. [Page 50]That 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 [Page 51]things 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 [Page 52]matters 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 [Page 53]doth 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 vnto salvation.

But whereas the nobi­lity of practique sciences doth consist in the nobi­lity of their end, and in the fitnesse of meanes to attaine vnto this end, it cannot be spoken, how many degrees Theologie doth herein excell all o­ther [Page 54]Arts 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 [Page 55]man 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 [Page 56]they endeavor to abound in good things, when themselves are evill. Onely 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 onely restoreth the Image of GOD in Man which was almost defaced. It onely 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 [Page 57]clearely 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 [Page 58]of 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 [Page 59]in 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, onely The­ology doth forme and instruct every common man: and in the Amphi­theater of this life sits [Page 60]not onely 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.

We 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 [Page 62]challenge 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 [Page 63]bordering 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 [Page 64]yeares 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, [Page 65]that the Grecians were Schollers vnto 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. [Page 66]In 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 vnto 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, [Page 67]from 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 [Page 68]God [...] 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 [...], which alwayes is & never is made, to wit, God the other, [...], 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 [Page 69]discourseth 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. Vpon which word Plutarch hath written a Booke, where amongst many other admirable things of Gods eternall immu­tability, hee hath these [Page 70]words most remarkeable and divine▪ God (sayes he) [...]. 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 [Page 71]by 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, [...] &c. lupiter, life bringing Iuno, and Edoneus.

And the Paramou [...] of Venus of Syria who is called Astarte was named [Page 70] [...] [Page 71] [...] [Page 70] [...] [Page 71] [...] [Page 72] Adonis, 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 [Page 73]thither againe. Forth­with hee addeth

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.

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 [...] and [...], [Page 75]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 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?

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 [Page 77]composed of Clay they had no Parents from whence homo a man is ab humo from the Ground. And the first men being borne of the Earth, and transported no whether else, were called [...] and aborigines, that is [...]hen borne and bred in the same Earth; Hesiod in his workes sayes, that Iu­piter bade Vulcane: [...], temper earth with water, and give them a humane voice.

X. But the Creation of the woman, out of a por­tion cut off from the bo­dy of the man, Plato de­scribeth [Page 78]about 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, [Page 79]where the Apples were forbidden to man, and the Serpent came unto Eve.

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

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 [Page 80]ravenous Creatures, God was then the pastor and keeper of men, they lived by the fruits which the Earth brought forth of its owne accord, naked and without houses did they live in the open Ayre, and had confe­rence with Beasts. For Pla­to had heard spoken of the talke betweene Eve and the Serpent. Neither is it doubtfull but that from thence were Æsops Fables derived, where are brought in Beasts dis­coursing with men.

xiv. That men fell from his estate of happi­nesse because hee gave [Page 81]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 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, [Page 82]which should bruise the head of the Serpent?

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

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 [Page 85]he became terrible to his enemies.

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

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

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

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

xxi. This Noah had a Sonne named Cham or Ham, who obtained E­gypt by lot, and Africa; where hee was worship­ped for a God, and hee is that God Hammon, whose Temple and Oracle were in Lybia, and he is painted with hornes by the same error that Moses is com­monly painted with an horned forehead, that is [Page 91]to 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 [Page 92]Iacob. 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 [Page 93]or 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 [Page 94]the 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 [Page 95]is 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 [Page 96]that 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, [Page 97]is 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. [Page 98]20. 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 [Page 99]this is the selfe-same which is related by Hero­dotus in his second book, where he sayes: [...]. &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 [Page 100]Fast. 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 [Page 101] Apothegme 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 [Page 102]Siculus 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 [Page 103]confoundeth 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 [Page 104]have 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 [Page 105]so 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 [Page 106]unto Vespatian.

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

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 [Page 108]times wherein wee see prostrated as it were the Carcasses of so many Churches and Vniversi­ties, and fires overwhel­med with ruines. So that now Theologie it selfe if it could speake without the helpe of men, would require lamentations ra­ther then praises. Vertue is 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 [Page 109]in the meane while true Theologie whispereth her Doctrine into a few eares, and hath not where to lay her head. From whence it ariseth that few doe apply themselves to these Arts, and his pro­fession is better reputed who swaggers with a fea­ther in his Cap, and walkes with a sword by his side, then his who weildeth the spirituall sword of the divine word: and it is a greater glory [...]o break a horse into the Ring, then to compell mens minds into the compasse of true Piety, [Page 110]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 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 [Page 111]things in respect of heavenly, neither the per­verse judgements of men, nor these rigorous times in which studies grow cold, and nothing is fer­vent but cruelty, nor the deceitfull lustre of ri­ches, nor the very ruine of the tottering World shal ever remove us from our sacred purpose. Di­vine wisedome is a suffi­cient reward unto it self, and whom it admitteth into its discipline it car­ryes the whole race: without dependance of the judgements of men it raiseth our minds unto [Page 112]God. For whose sake to suffer contumely is an honourable rebuke, and a reproch more illustrious then all humane glory.

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