PETER
DV
MOVLIN
HIS
ORATION
in
the
Praise
of
Theologie
.
Spoken
at
Sedanum
in
an
Auditory
of
Divines
,
VIII
of
the
Ides
of
December
,
1628.
Before
the
Inauguration
of
the
learned
ALEXANDER
COLVINUS
to
the
degree
of
a
Doctor
,
and
before
his
admission
to
the
profession
of
Theologie
.
THE
Inauguration
of
a
Doctor
,
and
Professor
of
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
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
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
,
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
me
,
whilest
I
attempt
to
speak
of
the
most
weighty
argument
.
And
the
very
incitations
doe
hinder
me
.
For
that
excellency
of
the
matter
which
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
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
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
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
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
;
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
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
.
Then
doth
he
walke
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
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
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
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
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
,
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
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
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
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
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
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
.
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
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
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
)
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
:
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
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
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
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
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
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
,
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
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
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
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
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
,
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
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
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
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
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
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
.
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
themselves
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
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
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
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
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
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
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
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
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
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
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
.
Where
in
much
ancient
hoarinesse
is
seene
.
But
such
old
age
as
is
both
fresh
and
greene
.
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
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
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
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
,
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
concerning
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
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
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
,
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
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
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
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
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
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
thither
againe
.
Forthwith
hee
addeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
This
said
,
he
her
from
the
bright
Heaven
did
throw
,
And
shee
soone
came
into
mens
workes
below
.
VI.
Iustine
Martyr
in
his
Exhortation
to
the
Greekes
,
and
Eusebius
in
the
9.
Booke
of
Preparation
doe
speake
of
an
Oracle
of
Apollos
who
being
demanded
what
men
are
truly
wise
,
made
answere
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
Hebrewes
and
Chaldeans
are
The
men
true
wisedome
doth
adorne
Who
for
their
God
doth
serve
and
seare
A
King
that
of
himselfe
was
borne
.
VII
.
But
we
will
run
over
the
most
principall
Chapters
of
the
Mosaical
History
,
for
we
shall
find
some
evident
foot-steps
thereof
in
the
Bookes
of
the
Heathen
.
In
the
beginning
(
sayes
Moses
)
God
made
the
Heaven
and
the
Earth
,
and
the
Earth
was
without
forme
and
void
.
The
Ceptuagint
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
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
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Of
Chaos
Erebus
,
and
night
were
borne
;
Of
Night
faire
Æther
,
and
the
beautious
morne
.
Hee
could
not
more
plainly
say
,
that
darknes
did
over
spread
the
earth
,
and
that
darknesse
was
before
light
,
and
that
light
was
brought
forth
of
darknesse
.
IX
.
The
Creation
of
Man
out
of
the
clay
,
or
dust
tempered
with
water
,
was
not
unknowne
to
Heathens
.
Hor.
Carm.
1.
b●oke
.
3
Ode
.
Calleth
the
first
man
Lutum
princeps
,
that
is
,
the
first
Clay
.
Iuvenall
in
his
6
Satyr
of
the
first
men
,
sayes
;
that
being
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
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
,
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
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
first
new
Moone
and
the
fourth
and
seventh
day
were
holy
,
&c.
XIII
.
And
what
was
the
estate
,
and
happinesse
of
man
before
the
fall
,
Plato
doth
copiously
recite
in
his
Polit.
Then
(
sayes
he
)
there
were
no
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
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
,
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
,
§
.
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
.
But
I
who
walke
Queene
of
the
Gods
above
,
And
am
both
wife
,
and
Sister
vnto
Iove
.
And
whereas
Poets
say
,
that
Vulcane
the
inventer
of
Iron-workes
was
descended
from
Iupiter
.
Moses
affirmeth
that
Tuval-Cain
was
a
Grand-child
unto
Cain
(
the
name
not
much
difsering
)
and
the
inventour
of
the
Black-Smiths
craft
.
Which
Vulcane
they
say
made
Thunderbolts
for
his
Father
Iupiter
,
because
Tuval-Cain
made
weapons
for
his
father
Cain
,
wherby
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
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
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
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
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
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
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
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
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
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
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
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
over-ran
Ægypt
which
oftentimes
they
did
.
Now
the
Iewes
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
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.
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
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
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
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
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
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
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
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
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.
He
call●
to
mind
,
it
doom'd
in
fate
doth
stand
,
That
time
shall
come
,
wherin
the
Sea
and
Land
,
And
Heav'ns
bright
pallaces
shall
shake
,
and
burn
;
And
all
this
stately
frame
to
ruine
turne
.
It
were
a
tedious
thing
to
insist
on
all
particulars
.
Hee
that
would
know
more
of
this
kind
,
let
him
read
Iustine
Martyr
his
Parenesis
to
the
Greekes
and
Clemens
Alexandrinus
his
Protrept
.
and
his
Stromata
;
and
Iosephus
his
bookes
against
Appio
,
but
especially
Eusebius
of
Evangelicall
Preparation
.
These
things
are
sufficient
for
the
praise
of
Theologie
;
for
the
time
will
not
permit
any
more
but
especially
is
these
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
commended
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
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
,
and
Fathers
had
rather
place
their
Sons
in
a
way
of
Merchandize
,
or
to
make
them
common
Lawyers
,
then
addict
them
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
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
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
.
The
Inauguration
of
ALEXANDER
COLVINUS
.
IT
remaineth
therefore
that
we
now
come
unto
that
,
which
hath
beene
the
cause
of
this
frequent
Congregation
.
With
Gods
good-will
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
māners
whose
knowledge
above
his
yeares
,
elegant
and
piercing
wit
,
acute
judgement
,
tenacious
memory
,
happy
flowing
speech
,
and
stile
lofty
with
naturall
decency
,
lastly
whose
great
and
constant
labour
doe
not
need
our
commendation
.
Hee
hath
with
much
praise
performed
the
office
of
Philosophy
and
Hebrew
reader
,
for
some
yeares
already
.
But
revolving
greater
things
in
his
mind
he
applyed
himselfe
to
the
studies
of
Divinity
.
Wherein
having
very
much
profitted
hee
is
by
his
own
,
just
desert
and
the
will
of
our
most
illustrious
Dutchesse
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
dammage
,
might
bee
confirmed
by
the
more
props
and
defences
.
In
your
sight
hee
hath
given
testimonies
of
his
wit
and
learning
both
in
disputing
and
teaching
.
Not
as
if
we
desired
trial
of
his
wit
,
nor
that
wee
have
the
lest
doubt
of
his
learning
;
but
that
wee
might
satisfie
custome
.
Let
therefore
the
university
Register
stand
up
and
read
unto
thee
Alexander
Colvinus
the
usuall
forme
of
Oath
,
whereunto
thou
shalt
sweare
,
that
thou
mayest
know
to
what
Offices
thou
doest
tye
thy selfe
,
and
what
are
the
duties
of
thy
profession
.
Here
is
read
the
forme
of
of
the
Oath
.
NOw
then
,
thou
most
worthy
man
,
that
shalt
be
a
member
of
our
Colledge
,
ascend
this
Chaire
where
thou
shalt
be
graced
with
the
dignity
of
a
Doctor
,
as
is
due
unto
thy
vertue
.
The
Doctor
to
be
admitted
ascendeth
the
Chaire
and
the
Promotor
speakes
thus
unto
him
.
FIrst
of
all
I
warn
thee
,
and
will
againe
and
againe
admonish
thee
,
that
thou
prove
all
thy
doctrine
according
to
the
rule
of
Gods
word
which
is
contained
in
the
Canonicall
bookes
of
the
new
and
the
old
Testament
,
and
that
thou
entangle
not
mens
minds
in
false
opinons
,
and
corrupt
the
use
of
the
pulpit
which
is
consecrated
to
truth
;
That
thou
applaud
not
thy selfe
in
a
vaine
subtilty
of
wit
,
or
giue
thy selfe
to
curiosity
.
That
thou
tire
not
thine
auditour
with
multiplicity
of
speech
,
raising
questions
out
of
questions
,
and
being
too
busily
diligent
in
unnecessaries
:
but
forth
with
invade
the
maine
force
of
the
controversie
,
and
strike
at
the
heart
of
false
Doctrine
.
That
thou
intermit
not
thy
Lectures
with
too
long
neglect
,
and
bee
thou
more
carefull
of
the
benefit
of
thy
Schollers
then
thine
owne
fame
.
And
as
thou
wouldest
have
thine
Auditors
attentive
and
earnest
,
so
let
thine
care
be
open
to
the
questions
of
thy
Schollers
when
they
aske
thee
.
Let
thy
manners
bee
blamelesse
,
thy
life
honest
,
thy
correction
perpetual
,
be
thou
courteous
to
thy
Schollers
,
peacefull
with
those
of
thy
society
,
and
upright
before
all
men
.
I
know
that
I
admonish
one
that
is
mindfull
,
and
adde
spurres
to
one
that
freely
runneth
.
But
it
is
better
to
advise
what
is
superfluous
,
then
to
bee
deficient
in
what
is
necessary
.
Whatsoever
thou
shalt
judge
to
bee
needlesse
in
our
exhortation
,
impute
it
partly
to
the
custome
,
and
partly
to
our
love
.
The
Forme
of
Inaugration
.
THerefore
in
the
name
of
the
Father
,
the
Son
,
and
the
holy
Ghost
,
the
Individuall
Trinity
J
create
,
and
declare
thee
Alexander
Coluinus
to
be
Doctor
of
Divinity
.
And
with
the
consent
,
and
allowance
of
our
worthy
fellowes
,
I
admit
thee
into
the
body
and
Colledge
of
Professors
,
that
thou
may'st
teach
out
of
this
Chaire
;
And
that
from
henceforth
thou
enjoy
all
the
priviledges
,
and
immunities
,
which
are
granted
to
this
sacred
order
by
the
Illustrious
Dukes
of
Bulloigne
.
I
propose
unto
thee
the
booke
of
the
sacred
Scripture
open
,
that
thou
mayst
learne
wisedome
from
thence
,
and
continually
cast
thine
eyes
on
it
.
I
propose
the
same
unto
thee
shut
,
that
without
the
helpe
of
bookes
,
thou
mayst
as
often
as
shall
be
needfull
,
answere
unto
mens
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
thy selfe
this
office
,
that
it
may
be
an
honou●
〈◊〉
●hee
,
delight
to
our
most
illustrious
Dutchesse
,
profit
to
this
Vniversity
,
and
〈◊〉
safegard
to
Truth
.
To
the
glory
of
Gods
name
,
and
the
edifying
of
his
Church
,
through
JESUS
CHRIST
our
Lord
,
Amen
.
FJNJS
.