PETER DV MOULIN. HIS ORATION in the praise of Divinity. WHEREIN IS SHOWN that Heathenish fables were first derived from holy SCRIPTURE.  
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 sign of the Bible. 1640.   

PETER DV MOULIN HIS ORATION in the Praise of Theologie.  
Spoken at Sedanum in an Auditory of Divines, VIII of the Ideses 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 Divinity, which we are now preparing (most accomplished and courteous 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 unhappiness of these times are very little regarded.  
Many men do suppose, that it is a difficult thing to set forth slender and small matters in cellency of speech, and to add weight unto things which are light, by reason of the tenuity of the matter; neither have there wanted some, who that they might become famous for their wits, have written in praise of a Fly, and a quartain Ague; nor was I SOCRATES ashamed in a long Oration to extol the praises of BUSIRIDES, a man who seemed to have cast off man: whom I esteem (as says the Proverb) to have poured oil on Lintels, and to have sought for renown out of a matter very easy to be done. For what is more ready then to speak untruths? What field is more copious than lying? Or how can they want matter of discourse who out of an extreme delight in feigning, have little regard, whether their words be correspondent to the things, or their speech unto the truth.  
But to me it seemeth a matter fare more difficult, to express great subjects in equality of language, and so to speak of the greatest argument, that its value may not be impaired, nor its splendour overcast by the dulness of the speaker. So whereas the virtue of God doth in an infinite distance surmount the virtue of man, yet it is a thing more difficult fitly to praise God, then Man. But to endeavour to illustrate with words a thing which is not seen with outward beams, but with its own natural light, what is it but to point with ones finger at the Sun.  
And indeed, the very greatness doth confound me, whilst I attempt to speak of the most weighty argument. And the very incitations do hinder me. For that excellency of the matter which doth instigate the endeavour doth cumber the success. But pardon is easily granted by favourable Auditors. And that especially in a divine subject, whose least knowledge it is better to obtain, than the most accurate of humane things: no otherwise then the least ray of the Sun is more excellent than a thousand candles.  
In which discourse do you not expect from me the flourishes of Rhetoricians, nor the ornaments of Orators, nor the equal smoothness of Sentences, nor that my speech should be swollen up with bubbled vanity, nor that I should scatter on your heads some crumbs out of Aristotle's concise speech. It is sufficient for us to be understood. He is abundantly eloquent in this argument, who speaketh truth; nor doth that simple majesty of Divine wisdom stand in need of borrowed colours. Therefore as the nature of the thing shall require, and as occasion shall lead us, shall our speech run on plainly, and inelaborately.  
Theologie, if thou look after the Etymology of the word, is a speech of GOD: And he is commonly called a Theologer or Divine, who knoweth, or professeth the knowledge of Divine things. With this title were the ancient Poets graced in times past. So doth Aristotle call them in the 12. of his Metaph. and Cicero in the 3. book of the Nature of the Gods. And Clemens Alexandrinus in the 5. of his Tapist. says, That Orpheus was called a Divine.  
There were amongst the ancient Grecians three kinds of Theology: one Fabulous, the other Philosophical, and the third Politic. Fabulous is that wherein Poets do versify. Philosophical that which the natural Philosopher doth touch, and therein endeth; the Metaphysitian doth more fully express. But the Politic was amongst the Priests, and consisted in Ceremonies and Pontificial rights. The first was fit for Theatres, the second for Schools, the third for Cities and civil society.  
But we who are Christians call that Theology, which is a science of Divine things, and which treateth of God, not according to humane reason, but divine revelation, which showeth not only what GOD is in himself, but also what he is towards us; nor doth it only discuss of his nature, but also of his will, teaching us what God expecteth from us, and what we should expect from God, what we should hope for, what we should fear: which learning when the Apostle St. JOHN had copiously, and sublimely handled, in the Argument of the Revelation he is justly styled the Divine.  
Which notwithstanding I would not have so understood by you, as if Theologie comprehended nothing but Revelation. That natural impression. That there is a God appertaineth to Theology; and also those natural notions of equity and goodness, implanted in Barbarians without any instruction, as being nothing else, but that law of God which was engraven in the hearts of men, before the publishing of the Law. The Apostle testifying it in his Epistle to the Romans, chap. 2. where he says; That the Gentiles by nature did the things contained in the Law, and shown the effect of the law written in their hearts. But these notions, like unto decayed Characters are made more express and illustrious: after that divine Revelation is added unto natural knowledge. The Divine doth also by sense, without revelation, know, many things of the works of God, but which do then at last begin to be comfortable, when out of the revealed word of God, there is engrafted in the mind a certain persuasion of the love which Christ beareth towards us. Then doth a man begin to live in the earth as in his Grandfather's lands. Then doth he walk through the fields and woods, as through his Father's garden. Then doth he behold the Heavens as the frontispiece of his Father's palace, in which he knoweth he hath a habitation provided; nor doth he feed his mind with speculation without hope, as is the contemplation of Astronomers. And as by the guidance of the smalleft river we may at last come unto the sea: so do the least creatures by silent, but not obscure instructions lead us unto the immense depth of God's wisdom, and omnipotency, notwithstanding, those alone do reap this fruit by the documents of these dumb school-masters, who faithfully have received the doctrine of the Gospel.  
For as often as a man rolleth his eyes through this whole university of things, and comtemplateth the Heavens and the Earth depending upon the least beck of divinity, he meets with that unapproached light wherein GOD dwelleth, and his terrifying Majesty strikes a blindness into the eyes of the understanding. He seethe his Majesty armed with lightnings, and Angels waiting on him as Ministers, & appariters; which Contemplation would serve only for our astonishment, if peace with God were not revealed unto us by the Gospel, and horror cast off were turned into reverence and trembling into a filial confidence.  
For this reason did GOD put on Man, that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the more easily accessible, and whilst he went unto Man he might go unto God. And as MO●ES descending from the Mount covered his shining face with a veil, that with its splendour he might not dazzle the eyes of the Israelites: So God, and the same son of God, descending unto us from heaven, shrouded his Majesty in a veil of humane nature, that we might not be stricken down at his presence, and trembling at his face as a judge, be confounded by his glory. Nor was there any arbitrator more fit, by whose mediation the discord between God and Man might be compounded, than he, who being both God & Man, did participate of both parts in a communion of nature.  
All these things tend hitherto, that I may show, that that part of Theology, which is gotten by sense or natural knowledge, is unprofitable, unless the other part be added unto it, which is gotten only by Revelation.  
In this place it is not necessary for us to dispute, whether Theologie be Sapience, or Science, in that manner, as these faculties of the mind are defined by Aristotle in the sixth of his Ethics. The Apostle hath cut off this controversy speaking thus of the doctrine of the Gospel, 1 Cor. 2.6. We speak wisdom among them that are perfect, and cap. 12.8. To one is given the word of Wisdom, to another the word of Knowledge, by the same Spirit. But if skilful Ditchers and Plowmen, are by Homer called Wisemen, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
By much better right shall the knowledge of the greatest and divine things be called Wisdom. This is that true prime Philosophy and Metaphysics, not indeed that which tortures the wit about the universal affections of Ens, but that which demonstrateth God a Posteriori, as he was seen of MOSES behind: and which following, the enchained order of things which are moved, doth from the motion of inferior bodies ascend unto the Primum Mobile, and from the first Movable to the first Mover, who must necessarily be , and so by motion cometh unto rest; Of which Aristotle is a most copious witness, who concludeth his Physics, wherein he largely discourseth of Motion in the Prime Mover, well knowing that this is the end of natural knowledge, to lead unto things which are supernatural.  
Indeed the principles, of a Science must be known by nature, as Arist, teacheth in the first book of his Poster. But the Principles of Divinity are not known by nature, as being only obtained by Revelation. But that which is wanting to the light, and perspecuity of the principles is abundantly requited and amended in the authority of the teacher.  
It is wont also to be disputed, whether Theologie be Speculative or Practice: I will determine the matter in few words. That part of Theology which handleth of our manners, and the well ordering of our lives, is merely practic: for it is wholly referred unto action, whereunto no one can attain, without the guidance of contemplation, but such as is wholly destinated unto action.  
But that other part of Theology, which treateth of God and his nature, of his simplicity, Eternity, infiniteness is altogether contemplative. For these things fall not within compass of action. I do not deny, but that the knowledge of these things also doth conduce much unto good works, so fare forth as the love of God is stirred up thereby, and his reverence augmented. But this is only by occasion, as when a scholar learning of his Master the precepts of Philosophy, perceiveth in himself some sparkles 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 than practic, seeing that contemplation is the scope of action; For by good works we aspire unto the beatifical vision of God.  
These lets being removed, we will more attentively behold the face and habit of Theologie. Let this daughter of God come forth and appear, ●ndeed in a sordid weed, drawing poverty with her for her companion, and besprinkle with the blood of many of her Disciples, but whose face is refulgent with Celestial rays, and which triumphing over time, doth ●ndure for everlasting. which light that it may not enlighten the eyes of the spectators, Satan out of the bottomless pit doth belch up black globes of smoke, and gathers a thick darkness of errors, and lest the true face of Theologie should be discerned he feigneth certain apparitions, and goblins, which counterfeit the title, and image of Divinity; which with much applause he bringeth into the theatre, here enticing with blandishmen●s, there terrifying with threaten: & oftentimes reterating that of his, I will give thee. But this daughter of heaven faintly drawing breath, and long hidden under the bushel, hath oftentimes broken her bonds, oftentimes remooved her obstacles, and dispersing all clouds hath often appeared on a sudden, the Devil gnashing at it, and her adversaries repining.  
Which indeed doth so fare excel all other sciences, as heavenly things do surpass earthly, and divinity humanity. Insomuch that all other science is fallacious, and faithfully (if this be faith) deviding the spoil amongst themselves, which indeed is not justice, but equality.  
But if thou consider the original of arts and sciences, they have their beginning from experience. For by many particular experiments the mind doth collect one thing universal. And of many universals appertaining to the same subject, and disposed in a certain order, is made up the body of any faculty, or science. But if as men say Mnemosyne (which signifies memory) be the mother of the Muses, experience must needs be their grandmother, as being that which bringeth forth, and confirmeth the memory. But the inventors of every Art are much renowned. And as every one by some profitable invention was beneficial to civil society, so was he enthroned in heaven, and esteemed for a God. Such an one amongst the Egyptians was Osiris the inventor of Husbandry. And the boy that shown the use of the crooked Blow. Triptolemus amongst the Grecians: and Dagon the God of Palestina, who by Eusebius in his first book of Evangelicall Preparation, Chap. 11. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as to say a God of corn, for Dagan among the Hebrews doth signify 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 witness in the 1 Cor. 2. Where he says: We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the Princes of this world, that come to naught; but we speak the wisdom of God in a mystery. For this is that fire which Prometheus by touching the wheel of the Sun's Chariot with his staff, brought down unto the Earth.  
But these things will be more illustrious, if we make a comparison between Divinity and every other Science.  
The first we meet with is Philosophy, of which Cicero in his fifth Tusculane question says, That one day spent according to the precepts of Philosophy, is to be preferred wholly before immortality. He could not have founded louder, nor in a small matter have used an higher speech. But amongst wise men he shall never win belief. For those things which Philosophy stateth of the Sovereign goodness are so divers and repugnant, that they seem not to consist by nature, but opinion. Augustine in his 19 book of the City of God, Chap. 1. reciteth out of M. Varr● 288. differing opinions of Philosophers concerning the chief goodness. But if nothing certain can be determined by Philosophy concerning that which is the chief, and principal thing of all, you easily conjecture, what we may judge of the rest. It is necessary that he wavereth in the means, who faileth in the end; & that the strokes of the contention are not sure, nor according to aim, if there be no certain scope or mark whereat to strike.  
Add hereunto, that Philosophy doth by many means endeavour to perfect the intellect, but Theology with one only, which is union with God. But multiplicity of means, which are not subordinate, is an evident token of imperfection.  
Neither hath natural Philosophy any thing in it which may satisfy the appetite, because man is borne to some thing more excellent than all nature.  
And how languishing affections are stirred up by Philosophy from hence is apparent, because there was never any hitherto found, who would under go death for Plato's or Aristosles' Philosophy: but for true Theology and sincere faith in God, death hath not been only expected, but desired, and willingly met with, and to effuse one's life for its sake is reputed for gain.  
Moreover, as now the case standeth, Philosophy is almost reduced unto Schools, and they are very few who recall it to the common use and exercise of life. For it is all cumbered with briers, and is wholly busied in tying indissoluble knots, and unweaving what itself hath woven, and offers us stony bread, which breaketh the teeth, and tyreth the wit with sharp and difficult trifles.  
I omit that the old Christian Church found Philosophers most eager enemies to the doctrine of the Gospel. Tertullian who calleth a Philosopher, a creature of glory, doth also call Philosophers the patriarchs of Heretics.  
It is commonly known that precepts of virtue are not so much borrowed from Philosophers, as taken from them as  possessors, that they may be converted unto a better use. And they are compared unto those gold and silver vessels, which without hope of restitution, or intention to restore, the Israelites borrowed of the Egyptians, which afterward in adorning the Temple they consecrated to God. But as that rich household stuff which was brought our of Egypt and placed in the Tabernacle was but of slight & small estimation, in respect of the riches and splendour of salomon's temple, which all over did shine with Gold: so those instructions which Divines do borrow from Heathens, are in no wise to be compared with the abundance, and the high value of sacred precepts which are read in the holy Scriptures.  
Add that whileft the Philosopher deriveth precepts of honesty from nature, and bids us follow nature for our guide, and refers his documents to good fame, or the commodity of humane Society, but not unto the glory of God, nor deduceth from the love of God's duties towards our Neighbour, he only shadoweth forth a few fading images of virtues, and substitutes in the place of true and genuine virtue, certain gay and resplendent vices, counterfeiting and belying the title of virtue.  
But as for Medicine, and civil Law, there is no man of reason doth doubt, but that they are excellent gifts bestowed by God on Man, for the preservation of the body, and the maintenance of humane society. But what is their comparison with Theology, Christ himself showeth, saying Luke 12.23. The life is more than meat, and the body is more than raiment. These are those three kinds of goods, as of mind, body, and fortune. Theology takes care for the good of the mind: Medicine for the good of the body, which is the health: And civil Law is exercised in the goods of Fortune, rendering unto every one what is his own.  
Perchance some one will say, that Medicine doth instruct the mind in Moral virtue, in that it enjoineth sobriety. It may also be added, that Physicians and Surgeons do teach men patience whilst they put them to pains. But it is most evident that sobriety is not prescribed by the Physician for honesty, but for health. And truly the care of good health doth much more rightly appertain to the Divine. For there are three most certain preservatives of health, sobriety, labour, tranquillity of mind. These three doth Theologie take care for, in that it forbids to be luxurious; it restraineth lust; it exhorts us to labour, and bringeth forth true hilarity, and tranquillity of the mind, by infusing into it a persuasion of the love of GOD towards us, whereunto all sleepy potions and stupefactive Medicines are not to be compared. Neither doth any thing procure so sweet a sleep, or so effectually dispel all cares, as doth the Spirit of adoption giving testimony to our hearts that we are the Sons of GOD. But how uncertain is medicine, how often Physicians grope out their way in darkness, and by officious diligence kill their patients, is made manifest by daily examples.  
We have said that the civil Law is 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 justice, which is the principal of all virtues, and ought it not to be reckoned amongst the goods of fortune? Did not justinian begin his Institutions with the definition of justice? Truly whosoever says thus is not of my opinion. Civil Law doth not impress justice itself into the mind, which is an habit of the regulated will, but only it governeth exterior actions, prohibiting violence, and recompensing damages. Only Theology gives Laws to the affections, and instilleth honesty into the will, in which the formal and essential nature of virtue doth consist. For even by a wicked man, and one that laboureth of inward vices, may the duties of a good Citizen be performed. He satisfieth the civil Law who deeply concealing his hatred withholdeth his hand from the injury, being restrained by fear of the Laws. Neither is virtue the end of civil Laws, but peace and concord. And truly they are infinitely mistaken who suppose that the efficacy of civil Laws doth consist in this that they are just. For a Law hath its authority not because it is a Just, but because it is a Law, and a rule established by him that hath power, yea men live peacefully under evil laws, and miserably under good ones. They live peacefully under wicked laws when the Citizens do agree in the observation of them. They live miserably under good laws when the disobedient Citizens do contemn the authority of the Law giver, & the force of the laws doth lauguish. From hence it is that divers people do live after divers Laws. That by the Law of the twelve Tables it was lawful for Creditors to cut in pieces the Debtor that was not able to pay them. That by the same Laws a father might thrice sell his Son, and a Husband might kill his wife, if his wine did stink, or if she counterfeited Childbirth. That amongst the Lacedæmonians thievery was permitted; and that in Cyprus Virgins got their dowry by the use of their bodies. That amongst the Calcutta Indians that wife that was more beloved of her husband then the rest, being gorgeously apparelled even to allurement, is led forth unto her Funeral, and burned alive with her husband: that Kings are not to take to themselves wives but first lain withal by their Priests which are called Bramins. That among the Turks Polyga my is lawful that men go to Market to be sold as Cattles, and to drink wine is a matter of conscience. Of all which things not one is observed amongst us: so that it is evident that that justice, which is commanded in humane Laws, is not so much a virtue, as a custom, and that therefore are things just, because they are decreed; but not decreed, because they are just; and lastly, those Laws are just, which being founded upon nature, are consentaneous to the Law of God.  
If any one doth object to the contrary those intricate contentions of Divines, and that men in matters of religion encounter with most inveterate hatred, we answer that it is not the fault of the faculty but of men, who seek a knot in a bulrush (as says the Proverb) and abuse the depravation of most certain things for their avarice and ambition. He doth ill that attributeth the faults of artificers to their Arts, as if any one should impute his blearedness to the Sun, or being stricken with sudden blindness, should think that the Sun doth suffer an Eclipse. But whosoever doth not obstinately stick to prejudicated opinions, nor hath made his faith subject to his belly, nor enslaved it to another's will, he shall find in the holy Scripture many evident sentences, and needing no interpretation which are abundantly sufficient unto salvation.  
But whereas the nobility of practic sciences doth consist in the nobility of their end, and in the fitness of means to attain unto this end, it cannot be spoken, how many degrees Theology doth herein excel all other Arts and Sciences. For every Science doth propose unto itself some particular end, which is not extended to our whole life, much less doth it reach unto those things which ensue this mortal life. So Oeconomy serves for the instruction of an Nouse-holder; politics of a good Subject, and a good Prince; Tactickes for the well marshalling of an Army. Astronomy measutes the motions of heavenly bodies. Their number, and distances. Only Theology doth instruct a man as he is a man: and comprchendeth the whole life of man: and extending its care obey and the bounds of nature, is solicitous for the life to come. But men being preposterously wise, and addicted to present things do deliberate of the several portions of their lives, and have the manner of the whole disordered, and fail of their universal end. From whence it comes to pass that by many things prudently provided for there amounteth one general imprudence, whilst they endeavour to abound in good things, when themselves are evil. Only Theology designeth the last end, which is union with God, and supplying fit means thereunto, it layeth open a way which was never trodden by any humane wisdom. It only restoreth the Image of GOD in Man which was almost defaced. It only pointeth out the way unto salvation. It alone teacheth us to live as in the sight of God, by whom the coverts of the darkest hypocrisy are most clearly seen through: before whose tribunal are admitted no exceptions, nor procrastinations, nor escape by idle excuses. Theologie instructeth the heart with holy meditations, represseth anger, bridleth the appetite, detesteth fraud and lying, by the fear of God expelleth all fear of men, by the more vehement affection of the mind subduing, and as it were swallowing up all inferior perturbations. And it so elevateth the soul above the body; that it becomes a candidate of Divinity, and gins to live an heavenly life in this mortal body. For whereas the soul is united with the body in a twofold bond, whereof the one is natural the other voluntary, Theology either looseth or cutteth off the voluntary, so long as by the Law of nature, or the will of God, a natural dissolution is expected. That I may not hold you long. I esteem that man truly a Divine who is a Divine not only in his word but in his life. Cicero defined an Orator: A good man skilful in Ornaments of language. But we more rightly define a Theologer a good man skilful in divine things. For (as say the Apostle) 1 Cor. 4. The Kingdom of God doth not consist in word, but in virtue. This truly is a great praise of Theology, and a remarkable prerogative, that whereas there are but few Physicians among common people, and few who are versed in the Laws, only Theology doth form and instruct every common man: and in the Amphitheatre of this life sits not only amongst Senators, and noble personages or amongst the fourteen orders; but is also extended to the very utmost scaffold, and the meaner sort of people.  
We will also speak somewhat of the Antiquity of 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 hoariness is seen.  
But such old age as is both fresh and green.  
We are wont to wonder at the Pyramids of Egypt, being the most ancient structure in the whole world. And those raw Scholars who are called Philologers do with great labour search after the old inscriptions of Tombs, Coins eaten and worn out, and Words which are mouldy, & obsolete with age, and preserve them as precious treasuries. But how late and fresh are these things, yea how frivolous are they in respect of the reverend age of Theology, which doth almost challenge the Sun in Antiquity, and deriveth its original from the infancy of the world, as being the Daughter of the ancient of Days, and from her father's bosom sent down unto the Earth?  
But if any contest in antiquity of books and letters, the Greeks' are reputed to be the Princes of all learning, and Greece the mother of Arts, and the most ancient engrosser of wisdom. But first of all Cadmus brought the letters into Greece out of Phoeniciae which is near bordering on judea, and anciently did use the Hebrew idiom. Which the Greek Characters do make manifest, being not much unlike to those amongst the ancient Samaritans, and the names and order of the Greek alphabet but little differing from the Hebrew. And also the name of Cadmus, which signifieth a man of the East.  
Homer the most ancient of the Greek authors that is extant, was after Moses six hundred and odd years. Moses was five hundred and fifty years before David, in whose age notwithstanding the Grecians did fetch both their food and the oracles of their God from the Oak and Walnut tree. From whence juglans was as much as to say, jovis glans.  
The first amongst the Greeks' renowned for wisdom were the seven Wise men. But their age was in the time of Cyrus, Cambyses, and Darius, which was the age of Zacharias and Aggai, the latest of the Prophets.  
We can also prove by six hundred examples, that the Grecians were Scholars unto the Hebrews, & that they drew out of the Theology of the Hebrews, whatsoever is contained in their Philosophers, or their Poets concerning divine things, agreeable to the truth: but these things are so corrupted by the craft of the Devil, that to find out some small particles of Gold, a whole heap of dung is to be remooved.  
I. I will take my beginning from those names of God, which are attributed to him in Scripture. In the old Testament the name of JEHOVA is most frequent: and God calleth himself by this name, Exod. 3.6. From this name it is evident-that the name of jove amongst the Greoians was deduced. There is extant in Ensebius his 10. book of Evangelicall preparation a fragment of Porphyry a most cruel enemy unto Christians, citing a place of Sanchoniata Beritius a most ancient Author, that writ before the time of the Trojan wars; where he says, that he received his Commentaries, from jerombaall a Priest of the GOD jove, which name is not much unlike to the name JEHOVA. And this Beritius was of Phoeniciae which is adjacent to judea. Add hereunto that Diodorus Siculus in the 1. book of his Histor. Library says, that the God of Moses was called IAΩ.  
II. But even God himself giveth himself this name. I am, or he who is, as if in comparison with God other things had no being. Which learning Plato following, calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that hath being. Whose words are cited by Eusebius in the 11. of his Evangelicall Preparat. Cap. 8. out of his books of the Laws where Plato sets down two things, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which always is & never is made, to wit, God the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which always is made, but never is: to wit Time, whose parts past are not; that which is to come is not yet; but that which is present is not time but a fleeting moment. Whereupon Numenius a Pythagerean discourseth many things excellently in the same Eusebius. Lib. 11. Cap. 10.  
III. In the Porch of the Temple at Delphos, was inscribed in capital letters of Gold this word El which with us is thou art, with this title of praise would some wise man have God to be illustrated, as if he alone had existence. Upon which word Plutarch hath written a Book, where amongst many other admirable things of Gods eternal immutability, he hath these words most remarkable and divine▪ God (says he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being one doth in one instant make complete his Eternity Which words being drawn out of the secrets of more sublime Divinity, Plurarch being a man most ignorant in divine things did not understand, buthad culled some where else and inserted in his work.  
iv The name of Adonai is also very frequent in the Scripture, & it signifies Lord, which name I see to be used also by Greek Authors; for Father Liber, the Son of jupiter Belus who reigned very fare in the East is by Poets called Edoneus. Hor. Carm. Lib. ●. Non ego sanius bacchabor Edonis. And in Euschius his 14. Book of Evangelicall Preparat. Cap. 14. We have Verses of Empedocles a most ancient Poet, in which Edoneus is rela●ed to be one of the prime principles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. lupiter, life bringing juno, and Edoneus.  
And the Paramour of Venus of Syria who is called Astarte was named Adonis, that is Lord.  
v. The Scripture says, that the Devil being precipitated and excluded from heaven brought discord into the Earth. This hath Homer described in most elegant verses, which was first observed by justine Martyr, in his exhortation to the Greeks'. There Homer relateth that jupiter caught Ate, that is the Goddess of revenge and discord by the hair, and cast her down from Heaven, withal swearing, that it should be for ever interdicted for her to come thither again. Forthwith he addeth  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
This said, he her from the bright Heaven did throw,  
And she soon came into men's works below.  
VI justine Martyr in his Exhortation to the Greeks', and Eusebius in the 9 Book of Preparation do speak of an Oracle of Apollos who being demanded what men are truly wise, made answer.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
The Hebrews and Chaldeans are  
The men true wisdom doth adorn  
Who for their God doth serve and sear  
A King that of himself was borne.  
VII. But we will run over the most principal Chapters of the Mosaical History, for we shall find some evident footsteps thereof in the Books of the Heathen. In the beginning (says Moses) God made the Heaven and the Earth, and the Earth was without form and void. The Ceptuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is invisible and without order. This is that Chaos of Hefied. of which Ovid speaketh much in the beginning of his Metamorphosis, where he calls it a rude and indisposed mass, etc.  
VIII. Moses goes forward and darkness were upon the face of the deep, and God said; Let there be light. This is the very selfsame which Hesiod says in his Theogonia. The first of all was Chaos, and a little after?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
Of Chaos Erebus, and night were borne;  
Of Night fair Æther, and the beauteous morn.  
He could not more plainly say, that darkness did over spread the earth, and that darkness was before light, and that light was brought forth of darkness.  
IX. The Creation of Man out of the clay, or dust tempered with water, was not unknown to Heathens. Hor. Carm. 1. b●oke. 3 Ode. Calleth the first man Lutum princeps, that is, the first Clay. juvenal in his 6 satire of the first men, says; that being composed of Clay they had no Parents from whence homo a man is ab humo from the Ground. And the first men being borne of the Earth, and transported no whether else, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aborigines, that is ●hen borne and bred in the same Earth; Hesiod in his works says, that jupiter bade Vulcan: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 about the end of his Banquet. H●e relateth that at the first a man had four feet, and so many arms: but when by reason of his strength he grew insolent towards God, he cut him into two parts, and of one man made two, who had but two feet.  
XI. As for the Garden of the Hesperides, so much famed in the Verses of Poets, and the golden Apples therein, and the Serpent keeper of the Apples, they are plainly an imitation of the History of the Garden of Heden, where the Apples were forbidden to man, and the Serpent came unto Eve.  
XII. But that the Heathens had heard somewhat of the Sanctification of the Seventh day, is made manifest out of Hesiod. Who says:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
The first new Moon and the fourth and seventh day were holy, etc.  
XIII. And what was the estate, and happiness of man before the fall, Plato doth copiously recite in his Polit. Then (says he) there were no ravenous Creatures, God was then the pastor and keeper of men, they lived by the fruits which the Earth brought forth of its own accord, naked and without houses did they live in the open Air, and had conference with Beasts. For Plato had heard spoken of the talk between Eve and the Serpent. Neither is it doubtful but that from thence were Æsops' Fables derived, where are brought in Beasts discoursing with men.  
xiv. That men fell from his estate of happiness because he gave trust unto the woman, is expressed by Hesiod. Relating that to the first man whom he calleth Epimetheus were given all good things in custody, shut up in one great Vessel, but that God gave to Epimetheus a Woman, whom he called Pandora, who by opening the vessel, was the cause that all those blessings flew away unto Heaven: Notwithstanding Hope remained in the mouth of the Vessel; which hope, what else is it, but that promise which was made unto Adam, concerning the seed, which should bruise the head of the Serpent?  
xv. But when the tentation, whereby Satan in the shape of a Serpent assailed Eve, succeeded with him according to his intention, the cursed Devil applauding himself for this mischief, would be adored in the shape of a Serpent-In this figure was he worshipped at Epidaurum, from whence the same Religion was transported to Rome. Read Aristophanes his Plutus, Lucian's Pseudomantis, and Valerius Maximus, Lib. 1. Cap. 8, §. 2. O vid Metamorph. Lib. 15. Fab. 50.  
xuj. Poets do feign that the age of jupiter succeeded the golden age which passed away under Saturn. That this jove was Cain whose dominions stretched fare upon the face of the earth, and who was the first that built a City, is gathered by many manifest tokens, For this Cain brought trouble upon his Father, and took his Sister to wife, which is reported, of jupiter, etc. Virg. Æneid. 1. Ast ego que divum.  
But I who walk Queen of the Gods above,  
And am both wife, and Sister unto jove.  
And whereas Poets say, that Vulcan the inventor of Iron-workes was descended from jupiter. Moses affirmeth that Tuval-Cain was a Grandchild unto Cain (the name not much difsering) and the inventour of the Black-Smiths craft. Which Vulcan they say made Thunderbolts for his Father jupiter, because Tuval-Cain made weapons for his father Cain, whereby he became terrible to his enemies.  
xvii. Of the Flood there are wonderful things reported among the Heathens, not contrary to those things which are related in the sacred Scripture: But that the Grecians do confound that inundation in the time of King Deucalian which overflowed no parts but Thessaly, with universal inundation which is called the Ogygian deluge. josephus in the 1. Book of Originals. cap. 4. says, that the place where the Ark settled is called by the Armenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the Mount) and that in his time their could be shown some relics of the Ark. In the same place he citeth one Berosus a Chaldean, avouching that some portions of this Vessel may be seen on the Mountain of the Cordyi in Armenia, and that Travellers do scrape from them a clammy bituminous substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to divert from evils which may betid them.) In the same place he also citeth Jerome an Egyptian who writ Commentaries 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 fixed book of his Histories, that there is above Minias, a high Mountain of Armenia which is called Baris, into which many fled for fear of the flood, and that one carried in an Ark arrived to the very top of the Mountain, and that some relics of the wood of the Ark are there still reserved: and lastly that it is likely that this is the same man whom Moses the Lawgiver of the Hebrews doth speak of. It is a thing remarkable that an Heathen man seateth Minias in Armenia, for jeremy also. Cap. 51.5.7. joineth Minu and Ararat as near borderers.  
xviii. Yea and Abydenus, who writ Medicinal treatises in Arabic, makes mention of Birds which Seisitris (so doth he call Noah) sent out of his Ark, and received them again, with hope of good success, when he observed the feet of one of them to be dirty. You have the place entire in Eusebius his 9 Book of Evangelicall Preparation.  
nineteen. The same Author in the same Book doth since josephus allege many Testimonies of Heathens, who have affirmed, that men before the Deluge did live for the space of a thousand years.  
xx. And that two faced janus was none other but Noah, is made evident by his name. For janus is derived from jaijn, which among the Hebrews doth signify wine, because he was the inventor of Wine. And he is painted with a double face, one before and another behind, because he saw both Ages, the one before and the other after the Flood.  
xxi. This Noah had a Son named Cham or Ham, who obtained Egypt by lot, and Africa; where he was worshipped for a God, and he is that God Hammon, whose Temple and Oracle were in Lybia, and he is painted with horns by the same error that Moses is commonly painted with an horned forehead, that is to say, by reason of the ignorance of the Hebrew and Syriack idiom, wherein the Beams of the Sun are called horns. Exod. 34.29. Abac. 3, 4. For the Africanes attributed unto him a head shooting forth rays.  
xxii. And the same ignorance gave occasion of the fable of Bacchus drawn out of the thigh of jupiter. For the Oriental people say that children come forth of the thigh of their father, as Exod. Cap. 1. ver. 5. Seventy souls are said to have come out of the thigh of jacob. But Liber pater King of the Assyrians, who extended his victories fare in the East, from whence also were Tigers adjoined to his Chariot. But the Grecians whatsoever they heard of that Oriencall Liber transferred it to their Bacchus of Thebes a very drunken person.  
xxiii. But if Grammarians and Geographers had any taste of the Hebrew tongue, they needed not so solicitously to have searched from whence the Erythraean Sea, that is the red Sea is so called, whether from King Erytheus or from the red Sands, which are but dreams of sick men: whereas it is manifest that the Erythraean, that is the red Sea, was so called, because it runneth coasting upon Idumea, which word amongst the Hebrews and Idumeans doth signify Red.  
xxiv. Neither is it doubtful, but that japetus, whom the Grecians report to be the most ancient of men, was japhet the Son of Noah, from whom the Grecians had their Original, and all the inhabitants of Europe, which is betokened by the names of the Children of japhet, from whom the Nations of Europe were named, from javan the jonians, from Mesech Moschi, from Tiras the Thracians, from Gomer the Cymnierians, from Ascenas the Ascanians, from Elisca Hellones the Grecians, from Riphat the Ripheans, from Tarsus the Cilicians, whose Metropolitan City is Tarsis, from Dodanim the Dodoneans, from Cittim the Macedonians and Thessalians: for that these are Cittim is apparent in the Maccab. Cap. 1. ver. 1. Where Alexander is said to have come from the Country of Cittim, and passed unto Asia.  
xxv. And also the Giant's wars, and the setting of Mountain upon Mountain, which jupiter cast down with his lightnings, what other are they but the building of Babel, which mad structure God overthrew by sending a confusion of Tongues amongst them?  
xxvi. It is great delight to observe the manifest impressions of sacred History in Herodotus his Euterpe. He says 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 easy thing to know. For Ishmael was circumcised and Esau, whose offspring peopled all Arabia and Idumea: by whom circumcision was brought into Ægypt, when the Arabians over-ran Ægypt which oftentimes they did. Now the jews are reckoned among the Syrians. But how circumcision was deduced unto the people of Colchos, is gathered by no obscure arguments, out of the fifth Chap. of the first book of the Chronieles: For there Teglat Pilhesar, King of the Assyrians is said to have carried the Rubenites, and Gadites, and the half Tribe of Manasses unto Galach, and Habor; which are the Colchians, and Iberians, amongst whom Herodotus admired that he found circumcision:  
xxvii. In the same book also we have the name of Phero-King of Egypt, and of King Neco who is mentioned. 2 Chron. 35. ver. 20. and of King Aprias who by jeremy is called Ophra. jer. 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 bowstrings, and the leathers of their shields.  
XXVIII. In the 2. of Chronicles Chap. 35. It is storied, that King josias raised a terrible Army against Necho, King of Ægypt, who overcame josias, and slew him in the Plain of Megiddo. And this is the selfsame which is related by Herodotus in his second book, where he says: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Necos with an Army of foot en countering with the Syrians overthrew them in Magdolo.  
XXIX. But whereas Circumcision amongst the Hebrews was done with a knife of stone, that is with a very sharp flint, as we may see. Exod. 4. ver. 5. the Curetes who are also called Corybantes imitating this custom, did with a very sharp flint cut off their Genitals. Ovid Fast. 4. Ille etiam saxon, etc. He mangled his body with a sharp Stone.  
It is a very remarkable thing, that Numenius Pythagoricus in his book De bono maketh mention of jannes' and jambres Magicians, who as St. Paul testifies. 2 Tim. 3. ver. 8. resisted Moses. These (as says Numenius) did withstand Muscus (so calleth he Moses) and by their wisdom removed those plagues which Moses brought upon the Egyptians, Eusebius citing it in the 9 of his Prepar. This is that Numenius whose Apothegme is reported abroad, What else is Plato but Moses speaking Greek? The Author Clemens Alexandrinus in his first book of Tapestry.  
xxxi. The prophecy of Nahum. Cap. 2. doth foretell 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 be opened by the breaking in of the River. This is the very thing, which Dioderus Siculus in the 2. book of his Histor. Library doth more fully express. As that it was foretell to Sardanapalus who then reigned in Nineve, and was narrowly besieged, that Ninive should then be overthrown when the River Tigris did wage war against the City, and that not long after it happened, that the Gates and Walls thereof were broken down, by the inundation of Tigris: which when Sardanapalus heard, he burned himself with his Palace. Where notwithstanding Diodorus confoundeth Tigris with Euphrates using Babylon instead of Ninive, as if Ninive were situated upon the River Euphrates.  
xxxii. What need I to mention the prophecies of Sibylla Cumana, out of whose Verses Virgil professeth that he took his fourth Eclogue? There the Poet foretelleth the coming of a Virgin, and the nativity of a Child, that should be the Son of God, who should put away our offences, kill the Serpent, reduce the golden age, and should have a large dominion: which things indeed were written by him in the same time that Christ was borne.  
XXXIII. About fifty years before the Nativity of Christ, Cicero writ his books of divination, where he speaketh of a Prophecy that a King should come whom we must obey, if we would be saved.  
XXXIV. Cornelius Tacitus in the 5. book of his History, uttereth many things vainly concerning the jews, and their original, and misbecoming so great a man, reports things of hearsay for certain: Nor doth Instino do better in the 36. book. But in Tacitus this is memorable: He says there was a persuasion in many, that it was contained in the ancient writings of the Priests, that in that time it should come to pass, that the East should prevail, and that those that came from judea should have the sway and dominion, which Ambages foretold Vespasian and Titus. For the profane man applied prophecies of Christ unto Vespasian.  
XXXV. But whence was that drawn but out of the true and ancient Theology which Plato doth inculcate in so many places of the punishment of the soul, and of the judgement of God? And that which Ovid singeth of the last burning of the World. Metamorph. 1. Esse quoque in fatis, etc.  
He call● to mind, it doomed in fate doth stand,  
That time shall come, wherein the Sea and Land,  
And heavens bright palaces shall shake, and burn;  
And all this stately frame to ruin turn.  
It were a tedious thing to insist on all particulars. He that would know more of this kind, let him read justine Martyr his Parenesis to the Greeks' and Clemens Alexandrinus his Protrept. and his Stromata; and josephus his books against Appio, but especially Eusebius of Evangelicall Preparation.  
These things are sufficient for the praise of Theology; for the time will not permit any more but especially is these times wherein we see prostrated as it were the Carcases of so many Churches and Universities, and fires overwhelmed with ruins. So that now Theology itself if it could speak without the help of men, would require lamentations rather than praises. Virtue is commended butis' cold & unregarded. Adulterous Theology flowing in wealth, environed with arms, and greedy of blood, doth most horribly rage's for the chair, & insults upon the ruins of the Sanctuary. Whilst in the mean while true Theology whispereth her Doctrine into a few ears, and hath not where to lay her head. From whence it ariseth that few do apply themselves to these Arts, and his profession is better reputed who swaggers with a feather in his Cap, and walks with a sword by his side, then his who weildeth the spiritual sword of the divine word: and it is a greater glory ●o break a horse into the Ring, then to compel men's minds into the compass of true Piety, and Fathers had rather place their Sons in a way of Merchandise, or to make them common Lawyers, then addict them to this sacred discipline. Let my Son (say they) be an Atourny in Court, let him be a Solicitor of causes, let him be a Steward, or a Factor, that getteth money, rather than a Pastor of the Church, that with an empty purse speaketh of great things, and thundereth out heavenly matters.  
But as for our parts, if we have true wisdom, or if we contemn earthly things in respect of heavenly, neither the perverse judgements of men, nor these rigorous times in which studies grow cold, and nothing is fervent but cruelty, nor the deceitful lustre of riches, nor the very ruin of the tottering World shall ever remove us from our sacred purpose. Divine wisdom is a sufficient reward unto itself, and whom it admitteth into its discipline it carries the whole race: without dependence of the judgements of men it raiseth our minds unto God. For whose sake to suffer contumely is an honourable rebuke, and a reproach more illustrious than all humane glory.  
Wherefore casting all our cares upon GOD, whose counsels cannot be kept bacl by the Devil, nor moved forward by our sorrow, let us absolve our task and finish our intended work, with what fidelity, and industry we may.  

The Inauguration of ALEXANDER COLVINUS.  
IT remaineth therefore that we now come unto that, which hath been the cause of this frequent Congregation.  
With God's goodwill we are about to elect unto the profession of Divinity, and the degree of a Doctor, Alexander Colvinus, a man by descent noble, endued with much learning and commendable for his disposition and manners whose knowledge above his years, elegant and piercing wit, acute judgement, tenacious memory, happy flowing speech, and style lofty with natural decency, lastly whose great and constant labour do not need our commendation.  
He hath with much praise performed the office of Philosophy and Hebrew reader, for some years already. But revolving greater things in his mind he applied himself to the studies of Divinity. Wherein having very much profitted he is by his own, just desert and the will of our most illustrious Duchess called unto the profession of Theologie. To wit, that this profession which by the death of Professors, or by other casualties may suffer hurt and damage, might be confirmed by the more props and defences.  
In your sight he hath given testimonies of his wit and learning both in disputing and teaching. Not as if we desired trial of his wit, nor that we have the lest doubt of his learning; but that we might satisfy custom.  
Let therefore the university Register stand up and read unto thee Alexander Colvinus the usual form of Oath, whereunto thou shalt swear, that thou mayest know to what Offices thou dost tie thyself, and what are the duties of thy profession.  

Here is read the form of of the Oath.  
NOw then, thou most worthy man, that shalt be a member of our College, ascend this Chair where thou shalt be graced with the dignity of a Doctor, as is due unto thy virtue.   

The Doctor to be admitted ascendeth the Chair and the Promotor speaks thus unto him.  
FIrst of all I warn thee, and will again and again admonish thee, that thou prove all thy doctrine according to the rule of God's word which is contained in the Canonical books of the new and the old Testament, and that thou entangle not men's minds in false opinons, and corrupt the use of the pulpit which is consecrated to truth; That thou applaud not thyself in a vain subtlety of wit, or give thyself to curiosity. That thou tyre not thine auditor with multiplicity of speech, raising questions out of questions, and being too busily diligent in unnecessaries: but forth with invade the main force of the controversy, and strike at the heart of false Doctrine. That thou intermit not thy Lectures with too long neglect, and be thou more careful of the benefit of thy Scholars then thine own fame. And as thou wouldst have thine Auditors attentive and earnest, so let thine care be open to the questions of thy Scholars when they ask thee. Let thy manners be blameless, thy life honest, thy correction perpetual, be thou courteous to thy Scholars, peaceful with those of thy society, and upright before all men.  
I know that I admonish one that is mindful, and add spurs to one that freely runneth. But it is better to advise what is superfluous, then to be deficient in what is necessary. Whatsoever thou shalt judge to be needless in our exhortation, impute it partly to the custom, and partly to our love.   

The Form of Inaugration.  
THerefore in the name of the Father, the Son, and the holy Ghost, the Individual Trinity I create, and declare thee Alexander Coluinus to be Doctor of Divinity. And with the consent, and allowance of our worthy fellows, I admit thee into the body and College of Professors, that thou may'st teach out of this Chair; And that from henceforth thou enjoy all the privileges, and immunities, which are granted to this sacred order by the Illustrious Dukes of Boulogne.  
I propose unto thee the book of the sacred Scripture open, that thou mayst learn wisdom from thence, and continually cast thine eyes on it. I propose the same unto thee shut, that without the help of books, thou mayst as often as shall be needful, answer unto men's demands Extempore.  
I give thee mine hand as to a fellow Collegian, for a pledge of our brotherly society.  
And with this brotherly embrace I salute thee.  
With the good prospering and the guidance of one good and great God, take on thyself this office, that it may be an honour 〈◊〉 ●hee, delight to our most illustrious Duchess, profit to this University, and 〈◊〉 safeguard to Truth. To the glory of God's name, and the edifying of his Church, through JESUS CHRIST our Lord, Amen.  
FJNJS.     

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