it selfe If you wil I wil proceed if not let it alone Then Glaucus replied that hee should go on with the son and leaue the father till another time So he proceeds to discourse of the birth and sonne of good and after some questions saith that good is as the sun and the son is as the light we haue from the sun And in his Epistle to Hermias he speaketh of such as were sworne to fit studies and the Muses sister lerning by God the guide father of al things past and to come And in his Epinomis hee saith that by that most diuine Word was the world and al therin created This word did so rauish the wise man with diuine loue that he conceiued the meanes of beatitude For many say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant of the Word not of the world and so wee haue vsed it in the eighth book speaking of Plato's opinion of beatitude So that Plato mentions the father and the son expresly mary the third he thought was indeclareable Though hee hold that in the degrees of Diuinity the soule of the world the third proceedeth from the beginning and the begininnings sonne Mens which soule if one would stand for Plato might easily be defended to be that spirit that mooued upon the waters which they seeme to diffuse through the whole masse and to impart life and being to euery particular And this is the Trine in diuinity of which he writeth to Dionysius aenigmatically as him-selfe saith Al thinges are about the King of al and by him haue existence the seconds about the second and yâ— thirds about the third I omit to write what Trismegistus saith Iamblichus from him we are all for the Platonist but I cannot omitte Serapis his answer to Thules the King of Egipt in the Troian wars who inquyring of him who was most blessed had this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First God and then the sonne and next the spirit All coëternall one in act and merit b The son Porphyry explaning Plato's opinion as Cyril saith against Iultan puts three essences in the Deity 1 God almighty 2. the Creator 3. the soule of the world nor is the deity extended any further Plato he both cal the Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fathers intellect with the Poets though obscurely touch at calling Minerua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne without a mother the wisedom brought forth out of the fathers brain c Plotine he wâ—…ote a book of the three persons or substances yâ— first hee maketh absolute and father to the second that is also eternall and perfect Hee calleth the father Mens also in another place as Plato doth but the word arose from him For hee sayth De prouâ—…d lib. 2. in the begining all this whole vniuerse was created by the Mens the father and his Worde d Alme religion tyeth vs to haue a care how wee speake herein e Sabellians They said that the person of the father and â—…f the Son was all one because the scripture saith I and the Father am one Of the true onely beginning that purgeth and renueth mans whole nature CHAP. 24. BVt Porphyry beeing slaue to the malicious powers of whome hee was ashamed yet durst not accuse them would not conceiue that Christ was the beginning by whose incarnation wee are purged but contemned him in that flesh which he assumed to be a sacrifice for our purgation not apprehending the great sacrament because of his diuell-inspired pride which Christ the good Mediator by his owne humility subuerted shewing him-selfe to mortals in that mortal state which the false Mediators wanted and therefore insulted the more ouer mens wretcheds soules falsely promising them succors from their immortality But our good and true Mediator made it apparant that it was not the fleshly substance but sinne that is euil the flesh and soule of man may be both assumed kept and putte off without guilt and bee bettered at the resurrection Nor is death though it be the punishment of sinne yet payd by Christ for our sinnes to bee anoyded by sinne but rather if occasion serue to bee indured for iustice For Christs dying and that not for his owne sinne was of force to procure the pardon of all other sinnes That hee was the beginning this Platonist did not vnderstand else would hee haue confessed his power in purgation For neither the flesh nor the soule was the beginning but the word all creating Nor can the flesh purge 〈◊〉 by it selfe but by that word that assumed it when the word became flesh dwels in vs. For hee speaking of the mysticall eating of his flesh and some that vnderstood not beeing offended at it and departing saying This is a hard saying who can heare it Answered to those that staid with him It is the spirit that quickneth the flesh profiteth nothing Therfore the beginning hauing assumed flesh and soule mundifieth both in the beleeuer And so when the Iewes asked him who hee was hee answered them that hee was the a beginning which our flesh and bloud beeing incumbred with sinfull corruption can neuer conceiue vnlesse he by whome wee were and were not doe purifie vs. Wee were men but iust wee were not But in his incarnation our nature was and that iust not sinfull This is the mediation that helpeth vp those that are falne and downe This is the seed that the Angels sowed by dictating the law wherein the true worship of one God was taught and this our Mediator truly promised L VIVES THe a beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine will haue the Sonne to bee a beginning but no otherwise then the father as no otherwise GOD. And this hee takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Valla and Erasmus say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be no nowne here but an aduerbe as in the beginning I wil speake my minde here of briefly though the phraze be obscure and perhaps an Hebraisme as many in the new Testament are Christ seemeth not to say hee is the beginning but beeing asked who hee was he hauing no one word to expresse his full nature to all their capacities left it to each ones minde to thinke in his minde what he was not by his sight but by his wordes and to ponder how one in that bodily habite could speake such thinges It was the Deity that spake in the flesh whence all those admirable actes proceeded Therefore he said I am hee 〈◊〉 the beginning and I speake to you vsing a mortall body as an instrument giuing you no more precepts by angels but by my selfe This answer was not vnlike that giuen to Moyses I am that I am but that concerned Gods simple essence and maiesty this was more later and declared God in the fâ—…me of man That all the saints in the old law and other ages before it were iustified only by the mistery and faith of Christ.
The knowledge De genes ad lit lib. 4. Where hee calleth it morning when the Angells by contemplating of the creation in themselues where is deepe darkenesse lift vp themselues to the knowledge of God and if that in him they learne all things which is more certaine then all habituall knowledge then is it day It growes towards euening when the Angels turne from God to contemplate of the creatures in themselues but this euening neuer becommeth night for the Angells neuer preferre the worke before the worke man that were most deepe darke night Thus much out of Augustine the first mentioner of mornings euenings knowledges What wee must thinke of Gods resting the seauenth day after his sixe daies worke CHAP. 8. BVt whereas God rested the seauenth day froÌ„ al his workes sanctified it this is not to be childishly vnderstood as if God had taken paines he but spake the word and a by that iâ—…telligible and eternal one not vocall nor temporal were all things created But Gods rest signifieth theirs that rest in God as the gladnesse of the house signifies those yâ— are glad in the house though some-thing else and not the house bee the cause thereof How much more then if the beauty of the house make the inhabitants glad so that wee may not onely call it glad vsing the continent for the contained as the whole Theaâ—…er applauded when it was the men the whole medowes bellowed for the Oxen but also vsing the efficient for the effect as a merry epistle that is making the readers merry Theâ—…fore the scripture affirming that God rested meaneth the rest of all things in God whom he by himself maketh to rest for this the Prophet hath promised to all such as he speaketh vnto and for whom he wrote that after their good workes which God doth in them or by them if they first haue apprehended him in this life by faith they shal in him haue rest eternal This was prefigured in the sanctification of the Saboath by Gods command in the old law whereof more at large in due season L. VIVES BY a that intelligible Basil saith that this word is a moment of the will by which wee conceiue better of things What is to be thought of the qualities of Angels according to scripture CHAP. 9. NOw hauing resolued to relate this holy Cities originall first of the angels who make a great part thereof so much the happier in that they neuer a were pilgrims let vs see what testimonies of holy wriâ—…t concerne this point The scriptures speaking of the worlds creation speake not plainly of the Angels when or in what order they were created but that they were created the word heauen includeth In the beginning God created heauen and earth or rather in the world Light whereof I speake now are there signified that they were omitted I cannot thinke holy writ saying that God rested in the seauenth day from all his workes the same booke beginning with In the beginning God created heauen and earth to shew that nothing was made ere then Beginning therefore with heauen earth and earth the first thing created being as the scripture plainely saith with-out forme and voide light being yet vn made and darknesse being vpon the deepe that is vpon a certaine confusion of earth and waters for where light is not darknesse must needes be then the creation proceeding and all being accomplished in sixe dayes how should the angels bee omitted as though they were none of Gods workes from which hee rested the seuenth day This though it be not omitted yet here is it not plaine but else-where it is most euident The three chilâ—… sung in their himne O all yee workes of the Lord blesse yee the Lord amongst which they recken the angels And the Psalmist saith O praise God in the heauens 〈◊〉 him in the heights praise him all yee his angells praise him all his hoasts praise 〈◊〉 sâ—…e and Moone praise him staâ—…res and light Praise him yee heauens of heauens 〈◊〉 the waters that be aboue the heauens praise the name of the Lord for hee spake the 〈◊〉 and they were made he commanded they were created here diuinity calls the â—…ls Gods creatures most plainly inserting them with the rest saying of all He spâ—…ke the word and they were made who dares thinke that the Angels were made after the sixe daies If any one bee so fond hearken this place of scripture confounds him vtterly e When the starres were made all mine angels praised mee with a loude voice Therefore they were made before the starres and the stars were made the fourth day what they were made the third day may wee say so God forbid That dayes worke is fully knowne the earth was parted from the waters and two â—…nts tooke formes distinct and earth produced all her plants In the second day then neither Then was the firmament made betweene the waters aboue and below and was called Heauen in which firmament the starres were created the fourth day c Wherefore if the angels belong vnto Gods sixe dayes worke they are that light called day to commend whose vnity it was called one day not the first day nor differs the second or third from this all are but this one doubled vâ—…to 6. or 7. sixe of Gods workes the 7. of his rest For when God said Let there be light there was light if we vnderstand the angels creation aright herein they are made partakers of that eternall light the vnchangeable wisdome of God all-creating namely the onely be gotten sonne of God with whose light they in their creation were illuminate and made light called day in the participation of the vnchangeable light day that Word of God by which they all things else were created For the true light that lightneth euery man that coÌ„meth into this world this also lightneth euery pure angell making it light not in it selfe but in God from whom if an Angell fall it becommeth impure as all the vncleane spirits are being no more a light in God but a darknesse in it selfe depriued of all perticipation of the eternall light for Euill hath no nature but the losse of good that is euill L. VIVES NEuer were a pilgrims But alwayes in their country seeing alwayes the face of the father b When the starres Iob. 38 7. So the Septuagints doe translate it as it is in the teâ—…t c Wherefore if The Greeke diuine put the creation of spirituals before that of things corporall making God vse them as ministers in the corporall worke and so held Plato Hierome following Gregorie and his other Greeke Maisters held so also But of the Greekes Basil and Dionysius and almost all the Latines Ambrose Bede Cassiodorus and Augustine in this place holds that God made althings together which agreeth with that place of Ecclesiasticus chap. 18. vers 1. He that liueth for euer made althings together Of the vncompounded vnchangeable Trinity the Father the Sonne
many errors and terrors Of the seauenth chance d For if there were any reason A fit kinde of argument by repugnance which taking away the adiunct takes the subiect away also Tully mentions it in his Topikes How it was a iudgement of God that the enemie was permitted to excercise his lust vpon the Christian bodies CHAP. 27. IF you aske me now why these outrages were thus permitted I answere the prouidence of the creator gouernor of the world is high and his iudgements are vnsearchable a and his waies past finding out But aske your owne hearts sincerely whether you haue boasted in this good of continency and chastity or no whether you haue not affected humane commendations for it and so thereby haue enuied it in others I doe not accuse you of that whereof I am ignorant nor doe I know what answere your hearts will returne you vnto this question But if they answere affirmatiuely and say you haue done so then wonder not at all b that you haue now lost that whereby you did but seeke and c reioyce to please the eyes of mortall men and that you lost not that which could not bee shewed vnto men If you consented not vnto the others luxury your soules had the helpe of Gods grace to keepe them from losse and likewise felt the disgrace of humane glory to deterre them from the loue of it But your faint hearts are comforted on both sides on this side being approoued and on that side chastised iustified on this and reformed on the other But their hearts that giue them answere that they neuer gloried in the guift of virginity viduall chastity or continence in marriage but d sorting themselues with the meanest did e with a reuerend feare reioyce in this guift of God nor euer repined at the like excellence of sanctity and purity in others but neglecting the ayre of humane fame which alwaies is wont to accrew according to the rarity of the vertue that deserues it did wish rather to haue their number multiplied then by reason of their fewnesse to become more eminent Let not those that are such if the Barbarians Iust haue seized vpon some of them f alledge that this is meerely permitted nor let them thinke that God neglecteth these things because he some-times permitteth that which no man euer committeth vnpunished for some as weights of sinne and euill desires are let downe by a prâ—…sent and secret iudgement and some are reserued to that publique and vniuersall last iudgement And perhaps those who knew themselues vnguâ—…e and that neuer had their hearts puffed vppe with the good of this chastity and yet had their bodies thus abused by the enemie had notwithstanding some infirmity lurking within them which g if they had escaped this humiliation by the warres fury might haue increased vnto a fastidious pride Wherefore h as some were taken away by death least wickednesse should alter their vnderstandings so these here were forced to forgoe i some-thing least excesse of prosperitie should haue depraued their vertuous modestie And therefore from neither sort either of those that were proud in that their bodies were pure from all vncleane touch of others or that might haue growne proud if they had escaped the rape done by their foes from neither of these is their chastitie taken away but vnto them both is humilitie perwaded The vaine-glory which is k immanent in the one and imminent ouer the other was excluded in them both Though this is not to bee ouer-passed with silence that some that endured these violences might perhaps thinke that continencie is but a bodily good remaining as long as the body remaines vntouched but that it is not soly placed in the strength of the grace-assisted will which sanctifies both body and soule nor that it is a good that cannot be lost against ones will which error this affliction brought them to vnderstand for it they consider with what conscience they honor God and do with an vnmooued faith beleeue this of him that hee will not nay cannot any way forsake such as thus and thus do serue him and inuocate his name and do not doubt of the great acceptation which he vouchsafeth vnto chastitie Then must they neede perceiue that it followes necessarily that he would neuer suffer this to fall vpon his Saints if that by this meanes they should be despoiled of that sanctimonie which hee so much affecteth in them and infuseth into them L. VIVES ANd a his wayes the vulgar Rom. 12. 35. reades inuestigabiles for the direct contrarie minimè inuestigabiles Inuestigabilis is that which is found inuestigando with searching out But the wayes of the Lord cannot be found out by humaine vnderstanding The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperuestigabiles vnsearchable b That you lost that that you lost your fame and faire report and yet lost not your chastitie c Reioyced to please that is louingly desired d But sorting themselues with the meanest Rom. 12. 16. Bee not high minded but make your selues equall with them of the lower sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the originall verbally translated humilibus abducti e With reuerend feare Psalm 2. 11. Serue the Lord with feare or reioyce with trembling f Alledge we interprete not causari as the Philosophers doe in the Schooles in causa esse to be the cause but causam proferre to alledge as cause as Uirgill doth saying Causando nostros in longum ducis amores With allegations thou prolongs our loues g If they had escaped this humiliation Augustine here vseth humilitas for humiliatio I thinke which is a deiecting of a man by some calamitie Vnlesse that some will reade it thus Which if they had escaped the humility of this warres furie might haue blowne them vp into fastidious pride h As some were taken away The wordes are in the fourth of the booke of Wisdome the eleuenth verse and are spoken of Henoch but they are not here to bee vnderstood as spoken of him for hee was taken vp in his life vnto the Lord but of others who after their death were taken vp to God for the same cause that Henoch was before his death i Some thing what that something was modest shame prohibiteth to speake k Immanent in the one not as the Grammarians take it namely for vncontinuing or transitorie but immanens quasi intùs manens inherent ingrafted or staying within Augustine vseth it for to expresse the figure of Agnomination or Paranamasia which is in the two words immanent imminent which figure he vseth in many other places What the seruants of Christ may answer the Inâ—…dels when they vpbrayde them with Christs not deliuering them in their afflictions from the furie of their enemies furie CHAP. 28. VVHerefore all the seruants of the great and true God haue a comfort that 's firme and fixed not placed vpon fraile foundations of momentary and transitorie things and so they passe this temporall life in such manner as they
of Heroes and demi-gods but euen of the gods them-selues their adulteries rapines tyranies chasings out of parents and marriages of bretheren and sisters truly I thought all these things both lawfull and lawdable and affected them very zealously For I thought the gods would neuer haue bin lechers nor haue gone together by th' eares amongst them-selues vnlee they had allowed al these for good and decent Thus far Lucian We haue rehersed it in the words of Thomas Moore whome to praise negligently or as if wee were otherwise imployed were grosenes His due commendations are sufficient to exceed great volumes For what is hee that can worthily limme forth his sharpnes of wit his depth of Iudgement his excellence and variety of learning his eloquence of Phrase his plausibility and integrity of manners his iudicious fore-sight his exact execution his gentle modesty and vprightnes and his vnmoued loyaltie vnles in one word he wil say they are al perfect intirely absolute exact in al their ful proportions vnles he wil cal them as they are indeed the patterns and lusters each of his kinde I speake much and many that haue not known Moore will wonder at me but such as haue wil know I speak but truth so wil such as shal either read his works or but heare or looke vpon his actions but another time shal be more fit to spred our sailes in this mans praises as in a spacious Ocean wherin we wil take this ful and prosperous wind write both much in substance and much in value of his worthy honours and that vnto fauourable readers g As Persius saith Satyrd 3. Cum dirâ—… 〈◊〉 bids Mouâ—… ingenâ—… ferâ—…ti â—…cta 〈◊〉 When the blacke lust of sinne Dipt in hot poison burnes the minde within It is meant indeed of any gaules which is hotte poyson But Augustine vseth it heare for the generatiue sperme which some call Virus h Here-vppon it is that Terence bringes In his Eunuchus Chaerea who was carried disguised for an Eunuch by Parmeno vnto Thais beeing enamourd on a wench that Thraso the soldior had giuen to her and telling his fellow Antipho how he had inioyed her reâ—…ates it thus While they prepare to wash the wench satte in the Parlour looking vpon a picture wherein was painted how 〈◊〉 sent downe the showre of gold into Danaes lappe I fell a looking at it with her and because hee hadde plaid the same play before me my mind gaue me greater cause of ioy seeing a God hadde turned him-selfe into a man and stolne vnto a woman through another mans chimney and what God Euen hee that shaketh Temples with his thunder should I beeing but a wretch to him make bones of it No I didde it euen withall my heart Thus farre Terence Danae beeing a faire Virgin her father Acrisius kept her in a Tower that no man should haue accesse vnto her Now Iupiter being in loue with her in a showre of gold dropt through the chimney into the Tower and so inioyed â—…er that is with golden guifts against which no locke no guard is strong ynough hee corrupted both the keepers and the maid her-selfe Of the Romaâ—…s Stage plaies wherein the publishing of their gods foulest imparities did not any way offend but rather delight them CHAP. 8. I But wil some say these things are not taught in the institutions of the gods but in the inuentions of the Poets I will not say that the gods misteries are more obicaene then the Theaters presentations but this I say wil bring history sufficient to conuince all those that shal denie it that those playes which are formed according to these poeticall fictions were not exhibited by the Romaines vnto their goddes in their sollemnities through any ignorant deuotion of their owne but onely by reason that the goddes them selues didde so strictly commaund yea and euen in some sort extort from them the publike presenting and dedication of those plaies vnto their honours This I handled briefly in the first booke For a when the citty was first of al infected with the pestilence then were stages first ordained at Rome by the authorization of the chiefe Priest And what is he that in ordering of his courses will not rather choose to follow the rudiments which are to be fetched out of plaies or whatsoeuer being instituted by his gods rather then the weaker ordinances of mortall men If the Poets didde falsely record Iupiter for an adulterer then these gods being so chast should be the more offended and punish the world for thrusting such a deale of villany into their ceremonies and not for omitting them b Of these stage-plaies the best and most tollerable are Tragedy and Comedy being Poetical fables made to be acted at these shewes wherein notwithstanding was much dishonest matter in actions but none at al of wordes and these the old men do cause to be taught to their children amongst their most honest and liberal studies L. VIVES FOr a when the citty was Because in this booke and in the other following Saint Augustine doth often make mention of Stage-plaies it seemeth a fit place here to speake somewhat thereof and what should haue beene seattered abroad vpon many chapters I will here lay all into one for the better vnderstanding of the rest And first of their Originall amongst the Greekes first and the Romaines afterwards for imitation brought them from Greece to Rome The old husbandmen of Greece vsing euery yeare to sacrifice to Liber Pater for their fruites first vsed to sing something at the putting of the fire on the altars in stead of prayers and then to please him the better they sung ouer all his victories warres conquests triumphs and his captiuation of Kings For reward of which paines of theirs a Goat was first appointed or the Skin of an offered Goat full of wine So these rewards partly and partly oftentation set many good wits work amongst these plaine countrimen to make verses of this theame meane and few at first but as al thinges else in processe of time they grew more elegant and conceited and because the Kings that Liber had conquered afforded not matter ynough for their yearely songs they fell in hand with the calamities of other Kings like to the former and sung much of them And this song was called a tragedy either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goate the reward of the conqueror in this contention or of the wine-leese wherwith they anoynted their faces called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now some wil haue the Comedy to haue had the Originall from these sacrifices also others froÌ„ the sollemnities of Apollo Nomius that is the guardian of sheapheards and villages some say that both these sacrifices were celebrated at once I wil set down the most common opinion When the Athenians liued as yet in dispersed cotages Theseus hauing not yet reduced them to a Citty The husbandmen vsed after their sacrifices to breake iests
old booke hath occenà sset should sing out and I thinke better then otherwise the ancient Latinists saith Festus vsed occentare for the same for which we vse conuitium facere to mocke or reproach which was done aloud and as it were sung out vnto others hearing a farre off and this was held dishonest That the diuills through their settled desire to doe men mischiefe were willing to haue any villanies reported of them whither true or false CHAP. 10. BVt those wicked spirits whoÌ„ these meÌ„ take to be gods were desirous to haue such beastly stories spred abroad of theÌ„ though they themselues had neuer acted any such thing only to keep mens mindes inueigled in such bestiall opinions as it were in snares or nets and by that meanes to draw them to predestinate damation for company whether it bee true that such men as those that loue to liue in errors doe select for gods did themselues commit any such things for which the diuills set themselues out to be adored by a thousand seuerall trickes of hurtfull deceite or that there were no such things done at all but onely those malicious and suttle diuills doe cause them to bee faigned of the gods to the end that there might bee sufficient authoritie deriued as it were from heauen to earth for men to commit all filthinesse by Therefore the Grecians seeing that they had such gods as these to serue thought it not fit to take away any liberty from the Poets in vsing these stage-mockes and shames â—…dt is they did either for feare least their gods should bee prouoked to anger against them in case they went about to make themselues into more honest moulds then they were and so seeme to preferre themselues before them or els for desire to bee made like their gods euen in these greatest enormities And from this imagined conuenience came it that they hold the very a actors of such plaies to bee worthy of honours in their Cities For in the same booke Of the Common-wealth b Aeschines of Athens an c eloquent man hauing beene an Actor of Tragedies in his youth is sayd to haue borne office in the Common-wealth And Aristodemus d another actor of Tragedies was sent by the Athenians vpon an Embassage to Phillip about especiall and weighty affaires of warre and peace For they held it an vnmete thing seeing they saw their gods approue of those actions and artes of playing to repute those worthy of any note of infamy that were but the actors of them L. VIVES THe very a actors Aemilus Probus speaking of the Greekish fashions saith In those countries it was no disgrace for any man to come vpon the stage and set himselfe as a spectacle to the people which wee hold for partly infamous and partly base and vnworthy of an honest man b Aeschines An â—…rator of Athens enemie to Demosthenes hee acted Tragedies vpon the stage And therefore Demosthenes in his Oration de Corona calles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An apish tragedian or a tragicall ape Quintilian saith hee was Hypocrita that is Histrio a stage-plaier Plutarche in 10. Rhetoribus saith hee was an Actor of Tragedies So saith Philostratus also in his booke De sophistis and that he did not leaue his country through constraint or banishment but beeing iudged to bee ouercome in a contention by â—…tesiphon hee went away vnto Alexander who as then was Emperor of Asia but hearing that hee was dead before he came at him hee bent his course for Rhodes and liking the sweet aptnesse vnto study that that soile afforded hee settled himselfe there Aeschines himselfe in an Epistle hee wrote to the Athenians seemes to affirme that hee had giuen ouer his stage-playing before hee bore any place in the Common-wealth c an eloquent man That hee was most eloquent is most plaine as also that his voice was sweete and full and some there are that asigne him next dignity vnto Demosthenes nature gaue him more worth then industry Some say hee was scholler vnto no man but of a sudden from a scribe hee became an oratour and that his first oration was against Phillip of Macedon and hereby hee got such fauor and credite amongst the people that they sent him Embassadour to the same King Others asigne him Plato and Isocrates for his Maisters and some Leodamas This Rhodian Rhetorikâ—… was a certaine meane betweene the Asian and the Athenian Aeschines inuented and taught it in his schoole at Rhodes after his retirement thether d Aristodemus another actor This man as Demosthenes writeth went Embassadour to King Philippe with Demosthenes himselfe and Aeschines This is hee who when Demosthenes asked him what fee hee had for pleading answered a talent I but quoth Demosthenes I had more for holding of my tongue Critolaus reporteth this That the Grecians admitted their Plaiers to beare office in their Commonwealths least they should seeme vniust in despising such men as were the pacifiers of their Gods CHAP. 11. THis was the Grecians practise absurd inough howsoeuer but yet most fitly applied vnto the nature of their gods a they durst not exempt the liues of their cittizens from the lashes of poeticall pennes and plaiers tongues because they saw their gods delighted at the traducing of themselues and they thought surely that those men that acted such things vpon the stage as pleased the gods ought not to be disliked at any hand by them that were but seruaÌ„ts to those gods Nay not onely that but that they ought to bee absolutely and highly honored by their fellow Cittizens for what reason could they finde for the honoring of the Priests that offered the sacrifices which the gods accepted well of and yet allowe the actors to bee disgracefully thought of who had learnt their profession by the speciall appointment of the selfe same gods that exact these celebrations of them and are displeased if they bee not sollemnized Especially seeing that b Labeo who they say was most exact in these matters distinguisheth the good spirits from the badde by this diuersity of their worshippes that c the badde ones are delighted with Slaughters and tragicall inuocations and the good with mirthfull reuells and sportfull honors such as Playes quoth he banquets and d reuelling on beddes are of which hereafter so God bee pleased wee will discourse more at large But to our present purpose whether it bee so that all kindes of honours bee giuen vnto all the gods mixt and confused as vnto onely good ones for it is not fit to say there are any euill gods although indeede they are all euill beeing all vncleane spirits or that according as Labeo saith there must bee a discretion vsed and that these must haue such and such particular rites of obseruances asigned and those other others howsoeuer the Greekes did most conueniently to hold both Priests and Plaiers worthy of honorable dignities the Priests for offring of their sacrifices and the Plaiers for acting of their enterludes least
for correcting of falts or increasing verues from those gods whom their owne lawes already doe subuert and conuince The gods require plaies for increase of their honors the Romans exclude plaiers from pertaking of theirs the gods require their owne falts to be celebrated by poets inuentions the Romaines restraine the Poets loosenesse froÌ„ touching any of the Romaines imperfections But Plato that Demi-god he both resists this impure affection of the gods and shewes what ought to bee perfected by the h towardlinesse of the Romaines denying Poets all place in a well ordered Common-welth howsoeuer whether they presented the figments of their owne lusts and fancies or related ought els as the guilt of the gods therfore of imitable exaÌ„ples But we Christians make Plato neither whole God nor Demigod nor do we vouchsafe to compare him with any of Gods Angels or his Prophets not with any of Christs Apostles or his Martirs no not with any Christian man and why we will not by Gods help in the due place we will declare But notwithstanding seeing they wil needs haue him a Demi-god we thinke him worthy to be preferred if not before Romulus or Hercules though there was neuer i historian nor k Poet l affirmed or m fained n that he euer killed his brother o or committed any other mischiuous act yet at least before p Priapus or any q Cynocephalus or lastly any r Febris all which the Romaines either had as s Gods froÌ„ strangers or set them vp as their t owne in peculiar How then could such gods as these by any counsel they could giue preuent or cure such great corruption of mindes and maner whether imminent or already infused seeing they regarded nothing els but to diffuse and augment this contagion of wickednes to haue it instilled into the peoples notices from the stage as their own acts or acts which they approue to the end that mans lust might ruâ—…he course of wickednesse freely after the gods exaÌ„ples Tully exclaimeth all in vaine vpon it u who being to speake of Poets when he came to them saith The clamor and approbation of the people when it is ioyned with these poeticall fictions as the testimony of some great and learned Maister oh what darknesse doth it involue a man in what fears it inflicts what lusts it enflames L. VIVES THe a actors There are actors ab agendo of acting plaiers vpon the stage Authores the Authors the Poets that write these fables though the name of Author is taken many waies but this is a Grammer question b Is not Plato Plato de rep lib. 2. expels al Poets out of a well ordered citty for the wickednes which they sing of the gods in the tenth booke of the same worke Socrates hauing spoken much against them concludeth al in this that he holds that poetry only fit to be excluded which giues life to vnmanly affections that to be allowed ' which is manly honest So that he condemnes not all poetry for sometimes he calls Poets a diuine kinde of men namely when they sing himmes to the Deities more-ouer hee saith that if the Poets doe sing of any good man though he be pore he is happy againe that an euil man though he bee ritch their songs wil make him miserable if they exceed not in loosenesse nor yeeld to rancour nor consent vnto flattery nor in their songs sowe seeds of corruption such poets are profitable members in Plato's commonwealth c His humanity Humanity is not taken here for any natural gentlenesse or courtesie of the minde or mans good wil called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for any knowledge of the liberal arts which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for that nature by which wee are men as goodnesse is that by with we are good the sence following proues it for it is compared vnto diuinity in this signification it is also vsed elsewere as in Tully de orat lib. I. d Though hee did not induce Imaruaile much that our Philosophers Diuines could not out of this place learn the difference of Suadeo Persuadeo But they which is very nere a miracle vnderstand latine without knowing the latine tongue and are very perfect Grecians and can read neuer a word of Greeke indeed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both suadere to aduise or counsel and persuadere to perswade or induce e This man did Labeo Here wil I deliuer the orders of the gods first out of Uarro and next out of other bookes of the Platonists The Romains call some of their goddes Summi the highest others Medioxumi middle-most others Heroes infimi or earthly ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ancients as Capella affirmeth called Earth The Medioxumi were such as were taken vppe to heauen by their deserts as Tulli saith in his booke De legibus that is Semi-gods or as it were a kind of Mungrels begot of mortallity and immortallity such were Romulus Hercules Aesculapius Castor and Pollux with others The Heroes were born of mortal parents on both sides but by their merits got a more aduanced state in desteny then the residue of the vulgar Some to adde vnto these another kinde called Semones but of them else-where f Makes Deities of them both Such as here in this world liued wel and holily the old Romains did stil put into the number of the gods when they were dead and assigned them feastes called Necya Cicero de legibus lib. 2. g He excludeth Poets In the old copy of Bruges and Coleigne the verbe repellit is left out and for Poeticarum here is talium in them h Frowardnesse of By their begun vertue their proofe and demonstration of goodnesse though sometimes towardlynesse stands for full vertue it selfe but here it is as I said and is declared by that which goes before What was to be performed i Historian As there are that do of Romulus k Poet. As do of Hercules l Affirmed The Historian did not m Fained The Poet did not n That he euer killed his brother Which Romulus did in killing of Remus o Or committed any other mischieuous act as is true of Hercules who defiled the whole world with whoredomes rapines robberies and slaughters yet they thought that the world was purged of such guilts by him p Before Priapus Diodorus saith that Priapus was made a god vppon this occasion Osiris King of Egipt beeing murthered by the wicked villeny of his brother Tiphon the conspirators cutte all his body in peeces and euery one tooke a share and because no man would take the priuie members they threw them into the Riuer Nilus Afterwards Isis the wife of Osiris hauing ouercome Tiphon she found all the parts of hir husbands body but the fore-named which being lost shee consecrated them and instituted their diuine worship with many ceremonies and such as were admitted to be Priests in Aegipt offered their first sacrifices
vnto this calling it Priapus by an vnknowne name which to couer the dishonesty of the thing ment the honest ancients vsed The Greeks call this God Phallus and Ihtyphallus Of this these verses are extant in Collumella lib. 11. Sed truncm forte dolatum Arboris antiquae nun on Uencrare Ityphally Terriblis membri medio qui semper in horto Inguinibus puero praedoni falce minetur That peece of ancient tree Adore as Ityphallus Deitie That ougly thing which in the garden stands Gainst boâ—…es theeues with armed groâ—…ne and hands For he was the Keeper of gardens Diodorus saith he was also called Tiphon and makes him the son of Uenus and Dionysius borne as Seruius and Ualerius Flaccus say at Lampsacium a citty in Hellespont and that therefore was named Lampsasenus and Hellespontiacus Virgill Georgiâ—… Et custo furum etqueâ—…uium cum falce saligna Hellespontiaci seruit tutela Priapi And Priap us of Hellespont with his hooke Of Willow wel to birds and the eues will looke And in the Lusus in Priapum Priapus speaketh thus Patria mâ—…ctaber et olim Ille â—…uus ciuis Gallusâ—…o â—…o I le loose my country Lampsacus euen hee That was borne thine now Cibels Priest will bee Some say hee was borne in the citty Priapus not farre from Lampsacus neare vnto the vineyeards Strabo thinks his deification was first from Hellespont But a new God he is for Hesiod knew no such in his time Fulgentius makes him one of yâ— Semones saith he is not yet taken vp into heauen his deserts ar so slender q Cynocephalus yâ— is indeed Dogs-head Diodorus lib. 4. saith that the Cynocephali were a people of humane shape and voyce but headed like Dogges a Barbarous and cruell kind of creatures and many of them liued in the Ilands of Nilus Osiris had a Sonne called Anubis who following his father in his trauells bore the Dogge for his armes and hence it came that he was worshipped in Egypt in the shape of this creature and called by Virgil Aenead 8 Latrator the barker as also because he was held the keeper of the bodies of Osiris and Isis. Some thinke that this was Mercurius and called thus for his quicke capacity and apprehention r Febris The Romaines erected many altars vnto Febris Cicero maketh mention of one ancient one that stood in the mount Palatine de legib lib. 2. and of the same Valerius also in Antiquanstitut and Plinye lib. 2. do speake as also of another that was placed in the Court of Marius his monuments and a third at the vpper end of the long street s Gods from strangers Lucan speaketh to Egypt Nosin templa tuam Romana accepimus Isim scâ—…icanesque Deos sistra mouentia luctum We in Romes temples now thine â—…is place thy Halfe-dog Gods and hornes that woes do raise t There owne in peculiar as Febris u who being to speake of Poets in some bookes the words of Tully begins at Accessisset and not at Clamor The whole sentence I take it is out of the booke of his common-wealth in the third of his Tusculane questions speaking of the causes which corrupt the seeds of vertue which are naturally sowne within vs he saith Hereunto also may Poets be added who pretending a great deale of doctrine and wisdome are learnd read heard and borne away in the mind of euery man But when that great maister the multitude is added also and the whole company swarming on euery side vnto vices then chiefely are we infected with depraued opinion and drawne from our very expresse nature Like vnto this also he hath in his second and fourth booke and that at large which we but touch at to avoyd the ouer-charging of the reader or the booke with tediousnes That flattery and not reason created some of the Romaine Gods CHAP. 15. BVt what other reason in the world besides flattery haue they to make choice of these so false and fained gods Not voutsafinge Plato any little temple whome notwithstanding they will haue to be a demi-god and one who tooke such paines in disswading the corruption of manners through the a deprauation of opinions and yet preferring Romulus before diuers of the gods whom their most secret and exact doctrine doth but make b a semi-god and not an entire deity yet for him they appointed a c Flamine d a kind of Priesthood so farre aboue the rest as e their crests did testifie that they had onely f three of those Flamines for three of their chiefest deities the Diall or Iouiall for Iupiter the Martiall for Mars and the Quirinall for Romulus for g the loue of his citizens hauing as it were hoysed him vp into heauen he was then called h Quirinus kept that name euer after and so by this you see Romulus here is preferred before Neptune Pluto Iupiters brother nay euen before Saturne father of them all so that to make him great they giue him the same Priesthood that Iupiter was honored by likewise they giue one to Mars his pretended father it may be rather for his sake then any other deuotion L. VIVES THrough a the deprauation of opinions some read animi some animis some leaues it out but the best is animae b A semigod Let them worship saith Cicero in his de leg such as haue bin and are held gods and such as their meritts haue made celestial and instawled in heauen as Hercules Liber Pater Aesculapius Castor Pollux Quirinus c A Flamine what I meane to speake of the Flamine shall bee out of Varro Dionysius Festus Plutarch Gellius and Seruius Amongst the orders of Priests were Some of Numa Pompilius his institution and called by the name of Flamines their habit of their head was a hat as the high Priest had also but vpon the top of it they wore a tufte of white wollen thred therefore were called Flamines quasi Pilamines hairy or tufted crownes some deriue it of Pileus a hat but that cannot be for so had the high Priests Some againe say their name came of Filum a thred because in the heate of Summer when it was to hot to weare their hats they wrapped their heads about with thred of linnen cloth for to go bare headed-abroade their religion forbad them but vpon feast daies they were bound to weare their hats in the ceremonies Appian of Alexandria saith that the Iouiall Flamine wore his hat and vaile both vpon feast and no feast daies Others say that they were called Flamines a Flamineo which was a kind of yellow head-tire but more proper to women then them These kind of Priests Numa first ordained and that three of them one for Iupiter called the Diall of Dios Ioue or Iouiall one to Mars the Martiall and one to Quirinus the Quirinall Other gods might haue no Flamines nor might one of those Gods haue more then one but in processe of time the number increased and became fifteene
man reade Liuy lib. 1. Dionysius and Plutarch of his whole life besides diuers others e all to insufficient This is plaine for they fetched lawes frō others f it is not reported Yes he fained that he conferred with Aegeria but she was rather a Nimph then a goddesse besides this is known to be a fable g the most learned Here I cannot choose but ad a very conceited saying out of Plautus his comedy called Persa Sagaristio the seruant askes a Virgin how strong dost thou think this towne is If the townsmen quoth shee againe bee well mannered I thinke it is very strong if treachery couetousnesse and extortion bee chased out and then enuie then ambition then detraction then periury then flattery then iniury then and lastly which is hardest of all to get out villanie if these be not all thrust forth an hundred walls are all too weake to keepe out ruine Of the rape of the Sabine women and diuers other wicked facts done in Romes most ancient and honorable times CHAP. 17. PErhaps the gods would not giue the Romaines any lawes because as Salust a saith Iustice and honestie preuailed as much with them by nature as by lawe very good b out of this iustice and honestie came it I thinke that the c Sabine virgins were rauished What iuster or honester part can be plaide then to force away other mens daughters with all violence possible rather then to receiue them at the hand of their parents But if it were vniustly done of the Sabines to deny the Romaines their daughters was it not farre more vniustly done of them to force them away after that deniall There were more equitie showne in making warres vpon those that would not giue their daughters to beget alliance with their neighbours and countrimen then with those that did but require back their owne which were iniuriously forced from them Therefore Mars should rather haue helped his warlike sonne in reuenging the iniury of this reiected proferre of marriage that so he might haue wonne the Virgin that he desired by force of armes For there might haue beene some pretence of warlike lawe for the conqueror iustly to beare away those whom the conquered had vniustly denied him before But he against all law of peace violently forced them from such as denied him them and then began an vniust warre with their parents to whom hee had giuen so iust a cause of anger d Herein indeed he had good and happy successe And albeit the e Circensian playes were continued to preserue the memory of this fraudulent acte yet neither the Cittie nor the Empire did approoue such a president and the Romaines were more willing to erre in making Romulus a deity after this deed of iniquitie then to allow by any law or practise this fact of his in forcing of women thus to stand as an example for others to follow Out of this iustice and honesty likewise proceeded this that g after Tarquin and his children were expulsed Rome because his sonne Sextus had rauished Lucresse Iunius Brutus being consull compelled h L. Tarquinius Collatine husband to that Lucresse his fellow officer a good man and wholy guiltlesse to giue ouer his place and abandon the Cittie which vile deed of his was done by the approbation or at least omission of the people who made Collatine Consul aswell as Brutus himself Out of this iustice and honesty came this also that h Marcus Camillus that most illustrious worthy of his time that with such ease sudued the warlike Veientes the greatest foes of the Romaines and tooke their cheefe citty from them after that they had held the Romains in ten yeares war and foiled their armies so often that Rome hir selfe began to tremble and suspected hir owne safety that this man by the mallice of his backe-biting enemies and the insupportable pride of the Tribunes being accused of guilt perceiuing the citty which he had preserued so vngrateful that he needs must be condemned was glad to betake him-selfe to willing banishment and yet i in his absence was fined at ten thousand Asses k Being soone after to be called home again to free his thankelesse country the second time from the Gaules It yrkes me to recapitulate the multitude of foule enormities which that citty hath giuen act vnto l The great ones seeking to bring the people vnder their subiection the people againe on the other side scorning to be subiect to them and the ring-leaders on both sides aiming wholy rather at superiority and conquest then euer giuing roome to a thought of iustice or honesty L. VIVES SAlust a saith In his warre of Catiline speaking of the ancient Romaines he saith thus The law is a ciuill equity either established in literall lawes or instilled into the manners by verball instructions Good is the fount moderatour and reformer of all lawe all which is done by the Iudges prudence adapting it selfe to the nature of the cause and laying the lawe to the cause not the cause to the lawe As Aristotle to this purpose speaketh of the Lesbian rule Ethic. 4. This is also termed right reason as Salust againe saith in his Iugurth Bomilchar is guilty rather by right and reason then any nationall lawe Crassus saith Tully in his Brutus spake much at that time against that writing and yet but in right and reason It is also called equitie ' That place saith Cicero for Caecinna you feare and flie and seeke as I may say to draw mee out of this plaine field of equitie into the straite of words and into all the literall corners in this notwithstanding saith Quintilian the iudges nature is to bee obserued whether it be rather opposed to the lawe then vnto equitie or no. Hereof wee haue spoken some-thing in our Temple of the lawes But the most copious and exact reading hereof is in Budaeus his notes vpon the Pandects explaining that place which the Lawyers did not so well vnderstand Ius est ars aequi boni This mans sharpenesse of witte quicknesse of iudgement fulnesse of diligence and greatnesse of learning no Frenchman euer paralleld nor in these times any Italian There is nothing extant in Greeke or Latine but he hath read it and read it ouer and discussed it throughly In both these toungs he is a like and that excellently perfect Hee speakes them both as familiarly as he doth French his naturall tongue nay I make doubt whether hee speake them no better hee will read out a Greeke booke in Latine words extempore and out of a Latine booke in Greeke And yet this which wee see so exactly and excellently written by him is nothing but his extemporall birthe Hee writes with lesse paines both Greeke and Latine then very good schollers in both these tongues can vnderstand them There is no cranke no secret in all these tongues but he hath searcht it out lookt into it and brought it forth like Cerberus from darknesse into
that shee would neuer haue men idle Shee was after called Hora goddesse of Prouidence of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inforce Plut. Of this goddesse Ouid Gellius and diuers others do speake Murcia Hereof read Hermolaus Barbarus his note vpon Plinies 15. booke Pliny There was an old altar vnto Venus Myrta now called Myrtia c Hermolaus I read it Murcia out of Festus Liuy Plutarch Varro and Cornelius Nepos For Murcia is the goddesse of sloth as Agenorea Strenua and Stimula are of industry Pomponius Augustinus Apuleius speaking of the Murcian bounds mean those that were dedicated vnto Venus Some say that Auentine was called Murtius because it was like a wal Murus not of Murcia the goddesse nor the potters Ammianus saith there was som in Italy that because they would not go to the war cut of their thumbes and were called Murci Murcide saith Plautus to a sluggish fellow Thus far Hermolaus the most dilligent Author of our times So that whereas Festus saith there was a Chappell at Auentines foote sacred vnto Murcia it is better to read Murciae Liu. lib. 1. Then many thousand of the Latins were receiued into the cittie and for the ioining of the two hilles Palatine and Auentine were appointed to build theÌ„ houses by Murcias Chappell Venus Murcia ther was also one called Myrtea Plut. Problem c Pompeius Hermolaus Beroaldus and others cite Pomponius herein but shew not plainely which Pomponius it is for there were many of that name that were writers as namely Atticus and the Author of Atelanae and the Orator all of Tullies time Melâ—… and Iulius the Tragedian whome Quintilian names and the Lawyer all Pomponâ—… d Quiet I thinke this Quiet belonged to the dead for Hell of old was called Quietalis and therefore was this godde dis-worshipped without the citty Her Temple was in the way to Labicana Liuie in his 4. book Whether if Ioue being the chiefe godde of all Victory be to be accounted as one of the number CHAP. 17. VVIll they say thinke you that Iupiter sendeth this goddesse Victory whether shee pleaseth and shee obeying him setteth vp her rest on that side that he commandeth It is trueindeed but not of that Ioue which their fondnes dreameth is King of the goddes but of him that is the true King of all times and all thinges that can send not victory which is no substance but his Angels and make them conquer whome hee pleaseth whose counsels may bee vnknowne but neuer vniust For if Victory be a goddesse why is not Tryumph a God and husband vnto hir or hir brother or sonne or som-what For they beleeue such absurdities of the goddes as if the Poets should but faine or we but cast a them in the teeth with they would presently answer it were a ridiculousfigment not to bee attributed to the true goddes and yet they laugh not at them-selues who didde more then read those dotages in the Poets when they adored them in their Temples Wherefore they should worshippe and adore onely Iupiter indeed and lette all this multitude passe For if b Victory be a goddesse and subiect vnto that King shee dares not resist him but must bee ready to fulfill his pleasure whither-soeuer hee send her L. VIVES CAst a them in the Some read Epaggerarentur but not so well b Victory be Porphyry saith that Ioue was pictured holding a scepter in his left hand and in his right sometimes an Eagle sometimes Victory The Eagle to shew that he was King of all as she was of the birds Victory to shew all thinges to bee subiect vnto him Or as Phurnutus saith because none could conquer him Porph. Rat. natur deor Why Fortune and Faelicity were made Goddesses CHAP. 18. NAy Faelicity a is a goddesse also now Shee hath gotte her an Altar a Temple sacrifices and euery thing fitte VVhy should not shee haue all the worshippe to her selfe VVhere-soeuer shee is there should all good be But why is Fortune preferred to the honour of a Deity Is Faelicity one thing and Fortune another Yes Fortune may bee both good and badde bu if Faelicity once grow badde shee looseth her name Truly I thinke wee should haue all the goddes of both sexes if they haue sexes to bee still good ones and so thought Plato and diuers other excellent Phylosophers and States-men How then can the goddesse Fortune be now good and now euil Is she no goddesse when shee is not good but is turned imediately into a Diuell Why then how many goddesses are there Euen as many as there bee fortunate men that is good fortunes For many badde fortunes and many good that is at one time falling together Fortune should bee both good and euill at once if shee bee all these good to these and badde to the other But shee that is the goddesse is alwaies good Well suppose is shee Faelicity her-selfe Why changeth shee her name then Yes that may bee tollerated For many thinges haue two or three names But why then hath shee d diuers Temples Altars and ceremonies Because say they that is Faelicity that doth follow a mans deserts That good Fortune which lights casually vppon good and euill c without any respect of deserts and is therefore called Fortune How can shee then bee good comming with no discretion as well to euill men as good And why is shee adored beeing so e blinde that shee commonly ouer-runnes those that honour hir and staies with those that scorne hir If her seruants obtaine grace at her hands and gette her to stay with them then shee followes merits and is Fortune no more Where is her definition then How then doth all go by chance If shee bee Fortune in vaine is all hir worshippe but if shee discerne and help hir seruants then she is Fortune no more But doth not Iupiter e send hir also whether his pleasure is Well if hee doe then lette him haue all the worshippe to him-selfe for she cannot gaine-say him if he bid her depart to such or such a man Or it may bee that the euill doe honour her to gette them-selues some merite whereby they may purchase Faelicitie and so inioy her company in steed of Fortunes L. VIVES FAelicity a is a Pliny nameth her Temple often Archelaus the Statuary sold hir Image to Lucullus for LX. HS. Plin. lib. 53. b Diuers Temples Euill Fortune had a Temple at Port Esquiline Valiant Fortune had one vpon Tibers banke Riding Fortune by the Theater There was also the Temple of Little Fortune and Fortune the Virgin another of Fortuna Primogenia another of Oqsequens at Port Capena and there was also Fortuna priuata Uiscata Publica Uirilis and Conuertens all on Mount Palatine there was also Hopefull fortune Sauing fortune Smooth and doubtfull fortune in Auentine and Fortuna Mammosa in the 12. region of the Citty as also Barbata and Muliebris vnto all which Seruius Tullus gaue Originall partly because that from a
Creator But the causes voluntary God Angels Men and diuers other creatures haue often in their wil and power i If we may call that power a will by which the brute beastes flye their owne hurt and desire their good by Natures instinct That there is a will in Angels I doe absolutely affirme be they good whom we call Gods Angells or euill whome we call the diuels Angels fiends or diuels them-selues So men good and bad haue all their wills and hereby it is apparant that the efficient causes of all effects are nothing but the decrees of that nature which is The spirit of life Aire or wind is called a Spirit But because it is a body it is not the spirit of life But the spirit of life that quickneth all things is the Creator of all bodies and all created spirits this is God a spirit from eternity vncreated in his wil there is that height of power which assisteth the wills of the good spirits iudgeth the bad disposeth of al giuing power to whom he pleaseth and holding it from whome he list For as he is a Creator of all natures so is hee of all powers but not the giuer of all wills for wicked wills are not of him beeing against that nature which is of him So the bodyes are all subiect vnto diuers wills some to our owne wills that is the wills rather of men then of beasts som to the Angels but all to the will of God vnto whom al wills are subiect because they haue no power but what hee giueth them The cause then that maketh all and is not made it selfe is God The other causes do both effect and are effected such are all created spirits chiefly the reasonable ones The corporal causes which are rather effects then otherwise are not to be counted as efficient causes because they came but to do that which the will of the spirit within them doth inioine thē how then can that set order of causes in Gods foreknowledge depriue our wils of power seeing they bear such a sway amongst the very causes them-selues But k let Cicero rangle his fellowes that say this order is fatall or rather fate it selfe which we abhor because of the word chieflly being vsed in a false beliefe but wheras he denieth that God knoweth assuredly the set order of those causes we detest his assertion worse then the Stoiks do for he either denieth God which he indeuoreth vnder a false person in his bookes De n◅t de Or if he do acknowledge him yet in denying him this fore-knowledge he saith but as the foole said in his heart There is no God for if God want the praescience of all future euents hee is not God And therefore l our wills are of as much power as God would haue them and knew before that they should be and the power that they haue is theirs free to do what they shall do truly and freely because he fore-knew that they should haue this power and do these acts whose fore-knowledge cannot be deceiued wherefore if I list to vse the m word fate in any thing I would rather say that it belonged to the weaker and that will belonged to the higher who hath the other in his power rather then grant that our liberty of will were taken away by that sette order which the Stoikes after a peculiar phraze of their owne call fate L. VIVES EIther a in God De diuinat lib 2. where in a disputation with his brother Quintus he indeauoureth to ouerthrow diuination for which Q. had stood in the booke before For he saith that There is nothing so contrary to reason and constancy as fortune is so that mee thinkes God him-selfe should haue no fore-knowledge of those casuall euents For if he haue it must come so to passe as he knoweth and then it is not casuall but casuall euents there are and therefore there is no fore-knowledge of them This in the said place and much more pertaining to the explaining of this chapter which it sufficeth vs to haue pointed out b A fate to the Stars They all doe so but some giue fate the originall from them excluding God c Lucilius Balbus In the end of the book thus he concludeth This said we departed Velleius holding Cotta's disputation for the truer and I being rather inclined to Balbus suit d Of him-selfe For in his 2. booke hee speaketh him-selfe and confuteth his brothers assertions for diuination e Stoikes Of this in the next chapter f Vnlesse fate Var. de Ling. lat l. 8. The destinies giue a fortune to the childe at the birth and this is called fate of fari to speake Lucan lib. 9. Non vocibus vllis Numen eget dixitquesem◅l nascentibus auctor Quicquid scire licet The Deities neuer need Much language fate but once no more doth read The fortune of each birth It seemes hee borrowed this out of the Psalme heere cited or out of Iob. chap. 33. v. 14. Hee hath spoke once and hath not repeated it againe Both which places demonstrat the constancy of Gods reuealed knowledge by that his once speaking as the common interpretation is the which followeth in the Psalme these two things c. some refer to them which followeth That power belongeth c. Others to the two testaments The Thargum of the Chaldees commeth neere this later opinion saying God hath spoken one law and wee haue heard it twise out of the mouth of Moyses the great scribe vertue is before our God and thou Lord that thou wouldst be bountifull vnto the iust g For Tullies In his booke de fato following Carneades he setteth down three kinds of causes naturall arising from nature as for a stone to fal downward for the fire to burne Voluntary consisting in the free wills of men wherein it is necessary there be no precedent causes but that they be left free and Casuall which are hidden and vnknown in diuers euents Herein he is of the N◅turalists opinion that will haue nothing come to passe without a cause h Naturall Fire hath no other cause of heate a stone of heauynesse a man of reason procreation of like c. then the will of natures Creator who had hee pleased might haue made the fire coole the stone mount vpwards the man a brute beast or dead or vnable to beget his like i If we may cal Arist de anima l. 3. Putteth will only in reasonable creatures and appetite being that instinct wherby they desire or refuse any thing in beastes Will in creatures of reason is led by reason and accompanied by election or rather is election it selfe k But Cicero With the Stoikes l Our wills are God created our wils free and that because it was his will so they may make choyce of contraries yet cannot go against Gods predestination not questionlesse euer would although they could for sure it is that much might bee done which neuer shal so
k opinion of the state of the city as it was then as it had bin before Thinke not saith he that our ancestry brought the citty vnto this hight by armes If it were so we â—…ld make it far more admirable then euer But they had other meanes which we want industry at home equity abroad freedome in consultation and purity of mindes in all â—…en free from lust and error For these haue we gotten riot and auarice publike beggery and priuate wealth ritches we praise and sloath we follow good bad are now vndisiâ—…guished ambition deuouring all the guerdon due to vertue Nor wonder at it when 〈◊〉 〈◊〉 patcheth vp a priuate estate when you serue your lusts at home and your profit 〈◊〉 â—…ffect here This is that that layeth the state open to all incursion of others l He that â—…deth these words of Cato in Salust may think that the old Romaines were al such 〈◊〉 â—…ose whom we haue shewne to be so praise-worthy before it is not so for oâ—…wise his words which we related in our second booke should be false where he saith that the city grew troubled with the oppressing powre of the great ones 〈◊〉 â—…he people grew to a diuision from their fathers vpon this cause that there weâ—… diâ—…ers other dangerous dissentions and that they agreed in honesty concoâ—… longer then they stood in feare of Tarquin of the great war of Hetruria which being ended the Senators began to make slaues of the people to â—…udg of their liues as imperiously as the Kings had done to chase men froÌ„ their possessions only their factioÌ„ bare the sway of all vnto which discords the one desyring to rule the other refusing to obey the second African warre gaue end because a feare began then to returne vpon them and called their turbulent spirits â—…om those alterations to looke to the maine and establish a concord But all the great affaires were managed by a few that were as honest as the times afforded and so by tolerating those euills the state grew well vp through the prouidence of a few good gouernors for as this writer saith that hauing heard read of many memorable military deeds of the Romaines by sea land he had a great desire to know what it was that supported those great busynesses wherein the Romaines very often with a handfull of men to count of haue held out war with most powreful rich victorious Kings hauing lookt wel into it he findeth that the egregious vertue of a very few citizens hath bin cause of this happy successe of al the rest surmouÌ„ting wealth by pouerty multitude by scarcity But after that corruption had eaten through the City saith hee then the greatnesse of the common-wealth supported the viciousnesse of her magistrats So the vertue of a few ayming at glory honor soueraignty by a true line that same vertue is that which Cato so preferreth This was the industry at home that he so commended which made their publike treasury rich though the priuate were but meane m And the corruption of maners he bringeth in as the iust contrary producing publike beggery through priuate wealth Wherfore whereas the Monarchies of the East had bin along time glorious God resolued to erect one now in the West also which although it were after theÌ„ in time yet should bee before them in greatnesse and dignity And this he left in the hands of such men as swaied it especially to punish the vicious states of other nations and those men were such as for honor dominations saâ—…e would haue an absolut care of their couÌ„try whence they receiued this honor and would not stick to lay down their own liues for their fellowes suppressing couetousnesse al other vices only with the desire of honor L. VIVES CAlled a Consulls That Consul comes of Consulo this all do acknowledge but Consulo signifieth many things and here ariseth the doubt in what sence Consul is deriued from it Quintil. lib. 1. Whether Consul come of Prouiding for or of Iudging for the old writers vsed Consulo to iudge and it is yet a phrase boni consulas iudge well Liuy and Quintil. say that the Consul was once called Iudge But I rather hold with Varro that the Consul is a name of ministery implying that he hath no powre nor authority in the state but onely to be the warner of the Senate and to aske the peoples counsell what they would haue done For the Senate of old neuer did any thing but the Conful first asked the peoples mindes and brought them word how it passed whence this ordinary phrase ariseth He intreated the Consul to bring word backe how this or this passed Caesars letters beeing brought by Fabius to the Consuls The Tribâ—…s could very hardly with much contention obtaine that they should be read in the Senate but thâ—… their contents should bee related to the Senate they could not be perswaded Caes. 〈◊〉 de bello Pompei lib. 1. Whereby it appeareth that the Senate gaue not their verdits vpon any thing but what was related to theÌ„ by the Consuls which custome was duly obserued in old times But afterwards some of the magistrates got powre to enforce the senates voices to any thing what they listed prefer Uarro's words are these de ling. lat lib. 4. He was called yâ— Consâ—…l for 〈◊〉 with the people and senate Vnlesse it be as Actius saith in Brutus hee that Iudgeth right Qâ—…i recte consulat Let him bee Consul b Saluste In bello Catilin c Gowned Rightly goâ—…d â—…ith Serâ—… for al ages and sexes there ware gâ—…nes d Assaracus Grandsire to Anchises father to 〈◊〉 of whom came Aeneas of him Iulus of him the Alban King and of them Roâ—…lus e 〈◊〉 This is touching the reuenge of Troy that their countries that burâ—…ed Troy should be subdued by a progeny of Troyans So saith the Aeneads 〈◊〉 ille Argos Agamemnoniasque Mycenas 〈◊〉 Aâ—…cidem genus 〈◊〉 Acâ—…li 〈◊〉 〈◊〉 Troiâ—… templa 〈◊〉 Mineruae The towers of Argos he shall vndermine And wrack Pelides that great sonne of thine Reuenging â—…roy and Pallas wronged shrine Phthia was Achilles his natiue soile a towne in Phtheias a part of Macedoniae Hee was broâ—…ght vp tho at Larissa and therefore called Larissaeus though Phithia and Larissa bee both in Achaia as else where I will make plaine as also that the Argiue towre was called Larissa Phthia in Macedonea was subdued by L. Aemilius after he had ouerthrowne Persâ—… â—…nae is in Argolis as Mela testifieth and from thence the Kingdome was transferred to â—…gos L. Mummius conquered it together with all Achaia Argos is neere Mycenae saith Mâ—… The Kingdome was the Argiues from Inachus to Pelops DXLIIII yeares Euseb. Iuâ—… Higiâ—…us saith that Uirgill erreth in these verses for hee that conquered Argos did not 〈◊〉 â—…hrow Pyrrhus so that hee would haue the middle verse taken out But Seruius saith 〈◊〉
is a great matter This diuinity or let mee say deity for this a word our Christians haue now in vse as expressly traduced from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This diuinity therefore or deity is not in that politique Theology which M. Varro discourseth of in his 16. bookes that is the worship of any god there expressed will not yeeld to man eternall life hee that will not bee perswaded this is true out of our sixth booke last finished when hee hath read this I beleeue shall not finde any point of this question left vndiscussed for some perhaps may thinke that the selected gods of Varro's last booke whereof wee sayd some what and none but they are to bee honored for this eternall beatitude I say not herein as b Tertullian said with more conceite prehaps then truth if the gods be chosen like c scallions then the rest are counted wicked This I say not for I see that out of an elected sort another perticular election may be made as out of a company of elected souldiars one is elected for this office in armes and another for one not so weighty and in the church when the elders are elected the others are not held reprobate beeing all GODS good faithfull elect In architecture corner and foundation stones are chosen yet the rest are not refused but will fit other places Grapes are chosen to eate but they are not worth nought which we leaue for wine The matter is plaine and needes no farther processe Wherefore neither the gods nor their seruants are falty in that they are selected from many but let vs rather looke what the selected are and what is the end of their selection L. VIVES THis a word Vsed by Hierome Lactantius and Fulgentius the Greekes deriued the substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuinity from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuine which substantiue the Christians tooke in as large a sence as the word it selfe Diuine and when the would expresse Gods nature with the fittest tearme they vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Athanas. both the Gregories and other Grecians which they might rather do saith Quintillian then the Latines But yet all the strict rules of art could not keepe the latines from vsing Deitas the deity in expressing Gods proper nature nor is it extended so farre as Diuine is or diuinity for they are spoken of bookes deeds men c. But neither Deitas or Deus are praedicates for them though they bee diuine And therefore methinkes Ualla doth blame the Christian writers vndeseruedly to say they vse a new word not heard of before In Dialectica For to take away the Greekes authority of framing themselues words is to cancell their old priuiledges b Tertullian Of him read Hierome de scriptor Eccl. Hee was a Priest of Carthage Sonne to a vice consull quicke witted and vehement he liued in the times of Seuerus and Caracalla and wrot much which being recorded I surcease 〈◊〉 â—…count Ciprian the Martir passed not a day without reading a peece of his workes but called him his Maister yet fell hee to bee a Montanist through the enuy and malice of the clergy of Rome All this hath Hierome His bookes lay many ages lost at last this very yeare when this booke came forth Beatus Rhenanus of Sletstad a learned scoller found them in Germanie and set them forth at Frobenius his presse c Scallions Bulbus is a name to all rootes that are like onions Palladius vseth it for the lilly roote but the proper Bulbi are they that tâ—… Arabians all Mergarides and prouoke lust as Martiall shewes Plinny lib. 1. saith the chiefe of those Bulbi are the squillae or sea vnions of which sort the roote called Epimenidia is onely fit to eate Theophrast lib. 7. The rest are not for meate The selected gods and whether they be exempted from the baser gods functions CHAP. 2. THose a selected gods Varro commendeth in one whole booke and these they are Ianus Ioue Saturne Genius Mercury Appollo Mars Vulcan Neptune Sol Orcus Liber Pater Tellus Ceres Iuno Luna Diana Minerua Venus and Vesta In these 20 are 〈◊〉 males and 8. females Now b whether are they called select for their princiâ—…â—…arges in the world or for that they were more knowne adored then â—…he 〈◊〉 〈◊〉 because of their greater charges then may they not come to meddle 〈◊〉 â—…ty businesses of the baser gods But at the conception of the child 〈◊〉 those petty gods charges arise Ianus is making fit receit for the seede 〈◊〉 hath businesse in the seed also d Liber is making the mans seed flow â—…ly and Libera whome they say is Venus she is working the like in the 〈◊〉 all these are of your selected gods But then there is Mena the godâ—…â—…he female fluxe a daughter of Ioue but yet a base one And f this sway 〈◊〉 he giueth to Iuno also in his booke of the select ones amongst whom 〈◊〉 â—…eene and here is Iuno Lucina together with her stepdaughter Mena rule 〈◊〉 〈◊〉 bloud And then there are two obscure fellowes of gods Vitumnus 〈◊〉 â—…us one giueth vitall breth and another sence to the child beâ—… These two base gods do more seruice here then all the other great 〈◊〉 gods for what is all that the heape together in the womans wombe 〈◊〉 life and sence but as a lumpe of g clay and dust L. VIVES THose a Selected To the twelue counsellor gods before remembred were twelue other added as Nobles but not Senators yet such as had greate charge in the world and greâ—… share in diuers consultations as others of other meaner sort haue sometimes Seneca 〈◊〉 that Ioue made Ianus one of the Conscript fathers and consull of the afternoone but 〈◊〉 â—…ee scoffeth though indeed all these god-stories are but meere fopperies And 〈◊〉 the couples Iupiter and Iuno Saturne and Tellus Mercury and Minerua but not â—…d but both of one science as Bacchus and Ceres Apollo Diana and are then Mars and Venus the two louers Uulcan and Vesta the two fires Sol and Luna the worlds two lights marry Ianus Neptune Genius and Orcus the goddesse vnchosen are all too base for them b Whether A problematique forme of argument c Saturne comming of Satuâ—… a thing sowne Var. de Lin. lat l. 4. d Liber Cicero de nat deor 2. saith that Liber Bacchus sonne to Ioue and Semele is one and Liber that the Romaines worship so reuerently with Libera and Ceres is another That these two later were Ceres children and so called Liberi Libera was daughter to Ceres and called Proserpina saith he In Uerr Actio 6. These three had a temple neare the great Circuite vowed by A. Posthumus Dictator and renewed by Tiberâ—… Caesar. Tacit. lib. 2. e Mena the Moone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke because the womens fluxe follows her motion Arist. de anima shee was the daughter of Ioue and Latona and therefore he calleth her Iuno's step-daughter But by this name she
first times were called his because as then men did liue vpon the earthes voluntary increase and fruites Whether b tooke he the sickle vpon the losse of his scepter as one that hauing beene an idle King in his owne raigne would become a painefull laborer in his sonnes Then hee proceedeth and saith that c some people as the Carthaginians offred infants in sacrifice to him and others as the d Galles offered men because mankinde is chiefe of all things produced of seede But needeth more of this bloudy vanity This is the obseruation of it all that none of these interpretations haue reference to the true liuing incorporeall changelesse nature whereof the eternall life is to bee craued but all their ends are in things corporall temporall mutable and mortall and whereas Saturne they say did e geld his Father Caelus that is quoth hee to bee vnderstood thus that the diuine seede is in Saturnes power and not in Heauens that is nothing in heauen hath originall from seed Behold here is Saturne made Heauens sonne that is Ioues For they affirme stedfastly that Ioue is heauen Thus doth falshood without any opposer ouerthrow it selfe Hee saith further that hee was called f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is space of time without the which no seed can come to perfection This and much like is spoken of Saturne in reference to the seed Surely Saturne with all this power should haue beene sufficient alone to haue gouerned the seede why should they call any more gods to this charge as Liber and Libera or Ceres of whose power ouer seed hee speaketh as if he had not spoken at all of Saturne L. VIVES IN a his raigne Who first inuented husbandry it is vncertaine Some as the common sort hold take it to bee Ceres other Triptolemus at least for him that first put it in practise is Iustine and Ouid Some Dionysius as Tibullus Diodorus calleth him Osyris and therefore Virgil faith Ante Iouem nulli subigebant arua coloni Vntill Ioues time there were no husband-men Some thinke that Saturne taught it vnto Ianus and the Italians beeing driuen to inuent some-what of necessity after hee was chased from Crete So that still husbandry was not inuented in his raigne but after The poets will haue no husbandry in the golden age the daies of Saturne Uirgill saith the earth brought fruites Nullo poscente no man taking paines for them and Ouid fruges tellus inarata faerebat the earth bore corne vnplowed Hesiod 〈◊〉 〈◊〉 c. The earth brought fruite vnforced both good and in aboundance b Tooke 〈◊〉 His sickle was found at Zancle a city in Sicily thence the towne had that name Sil. Italâ—… 14. For 〈◊〉 in the Sicilian tongue was a sickle Thâ—…y did c Some people Oros. lib. 4. cap. 6. Trogus Lact. lib. 1. and Posceâ—…inus Festus Some say the Carthaginians offred children to Hercules Plin. li. 36. but others say it was to Saturne Plato in Minoâ—… Dionys. Halicarn The odoritus Câ—…s in Sacrific Euseb. and Tertullian who addeth that at the beginning of Tiberius his reigne he forbad it them and crucified their priests yet they did continue it secretly euen at the time he wrot this Some referre the cause of this cruelty vnto Iunos hate But Eusebiâ—… 〈◊〉 of Sanchoniato reciting the Phaenicians theology saith that Saturne King of Palestine dying â—…rned into the star we call Saturne and that soone after Nimph Anobreth hauing but â—…e 〈◊〉 sonne by Saturne who was therefore called Leud for that is one onely sonne in the 〈◊〉 tonge was compelled to sacrifice him for to deliuer her contry from a daungerous 〈◊〉 and that it was an ould custome in such perills to pacifie the wrath of the reuenging 〈◊〉 with the bloud of the Princes dearest sonne But the Carthagians being come of 〈◊〉 â—…cians sacrificed a man vnto Saturne whose sonne had beene so sacrificed either of their own first institution in Africa or else traducing it from their ancestry De prae Euan. How these children were sacrificed Diodorus telleth Biblioth lib. 20. They had saith he a brazen 〈◊〉 of Saturne of monstrous bignesse whose hand hung downe to the Earth so knit one within anâ—…r that the children that were put in them fell into a hole full of fire Thus far hee When wee â—…ed this booke first our sea-men discouered an Iland calling it after our Princes name 〈◊〉 wherein were many statues of deuills hollow within brazen all and their hands 〈◊〉 wherein the Idolaters vsed to lay their children they sacrificed and there were they 〈◊〉 â—…ned by the extreame heate of the brasse caused by the fire that they made within 〈◊〉 〈◊〉 The Gaules Not vnto Saturne but to Esus and Theutantes Plin. lib. 30. Solin Mela Câ—…ane and Lactantius To Mercury saith Tertullian but that is Theutantes Plin menâ—… â—…erius his prohibition of so damnable a superstition Claudius farbad them as Suetoâ—… 〈◊〉 Indeed Augustus first forbad it but that was but for the city onely A decree was 〈◊〉 〈◊〉 the yeare of Rome DCLVII consulls P. Licinius Crassus and Cn. Cornelius Lantuâ—… forbidding humane sacrifices all the Empire through and in Hadrians time it ceased alâ—… 〈◊〉 ouer the world Iupiter Latialis was worshipped with ablation of mans bloud in Terâ—…â—…y â—…y and Eusebius and Lactantius his time And before Hercâ—…es was Saturne so worâ—… Latium which sacrifice Faunus brought vp for his grandsire Saturne because of 〈◊〉 〈◊〉 was as Lactantius and Macrobius recite out of Varro this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. bring 〈◊〉 〈◊〉 and lightes for Dis his father Dis his father was Saturne Lactantius readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word doubtfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumflexe is light and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acute is a man Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Streight gainst the sutors went this heauenly man 〈◊〉 often elsewhere Plutarch in his booke intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liue in priuate giueth the 〈◊〉 why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should bee both light and a man But Hercules comming into Italy and seeâ—… 〈◊〉 Aborigines that dwelt there continually take of the Greekes for sacrifice that were 〈◊〉 â—…her to inhabite and asking the cause they told him this oracle which hee did 〈◊〉 light not man and so they decreed that yearely each Ides of May the Priests and 〈◊〉 should cast thirty mens images made of osiers or wickers into Tyber from of the 〈◊〉 Miluius calling them Argaei for the old latines held all the Gretians Argiues and 〈◊〉 〈◊〉 should haue lights offred to him Dionis Plutarch Uarro Festus Gel. Macrob. 〈◊〉 Lactant. Ouid. yet Ouid telleth this tale of another fashion Fastor 5. Manethon saith the Aâ—…tians vsed to sacrifice three men to Iuno in the city of the sunne but King Amasis changed the sacrifice into three lights e Geld his father Eusebius discoursing of the Phaniâ—…â—…ity â—…ity saith thus after Caelus had raigned 32. yeeres his Sonne Saturne lay
likewise in artificiall things as a table a booke or so euery leafe is not a booke nor euery part of the table a table These parts are called Heterogenea or Of diuers kindes multigenae Agricola calles them The Symilar partes Anaxagoras held to bee in all things infinite either different as of wood bloud ayre fire bone and such or congruent as of water infinite parcells all of one nature and so of fire c for though bodies bee generate by this separation yet cannot these parts bee so distinguished but infinite will still remaine that euermore is best meanes for one thing to bee progenerate of another and nourished so that this communication continueth euerlastingly of nature place and nutriment But of the Heterogeneall parts hee did not put infinite in nature for hee did not hold that there were infinite men in the fire nor infinite bones in a man t Diogenes There were many of this name one of Synope called the Cynike one of Sicyon an Historiographer one a stoike fellow Embassador to Rome which Carneades borne at Seleucia but called the Babilonian or Tharsian one that writ of poeticall questions and Diogenes Laertius from whom wee haue this our Philosophy elder then them all one also called Apolloniata mentioned here by Augustine Our commentator like a good plaisterer daubed the Cynike and this into one as hee made one Thomas of Thomas Valois and Thomas Aquinas in his Commentaries vpon Boethius u Ayre Cic. de nat de What is that ayre that Diogenes Apolloniata calles God He affirmed also inumerable worlds in infinite spaces and that the ayre thickning it selfe into a globous body produceth a world x Archelaus Some say of Myletus some of Athens He first brought Physiologie from Ionia to Athens and therefore was called Physicus also because his scholler Socrates brought in the Morality y He also Plutarch saith he put the infinite ayre for the worlds generall principle and that the r◅ity and density thereof made fire and water z Consonance Eternity say the manuscripts a Socrates This is hee that none can sufficiently commend the wisest Pagan that euer was An Athenian begot by Sophroniscus a stone-cutter and Phanareta a mid-wife A man temperare chaste iust modest pacient scorning wealth pleasure and glory for he neuer wrote any thing he was the first that when others said he knew all affirmed himselfe hee knew nothing Of the Socratical◅ discipline CHAP. 3. SOcrates therefore was a the first that reduced Philosophy to the refor◅tion of manres for al before him aymed at naturall speculation rather then practise morality I cannot surely tel whether the tediousnesse b of these obscurities moued Socrates to apply his minde vnto some more set and certaine inuention for an assistance vnto beatitude which was the scope of all the other Phylosophers intents and labours or as some doe fauorably surmise hee c was vnwilling that mens mindes being suppressed with corrupt and earthly affects should ofter to crowd vnto the height of these Physicall causes whose totall and whose originall relyed soly as he held vpon the will of God omnipotent only and true wherefore he held that d no mind but a purified one could comprehend them and therfore first vrged a reformed course of life which effected the mind vnladen of terrestriall distractions might towre vp to eternity with the owne intelectuall purity sticke firme in contemplation of the nature of that incorporeal vnchanged and incomprehensible light which e conteyneth the causes of all creation Yet sure it is that in his morall disputations f he did with most elegant and acute vrbanity taxe and detect the ignorance of these ouer-weening fellowes that build Castles on their owne knowledge eyther in this confessing his owne ignorance or dissembling his vnderstanding g wher-vpon enuy taking hold he was wrackt by a h callumnious accusation and so put to death i Yet did Athens that condemned him afterward publikely lament for him and the wrath of the commonty fell so sore vpō his two accusers that one of them was troden to death by the multitude and another forced to auoid the like by a voluntary banishment This Socrates so famous in his life and death left many of his schollers behind him whose l study and emulation was about moralyty euer and that summum bonum that greatest good which no man wanting can attain beatitude m VVhich being not euident in Socrates his controuersiall questions each man followed his own opiniō and made that the finall good n The finall good is that which attained maketh man happy But Socrates his schollers were so diuided strange hauing all onemaister that some o Aristippus made pleasure this finall good others p Antisthenes vertue So q each of the rest had his choice too long to particularize L. VIVES WAs the a first Cicero Acad. Quest. I thinke and so do all that Socrates first called Phylosophy out of the mists of naturall speculations wherein all the Phylosophers before had beene busied and apllyed it to the institution of life and manners making it y◠meane to inquire out vertue and vice good and euill holding things celestiall too abstruse for natural powers to investigate far seperate from things natural which if they could be known were not vsefull in the reformation of life b Tediousnesse Xenophon Comment rer Socratic 1. writeth that Socrates was wont to wonder that these dayly and nightly inuestigators could neuer finde that their labour was stil rewarded with vncertainties and this he explaneth at large c Was vnwilling Lactantius his wordes in his first booke are these I deny not but that Socrates hath more witte then the rest that thought they could comprehend all natures courses wherein I thinke them not onely vnwise but impious also to dare to aduance their curious eyes to view the altitude of the diuine prouidence And after Much guiltter are they that lay their impious disputation vpon quest of the worlds secrets prophaning the celestial temple therby then either they that enter the Temples of Ceres Bona Dea Vesta d No minde Socrates disputeth this at large in Plato's P◅adon at his death Shewing that none can bee a true Phylosopher that is not abstracted in spirit from all the affects of the body which then is affected when in this life the soule is looseed from all perturbations and so truly contemplated the true good that is the true God And therefore Phylosophy is defined a meditation of death that is there is a seperation or diuorce betweene soule and body the soule auoyding the bodies impurities and so becomming pure of it selfe For it is sin for any impure thought to be present at the speculation of that most pure essence and therefore hee thought men attoned unto God haue far more knowledge then the impure that know him not In Plato's Cratylus hee saith good men are onely wise and that none can be skilfull in matters celestiall without Gods assistance In Epinomede There may
before the other the other spent their wittes in seeking out of the causes of things the meanes of learning and order of life these knowing GOD found thâ—… their was both the cause of the whole creation the light of all true learning and the fount of all felicity So that what Platonists or others soeuer held thâ—…s of GOD they held as we doe But wee choose rather to deale with the a Plâ—…tonists then others because their workes are most famous for both the Greekes whose language is very greatly ' esteemed of the nations doâ—… preserue and extoll them and the Latines mooued by their excelleâ—… and glory learning them more willingly themselues and by recordiâ—… them in their tongues also left them the more illustrious and plaine to vs and to all posterity L. VIVES VVIth the a Platonists From Plato and Aristotles time vnto Aphrodiseus that liued vnder Seuerus and his sonne Aristotle was rather named amongst the learned then either read or vnderstood Aprodiseus first aduentured to explaine him and did set many on to search farther into the author by that light hee gaue yet did Plato keepe aboue him still vntill the erection of publike schooles in France and Italy that is as long as the Greeke and Latine tongues were in account but when learning grew Mercenary and Mimicall all their aime was gaine and contention and verbosity and sond subtility with vile fained wordes of arte and friuolous quillets then was Aristotles logike and physikes held fit for their purpose and many better bookes of his throwne aside But as for Plato because they vnderstood him not nay and Aristotle much lesse yet because hee teacheth no trickes oh neuer name him I speake not this to imply Aristotles learning more insufficient then Plato's but it is a shame that Plato a holy Philosopher should bee thrust by and Aristotles best part also and the rest so read that he must speake their pleasures beeing such fooleries as not Aristotle no not any mad man of his time would haue held or divulged Whence Plato might haue that knowledge that brought him so neare the Christian doctrine CHAP. 11. NOw some of our Christians admire at these assertions of Plato comming soneere to our beleefe of God So that some thinke that at his going to Egipt hâ—…e heard the Prophet a Hieremye or got to read some of the prophets bookes in his trauell these opinions I haue b else-where related But by all true chronicles supputation Plato was borne an 100. yeares after Ieremy prophecied Plato liued 81. yeares and from his death to the time that Ptolomy King of Egipt demanded the Hebrew prophecies and had them translated by the 70. Iewes that vnderstood the greeke also is reckned almost 60. yeares So that Plato in his trauell could neither see Hieremy beeing dead nor read the scriptures beeing not as yet translated into the greeke which he vnderstood c vnlesse as he was of an infatigable studie he had had them read by an interpretor yet so as hee might not translate them or coppy them which Ptolomy as a friend might intreate or as a King command but onely carry away what he could in his memory Some reason there is for this because Genesis beginneth thus In the beginning GOD treated heauen and earth and the earth was without forme and voide and darkenesse â—…as vpon the deepe the Spirit of GOD mooued vpon the wateâ—…s And Plato in his d Tiâ—…s saith that GOD first e ioyned the earth and the fire Now it is certaine that f hee meaneth heauen by fire so that here is a correspondence with the other In the beginning GOD created heauen and earth Againe hee saith that the two g meanes conioyning these extremities are water and ayre this some may thinke he had from the other The spirit of GOD mooued vpon the waters not minding in what sence the scripture vseth the word Spirit and because h ayre is a spirit therefore it may bee hee gathered that hee collected 4. elements from this place And whereas hee saith a Philosopher is a louer of God thâ—…re is nothing better squareth with the holy scriptures but that especially which maketh mee almost confesse that Plato wanted not these bookes that whereas the Angel that brought Gods word to Moyses being asked what his name was that bad him goe free the Israelites out of Egipt answered his name was i I am that I am And thus shalt thou say to the children of Israell I am hath sent me to you as if that in comparison of that which truely is being immutable the things that are immutable are not Plato stuck hard vpon this and commended it highly And I maâ—…e a doubt whether the like be to be found in any one that euer wrote before Plate except in that booke when it was first written so I am that I am and thou shalt tell them that I am sent me to you But wheresoeuer he had it out of others bookes before him or as the Apostle saith Because that which is knowne of God is manifest vnto them for God hath shewed it them For the inuisible things of him that iâ—… his eternall power and god-head are seene by the creation of the world being considered in his workes This maketh mee chose to deale with the Platonists in our intended question of naturall Theology namely whether the seruice of one GOD or many suffice for the felicity of the life to come For as touching the seruice of one or many for the helpes of this temporall life I thinke I haue said already sufficient L. VIVES PRophet a Hieremy Hee went with the two Tribes Beniamin and Iuda into Egipt and was there stoned at Tanis there the inhabitants honour him for the present helpe his tombe giues theÌ„ against the stinging of serpents b Else-where De Doctr. xpian 2. Eusebâ—… saith Hieremy began to prophecy the 36. Olympiade and Plato was borne the 88. of the Septuagines hereafter c Unlesse as he was Iustin Martyr in Paracl ad gent Euseb. de prâ—…p Theodor. de Graec. affect all affiâ—…me that Plato had much doctrine from the Hebrew bookes Herevpon Numenius the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is Plato but Moyfes made Athenian And Aristobulus the Iewe writting to Philometoâ—… saith as Eusebius citeth it Plato did follow our law in many things for his diuers allegations haue prooued him an obseruer of it in particular things and that in many For the Pentateâ—…ch was translated before Alexanders time yea before the Persian Monarchy whence hee and Pythagoras had both very much d Timaeus So because Timaeus the Locrian is induced as disputing of the worâ—…d hâ—… had Plato heard in Italy and he wrote of the world in the dorike tongue out of which booke Plato hath much of his doctrine e Ioyned the earth The words are traâ—…slated by Tully thus Corporeum aspectabilem itemque tractabilem esse necessarium est nihil porrò igni vacuum
before the time that is the iudgement wherein they and all men their sectaries are to bee cast into eternall torments as that l truth saith that neither deceiueth nor is deceiued not as hee saith that following the puffes of Philosophy flies here and there mixing truth and falshood greeuing at the ouerthrow of that religion which afterwards hee affirmes is all error L. VIVES HErmes a Of him by and by b His words We haue seene of his bookes greeke and latine This is out of his Asclepius translated by Apuleius c So doth humanity So humanity adapting it selfe to the nature and originall saith Hermes his booke d Trust So hath Hermes it Bruges copy hath Mistrust not your selfe e Beyond Apuleius and the Coleâ—…ne copy haue it both in this maner onely Mirth the Coleynists haue more then he f For Hermes I would haue cited some of his places but his bookes are common and so it is needelesse 〈◊〉 It being easier A diuersity of reading but of no moment nor alteration of sence h Of that which Reioycing that Christ is come whom the law and Prophets had promised So Iohn bad his disciples aske art thou he that should come or shall wee looke for an other i Peter This confession is the Churches corner stone neuer decaying to beleeue and affirme THAT IESVS IS CHRIST THE SONNE OF THE LIVING GOD. This is no Philosophicall reuelation no inuention no quirke no worldly wisdome but reuealed by GOD the father of all to such as hee doth loue and vouchsafe it k Because Hee sheweth why the deuills thought that Christ vndid them before the time l Truth Mat. 25. 41. Depart from meâ—… yee cursed into euerlasting fire which is prepared for the deuill and his angells How Hermes openly confessed his progenitors error and yet bewayled the destruction of it CHAP. 24. FOr after much discourse hee comes againe to speake of the gods men made but of these sufficient saith hee let vs returne againe to man to reason by which diuine guift man hath the name of reasonable For we haue yet spoken no wonderfull thing of man the a wonder of all wonders is that man could fiâ—…e out the diuine nature and giue it effect Wherefore our fathers erring exceedinly in incredulity b concerning the deities and neuer penetrating into the depth of diuine religioÌ„ they inueÌ„ted an art to make gods whervnto they ioyned a vertue out of some part of the worlds nature like to the other and conioyning these two because they could make no soules they framed certaine Images whereinto they called either Angells or deuills and so by these mysteries gaue these Idols power to hurt or helpe them I know not whether the deuills being admited would say asmuch as this man saith Our fathers exceedingly erring saith he in incredulity concerning the deities not penetrating into the depth of diuine religion inuented an arte to make gods Was hee content to say they but erred in this inuention no he addeth Exceedingly thus this exceeding error and incredulity of those that looked not into matters diuine gaue life to this inuention of making gods And yet though it were so though this was but an inuention of error incredulity and irreligiousnes yet this wise man lamenteth that future times should abolish it Marke now whether Gods power compell him to confesse his progenitors error the diuills to bee made the future wrack of the said error If it were their exceeding error incredulity negligence in matters diuine that giue first life to this god-making inuention what wonder if this arte bee detestable and all that it did against the truth cast out from the truth this truth correcting that errour this faith that incredulity this conuersion that neglect If he conceale the cause and yet confesse that rite to be their inuention we if we haue any wit cannot but gather that had they bin in the right way they would neuer haue fallen to that folly had they either thought worthily or meditated seriously of religion yet should wee a ffirme that their great incredulous contemptuous error in the cause of diuinity was the cause of this inuention wee should neuerthelesse stand in need to prepare our selues to endure the impudence of the truths obstinate opponeÌ„ts But since he that admires yâ— power of this art aboue all other things in man and greeues that the time should come wherein al those illusions should claspe with ruine through the power of legall authority since he confesseth the causes that gaue this art first original namely the exceeding error incredulity negligeÌ„ce of his ancestor in matters diuine what should wee doe but thinke GOD hath ouerthrowne these institutions by their iust contrary causes that which errors multitude ordained hath truths tract abolished faith hath subuerted the worke of incredulity and conuersion vnto Gods truth hath suppressed the effects of true Gods neglect not in Egipt only where onely the diabolicall spirit bewaileth but in all the world which heareth a new song sung vnto the Lord as the holy scripture saith Sing vnto the Lord a new song Sing vnto the Lord all the earth for the c title of this Psalme is when the house was built after the captiuity the City of God the Lords house is built that is the holy Church all the earth ouer after captiuity wherein the deuills held those men slaues who after by their faith in God became principall stones in the building for mans making of these gods did not acquit him from beeing slaue to these works of his but by his willing worship he was drawn into their society a society of suttle diuills not of stupid Idols for what are Idols but as the Scripture saith haue eyes and see not all the other properties that may be said of a dead sencelesse Image how well soeuer carued But the vncleane spirits therein by that truly black art bouÌ„d their soules that adored theÌ„ in their society most horrid captiuity therefore saith the Apostle We know that an Idol is nothing in the world But the Gentiles offer to deuilis not vnto God I wil not haue them to haue society with the deuils So then after this captiuity that bound men slaue to the deuils Gods house began to be built through the earth thence had the Psalme the beginning Sing vnto the Lord a new song sing vnto the Lord all the earth Sing vnto the Lord and praise his name d declare his saluation e from day to day Declare his glorie amongst all nations and his wonders amongst all people For the Lord is great and much to be praised hee is to be feared aboue all gods For all the gods of the people are Idols but the Lord made the heauens Hee then that bewailed the abolishment of these Idols in the time to come and of the slauery wherein the deuills held men captiue did it out of an euill spirits inspiration and from that did desire the continuance of that captiuity
beeing in his hand it is most certaine That is nothing can fall out but he willeth it because he willeth nothing but must fall so out And therefore they that obserue his will obserue the sure cause of all effectes because all effects haue production from his will so that rightly doth Augustine call his will most certaine and most powerfull his power being the cause of his wils certainty This will the Angels and Saints beholding know as much as the proportion of their beatitude permitteth For al of them haue noâ—… the same knowledge but gradually as they haue beatitude as hee saith e Continually Continual is their speculation of God least the least intermission should make them wretched yet doth not the feare of that cause them continue the other but that beatitude doth wholly transport them from the cogitation and desire of all other thinges they inioying all goodnesse in him that is the fountaine of them all That the Pagan Idols are falsely called goddes yet the scripture allowes it to Saints and Angels CHAP. 23. NOw if the Platonists had rather cal these gods theÌ„ Daemones and roâ—…on them amongst those whome the father created as their Maister Platâ—… writâ—…ch let theÌ„ do so we wil haue no verball controuersie with them If they call them immortall and yet Gods creatures made immortall by adherence with him not by themselues they hold with vs call them what they will And the best Platonists if not all haue left records that thus they beleeued for whereas they call such an immortall creature a god wee b contend not with them our scriptures saying The God of gods euen the Lord hath spoken againe Praise yea the God of Gods Againe A great King aboue all gods And in that it is written He is to be feared aboue al gods The sequell explaines it For all the gods of the people are Idols but the Lord made the beaâ—…ens He calleth him ouer al gods to wit the peoples those that the Nations called their gods being Idols therfore is he to be feared aboue them all and in this feare they cryed Art thou come to destroy vs before our time But whereas it is written The God of gods this is not to be vnderstood the God of Idols or diuels and God forbid we should say A great King aboue all Gods in reference to his kingdome ouer diuels but the scripture calleth the men of Gods familie gods I haue said you are gods and al children of the most High of these must the God of gods be vnderstood and ouer these gods is King The great King aboue al gods But now one question If men being of Gods family whom he speaketh vnto by men or Angels be called gods how much more are they to be so called that are immortall inioy that beatitude which men by Gods seruice do aime at We answer that the scripture rather calleth men by the name of gods then those immortall blessed creatures whose likenesse was promised after death because our vnfaithfull infirmity should not be seduced by reason of their super eminence to make vs gods of them which inconuenience in man is soon auoyded And yâ— men of Gods family are the rather called gods to assure them that he is their God that is the God of gods for though the blessed Angels bee called goddes yet they are not called the Gods of Gods yâ— is of those seruants of God of whom it is said You are gods al children of the most High Here-vpon the Apostle saith though ther be that are called gods whether in heauen or in earth as there be many gods and many Lords yet vnto vs there is but one God which is the father of whome are all things and we in him and one Lord Iesus Christ by whome are al things and we by him No matter for the name theÌ„ the matter being thus past all scruple But whereas we say from those immortall quires Angels are sent with Gods command vnto men this they dislike as beleeuing that this businesse belongs not to those blessed creatures whom they cal goddes but vnto the Daemones whome they dare not affirme blessed but only immortall or so immortall and blessed as good Daemones are but not as those high gods whom they place so high and so farre from mans infection But though this seeme a verball controuersie the name of a Daemon is so detestable that we may by no meanes attribute it vnto our blessed Angels Thus then let vs end this book Know al that those blessed immortals how euer called yâ— are creatures are no meanes to bring miserable man to beatitude being from them c doubly different Secondly those that pertake immortality with them and miserable for reward of their mallice with vs can rather enuy vs this happines then obtaine it vs therfore the fautors of those Daemones can bring no proofe why wee should honour them as God but rather that we must auoyd them as deceiuers As for those whome they say are good immmortall and blessed calling them goddes and allotâ—…ing them sacrifices for the attainment of beatitude eternall In the next booke by Gods helpe wee will proue that their desire was to giue this honour not to them but vnto that one God through whose power they were created and in whose participation they are blessed LVIVES And a recken Plato saith that that great God the father created all the rest In Timaeo b VVe contend not No man denieth saith Cypryan that there are many gods by participations Boethius calles euery happy man a god but one onely so by nature 〈◊〉 the rest by participation And to vs hath Christ giuen power to be made the sons of God 〈◊〉 Doubtly By from our misery and mortality which two wordes some copies adde vnto the tâ—…xt The sence is all one implied in the one and expressed in the other Finis lib. 9. THE CONTENTS OF THE tenth booke of the City of God 1 That the Platonists themselues held that One oâ—…ly God was the giuer of all beatitude â—…to Men and Angels but the controuersie is whether they that they hold are to be worshipped for this end would haue sacrifices offered to them-selues or resigne all vnto God 2. The opinion of Plotine the Platonist concerâ—…ing the supernaturall illumination 3. Of the true worship of God wherein the Platoâ—…ts failed in worshipping good or euill Angels though they knew the worlds Creator 4. That sacrifice is due onely to the true God 5. Of the sacrifices which God requireth â—…ot and what be requireth in their signification 6. Of the true and perfect sacrifice 7. That the good Angels doe so loue vs that thy desire wee should worship God onely and â—…ot them 8. Of the miracles whereby God hath confirâ—…d his promises in the mindes of the faithfull by the ministry of his holy Angels 9. Of vnlawfull Arts concerning the Deuils worship whereof Porphery approoueth some and dâ—…eth others 10. Of Theurgy that falsely
are wretched wee answere well because they stucke not vnto GOD Then is there no beatitude for any reasonable or vnderstanding creature to attaine but in God So then though all creatures cannot bee blessed for beastes trees stones c. are incapable hereof yet those that are are not so of them-selues beeing created of nothing but they haue it from the Creator Attayning him they are happy loosing him vnhappy But hee him-selfe is good onely of him-selfe and therefore cannot loose his good because hee cannot loose him-selfe Therefore the one true blessed God wee say is the onely immutable good and those thinges hee made are good also because they are from him but they are â—…able because they were made of nothing Wherefore though they bee not the cheefe goods God beeing aboue them yet are they great in beeing able to adhere vnto the cheefe good and so bee happy without which adherence they cannot but bewrteched Nor are other parcels of the creation better in that they cannot bee wretched For wee cannot say our other members are better theÌ„ our eies in that they cannot be blind but euen as sensitiue nature in the worst plight is better then the insensible stone so is the reasonable albeit miserable aboue the brutish that cannot therefore bee miserable This being so then this nature created in such excellence that though it bee mutable yet by inherence with God that vnchangeable good it may become blessed Nor satisfieth the own neede without blessednesse nor hath any meanes to attayne this blessenesse but God truly committeth a great error and enormity in not adhering vnto him And all sinne is against nature and hurtfull there-vnto Wherefore that nature differeth not in Nature from that which adhereth vnto God but in Vice And yet in that Vice is the Nature it selfe laudable still For the Vice beeing iustly discommended commendeth the Nature The true dispraise of Vice being that it disgraceth an honest nature So therefore euen as when wee call blindnesse a fault of the eyes wee shew that sight belongeth to the eye And in calling the fault of the eares deafenesse that hearing belonges to the eare So likewise when wee say it was the Angels fault not to adhere vnto God we shew that that adherence belonged to their natures And how great a praise it is to continue in this adherence fruition liuing in so great a good without death error or trouble who can sufficiently declare or imagine Wherefore since it was the euill Angells fault not to adhere vnto GOD all vice beeing against nature It is manifest that GOD created their natures good since it is hurt only by their departure from him That no essence is contrary to GOD though all the worlds frailty seeme to be opposite to his immutable eternity CHAP. 2. THis I haue said least some should thinke that the Apostaticall a powers whereof wee speake had a different nature from the rest as hauing another beginning and b not GOD to their author VVhich one shall the sooner auoyd by considering what GOD sayd vnto Moyses by his Angells when hee sent him to the children of Israell I am that I am For God beeing the highest essence that is eternall and vnchangeable gaue essence to his creatures but not such as his owne d to some more and to some lesse ordering natures existence by degrees for as wisedome is deriued from being wise so is essence ab ipso esse of hauing being the word is new not vsed of the old Latinists but taken of late into the tongue to serue for to explayne the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it expresseth word for word Wherefore vnto that especiall high essence that created all the rest there 's no nature contrary but that which hath no essence f For that which hath beeing is not contrary vnto that which hath also beeing Therefore no essence at all is contrary to GOD the cheefe essence and cause of essence in all L VIVES APostaticall a powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A forsaker of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The diuels are such that fall from GOD. Theodoret writing of Goddes and Angells sayth the Hebrew word is Satan the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome interpreteth it an aduersary or transgressor b Not GOD Least some should thinke GOD created not their nature c I am Of this already in the eight booke d To some Arist de mundo The nearest vnto GOD sayth Apuleius doe gayne from his power the most celestiall bodies and euery thing the nearer him the more Diuine and the farther the lesser Thus is GODS goodnesse deriued gradually from Heauen vnto vs. And our beleefe of this extension of GODS power wee must thinke that the nearer or farder off that hee is the more or lesse benefite nature feeleth Which the Phylosopher gaue him to vnderstand when hee sayd That Gods essence is communicated to some more and to some lesse For in his predicaments he directly affirmeth that essence admitteth neither intention nor remission more nor lesse A stone hath essence as well as an Angell This therefore is referred to the excellence and qualityes adherent or infused into the essence which admitte augmentation and diminution e The word is Not so new but that Flauius Sergius vsed it before Quintilian but indeed it was not in generall vse till of late when Philosophy grew into the latine tongue f For that Nothing saith Aristotle is contrary to substance taking contrary for two opposites of one kinde as blacke and white both colours for he reckneth not priuations nor contradictories for contraries as he sheweth in his diuision of opposites into foure species Of Gods enemies not by nature but will which hurting them hurteth their good nature because their is no vice but hurteth nature CHAP. 3. THe scripture calleth them Gods enemies because they oppose his soueraignty not by nature but wil hauing no power to hurt him but them selues Their wil to resist not their power to hurt maketh them his foes for he is vnchangeable and wholly incorruptible wherefore the vice that maketh them oppose God is their owne hurt and no way Gods onely because it corrupteth their good nature Their nature it is not but there vice that contratieth God euill onely being contrary to good And who denies that God is the best good so then vice is contrary vnto God as euill is vnto good The nature also which it corrupteth is Good and therefore opposed by it but it stands against God as euill onely against good but against this nature as euill and hurt also for euill cannot hurt GOD but incoruptible natures onely which are good by the testimony of the hurt that euill doth them for if they were not good vice could not hurt them for what doth it in hurting them but a bolish their integrity lustre vertue safety and what euer vice can diminish or roote out of a good nature which if it bee not therein vice taketh it not
inflicted as sinnes punishment vpon the 〈◊〉 not the body it selâ—…e is heauy to the soule and if hee had not added it yet 〈◊〉 haue vnderstood it so But Plato affirming plainely that the gods that the â—…or made haue incorruptible bodies bringing in their maker promising 〈◊〉 as a great benefit to remaine therein eternally and neuer to bee seperated 〈◊〉 them why then do those neuer b dissemble their owne knowledge to 〈◊〉 â—…ristianity trouble and contradict themselues in seeking to oppose against â—…to's words c Tully translateth thus bringing in the great GOD speaking 〈◊〉 the gods hee had made d You that are of the gods originall whom I haue â—…d attend e these your bodies by my will are indissoluble although euery 〈◊〉 â—…ay bee dissolued But f it is euill to desire to dissolue a thing g compounded by 〈◊〉 but seeing that you are created you are neither immortall nor indissoluble yet 〈◊〉 neuer be dissolued nor die these shall not preuaile against my will which is a 〈◊〉 assurance of your eternity then all your formes and compositions are Behold 〈◊〉 â—…ith that their gods by their creation and combination of body and soule 〈◊〉 â—…all and yet immortall by the decree and will of him that made them If 〈◊〉 it be paine to the soule to be bound in any body why should God seeme 〈◊〉 â—…way their feare of death by promising them eternall immortality not 〈◊〉 of their nature which is compounded not simple but because of his 〈◊〉 which can eternize creatures and preserue compounds immortally froÌ„â—…on whether Plato hold this true of the stars is another question For h 〈◊〉 not consequently grant him that those globous illuminate bodies 〈◊〉 â—…ht day vpon earth haue each one a peculiar soule whereby it liues 〈◊〉 â—…ed and intellectuall as he affirmeth directly of the world also But this as 〈◊〉 no question for this place This I held fit to recite against those that 〈◊〉 the name of Platonists are proudly ashamed of the name of christians 〈◊〉 â—…e communication of this name with the vulgar should debase the 〈◊〉 because small number of the i Palliate These seeking holes in the coate â—…stianity barke at the eternity of the body as if the desire of the soules 〈◊〉 the continuance of it in the fraile body were contraries whereas their 〈◊〉 Plato holds it as a gift giuen by the great GOD to the lesser that they 〈◊〉 not die that is be seuered from the bodies he gaue them L. VIVES 〈◊〉 a is Philolaus the Pythagorean held that man hauing left his body became an 〈◊〉 God and Plato sayth our body depresseth our thoughts and calls it away from 〈◊〉 â—…emplations that therefore we must leaue it that in this life also as well as we can 〈◊〉 â—…her life where we shal be free we may see the truth loue the good Herevpon 〈◊〉 â—…th a man cannot bee happy without he leaue the body and be ioyned vnto God d 〈◊〉 An imitation of Terence tâ—… si sapis quod scis nescias a Tully translateth Tullies 〈◊〉 〈◊〉 〈◊〉 is a peece of Plato's Timaeus the whole worke is very falty in Tully He that will read Plato himselfe the words begin thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato had it out of Timaeus of Locris his booke after whom he named his dialogue for thus saith Timaeus God desyring to dâ—…e an excellent worke created or begot this God who shall neuer die vnlesse it please that God that made him to dissolue him But it is euill to desire the dissolution of so rare a worke d You that are of Deorum satu orti e These your Tully hath this sentence a depraued sence by reason of the want of a negatiue f It is euill Or an euill mans part g Compounded Or combined h We may not Augustine durst neuer decide this question Origen it seemes followed Plato and got a many of the learned vnto his side i Palliate The Romanes Toga or gowne was the Greekes Pallium and they that would seeme absolute Grecians went in these Pallia or clokes and such were obserued much for their Graecisme in life and learning For as wee teach all our arts in latine now so did they in greeke then They were but few and therefore more admired Against the opinion that earthly bodies cannot be corruptible nor eternall CHAP 17. THey stand in this also that earthly bodies cannot bee eternall and yet hold the whole earth which they hold but as a part of their great God though not of their highest the world to be eternall Seeng then their greatest GOD made another God greater then all the rest beneath him that is the world and seeing they hold this is a creature hauing an intellectuall soule included in it by which it liues hauing the parts consisting of 4 elements whose connexion that great GOD least this other should euer perish made indissoluble and eternall why should the earth then being but a meane member of a greater creature bee eternall and yet the bodies of earthly creatures God willing the one as well as the other may not bee eternall I but say they earth a must bee returned vnto earth whence the bodies of earthly creatures are shapen therefore say they these must of force be dissolued and die to be restored to the eternall earth from wheÌ„ce they were taken Wel if one should affirme the same of the fire say that al the bodies taken thence should be restored vnto it againe as the heauenly bodies thereof consisting were not that promise of immortality that Plato sayd God made vnto those gods vtterly broken by this position Or can it not be so because it pleaseth not God whose will as Plato sayth is beyond all other assurance why may not God then haue so resolued of the terrene bodies that being brought forth they should perish no more once composed they should bee dissolued no more nor that which is once taken from the elements should euer bee restored and that the soules being once placed the bodies should neuer for sake them but inioy eternall happinesse in this combination why doth not Plato confesse that God can do this why cannot he preserue earthly things from corruption Is his power as the Platonists or rather as the christians auouch A likely matter the Philosophers know Gods counsells but not the Prophers nay rather it was thus their spirit of truth reuealed what God permitted vnto the Prophets but the weakenesse of coniecture in these questions wholy deluded the Philosophers But they should not haue bin so far besotted in obstinate ignorance as to contradict themselues in publike assertions saying first that the soule cannot be blessed without it abaÌ„don al body whatsoeuer by by after b that the gods haue blessed soules yet are continually tied vnto celestiall fiery bodies as for Iupiters the worlds soule that is eternally inhereÌ„t in the 4 elements composing this vniuerse For Plato holds
saying that it reioyceth not in iniquitie but that enuy reioyceth therein For the Pagan authors doe vse these differences g I desire saith Tully Fathers conscript I desire to bee mercifull Heere hee vseth Cupio in a good sence and who is so peruerse to say hee should haue vsed Volo rather And Tâ—…rence his lasciuious youth h I would haue none but Philumena saith hee That this will was lust his i ancient seruantes answeare declareth saying to his Maister How much better were it for you to cast this loue out of your heart rather then seeke to inflame it more therein That they vsed ioy in an euill sence Virgills verse of the foure perturbations doth record Hinc metuunt cupiuntque dolent gaudentque Heere-hence they feare disire displeas'd content And the same author in another place saith Mala mentis gaudia The mindes badde ioyes So then both good and euill doe will beware and take ioye and to reherse them in other tearmes the good and badde doe desire feare and reioyce mary those doe it well and these badly according as their wills are And that sadnesse for which the Stoickes can afforde a wise man iust nothing is apparent in good men especiall of our profession For the Apostle praiseth the Corinthians for that they were Godly sorrowfull I but may some say the Apostle congratulateth their sorrowe in repentance and that is proper to none but sinners for his words run thus I perceiue well that the same Epistle made you sorrie though it vvere but for a season but I now reioyce not that you were sorrie but that you sorrowed vnto repentance for you sorrovved Godlie so that in nothing you vvere hurt by vs. For Godlie sorrovv causeth k repentance vnto saluation not to bee repented of but the vvorldly sorrovv causeth death for behold this Godlie sorrovv vvhat great care it hath vvrought in you Verelie the Stoickes may answere for themselues that this sorrowe seemed vsefull vnto their repentance but it cannot bee in a wise man because hee cannot doe an act sinne-full or worthie of repentance nor can admit any thing that should procure sadnesse in him For they say that l Alcibiades if I haue not forgetten the mans name thinking himselfe happie and m Socrates disputing against it and proouing him miserable because he was not wise fell a weeping So here was his want of wisdome cause of this good sorrow whereby hee greeued that hee was as hee should not bee but a wise man say the Stoickes can neuer haue this sorrow L. VIVES Eâ—… a and Tusc. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a good affect and may be vnderstood two waie either arising of pleasure whose contrary is sorrow or it may deriue from that purified will which the Stoickes held for I said before that the Stoickes held that wills were onely good as Tully plainely relateth b Ioy for euxltation It is need to ioye but not to exult warinesse also is a iudicious avoidance of euill feare an amazed and reason-lesse deiection c Seeking the I see not vnto what so long a discourse of words onely out of the translation can 〈◊〉 if hee produced them out of their originall there were some reason for it d Ioy Peace saith the vulgar but the 70. Ioy. e Good is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It were too idle to vse many wordes in perswading all men in what doubts soeuer to haue recourse to the scriptures This Hierome vrgeth and Augustine heere warneth confirming it by his example Wee haue opposers that say it is farre more sure in the latine then in the originiall but I will neuer trouble my selfe to answere them they are few and those are fooles and time will either stop their mouthes seeing their breth is vainely spent or the consent of the learned will silence their â—…sh clamours f Peace in earth The greeke is and good will vnto men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all is to one purpose g I desire In Calilni 1. and Tully vseth Cupio sixe hundred times in this sence And this Argument of Augustines out of the latine writers is fitter to his purpose then all those out of the scriptures and that not so much against the Greekes Stoickes as Tully the Latinist h I â—…ld Charinus his wordes in Terences Andria Philumena quasi beloued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was supposed the daughter of Chremes My commentator hath held his peace a great many bookes through but here hee hath got his tongue againe Philumena saith hee was a Whore Troth this is no honest mans part to make a chaste Virgin an Whore oh but hee â—…keth as many of our times doe also that there is no man speakes in the Poets but Theeues and Pandars nor any woman but Whores and Bawdes And Philumena beeing found in a â—…-house what could this doue-eyd innocent Preaching Friar do lesse then take her for Whore i Ancient Or miser For Charinus was not wise inough in his loue This was 〈◊〉 â—…n Birrhia k Repentance vnto So wee reade commonly The olde copies and Bruges bookes reade vnto the impenitent for saluation falsly the Coleyne readeth it the best as wee haue translated it For the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c l Alcibyades Kinsman to Pericles Prince of Athens to whose tuition hee was left Hee was the most beautifull personage of the world of wondrous witte and most industrious in art military hee was the Athenians generall in their warres against Lacedaemon and Sicylie No man had euer a more flexible wit to the two greatest diuersities hight of vertue and hight of vice of his life Plutarch Emilius Prâ—…s and Iustine knowne authors doe write m Socrates Who taught him and made shewe of loue to him to keepe him from the vnchast loue of others Plato mentions him often Socrates would some-times cherish him when hee obeied him and some-times chide him sharpely when he brake out into exorbitances As yee may reade in Plato's Alcibiades of the nature of man Socrates saith Tully hauing perswaded him that hee had nothing that was man in him and that high borne Alcibiades diffred nothing from a common porter hee grew into great griefe and beseeched Socrates to teach him vertue and abolish this his basenesse Tusc. 4. Of the perturbations of minde which the iust doe moderate and rule aright CHAP. 9. BVt concerning these questions of perturbations the Philosophers are already answered in the 9. booke in which we shew that theircontention is rather verbâ—… then reall But according to our religion and scriptures the cittizens of GOD as long as they are pilgrimes and in the way of GOD doe feare desire reioyce and sorrow But their loue beeing right streighteth all those affects They feete eternall paine and desire eternall ioy They sorrow for the present because as yet they sigh in themselues wayting for their adoption euen the redemption of their bodâ—…s they reioyce in hope because that
vnder the 〈◊〉 of the b Apostles and m Prophets which were all afterward examined 〈◊〉 â—…ust from canonicall authority But according to the Hebrew canonicall â—…res there is no doubt but that there were Gyants vpon the earth before 〈◊〉 â—…ge and that they were the sonnes of the men of earth and Cittizens of â—…all Citty vnto which the sonnes of God being Seths in the flesh forsakâ—…â—…ice adioyned them-selues Nor is it strange if they begot Gyants They 〈◊〉 〈◊〉 all Giants but there were farre more before the deluge then haue 〈◊〉 â—…ce whome it pleased the creator to make that wee might learne that a 〈◊〉 should neither respect hugenesse of body nor fairenesse of face but 〈◊〉 his beatitude out of the vndecaying spirituall and eternall goods that 〈◊〉 â—…iar to the good and not that he shareth with the bad which another 〈◊〉 â—…eth to vs saying There were the Gyants famous from the beginning that 〈◊〉 so great stature and so expert in war These did not the Lord choose neither 〈◊〉 the way of knowledge vnto them but they were destroyed because they 〈◊〉 wisdome and perished through there owne foolishnesse L. VIVES 〈◊〉 a is those That Augustine held that the Angells and Deuills had bodies he that 〈◊〉 â—…th this worke and his bookes de natura daemon de genesi ad literam shall see plainâ—…â—…eld it himselfe and spake it not as an other mans opinion as Peter Lumbard saith 〈◊〉 â—…ke It was his owne nor followed hee any meane authors herein hauing the 〈◊〉 and then Origen Lactantius Basil and almost all the writers of that time on his 〈◊〉 neede saith Michael Psellus de dâ—…monib that the spirits that are made messengers 〈◊〉 â—…ue bodies too as Saint Paul sayth whereby to mooue to stay and to appeare viâ—…â—…nd whereas the Scripture may in 〈◊〉 place call â—…hem incorporeall I answer that is 〈◊〉 of our grosser and more solid bodies in comparison of which the transparent inâ—… bodies are ordinarly called incorporeall Augustine giues the Angels most subtiliatâ—… 〈◊〉 â—…visible actiue and not paâ—…ue and such the Deuills had ere they fell but then 〈◊〉 were condensate and passiue as Psellus holds also b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Nâ—…ius 〈◊〉 a messenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Mitto to send and therefore the Angell saith Hierom is 〈◊〉 â—…f nature but of ministery And hereof comes Euangelium called the good message Homer and Tully vnto Atticus vse it often c Angels Turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into n and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 d And seeing Psellus affirmeth out of one Marke a great Daemonist that the deuills câ—…st forth sperme producing diuerse little creatures and that they haue genitories but not like mens from whence the excrement passeth but all deuills haue not such but onely the waâ—…y and the earthly who are also nourished like spunges with attraction of humor e Incubâ—… Oâ—… 〈◊〉 to lye vpon They are diuels that commix with women those that put them-selues vnder men as women are called succubi There are a people at this day that glory that their descent is from the deuills who accompanied with women in mens shapes and with men in womens This in my conceite is viler then to draw a mans pedegree from Pyrates theeues or famous hacksters as many doâ—… The Egiptians say that the Diuells can onely accompanie carnally with women and not with men Yet the Greekes talke of many men that the 〈◊〉 haue loued as Hiacinthus Phorbas and Hippolitus of Sicione by Apollo and Cyparissus by Sylâ—…nus f Yet doe I firmely Lactantius lib. 2. cap. 15. saith that the Angels whome God had appointed to preserue and garde man-kinde being commanded by God to beware of loosing their celestiall and substantiall dignity by earthly pollution not-with-standing were allured by their dayly conuersation with the women to haue carnall action with them and so sinning were kept out of heauen and cast downe to earth and those the deuill tooke vp to bee his agents and officers But those whom they begot being neither pure Angels nor pure men but in a meane betweene both were not cast downe to hell as their parents were not taken vp into heauen and thus became there two kindes of deuills one celestiall and another earthly And these are the authors of all mischiese whose chiefetaine the great Dragon is Thuâ—… saith Eusebius also lib. 5. And Plutarch confirmeth it saying That the fables of the Gods signified some-things that the deuills had done in the old times and that the fables of the Giants and Titans were all acts of the deuills This maketh mee some-times to doubt whether these were those that were done before the deluge of which the scripture saith And when the Angels of God saw the daughters of men c. For some may suspect that those Giants their spirits are they whome ancient Paganisme tooke for their Gods and that their warres were the subiect of those fables of the Gods g For the scriptures Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both good and faire Terence Phorm Eâ—…ch h Aquila In Adrians time hee turned the Scriptures out of Hebrew into Greeke Hierom calles him a curious and diligent translator and he was the first â—…ter the seauentie that came out in Greeke Euseâ—…ius liketh him not but to our purpose hee râ—…deth it the sonnes of the Gods meaning the holy Gods or Angels for God standing in the congregation of the people and he will iudge the Gods in the midst of it And Symachus following this sence said And when the sonnes of the mighties beheld the daughters of men c. i Apochrypha Sâ—…reta of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide They were such bookes as the Church vsed not openly but had them in priuate to read at pleasure as the Reuelation of the Apostle Peter the booke of his Actes c. k Epistle Hierom vpon the first Chapter of Paul to â—…itus â—…aith that Iudâ—… citeth an Apocryphall booke of Henochs Iudes words are these But Michael the Arcâ—…gell when hee stroâ—…e against the deuill and disputed about the body of Moyses durst 〈◊〉 blâ—… him with cursed speaking but said onely The Lord rebuke thee Which Enochâ—…yd â—…yd these words is vncertaine for they doe not seeme to bee his that was the seuenth from Adam For he was long before Moses vnlesse hee spake prophetically of things to come And therefore Hiâ—…rome intimateth that the booke onely whence this was was entitled Enoch l Prophets As the Nâ—…rites counterfeited a worke vnder Hieremiâ—…s name Aug. in Matt. â—…ap 27. m Aâ—… As Thomas his Gospel Peters reuelation and Barnabas his Gospell which was brought 〈◊〉 Alexandria signed with his owne hand in the time of the Emperor Zeno. How the words that God spake of those that were to perish in the deluge and their dayes shall be an hundred and twenty yeares are to bee vnderstood CHAP. 24. BVt whereas God said Their dayes shall be a hundred
farre beyond our ayme if I should heere stand to referre all the propheâ—… Salomons three true bookes that are in the Hebrew Canon vnto the truth 〈◊〉 Christ and his church Although that that of the Prouerbs in the persons of the wicked Let vs lay waite for the iust without a cause and swallow them vppe 〈◊〉 〈◊〉 they that goe downe into the pit let vs raze his memory from earth and take 〈◊〉 his ritch possession this may easily and in few wordes bee reduced vnto CHRIST and his church for such a saying haue the wicked husbandmen in his euangelicall Parable This is the heire come let vs kill him and take his â—…tance In the same booke likewise that which wee touched at before â—…g of the barren that brought forth seauen cannot bee meant but of 〈◊〉 church of CHRIST and himselfe as those doe easilie apprehend 〈◊〉 snow CHRIST to bee called the wisdome of his father the wordes are Wisdome hath built her an house and hath hewen out her seauen pillers she hâ—…th killed her victualls drawne her owne wine and prepared her table Shee hath sent forth her maidens to crie from the higths saying He that is simple come hether to me and to the weake witted she saith Come and eate of my bread and drink of the wine that I haue drawne Here wee see that Gods wisdome the coeternall Word built him an house of humanity in a Virgins wombe and vnto this head hath annexed the church as the members hath killed the victuailes that is sacrificed the Mattires and prepared the table with bread and wine there is the sacrifice of Melchisedech hath called the simple and the weake witted for GOD saith the Apostle hath chosen the weakenesse of the world to confound the strength by To whom notwithstanding is said as followeth forsake your foolishnesse that yee may liue and seeke wisdome that yee may haue life The participation of that table is the beginning of life for in Eccelasiastes where hee sayth It is good e for man to eate and drinke we cannot vnderstand it better then of the perticipation of that table which our Melchisedechian Priest instituted for vs the New Testament For that sacrifice succeeded all the Old Testament sacrifices that were but shadowes of the future good as we heare our Sauiour speake prophetically in the fortieth psalme saying Sacrifice and offring thou dist not desire but a body hast thou perfited for me for his body is offered and sacrificed now insteed of all other offrings and sacrifices For Ecclesiastes meaneth not of carnall eating and drinking in those wordes that he repeateth so often as that one place sheweth sufficiently saying It is better to goe into the house of mourning then of feasting and by and by after the heart of the wise is in the house of mourning but the heart of fooles is in the house of feasting But there is one place in this booke of chiefe note concerning the two Citties and their two Kings Christ and the deuill Woe to the land whose King is a child and whose Princes eate in the morning Blessed art thou O land when thy King is the sonne of Nobles and thy Princes eate in due time for strength and not for drunkennesse Here he calleth the deuill a child for his foolishnesse pride rashnesse petulance and other vices incident to the age of boyish youthes But Christ he calleth the sonne of the Nobles to wit of the Patriarches of that holy and free Citty for from them came his humanity The Princes of the former eate in the morning before their houre expecting not the true time of felicity but wil hurry vnto the worlds delights head-long but they of the Citty of Christ expect their future beatitude with pacience This is for strength for their hopes neuer faile them Hope saith Saint Paul shameth no man All that hope in thee saith the psalme shall not be ashamed Now for the Canticles it is a certaine spirituall and holy delight in the mariage of the King and Queene of this citty that is Christ and the church But this is all in mysticall figures to inflame vs the more to search the truth and to delight the more in finding the appearance of that bridegrome to whom it is sayd there truth hath loued thee and of that bride that receiueth this word loue is in thy delights I ommit many things with silence to draw the worke towards an end L. VIVES HE a beganne well Augustine imitateth Salust In Bello Catil b Workes namely Iosephus affirmeth that he wrote many more viz. fiue thousand bookes of songs and harmonies three thousand of Prouerbs and Parables for hee made a parable of euery plant from the Isope to the Cedar and so did he of the beasts birds and fishes he knew the depth of nature and discoursed of it all God taught him bands exterminations and Amulets against the deuill 〈◊〉 the good of man and cures for those that were bewitched Thus saith Iosephus c Wisdome Some say that Philo Iudaeus who liued in the Apostles time made this booke He was the Apostles friend and so eloquent in the Greeke that it was a prouerbe Philo either Platonized 〈◊〉 Plato Philonized d Ecclesiasticus Written by Iesus the sonne of Syrach in the time of 〈◊〉 Euergetes King of Egipt and of Symon the high priest e For man to eate The Seauenty and vulgar differ a little here but it is of no moment Of the Kings of Israel and Iudah after Salomon CHAP. 21. VVE finde few prophecies of any of the Hebrew Kings after Salomon pertinent vnto Christ or the church either of Iudah or Israel For so were the two parts termed into which the kingdome after Salomons death was diuided for his sinnes and in his sonne Roboams time the ten Tribes that Ieroboam Salomons seruant attained beeing vnder Samaria was called properly Israel although the whole nation went vnder that name the two other Iudah and Beniamin which remained vnder Ierusalem least Dauids stocke should haue vtterly failed were called Iudah of which tribe Dauid was But Beniamin stuck vnto it because Saul who was of that tribe had reigned there the next before Dauid these two as I say were called Iudah and so distinguished from Israell vnder which the other ten tribes remained subiect for the tribe of Leui beeing the Seminary of Gods Priests was freed from both and made the thirteenth tribe Iosephs tribe being diuided into Ephraim and Manasses into two tribes whereas all the other tribes make but single ones a peece But yet the tribe of Leui was most properly vnder Ierusalem because of the temple wherein they serued Vpon this diuision Roboan King of Iudah Salomons sonne reigned in Ierusalem and Hieroboam King of Israel whilom seruant to Salomon in Samaria And whereas Roboaâ—… vould haue made warres vpon them for falling from him the Prophet forbad him from the Lord saying That it was the Lords deed So then that
translation of the Seuenty is most authenticall next vnto the Hebrew CHAP. 43. THere were other translators out of the Hebrew into the Greeke as Aquila Symmachus Theodâ—…tion and that namelesse interpetor whose translation is called the fift Edition But the Church hath receiued that of the seauenty as if there were no other as many of the Greeke Christians vsing this wholy know not whether there be or no. Our Latine translation is from this also Although one Hierome a learned Priest and a great linguist hath translated the same scriptures from the Hebrew into Latine But a although the Iewes affirme his learned labour to be al truth and auouch the seauenty to haue oftentimes erred yet the Churches of Christ hold no one man to be preferred before so many especially being selected by the high Priest for this work for although their concord had not proceeded from their vnity of spirit but froÌ„ their collations yet were no one man to be held more sufficient then they all But seeing there was so diuine a demonstration of it truely whosoeuer translateth from the Hebrew or any other tongue either must agree with the seauenty or if hee dissent wee must hold by their propheticall depth For the same spirit that spake in the prophets translated in them And that spirit might say other-wise in the translation then in the Prophet and yet speake alike in both the sence being one vnâ—…o the true vnderstander though the words bee different vnto the reader The same spirit might adde also or diminish to shew that it was not mans labour that performed this worke but the working spirit that guyded the labours Some held it good to correct the seauenty by the Hebrew yet durst they not put out what was in them and not in the Hebrew but onely added what was in that and not in them b marking the places with c Asteriskes at the heads of the verses and noting what was in the seauenty and not in the Hebrew with 〈◊〉 as we marke d ounces of weight withall And many Greeke and Latine â—…pies are dispersed with these markes But as for the alterations whether the difference be great or small they are not to be discerned but by conferring of the bookes If therefore we go all to the spirit of God and nothing else as is fittest whatsoeuer is in the seauenty and not in the Hebrew it pleased God to speake it by those latter prophets and not by these first And so contrary-wise of that which is in the Hebrew and not in the seauenty herein shewing them both to be â—…phets for so did he speak this by Esay that by Hieremy and other things by othes as his pleasure was But what wee finde in both that the spirit spake by both by the first as Prophets by the later as propheticall translations for as there was one spirit of peace in the first who spake so many seuerall things with discordance so was there in these who translated so agreeably without conference L VIVES ALthough a the Iewes No man now a daies sheweth an error and leaueth it Mankind is not so wise Againe time gayneth credit vnto many and nothing but time vnto some But it is admirable to see how gently hee speaketh here of Hierome whose opinion he followed not in this high controuersie O that wee could immitate him b Marking of this Hierome speaketh Prolog in Paralip Origen was the first that tooke the paines to conâ—… the translation and he conferred the seauenty with Theodotion Hier. ep id August where he inueigheth at what hee had erst commended saying that the booke is not corrected but rather corrupted by those asteriskes and spits But this he said because Augustine would not meddle with his translation but held that of the seauenty so sacred this power oftentimes 〈◊〉 affection in the holiest men c Asteriskes Little stars d Ounces It seemes the oâ—…ce in old times was marked with a spits character Isidoâ—…e saith it was marked with the Greeke Gamma and our o thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the halfe scruple with a line thus they noted those places with a spit thus 〈◊〉 to signifie that the words so noâ—…ed were thrust through as adâ—… falsefiing the text It was Aristarchus his inuention vsed by the Grammarians in their 〈◊〉 of bookes and verses Quinti lib. 1. Which the old Grammarians vsed with such seuerity 〈◊〉 they did not onely taxe false places or bookes hereby but also thrust their authors either 〈◊〉 of their ranke or wholy from the name of Grammarians Thus Quintilian Seneca did eleâ—… call the rasing out of bastard verses Aristarchus his notes Of the destruction of Niniuy which the Hebrew perfixeth fourty daies vnto and the Septuagints but three CHAP. 44. 〈◊〉 will some say how shall I know whether Ionas said yet forty daies and Niâ—… shal be destroyed or yet three daies who seeth not that the Prophet presaging 〈◊〉 destruction could not say both if at three daies end they were to bee desâ—… then not at fourty if at fourty then not at three If I bee asked the question I answer for the Hebrew For the LXX being 〈◊〉 after might say otherwise and yet not against the sence but as pertinent to the matter as the other though in another signification aduising the reader not to leaue the signification of the historie for the circumstance of a word noâ—… to contemne either of the authorities for those things were truly done 〈◊〉 at Niâ—…ie and yet had a reference farther then Niniuie as it was true that the Prophet was three dayes in the Whales belly and yet intimated the being of the Lord of all the Prophets three dayes in the wombe of the graue Wherefore if the Church of the Gentiles were prophetically figured by Niniuie as being destâ—…oyed in repentance to become quite different from what it was Christ doiâ—…g this in the said Church it is hee that is signified both by the forty dayes and by the three by forty because hee was so long with his disciples after hiâ—… resurrection and then ascended into heauen by three for on the third day hee aroâ—…e againe as if the Septuagâ—…nts intended to stir the reader to looke further into the matter then the meere history and that the prophet had intended to intimate the depth of the mysterie as if hee had said Seeke him in forty dayes â—…hom thou shalt finde in three this in his resurrection and the other in his asceâ—…sion Wherefore both numbers haue their fitte signification both are spokâ—…n by one spirit the first in Ionas the latter in the translators Were it noâ—… for â—…diousnesse I could reconcile the LXX and the Hebrew in many places wherein they are held to differ But I study breuity and according to my talent haue followed the Apostles who assumed what made for their purposes out of both the copies knowing the holy spirit to be one in both But forward with our purpose L. VIVES YEt a forty
when they are in their safest estate L. VIVES I a haue maried Ter. Adelph Act. 3. sc. 4. Demea's words b O what Some bookes haue it not as Terence hath it but they haue beene falsly copied c Iniuries Parmeno his words vnto Phadria d A mans enemies Mich. 7. and Matth. 10. The errour of humaine iudgments in cases where truth is not knowne CHAP. 6. ANd how lamentable and miserable are those mens iudgements whom the Citties must perforce vse as Magistrates euen in their most setled peace concerning other men they iudge them whose consciences they cannot see and therefore are often driuen to wring forth the truth by a tormenting of innocent witnesses And what say you when a man is tortured in his owne case and tormented euen when it is a question whether hee be guilty or no and though hee bee b innocent yet suffereth assured paines when they are not assured hee is faulty In most of these cases the Iudges ignorance turnes to the prisoners miserie Nay which is more lamentable and deserueth a sea of teares to washe it away the Iudge in torturing the accused least hee should put him to death being innocent often-times through his wretched ignorance killeth that party being innocent with torture whome hee had tortured to auoyde the killing of an innocent For if according vnto their doctrine hee had rather leaue this life then endure those miseries then hee saith presently that hee did the thing whereof hee is cleare indeed And beeing there-vpon condemned and executed still the Iudge cannot tell whether hee were guilty or no. Hee tortured him least hee should execute him guiltlesse and by that meanes killed him ere hee knew that hee was guilty Now in these mists of mortall societie whether shall the Iudge sitte or no Yes hee must sitte hee is bound to it by his place which hee holdeth wickednesse not to discharge and by the states command which hee must obey But hee neuer holds it wickednesse to torture guiltlesse witnesses in other mens causes and when the tortures haue ore-come the patience of the innocent and made them their owne accusers to put them to death as guilty whome they tortured but to trie being guiltlesse nor to let many of them dye euen vpon the very racke it selfe or by that meanes if they doe escape the hang-man Againe what say you to this that some bringing a iust accusation against this man or that for the good of the state the accused endureth all the tortures without confession and so the innocent plaintiffes beeing not able to prooue their plea are by the Iudges ignorance cast and c condemned These now and a many more then these the Iudge holdeth no sinnes because his will is not assenting vnto them but his seruice to the state compells him and his ignorance of hurt it is that maketh him doe it not any will to hurt This now is misery in a man if it bee not malice in a wise man is it the troubles of his place and of ignorance that cause those effects and doth not hee thinke hee is not well enough in beeing free from accusation but hee must needes sitte in beatitude d how much more wisdome and discretion should hee shew in acknowledging his mortality in those troubles and in detesting this misery in him-selfe crying out vnto GOD if hee bee wise with the Psalmist Lord take mee out of all my troubles L. VIVES TOrmenting a of For in the cause pertaining them the seruant still is called in question and so is the guiltlesse commonly brought to the torment This kinde of Triall is oft mentioned in Tully It was once forbidden Ciâ—… pro deiotar Tacit. l. 2 b Yet sufficient It was a true tyrant were it Tarquin the proud or whosoeuer that inuented torments to trye the truth for neither hee that can endure them will tell the truth nor hee that cannot endure them Paine saith one will make the innocent a lyer c Condemned By that lawe that saith Let the accuser suffer the paines due to the accused if hee cannot prooue hiâ—… accusation d How much more A needelesse difference there is here in some copyes but I may well omitte it Difference of language an impediment to humane society The miseries of the iustest warres CHAP. 7. AFter the citty followeth the whole world wherein the third kind of humane society is resident the first beeing in the house and the second in the citty Now the world is as a floud of waters the greater the more dangerous and first of all difference of language a diuides man from man For if two meete who perchance light vpon some accident crauing their abiding together and conference if neither of them can vnderstand the other you may sooner make two bruite beasts of two seuerall kindes sociable to one another then these two men For when they would common together their tongues deny to accord which being so all the other helpes of nature are nothing so that a man had rather bee with his owne dogge then with another man of a strange language But the great b westerne Babilon endeauoureth to communicate her language to all the lands she hath subdued to procure a fuller society and a greater aboundance of interpretours on both sides It is true but how many liues hath this cost and suppose that done the worst is not past for although she neuer wanted stranger nations against whom to lead her forces yet this large extention of her Empire procured greater warres then those named ciuill and confederate warres and these were they that troubled the soules of man-kinde both in their heate with desire to see them extinct and in their pacification with feare to see them renewed If I would stand to recite the massacres and the extreame effects hereof as I might though I cannot doe it as I should the discourse would bee infinite c yea but a wise man say they will wage none but iust warre Hee will not As if the very remembrance that himselfe is man ought not to procure his greater sorrow in that hee hath cause of iust warre and must needes wage them which if they were not iust were not for him to deale in sâ—… that a wise man should neuer haue warre For it is the oâ—…her mens wickednesse that workes his cause iust that hee ought to deplore whether euer it produce warres or no Wherefore hee that doth but consider affectionately of all those dolorous and bloudy extreames must needes say that this is a mysery but hee that endureth them without a sorrowfull affect or thought thereof is farre more wretched to imagine hee hath the blisse of a God when hee hath lost the sence of a man L. VIVES DIuersity a of language Plin. lib. 7. b Westerne imperious Babilon Rome called imperious for her soueraignty that was so large and because her commands were so peremptory he alludes to the surname of Titus Manlius who was called imperious for executing his some The Romanes endeauoured to haue
and this he relateth by way of recapitulation as it was reuealed vnto him I saw saith he a great white throne and one that sate on it from whose face flew away both the earth and heauen and their place was no more found He saith not and heauen and earth flew away from his face as importing their present flight for that befell not vntill after the iudgement but from whose face flew away both heauen and earth namely afterwards when the iudgment shall be finished then this heauen and this earth shall cease and a new world shall begin But the old one shall not be vtterly consumed it shall onely passe through an vniuersall change and therefore the Apostle saith The fashion of this world goeth away and I would haue you with-out care The fashion goeth away not the nature Well let vs follow Saint Iohn who after the sight of this throne c. proceedeth thus And I sawe the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke a of life and the dead were iudged of those things which were written in the bookes according to their workes Behold the opening of bookes and of one booke This what it was hee sheweth which is the booke of life The other are the holy ones of the Old and New-Testament that therein might be shewed what God had commanded but in the booke b of life were the commissions and omissions of euery man on â—…th particularly recorded If we should imagine this to be an earthly booke 〈◊〉 as ours are who is he that could imagine how huge a volume it were or how long the contents of it all would be a reading Shall there be as many Angells as men and each one recite his deeds that were commited to his guard then shall there not bee one booke for all but each one shall haue one I but the Scripture here mentions but one in this kind It is therefore some diuine power â—…ed into the consciences of each peculiar calling all their workes wonderfully strangely vnto memory and so making each mans knowledge accuse or excuse his owne conscience these are all and singular iudged in themselues This power diuine is called a booke and fitly for therein is read all the facts that the doer hath committed by the working of this hee remembreth all But the Apostle to explaine the iudgement of the dead more fully and to shâ—…w how it compriseth greate and small he makes at it were a returne to what he had omitted or rather deferred saying And the sea gaue vp her dead which were within 〈◊〉 and death and Hell deliuered vp the dead which were in them This was before that they were iudged yet was the iudgment mentioned before so that as I said he returnes to his intermission hauing said thus much The sea gaue vp her dead c. As afore he now proceedeth in the true order saying And they were iudged euery 〈◊〉 according to his workes This hee repeateth againe here to shew the order 〈◊〉 was to manage the iudgment whereof hee had spoken before in these words And the dead were iudged of those things which were written in the bookes acâ—…g to their workes L. VIVES OF a life So readeth Hierome and so readeth the vulgar wee finde not any that readeth it Of the life of euery one as it is in some copies of Augustine The Greeke is iust as wee â—…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life without addition Of the dead whom the Sea and death and hell shall giue vp to Iudgement CHAP. 15. BVt what dead are they that the Sea shall giue vp for all that die in the sea are not kept from hell neither are their bodyes kept in the sea Shall we say that the sea keepeth the death that were good and hell those that were euill horrible â—…dity Who is so sottish as to beleeue this no the sea here is fitly vnderstood to imply the whole world Christ therefore intending to shew that those whome he found on earth at the time appointed should be iudged with those that were to rise againe calleth them dead men and yet good men vnto whom it was 〈◊〉 〈◊〉 are dead and your life is hidden with Christ in God But them he calleth euill of whome hee sayd Let the dead bury their dead Besides they may bee called dead in that their bodies are deaths obiects wherefore the Apostle saith The 〈◊〉 is dead because of sinne but the spirit is life for righteousnesse sake shew that in a mortall man there is both a dead body and a liuing spirit yet said hee not the body is mortall but dead although according to his manner of speach hee had called bodies mortall but alittle before Thus then the sea gaue vppe her dead the world waue vppe all mankinde that as yet had not approached the graue And death and hell quoth hee gaue vp the dead which were in them The sea gaue vp his for as they were then so were they found but death and hell had theirs first called to the life which they had left then gaue them vp Perhaps it were not sufficient to say death onely or hell onely but hee saith both death and hell death for such as might onely die and not enter hell and hell for such as did both for if it bee not absurd to beleeue that the ancient fathers beleeuing in Christ to come were all at rest a in a place farre from all torments and yet within hell vntill Christs passion and descension thether set them at liberty then surely the faithfull that are already redeemed by that passion neuer know what hell meaneth from their death vntill they arise and receiue their rewards And they iudged euery one according to their deedes a briefe declaration of the iudgement And death and hell saith he were cast into the lake of fire this is the second death Death and Hell are but the diuell and his angells the onely authors of death and hells torments This hee did but recite before when he said And the Diuell that deceiued them was cast into a lake of fire and brimstone But his mistical addition Where the beast and the false Prophet shall be tormented c. That he sheweth plainly here Whosoeuer was not found written in the booke of life was cast into the lake of fire Now as for the booke of life it is not meant to put God in remembrance of any thing least hee should forget but it sheweth who are predestinate vnto saluation for God is not ignorant of their number neither readeth hee this booke to finde it his prescience is rather the booke it selfe wherein all are written that is fore-knowen L. VIVES IN a a place They call this place Abrahams bosome wherein were no paines felt as Christ sheweth plainely of Lazarus Luc. 16. and that this place was farre from the dungeon of the wicked but where it is or what is
hath related their opinion concealing their names haue said something which although it be false because the soules returning into the bodies which they haue before managed will neuer after forsake them not-withstanding it serueth to stoppe the mouth of those babblers and to ouerthrow the strong hold of many arguments of that impossibility For they doe not thinke it an impossible thing which haue thought these things that dead bodies resolued into aire dust ashes humors bodies of deuouring beastes or of men them selues should returne againe to that they haue beene Wherefore let Plato and Porphyry or such rather as doe affect them and are now liuing if they accord with vs that holy soules shall returne to their bodies as Plato saith but not to returne to any eiuls as Porphyrie saith that that sequele may follow which our Christian faith doth declare to wit that they shall receiue such bodies as they shall liue happily in them eternally without any euill Let them I say assume and take this also from Varro that they returne to the same bodies in which they had beene before time and then there shall bee a sweete harmony betweene them concerning the resurrection of the flesh eternally L. VIVES FOr a certaine Three things moued not only Greece but the whole world to applaud Plato to wit integritie of life sanctity of precepts and eloquence The b dead Euseb lib. 11. thinketh that Plato learned the alteration of the world the resurrection and the iudgement of the damned out of the bookes of Moyses 〈◊〉 Plato relateth that all earthly thinges shall perish a cercaine space of time being expired and that the frame of the worlde shall bee moued and shaken with wonderfull and strange â—…otions not without a great destruction and ouerthrow of all liuing creatures and then that a little time after it shall rest and bee at quiet by the assistance of the highest God who shall receiue the gouernment of it that it may not fall and perish endowing it with an euerlasting flourishing estate and with immortalitie c For he declareth Herus Pamphilius who dyed in battell Plato in fine in lib. de rep writeth that he was restored to life the tenth day after his death Cicero saith macrob lib. 1. may be grieued that this fable was scoffed at although of the vnlearned knowing it well ynough him-selfe neuerthelesse auoyding the scandall of a foolish reprehension hee had rather tell it that he was raized than that he reuiued d Labeo Plin lib. 7. setteth downe some examples of them which being carried forth to their graue reuiued againe and Plutarch in 〈◊〉 de anima relateth that one Enarchus returned to life againe after hee died who said that his soule did depart indeed out of his bodie but by the commandement of Pluto it was restored to his bodie againe those hellish spirits being grieuously punished by their Prince who commaunded to bring one Nicandas a tanner and a wrastler forgetting their errant and foulie mistaking the man went to Enarchus in stead of Nicandas who dyed within a little while after e Genethliaci They are mathematicall pettie sooth-sayers or fortune-tellers which by the day of Natiuitie presage what shall happen in the whole course of mans life Gellius hath the Chaldaeans and the Genethliaci both in one place lib. 14. Against them saith he who name them-selues Caldaeans or Genethliaci and professe to prognosticate future thinges by the motion and posture of the stars f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration or a second birth Lactant. also lib. 7. rehearseth these wordes of Chrysippus the stoicke out of his booke de prouidentia by which he confirmeth a returne after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And wee saith hee certaine reuolutions of time being complet and finished after our death shall be restored to the same figure and shape which we haue now Of the quality of the vision with which the Saintes shall see GOD in the world to come CHAP. 29. NOw lette vs see what the Saintes shall doe in their immortall and spirituall bodies their flesh liuing now no more carnally but spiritually so far forth as the Lord shal vouchsafe to enable vs. And truly what maner of action or a rather rest and quietnesse it shall be if I say the truth I know not For I haue neuer seene it by the sences of the bodie But if I shall say I haue seene it by the mind that is by the vnderstanding alasse how great or what is our vnderstanding in comparison of that exceeding excellencie For there is the peace of God which passeth all vnderstanding as the Apostle saith what vnderstanding but ours or peraduenture of all the holy Angels For it doth not passe the vnderstanding of God If therefore the Saintes shall liue in the peace of GOD without doubt they shall liue in that peace Which passeth all vnderstanding Now there is no doubt but that it passeth our vnderstanding But if it also passe the vnderstanding of Angels for hee seemeth not to except them when hee saith All vnderstanding then according to this saying wee ought to vnderstand that we are not able nor any Angels to know that peace where-with GOD him-selfe is pacified in such sort as GOD knoweth it But wee beeing made partakers of his peace according to the measure of our capacity shall obtaine a most excellent peace in vs and amongst vs and with him according to the quantity of our excellency In this manner the holy Angels according to their measure do know the same but men now doe know it in a farre lower degree although they excell in acuity of vnderstanding Wee must consider what a great man did say Wee know in part and we prophecie in part vntill that come which is perfect And wee see now in a glasse in a darke speaking but then wee shall see him face to face So doe the holy Angels now see which are called also our Angels because we beeing deliuered from the power of darkenesse and translated to the kingdome of God hauing receiued the pledge of the Spirite haue already begunne to pertaine to them with whome wee shall enioy that most holy and pleasant Cittie of God of which wee haue already written so many books So therefore the Angels are ours which are the Angels of God euen as the Christe of God is our Christe They are the Angels of GOD because they haue not forsaken God they are ours because they haue begunne to account vs their Cittizens For the Lord Iesus hath sayd Take heed you doe not despise one of these little ones For I say vnto you that their Angels doe alwayes beholde the face of my father which is in heauen As therefore they doe see so also we shall see but as yet wee doe not see so Wherefore the Apostle saith that which I haue spoken a little before We see now in a glasse in a dark speaking but then wee shal see him face to face
compared to mans bodie fol. 566 Antipodes who they are fol. 584 Aratus who hee was fol. 598 Actisanes his law against theeues fol. 600 Anna her prophecy of Christ. fol. 624 Arons priest-hood a shadow of the future priest-hood fol. 631 Annointing of Kings a type of Christ. fol. 636 Abrahams birth fol. 656 Apis who he was fol. 662 Apis the Oxe fol. 663 Argus King of Argos ibid. Attica what countrey it is fol. 669 Athens why so called fol. 670 Apollos plates fol. 676 Antaeus who he was fol. 677 Aconitum how it grew fol. 682 Amphion who hee was fol. 684 Admetus who hee was fol. 686 Andromeda who she was fol. 687 Agamemnon who he was fol. 690 Apuleius Lucian who he was fol. 695 Aeneas who he was fol. 696 Aeneas deified fol. 698 Archon what kinde of magistrate fol. 700 Auentine a mountaine why so called fol. 701 Amos the prophet fol. 703 Abdi who he was fol. 718 Abacuc who he was ibid. Anaxagoras his opinion of heauen fol. 731 Alexander the great his death ibid. Alexanders comming to Ierusalem 736 B BErecinthia mother of the gods fol. 56 Budaeus his praises fol. 80 Bretheren killing one another fol. 100 Belus who hee was fol. 577 Babilons confusion fol. 577 Bersheba what it is fol. 613 Begger differing from the word poore fol. 627 Babilon what it is fol. 657 Busyris who hee was fol. 677 Bellerephon who hee was fol. 684 Bona Dea who shee was fol. 691 Bias who hee was fol. 711 Baruch who he was fol. 722 Booke of life fol. 809 C COnquerors custome fol. 9 Claudian family fol. 10 Citty what it is fol. 25 Cleombrotus fol. 34. 35 Catoes who they were fol. 36 Catoes their integrity ibid. Cato his sonne fol. 37 Cauea what it was in the Theater fol. 47 Circensian playes fol. 48 Consus who he was ibid. Cibeles inuention fol. 56 Cleon who he was fol 67 Censor who he was ibid. Cleophon who hee was ibid. Caecilius who he was fol. 68 Curia what it was fol. 71 Censors view of the citty fol. 73 Cynocephalus who hee was fol. 75 Camillus exiled from his country fol. 79 Consus a god fol. 81 Consulls first elected ibid. Camillus who he was ibid. Christ the founder of a new City fol. 83 Common-wealth what it is fol. 88 Cinnas warres against his country fol. 93 Carbo who he was ibid. Capitoll preserued by geese ibid. Cateline his conditions fol. 96 Christians name hateful at Rome fol 55 Charthaginian warres begun fol. 46 Caesars family fol. 111 Caius Fimbria who he was fol. 114 Cyri who they were fol. 125 Concords temple fol. 143 Catulus his death fol. 146 Cateline his death fol. 149 Christs birth time fol. 150 Ciceroes death ibid. Caesars death fol. 151 Cyrus Persian Monarch fol. 162 Curtius who he was fol. 179 Causes three-fold fol. 210 Camillus his kindnesse to his country fol. 222 Curtius his voluntary death fol. 222 Constanstine the first christian Emperor fol. 23 Claudian who he was fol. 233 Ceres sacrifices fol. 280 Crocodile what it is fol. 335 Cyprian who he was fol. 336 Cynikes who they were fol. 523 Circumcision a tipe of regeneration fol. 602 Cyniphes what they are fol. 618 Canticles what they are fol. 648 Cecrops who he was fol. 667 Centaures why so named fol. 681 Cerberus band-dog of hel ibid. Chymaera the monster fol. 684 Castor and Pollux who they vvere fol. 689 Circe who she was fol. 693. Codrus who he was fol. 698. Creusa who she was fol. 698. Caesars whence so named fol. 700. Captiuity of Iuda fol. 710. Chilo who he was ibid. Cleobulus who he was fol. 711. Cyrus who he was ibid. Christs birth fol 738. Churches ten persecutors fol. 743. 744. Calculators cashered fol. 747. Christians vpbraided with killing of children fol. 747. Christians beleeue not in Peter-but in Christ. fol 748. Cacus who he was fol. 768. Cerinthus his heresie fol. 800. Cappadocia what it is fol. 891. Comeliensse of mans body fol. 908. D DAnae who she was fol. 63. Decimus Laberius who hee was fol. 72. Discord a goddesse fol. 143 Decius his valour fol. 180. Dictatorship vvhat it was fol. 224. Diogenes Laertius vvho he was fol. 300. Death of the soule fol. 470. Death remaineth after Baptisme fol. 470. Difference of the earthly and heauenly Citty 532. Dauid a type of Christ. fol. 635. Deucalion who he vvas fol. 670. Danaus vvho he was fol. 673. Dionysius hovv many so called fol. 675. Daedalus who he was fol. 685. Danae who she was fol. 686. Delborah who she vvas fol. 690. Diomedes vvho he was fol. 692. Diomedes fellowes become birds ibidem Deuill vvhat he may do fol. 694. Dauids and Solomons praises fol. 700. Daniell vvho he was fol. 722. Diogenes treading downe Platos pride 857. Diogenes taxed of vaine glory ibidem E EVpolis a Poet. fol. 64. Ennius who he vvas fol. 91. Eternall Citty fol. 220. Eternal â—…fe vvhat it is fol. 256. Epictetus vvho he was fol. 342. Enuy not ambition moued Caine to murder Abel fol. 536. Eudoxus who he was fol. 598. Ephod vvhat it is fol. 630. Eben Ezer what it signifieth fol. 633. Eusebius a Historiographer fol. 669. Europa who she vvas fol. 677. Erichthonius vvho he vvas fol. 677. Esaias the Prophet fol. 709. Esaias his prophesie fol. 715. Esaias his death fol. 716. Ephrata vvhat it is fol. 717. Epicurus opinion of the goddes fol. 731. Epiphanes vvho he vvas fol. 736. F FAbius a Romaine conqueror fol. 11. Famous men fol. 48. Fugalia vvhat they vvere fol. 60. Fugia a goddesse fol. 60. Floralia vvhat feasts they vvere fol. 65. Febris a goddesse fol. 76. Friendship and faction fol. 91 Flora vvhat she vvas fol. 10â—… Fabricius vvho he vvas fol. 105. Fate vvhat it is fol. 98. Fortunes casualties what they are fol. 198. Fate of no force fol. 208. Fabricius a scorner of ritches fol. 224. Faunus who he was fol. 691. Felicity not perfect in this life fol. 757. Father of a familie why so called fol. 774. Fier eternall how to bee vnderstood fol. 822. G GRacchi who they were fol. 93. Getulia what it is fol. 128. Gracchus Caius his death fol. 142. Gratidianus his death 148. Gold vvhen first coyned fol. 181. GODS prescience no cause of euents fol. 212. Gratians death fol. 231. Ganimede who he was fol. 287. Greeke Sages seauen fol. 299. Gellius who he was fol. 342. GODS creatures are all good fol. 560. Gorgons vvhat they vâ—…re fol. 683. Gog and Magog hâ—…v to bee vnderstood fol 806. GOD can doe all thingâ—… sauing to make a lie fol. 910. H HYperbolus who hee was fol. 67. Harmony of a common-vvealth fol. 88. Hadrianus who hee was fol. 191. Hydromancy vvhat it is fol. 294. Hebrevves vvhy so called fol. 577. Holy spirit why called the finger of God fol. 617. Ieâ—…alem why so called fol. 640. Haâ—…ocrates who he was fol. 66â—… Hercules six of that name fol. 667. Holy street in Rome fol. 675. Hercules manner of death fol. 677. Hieremy his prophecy