painfull is iustly termed 〈◊〉 death then life and therefore is it called the second death because it folâ—…th the first breach of nature either betweene God and the soule or this and the â—…dy of the first death therefore wee may say that it is good to the good 〈◊〉 〈◊〉 to the bad But the second is bad in all badnesse vnto all good to none L. VIVES IT a is called Bruges copy differs not much all is one in substance b Second death 〈◊〉 2. 11. and 21 8. Whether death propagated vnto all men from the first be punishment of sinne to the Saints CHAP. 3. â—…ere's a question not to be omitted whether the first death bee good to 〈◊〉 â—…ood If it be so how can it be the punishment of sinne for had not our 〈◊〉 sinned they had neuer tasted it how then can it bee good to the vpâ—… cannot happen but vnto offenders and if it happen but vnto offenders 〈◊〉 not be good for it should not be at all vnto the vpright for why should 〈◊〉 punishment that haue no guilt Wee must confesse then that had not 〈◊〉 parents sinned they had not dyed but sinning the punishment of death â—…cted vpon them and all their posteritie for they should not produce 〈◊〉 â—…ng but what them-selues were and the greatnesse of their crime depraued 〈◊〉 â—…ture so that that which was penall in the first mans offending was made 〈◊〉 in the birth of all the rest for they came not of man as man came of the 〈◊〉 The dust was mans materiall but man is mans parent That which is earth is 〈◊〉 flesh though flesh be made of earth but that which man the father is man the 〈◊〉 is also For all man-kinde was in the first man to bee deriued from him by the 〈◊〉 when this couple receiued their sentence of condemnation And that 〈◊〉 man was made not in his creation but in his fall and condemnation that 〈◊〉 â—…got in respect I meane of sinne and death For his sinne a was not cause of 〈◊〉 weaknesse in infancie or whitenesse of body as we see in infants those God would haue as the originall of the yonglings whose parents he had cast downe to 〈◊〉 mortality as it is written Man was in honor and vnderstood not but became 〈◊〉 the beasts that perish vnlesse that infants bee weaker in motion and appetite 〈◊〉 all other creatures to shew mans mounting excellence aboue them all comâ—…le to a shaft that flieth the stronger when it is drawne farthest back in the 〈◊〉 Therefore mans presumption and iust sentence adiudged him not to those â—…lities of nature but his nature was depraued vnto the admission of conâ—…entiall in-obedience in his members against his will thereby was bound to death by necessity and to produce his progeny vnder the same conditions that his crime deserued From which band of sin if infants by the mediators grace be freed they shall onely bee to suffer the first death of body but from the eternall penall second death their freedome from sinne shall quit them absolutely L. VIVES HIs sinne a was not Here is another question in what state men should haue beene borne had they not sinned Augustine propounds it in his booke De baptis paruul some thinke they should haue beene borne little and presently become perfect men Others borne little but in perfect strength onely not groweth and that they should presently haue followed the mother as we see chickens and lambes The former giue them immediate vse of sence and reason the later not so but to come by degrees as ours do Augustine leaues the doubt as hee findes it seeming to suppose no other kinde of birth but what we now haue Why the first death is not withheld from the regenerat from sinne by grace CHAP. 4. IF any thinke they should not suffer this being the punishment of guilt and there guilt cleared by grace he may be resolued in our booke called De baptismo paruulorum There we say that the seperation of soule and body remaineth to succeed though after sinne because if the sacrament of regeneration should be immediately seconded by immortality of body our faith were disanulled being an expectation of a thing vnseene But by the strength and vigor of faith was this feare of death to be formerly conquered as the Martires did whose conflicts had had no victory nor no glory nay had bin no conflicts if they had beene deified and freed from corporall death immediatly vpon their regeneration for if it were so who would not run vnto Christ to haue his child baptised least hee should die should his faith be approued by this visible reward no it should be no faith because he receiued his reward immediatly But now the wounderfull grace of our Sauiour hath turned the punishment of sinne vnto the greater good of righteousnesse Then it was said to man thou shalt die if thou sinne now it is said to the Martir die to auoid sin Then if you breake my lawes you shall dy now if you refuse to die you breake my lawes That which we feared then if we offended we must now choose not to offend Thus by Gods ineffable mercy the punishment of sin is become the instrument of vertue and the paine due to the sinners guilt is the iust mans merit Then did sinne purchase death and now death purchaseth righteousnes I meane in the Martires whome their persecutors bad either renounce their faith or their life and those iust men chose rather to suffer that for beleeuing which the first sinners suffred for not beleeuing for vnlesse they had sinned they had not dyed and Martires had sinned if they had not died They dyed for sinne these sinne not because they die The others crime made death good which before was euill but God hath giuen such grace to faith that death which is lifes contrary is here made the ladder whereby to ascend to life As the wicked vse the good law euill so the good vse death which is euill well CHAP. 5. FOr the Apostle desiring to shew the hurt of sin being vnpreuented by grace doubted not to say that the law which forbids sinne is the strength of sinne The sting 〈◊〉 saith he is sinne and the strength of sinne is the lawe Most true for a forbidding of vnlawfull desires increase them in him where righteousnesse is not of power to suppresse all such affects to sinne And righteousnesse can neuer be lâ—…d without gods grace procure this loue But yet to shew that the law is not euill though hee calls it the strength of sinne hee saith in another place in the 〈◊〉 question The law is holy and the commandement holy and iust and good Was that then which is good saith he made death to me GOD forbid buâ—… sinne that it might appeare sinne wrought death in me by that which is good b that siâ—…e might be out of measure sinfull by the commandement Out of measure 〈◊〉
should be saued and who should be damned CHAP. 27. BVt now because we must end this booke let this bee our position that in the first man the fore-said two societies or cities had originall yet not euidentlie but vnto Gods prescience for from him were the rest of men to come some to be made fellow cittizens with the Angels in ioy and some with the Deuils in torment by the secret but iust iudgment of God For seeing that it is written All the wayes of the Lord bee mercy and truth his grace can neither bee vniust nor his iustice cruell Finis lib. 12. THE CONTENTS OF THE thirteenth booke of the City of God 1. Of the first Mans fall and the procurement of mortality 2. Of the death that may befall the immortal soule and of the bodies death 3. Whether death propagated vnto all men from the first bee punishment of sinne to the Saints 4. Why the first death is not with-held from the regenerate from sinne by grace 5. As the wicked vse the good law euill so the good vse death which is euill well 6. The generall euill of that death that seuereth soule and body 7. Of the death that such as are not regenerate doe suffer for Christ. 8. That the Saints in suffering the first death for the truth are quit from the second 9. Whether a man at the houre of his death may be said to be among the dead or the dying 10. Whether this mortall life be rather to bee called death then life 11. Whether one may bee liuing and dead both together 12. Of the death that God threatned to punish the first man withall if he transgressed 13. What punishment was first laid on mans preuarication 14. In what state God made Man and into what state he fell by his voluntary choyce 15. That Adam forsooke God ere God forsooke him and that the soules first death was the departure from God 16. Of the Philosophers that held corporall death not to bee penall whereas Plato brings in the Creator promising the lesser Gods that they should neuer leaue their bodies 17. Against the opinion that earthly bodies cannot be corruptible nor eternall 18. Of the terrene bodies which the Philosophers hold cannot bee in heauen but must fall to earth by their naturall weight 19 Against those that hold that Man should not haue beene immortall if hee had not sinned 20. That the bodies of the Saints now resting in hope shall become better then our first fathers was 21. Of the Paradice when our first parents were placed and that it may be taken spiritually also with-out any wrong to the truth of the historie as touching the reall place 22. That the Saints bodies after resurrection shall bee spirituall and yet not changed into spirits 23. Of bodies animate and spirituall these dying in Adam and those beeing quickned in Christ. 24. How Gods breathing a life into Adam and Christs breathing vpon his Apostles when hee said Receiue the holy spirit are to bee vnderstood FINIS THE THIRTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the first Mans fall and the procurement of mortalitie CHAP. 1. HAuing gotten through the intricate questions of the worlds originall and man-kindes our methode now calleth vs to discourse of the first mans fall nay the first fall of both in that kind and consequently of the originall and propagation of our mortality for God made not man as he did Angels that though they sinned yet could not dye but so as hauing a performed their course in obedience death could not preuent them from partaking for euer of blessed and Angelicall immortality but hauing left this course death should take them into iust damnation as we said in the last booke L. VIVES HAuing a performed Euery man should haue liued a set time vpon earth and then being confirmed in nature by tasting of the tree of life haue beene immortally translated into heauen Here are many questions made first by Augustine and then by Lombard dist 2. What mans estate should haue beene had he not sinned but these are modest and timerous inquirers professing they cannot finde what they seeke But our later coments vpon Lumbard flie directly to affirmatiue positions vpon very coniectures or grounds of nature I heare them reason but I see them grauelled and in darknesse where yet they will not feele before them ere they goe but rush on despight of all break-neck play What man hath now wee all know to our cost what he should haue had it is a question whether Adam knew and what shall we then seeke why should we vse coniectures in a things so transcendent that it seemes miraculous to the heauens as if this must follow natures lawes which would haue amazed nature had it had existence then What light Augustine giues I will take and as my power and duty is explaine the rest I will not meddle with Of the death that may befall the immortall soule and of the bodyes death CHAP. 2. BVt I see I must open this kinde of death a little plainer For mans soule though it be immortall dyeth a kinde of death a It is called immortall because it can neuer leaue to bee liuing and sensitiue and the body is mortall because it may be destitute of life and left quite dead in it selfe But the death of the soule is when God leaueth it the death of the body is when the soule leaueth it so that the death of both is when the soule being left of God leaueth the body And this death is seconded by that which the Scripture calles the b second death This our Sauiour signified when hee said feare him which is able to destroy both body and soule in hell which comming not to passe before the body is ioyned to the soule neuer to be seperated it is strange that the body can be sayd to die by that death which seuereth not the soule from it but torments them both together For that â—…all paine of which wee will speake here-after is fitly called the soules deaâ—… because it liueth not with God but how is it the bodies which liueth with the soule for otherwise it could not feele the corporall paines that expect it after the resurrection is it because all life how-so-euer is good and all paine euill that the body is said to dye wherein the soule is cause of sorrow rather then life Therefore the soule liueth by God when it liueth well for it cannot liue without God working good in it and the body liueth by the soule when the soule liueth in the body whether it liue by God or no. For the wicked haue liâ—…â—…body but none of soule their soules being dead that is forsaken of God lâ—…g power as long as their immortall proper life failes not to afforde them 〈◊〉 but in the last damnation though man bee not insensitiue yet this sence of 〈◊〉 â—…ing neither pleasing nor peacefull but sore and
because preuarication is added c the lawe beeing also contemned 〈◊〉 the lust of sinne Why doe wee recite this Because as the lawe is not 〈◊〉 â—…en it exciteth concupiscence in the bad so earth is not good when it inâ—…th the glory of the good neither the law when it is forsaken by sinners and 〈◊〉 them Preuaricators nor death when it is vnder-taken for truth and maâ—… them Martyrs Consequently the law forbidding sinne is good and death 〈◊〉 the reward of sinne euill But as the wicked vse all things good and euill badly so the iust vse all things euil and good well Therefore the wicked vse the 〈◊〉 that is good badly and the vse death that is bad well L. VIVES 〈◊〉 a of It is naturall vnto exorbitant minds the more a thing is forbidden them 〈◊〉 to affect it as women whose mindes are most vnstayed desire that onely that 〈◊〉 â—…hibited So that whereas men knew not what it was to goe to the stewes nor 〈◊〉 vpon it in comes the lawe and saith thou shalt not goe and so taught them all 〈◊〉 to goe setting their depraued natures vpon pursuite of those vnlawfull actes I 〈◊〉 saith Paul what concupiscence was vntill the law told me Thou shalt not couet 〈◊〉 that Solâ—… set downe no lawe against parricide which being vnknowne hee was 〈◊〉 to declare then punish Pro Ros. Amerin b That sinne The old bookes read 〈◊〉 â—…ner Augustine ad Simplic an lib 1. quotes it thus that the sinner might bee out 〈◊〉 a sinner c. but his quotations are both false For thus it should be read indeed 〈◊〉 â—…er might bee out of measure sinfull c. Sinner being referred to sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ith the Greeke vnlesse you will make sinfull a nowne and no participle as Salust â—…tens and Terence Fugitans c The law All the terrors of the law being contemâ—… such as haue turned their custome of sinne into their nature The generall euill of that death that seuereth soule and body CHAP. 6. WHerefore as for the death that diuides soule and body when they suffer it whome we say are a dying it is good vnto none For it hath a sharpe a â—…rall sence by which nature is wrung this way and that in the composition 〈◊〉 〈◊〉 liuing creature vntill it bee dead and vntill all the sence be gone wherein 〈◊〉 〈◊〉 and body was combined Which great trouble one stroake of the boâ—… or one rapture of the soule often-times preuenteth and out runneth sence in â—…tnesse But what-so-euer it is in death that takes away b our sence with so â—…ous a sence being faithfully indured it augmenteth the merite of paciâ—…â—…ut taketh not away the name of paine It is sure the death of the first man â—…pagate though if it be endured for faith and iustice it bee the glory of â—…nerate Thus death being the reward of sinne some-time quitteth sinne 〈◊〉 â—…ll rewarde L. VIVES VNnaturall a sence Sence for passion b Our sence with so grieuous a sence The first actiue the second passiue the great passion taketh away our power of ience Of the death of such as are not regenerate do suffer for Christ. CHAP. 7. FOr whosoeuer hee is that beeing not yet regenerate dyeth for confessing of Christ it freeth him of his sinne as wel as if he had receaued the sacrament of Baptisme For he that said Vnlesse a man bee borne againe of water and of the holy spirit he shall not enter into the kingdome of God excepteth these else-where in as generall a saying whosoeuer confesseth me before men him will I confesse before my father which is in heauen And againe He that looseth his soule for me shall finde it Hereupon it is that Pretious in the sight of the Lord is the death of the Saints For what is more deere then that death wherein all a mans badnes is abolished and his good augmented Those thad die daptized because they could liue no longer are not of that merite that those that die willingly where as they might haue liued longer because these had rather die in confessing of Christ then deny him and so come to baptisme a Which if they had done this sacrament wold haue for giuen it because they denied him for feare of death For in it euen their b villany was forgiuen that murdered Christ. c But how cold they loue Christ so dearely as to contemne life for him but by abounding in the grace of that spirit that inspireth where it pleaseth Pretious therefore is the death of those Saints who tooke such gratious hold of the death of Christ that they stuck not to engage their owne soules in the quest of him and whose death shewed that they made vse of that which before was the punishment of sinne to the producing of a greater haruest of glory But death ought not to seeme good because it is Gods helpe and not the owne power that hath made it of such good vse that beeing once propounded as a penalty laid vpon sinne it is now elected as a deliuerance from sinne and an expiation of sinne to the crowning of iustice with glorious victory L. VIVES WHich a if Intimating that no guilt is so great but Baptisme will purge it b Theâ—… villanie It is like he meanes of some that had holpen to crucifie Christ and were afterwards conuerted c But how It could not bee but out of great aboundance of grace that they should loue Christ as well as those that were baptized already in him That the Saints in suffering the first death for the truth are quit from the second CHAP. 8. FOr if wee marke well in dying well and laudably for the truth is a worse death â—…oyded and therefore wee take part of it least the whole should fall vpon 〈◊〉 and a second that should neuer haue end Wee vndertake the seperation of the body from the soule least wee should come to haue the soule seuered from God and then from the body and so mans first death beeing past the second that endlesse one should fall presently vpon him Wherefore the dâ—…th as I say that wee suffer a when wee die and causeth vs dye is good vnto 〈◊〉 〈◊〉 but it is well tolerated for attaining of good But when men once are in death and called dead then we may say that it is good to the good and bad to the bad For the good soules being seuered from their bodies are in rest the euill in torment vntill the bodies of the first rise to life eternall and the later vnto the eternall or second death L. VIVES 〈◊〉 a when The dead and the dying are said both to be in death death being both in 〈◊〉 departure and after in the first as a passion in the second as a priuation Both are of 〈◊〉 the authors Virg. 〈◊〉 â—…amus quanquam media iam morte tenetur 〈◊〉 〈◊〉 lies now in midst of death that is a dying and the 〈◊〉 Morte Neoptolemi regnorum reddita
ment hereby S. Augustine confesseth that he cannot define Sup. Genes lib. 8. These are secrets all vnneedfull to be knowne and all wee vnworthy to know them Of the new Heauen and the new Earth CHAP. 16. THe iudgement of the wicked being past as he fore-told the iudgement of the goodâ—…ust follow for hee hath already explained what Christ said in briefe They shall go into euerlasting paine now he must expresse the sequell And the righteous into life eternall And I saw saith he a new heauen and a new earth The first heauen and earth were gone and so was thesea for such was the order described before by him when he saw the great white throne one sitting vpon it froÌ„ whose face they fled So then they that were not in the booke of life being iudged and cast into eternall fire what or where it is I hold is vnknowne to a all but those vnto whome it please the spirit to reueale it then shall this world loose the figure by worldly fire as it was erst destroyed by earthly water Then as I said shall all the worlds corruptible qualities be burnt away all those that held correspondence with our corruption shall be agreeable with immortality that the world being so substantially renewed may bee fittly adapted vnto the men whose substances are renewed also But for that which followeth There 〈◊〉 no more sea whether it imply that the sea should bee dried vp by that vniuersall conflagration or bee transformed into a better essence I cannot easily determyne Heauen and Earth were read shal be renewed but as concerning the sea I haue not read any such matter that I can remember vnlesse that other place in this booke of that which hee calleth as it were a sea of glasse like vnto christall import any such alteration But in that place hee speaketh not of the worlds end neither doth hee say directly a sea but as a sea Notwithstanding it is the Prophets guise to speake of truths in misticall manner and to mixe truths and types together and so he might say there was no more sea in the same sence that hee sayd the sea shall giue vp hir dead intending that there should be no more turbulent times in the world which he insinuateth vnder the word Sea L. VIVES VNknowne a to all To all nay Saint Augustine it seemes you were neuer at the schoole-mens lectures There is no freshman there at least no graduate but can tell that it is the elementany fire which is betweene the sphere of the moone and the ayre that shall come downe and purge the earth of drosse together with the ayre and water If you like not this another will tell you that the beames of the Sonne kindle a fire in the midst of the ayre as in a burning glasse and so worke wonders But I doe not blame you fire was not of that vse in your time that it is now of when eâ—…y Philosopher to omit the diuines can carry his mouth his hands and his feete full of fire 〈◊〉 in the midst of Decembers cold and Iulies heate Of Philosophers they become diuines and yet keepe their old fiery formes of doctrine still so that they haue farre better iudgement 〈◊〉 〈◊〉 hot case then you or your predecessors euer had Of the glorification of the Church after death for euer CHAP. 17. AND I Iohn saith hee sawe that Holie Cittie new Ierusalem come downe from GOD out of Heauen prepared as a bride trimmed for her husband And I heard a great voice out of Heauen saying behold the Tabernacle of GOD is with men and hee will dwell with them and they shal be his people and hee himselfe shal be their GOD with them And GOD shall wipeawaie all teares from their eyes and there shal be no more death neither teares neither crying neither shall there bee any more paine for the first things are passed And hee that sate vpon the Throne sayd behold I make althings new c. This cittie is sayd to come from Heauen because the grace of GOD that founded it is heauenly as GOD saith in Esay I am the LORD that made thee This grace of his came downe from heauen euen from the beginning and since the cittizens of GOD haue had their increase by the same grace giuen 〈◊〉 the spirit from heauen in the fount of regeneration But at the last Iudgement of GOD by his Sonne Christ this onely shall appeare in a state so glorious that all the ancient shape shal be cast aside for the bodies of each member shall cast aside their olde corruption and put on a new forme of immortality For it were too grosse impudence to thinke that this was 〈◊〉 of the thousand yeares afore-sayd wherein the Church is sayd to reigne with Christ because he saith directly GOD shall wipe awaie all teares from their eies and there shal be no more death neither sorrowes neither crying neither shall there bee any more paine Who is so obstinately absurd or so absurdly obstinate as to averre that any one Saint much lesse the whole society of them shall passe this transitory life without teares or sorrowes or euer hath passed it cleare of them seeing that the more holy his desires are and the more zealous his holinesse the more teares shall bedew his Orisons Is it not the Heauenly Ierusalem that sayth My teares haue beene my meate daie and night And againe I cause my bedde euerie night to swimme and water my couch with teares and besides My sorrow is renewed Are not they his Sonnes that bewayle that which they will not forsake But bee cloathed in it that their mortality may bee re-inuested with eternity and hauing the first fruites of the spirit doe sigh in themselues wayting for the adoption that is the redemption of their bodies Was not Saint Paul one of the Heauenlie Cittie nay and that the rather in that hee tooke so great care for the earthly Israelites And when a shall death haue to doe in that Cittie but when they may say Oh death where is thy sting Oh hell where is thy b victorie The sting of death is sinne This could not bee sayd there where death had no sting but as for this world Saint Iohn himselfe saith If wee say wee haue no sinne wee deceiue our selues and there is no truth in vs. And in this his Reuelation there are many things written for the excercising of the readers vnderstanding and there are but few things whose vnderstanding may bee an induction vnto the rest for hee repeteth the same thing so many waies that it seemes wholy pertinent vnto another purpose and indeed it may often bee found as spoken in another kinde But here where hee sayth GOD shall wipe awaie all teares from their eyes c this is directly meant of the world to come and the immortalitie of the Saints for there shal be no sorrow no teares nor cause of sorrowe or teares if any one
they can afflict it no more because there is no sense in a dead body So then suppose that many of the Christians bodies neuer came in the earth what of that no man hath taken any of them both from earth and heauen haue they No And both these doth his glorious presence replenish that knowes how to restore euery Atome of his worke in the created The Psalmist indeed complayneth thus The dead a bodies of thy seruants haue they giuen to be meat vnto the foules of the ayre and the flesh of thy Saintes vnto the beastes of the earth Their bloud haue they shedde like waters round about Ierusalem and there was none to bury them But this is spoken to intimate their villany that did it rather then their misery that suffered it For though that vnto the eyes of man these actes seeme bloudie and tyranous yet pretious in the sight of the Lord is the death of his Saints And therefore all these ceremonies concerning the dead the care of the buriall the fashions of the Sepulchers and the pompes of the funeralls are rather solaces to the liuing then furtherances to the dead b For if a goodly and ritch tombe bee any helpe to the wicked man being dead then is the poore and meane one a hindrance vnto the godly man in like case The familie of that rich c gorgeous glutton prepared him a sumptuous funerall vnto the eyes of men but one farre more sumptuous did the ministring Angels prepare for the poore vlcered begger in the sight of God They bore him not into any Sepulcher of Marble but placed him in the bosome of Abraham This do they d scoffe at against whom wee are to defend the citty of God And yet euen e their owne Philosophers haue contemned the respect of buriall and often-times f whole armies fighting and falling for their earthlie countrie went stoutly to these slaughters without euer taking thought where to be laide in what Marble tombe or in what beasts belly And the g Poets were allowed to speake their pleasures of this theame with applause of the vulgar as one doth thus Caelo tegitur qui non habet vrnam Who wants a graue Heauen serueth for his tombe What little reason then haue these miscreants to insult ouer the Christians that lie vnburied vnto whom a new restitution of their whole bodies is promised to be restored them h in a moment not onely out of the earth alone but euen out of all the most secret Angles of all the other elements wherein any body is or can possibly be included L. VIVES DEad a carcasses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morticinia the dead flesh b For if a goodly Et eternos animam collegit in orbes Non illuc auro positi nec thure sepulti Perueniunt Lucan lib. 9. The eternall spheres his glorious spirit do holde To which come few that lye embalmd in golde c. c Gorgious of whom in the Chapter before d Scoffe at The Romanes had great care ouer their burials whence arose many obseruances concerning the religious performance thereof and it was indeed a penalty of the law hee that doth this or that let him bee cast forth vnburied and so in the declamations hee that forsakes his parents in their necessities let him bee cast forth vnburied hee that doth not declare the causes of their death before the Senate let him bee cast forth vnburied An homicide cast him out vnburied And so speakes Cicero to the peoples humour for Milo when he affirmes Clodius his carcasse to be therein the more wretched because it wanted the solemne rites and honors of buriall e Philosophers those of the Heathen as Diogenes the Cynike for one that bad his dead body should be cast vnto the dogs and foules of the ayre being answered by his friends that they would rent and teare it set a staffe by me then said he and I will beate them away with it tush you your selfe shall be sencelesse quoth they nay then quoth he what need I feare their tearing of me This also did Menippus almost all the Cyniks Cicero in his Quaestiones Tusculanae recordeth this answer of Theodorus of Cyrene vnto Lysmachus that threatned him the crosse let thy courtiers feare that quoth he but as for me I care not whether I â—…ot on the ayre or in the earth and so also saith Socrates in Plato's dialogue called Phaedo f Whole armies meaning perhaps those legions which Cato the elder speake of in his Origines that would go thether with cheerfulnesse from whence they knew they should neuer returne Nay it was no custome before Hercules his time to burie the dead that fell in warâ—… for Aelian in his Historia varia doth affirme Hercules the first inuenter of that custome g Poets to speake with the peoples approbation Lucan in his 7. booke of the Pharsalian warre speaking of the dead that Caesar forbad should bee burned or buried after hee had brought forth as his custome is many worthy and graue sentences concerning this matter at length he speaketh thus vnto Caesar Nil agis hac ira tabesne Cadauera soluat An rogus hand refert placido natura receptat Cuncta sinu In this thy wrath is worthlesse all is one Whether by fire or putrefaction Their carcasses dissolue kinde nature still Takes all into her bosome And a little after Capit omnia tellus Quae genuit caelo tegitur qui non habet vrnam Earths off-spring still returnes vnto earths wombe Who wants a graue heauen serueth for his tombe And so saith the Declamer in Seneca Nature giues euery man a graue to the shipwrackt the water wherein he is lost the bodies of the crucified droppe from their crosses vnto their graues those that are burned quick their very punishment entombes them And Virgill who appoints a place of punishment in hell for the vnburied yet in Anchises his words shewes how small the losse of a graue is That verse of Maecenas Nec tumulum curo sepelit natura relictos I waigh no tombe nature entombes the meanest Is highly commended of antiquitie The Urna was a vessell wherein the reliques and ashes of the burned body was kept h In a moment 1. Corinth 15. 52. The reasons why wee should bury the bodies of the Saints CHAP. 12. NOtwithstanding the bodies of the dead are not to be contemned and cast away chieflie of the righteous and faithfull which the holy ghost vsed as organs and instruments vnto all good workes For if the garment or ring of ones father bee so much the more esteemed of his posteritie by how much they held him dearer in their affection then is not our bodies to be despised being we weare them more neere vnto our selues then any attire whatsoeuer For this is no part of externall a ornament or assistance vnto man but of his expresse nature And therefore the funeralls of the righteous in the times of old were performed with a zealous care their burials
is kept if the mindes holinesse bee polluted though the bodie it selfe bee vntouched Wherefore if there bee no reason that a woman that hath alreadie suffred an others villanie against her owne will should destroy her selfe by voluntary death how much lesse ought this course to bee followed before there bee any cause and why should murder bee committed when the guilt which is feared beeing feared from another is as yet in doubt of euent Dare they against whom wee defend the sanctity not onely of the Christian womens mindes but euen of their bodies in this last captiuitie contradict this cleere reason wherein we affirme that whilest the chast resolution is vnchanged by any euill consent the guilt is wholy the rauishers and no part of it imputable vnto the rauished L. VIVES ACcompanied a With fortitude For the vertues are all combined togither as the Philosophers teach But there are some more peculiarly cohaerent then other some b No man of this fortitude Herevpon Plutarch as I remember affirmes out of Menander that it is not the part of a valiant and complete man to say I will not suffer this but I will not doe this c Those goods The vertues for the Platonistis and the Peripatetike Philosophers diuide al goods into three sorts mentall bodily and fortunes or externall d Which if a man This is the Platonistis and Peripatetikes opinion as well as the Stoikes who held that bodily and externall goods might haue reference vnto beatitude but none at all vnto a good and sanctified life e Another kinde If it bee but a bodily good it is not of such worth as we should loose the whole body for it for the body is of more worth then it if it be but such f The body bee violated So did Brutus and Collatinus comfort sorrowfull Lucretia of whom the next Chapter treateth by turning the guilt of the falte from her that was offended vpon the author of the fact neither the minde sinneth sayth Liuy nor the body and where consent wanted guilt wanteth also And the Nurse in Seneca's Hippolitus saith the minde inferreth loosenesse t is not chance g Is not lost The bodies chastitie flowes from that of the minde h A midwife Hee seemes to relate a thing done because hee sayth A certaine maidens c. i So much as the body How simply was that spoken either of Brutus or Liuy both being wise and iudicious men speaking of the bloud of Lucretia being then newly slaine I sweare by this bloud most chaste before this Kings villany as though after his villany it were not as chaste still if her minde were not touched with lust as they hold it was not Of Lucretia that stabb'd her selfe because Tarquins sonne had rauished her CHAP. 18. THey extoll a Lucretia that Noble and ancient Matron of Rome with al the laudes of chastity This woman hauing her body forcibly abused by Sextus Tarquinius son to Tarquin the proud shee reuealed this villany of the dissolute youth vnto her husband Collatinus and to Brutus her kinsman both Noble and valorous men binding them by oth to b reuenge this wicked outrage And then loathing the foulnesse of the fact that had beene committed vpon her she slew her selfe What shall we say she was an adulteresse or was shee chast who will stand long in desciding this question c One declaming singularly well and truely hereof saith thus O wonder there were two and yet but one committed the adultery worthyly and rarely spoken Intimating in this commixtion the spotted lust of the one and the chast will of the other and gathering his position not from their bodily coniunction but from the diuersity of their mindes There were two sayth hee yet but one committed the adultry But what was that then which shee punished so cruelly hauing not committed any falt d He was but chased out of his country but shee was slaine if it were no vnchastenesse in her to suffer the rape vnwillingly it was no iustice in her being chaste to make away her selfe willingly I appeale to you you lawes Iudges of Rome After any offence be committed you wil not haue e the offender put to death without his sentence of condemnation Suppose then this case brought before you and that your iudgement was that the slaine woman was not onely vncondemned but chaste vnguilty and innocent would you not punish the doer of this deed with full seuerity This deed did Lucretia that so famous Lucretia this Lucretia being innocent chaste and forcibly wronged euen by f Lucretia's selfe was murdered Now giue your sentence But if you cannot because the offender is absent why thâ—…n doe you so extoll the murder of so chaste and guiltlesse a woman you cannot defend her before the infernall iudges at any hand if they be such as your Poets in their verses decipher them for according to their iudgement she is g to be placed amongst those Qui sibi lethum Insontes pepereÌ„re manu lacemque perosi Proiecêre animas That guiltlesse spoiled themselues through black despight And threw their soules to hell through hate of light Whence if she now would gladly returne Fatâ—… obstant tristique palus innabilis vnda Alligat Fate and deepe â—…ennes forbids their passage thence And Stix c. But how if shee be not amongst them as not dying guiltlesse but as beeing priuy to her owne sinne what if it were so h which none could know but her selfe that though Tarquinius son offred her force yet she her self gaue a lustfull consent 〈◊〉 did so greeue at that that she held it worthy to be punished with death Though she ought not to haue done so howsoeuer if she thought her repentance could be any way accepted of a sort of false gods If it be so that it be false that there were two but one did the sin but rather that both were guilty of it the one by a violent enforcement the other by a secret consent then shee died not innocent And therefore i her learned defenders may well say that shee is not in hell amongst those that destroyed them-selues beeing guiltlesse But this case is in such a strait that if the murder be extenuated the adultery is confirmed and if this bee cleared the other is agrauated Nor k is there any way out of this argument If she be an adulteresse why is shee commended If shee bee chaste why did shee kill her selfe But in this example of this noble woman this is sufficient for vs to confute those that beeing them-selues farre from all thought of sanctitie insult ouer the Christian women that were forced in this last captiuity that in Lucrecia's praise it is said that There were two and but one committed adultery For they then held Lucrecia for one that could not staine her selfe with any lasciuâ—…ous consent Well then in killing her selfe for suffering vncleanesse being hir selfe vnpolluted she shewed no loue vnto chastitie but onely discouered the infirmity of her
vndoubted faith in our scriptures all which made choyce rather to endure the tirany of their enemies then bee their owne butchers But now we will prooue out of their owne records that Regulus was Cato's better in this glory For Cato neuer ouer-came Caesar vnto whom he scorned to be subiect and chose to murder himselfe rather then bee seruant vnto him But Regulus ouer-came the Africans and in his generallship returned with diuers noble victories vnto the Romanes neuer with any notable losse of his Citizens but alwaies of his foes and yet being afterwards conquered by them hee resolued rather to endure slauery vnder them then by death to free himselfe from them And therein hee both preserued his paciencie vnder the Carthaginians and his constancy vnto the Romanes neither depriuing the enemy of his conquered body nor his countrymen of his vnconquered minde Neither was it the loue of this life that kept him from death This hee gaue good proofe of when without dread hee returned back vnto his foes to whō he had giuen worse cause of offence in the Senate-house with his tongue then euer he had done before in the battaile with his force therefore this so great a conqueror and contemner of this life who had rather that his foes should take it from him by any torments then that hee should giue death to himselfe howsoeuer must needes hold that it was a foule guilt for man to bee his owne murderer Rome amongst all her worthies and eternized spirits cannot shew one better then hee was for hee for all his great victories continued b most poore nor could mishap amate him for with a fixt resolue and an vndanted courage returned he vnto his deadliest enemies Now if those magnanimous and heroicall defenders of their earthly habitacles and those true and sound seruants of their indeede false gods who had power to cut downe their conquered foes by lawe of armes seeing themselues afterwardes to bee conquered of their foes neuerthelesse would not be their owne butchers but although they feared not death at al yet would rather endure to bee slaues to their foes superiority then to bee their owne executioners How much more then should the Christians that adore the true God and ayme wholie at the eternall dwellings restraine themselues from this foule wickednesse whensoeuer it pleaseth God to expose them for a time to taste of temporall extremities either for their triall or for correction sake seeing that hee neuer forsaketh them in their humiliation for whom hee being most high humbled himselfe so low e especially beeing that they are persons whom no lawes of armes or military power can allowe to destroy the conquered enemies L. VIVES IN a his flesh For hee was afflicted with a sore kinde of vlcere b Most poore Liuy in his eighteene booke and Valerius in his examples of pouerty write this When Attilius knew that his generallship was prolonged another yeare more hee wrote to the Senate to haue them send one to supply his place His chiefe reason why hee would resigne his charge was because his seauen acres of ground beeing all the land hee had was spoyled by the hired souldiers which if it continued so his wife and children could not haue whereon to liue So the Senate giuing the charge of this vnto the Aediles looked better euer after vnto Attilius his patrimony c Especialy being that they He makes fighting as far from Christian piety as religious humanity is from barbarous inhumanity That sinne is not to be auoided by sinne CHAP. 24. VVHat a pernicious error then is heere crept into the world that a man should kill himselfe because either his enemy had iniured him or means to iniure him whereas hee may not kill his enemy whether hee haue offended him or bee about to offend him This is rather to bee feared indeede that the bodie beeing subiect vnto the enemies lust with touch of some enticing delight do not allure the will to consent to this impurity And therefore say they it is not because of anothers guilt but for feare of ones owne that such men ought to kill themselues before sinne be committed vpon them Nay the minde that is more truly subiect vnto God and his wisdome then vnto carnall concupiscence will neuer be brought to yeeld vnto the lust of the owne flesh be it neuer so prouoked by the lust of anothers But if it be a damnable fact and a detestable wickednesse to kill ones selfe at all as the truth in plaine tearmes saith it is what man will bee so fond as to say let vs sinne now least we sinne hereafter let vs commit murder now least wee fall into adultery hereafter If wickednesse be so predominant in such an one as hee or shee will not chuse rather to suffer in innocence than to escape by guilt is it not better to aduenture on the vncertainety of the future adultery then the certainety of the present murder is it not better to commit such a sinne as repentance may purge then such an one as leaues no place at all for repentance This I speake for such as for auoyding of guilt not in others but in themselues and fearing to consent to the lust in themselues which anothers lust inciteth doe imagine that they ought rather to endure the violence of death But farre bee it from a Christian soule that trusteth in his God that hopeth in him and resteth on him farre bee it I say from such to yeeld vnto the delights of the flesh in any consent vnto vncleanesse But if that a concupiscentiall disobedience which dwelleth as yet in our b dying flesh doe stirre it selfe by the owne licence against the law of our will how can it bee but faltlesse in the body of him or her that neuer consenteth when it stirres without guilt in the body that sleepeth L. VIVES COncupiscentiall a Disobedience The lust of the bodie is mooued of it selfe euen against all resistance and contradiction of the will and then the will being ouercome by the flesh from hence ariseth shame as we will shew more at large hereafter b Dying flesh Our members being subiect vnto death doe die euery day and yet seeme to haue in them a life distinct from the life of the soule if then the lustfull motions that betide vs in sleepe bee faltlesse because the will doth not consent but nature effects them without it how much more faltlesse shall those bee wherein the will is so so farre from resting onely that it resists and striues against them Of some vnlawfull acts done by the Saints and by what occasion they were done CHAP. 25. BVt there were a some holy women say they in these times of persecution who flying from the spoylers of their chastities threw themselues head-long into a swift riuer which drowned them and so they died and yet their martirdomes are continually honored with religious memorialls in the Catholike Church Well of these I dare not iudge rashly in any thing
fellow enemy to Nicias Demosthenes and almost vnto all honest men yet no euill souldior if wee may trust Thucidides and Plutarch against him did Aristophanes make a comedy and hee called it Equites the Knights and when the Poet would haue presented this view of Cleons extortion and tyrranous rapine to the people the workeman durst not make a visar like Cleons face for feare of his power So the Poet was faine to dawbe the actors faces with wine lees and yet they being afraid to enter vpon the Stage Aristophanes himselfe came forth alone and acted Cleon so great was his rancour against him For which afterwards hee was accused of Cleon and fined at fiue talents as himselfe complaineth in his comedy called Acharnenses that is hee cast vp as much as hee had taken in for perhaps Demosthenes and Nicias had hired him to write it as Melitus Anitus Socrates his enemies gotte him with money to pen that comedie called Nephelis He was a man that wrote much when he was drunke This Cleon Plutarch mentioneth in his Politickes also e Cleophon This fellow saith Plutarch was such another as Cleon. f Hyperbolus Thucidides and Plutarch and Lucian also in his Misanthropus do mention this fellow with the additions of a wicked Cittizen and affirme that he was banished the Citty by the law of Ostracisme a kinde of suffrage-giuing not for any feare of his power dignitie as others were but as the common shame and scandall of the whole towne Cicero in his Brutus speaking of Glaucias saith He was a man most like Hyperbolus of Athens whose vile conditions the olde Athenian Comedies gaue such bitter notes of That he was taxed by Eupolis Quintilian intimaâ—…es in his first booke of his Institutions speaking of Musick And Caelius Rhodoginus hath a whole Chapter of him Lection Antiquâ—…r lib. 9. g Of the Censor Euery fift yeare the Romaines elected two to ouer-see the Census that is to estimate and Iudge of the wealth manners and esteeme of euery particular citizen And herevpon they were called Censors for as Festus saith euery one held himselfe worth so much as they rated him at and the Maisters of the manners So saith Cicero vnto Appius Pulcher. h Pericles This man by his eloquence and other ciuill institutions did so winne the hearts of the Athenians to him that he was made the gouernor of that common-weale for many yeares together being euer both wise and fortunate in warres abroad and in peace at home Eupolis an old Comedian saith that On his lips sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Goddesse of perswasion whom fully de oratore lib. 3 calleth Lepor Eanius Suada and Horace by the diminutiue Suadela of the matter of those verses Cicero and Quintilian make very often vse in Greeke fragments for the whole Comedies of Eupolis and many more are now lost These verses are extant in the first Booke of Plinius â—…ecilius his Epistles and part of them also in Suidas I much maruell that Politian mentions neither of them in his Chapter of his Centaures where hee speaketh of this The verses hee hath out of one of Aristides his interpretours whom he nameth not Indeed I deny not but that there are more of his verses then are either in Suidas or Plinie Aristophanes also the ancient Comedian said that Pericles cast lightning and thunder from his lippes and confounded all Greece And this both Eupolis and hee spake in the powring out of their callumnies against him as Tully de orat lib. 3. de perfecto oratore and Quintilian liber 12. doe both affirme The Comedian scoffed also at his long shaped head and therefore hee was alwayes pictured in his Helmitte i For our Plautus Liuie was the first Latine Poet as I haue sayd before and next after him Naeuius who serued as a souldiar in the first warre of Affricke Then Plautus almost of the same time with Naeuius hee left many comedies the most part whereof wee haue and there was no part of all that or the following age that pleased better then hee Scipio calleth him Our Plautus not that he euer knew him but because he was a latine Poet and he had spoken of the Greekes before k P. or C. Scipio These were brethren and as Seruius saith twinnes Publius was father to the Greater Scipio Affrican Cneius vnto Nasica that good man of whom wee spake before They were both slaine in Spaine by the Africanes in the second Carthaginian warre which began in the Consulship of Publius Tully in his Oration for Cornelius Gallus calles these two brethren the two Thunderbolts of the Empire and some say that that verse of Virgill is meant of them Geminos duo fulmina belli Scipiadas Aenaed 6. Scipiades belli â—…ulmen Carthaginis horror c. two thunderbolts of warre The Scipios taking it out of Lucretius Warres thunder Scipio Carthages dread feare c. So that these Poets liued in their times l Or Caecilius Caecilius Statius liued in the Macedonian and Asian warre and was chamber-fellow with Ennius Volcatius Sedigitus giues him the pricke and praise for Commedy and Horace approoues his grauity We haue nothing of his now extant Tully seemes not to like of his phrase m Marcus Cato The Elder hee that first made the Portian family honorable hee was borne at Tusculum and attained the honor of Consul Triumph and Censor Beeing but of meane discent the nobility enuied him wholy but his authority with the Commonalty was very great he liued in the times of Ennius and Caecilius n Few things vpon paine of death There were very few crimes with the old Romanes punished with death and farre fewer in the times that followed for the Portian lawe forbad the death of any condemned Citizen allowing onely his banishment So that it being held death-worthy to depraue any man by writing proues that the Romanes were extreamely afraid of infamy But here let the Reader obserue the meaning of this law out of Festus who speaking of this Capitis Diminutio this Capitall Punishment writeth thus He is said to be capite diminutus capitally punished that is banished that of a free man is made a bondslaue to another that is forbidden fire and water and this the Lawiers call Maxima capitis diminutio the most capitall punishment of all For there are three kindes of it the greatest the meane and the smallest This I thought good to set downe not out of mine owne iudgement Horace writeth thus vnto Augustus Quin etiam lex Paenaque dicta malo quae nollet carmine quenquam Describi vertêre modum formidine fustis c. besides a penall law Frobidding all such verse as shame prouokes So changed they their notes for feare of stroakes c. Porphiry vpon this place saith he that wrote infamous verses vpon any man was iudged to be beaten with clubs But Acron maketh Horace to speake metaphorically o Acte The
kinsfolkes bewailing her the Priests and other religious following the hearse with a sadde silence Neere to the gate was a caue to which they went downe by a ladder there they let downe the guilty person alone tooke away the ladder and shutte the caue close vp and least she should starue to death they set by her bread milke and oyle of each a quantitie together with a lighted lampe all this finished the Priests departed and on that day was no cause heard in law but it was as a vacation mixt with great sorrow and feare all men thinking that some great mischiefe was presaged to befall the weale publick by this punishment of the Vestall The vowes and duties of those Vestals Gellius amongst others relateth at large Noct. Atticarum lib. 1. b Neuer censuring others Before Augustus there was no law made against adulterers nor was euer cause heard that I know of concerning this offence Clodius indeed was accused for polluting the sacrifices of Bona Dea but not for adulterie which his foes would not haue omitted had it laine within the compasse of lawe Augustus first of all instituted the law Iulian against men adulterers it conteined some-what against vnchaste women also but with no capitall punishment though afterwards they were censured more sharpely as we read in the Caesars answers in Iustintans Code and the 47. of the Pandects Dionysius writeth that at Romes first originall Romulus made a lawe against adultery but I thinke hee speakes it Graecanicè as hee doth prettily well in many others matters Of Romulus his murther of his brother which the gods neuer reuenged CHAP. 6. NOw I will say more If those Deities tooke such grieuous and heinous displeasure at the enormities of men that for Paris his misdemeanour they would needes vtterly subuert the citty of Troy by fire and sword much more then ought the murder of Romulus his brother to incense their furies against the Romaines then the rape of Menelaus his wife against the Troians Parricide a in the first originall of a Citty is far more odious then adultery in the wealth and height of it Nor is it at all pertinent vnto our purpose b whether this murder were commanded or committed by Romulus which many impudently deny many doe doubt and many do dissemble Wee will not intangle our selues in the Laborinth of History vpon so laborious a quest Once sure it is Romulus his brother was murdered and that neither by open enemies nor by strangers If Romulus either willed it or wrought it so it is Romulus was rather the cheefe of Rome then Paris of Troy VVhy should the one then set all his goddes against his countrey for but rauishing another mans wife and the other obtaine the protection of c the same goddes for murdering of his owne brother If Romulus bee cleare of this imputation then is the whole citty guilty of the same crime howsoeuer in giuing so totall an assent vnto such a supposition and in steed of killing a brother hath done worse in killing a father For both the bretheren were fathers and founders to it alike though villany bard the one from dominion There is small reason to be showne in mine opinion why the Troians deserued so ill that their gods should leaue them to destruction and the Romaines so well that they would stay with them to their augmentation vnlesse it bee this that being so ouerthrowne and ruined in one place they were glad to flie away to practise their illusions in another nay they were cunninger then so they both stayed still at Troy to deceiue after their old custome such as afterwards were to inhabit there and likewise departed vnto Rome that hauing a greater scope to vse their impostures there they might haue more glorious honours assigned them to feede their vaine-glorious desires L. VIVES PArricide a in Parricide is not onely the murther of the parent but of any other equall some say ' Parricidium quasi patratio caedis committing of slaughter It is an old law of Num's He that willingly doth to death a free-man shall be counted a Parricide b Whether this murther There be that affirme that Remus being in contention for the Kingdome when both the factions had saluted the leaders with the name of King was slaine in the byâ—…kerng between them but whether by Romulus or some other none can certainely affirme Others and more in number saie that he was slaine by Fabius Tribune of the light horsemen of Romulus because he leaped in scorne ouer the newly founded walles of Rome and that Fabius did this by Romulus his charge Which fact Cicero tearmes wicked and inhumaine For thus in his fourth booke of Offices he discourseth of it But in that King that built the citty it was not so The glosse of commodity dazeled his spirits and since it seemed fitter for his profit to rule without a partner then with one he murdered his owne brother Here did he leape ouer piety nay and humanity also to reach the end hee aimed at profit though his pretence and coullour about the wall was neither probale nor sufficient wherfore be it spoken with reuerence to Quirinus or to Romulus Romulus in this did well c The same godds Which were first brought to Aeneas to I auiniun from thence to Alba by Ascanius and from Alba the Romaines had them by Romulus with the Assent of Numâ—…tor and so lastly were by Tullus transported all vnto Rome Of the subuersion of Ilium by Fimbria a Captaine of Marius his faction CHAP. 7. IN the first a heate of the b ciuill wars what hadde poore Ilium done that c Fimbria they veriest villaine of all d Marius his sette should raize it downe with more fury and e cruelty then euer the Grecians had shewed vpon it before For in their conquest many escaped captiuity by flight and many avoided death by captiuity But Fimbria charged in an expresse edicte that not a life should bee spared and made one fire of the Citty and all the creatures within it Thus was Ilium requited not by the Greekes whom her wronges had prouoked but by the Romaines whom her ruines had propagated their gods in this case a like adored of both sides doing iust nothing or rather beeing able to do iust nothing what were the gods gone from their shrines that protected this towne since the repayring of it after the Grecian victory If they were shew me why but still the better citizens I finde the worse gods They shut out Fimbria to keepe all for Sylla hee set the towne and them on fire and burned them both into dust and ashes And yet in meane-time f Sylla's side was stronger and euen now was hee working out his powre by force of armes his good beginnings as yet felt no crosses How then could the Ilians haue dealt more honestly or iustly or more worthy of the protection of Rome then to saue a citty of Romes for better endes and to keepe out a
vshered in by such a mischieuous presage If this had befallen in our times wee should bee sure to haue had these faithlesse miscreants a great deale madder then the others dogs were L. VIVES ALtercations a and For before they did but wrangle reuile and raile their fights were only in words no weapons b Latium being associate when as the Senate had set vp M. Liuius drusus tribune against the power of the Gentlemen who had as then the iudging of all causes through Gracchus his law Drusus to strengthen the senates part the more drew all the seuerall nations of Italy to take part with him vpon hope of the possessing the citty which hope the Italians catching hold vpon and being frustrate of it by Drusus his sudden death first the Picenians tooke armes and after them the Vestines Marsians Latines Pelignians Marucians Lucanes and Samnits Sext. Iul. Caesar L. Marcius Philippus being consulls in the yeare of the citty DCLXII They fought often with diuers fortunes At last by seuerall generalls the people of Italy were all subdued The history is written by Liuy Florus Plutarch Orosius Velleius Appian b asociats the Latins begun the stirre resoluing to kill the consulls Caesar and Philip vpon the Latine feast daies c all the creatures Orosi lib. 5. The heards about this time fell into such a madnesse that the hostility following was here-vpon coniectured and many with teares fore-told the ensuing calamities d a prodigious signe Here the text is diuersly written in copies but all to one purpose Of the ciuill discord that arose from the seditions of the Gracchi CHAP. 24. THe sedition a of the Gracchi about the law Agrarian gaue the first vent vnto all the ciuill warres for the lands that the nobility wrongfully possessed they would needes haue shared amongst the people but it was a daungerous thing for them to vndertake the righting of a wrong of such continuance and in the end it proued indeed their destruction what a slaughter was there when Tiberius Gracchus was slaine and when his brother followed him within a while after the noble and the base were butchered together in tumults and vproars of the people not in formal iustice nor by order of law but al in huggermugger After the latter Gracchus his slaughter followed that of L. Opimius consull who taking armes in the Citty agaist this Gracchus and killing him and all his fellowes had made a huge slaughter of Cittizens by this meanes hauing caused three thousand to bee executed that he had condemned by law By which one may guesse what a massacre there was of all in that tumultuous conflict sith that 3. thousand were marked out by the law as orderly condemned and iustly slaine Hee that b killed Gracchus had the waight of his head in gould for that was his bargaine before And in this fray was c M. Fuluius slaine and all his children L. VIVES THe a Gracchi we haue spoken of them before Tiberius was the elder and Caius the younger Tiberius was slaine nine yeare before Caius read of them in Plutarch Appian Ualerius Cicero Orosius Saluste Pliny and others b killed Gracchus C. Gracchus seeing his band expelled by the Consull and the Senate hee fled into the wood of Furnia Opimius proclaiming the weight of his head in gold for a rewarde for him that brought it So Septimuleius Anagninus a familiar friend of Gracchus his came into the wood quietly and hauing talked a while friendly with him on a sudden stabbeth him to the heart cuts off his head and to make it weigh heauier takes out the braines and filles the place with lead Opimius was Consull with Q. Fabius Maximus nephew to Paulus and kinsman to Gracchus c M. Fuluius one that had beene Consull with Marcus Tlautius but fiue yeares before Of the temple of Concord built by the Senate in the place where these seditions and slaughters were effected CHAP. 25. A Fine decree surely was it of the Senate to giue charge for the building of Concords a temple iust b in the place where those out-rages were acted that the monument of Gracchus his punishment might bee still in the eye of the c pleaders and stand fresh in their memory But what was this but a direct scoffing of their gods They built a goddesse a temple who had she beene amongst them would neuer haue suffered such grose breaches of her lawes as these were vnlesse Concord being guilty of this crime by leauing the hearts of the citizens deserued therefore to be imprisoned in this temple Otherwise to keepe formality with their deedes they should haue built Discord a Temple in that place Is there any reason that Concord should be a goddesse and not Discord or that according to Labeo his diuision shee should not bee a good goddesse and Discord an euill one Hee spoake vpon grounds because he sawe that Feuer had a Temple built her as well as Health By the same reason should Discord haue had one as well as Concord Wherefore the Romaines were not wise to liue in the displeasure of so shrewd a goddesse they haue forgotten that d shee was the destruction of Troy by setting the three goddesses together by the eares for the golden Apple because shee was not bidden to their feast Where-vpon the goddesses fell a scolding Venus shee gotte the Apple Paris Hellen and Troye vtter destruction Wherefore if it were through her anger because shee had no Temple there with the rest that shee sette the Romaines at such variance how much more angrye would shee bee to see her chiefest enemie haue a Temple built in that place where shee had showne such absolute power Now their greatest Schollers doe stomacke vs for deriding these vanities and yet worshipping those promiscuall gods they cannot for their liues cleare them-selues of this question of Concord and Discord whether they let them alone vnworshipped and preferre Febris and Bellona before them to whome their most ancient Temples were dedicated or that they doe worship them both as well as the rest How-so-euer they are in the bryers seeing that Concord gotte her gone and left Discord to play hauock amongst them by her selfe L. VIVES COncords a Temple There were many Temples of Concord in Rome the most ancient built by Camillus for the acquittance of the Galles from Rome I know not whether it was that which Flauius dedicated in Vulcans court which the Nobles did so enuie him for P. Sulpitius and P. Sempronius being Consulls I thinke it is not that Another was vowed by L. Manlius Praetor for the ending of the Souldiers sedition in France It was letten forth to bee built by the Duum-viri Gn. Puppius Caeso and Quintius Flaminius were for this end made Duum-virs It was dedicated in the towre by M. and Gn. Attilii Liu. lib. 22. and 23. A third was in the Romaine court neere to the Greeke monuments built by Opimius Consull hauing dissolued Gracchi his faction and there also is the Opimian
being military Praetor like a good seruant did al that his maister bad him vnder shew of calling a Senate killed them euery one b Mutius Scaeuola Liu. lib. 87. But Lucan lib 2. seemes to hold that Scaeuola was slaine by the elder Marius mary so do not the Historiagrahers but by the yonger c Almost quenshing In imitation of Lucan Parum sed fessa senectus Sanguinis effudit iugulo flammisque pepercit Nor did the aged sire Bleed much but spared the prophaned fire d In the common streete Liuie saith eight thousand and the author of the booke De viris illustribus saith nine thousand e One was This Eutropius and Oros. thinke was Q. Catulus Others say that C. Metellus trusting to his kindred with Sylla spake this in a youthfull forwardnesse Plutarch and Florus say it was Fusidius though Plutarch call him Offidius that is but a falt as a great many more are in him either through him-selfe his translators or the copiers Orosius saith Fursidus This Fusidius Salust remembers in his oration of Lepidus the Consull f A table The table of proscription shewing the certaine number of such as should bee slaine that each might know what should become of him Such as were proscribed it was lawfull to kill their goods were shared part to Sylla part to the executioner Their children were depriued of honors and forbidden by Sylla's law to sue for any This was the first proscription table that Rome euer saw g One This was Bebius a Marian the other was for Sylla and they died both one death For the Syllans returning like cruelty for like vpon the Marians vsed their Bebius after the same sort as the other was vsed by them Florus names them both h Another M. Marius Gratidianus Caius his kinsman This deed was Catilines at the Graue of L. Caculus vpon this Marius a most gratious and honest man hauing beene twice tribune and twice Praetor Q. Cicero in Paraenes ad M. Fratr He first cut off his armes and legges then his eares tongue and nose then puld out his eyes and lastly cut off his head i Put to the sacke Subhastatae doth Laurinus reade it most congruently to the history The fairest holds of Italy saith Florus Subhastatae sunt came to the souldiors spoyling Spoletum Interamna Praeneste Fluentia But Sulmo an ancient friend of Romes Oh vnworthy deede being vnbesieged euen as warres pledges beeing condemned to die are ledde forth to execution so was this City by Sylla singled out and appointed for a direct spoile and slaughter Flor. lib. 3. Liuie lib. 88. Saith that Sylla commanded all the Prenestines beeing disarmed to bee slaine Subhastate was a word of vse in Augustines time for Theodosius and Archadius Emperors doe both vse it C. de rescind vend A comparison of the Gothes coruptions with the calamities that the Romaines endured either by the Galles or by the authors of their ciuill warres CHAP. 29. VVHat barbarousnesse of other forraigne nations what cruelty of strangers is comparable to this conquest of one of their Cittizens What foe did Rome euer feele more fatall inhumane and outragious Whether in the irruptions first of the Galles and since of the Gothes or the invndations that Sylla Marius and other great Romaines made with the bloud of their owne citizens more horrible or more detestable The Galles indeed killed the Senate and spoiled all but the Capitol that was defended against them But they notwithstanding sold the besieged their freedome for golde where as they might haue extorted it from them by famine though not by force But as for the Gothes they spared so many of the Senate that it was a maruell that they killed any But a Sylla when as Marius was yet aliue sat on the very Capitol which the Galles entred not to behold from thence the slaughters which hee commanded to bee performed And Marius beeing but fled to returne with more powre and fury hee keeping still in the Capitol depriued numbers of their liues and states colouring all this villany by the decrees of the Senate And when he was gone what did the Marian faction respect or spare when they would not for-beare to kill old Seaeuola a cittizen a Senator the chiefe Priest embracing that very alter where on they say the fate of Rome it selfe was adored And for that b last table of Sylla's to omit the inumerable deathes besides it cut the throates of more Senators then the Gothes whole army could finde in their hearts but to offer ransacke or spoile L. VIVES BVt a Sylla In his first victory against Marius proclaming Sulpitius the Marii and diuers others his foes enemies to the state by a decree of the Senate b Last table Plutarch saith thâ—… as then in a little space were diuers proscription tables hung vp Of the great and pernicious multitude of the Romaines warres a little before the comming of Christ CHAP. 30. WIth what face then with what heart with what impudency folly nay madnes do they impute these later calamities vnto our Sauiour and yet wil not impose the former vpon their Idols Their ciuil discords by their own writers confessions haue beene euer more extreamely bloody then their forraine warres The meanes which did not afflict but vtterly subuert their state arose long before Christ by the combination of these wicked causes arising from the warre of Sylla and Marius vnto that of a Sertorius and b Cateline the one of whome Sylla proscribed and the other he nourished and then downe-wards to the wars of c Lepidus and Catulus wherof the one would confirme Syllas ordinances and the other would disanull them Then to the warre of d Pompey and Caesar whereof Pompey was a follower of Sylla and either equalled or at least exceeded him in state and power And e Caesar was one that could not beare the greatnesse of Pompey because hee lackt it him-selfe which notwithstanding after hee hadde ouerthrowne him and made him away hee went far beyond From hence they come downe to the other Caesar called f Augustus in whose raigne our Sauiour Christ was born This Augustus had much ciuil wars wherin were lost g many excellent men h Tully that excellent common-wealths-man was one amongst the rest For C. i Caesar the conqueror of Pompey though hee vsed his victory with mercy restoring the states and dignities to al his aduersaries notwirstanding all this by a conspiracy of the noblest Senators he was stabbed to death in the court for the defence of theiâ—… liberty who held him to affect a Monarchy After this k Antonie a man neither like him in meanes nor manners but giuen ouer to al sensuality seemed to affect his power Whome Tully didde stoutly with stand in defence of the said liberty And then l stepped vp that yonger Coesar the other Caesars adopted sonne afterwards stiled as I said Augustus Him did Tully fauour and confirme against Anthony hoping that hee would be the man who hauing demolished
for what pride those wicked fiendes had their fall Hence arose those routes of gods whereof partly wee haue spoken and others of other nations as well as those wee now are in hand with the Senate of selected gods selected indeed but for villany not for vertue Whose rites Varro seeking by reason to reduce to nature and to couer turpitude with an honest cloake can by no meanes make them square together because indeed the causes that hee held or would haue others hold for their worship are no such as he takes them nor causes of their worship For if they or their like were so though they should not concerne the true God nor life eternall which true religion must affoord yet their colour of reason would be some mitigation for the absurd actes of Ignorance which Varro did endeuour to bring about in diuers their theater-fables or temple-mysteries wherein hee freed not the theaters for their correspondence with the temples but condemned the temples for their correspondence with the theaters yet endeuouring with naturall reasons to wipe away the filthy shapes that those presentments imprinted in the sences Of Numa his bookes which the Senate for keeping their mysteries in secret did command should be burned CHAP. 34. BVt contrarywise we do finde as Varro himselfe said of Numa his bookes that these naturall reasons giuen for these ceremonies could no way be allowed of nor worthy of their priests reading no not so much as their secret reseruing For now I will tell yee what I promised in my third booke to relate in conuenient place One a Terentius as Varro hath it in his booke de Cultu deorum had some ground neare to mount Ianiculus and his seruants plowing neare to Nâ—… his tombe the plough turned vp some bookes conteining the ceremonies institutions b Terentius brought them into the citty to the Praetor who hauing looked in them brought this so weighty an affaire before the Senate where hauing read some of the first causes why hee had instituted this and that in their religion The Senate agreed with dead Numa and like c religious fathers gaue order to the Praetor for the burning of them Euery one here may beleeue as he list nay let any contentious mad patron of absurd vanity say here what he list Sufficeth it I shew that the causes that Nâ—… their King gaue for his owne institutions ought neither to bee shewed to people senate no nor to the Priests them-selues and that Numa by his vnlawfull 〈◊〉 came to the knowledge of such deuillish secrets as he was worthy to be 〈◊〉 â—…ded for writing of Yet though hee were a King that feared no man hee duâ—… for all that either publish them or abolish them publish them he would noâ—…â—…are of teaching wickednesse burne them he durst not for feare of offendiâ—… deuils so he buried them where he thought they would be safe d not 〈◊〉 â—…he turning vp of his graue by a plough But the Senate fearing to reâ—… their ancestors religion and so agreeing with Numa's doctrine yet held 〈◊〉 â—…kes too pernicious either to bee buried againe least mens madder cuâ—… should seeke them out or to bee put to any vse but burning to the end 〈◊〉 seeiâ—…g they must needs stick to their old superstition they might doe it with â—…ame by concealing the causes of it whose knowledge would haue disturâ—… whole cittie L. VIVES 〈◊〉 Terentius The storie is written by Liuy Ualerius Plutarch and Lactantius Liuy 〈◊〉 â—…erius his ordinary follower say that Q. Petilius found the bookes Pliny out of 〈◊〉 that Gn. Terentius found them in one chest not two Liuy calles that yeares 〈◊〉 C. Bebius Pamphilus and M. Amilius Lepidus for whom Hemina putteth P. Corâ—…â—…gus after Numa his reigne DXXXV of the bookes the seuerall opinions are 〈◊〉 13. cap. 13. b Terentius Petilius they sayd some say he desired the Pretor they 〈◊〉 â—…ead others that he brought a Scriuener to read them The historie in Liuy lib. 40. 〈◊〉 and Plinie lib. 1. 'T is sufficient to shew the places He saith he brought them inâ—… for though Numa's tombe were in the cittie namely in the foureteenth region 〈◊〉 yet being beyond Tyber such as came to the Senate house seemed to come out 〈◊〉 â—…bes or countrie c Religious fathers as touched with feare that religion should 〈◊〉 by the publication of those bookes Some read religious in reference vnto bookes 〈◊〉 â—…ng scruples of religion in mens mindes for that is the signification of the Latine 〈◊〉 any man will read it irreligious d Not fearing It was a great and religious 〈◊〉 â—…as had ouer Sepulchers of old none might violate or pull them downe it was a 〈◊〉 twelue tables and also one of Solons and Numa's of most old law-giuers Greekes â—…es belonging rather to their religion then their ciuill law for they held Sepulchers 〈◊〉 â—…les of th' Infernall gods and therefore they wrote vpon them these letters D. M. S. 〈◊〉 â—…anibus sacrum A place sacred to the gods of Hell and their sollemnities were 〈◊〉 â—…cia Cicero de legib lib. 2. Of Hydromancie whereby Numa was mocked with apparitions CHAP. 35. 〈◊〉 Nâ—…ma him-selfe being not instructed by any Prophet or Angell of God 〈◊〉 faine to fall to d Hydromancie making his gods or rather his deuills to 〈◊〉 in water and instruct him in his religious institutions Which kinde of 〈◊〉 â—…n saith Varro came from Persia and was vsed by Numa and afterwards 〈◊〉 â—…thagoras wherein they vsed bloud also and called forth spirits infernall 〈◊〉 â—…ncie the greekes call it but Necromancie or Hydromancie whether ye like 〈◊〉 it is that the dead seeme to speake How they doe these things looke they 〈◊〉 for I will not say that their lawes prohibited the vse of such things in 〈◊〉 cities before the comming of our Sauiour I doe not say so perhaps they 〈◊〉 allowed it But hence did Numa learne his ordinances which he published 〈◊〉 publishing their causes so afraide was he of that which he had learned 〈◊〉 which afterward the Senate burned But why then doth Varro giue them such a sort of other naturall reasons which had they beene in Numa's bookes they had 〈◊〉 beene burned or else Varro's that were dedicated to c Caesar the priest should haue beene burned for company So that Numa's hauing nymph a â—…ia to his wife was as Varro saith nothing but his vse of water in Hydromâ—…cy For so vse actions to bee spiced with falshood and turned into fables So by that Hydromancy did this curious King learne his religious lawes that hee gaue the Romaines and which the Priests haue in their bookes marry for their causes them hee learned also but kept to himselfe and after a sort entoumbed them in death with himselfe such was his desire to conceale them from the world So then either were these bookes filled with the deuills best all desires and thereby all the politique Theology that presenteth them such filthynesses made
set vp vpon a pole herein beeing both a present helpe for the hurt and a type of the future destruction of death by death in the passion of Christ crucified The brazen serpent beeing for this memory reserued and afterward by the seduced people adored as an Idol Ezechias a religious King to his great praise brake in peeces L. VIVES IN a the same This Augustine Retract lib. 2. recanteth In the tenth booke saith he speaking of this worke the falling of the fire from heauen betweene Abrahams diuided sacrifices is to bee held no miracle For it was reuealed him in a vision Thus farre he Indeed it was 〈◊〉 miracle because Abraham woudered not at it because he knew it would come so to passe and so it was no nouelty to him Of vnlawfull artes concerning the deuils worship whereof Porphyry approoueth some and disalloweth others CHAP. 9. THese and multitudes more were done to commend the worship of one God vnto vs and to prohibite all other And they were done by pure faith and confident piety not by charmes and coniuration trickes of damned curiosity by Magike or which is in name worse by a Goetia or to call it more honorably b Theurgie which who so seekes to distinguish which none can they say that the damnable practises of all such as wee call witches belong to the Goetie mary the effects of Theurgy they hold lawdable But indeede they are both damnable and bound to the obseruations of false filthy deuills in stead of Angells Porphyry indeed promiseth a certaine purging of the soule to be done by Theurgy but he d fâ—…ers and is ashamed of his text hee denies vtterly that one may haue any recourse to God by this arte thus floteth he betweene the surges of sacrilegious curiosity and honest Philosophy For now he condemneth it as doubtfull perilous prohibited and giues vs warning of it and by and by giuing way to the praisers of it hee saith it is vsefull in purging the soule not in the intellectuall part that apprehendeth the truth of intelligibilities abstracted from all bodily formes but the e spirituall that apprehendeth all from corporall obiects This hee saith may be prepared by certaine Theurgike consecrations called f Teletae to receiue a spirit or Angell by which it may see the gods Yet confesseth hee that these Theurgike Teletae profit not the intellectuall part a iot to see the owne God and receiue apprehensions of truth Consequently we see what sweete apparitions of the gods these Teletae can cause when there can bee no truth discerned in these visions Finally he saith the reasonable soule or as he liketh better to say the intellectuall may mount aloft though the spirituall part haue no Thâ—…ke preparation and if the spirituall doe attaine such preparation yet it is thereby made capable of eternity For though he distinguish Angells and Daemones placing these in the ayre and those in the g skie and giue vs counsell to get the amity of a Daemon whereby to mount from the earth after death professing no other meanes for one to attaine the society of the Angells yet doth hee in manner openly professe that a Daemons company is dangerous saying that the soule beeing plagued for it after death abhorres to adore the Daemones that deceiued it Nor can he deny that this Theurgy which hee maketh as the league betweene the Gods and Angells dealeth with those deuillish powers which either enuy the soules purgation or els are seruile to them that enuy it A Chaldaean saith he a good man complained that all his endeuour to purge his soule was frustrate by reason a great Artyst enuying him this goodnesse a diured the powers hee was to deale with by holy inuocations and bound them from granting him any of his requests So hee bound them saith hee and this other could not loose them Here now is a plaine proofe that Theurgie is an arte effecting euill as well as good both with the gods and men and that the gods are wrought vpon by the same passions and perturbations that Apuleius laies vpon the deuills and men alike who notwithstanding following Plato in that acquits the gods from all such matters by their hight of place being celestiall L. VIVES BY a Goetia It is enchantment a kinde of witch-craft Goetia Magia and Pharmacia saith Suidas are diuers kindes inuented all in Persia. Magike is the inuocation of deuills but those to good endes as Apollonius Tyaneus vsed in his presages Goetie worketh vpon the dead by inuocation so called of the noyse that the practisers hereof make about graues Pharmacia worketh all by charmed potions thereby procuring death Magike and Astrology Magusis they say inuented And the Persian Mages had that name from their countrimen and so had they the name of Magusii Thus farre Suidas b Theurgy It calleth out the superior gods wherein when wee erre saith Iamblichus then doe not the good gods appeare but badde ones in their places So that a most diligent care must bee had in this operation to obserue the priests old tradition to a haires bredth c Witches Many hold that witches and charmes neuer can hurt a man but it is his owne conceite that doth it Bodies may hurt bodies naturally saith Plato de leg lib. 11. and those that goe about any such mischiefe with magicall enchantments or bondes as they call them thinke they can hurt others and that others by art Goetique may hurt them But how this may bee in nature is neither easie to know not make others know though men haue a great opinion of the power of Images and therefore let this stand for a lawe If any one doe hurt another by empoysoning though not deadly nor any of his house or family but his cattell or his bees if hee hurt them howsoeuer beeing a Phisition and conuict of the guilt let him die the death if hee did it ignorantly let the iudges fine or punish him at their pleasures If any one bee conuicted of doing such hurt by charmes or incantations if hee bee a priest or a sooth-saier let him die the death but if any one doe it that is ignorant of these artes let him bee punishable as the law pleaseth in equity Thus farre Plato de legib lib 11. Porphyry saith that the euill Daemones are euermore the effectors of witch-crafts and that they are chiefly to bee adored that ouerthrow them These deuills haue all shapes to take that they please and are most cunning and couzening in their prodigious shewes these also worke in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those vnfortunate loues all intemperancy couetice and ambition doe these supplie men with and especially with deceipt for their propriety most especiall is lying De animal abst lib. 2. d Falters As seeing the deuills trickes in these workes selling themselues to vs by those illusiue operations But Iamblichus beeing initiate and as hee thought more religious held that the arte was not wholy reproueable beeing of that industrie
not This I say is the way that will free all beleeuers wherein Abraham trusting receiued that diuine promise In thy seede shall all the nations bee blessed Abrahamâ—… as a Chaldaean but for to receiue this promise that the seede which was disposed by the Angells in the mediators power to giue this vniuersall way of the soules freedome vnto all nations he was commanded to leaue his owne land and kinred and his fathers house And then was hee first freed from the Chaldaean superstitions and serued the true God to whose promise he firmely trusted This is the way recorded in the Prophet God bee mercifull vnto vs and blesse vs and shew vs the light of his countenance and bee mercifull vnto vs. That thy way may be knowne vpon earth thy sauing health among all nations And long aftâ—…r Abrahams seede beeing incarnate Christ sayth of himselfe I am the way the truth and the life This is the vniuersall way mentioned so long before by the Prophets It shal be in the last daies that the g mountaine of the house of the Lord shal be prepared in the toppe of the mountaines and shal be exalted aboue the hills and all nations shall flie vnto it And many people shall goe and say come let vs goe vppe to the mountaine of the Lord to the house of the God of Iacob and hee will teach vs his way and wee will walke therein For the lawe shall goe forth of Syon and the word of the LORD from Ierusalem This way therefore is not peculiar to some one nation but common to all Nor did the law and word of God stay in Ierusalem or Syon but come from thence to ouerspread all the world Therevpon the mediator being risen from death sayd vnto his amazed and amated disciples Al things must be fulfilled which are written of mee in the law the Prophets and the Psalmes Then opened hee their vnderstanding that they might vnderstand the scriptures saying thus it behooued CHRIST to suffer and to rise againe from the dead the third day and that repentance and remission of sinnes should be preached in his name amongst all nations beginning at Ierusalem This then is the vniuersall way of the soules freedome which the Saints and Prophets beeing at first but a fewe as God gaue grace and those all Hebrewes for that estate was in a h manner consecrated did both adumbrate in their temple sacrifice and Priest-hood and fore-told also in their prophecy often mistically and some-times plainely And the Mediator himselfe and his Apostles reuealing the grace of the new testament made plaine all those significations that successe of precedent times had retained as it pleased God the miracls which I spoke of before euermore giuing confirmation to them For they had not onely angelicall visions and saw the ministers of heauen but euen these simple men relying wholy vpon Gods word cast out deuills cured diseases i commanded wild-beasts waters birds trees elements and starres raised the dead I except the miracles peculiar to our Sauiour chiefly in his birth and resurrection shewing in the first the mistery of k maternall virginity and in the other the example of our renouation This way cleanseth euery soule and prepareth a mortall man in euery part of his for immortality For least that which Prophyry calls the intellect should haue one purgation the spirital another and the body another therefore did our true and powerfull Sauiour take all vpon him Besides this way which hath neuer failed man-kinde either l in prophecies or in their m performances no man hath euer had freedome or euer hath or euer shall haue And wheras Porphyry saith he neuer had any historicall notice of this way what history can be more famous then this that lookes from such a towring authority downe vpon all the world or more faithfull since it so relateth things past as it prophecyeth things to come a great part whereof wee see already performed which giueth vs assured hope of the fulfilling of the rest Porphyry nor euer a Platonist in the world can contemne the predictions of this way albee they concerne but temporall affaires as they doe all other prophecies and diuinations of what sort soeuer for them they say they neither are spoken by worthy men nor to any worthy purpose true for they are either drawne from inferiour causes as 〈◊〉 can presage much n concerning health vpon such or such signes or cls the vncleane spirits fore-tell the artes that they haue already disposed of o confirming the mindes of the guilty and wicked with deedes fitting their words or words fitting their deedes to get themselues a domination in mans infirmity But the holy men of this vniuersall way of ours neuer respect the prophecying of those things holding them iustly trifles yet doe they both know them and often fore-tell them to confirme the faith in things beyond sence and hard to present vnto plainnesse But they were other and greater matters which they as God inspired them did prophecy namely the incarnation of Christ and all things thereto belonging and fulfilled in his name repentance and conuersion of the will vnto God remission of sinnes the grace of iustice faith and increase of beleeuers throughout all the world destinction of Idolatry temptation for triall mundifying of the proficients freedom from euill the day of iudgement resurrection damnation of the wicked and glorification of the City of GOD in 〈◊〉 eternall Kingdome These are the prophecies of them of this way many are fullfilled and the rest assuredly are to come That this streight way leading to the knowledge and coherence of GOD lieth plaine in the holy scriptures vpon whose truth it is grounded they that beleeue not and therefore know not may oppose this but can neuer ouerthrow it And therefore in these ten bookes I 〈◊〉 spoken by the good assistance of GOD sufficient in sound iudgements though some expected more against the impious contradictors that preferre 〈◊〉 gods before the founder of the holy citty whereof wee are to dispute The 〈◊〉 fiue of the ten opposed them that adored their gods for temporall respects 〈◊〉 fiue later against those that adored them for the life to come It remaines now according as wee promised in the first booke to proceede in our discourse of the two citties that are confused together in this world and distinct in the other of whose originall progresse and consummation I now enter to dispute eâ—…â—…oking the assistance of the almighty L. VIVES KInges a high or road the Kinges the Prâ—…tors and the Soldiors way the lawes held holy b Indian The Gymnosophists and the Brachmans much recorded for admirable deeds and doctrine c All the world Therfore is our fayth called Catholike because it was not taught to any peculiar nation as the Iewes was but to all mankind excluding none all may be saued by it and none can without it nor hath euery nation herein as they haue in Paganisme a seuerall religion But
their noses Actisanes the King of Ethiopia saith Diodorus Siculus lib. 2. hauing conquered all Egipt partly by force and part by condition set vp a new lawe for theeues neither acquitting them nor punishing them with death but getting them altogether hee punished them thus first he cut off their noses and then forced them to goe into the farthest parts of the deserts and there he built a citty for them called Rhinocorura of there want of noses and this standeth in the confines of Egipt and Arabia voide of all things fit for the life of man for all the water of the country is salt and there is but one fountaine wtihin the walls and that is most bitter and vnprofitable Thus farre Diodorus Of Agar Sara her bond-vvoman vvhom she gaue as concubine vnto Abraham CHAP. 25. NOw follow the times of Abrahams sonnes one of Agar the bond-woman the other of Sara the free-woman of whom we spake also in the last booke bâ—… now for this act Abraham offended not in vsing of this woman Agar as a concubine for hee did it for progeny sake and not for lust nor as insulting but obeying his wife who held that it would bee a comfort vnto her barrennesse if she got children from her bond-woman by will seeing shee could get none of her selfe by nature vsing that law that the Apostle speaketh of The husband hath not power of his owne bodie but the wife The woman may procure her selfe children from the wombe of another if shee cannot beare none her selfe There is neither luxury nor vncleannesse in such an act The maide was therefore giuen by the wife to the hushand for Issues sake and for that end hee tooke her neither of them desire the effects of lust but the fruites of nature and when as the bond-woman being now with child beganne to despise her barren mistresse and Sara suspected her husband for bearing with her in her pride Abraham shewed that he was not a captiued louer but a free father in this and that it was not his pleasure but her will that hee had fulfilled and that by her owne seeking that he medled with Agar but yet was no way entangled in affect vnto her and sowed the seed of future fruite in her but yet without yeelding to any exorbitant affection to her for he told his wife Thy maide is in thine hâ—…nd vse her as it pleaseth thee Oh worthy man that could vse his wife with temperance and his seruant with obedience and both without all touch of vncleannesse Of Gods promise vnto Abraham that Sara though she were old should haue a sonne that should be the father of the nation and how this promise was sealed in the mistery of circumcision CHAP. 26. AFter this Ismael was borne of Agar in whome it might bee thought that GODS promise to Abraham was fulfilled who when hee talked of makeing his Steward his heire GOD sayd Nay but thou shalt haue an heire of thine 〈◊〉 bodie But least hee should build vpon this in the foure score and nineteene yeare of his age GOD appeared vnto him saying I am the all-fufficient GOD 〈◊〉 before mee and bee thou vpright and I will make my couenant betweene mee 〈◊〉 thee and will multiply thee exceedingly Then Abraham fell on his face and GOD talked with him saying Behold I make my couenant with thee thou 〈◊〉 bee a father of many nations Nor shall thy name bee called Abram any more 〈◊〉 Abraham for a father of many Nations haue I made thee I will make thee â—…ding fruitfull and many Nations yea euen Kings shall proceed of thee And I â—…ill establish my couenant betweene mee and thee and thy seed after thee in their gâ—…tions for an euerlasting couenant to be GOD to thee and thy seed after thee 〈◊〉 will giue thee and thy seede after thee a Land wherein thou art a stranger euen 〈◊〉 the Land of Canaan for an euerlasting possession and I wâ—…lbee their GOD and GOD said further vnto Abraham thou shalt keepe my couenant thou and thy seed after thee in their generations this is my couenant which thou shalt keepe betweene thee and me and thy seed after thee let euery man-child â—…f you bee circumcised that is 〈◊〉 shall circumcise the fore-skinne of your flesh and it shal be a signe of the coâ—… betweene mee and you Euery man child of eight daies old amongst you shal be â—…ised in your generation aswell hee that is borne in thine house or he that is 〈◊〉 of any stranger which is not of thy seed both must bee circumcised so my coueâ—… shal be eternally in you But the vncircumcised man-child and he in whose flesh the 〈◊〉 â—…ne is not circumcised shal be cut off from his people because he hath broken my couenant And God sayd more vnto Abraham Sarai thy wife shall bee no more called Sarai but Sarah and I will blesse her and will giue thee a sonne of her and I will blesse her and she shal be the mother of nations yea euen of Kings Then Abraham fell vpon his face and laughed in his heart saying Shall he that is an hundered yeares old haue a child and shall Sarah that is ninety yeares old beare and Abraham said vnto God Oh let Ismael liue in thy sight and GOD said vnto Abraham Sarah thy wife shall be are a sonne indeed and thou shall call his name Isaac I will establish my couenant with him as an euerlasting couenant and I a wil be his GOD and the GOD of his seed after him as concerning Ismael I haue heard thee for I haue blessed him and will multiply and increase him exceedingly twelue Princes shall hee beget and I will make him a great Nation But my couenant will I establish with Isaac whom Sarah shall beare vnto the next yeare by this time Here now is the calling of the Nations plainly promised in Isaac that is in the son of promise signifying grace and not nature for a sonne is promised vnto an old man by a barren old woman and although God worketh according to the course of nature yet where that nature is withered and wasted there such an effect as this is Gods euident worke denouncing grace the more apparantly and because this was not to come by generation but regeneration afterwards therefore was circumcision commanded now when this sonne was promised vnto Sarah and whereas all children seruants vnborne strangers are commanded to be circumcised this sheweth that grace belongeth vnto all the world for what doth circumcision signifie but the putting off corruption and the renouation of nature and what doth the eight day signifie but Christ that rose againe in the end of the weeke the sabboth being fulfilled b The very names of these parents beeing changed all signifieth that newnesse which is shadowed in the types of the old Testament in which the New one lieth prefigured for why is it called the Old Testament but for that it shadoweth the New and what
In that d you did it to one of these you did it vnto me He saith thereâ—… â—…t he trusted in him as the Apostles trusted in Iudas when hee was 〈◊〉 Apostle Now the Iewes hope that their Christ that they hope for 〈◊〉 â—…er die and therefore they hold that the law and the Prophets prefigâ—… 〈◊〉 〈◊〉 ours but one that shal be free from all touch of death whom they doe 〈◊〉 for and may doe long inough And this miserable blindnesse maketh 〈◊〉 take that sleepe and rising againe of which wee now speake in the literall sence not for death and resurrection 〈◊〉 the 16. psalme confoundeth them thus My heart is glad and my tongue reâ—… my flesh also resteth in hope for thou wilt not leaue my soule in hell neiâ—… 〈◊〉 thou suffer thine Holy one to see corruption What man could say 〈◊〉 〈◊〉 flesh rested in that hope that his soule should not bee left in hell but 〈◊〉 presently to the flesh to saue it from the corruption of a carcasse excepting him onely that rose againe the third day It cannot be said of Dauid The sixtie eight Psalme saith also Our God is the God that e saueth vs and the issues of death are the Lords What can bee more plaine Iesus Christ is the God that saueth vs for Iesus is a Sauiour as the reason of his name was giuen in the Gospell saying Hee shall saue his people from their sinnes And seeing that his bloud was shed for the remission of sinnes the enemies of death ought to belong vnto none but vnto him nor could hee haue passage out of this life but by death And therefore it is said Vnto him belong the f issues of death to shew that hee by death should redeeme the world And this last is spoken in an admiration as if the Prophet should haue sayd Such is the life of man that the Lord him-selfe leaueth it not but by death L. VIVES ANd a praescience Some copies adde heere quia certa erant but it seemeeth to haue but crept in out of some scholion b Kicked at me Supplantauit me taken vp mine heeles as wrastlers doe one with another Allegorically it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceiue c One of you The Bruges copie hath One of you shall betraye mee and one of you is a deuill both they are two seuerall places in the Gospell Iohn 13. and Iohn 6. Iudas is called a Deuill because of his deceitfull villanie d In that you did it Or in as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e That saueth vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A proper phrase to the Greeke tongue but vnordinary in the Latine vnlesse the nowne bee vsed to say the God of saluation f Issues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The obstinate infidelitie of the Iewes declared in the sixtie nine Psalme CHAP. 19. BVt all those testimonies and prefigurations beeing so miraculously come to effect could not mooue the Iewes wherefore that of the sixty nine Psalme was fulfilled in them which speaking in the person of Christ of the accidents in his passion saith this also among the rest They gaue mee gall to eate and when I was thirsty they gaue mee vinegar to drinke And this banquet which they affoorded him hee thanketh them thus for Let their table bee a a snare for them and their prosperitie their ruine let their eyes bee blinded that they see not and bend their backs for euer c. which are not wishes but prophecies of the plagues that should befall them What wonder then if they whose eyes are blinded discerne not this and whose backes are eternally bended to sticke their aimes fast vpon earth for these words being drawne from the literall sence and the body import the vices of the minde And thus much of the Psalmes of Dauid to keepe our intended meane Those that read these and know them all already must needes pardon mee for beeing so copious and if they know that I haue omitted ought that is more concerning mine obiect I pray them to forbeare complaints of me for it L. VIVES A a Snare Saint Augustine calleth it heere Muscipula a Mouse-trappe The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauids Kingdome his merit his sonne Salomon Prophecies of Christ in Salomons bookes and in bookes that are annexed vnto them CHAP. 20. DAuid the sonne of the celestiall Ierusalem reigned in the earthly one was much commended in the scriptures his piety and true humility so conquered his imperfections that he was one of whom we might say with him Blessed are thâ—…se whose iniquity is forgiuen and whose sinnes are couered After him his sonne Saâ—… reigned in all his Kingdome beginning to reigne as we said in his fathers 〈◊〉 a He beganne well but he ended badly prosperity the moath of wisdome did him more hurt then his famous and memorable wisdome it selfe profited him He was a prophet as his workes b namely the Prouerbs the Canticles and Ecclesiastes doe proue all which are canonicall But Ecclesiasticus and the booke of wisdome were onely called his for some similitude betweene his stile and theirs But all the learned affirme them none of his yet the churches of the West holds them of great authoritie and hath done long and in the booke of c Wisdome is a plaine prophecie of Christs passion for his wicked murderers 〈◊〉 brought in saying Let vs cercumuent the iust for he displeaseth vs and is contrary vnto our doings checking vs for offending thee law and shaming vs for our breach of discipline Hee boasteth himselfe of the knowledge of GOD and calleth himselfe the â—…ne of the LORD Hee is made to reprooue our thoughts it â—…reeueth vs to looke vpon him for his life is not like other mens his waies are of another fashion He 〈◊〉 vs triflers and avoideth our waies as vncleannesse he commendeth the ends of 〈◊〉 iust and boasteth that GOD is his father Let vs see then if he say true let â—…ue what end he shall haue If this iust man be GODS Sonne he will helpe him 〈◊〉 deliuer him from the hands of his enemies let vs examine him with rebukes 〈◊〉 â—…ments to know his meekenesse and to prooue his pacience Let vs condemne 〈◊〉 to a shamefull death for he saith he shal be preserued Thus they imagine 〈◊〉 â—…ay for their malice hath blinded them In d Ecclesiasticus also is the fuâ—…â—…th of the Gentiles prophecied in these words Haue mercy vpon vs O 〈◊〉 GOD of all and send thy feare amongst the Nations lift vppe thine hand 〈◊〉 the Nations that they may see thy power and as thou art sanctified in vs beâ—…â—…em so be thou magnified in them before vs that they may know thee as wee know 〈◊〉 that there is no God but onely thou O LORD This propheticall praier we see 〈◊〉 in Iesus Christ. But the scriptures that are not in the Iewes Canon are 〈◊〉 â—…d proofes against our aduersaries But it would be a tedious dispute and 〈◊〉
Empresse of Asia vntill her yong sonne Ninus came at age so shee vndertoke the gouerâ—… and kept it fourty two yeares This now some say but the Athenians and Dion after 〈◊〉 affirme that shee begged the sway of the power imperiall of her husband for fiue daies 〈◊〉 which hee granting she caused him to be killed or as others say to bee perpetually â—…oned l They say he slew She was held wounderous lustfull after men and that she still murâ—… him whome she medled with that shee tempted her sonne who therefore slew her 〈◊〉 for feare to fare as the others had or else in abhomination of so beastly an act The 〈◊〉 say shee died not but went quicke vp to heauen 〈◊〉 â—…lt Babilon Babilon is both a country in Assyria and a Citie therein built by Semiâ—… as Diodorus Strabo Iustine and all the ancient Greekes and Latines held But Ioseâ—… Ensebius Marcellinus and others both Christians and Iewes say that it was built by 〈◊〉 â—…genie of Noah and onely repaired and fortified by Semiramis who walled it about 〈◊〉 such walles as are the worlds wonders This Ouid signifieth saying Coctilibus muris cinxisse Semiramis vrbem Semiramis guirt it with walles of Brick And this verse Hierome citeth to confirme this In Ose. Some hold that Belus her father in law built it Some that hee laide the foundations onely So holdes Diodorus out of the Egiptian monuments Alexander saith that the first Belus whome the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reigned in Babilon and that Belus the second and Chanaan were his two sonnes But hee followeth Eupolemus in allotting the building of Babilon to those that remained after the deluge Eus. de pr. Euang. lib. 8. Chaldaea was all ouer with water saith Abydenus in Eusebium de praep Euang. li. 10. And Belus dreined it drye and built Babilon the walles whereof being ruined by flouds Nabocodronosor repaired and those remained vnto the time of the Macedonian Monarchie and then hee reckoneth the state of this King impertinent vnto this place Augustine maketh Nemrod the builder of Babilon as you read before Heare what Plinie saith lib. 6. Babilon the chiefe Citty of Chaldaea and long famous in the world and a great part of the country of Assyria was called Babilonia after it the walles were two hundred foote high and fifty foote brode euery foote being three fingers larger then ours Euphrates ranne through the midst of it c. There was another Babilon in Egipt built by those whome Sesostris brought from Babilon in Assyria into Egipt to worke vpon those madde workes of his the Piramides n This sonne His mother brought him vp tenderly amongst her Ladyes and so hee liued a quiet Prince and came seldome abroade wherevpon the other Kings his successors got vp an vse to talke with few in person but by an interpretour and to rule all by deputies Diodor. Iustin. o Ninus Some call him Zameis sonne to Ninus as Iosephus and Eusebius and some Ninius p Telexion In the translated Eusebius it is Selchis whome hee saith reigned twenty yeares In some of Augustines olde copies it is Telxion and in some Thalasion but it must be Telexion for so it is in Pausanias What Kings reigned in Assyria and Sicyonia in the hundreth yeare of Abrahams age when Isaac was borne according to the promise or at the birth of Iacob and Esau. CHAP. 3. IN his time also did Sara being old barren and past hope of children bring forth Isaac vnto Abraham according to the promise of God And then reigned a Aralius the fift King of Assyria And Isaac being three score yeares of age had b Esau and Iacob both at one birth of Rebecca Abraham his father being yet liuing and of the age of one hundred and sixtie yeares who liued fifteene yeares longer and then dyed c Xerxes the older called also Balaeus reigning the seauenth King of Assyria d and Thuriachus called by some Thurimachus the seauenth of Sicyon Now the kingdome of the Argiues began with the time of these sonnes of Isaac and Inachus was the first King there But this wee may not forget out of Varro that the Sycionians vsed to offer sacrifices at the tombe of the seauenth King Thurimachus But e Armamitres being the eight King of Assyria and Leucippus of Sycionia and f Inachus the first King of Argos God promised the land of Chanaan vnto Isaac for his seede as hee had done vnto Abraham before and the vniuersall blessing of the nations therein also and this promise was thirdly made vnto Iacob afterwards called Israel Abrahams grand-child in the time of Belocus the ninth Assyrian monarch and Phoroneus Inachus his sonne the second King of the Argiues Leucippus reigning as yet in Sycione In this Phoroneus his time Greece grew famous for diuerse good lawes and ordinances but yet his brother Phegous after his death built a temple ouer his tombe and made him to be worshipped as a God caused oxen to be sacrificed vnto him holding him worthy of this honour I thinke because in that part of the kingdome which he held for their father diuided the whole betweene them hee set vp oratories to worship the gods in and taught the true course and obseruation of moneths and yeares which the rude people admiring in him thought that at his death hee was become a God or else would haue it to bee thought so For so they say f that Io was the daughter of Inachus shee that afterwards was called g Isis and honored for a great goddesse in Egipt though some write that h shee came out of Ethiopia to bee Queene of Egipt and because shee was mighty and gratious in her reigne and taught her subiects many good Artes they gaue her this honour after her death and that with such diligent respect that it was death to say shee had euer beene mortall L. VIVES ARalius a In the old copies Argius in Eusebius Analius sonne to Arrius the last King before him hee reigned fortie yeares The sonne in Assyria euer more succeeded the father Uelleius b Esau and Iacob Of Iacob Theodotus a gentile hath written an elegant poem and of the Hebrew actes And Artapanus and one Philo not the Iew but another Alexander Polyhistor also who followeth the Scriptures all those wrote of Iacob c Xerxes the elder Aralius his sonne hee reigned forty yeares There were two more Xerxes but those were Persian Kings the first Darius Hidaspis his sonne and the second successor to Artaxerxes Long-hand reigning but a few moneths The first of those sent the huge armies into Greece Xerxes in the Persian tongue is a warriour and Artaxerxes a great warriour Herodot in Erato The booke that beareth Berosus his name saith that the eight King of Babilon was called Xerxes surnamed Balaus and reigned thirty yeares that they called him Xerxes Victor for that hee wone twise as many nations to his Empire as Aralius ruled for hee was a stoute and fortunate souldiour and enlarged his kingdome
and the elder to the worlds The yonger had twelue sonnes one whereof called Ioseph his brothers solde vnto Marchants going into Egipt in their grand-father Isaacs time Ioseph liued by his humility in great fauour and aduancement with Pharao being now thirty yeares old For he interpreted the Kings dreames fore-telling the seauen plentious yeares and the seauen deare ones which would consume the plenty of the other and for this the King set him at liberty being before imprisoned for his true chastity in not consenting to his lustfull mystresse but fled and left his raiment with her who here-vpon falsly complained to her husband of him and afterwards hee made him Vice-roye of all Egypt And in the second yeare of scarcity Iacob came into Egipt with his sonnes being one hundred and thirty yeares old as he told the King Ioseph being thirty nine when the King aduanced him thus the 7. plentifull yeares and the two deare ones being added to his age L. VIVES MEssappus a Pausanias nameth no such saying Leucyppus had no sonne but Chalcinia one daughter who had Perattus by Neptune whom his grand-father Leucippus brought vp and left inthroned in his kingdome Eusebius saith Mesappus reigned forty seauen yeares If 〈◊〉 were Mesappus then doubtlesse it was Calcinias husband of whom mount Mesappus in Baeotia and Mesapia otherwise called Calabria in Italy had their names Virgil maketh him Neptunes sonne a tamer of horses and invulnerable Aeneid 7. b Cephisus A riuer in Boeotia in whose banke standeth the temple of Themis the Oracle that taught Deucalion and Pyrrha how to restore mankinde It runnes from Pernassus thorow the countries of Boeotia and the Athenian territory And Mesappus either had his names from this riuer and that 〈◊〉 or they had theirs from him or rather most likely the mount had his name and hee had the riuers because it ranne through his natiue soile c Apis Hee is not in Pausanias amongst the Argiue kings but amongst the Sycionians and was there so ritch that all the countrey within Isthmus bare his name before Pelops came But Eusebius out of the most Greekes seateth him in Argos Of Apis the Argiue King called Serapis in Egipt and there adored as a deity CHAP. 5. AT this time did Apis king of Argos saile into Egipt and dying there was called Serapis the greatest God of Egipt The reason of the changing his name saith Varro is this a dead mans coffin which all do now call b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in Greeke so at first they worshipped at his coffin and tombe ere his temple were built calling him at first Sorosapis or Sorapis and afterwards by change of a letter as is ordinary Serapis And they made a lawe that who-soeuer should say hee had beene a man should dye the death And because that in all the c temples of Isis and Serapis there was an Image with the finger laid vpon the mouth as commanding silence this was saith Varro to shew them that they must not say that those two were euer mortall And d the Oxe which Egypt being wonderously and vainly seduced e nourished in all pleasures and fatnesse vnto the honor of Serapis because they did not worship him in a 〈◊〉 was not called Serapis but Apis which Oxe being dead and they seeking 〈◊〉 and finding another flecked of colour iust as hee was here they thought they had gotten a great God by the foote It was not such an hard matter â—…deed for the deuills to imprinte the imagination of such a shape in any Cowes phantasie at her time of conception to haue a meane to subuert the soules of men and the Cowes imagination would surely model the conception into such a forme as g Iacobs ewes did and his shee goates by seeing the party-colored stickes for that which man can doe with true collours the Diuell can do with apparitions and so very easily frame such shapes L VIVES AT a this time Diodorus lib 1. reciteth many names of Osyris as Dionysius Serapis â—…e Ammon Pan Pluto Tacitus arguing Serapis his original saith that some thought him to be Aesculapius the Phisitian-god and others tooke him for Osyris Egypts ancient est deity lib. 20. Macrobius taketh him for the sunne and Isis for the earth Te Serapim Nilus 〈◊〉 Marlianus to the sunne Memphis veneratur Osyrim Nilus adoreth thee as serapis aâ—… Memphis as Osiris Some held Serapis the genius of Egypt making it fertile and abundant His statues saith Suidas Theophilus Archbishop of Alexandria tooke downe in the time of â—…odosius the great This god some called Ioue some Nilus because of the measure that he had in his hand and the cubite designing the measures of the water and some Ioseph Some â—…y there was one Apis a rich King of Memphis who in a great famine releeued all Alexandria at his proper cost and charges where-vpon they erected a Temple to him when hee was dead and kept an Oxe therein for a type of his husbandry hauing certaine spots on his backe and this Oxe was called by his name Apis. His tombe wherein he was buâ—…ed was remoued to Alexandria and so him-selfe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Apis was called Sorapis and afterwards â—…pis Alexander built him a goodly temple Thus much out of Suidas and the like is in 〈◊〉 Eccles. Hist. lib. 11. The Argiues King saith Eusebius Prep lib. 10 out of Aristippus his â—…ry of Arcadia lib. 2. called Apis built Memphis in Egypt whome Aristeus the Argiue calleth Sarapis and this man we know is worshipped in Egypt as a god But Nimphodorus Amphipolitanus de legib Asiatic lib. 3. saith that the Oxe called Apis dying was put into a â—…ffin called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke and so called first Sorapis and then Serapis The man Apis â—…s the third King after Inachus Thus farre Eusebius b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the deuâ—… of flesh Therefore Pausanias Porphyry Suidas and other Greekes call him not Sorapis but Sarapis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a chest an Arke or a coffin c Temples of Isis and Osyris were buried at Nâ—…a as some thinke sayth Diodorus lib. 1 A citty in Arabia where two pillers were erected for monuments one for her and another for him and epitaphs vpon them contayned their acts and inuentions But that which was in the Priests hands might neuer come to light for feare of reuealing the truth and dearely must hee pay for it that published it This God that laid his finger on his lips in signe of silence hight Harpocrates varro de ling lat lib. 3. where he affirmeth that Isis and Serapis were the two great Gods Earth and heauen This Harpocrates Ausonius calleth Sigalion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be silent Pliny and Catullus mencion him often when they note a silent fellow and his name is prouerbiall Plutarch lib. de â—…s Osyr saith hee was their sonne gotten by Osyris vpon
his time were the Israelites freed and in the beginning of his reigne the seauen sages flourished g Solon born in Salaminia vnder the dominion of Athens son of Exestides one descended from the bloud-royall of Codrus the â—…lified Draco his bloudy lawes gaue the Athenians better for Draco wrote his with bloud not with inke as Demades said al crimes great and smal yea euen idlenes it selfe was 〈◊〉 of death Solon hated his cousin Pisistrates his affectation of a Kingdom who attaining it 〈◊〉 got him into Aegipt from thence to Craesus King of Lydia then to Cilicia where hee 〈◊〉 Solos afterwards called Pompeiopolis because there Pompey ouercame the pâ—…rates thence to Cyprus and there he died being 70. yeares old He was Archon of Athens Olymp. 46. in the third yeare therof For they elected now euery yeare not euery tenth yeare as they had done before The Athenians offered him their Kingdom which he stoutly refused exhorted them earnestly to stand in their liberty Laertius and Plutarch recite some of his lawes which the Romans put into their twelue tables h Chilo His fathers name was Damagetes he was one of the Ephori Magistrates much like the Romaine Tribunes for he first ordained the â—…yning of the Ephori with the Kings he was a man of few words and briefe in phraze as the Lâ—…ans were naturally Hee dyed at Pisa imbracing his sonne comming victor from the Olympicks He had an epigram vnder his statue that called him the wisest of the seauen i i Periander I see no reason he should haue this honor for hee was a tyrant most furious vicious couetous and abhominably incestuous These are no parts of wisdome therefore many do put him out of this number But Sotion and Heraclitus say that the wise Periander was not hee of Corynth but an Ambracian borne Aristot saith hee was borne at Corinth and â—…-germaine to the Tyrant Plato saith no. k Cleobulus Borne at Lindus in Rhodes some say in Caria Duâ—…is His father was called Euagoras the most beautious and valorous person of his time Hee learnt his knowledge in Egypt his daughter Cleobulâ—…a was a famous prophetesse c. l Bias. His fathers name was Teutaâ—…us Prieâ—…ia is in Ionia To him they say the golden Tripos was brought and hee sent it vnto Hercules of Thebes Hee freed his country from the great warre of Craesus the Lydian his was that phrase Omnia â—…ea meâ—… porto Myne owne and all mine owne I beare about me Cic. Paradox I wonder the Greekes make no mention of this in his life They speake not of Prienes taking in all his whole life Tully I beleeue was deceiued in this nor is this his onely errour Seneca seemes to giue it more truely to Stilpo of Megara for Demetrius as then tooke Megaâ—…a Bias died sweetly with his head in the lap of his grand child by his daughter The Prienmans built a chapell to him Satyrus preferreth him before all the other Sages m Better discipline They were not learned nor Philosophers saith Dicaearchus but they were hardy men and good politiâ—…s And so saith Tully De Amicit. n good instructions We haue Greeke sentences vnder there names Ausonius hath made some of them into verse Thales his motto was Nosce te know thy selfe Pittacus his Nosce occasionem take time while time is Solons Nihil nimis the meane is the best Chilons Sponsioni non deest iactura Bargaines and losses are inseparable or he that wil aduenture must loose Perianders Stipandus Imperator dediturus non est armis sed beneâ—…lentia loue and not armes guard him that would rule Cleobulus caâ—… iâ—…micorum insidias aâ—…corum inuidias beware of your foes emnity and your friends enuy Bias Plureâ—… mali The worse are the more So agree Augustine and Eusebius who saith that their inuentions were nothing but short sentences tending to the instituting of honest disciplines into mens hearts Prep Euang. liber 10. o No records Yet Solon and Bias they say left some verses The Romaines were freed from their Kings and Israel from captiuity both at one time CHAP. 26. AT the same time a Cyrus King of Persia Caldaea and Assyria gaue the Iewes a kinde of release for hee sent 50000. of them to re-edifie the Temple and these onely built the Altar and layd the foundations for their foes troubled them with so often incursions that the building was left of vntill Darius his time b The story of Iudith fell out also in the same times which they say the Iewes receiue not into their cannon The seauenty yeares therefore being expired in Darius his reigne the time that Hieremy c had prefixed The â—…ewes had their full freedome Tarquin the proud being the seauenth King of Rome whom the Romaines expelled and neuer would be subiect to any more Kings Vntill this time had Israell prophets in great numbers but indeed we haue but few of their Prophecies cannonicaly recorded Of these I said in ending my last booke that I would make some mention in this and here it is fittest L. VIVES CYrus a King Sonne to Mandanes Astiaeges his daughter the Median King and Cambyses one of obscure birth hee was called Cyrus after the riuer Cyrus in Persia nere to which he was brought vp Hee foyled his grandfather in warre and tooke the Monarchy from the Medes placing it in persia He conquered Chaldaea also For the Meâ—… hauing gotten the Monarchy to them-selues after Sardanapalus his death had their Kings all crowned at Babilon and Nabuchodrosor was their most royall ruler his exploytes they extoll aboue the Chaldean Hercules actes saying that hee had a conquering aâ—…mye as farre as the Gades Strabo ex Megasthene Megasthenes sayth Alphaeus affirmes that Nabuchodrosor was a stouter soldier then Hercules and that hee conquered all Libya and Asia as farre as Armenia and returning to his home he cryed out in manner of prophecying O Babilonians I presage that a great misfortune shall befall you which neither Bâ—…lus nor any of the gods can resist The Mule of Persia shall come to make slaues of you all Hauiâ—…g thus sayd presently hee vanished away Milina Rudocus his sonne succeeded him and was slaine by Iglisares who reigned in his place and left the crowne to his sonne Babaso Arascus who was slaine by treason Nabiuidocus was made King Him did Cyrus taking Babilon make Prince of Carmania Thus farre Alphaeus Alexander Polyhistor differeth somewhat from this but not much Iosephus sayth there were two Nabuchodrosors and that it was the sonne that Megasthenes preâ—…erres before Hercules and the father that tooke Babâ—…lon The sonne dying left his crowne to Amilmadapak or Abimatadok and he freed Iechonias and made him one of his Courtiers Amilmadapak dyed hauing reigned eighteene yeares and left his son Agressarius to inherâ—…te who reigned fourty yeares and his sonne Labosordak succeeded him who dyed at the end of nine monthes and Balthazar otherwise called
talked with this Theodorus at Antioch 〈◊〉 asked him if hee felt no payne who told him no for there stood a young-man behind me in a white raiment who oftentimes sprinckled cold water vpon me and wiped my sweat a way with a towell as white as snow so that it was rather paine to mee to bee taken from the racke q Ualens An Arrian when Augustine was a youth this Emperour made a law that Monkes should goe to the warres and those that would not hee sent his souldiors to beate them to death with clubbes An huge company of those Monkes liued in the deserts of Egipt Euseb. Eutrop. Oros r By their owne Immediatly after Ualens his death Arianisme as then raging in the church s In Persia Vnder King Gororanes a deuillish persecutor who raged because Abdias an holy bishop had burnt downe all the Temples of the Persians great god their fire Cassiod Hist. trip lib. 10. Sapor also persecuted sore in Constantines time a little before this of Gororanes Of the vnknowne time of the last persecution CHAP. 53. THe last persecution vnder Antichrist Christs personall presence shall extinguish For He shall consume him with the breath of his mouth and abolish him with the brightnesse of his wisdome saith the Apostle And here is an vsuall question when shall this bee it is a saucy one If the knowledge of it would haue done vs good who would haue reuealed it sooner then Christ vnto his disciples for they were not bird-mouthed vnto him but asked him saying Lord wilt thou at this time a restore the Kingdome to Israel But what said he It is not for you to knowe the b times or seasons which the Father hath put in his owne power They asked him not of the day or houre but of the time when hee answered them thus In vaine therefore doe wee stand reckning the remainder of the worlds yeares wee heare the plaine truth tell vs it befits vs not to know them Some talke how it shall last 400. some fiue hundered some a thousand yeares after the Ascension euery one hath his vie it were in vaine to stand shewing vpon what grounds In a word their coniectures are all humane grounded vpon no certenty of scripture For hee that said It is not for you to know the times c. stoppes all your accounts and biddes you leaue your calculations But c this beeing an Euangelicall sentence I wonder not that it was not of power to respresse the audacious fictions of some infidels touching the continuance of christian religion For those obseruing that these greatest persecutions did rather increase then suppresse the faith of CHRIST inuented a sort of greeke verses like as if they had beene Oracle conteyning how CHRIST was cleare of this sacreledge but that Peter had by magike founded the worship of the name of CHRIST for three hundered three score and fiue yeares and at that date it should vtterly cease Oh learned heads Oh rare inuentions fit to beleeue those things of CHRIST since you will not beleeue in CHRIST to wit that Peter learned magike of CHRIST yet was he innocent and that his disciple was a witch and yet had rather haue his Maisters name honored then his owne working to that end with his magike with toile with perills and lastly with the effusion of his bloud If Peters witch craft made the world loue CHRIST so well what had CHRISTS innocence done that Peter should loue him so well Let them answere and if they can conceiue that it was that supernall grace that fixed CHRIST in the hearts of the nations for the attainment of eternall blisse which grace also made Peter willing to endure a temporall death for CHRIST by him to bee receiued into the sayd eternity And what goodly gods are these that can presage these things and yet not preuent them but are forced by one witch and as they affirme by one c child-slaughtring sacrifice to suffer a sect so miurious to them to preuaile against them so long time and to beare downe all persecutions by bearing them with patience and to destroy their Temples Images and sacrifices which of their gods is it none of ours it is that is compelled to worke these effects by such a damned oblation for the verses say that Peter dealt not with a deuill but with a god in his magicall operation Such a god haue they that haue not CHRIST for their GOD. L. VIVES AT this time a restore So it must bee read not represent b It is not for you He forbiddeth all curiosity reseruing the knowledge of things to come onely to himselfe Now let my figure-flingers and mine old wiues that hold Ladies and scarlet potentates by the eares with tales of thus and thus it shal be let them all goe packe Nay sir he doth it by Christs command why very good you see what Christs command is Yet haue wee no such delight as in lies of this nature and that maketh them the bolder in their fictions thinking that wee hold their meere desire to tell true a great matter in so strange a case c Euangelicall Spoken by Christ and written by an Euangelist Indeed Christs ascension belongeth to the Gospell and that Chap. of the Actes had been added to the end of Lukes Gospell but that his preface would haue made a seperation d Child-slaughtering The Pagans vsed to vpbraid the Christians much with killing of Children Tertull Apologet. It was a filthy lie Indeed the Cataphrygians and the Pepuzians two damned sects of heresie vsed to prick a yong childes body all ouer with needles and so to wring out the bloud wherewith they tempered their past for the Eucharisticall bread Aug ad Quodvultd So vsed the Euâ—…hitae and the Gnostici for to driue away deuills with Psell. But this was euer held rather villanies of magike then rites of christianity The Pagans foolishnesse in affirming that Christianity should last but 365. yeares CHAP. 54. I Could gather many such as this if the yeare were not past that those lies prefixed and those fooles expected But seeing it is now aboue three hundred sixty fiue yeares since Christs comming in the flesh and the Apostles preaching his name what needeth any plainer confutation For to ommit Christs infancy and child-hood where in he had no disciples yet after his baptisme in Iordan by Ihon as soone as he called some disciples to him his name assuredly began to bee â—…lged of whom the Prophet had said hee shall rule from sea to sea and from the 〈◊〉 to the lands end But because the faith was not definitiuely decreed vntill 〈◊〉 his passion to wit in his resurrection for so saith Saint Paul to the Athenians Now hee admonisheth all men euery where to repent because hee hath appoinâ—…da daie in which hee will iudge the world in righteousnesse by that man in whom â—…ee hath appointed a faith vnto all men in that hee hath raised him from the dead Wee shall
disgrace banishment death and bondage which of these can be performed in so little time as the offence is excepting a the fourth which yeelds euery man the same measure that hee meateth vnto others according to that of the law An eye for an eye and a toâ—…th for a tooth Indeed one may loose his eye by this law in as small a time as hee put out another mans by violencâ—… 〈◊〉 is a man kisse another mans wife and bee therefore adiudged to bee whipt is not that which hee did in a moment paid for by a good deale longer sufferance is 〈◊〉 〈◊〉 pleasure repaide with a longer paine And what for imprisonâ—… 〈◊〉 â—…ry one iudged to lye there no longer then hee was a doing his villaâ—… 〈◊〉 〈◊〉 seruant that hath but violently touched his maister is by a iust law 〈◊〉 〈◊〉 many yeares imprisonment And as for damages disgraces and 〈◊〉 〈◊〉 are not many of them darelesse and lasting a mans whole life wherâ—… be 〈◊〉 a proportion with the paines eternall Fully eternall they cannot 〈◊〉 〈◊〉 the life which they afflict is but temporall and yet the sinnes they 〈◊〉 are all committed in an instant nor would any man aduise that the contiâ—… 〈◊〉 〈◊〉 penalty should be measured by the time of the fact for that be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what villany so-euer is quickly dispatched and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weighed by the length of time but by the foulenesse of the crime 〈◊〉 for him that deserues death by an offence doth the law hold the time that 〈◊〉 〈◊〉 〈◊〉 â—…ing to bee the satisfaction for his guilt or his beeing taken away from the fellowship of men whether That then which the terrestriall Citty can do by the first death the celestiall can effect by the second in clearing her selfe of malefactors For as the lawes of the first cannot call a dead man back againe into their society no more do the lawes of the second call him back to saluation that is once entred into the second death How then is our Sauiours words say they With what measure yee mete with the same shall men mete to you againe if temporall sinnes be rewarded with eternall paines O but you marke not that those words haue a reference to the returning of euill for euill in our nature and not in one proportion of time that is hee that doth euill shall suffer euill without limitation of any time although this place be more properly vnderstood of the iudgments and condemnations whereof the Lord did there speake So that he that iudgeth vniustly if he be iudged vniustly is paid in the same measure that hee meated withall though not what he did for he did wrong in iudgment and such like he suffreth but he did it vniustly mary he is repaid according to iustice L. VIVES EXcepting the a fourth This was one of the Romanes lawes in the twelue tables and hereof doth Phauorinus dispute with Sep. Caecilius in Gellius lib. 20. The greatnesse of Adams sinne inflicting eternall damnation vpon all that are out of the state of Grace CHAP. 12. BVt therefore doth man imagine that this infliction of eternall torment is vniustice because his fraile imperfection cannot discerne the horriblenesse of that offence that was the first procurer thereof For the fuller fruition man had of God the greater impiety was it for him to renounce him and therein was hee worthy of euer-lasting euill in that he destroyed his owne good that otherwise had beene euerlasting Hence came damnation vpon all the stock of man parent and progenie vnder-going one curse from which none can be euer freed but by the free and gracious mercy of God which maketh a seperation of mankinde to shew in one of the remainders the power of grace and in the other the reuenge of iustice Both which could not bee expressed vpon all man-kinde for if all had tasted of the punishments of iustice the grace and mercy of the redeemer had had no place in any and againe if all had beene redeemed from death there had beene no obiect left for the manifestation of Gods iustice But now there is more left then taken to mercy that so it might appeare what was due vnto all without any impeachment of Gods iustice who not-withstanding hauing deliuered so many hath herein bound vs for euer to praise his gracious commiseration Against such as hold that the torments after the iudgement shall bee but the meanes whereby the soules shall bee purified CHAP. 13. SOme Platonists there are who though they assigne a punishment to euery sinne yet hold they that all such inflictions be they humaine or diuine in this life or in the next tend onely to the purgation of the soule from enormities Where-vpon Virgil hauing said of the soules Hinc metunt cupiuntque c. Hence feare desire c And immediatly Quin vt supremo cum lumine vita reliquit Non tamen omne malâ—…m miseris nec funditùs omnes Corporeae excedunt pestes penitùsque necesse est Multa diù concreta modis inolescere miris Ergo exercentur poenis veterumque malorum Supplicia expendunt aliae panduntur inanes Suspensa ad ventos aliis sub gurgite vasto Insectum eluitur scelus aut exuritur igni For when the soules do leaue the bodies dead Their miseries are not yet finished Nor all their times of torment yet compleate Many small crimes must needes make one that 's great Paine therefore purgeth them and makes them faire From their old staines some hang in duskie ayre Some in the deepe do pay the debt of sinne And fire is chosen to cleanse others in They that hold this affirme that no paines at all are to be suffered after death but onely such as purge the soules and those shall be cleared of all their earthly contagion by some of the three vpper elements the fire the ayre or the water The ayre in that he saith Suspensae ad ventos the water by the words Sub gurgite vasto the fire is expresly named aut exuritur igni Now indeed wee doe confesse that there are certaine paines during this life which do not properly afflict such as are not bettred but made worse by them but belong onely to the reforming of such 〈◊〉 take them for corrections All other paines temporall and eternall are laid vpon euery one as God pleaseth by his Angells good or bad either for some sinne past or wherein the party afflicted now liueth or else to excercise and declare the vertue of his seruants For if one man hurt another a willingly or by chance it is an offence in him to doe any man harme by will or through ignorance but God whose secret iudgement assigned it to be so offendeth not at all As for temporall paine some endure it heere and some here-after and some both here and there yet all is past before the last iudgement But all shall not come into these eternall paines which not-with-standing shall bee
fol. 709. Hose his prophecy fol. 714. Herod the King fol 737. Heretickes profit the Church fol. 742. I IAnus who hee was fol. 116. Iulianus who he was fol. 191. Iouianus who he was fol. 191. Iouinians death fol. 231. Iohn the Anchorite fol. 233. Israell what it signifieth fol. 614. Iudah his blessing explained fol. 615. Infants vvhy so called fol. 618. Iustice to bee performed in his life onelie fol. 626. Inquisition made by the Lord hovv it is taken fol. 631. India vvhat is is fol. 656. Inachus who hee was fol. 659. Io who shee was fol. 660. Isis vvho she vvas ibid. Ixion who hee was fol. 680. Iphigenia vvho she vvas fol. 696. Ionas the prophet fol. 713. Ioell the prophet fol. 714. Israel vvho are so called fol. 714. Ioel his prophecy fol. 716. Idumaea vvhere it is fol. 718. Iob vvhence hee descended fol. 739. Iulian the Apostata fol. 745. Iudgement day vvhen it shal bee fol. 793. Iohn Bapt. life like vnto the life of Elias fol. 831. Incredible things fol. 879. Innocentius his miraculous câ—…re fol. 883. L LAbeos who they were fol. 70 Lawes of the twelue Tables fol. 78 Lycurgus his lawes ibid. Law what it is fol. 80 L. Furius Pylus a cunning latinist fol. 90 Lycurgus who he was fol. 379 Lawfull hate fol. 503 Lyberi how it is vsed by the latines fol. 615 Lupercalls what they are fol. 674 Liber why so called fol. 675 Labirinth what it was fol. 680 Linus who he was fol. 688 Laurentum why so called fol. 690 Latinus who he was fol. 692 Labdon who hee was fol. 698 M Manlius Torquatus fol. 37 Marius who he vvas fol. 93 Marius his happinesse fol. 94 Marius his crueltie fol. 95 Metellus his felicity fol 96 Marius his flight ibid. Marica a goddesse ibid. Mithridates vvho hee vvas fol. 98 Megalesian playes fol. 58 Mettellus who he was fol. 135 Man hovv he sinneth fol. 212 Mercurie who he vvas fol. 272 Moone drunke vp by an Asse fol. 384 Man formed fol. 492 Maspha what it signifieth fol. 633 Moyses his birth fol. 665 Minerua vvho she vvas fol. 668 Marathus vvho he vvas fol. 673 Minos vvho he vvas fol. 677 Minotaure vvhat it vvas fol. 679. Medusa vvho she vvas fol. 683 Musaeus vvho he vvas fol. 988. Mycenae vvhy so called fol. 690. Mnestheus vvho hee vvas fol. 697. Melanthus vvho hee vvas fol. 699. Micheas the prophet fol. 713. Micheas his prophecy fol. 776. Man desireth foure things by nature fol. 751. Man vvhat he is fol. 755. Miracles related by Augustine fol. 883. N NAsica prohibiteth sitting at plaies fol. 47. Neptunes prophesie fol. 108. Numitor and his children fol. 112. Nigidius Figulus who he was fol. 201. Nero Caesar who he was fol. 225. Niniuy the Citty fol. 576. Number of seauen signifieth the churches perfection fol. 625. Nabuchadonosors warres fol. 709. Naum vvhen hee liued fol. 718. Niniuy a figure of the church fol. 734. Natures primitiue gifts fol. 755. O OPtimates who they vvere fol. 91. Olympus vvhat Mount it is fol. 569. Osyris who hee was fol. 662. Ogyges vvho he was fol. 668. Oedipus who hee was fol. 686. Orpheus who he was fol. 688. Ozias the prophet fol. 713. Origens opinion of the restauration of the diuells to their former state fol. 657. P PAlladium image fol. 4. Phaenix who he was fol. 9. 〈◊〉 bishop of Nola. fol. 17. People how they are stiled fol. 35. Priests called Galli fol. 57. Pericles who he was fol. 67. Plato accompted a Demigod fol. 73. Priapus a god fol. 75. Pomona a goddesse fol. 77. Patriots and the people deuided fol. 83. Porsenna his warres fol. 84. Portian and Sempronian lawes ibid. Posthumus who he was fol. 98. Prodigious sounds of battells fol. 100. Plato expells some poets fol. 74. Pyrrhus who hee was fol. 133. Pâ—…s warre fol. 145. Piety what it is fol. 183. Pompey his death fol. 231. Plato his ridle fol. 286. Pluto why so called fol. 289. Plato who hee was fol. 303. Porphyry who hee was fol. 319. Plotine who he vvas ibid. Proteus vvho he vvas fol. 374. Pygmees vvhat they bee fol. 582. Prophecy spoken to Heli fulfilled in Christ. fol. 628. Psalmes vvho made them fol. 640. Psaltery vvhat it is fol. 641. Philo vvho hee vvas fol. 649. Pelasgus vvho hee vvas fol. 659. Phoroneus vvhy called a iudge fol. 660. Prometheus vvho hee vvas fol. 665. Pandora vvho she vvas fol. 666. Phorbus who he vvas fol. 667. 〈◊〉 and Helle who they vvere fol. 〈◊〉 â—… 〈◊〉 the vvinged-horse fol. 684. Perseus who hee was fol. 687. Portumnus vvhat he is fol. 689. Picus vvho he vvas fol. 690. Pitacus vvho hee vvas fol. 710. Periander vvho hee vvas fol. 711. Ptolomy vvho hee vvas fol. 731. Philadelpus why so called fol. 732. Pompey his warres in Affrica fol. 736. Proselite what hee is fol. 740. Peter accused of sorcery fol. 746. Purgatory not to bee found before the day of iudgement fol. 857. Pauls vvords of the measure of fulnesse expounded fol. 897. Propagation not abolished though diminished by sinne fol. 907. R ROmaines iudgement in a case of life and death fol. 31. Romaines greedy of praise fol. 32. Romane orders fol. 73. Romane priests called Flamines fol. 76. Romulus a god fol. 77. Rome taken by the Galles fol. 93. Romaine Theater first erected fol. fol. 47. Romes salutations fol. 86. Rome punishing offenders fol. 84. Romaine gouernment three-fold fol. 91. Remus his death fol. 113. Romulus his death fol. 127. Regulus his fidelity 223. Radagasius King of the Gothes fol. 229. Roinocorura vvhat it is fol. 600. Repentance of God what it is fol. 632. Rabbi Salomons opinion of the authors of the psalmes fol. 641. Rhadamanthus vvho he was fol. 700. Roboams folly ibid. Rome second Babilon fol. 702. Rome imperious Babilon fol. 763. S Syracusa a Citty fol 11. Sacking of a Citty fol. 12. Scipio Nasica who he was fol. 45. Sanctuaries what they were fol. 49. Scipio's who they vvere fol. 66. Scipio's which vvere bretheren fol. 68. Seditions betweene great men and people fol. 79. Sabine virgins forced fol. 80. Sardanapalus last King of the Assyrians fol. 86. Sardanapalus his Epitaph ibid. Sylla who he was fol. 93. Sylla and Marius his vvar ibid. Sylla his cruelty fol. 98. Sempronian law fol. 109. Saguntum vvhat it vvas fol. 138. Salues vvarre fol. 145. Sertorius his death fol. 149. Scaeuola his fortitude fol. 179. Siluer when first coyned fol. 181. Socrates who he was fol. 300. Schooles of Athens fol. 319. Scripture speaketh of God according to our vveake vnderstanding fol. 565. Sauls reiections a figure of Christs kingdom fol. 632. Salomon a figure of Christ. fol. 634. Syon vvhat it signifieth fol. 643. Sotadicall verses vvhat they are fol. 642. Sycionians first King fol. 657. Semiramis who she was ibid. Sarpedon who he was fol. 677. Sphynx her riddle fol. 686. Stercutius who he vvas fol. 691. Swinging games fol. 698. Sangus vvho he was ibid. Sybils vvho they vvere fol. 703. Sages or vvise men of Greece fol. 710.
The inuention of Plaies Tragedy Comedy Eupolis Alcibiades Three kindes of Comedies Old Meane Nevv 〈◊〉 Satyres The Satyres The first nevv â—…omedy at Rome Palliaâ—… Togata Praetextata Trabcata Tabernaria The Mimikes Floralia Cato Tullyes bookes de republica The Sciâ—… Old comedies Aristophanes â—…is Nebuâ—…ae Cleon. Aristophanâ—…s his â—…quites Cleophon Hiperbolus The Censor Pericles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plautus Scipios the brethren Caecilius Cato the elder The Portian law Capite dimiaui what Occentare what it is Aschines Aristodemus Al vnclean spirits are vvicked diuills The Labâ—…s Sad sacrifices curia vvhat Terence The infamy of Stage players Decimus Laberius The Attellan comedies The Censors vievv of the city The orders of the Romaines The parts of a Syllogisme Paris copy defectiue Plato held a Demigod Actor Author Plaier What Poets Plato expells Humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suadere Persuadere Medioxumi Heroes Nesciâ—… Towardlynesse Priapus Phallus seu Ihyphallus Cynocephaelus Anubis Febris a goddesse The Flamines The Iouiall Pomona Goddesse The Flamines Apex or crest Romulus is a God Quirinus The Athens law followed by Rome The lawes of the 12. 〈◊〉 Lycurgus 〈◊〉 〈◊〉 Tarquine Collatine depriued of office and put out of Rome Camillus exiled by his countries monstrous ingratitude Seditions betwixt the great men and the people Lawe Good Right and reason aquum bonum Budaeus his praises 〈…〉 Thalassus The confederation against Romulus Mount Caelius Consus a god The first Consulls Camillus Asse Aes graue all one The common corruption before Christs comming Christ the founder of a new citie The death of Tarquin the proud The diuisions of the people froÌ„ the Patriots The 〈◊〉 of Africa Plinius corrected Porsenna his 〈◊〉 Hovv offenders were punished at Rome The Portian Sempronian lavves Act. 22. The Agrarian lavves The first departure of the people The Tribunes The second departure Saluste phrase Syâ—…scere 〈◊〉 〈◊〉 〈◊〉 In the City of God his will is all the lavv Exactors or taxe-takers The verses of the leter Y. No word of this in the edition of Paris A description of the publike corruption The salutations at Rome Sardanapalus Sardanapalus his epitaph The harmony of the common wealth A common wealth An estate gouerned without â—…tice is no common weale Psal. 87. 3. Tiberius Gracchus The death of Aâ—…ilian Scipio The three learned Athenian Ambassadors L. Furius Pylus A commoÌ„-wealth not gouerned without iniustice The vse of a definition Rod. Agricola The three formes of Rule Optimates Tyrannus what and whence Friendship faction Ennius Diffamarê how vsed Not a word of this in our Paris print Euill manners chase â—…vay the gods The Gracchi Marius Cinna Carbo The originall of the ciuill warre betweene Sylla and Marius Sylla The calling out of the gods The Galles take Rome The Capitolls Geese Egipts beast gods The gods honors at Rome The happy successe of wicked Marius Marius his cruelty Metellus his felicity Paris copy â—…eanes 〈◊〉 this Cateline Marius his fligt Marica The forme of a crownâ—… of gold in the liuer of a Calfe Sylla his crueltie Pâ—…sthumius Mithridaces The deuils together by the cares amongst themselues The Gods examples furthered the vvarres Prodigious sounds of battles heard Brethren killing one another 2. Cor. 11. The deuils incite men to mischief by wicked instigations The Goddesse Flora. The office of the Aedile * He meaneth they haue bin a great enlargement of the true Church of God vpon earth by suffring so constantly The happines that the deuills can bestow on men Fabucius Vertues seedes Day how vsed Per Ioue unlapidem Apollo and Neptune worke the building of Troy Iliad 2. Aeneid 5. Neptunes Prophecy Apollo fauoreth the Troians The law Sempronian of iudgements The Plautian The Cornelian The Aurelian Romulus his â—…atner Aeneas his mother Caesars family Gen. 6. The benefit of being held diuine Numitor his children The punishment of the offending vestall No lawe against adultery before Augustus The lawe Iuliana Parricide Numa's â—…aw Remus his death Sylla's side stronger then Marius his The deuills carâ—… to deceiue C. Fimbria The Palladium Peace bestovved on the vnvvorthy Numa's peace of 43. or 39. yeares Ianus The first Kings practises The first Kings Fiue ages of men Paris copy leaues out this intirely Aristonicus Craâ—…us death The gods in a sweate Antiochuâ—… Cumae Aesculapius But best of all by Liuie hâ—… leaue to say with the text Pessinus for Pessinus was a towne in in Phrygia where Cybel had a temple before she had any at Rome Metamorph. Sellers of smoake Aemathia Andromache Tarpeia Stator Rome had no iust cause of war against Alba. Psal. 10. 3. As they did in Rome to fight for â—…heir lines Alba. The two Cyri. Magnus Rex The Theater Amphitheater The sunnes naturall Eclipse at Romulus his death Luc. 13. Romulu his deaâ—… Eclipses Tullus Hostilius Tarquinius Priscus The Capitol Getulia For it is said Brutus was â—…arquins kiâ—…man Bed-spreading 〈◊〉 vsed at Rome A Brood-man Capitae censi Pyrrhus Heâ—…aclear victory Archiatri Tibers inundation Fire in the Citty The secular plaies An Age. The Tauâ—…ian games Mettellus The masâ—…cre of Câ—… The Ring The volons Iâ—…s Saguntus Scipio African The Gallogrecians The lawe Uoconian Tripudium Solistimum Diuerse Mithridates Prodigies in the catle The confederats â—…rre Septimuleius Anagninus Discord a goddesse Concords Temple The cause of Troyes destruction The slaues warre The pirate war Nobles slaine by Cynna Marius C. Fimbria Licinius Bebius Catulus Marius his Sonne Scaeuola Tables of proscription The Bebii Marius Graâ—…idianus his death Sulmo Sertorius Cateline Lepidus Catulus Cn. Pompey Iul. Caesar. C. Octauius The Triumviri Christ borne Luc. 2. Ciceroes death Caesars death M. Antony Brutus Locusts in Africa Pestilence Sabaea Prodigies Pâ—…ying serâ—… lbis whv worshiped in Egipt Paris copie doth leaue out this betweene these markes Aetna Catina Christian Religion False gods varro Varro's antiquities Lady Pecunia Ill manners Mat. 5. Apuleius 〈◊〉 Platonist Phaeton Aetnas burning This note is left ouâ—… in Paris copy The comparison of poore quiet and rich trouble 〈◊〉 Pâ—… 2. 19 Stoicisme like to Christianitie Bellum warre of whence A pirates words to Alexander The leaders of the fugitiues Iust forme of kingdom Florus The first Kings Ninus The fâ—…rst warre The Greeke lyâ—…s The Assyrian Monarchie When Augustine wrote this worke Astiages The Persian Monarchy Cloacina Venus Cloacina Volupia Angeronia Libentina Vaticanus Cunina Tutanus Tutilina Proserpina Hostire Flora. Chloris Lacturcia Matuca Runcina Carna Iupiter why so called Iuno and Terra the eaâ—…th al one Vaâ—… de ling laâ—… Saâ—…es Soâ—…ne 〈◊〉 Saturne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra Tellus Ceres Vesta Two 〈◊〉 The Ciprian virgines custom Mars Vulcan Iupiter Apollo The 〈◊〉 〈◊〉 〈◊〉 The Tripos The Pythia Mercury Ianus Ianiculus Diespiter Lucina Opigena Ilythia Carmentes Port Sceleraâ—…a Rumina Educa and Potina Venilia Cumaena The Muses Consuâ—… Sâ—…a The pretexta Laâ—…s 〈◊〉 â—…hat 〈◊〉 Aeneid 6. Victoria a Goddesse Math. 11. 29. Stimula Hora. â—…urcia Faelicity
that sorrow in the Scriptures though it be not expressed so yet it is vnderstood to bee a fruitlesse repentance conâ—…oyned with a corporall torment for the scripture saith the vengeance of the flesh of the wicked is fire and the worme hee might haue said more briefely the vengance of the wicked why did hee then ad of the flesh but to shew that both those plagues the fire and the worme shal be corporall If hee added it because that man shal be thus plagued for liuing according to the flesh for it is therefore that hee incurreth the second death which the Apostle meaneth of when hee saith If yee liue after the flesh yee die but euery man beleeue as hee like either giuing the fire truely to the body and the worme figuratiuely to the soule or both properly to the body for we haue fully proued already that a creature may burne and yet not consume may liue in paine and yet not dye which he that denyeth knoweth not him that is the author of all natures wonders that God who hath made all the miracles that I erst recounted and thousand thousands more and more admirable shutting them all in the world the most admirable worke of all Let euery man therefore choose what to thinke of this whether both the fire and the worme plague the body or whether the worme haue a metaphoricall reference to the soule The truth of this question shall then appeare plaine when the knowledge of the Saints shall bee such as shall require no triall of it but onely shal be fully satisfied and resolued by the perfection and plenitude of the diuine sapience We know but now in part vntill that which is perfect be come but yet may wee not beleeue those bodies to be such that the fire can worke them no anguish nor torment L. VIVES THeir a worme Is. 66. 24. this is the worme of conscience Hierome vpon this place Nor is there any villany saith Seneca how euer fortunate that escapeth vnpunished but is plague to it selfe by wringing the conscience with feare and distrust And this is Epicurus his reason to proue that man was created to avoyd sinne because hauing committed it it scourgeth the conscience and maketh it feare euen without all cause of feare This out of Seneca â—…pist lib. â—…6 And so singeth Iuuenall in these words Exemplo quodâ—…unque malo committitur ipsi Dâ—…splicet auctori prima est haec vltio quòd se Iudice nemo nocens absoluitur c. Each deed of mischiefe first of all dislikes The authout with this whip Reuenge first strikes That no stain'd thought can cleare it selfe c. And by and by after Cur tamen hos tuâ—… Euasisse putes quos diriconscia facti Mens habet â—…ttionitos surdo verbere caedit Occultum quatiente animo tortore flagellum Poena autem vehemens multo saeuior illis Quas Ceditius grauis inuenit Rhadamanthus Nocte dieque suum gestare in pectore testem But why should you suppose Them free whose soule blackt ore with ougly deeds Affrights and teares the conscience still and feeds Reuenge by nousling terrour feare and warre Euen in it selfe O plagues farre lighter farre To beare guilts blisters in a brest vnsound Then Rhadamant or sterne Ceditius found Nay the conscience confoundeth more then a thousand witnesses Tully holdes there are no other hell furies then those stings of conscience and that the Poets had that inuention from hence In l. Pis. Pro Rosâ—… Amerin Hereof you may read more in Quintilians Orations Whether the fyre of hell if it be corporall can take effect vpon the incorporeall deuills CHAP. 10. BVt here now is another question whether this fire if it plague not spiritually but onely by a bodily touch can inflict any torment vpon the deuill and his Angels they are to remaine in one fire with the damned according to our Sauiours owne words Depart from mee you cursed into euerlasting fire which is prepared for the deuill and his Angels But the deuills according as some learned men suppose haue bodies of condensate ayre such as wee feele in a winde and this ayre is passible and may suffer burning the heating of bathes prooueth where the ayre is set on fire to heate the water and doth that which first it suffereth If any will oppose and say the deuills haue no bodies at all the matter is not great nor much to be stood vpon For why may not vnbodyed spirits feele the force of bodily fire as well as mans incorporeall soule is now included in a carnall shape and shall at that day be bound into a body for euer These spirituall deuils therefore or those deuillish spirits though strangely yet shall they bee truly bound in this corporall fire which shall torment them for all that they are incorporeall Nor shall they bee so bound in it that they shall giue it a soule as it were and so become both one liuing creature but as I sayd by a wonderfull power shall they be so bound that in steed of giuing it life they shal frÌ„o it receiue intollerable torment although the coherence of spirits and bodies whereby both become one creature bee as admirable and exceede all humaine capacitie And surely I should thinke the deuills shall burne them as the riche glutton did when hee cryed saying I am tormented in this flame but that I should be answered that that fire was such as his tongue was to coole which hee seeing Lazarus a farre of intreated him to helpe him with a little water on the tippe of his finger Hee was not then in the body but in soule onely such likewise that is incorporeall was the fire hee burned in and the water hee wished for as the dreames of those that sleepe and the vision of men in extasies are which present the formes of bodies and yet are not bodies indeed And though man see these things onely in spirit yet thinketh he him-selfe so like to his body that hee cannot discerne whether hee haue it on or no. But that hell that â—…ake of fire and brimstone shall bee reall and the fire corporall burning both men and deuills the one in flesh and the other in ayre the one iâ—… the body adhaerent to the spirit and the other in spirit onely adhaerent to the fire and yet not infusing life but feeling torment for one fire shall torment both men and Deuills Christ hath spoken it Whether it bee not iustice that the time of the paines should be proportioned to the time of the sinnes and crimes CHAP. 11. BVt some of the aduersaries of Gods citty hold it iniustice for him that hath offended but temporally to be bound to suffer paine eternally this they say is â—…ly vnâ—… As though they knew any law chat adapted the time of the punishment to the time in which the crime was committed Eight kinde of punishments dâ—…th Tully affirme the lawes to inflict Damages imprisonment whipping like for like publicke