of beliefe And the Formall motiue or meanes that is reuelation of God is the formall finall and last resolution why we belieue infallibly such verityes to be true So that if one aske by what we are before prepared and disposed to belieue the truth it is by the credible testimonies if by what we are directed guided to know the truth it is by the Churches propositiō if by what we are assisted and enabled to assent infallibly to this truth it is by the habit of Faith if for what and why we doe actually formally and finally assent belieue the same truth it is for the reuelation of God As therefore the Samaritans at the first were prepared by the womans relation who told them that surely it was the Messias who had told her all that she had done to thinke it probable that he might be the Messias and the woman was as it were a proponent or propounding cause to them of him Many of the Samaritans belieued in him for the word of the woman giuing testimony that he told me all thinges whatsoeuer I haue done But afterwards hauing heard and conuersed with our Sauiour himselfe for two dayes they now sayd Not for thy saying O woman do we belieue for our selues haue heard and do know that this is the Sauiour of the world indeed So all Christians are first prepared by credible testimonies directed by Church authority to the knowledge and certainty of that truth but afterwards when the diuine reuelation it selfe as the word of our Sauiour is made knowne to them then do they now formally and finally not for the testimonies of credibility or Church proposition but for the diuine reuelation it self giue firme and infallible assent and beliefe to the verityes or articles of fayth And thus Catholike fayth is that which is for probable testimonies accepted as credible by Church proposed as infallible by an infused habit effected as supernaturall by diuine verity reuealed as truth infallible and necessary to be belieued This fayth is that which is the beginning and ground of iustification the way and gate to saluation vpō which the Church of Christ is founded and is as the life and soule of it which maketh vs members and partes of Christs Church we being by it and Baptisme inserted into his mystical body which maketh vs certainly infallibly belieue either expresly or implicitè all whatsoeuer articles of sayth God hath reuealed to his Church by his Apostles which is a necessary meane instrument or dispositiō to our iustification and saluation without which none are iustified and by which informed with charity all are iustifyed which is one entire fayth in all faithfull who for one motiue and by one proponent cause do belieue all one doctrine which being one and entire belieue as they ought eyther all articles of fayth explicitè or implicitè or none at all which by refusing to assent to any one article in which is questioned the ground of all is by infidelity lost to all and to conclude which distinguisheth a Catholike from an Heretike in that whosoeuer hath this fayth is a Catholike and whosoeuer wants it or looses it is an Infidell or Heretike and so out of state of grace and saluation And thus much for the order and manner of Gods working of fayth by these meanes in vs. Secondly for the necessity and efficacy of these meanes though all and euery one in particuler be ordinarily necessary to true and diuine supernaturall faith the credible testimonies as exteriour motiues to conuince our Vnderstanding that it may prudently accept of this faith as credible and worthy of beliefe the motion of grace and habit of fayth as interiour assistants that the Will may not resist but piously incline to consent determine the Vnderstāding to assent and that the Vnderstanding may obediently yeild assent to the misteries of fayth the materiall obiects as those which we are to belieue and the formall as that why we are to belieue all which are absolutly necessary to make fayth credible free and supernaturall and without them all faith is but humane false or fained yet in respect of vs and of our certainty of beliefe a proponent cause and that infallible which can be no other but the Churches authority is most important and necessary And first that a proponent cause is needfull all grant because faith being by hearing and hearing by the word of Christ some preacher or teacher is necessary to propose and teach vs what is to be belieued by vs for as fayth depends not vpon reason but vpon authority that of God affirming this or that to be true and commanding it to be belieued so this authority thus affirming this verity must be made knowne to vs by some directing or proponent meanes or els we cannot come to the knowledge of it 2. That this directing and proponent cause must be infallible so that it cannot erre it selfe nor propose to vs an errour or falshood to be belieued for a truth is proued for since God requires of vs a certainty infallibility of fayth and this our certainty must be had by some direction and proposition by which it is proposed made knowne to vs what we are certainly to belieue it must needes follow that this Proponent cause must be certaine and infallible or els our fayth directed and guided by it cannot be certaine Thence it followes that they who admit a proponent cause as the Protestants do their church and yet do admit it to be fallible and subiect to errour as all of them do their Church cannot haue any certaine and infallible fayth at all as wanting a necessary certaine and infallible meanes to propose and teach them this certaine and infallible fayth which is confirmed by S. Augustine who sayth That if Gods prouidence rule and gouerne humane matters we may not despaire but that there is a certaine authority appointed by the same God vpon which staying our selues as vpon a sure step we may be lifted vp to God Thirdly this certaine infallible proponent or directing cause is Church-authority which Church that it may infallibly direct vs we securely rely vpon it first Iesus Christ selected and made it not only his inheritance Which he hath chosen Or his house which he builded and gouerned Or his Temple of which himselfe is Priest but also his dearest spouse VVhich he espoused to himselfe alone in fayth and truth As a Virgin pure and vnspotted without corruption Yea as his owne body And one body with him VVhich as head he nourisheth cherisheth and sanctifieth making her glorious without spot And which he hath purchased with his pretious bloud Secondly he priuiledged it first with his owne presence promising to be with it all dayes euen to the consūmation of the world Next with the presence of the Holy Ghost The spirit of truth
it is Iudas damnation as the hauing of it is Iames his sauation Iudas therfore and that which I say of Iudas I say of all the reprobate is as much obliged vnder paine of his damnation to belieue as an article of his faith that he shal be saued as Iames or any elect is But whatsoeuer Iudas and all the reprobate or infidels are bound to belieue as an article of faith necessary to their saluation as wel as Iames and the elect must needs be true and that certainly and infallibly true whethersoeuer they do belieue it or no Therefore it must needs be true that as well Iudas and all the reprobate shal be saued as Iames and the elect The fundamental reason of which is this All diuine Faith of which kind and that the most chiefe the Protestants will haue this their Speciall Faith to be depends vpon diuine reuelation frō God this reuelation supposeth truth in the obiect or thing reuealed the obiect of truth or thing reuealed is aeterna veritatis and true in it selfe before it be belieued and so true whether it be belieued or no. The obiect therefore of this speciall faith which euery one as well reprobate as elect is bound vnder paine of his damnation to belieue and which is the remission of his owne sinnes his Iustification and saluation is and must be aeternae veritatis is and must be true before it be belieued is and must be true whether it be belieued or no and so it is and must be true that euery man as well reprobate as elect hath remission of sins iustification and saluation it is was eternally true before it was belieued and so is true whether it be belieued or no and so that his sinnes are remitted he iustified and saued whether he belieue or no. And as there cannot be giuen an instance in any other article of faith necessary to saluation in which this reason which indeed is the ground of all faith doth not conuince that the article is true whethersoeuer it be belieued or no so no reason nor answer in any reason according to the same ground of true faith can be giuen why it should not hold good also in this act and obiect of this Special Faith which if it be diuine faith must participat of the nature essence of all diuine faith Therefore it must follow that either this speciall faith is no diuine faith but an illusion and phantasy or if it be diuine that this absurd absurdity must follow vpon it that man may be saued without any faith and that all shal be saued whether they haue any faith or none Which is yet confirmed further by these two parities the one diuine the other humane the former thus As the Resurrection of euery man being an article of faith which euery one is bound to belieue is true that is euery man shall ryse againe whethersoeuer he do beleeue it or no so the Iustification and saluation of euery man being likewise an article which euery one is bound to belieue or else is damned is likewise true that is he is iustified or saued whethersoeuer he do belieue or no. The reason of both is because remission of sins iustification or saluation of euery one being as well an obiect article of ones faith as the Resurrection of euery one is they are both presuposed as true to faith not composed and made true by faith so both alike eternally true both alike true antecedent and before the act of faith and so both true whether they be belieued or no. The later thus As King Charles for example whome God preserue is right and lawfull King of England whether he be by all subiects for such belieued and receaued or no and the obligation that al subiects haue so to acknowledge receaue him vnder paine of treason doth suppose him to be their true King for else it were not truly treason to refuse him so all articles of faith and amongst the rest this of proper saluation are true whether they be belieued or no and the obligation that euery one hath to belieue them and so this vnder paine of damnation doth suppose them and this to be true for else could none vnder paine of damnation be bound to belieue either them or this of his Saluation Therefore as King Charles his title and right of being King supposing that all are bound vnder paine of treason to receaue him is good whethersoeuer euery one of his subiects do belieue it and so receaue him or no so the truth of euery mans saluation supposing euery one is bound vnder paine of damnation to belieue it as true is certaine and infallibly true whethersoeuer euery one do so belieue it or no and so shall be iustifyed and saued whether they belieue or no. Which absurdity as it is most absurd so the Protestant principle of sole and speciall fayth out of which it necessarily followes must needes be absurd and false The same absurdity may be inferred and is seconded by other like absurd positions of some particuler Protestants as by that position of Zuinglius who maintained that Theseus Hercules Socrates and Aristides all Pagans are equally with Peter and Paul in heauen by that of some of M. Fox his martyrs who as himselfe recordes of them taught that euen a Mahometan Turke or Sarazen may be saued if he trust in God liue well by that of Puccius in Germany of Syr William Hickman and some of his fellowes in Lincolnshire heere in in England which is also too common in the simple peoples mouths that all men at the last shal be saued and that God will suffer none to be damned whome he created All which as absurd do inferre and second the former absurdity Fifthly it followeth that a man is iustified by a fayth which is in it selfe 1. False 2. Contradictory 3. Sinnefull 4. Rash 5. Presumptuous 6. Preiudicious to all Hope Charity and good life and 7. Iniurious to Christ as he is a Redeemer a Law-giuer a Iudge a Priest and also doth make him ignorant sinnefull damned as shal be proued by euery one of these heades in particuler And first that this Speciall Fayth is a fayth not true but false is proued thus First because a true fayth is of thinges reuealed by God in scripture or tradition and proposed by the Church in practise or definition but that either so many of so contrary religions as Lutherans Caluinists Anabaptists Familists Arians or that any one in any one of these professions is predestinated iustified glorified as they all belieue is neither reuealed in any Scripture or Tradition from God nor confirmed in any practise or declaration of holy Church therefore not a true but a false fayth 2. A true Fayth cannot perswade and propose beliefes doctrines which are contrary and condemne one another but this speciall fayth persuades a beliefe doctrine and certainty of saluation which is contrary and
must needs by consequence hould so for the most part do hould that there are no infused and permanent guiftes or habits of fayth which concurre or help to our Iustification but that all is wrought by the motion of a transeunt spirit which motiō as it worketh according to them in them by it selfe only wholy all internall good workes without any cooperatiō of man or mans freewill so it is only a motion which worketh in whome it will when it will and how it will al and whatsoeuer it wil in man to his iustification and saluation by which it is euident that as in all their opinions they are neyther constant nor permanent but are wafted with euery wind of new doctrine and so fly from the beliefe of one thing to another so they are not guided by any permanent guift or quality but by certaine flashes motions of an vncertaine spirit which leads them from one vncertainty to another and so leaues them in al vncertaine 5. That the Protestants want the first of the eternall meanes or helps of Fayth that is the materiall obiects or articles of beliefe which are to be belieued as reuealed by Christ vnto the Apostles and by the Apostles left to their Successours and by them to vs and posterity is proued 1. Because they belieue many thinges as obiects of Fayth which are not reuealed eyther in Scripture or Traditions of which are many instances giuen in the former parte so do they not belieue many articles which are reuealed both in Scripture and Tradition for which cause they reiect all tradition and in it many mysteries of fayth which the Apostles left only by Tradition and refuse many partes of Scripture and that chiefly because they containe many points of doctrine which they will not belieue 2. Because as they admit many points of doctrine into the number of their articles of fayth which the ancient Church condemned for heresies as contrary to Apostolicall doctrine witnesse the ancient condemned heresies of Heluidius Vigilantius Arius Iouinian and others by them reuiued so they cōdemne many pointes of doctrine as erroneous superstitious or idolatrous which the ancient Church receaued for articles of Fayth as agreable to Apostolicall tradition witnesse all the poyntes of doctrine which the Magdeburgenses and others before cyted condemne as errours and staines in the ancient Fathers in euery age since Christ in both which they erre in the materiall obiects of Fayth as well in receauing condemned heresies for Apostolicall verities as in cōdemning receaued Apostolicall verities reuealed by Christ for erroneous heresyes 3. Because as they admit speciall Fayth only whose obiect is only their remission of sinnes and iustification for diuine Fayth by which they are iustified so all other fayth by which they belieue for example the B. Trinity Incarnation Passion and Resurrection and Ascension of Christ with the rest of the articles of faith vsually belieued they acknowledge for no other but for a general Faith common as well to the damned and Diuells as to them which faith in the Diuel and damned as it is no voluntary and free act proceeding from a pious disposition of the Will nor a diuine and supernaturall worke depending vpon any authority of God reuealing but a meere naturall and necessary act of knowledge◠conuincing their vnderstāding eyther by force of experience or by euidence of reason or by apparent and euident notes of credibility or by some manifestly knowne testimonies of God of the verity of that which they belieue and tremble at so in the same manner their Faith of the same articles by their owne confession is not diuine but a meere humane fayth grounded vpon some generall receaued opinion or vpon some meere human authority and so what they conceaue of the generall articles of faith they do not receaue them as any articles of doctrine and supernaturall fayth but as generall receaued positions humane coniectures and their owne selfe-seeming and chosen opinions 6. That the Protestants want all diuine Reuelation for which as the formall cause and the finall resolution they should belieue al which is by God reuealed is proued 1. Because what they belieue they belieue not for that it was reuealed to the Apostles by the Holy Ghost eyther at Pentecost when it did visibly teach and confirme them or in successe of tyme when vpon occasion as at the conuersion of Gentils it did reueale to them all the mysteries euer after to be belieued which Reuelation made to the Apostles is the formall cause of fayth nor yet for that it is proposed to them by Church infallible authority as a condition necessary to know what is reuealed but for that it is reuealed to them a new by their owne priuate spirit from which they receaue all their directions and certainty both what is reuealed why it is reuealed and also by what meanes it is reuealed 2. Because the meanes by which Christ doth manifest and declare vnto vs his diuine reuelations they eyther plainely reiect or wholy subiect to their priuate spirit for the authority of traditions by which part of the diuine reuelations are deliuered to vs and the Proposition of the Church by which we are secured of the certainty of them they reiect and deny The authority of the Scripture which is an other meane by which God hath reuealed his truth and which they chalenge as the only means both of knowledge certainty of diuine reuelations they wholy subiect to their priuate spirit by which they are assured which is true Canon which is true edition which true trāslation which true sense of it And so for diuine reuelation they haue neyther any at all nor yet any meanes to know or attaine vnto it And thus much of the Protestants want of all the necessary helps meanes by which true and diuine supernaturall Catholike fayth is produced conserued and increased in the soule of euery faithfull belieuer and member of Christs holy body and Church How the Catholikes and Protestants differ in these six meanes and how the Protestants make their priuate spirit the only meanes of all SECT IIII. THE fourth consideration is to reflect vpon the aduantage which we Catholiks haue against the Protestāts and the difference that is betweene vs and them in these meanes of Fayth and how that the Protestants do substitute one only deluding and deceitfull meanes that is this their priuate Spirit in place of all the six former meanes of fayth And first for the materiall obiect they professe to belieue 1. only the doctrine which is reuealed in scripture 2. that only which is reuealed in that one parte of Scripture which they are pleased to accept as Scripture by their spirit 3. that only in that part of Scripture which is according to their precōceaued opinion so interpreted by their spirit so that Scripture alone and that not in whole but in part and that part of Scripture as it is
without interruption of persons or chang of doctrine by a perfect enumeration of successours Apostles and Apostolical Seas vntill this present tyme these our present Prelates Patriarches and Popes We haue the rare examples of millions of Martyrs Confessours Virgins who haue with their bloud life defended and honoured our confessed Faith Doctrine the strange punishments of persecuting Pagans Iews Heretikes who haue with their sword and cruelty opposed and persecuted it In all which we differ from them and haue the aduantage of them in credible motiues 5. For infallible proponent cause as they do not require or assigne any yea as before do expresly reiect all chiefly the true that is Church authority so they cannot produce any which either can be a proponent cause or if it could is yet either infallible or so much as credible for them selues and their Religion For their scripture is not to them a proponent but if it were true scripture a reuealing cause because in it is reuealed truth of which reuelatiō there is need of a proponent cause to declare which is scripture which is among many the true sense of it Their priuate spirit which yet they make their proponent cause is so farre from being either infallible or credible that it is not only most fallible and subiect to deceaue yea and actually doth deceaue and hath deceaued so many but also most incredible without any apparence of probability eyther to them who haue it or to others who follow it that it can be true or direct and declare any truth at all We haue a proponent cause so certaine and infallible which is Church authority that it hath for the infallibility of it the predictions of Prophets the promises of Christ the declaration of the Apostls the confirmation of miracles the approbation of holy Fathers the practise of all antiquity what not all to proue the verity and infallibility of it in directing and declaring to vs what and why we are to belieue And in this proponent cause also we differ and that principally from the Protestants and so haue the aduantage prerogatiue ouer them in the externall meanes and so in all the meanes required to fayth For the priuate spirit in particuler if it were a sole necessary ground meanes of fayth as the Protestants without ground suppose it if euery Christiā lawfully might necessarily ought to rely vpon it which yet none can for the certainty of his Fayth Religion if it were a secure ground to build vpon and a certaine meanes as it is not to attaine to true fayth and saluation yet with as great reason yea with more probability might we Catholikes both chalenge it rely vpon it then the Protestants may or cā And 1. for the certainty of the spirit that they haue infallibly the spirit of God more then we what can they chalēge for it more then we What certainty can they claime more then we If they alleadge their bare word say they haue it we can alleadge ours and say also we haue it If they alleadge Scripture say they haue it for them we also can alledge the same and say we haue it for vs yea and had it before them for that they had what they haue of it from vs. If they alleadge they haue the true sense of Scripture for them and their priuate spirit we can alleage we haue the same and the same meanes to attaine it as they many of vs haue as great learning and knowledge in tongues as they as great a care and desire of truth as they as diligent paines and industry as they as feruent prayer and deuotion to find and obtaine it as they If they alleadge the sense and feeling of this spirit within them we can alleadge and feele as much sensible deuotion and more spirituall as many inspiratiōs illuminations these more certain as great promptnes and readines to obey Gods motions that with more humility then they yea in all these we haue and can alleadge more then they 1. The conformity in iudgement with the ancient Fathers Councels and Church with whome we agree 2. The direction and authority of our holy Mother the spouse of Christ our Church which we obey 3. The subordination and vnion of our selues with our Pastours Superiours of the Church to whome we are subiect subordinate And all this haue we more then they all making vs more certaine then they all better grounded then they So that we may confidently say with the Apostle In quo quis audet audeo ego VVhat they dare we dare what they can we can what they may chalenge for the probability of their spirit we can may chalenge the same yea more then they plus ego with more reason and probability vpon better safety security In the certainty therfore of this spirit if it be secure we are equall with them yea many degrees aboue them Secondly For the necessity of hauing the true spirit of God in vs and the efficacy or effect of the operation of it with vs we Catholikes are so far from denying either that we hould a necessity and that absolute of both affirming that as a principle of our faith that no person whatsoeuer cā truly and duly belieue any article of faith much lesse al nor do any one worke auailable to saluation much lesse saue his soule without the special presence assistāce of the grace or spirit of God in him In as much therfore as concerns the necessary being and working of this spirit of grace of God in vs in some thinges we and the Protestantes agree in other we differ We agree 1. In that both of vs graunt and require an operation and assistance of this spirit of God not only to true faith but also to good life 2. In that both of vs do graunt require this operatiō to be so necessary in euery one that neither right faith nor vpright life can be attained or performed but by it that as the prime principal cause and agent 3. In that both of vs do graunt require this necessary and operating spirit to be so priuate particuliar internall in euery one that it hath an effectual operation or cooperation in him that so effectual that to it is attributed the effect of our conuersion saluation And thus farre we agree Thirdly We differ frō them in these 1. In the name vsual manner of appellation for we cal it the grace of God which as before is of diuers sortes some gratis giuen as the guift of languages cures c. some iustifying as Faith Hope Charity some actuall as excitant adiuuant operant cooperant sufficient effectual the rest before mentioned They call it the spirit or priuate spirit or motion of God as inspiring and working whatsoeuer good is wrought in them 2. We
his grace and to man also and that the other doth as much derogate and take away all honour and giue all dishonour to the same Which that we may the better vnderstand we may coÌ„ceaue how the Diuell that Rebell against God and the enemy of man as he labours by all meanes to auert man froÌ„ the loue of God and to conuert him to the loue of the creature so his chiefe desire is to depriue God of his honour due to him and to deriue the same to his creatures thereby to draw man to an affectation of Deity to rob God of his honour and to giue it to man Thus in paradise he perswaded our first Parents that they should be as Gods as himselfe had before in heauen attempted to be like to the highest For this end this Pluto or Lucifer of his Proserpina that is Infidelity his spouse begat two daughters the first and eldest is Idolatry the next and second Heresy Idolatry he begat in the law of Nature which raigned long from soone after Adam vntill some yeares after Christ Heresy he begat in the law of Grace which presently after Christ rebelled and sought to tyranyze against Christs Church Idolatry insteed of one God made many and the true honour of one God diuided to many false Gods Heresy insteed of one fayth introduceth many false opinions diuides the vnity of Christs Church in many sects Idolatry was ingendred as snakes of dunge out of the corruption of vertue and piety and out of the increase of lust ambition and cruelty Heresy in like manner sprung vp out of disobedience pride and lust being like as one egge is to another to Idolatry of one Viper begat another of one Heresy many till at length a whole brood and sinke full of viperous Heresies burst out and infected a great part of the Christian world When therefore by the light of iustice Christ Iesus Idolatry the elder sister with her the long night of Pagan darknesse was expelled according to that of Apollo Me puer Hebraeus diuos Deus ipse gubernans cedere sede iubet tristemue redire sub arcâ—m and the true light of Christian verity piety shined in the Church of Christ then began the second sister Heresy as an obscure mist to couer the sunne of true fayth and to bring in a new darkenes of nouell and erroneous opinions into the Church of God And as Heresy is a kind of idolatry both being vipers of one venter or rather idolatry it selfe for so do S. Cyprian Tertullian Hierome Augustine and other Fathers expresly tearme it because not only the authour but the worke being all one and the same Heresy doth frame out of mans braine a new Idoll of false opinions and proposes them as diuine reuelations from God whereby it either detracts from Christ and his truth which is simple totall and indiuisible some point of verity or els addes to the same some falsity in the same manner as Idolatry takes from God his true deity and honour due only to him and giues the same to man to whom no deity or Godhead is due so this heresy following the stepps of Idolatry hath in this our late age made the same manner of beginning progresse as Idolatry did in the first age Wherefore it will not be amisse to obserue the manner and to compare the progresse and fruit of both First therefore Idolatry the first borne of Satans imps the greatest enemy of God hauing raised vpon earth a generall commotion and rebellion against the only true God and Lord of heauen and earth and wrought in man a conceit of deity and an affectation of the diuine excellency thereby to depriue God of his only and all due honour and to deriue the same vnto man his creature and vassall did first feine in the mindes of men an imagination that before the world was made all was a Chaos that this Chaos made to it selfe finem fundum a depth a bottome like an egge which being sitten and hatched brought forth a man-woman called Planeta this man woman broughr forth substance motion and generation of these was begot Caelum and Terra Heauen and Earth Heauen begat six men called Titans that is Oceanus Ceus Tyus Hyperion Iapetus and Cronus who was Saturne The earth begat six women Thya Rhea Themis Mnemosyna Thetis and Hebe which marrying one to another of Saturne and Rhea were borne Pluto Neptune and Iupiter Saturne receauing from some Oracle that he should be expulsed by his sonnes deuoured Pluto and Neptune intended to haue done the like to all his male children but Rhea to saue Iupiter gaue a stone insteed of the child to be eaten by Saturne which stone being deuoured thrust out of Saturns belly Pluto Neptune the one into Hell the other into the Sea wherby they were made Gods Pluto of Hell and Neptune of the Sea and Iupiter being sent by Rhea his mother to Heauen was made the God of heauen Thus were Saturne and Rhea made parents of Gods and Iupiter the chiefe God this Iupiter was notorious first for cruelty for he not only killed his Vncles the Titans and deuoured his daughter Medea and tormented his sonnes Tantalus and Titius but also butchered and tormented his owne Father Saturne secondly for lust he passed so farre that by incest of his owne sisters Iuno and Ceres he begot of Iuno Vulcan the God of Smithes and of Ceres Proserpina the Queene of Hell as likewise out of his owne braine he begat Minerua and out of his thigh Bacchus Also by adultery of other mens wiues he begat Mercury of Maie the wife of Atlant Apollo and Diana of Latona the wife of Cea the graces Thalia Euphrosine and Aglia of Hermion the wife of Cleanus Eudimion of Phenissa the wife of Alphion Musaeus of Helena the wife of Pandion with many others Not thus content he transformed himselfe into diuers shapes as of an husband and begat of Alcmena Hercules and of Cassiopeia Andromedes of a Sheepheard and begat of Mnemosyna the nine Muses of a Satyre and begat of Anthiope Amphion Zetas of an Eagle and begat of Egina Eacus of a Vulture and begat of a Nymphe the Palisci in Sicily of a Swanne begat of Hellen Leda and of a Goose Nemesis like a Bull he begat of Europa Minous Rhadamantus Sarpedon like a Beare he begat of Mantea Arctos and like a pismire Mirmedon of Euradremusa being also transformed and shewing himselfe as a starre he begat Castor and Pollux of Leda as Gold Perseus of Danae as a Shower of raine Ganean of Manta Thus a man as wicked as great was made the greatest God his chiefe actions of wickednes cruelty parricide incest adultery fraud were deifyed for diuine And as the God Iupiter so also the other Gods begat younge Gods and made them like themselues Gods thus Neptune of a Sea-nimph begat TritoÌ„ of Amphitrite the Cyclopes