pouerty could not deserue to bee beleeued of the enemie yet should hee not bee put to this paine without an heauenly reward for his paines L. VIVES INward a man The minde being often so vsed in Pauls Epistles b Coueteousnesse of mony The vulgar translation hath Cupiditas but Augustine hath auaritia a better word for the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue of money c Many sorrowes Thus farre Paul d Poore without He meaneth the Apostle Paul e Naked The words of Iob comforting himselfe in the losse of his goodes and children f elsewhere namely in the same chapter Verse 17. g Rich in good workes In these thinges they shall bee rich indeed h Kept more safely Laying vp the treasure of eternity for them-selues in heauen in that they haue giuen freely vnto the poore and needie Which is declared by that which followeth in the same chapter of Mathew beeing Christes owne workes i And therefore one Paulinus The Gothes hauing sackt Rome and ouer-running all Latium the 〈◊〉 Campania Calabria Salentinum Apulia or Aprutium spoyling and wasting al as they went like a generall deluge their fury extended as far as Consentia a Citty in Calabria called now Cosenza and forty yeares after that Genserike with the Moores and Vandals brake out again tooke Rome filling all Campania with ruine raized the citty of Nola. Of which Cittie at that time Paulinus was Bishop as Paulus Diaconus writeth a most holy and as Saint Gregory saith an eloquent man exceedingly read in humaine learning and not altogether void of the spirit of prophecie who hauing spent all hee had in redeeming Christian captiues and seeing a widow bewayling her captiue sonne and powring forth her pious lamentations mixt with teares his pietie so vrged him that hee could not rest vntill hee had crossed ouer into Affricke with the widow where her sonne was prisoner And there by exchange of him-selfe for hir sonne redeemed him and gaue him free vnto his mother Now his sanctity growing admirable in the eies of the Barbarians hee had the freedome of all his cittizens giuen him and so was sent backe to his country Thereof read at large in Gregories third booke of Dialogues But I thinke Augustine speakes not of this later invasion for then was Paulinus departed this life but of the first irruption of the Gothes k Whereby them-selues were good Namely their vertue which no man can depriue them off and that onely is the good which makes the possessors good For if riches bee good as Tully saith in his Paradoxes why do they not make them good that inioy them l Mammon Mammon after Hierome is a Syriake word signifying that vnto them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth vnto the Greekes namely Ritches Augustine elswere saith that Mammon in the Punike language is gaine and that the Affrican and Hebrew tongues do accord in the signification of many wordes Serm. de verb. Dom. quaest Euang. Of the end of this transitory life whether it be long or short CHAP. 10. THe extremity of famine they say destroyed many Christians in these inuasions Well euen of this also the faithfull by induring it patiently haue made good vse For such as the famine made an end off it deliueuered from the euils of this life as well as any other bodily disease could doe such as it ended not it taught them a sparing diet and ablenesse to faste Yea but many Christians were destroyed by the foulest variety that might bee falling by so many sortes of death why this is not to bee disliked off since it is common to all that euer haue beene borne This I know that no man is dead that should not at lengâ—…h haue died For the liues ending makes the long life and the short all one neither is their one better and another worse nor one longer then another shorter which is not in this end made equall And what skils it what kind of death do dispatch our life when he that dieth cannot bee forced to die againe And seeing that euery mortall man in the daily casualties of this life is threatned continually with inumerable sortes of death as long as he is vncertaine which of them he shall taste tell me whether it were better to a suffer but one in dying once for euer or still to liue in continual feare then al those extreames of death I know how vnworthy a choice it were to choose rather to liue vnder the awe of so many deathes then by once dying to bee freed from all their feare for euer But it is one thing when the weake sensitiue flesh doth feare it and another when the purified reason of the soule ouer-comes it A bad death neuer followes a good life for there is nothing that maketh death bad but that estate which followeth death Therfore let not their care that needes must dye bee imployed vppon the manner of their death but vppon the estate that they are eternally to inherit after death Wherefore seeing that all Christians know that the death of the religious b begger amongst the dogs licking his sores was better theÌ„ the death of the wicked rich man in all his c silks and purples what power hath the horrour of any kind of death to affright their soules that haue ledde a vertuous life L. VIVES SVffer but one So said Caesar that hee had rather suffer one death at once then feare it continually b Religious begger the story is at large in Saint Luke the 16. Chapter beginning at the 19. verse of Lazarus and the rich glutton c. c Silks Byssus is a kinde of most delicate line as Plinie saith in his naturall history lib. 19. Of buryall of the dead that it is not preiudiciall to the state of a Christian soule to be forbidden it CHAP 11. OH but in this great slaughter the dead could not bee buryed Tush our holy faith regards not that holding fast the promise It is not so fraile as to think that the rauenous beasts can depriue the body of any part to be wanting in the resurrection where not a hayre of the head shall be missing Nor would the scripture haue said Feare not them that kill the bodie but are not able to kill the soule if that which the foe could doe vnto our dead bodies in this world should any way preiudice our perfection in the world to come Vnlesse any man will be so absurd as to contend that they that can kil the body are not to be feared before death least they should kill it but after death least hauing killed it they should not permit it buriall Is it false then which Christ saith Those that kill the body after they can do no more and that they haue power to do so much hurt vnto the dead carkasse God forbid that should be false which is spoken by the truth it selfe Therefore it is said they do something in killing because then they afflict the bodyly sence for a while but afterwards
false diuinity they gaue such pernicious authority But let them reade our lawes and they shall heare them thundering out of diuine oracles and Gods cloudes as it were against auarice and luxurie by the mouthes of the Prophets by the Ghospell the Apostles their actes and their Epistles so diuinely and so excellently all the people flocking together to heare them not as to a vaine and iangling Philosophicall disputation but as to an admonition from Heauen And yet these wretches will not blame their gods for letting their weale-publike bee so fowlely bespotted with enormous impieties before the comming of Christ but what-soeuer miserie or affliction their effeminate and vnmanlie pride hath tasted of since this comming that the Christian Religion is sure to haue in their teeth withall The good rules and precepts whereof concerning honesty and integritie of manners if all the Kings of the earth and all people Princes and all the iudges of the earth young men and Virgins olde men Children all ages and sexes capable of reason and euen the very souldiars and a taxe-takers themselues to whome Iohn Baptist speaketh would heare and regard well their common-wealths would not onelie adorne this earth belowe with present honestie but would ascend vppe to Heauen there to sit on the highest point of eternall glorie But because this man doth but heare and that man doth not regard and the third doth despise it and farre more doe loue the b stroaking hand of viciousnesse then the rougher touch of vertue Christs children are commaunded to endure with patience the calamities that fall vpon them by the ministers of a wicked common-wealth bee they Kings Princes Iudges Souldiours and Gouernours ritch or poore bound or free of what sexe or sort soeuer they must beare all with patience beeing by their suffrance heere to attaine a most glorious place in that Royall and c Imperiall Citty of Angells aboue and in that Heauenlie common-wealth where the will of Almightie GOD is their onelie lawe and his lawe their will L. VIVES SOuldiours and a taxe-takers Luke 3. 12. 13. Then came there Publicanes to bee baptized and sayd vnto him Mayster what shall wee doe And hee sayd vnto them Require no more then that which is appointed vnto you Require in this place in the vulgar Latine is Facite in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Erasmus first of all noted is to bee translated Exigite exacte or require and hence it is that Saint Augustine doth rightly name the Exactores taxe-takers which were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Publicanes b The stroaking hand of viciousnesse Hee allu deth vnto Hesiods two waies to vice and vertue which Virgill or as some say Ausonius immitated in that same poeme of Pythagoras his letter c Imperiall Augustissima it must needes bee and not Angustissima most straite or narrow But withall take a certaine Friars note with you I had almost tould his name who affirmed that heauens court is called Augusta heere because the way is straight as Christ our Sauiour saith that leadeth vnto life and few thera are that enter in thereat And that his auditors might beare it the better away he shut it vp in this fine verse Arcta est via verè quae ducit ad gaudia vitae The way is straight and quickly mist that leads vs vp to glories blist He shewed plainely that he cared not greatly for true position or quantity of syllables so that he made it goe roundly off and sound well Of what kinde of happinesse and of what conditions the accusers of Christianity desire to pertake CHAP. 20. BVt such worshippers and such louers of those vicious gods whome they reioyce to followe and immitate in all villanies and mischieues those doe neuer respect the goodnesse or the integrity of the common-wealth No say they let it but stand let it but bee ritch and victorious or which is best of all let it but enioy security and peace and what care wee Yes marrie it doth beelong to our care that euerie one might haue meanes to increase his wealth to nourish the expense of his continuall riot and wherewithall the greater might still keepe vnder the meaner Let the poore obey the ritch for their bellies sakes and that they may liue at ease vnder their protections Let the ritch abuse the poore in their huge attendaunces and mynistring to their sumptuousnesse Let the people applaude such as afford them delightes not such as proferre them good counsells Let nought that is hard bee enioyned nought that is impure bee prohibited Let not the Kings care bee howe good but howe subiect his people bee Let not subdued Prouinces serue their Kings as reformers of their manners but as the Lords of their Estates and the procurers of their pleasures Not honouring them sincerely but fearing them seruilely Let the lawes looke to him that lookes after another mans possessions rather then him that lookes not after his owne life Let no man bee brought before the Iudges but such as haue offered violence vnto others Estates houses or persons But for a mans owne let it bee free for him to vse it as hee list and so of other mens if they consent Let their bee good store of Common Harlottes either for all that please to vse them or for those that cannot keepe priuate ones Let stately and sumptuous houses bee erected banquets and feasts sollemnized let a man drinke eate game and reuell day and night where hee may or will a let dauncing bee ordinarie in all places let luxurious and bloudy delightes fill the Theater with dishonest wordes and shewes freelie and vncontroulled And let him bee held an enemie to the publike good that is an opposite vnto this felicitie Let the people turne away their eares from all such as shall assaie to disswade or alter them let them banish them let them kill them Let them bee eternized for gods that shall procure the people this happinesse and preserue what they haue procured Let them haue what glorie or worshippe they will what plaies they will or can exact of their worshippers onely let them worke so that this felicity stand secure from enemy pestilence and all other inconueniences Now tell mee what reasonable creature would wish such a state not vnto Rome but euen to the house of b Sardanapalus which whilom King was so farre giuen ouer to his pleasures that he caused it to bee written vpon his graue that hee onely as then possessed that which his luxury in his life time had wasted Now if those fellowes had but a King like this that would nousle them in these impurities and neuer controull nor correct them in any such courses they would bee readier to erect a Temple to him and giue him a Flamine then euer were the old Romaines to do so vnto Romulus L. VIVES LEt a Dancings Saltationes in the Bruges copy it is Salutationes in Coleynes it was Salutiones but the letter v. is
althings in number weight measure that if he should say too much of number hee should seeme both to neglect his owne grauity and measure and the wise-mans c Let this The Iewes in the religious keeping of their Sabboth shew that 7. was a number of much mistery Hierome in Esay Gellius lib. 3. and his emulator Macrobius in Somn. Scip. lib. 1. record the power of it in Heauen the Sea and in Men. The Pythagorists as Chalcidius writeth included all perfection nature sufficiency herein And wee Christians hold it sacred in many of our religious misteries d That 3. is An euen number sayth Euclid is that which is diuisible by two the odde is the contrary Three is not diuisible into two nor any for one is no number Foure is diuided into two and by vnites and this foure was the first number that gotte to halfes as Macrobius sayth who therefore commendeth 7. by the same reason that Aug. vseth here e For all Aug. in Epist. ad Galat. f By this number Serm. de verb dom in monte This appellation ariseth from the giftes shewne in Esay Chap. 32. Of their opinion that held Angels to be created before the world CHAP. 32. BVt if some oppose and say that that place Let there be light and there was light was not meant of the Angels creation but of some a other corporall light and teach that the Angels wer made not only before the firmament diuiding the waters and called heauen but euen before these words were spoken In the beginning God made heauen and earth Taking not this place as if nothing had bene made before but because God made all by his Wisedome and Worde whome the Scripture also calleth a a beginning as answered also to the Iewes when they inquired what he was I will not contend because I delight so in the intimation of the Trinity in the first chapter of Genesis For hauing said In the beginning God made heauen and earth that is the Father created it in the Son as the Psalme saith O Lord how manyfold are thy workes In thy wisedome madest thou them all presently after he mentioneth the Holy Spirit For hauing shewed the fashion of earth and what a huge masse of the future creation God called heauen and earth The earth was without forme void and darknesse was vpon the deepe to perfect his mention of the Trinity he added c And the spirit of the Lord moued vpon the waters Let each one take it as he liketh it is so profound that learning may produce diuers opinions herein all faithfull and true ones so that none doubt that the Angels are placed in the high heauens not as coeternals with God but as sure of eternall felicity To whose society Christ did not onely teach that his little ones belonged saying They shall be equal vvith the Angels of God but shewes further the very contemplation of the Angels saying Se that you despise not one of these little ones for I say vnto you that in heauen their Angels alway behold the face of my Father vvhich is in Heauen L. VIVES SOme a other corporeall Adhering to some body b Beginning I reproue not the diuines in calling Christ a beginning For he is the meane of the worlds creation and cheefe of all that the Father begotte But I hold it no fit collection from his answere to the Iewes It were better to say so because it was true then because Iohn wrote so who thought not so The heretikes make vs such arguments to scorne vs with at all occasion offered But what that wisely and freely religious Father Hierome held of the first verse of Genesis I will now relate Many as Iason in Papisc Tertull. contra Praxeam and Hillar in Psalm Hold that the Hebrew text hath In the Sonne God made Heauen and earth which is directly false For the 70. Symachus and Theodotion translate it In the beginning The Hebrew is Beresith which Aquila translates in Capitulo not Ba-ben in the Son So then the sence rather then the translation giueth it vnto Christ who is called the Creator of Heauen and earth as well in the front of Genesis the head of all bookes as in S. Iohns Ghospell So the Psalmist saith in his person In the head of the booke it is written of me viz. of Genesis and of Iohn Al things were made by it without it was made nothing c. But we must know that this book is called Beresith the Hebrewes vsing to put their books names in their beginnings Thus much word for word out of Hierome c And the spirit That which wee translate Ferebatur moued sayth Hierome the Hebrewes read Marahefet forwhich we may fitly interprete incubabat brooded or cherished as the hen doth heregges with heate Therfore was it not the spirit of the world as some thinke but the holy spirite that is called the quickner of all things from the beginning If the Quickner then the maker if the Maker then the God If thou send forth thy word saith he they are created Of the two different societies of Angels not vnfitly tearmed light and darkenesse CHAP. 33. THat some Angels offended and therfore were thrust into prisons in the worlds lowest parts vntill the day of their last iudiciall damnation S. Peter testifieth playnely saying That God spared not the Angels that had sinned but cast them downe into hell and deliuered them into a chaynes of darkenesse to be kept vnto damnation Now whether Gods prescience seperated these from the other who doubteth that he called the other light worthily who denyeth Are not we heare on earth by faith and hope of equality with them already ere wee haue it called light by the Apostle Ye were once darkenesse saith he but are now light in the Lord. And well doe these perceiue the other Apostaticall powers are called darkenesse who consider them rightly or beleeue them to bee worse then the worst vnbeleeuer Wherefore though that light which GOD sayd should bee and it was bee one thing and the darkenesse from which GOD seperated the light bee another yet the obscurity of this opinion of these two societies the one inioying GOD the other swelling in b pride the one to whome it sayd Praise GOD all â—…ee his Angels the other whose Prince said All these will I giue thee if thou wilt fall downe and worship mee the one inflamed with GOD'S loue the other blowne bigge with selfe-loue whereas it is sayd God resisteth the proud and giueth grace to the lowly the one in the highest heauens the other in the obscurest ayre the one piously quiet the other madly turbulent the one punishing or releeuing according to Gods c iustice and mercy the other raging with the ouer vnreasonable desire to hurt and subdue the one allowed GODS Minister to all good the other restrayned by GOD from doing d the desired hurt the one scorning the other for doing good against their wills
actiue The Greekes indeede 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilt thou bee turned away b From the bonds The bonds of hell say 〈◊〉 â—…kes making this earth an hell vnto Christ beeing descended from heauen but 〈◊〉 〈◊〉 reading is better Another verse of the former Psalme and the persons to whome it belongeth CHAP. 12. THE residue of this Psalme in these wordes Lord where are thy olde mercies which thou sworest vnto Dauid in thy truth Lord remember the 〈◊〉 of thy seruants by many nations that haue scorned them because they 〈◊〉 â—…oached the foote-steps of thine annointed whether it haue reference 〈◊〉 〈◊〉 Israelites that expected this promise made vnto Dauid or to the spiriâ—…â—…sraelites the Christians it is a question worth deciding This was written or spoaken in the time of Ethan whose name the title of the Psalme beareth which was also in Dauids reigne so that these words Lord where are thine old mercies which thou swarest vnto Dauid in thy truth could not then bee spoaken but that the Prophet bare a type of some-what long after to ensue to wit at such time as the time of Dauid wherein those mercies were promised might seeme ancient It may further bee vnderstood b because that many nations that persecuted the Christians cast them in the teeth with the passion of Christ which hee calleth his change to witte beeing made immortall by death Christs change also in this respect may bee a reproach vnto the Israelites because they expected him and the nations onely receiued him and this the beleeuers of the New Testament reproche them for who continue in the Olde so that the Prophet may say Lord remember the reproache of thy seruants because heere-after GOD not forgetting to pitty them they shall beleeue also But I like the former meaning better for the words LORD remember the reproach of thy seruants c. cannot bee sayd of the enemies of CHRIST to whome it is a reproche that CHRIST left them and came to the nations Such Iewes are no seruants of GOD but of them onely who hauing endured great persecutions for the name of CHRIST can remember that high kingdome promised vnto Dauids seede and say in desire thereof knocking seeking and asking Where are thine olde mercies Lord which thou swaredst vnto thy seruant Dauid Lord remember c. because thine enemies haue held thy change a destruction and vpbraided it in thine annointed And what is Lord remember but Lord haue mercy and for my pacience giue mee that height which thou swarest vnto Dauid in thy truth If wee make the Iewes speake this it must bee those seruants of GOD that suffered the captiuity in Babilon before CHRISTS comming and knew what the change of CHRIST was and that there was no earthly nor transitory felicitie to bee expected by it such as Salomon had for a few yeares but that eternall and spirituall kingdome which the Infidell nations not apprehending as then cast the change of the annointed in their dishes but vnknowinglie and vnto those that knew it And therefore that last verse of the Psalme Blessed bee the Lord for euer-more Amen Amen agreeth fitly inough with the people of the celestiall Hierusalem place them as you please hidden in the Old Testament before the reuelation of the New or manifested in the New when it was fully reuealed For GODS blessing vpon the seede of Dauid is not to bee expected onely for a while as Salomon had it but for euer and therefore followeth Amen Amen The hope confirmed the worde is doubled This Dauid vnderstanding in the second of the Kings whence wee digressed in this Psalme saith Thou hast spoken of thy seruants house for a great while And then a little after Now therefore begin blesse the house of thy seruant for euer c. because then hee was to beget a sonne by whome his progenie should descend vnto Christ in whome his house and the house of God should bee one and that eternall It is Dauids house because of Dauids seede and the same is Gods house because of his Temple built of soules and not of stones wherein Gods people may dwell for euer in with him and he for euer in and with them he filling them and they being full of him God being all in all their reward in peace and their fortitude in warre And whereas Nathan had said before thus saith the Lord shalt thou beuild me an house now Dauid saith vpon that thou O Lord of hostes the God of Israel hast reuealed vnto thy seruant saying I will build thee an house This house do wee build by liuing well and the Lord by giuing vs power to liue well for vnlesse the Lord build the house their labour is 〈◊〉 lost that build it And at the last dedication of this house shall the word of the Lord bee fulfilled that Nathan spoke saying I will appoynt a place for my people Israel and will plant it and it shall dwell by it selfe and be no more moued nor shall the 〈◊〉 people trouble it any more as it hath done since the time that I appoynted Iudgeâ—… 〈◊〉 â—…y people Israel L. VIVES THe time of a Ethan Ethan and Asaph were players vpon the brazen Cymballs before the Arke in Dauids time 1. Chronicles 15. the Greeke and the Latine call Ethan an Israeâ—… but I thinke he was rather an Iezraelite of the towne of Iezrael in the tribe of Iudah and the borders of Isacher betweene Scythopolis and the Legion or an Ezraite of Ezran in the tribâ—… of Assur Howsoeuer he was Hierome out of the Hebrew calleth him an Ezrait But 〈◊〉 question he was not called an Israelite for no man hath any such peculiar name from his generall nation b Because that many There is a diuersity of reading in some other bookes but not so good as this we follow Whether the truth of the promised peace may be ascribed vnto Salomons time CHAP. 13. HE that looketh for this great good in this world is far wrong Can any one â—…nd the fulfilling of it vnto Salomons time No no the scriptures comâ—… it exellently as the figure of a future good But this one place the wicked 〈◊〉 〈◊〉 trouble it any more dissolueth this suspicion fully adding this further 〈◊〉 〈◊〉 〈◊〉 done since the time that I appoynted Iudges ouer my people Israel for the 〈◊〉 began to rule Israel before the Kings as soone as euer they had attayned 〈◊〉 â—…d of promise and the wicked that is the enemy troubled them sore and 〈◊〉 was the chance of warre yet had they longer peace in those times then 〈◊〉 â—…ey had in Salomons who raigned but fourty yeares â—…or vnder Iudge Aod 〈◊〉 â—…d eighty yeares peace Salomons time therefore cannot bee held the fulfilâ—… of those promises and much lesse any Kings besides his for no King had â—…ce that hee had nor any nation euer had kingdome wholly acquit from 〈◊〉 of foe because the mutability of humane estate can neuer grant any 〈◊〉 an
〈◊〉 In signe of Dommes-day the whole earth shall sweate Euer to reigne a King in heau'nly seate Shall come to iudge all flesh The faithfull and Vnfaithfull too before this God shall stand Seeing him high with Saints in Times last end Corporeall shall hee sit and thence extend His doome on soules The earth shall quite lie wast Ruin'd ore-growne with thornes and men shall cast Idolls away and treasure Searching fire Shall burne the ground and thence it shall inquire Through seas and skie and breake Hells blackest gates So shall free light salute the blessed states Of Saints the guilty lasting flames shall burne No act so hid but then to light shall turne Nor brest so close but GOD shall open wide Each where shall cries be heard and noyse beside Of gnashing teeth The Sunne shall from the skie Flie forth and starres no more mooue orderly Great Heauen shall be dissolu'd the Moone depriu'd Of all her light places at height arriu'd Deprest and valleys raised to their seate There shall be nought to mortalls high or great Hills shall lye leuell with the plaines the sea Endure no burthen and the earth as they Shall perish cleft with lightning euery spring And riuer burne The fatall Trumpe shall ring Vnto the world from heauen a dismall blast Including plagues to come for ill deedes past Old Chaos through the cleft masse shall bee seene Vnto this Barre shall all earths Kings conueene Riuers of fire and Brimstone flowing from heau'n e Iudicii signo Act. 1. 11. This Iesus who is taken vp to heauen shall so come as you haue seene him goe vp into heauen f Scilicet This verse is not in the Greeke nor is it added here for there must be twenty seauen g Sicanimae The Greeke is then shall all flesh come into free heauen and the fire shall take away the holy and the wicked for euer but because the sence is harsh I had rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so make it agree with the Latine interpretation h Exuret The bookes of consciences shall bee opened as it is in the Reuelation Of those here-after i Sanctorum Isay. 40. 4. Euery valley shall bee exalted and euery mountaine and hill shall bee layde lowe the crooked shall bee streight and the rough places plaine k Occultos High and 〈◊〉 shall then bee all one and neither offensiue pompe height and glorye shall no more domineere in particular but as the Apostle saith Then shall all principalities and powers bee annihilated that GOD may bee all in all For there is no greater plague then to bee vnder him that is blowne bigge with the false conceite of greatnesse hee groweth rich and consequently proud hee thinkes hee may domineere his father â—…as I marry was hee his pedigree is alway in his mouth and very likely a theefe a Butcher or a Swin-heard in the front of this his noble descent Another Tarre-lubber bragges that hee is a souldiour an ayde vnto the state in affaires military therefore will hee reare and teare downe goe whole Citties before him if any leaue their owne seates and come into his way or to take the wall of him not else l No word For the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning a word is alwayes aspirate now if we bring it into Latine aspirate wee must put H. before it and this deceiues the ignorant m Quadrate and solid A plaine quadrate is a number multiplyed once by it selfe as three times three then multiply the product by the first and you haue a solid as three times three is nine Heere is your quadrate plaine three times nine is twenty seauen that is the quadrate solide n Lactantius Lactantius following his Maister Arnobius hath written seauen most excellent and acute volumes against the Pagans nor haue wee any Christian that is a better Ciceronian then hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To th'faithlesse vniust hands then shall hee come Whose impure hands shall giue him blowes and some Shall from their foule mouthes poysoned spittle send Hee to their whips his holy back shall bend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus beate hee shall stand mute that none may ken Who was or whence the worde to speake to men And hee shall beare a thornie crowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They gaue him for drinke Vineger and Gall for meate This table of in-hospitalitie they set This is likewise in another verse of Sybills the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God thy good thou brainlesse sencelesse didst not know Who past and plaid in mortall words and works below A crowne of thornes and fearfull gall thou didst bestow In the next Chapter following the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temples veile shall rend in twaine and at mid-day Prodigious darkned night for three full houres shall stay In the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death shall shut vp his date with sleeping for three daies Then rising from the dead he turnes to the Sunne rayes The resurrections first-fruites to th'elect displayes o Of the resurrection Making away for the chosen by his resurrection so the Greeke implyeth Christ as the Apostle saith being the first borne of many brethren and the first fruites of those that sleepe The seauen Sages in Romulus his time Israel lead into captiuity Romulus dyeth and is deified CHAP. 24. IN Romulus his time liued Thales one of those who after the Theologicall Poets in which Orpheus was chiefe were called the Wise-men or Sages And a now did the Chaldaeans subdue the ten Tribes of Israell fallen before from Iuda and lead them all into Chaldaea captiue leauing onely the tribes of Iuda and Beniamin free who had their Kings seate at Hierusalem Romulus dying and beeing not to bee found was here-vpon deified which vse was now almost giuen ouer so that b in the Caesars times they did it rather vpon flattery then error and Tully commends Romulus highly in that hee could deserue those in so wise and learned an age though Philosophy were not yet in her height of subtile and acute positions and disputations But although in the later dayes they made no new Gods of men yet kept they their old ones still and gaue not ouer to worship them increasing superstition by their swarmes of Images whereof antiquity had none and the deuills working so powerfully with them that they got them to make publike presentations of the gods shames such as if they had bin vn-dreamed of before they would haue shamed to inuent as then After Romulus reigned Numa who stuffed all the Citty with false religion yet could hee not shape a God-head for him-selfe out of all this Chaos of his consecrations It seemes hee stowed