celebrated and their monuments prouided and they themselues in their life time would lay charges vpon their children concerning the burying or translating of their bodies b Tobye in burying of the dead was acceptable vnto God as the Angell testifieth And the Lord himselfe being to arise againe on the third day commended the good worke of that c religious woman who powred the precious ointment vpon his head and body and did it to bury him And the d Gospell hath crowned them with eternall praise that tooke downe his body from the crosse and gaue it honest and honorable buriall But yet these authorities prooue not any sence to be in the dead carcases themselues but signifie that the prouidence of God extendeth euen vnto the very bodies of the dead for he is pleased with such good deedes and do buildvp the beliefe of the resurrection Where by the way wee may learne this profitable lesson how great the reward of almes-deeds done vnto the liuing may be e since this dutie fauour shewen but vnto the dead is not forgotten of God There are other propheticall places of the holy f Patriarkes concerning the intombing or the translation of their owne bodies But this is no place to handle them in and of this wee haue already spoken sufficiently but if the necessaries of mans life as meate and clothing though they bee wanting in great extremitie yet cannot subuert the good mans patience nor drawe him from goodnesse how much lesse power shall those things haue which are omitted in the burying of the dead to afflict the soules that are already at quiet in the secret receptacles of the righteous And therefore when as in that great ouerthrow of Rome and of other Cities the bodies of the Christians wanted these rights it was neitheir fault in the liuing that could not performe them nor hurt to the dead that could not feele them L. VIVES a ORnament The Platonists held onely the soule to bee man and the body to be but a case or couer vnto it or rather a prison But Augustine holdeth the surer opinion that the body is a part of the man b Toby Toby the 2. and 12. c The good worke of that religious meaning Mary Magdalen Math. 26. 10. 12. d Gospell Iohn the 19. 38. c. meant of Ioseph of Arimathea and Nicodemus e Since this a draught of colde water giuen in the name of the Lord shall not want reward Math. 10. 42. f Patriarches Iacob at his death charged his sonne Ioseph to carry his body vnto the Sepulcher of his elders and not to leaue it in Aegipt Genes 47. 29. 30. And Ioseph himselfe commanded his brethren that they should remember and tell their posteritie that when they went away into the land of promise they should carry his bones thether with them Genesis the last Chapter and 25. verse Of the captiuitie of the Saints and that therein they neuer wanted spirituall comfort CHAP. 13. I But many Christians say they were lead into captiuitie This indeed had been a lamentable case if they had been lead vnto some place where they could not possibly haue found their God But for comforts in captiuity the scriptures haue store The a three children were in bondage so was Daniel so were b others of the Prophets but they neuer wanted God their comforter No more did he here abandon his faithfull being vnder the command of barbarous men who forsooke not his c Prophet beeing euen in the bellie of a beast This now they with whom wee are to deale had rather scorne then beleeue yet of that fable in their owne bookes they are fully perswaded namely that that same excellent harper d Arion of Methymna beeing cast ouer boord was taken vp on a Dolphins back and so borne safe to land Is our history of Ionas more incredible then this yes because it is more e admirable and it is more admirable because more powerfull L. VIVES THe a Three children Dâ—… 1. 6. Ananias Azarias and Misael together with Daeniell himselfe were prisoners in Babilon vnder Nabuchadnczzar b Others of the Prophets As Ieremy Ezechiel and others c Prophet Meaning Ionas who was three daies in the Whales belly a figure of Christ our Sauiours resurrection from death to life d Arion The tale of Arion and the Dolphin is common amongst authors Herodotus was the first that wrote it Musar lib. 1. After him Ouid in his Fastorum and Pliny lib. 9. Gellius lib. 16. Aelian in his booke de animalibus and others Arion was a harper in Nethyniâ—… a towne of Lesbos in the time of the seauen Sages of Greece for Periander loued him dearely Some say he first inuented the Tragicke verse and the Chorus and sung in Dithyrambiques This Arion returning out of Italy with great wealth and perceiuing the saylers conspiring his destruction for his money intreated them to take all he had and saue his life which when he could not obtaine hee begged leaue but to play a little vpon his harpe to comfort himselfe therewith against death and vnto the sound of his instrument they say their gathered diuers Dolphins together and Arion being skild in the nature of this fish with his harpe and all as he was leaped out of the shippe vpon one of their backes who carried him safe and sound vnto Taenarus where yet is seene the Image of a Dolphin swiming with a man vpon his backe Pliny prooues by many examples that the Dolphin is a louer of man e Admirable To be kept so long in the Whales guts Of Marcus Regulus who was a famous example to animate all men to the enduring of volâ—…ntary captiuity for their religion which notwithstanding was vnprofitable vnto him by reason of his Paganisme CHAP. 14. YEt for all this our enemies haue one worthy exmaple proposed by one of their most famous men for yâ— willing toleration of bondagein the cause of religion a Marcus Attilius Regulus general of the Romanes forces was prisoner at Carthage Now the Carthaginians being more desirous to exchange their prisoners then to keepe them sent Regulus with their Embassadors to Rome to treat vpon this exchange hauing first sworne him that in case he effected not what they desired he should returne as captiue vnto Carthage so he went vnto Rome and hauing a day of audience granted him hee perswaded the direct contrary vnto his ambassage because he held it was not profitable for the Romans to exchange their prisoners Nor after this perswasiue speach did the Romaines compell him to returne vnto his enemies but willingly did he go backe againe for sauing of his oth But his cruell foes put him to death with horrible and exquisite torments for shutting him b in a narrow barrell strucken all full of sharpe nayles and so forcing him to stand vpright being not able to leane to any side without extreame paines they killed him euen with ouerwatching him This vertue in him is worthy of euerlasting praise being
childish though good and better fortunes might make him insolent And here are yet two most graue Epistles of Brutus vpon his theame one to Tully and another to Atticus wherin Brutus his manlynesse and iudgement is clearly apparent I think not Tully so foolish though that he could not fore-see this as well as he didde many other euents not so apparant which he shewed in his frequent vse of these wordes Octauius Caesar is to be commended adorned extolled Velleius and Brutus in an Epistle to Cicero do both make mention of this That those men that are not suffered as now to worship Idols do shew them-selues fooles in imputing their present miseries vnto Christ seeing that they indured the like when they didde worshippe the Diuels CHAP. 31. BVut lette them blame their owne goddes for such mischiefes that will not thanke our Sauiour Christ for any of his benefits For when-soeuer they befell them before their goddes altar steamed with Sabaean perfumes and fresh flowers their Priestes were gallant their Temples shined playes sacrifices and furies were all on foote amongst them Yea euen when there was such an effusion of ciuill blood that the altars of the very goddes were besprinkled with it b Tully choose no Temple for refuge because he sawe it auailed not Scaeuola But those that are now so ready with their saucy insultations against Christianity of late either fledde them-selues into such places as were dedicated to Christ or else were brought thether by the Barbarians This I knowe and euery vnpartiall iudge may know as well as I that if man-kinde hadde receiued Christianity before the Affrican warres to omitte the other that I haue rehearsed and that is too long to rehearse and withall that such a desolation should haue happened as fell vppon Europe and Africke in the said warres there is none of those Infidels that oppose vs now but would haue laid onely the cause of it all vppon the backe of Christendome But much more intollerable would their railings bee if that either the irruption of the Galles or the inundation of Tiber and that great spoyle by fire had immediately followed vpon the first preaching and receiuing of Christian religion but worst of all if the ciuill warres that exceeded all had followed therevpon And those evills which fell out so incredibly so farre beyond all beliefe that the world reputed them as prodigies had they come to passe in Christian times who should haue borne the blame thereof but the Christians for those things which were rather strange then pernitious as the c speaking of the oxe the exclamations of children in their mothers wombes the d flying of serpenâ—…s and the e alteration of female creatures both hens and women into masculine formes and such as these I willingly omit those things are recorded in their histories not in their fables but be they true or false they do not bring so much affliction vnto man as admiration But when f it rained earth and g chalke and h stones not concrescences that might be called haile but i direct stones this verily might greatly endomage the earths inhabitants In the said authors wee read that the fires of k Aetna brake out so far that the sea boyled therewith the rockes were burned the pitch dropt of the ships This was noe light hurt but a large wounder Againe l Sicily was so ouerwhelmed another time with the ashes therof that the houses of m Catina were all turned ouer into the dust wherevpon the Romaines pitying their calamity released them of n that yeares tribute It is recorded also that the number of the o Locusts in Africa was most wonderfull and prodigious it being as then a prouince of the Romaines and that hauing consumed al the fruites leaues of the trees they fell al into the sea like a most huge vnmesurable cloud And being dead and cast vpon the shore againe arose such a pestilence of their stinke that thereof died p 80000. men q only in Massiâ—…ssa his kingdome and r many more in other countries thereabouts and of the s 30000. Romaine souldiars that remained at Vtica there were but only ten that suruiued So that this foolery of theirs which we must both endure and answer what wronge would it not offer to the profession of the ghospell had it beene preached before the birth of these prodigious accidents yet it will not call the meanest of their gods to account for any of these misfortunes whatsoeuer and yet t these fooles will worship them still in hope to be protected by them from these inconueniences when they see neuerthelesse how those that worshipped the same gods before haue beene oppressed and ouer-borne with the same burdens of calamity nay with loades of miseries farre more ponderous and intollerable then euer these latter times produced L. VIVES SAbaean a perfumes Saba is the mother of Frankencence lying betweene Syria and Arabia India mitit ebur molles sua thura Sabaei saith Virgil Ebon from Inde from Iaua Frankencense Seruius saies they are so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship because frankincense is an expiation b Tully chose He died in his farme Formianum being kept by tempest from crossing the sea to Brutus c speaking of often falling out once in the second Punicke warre in the consulships of Fabius Maximus and Marcellus the fourth of the firsts consulshippe and the third of the laters and in the same yeare a woman became a man at Spoletum and an infant in the mothers wombe at Marusia cried out Io triumphé Liu. lib. 24. another time in the warre of Anticchus an Oxe cried Rome looke to thy selfe and in Antonies ciuill warre the Maister whipping his Oxe to worke the beast told him There would want no corne but there would want men to eate 〈◊〉 And often besides d flying The Southwest wind brings many of those flying Serpents out of Lybia into Egypt to the great annoyance of the inhabitants And therefore Tully saith they adore the Ibis for driuing away these pestilent creatures from them So saith Herodotus in his Euterpe e Of females Changing of sexes women into men and hennes into cockes There is no fault in the text Our interpreter knew not the force of the coniunction and thought that Female Faemina had belonged onely vnto man and that homo was onely of the masculine gender See what sort of men the age before vs respected and reuerenced they would take vpon them the interpretation of worthy authors and yet knew not that â—…mo might belong to a woman nor faemina to a beast Wee doe wonder how wee haue our liberall artes so corrupted but considering that these men haue had the medling with them wee haue more reason to wonder how wee haue any sparke of them left vs at all This alteration Pliny saith is possible bringing confirmation of diuers examples and his owne credite saying hee had seene it verefied himselfe But considering the seuerall natures of the
is a great matter This diuinity or let mee say deity for this a word our Christians haue now in vse as expressly traduced from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This diuinity therefore or deity is not in that politique Theology which M. Varro discourseth of in his 16. bookes that is the worship of any god there expressed will not yeeld to man eternall life hee that will not bee perswaded this is true out of our sixth booke last finished when hee hath read this I beleeue shall not finde any point of this question left vndiscussed for some perhaps may thinke that the selected gods of Varro's last booke whereof wee sayd some what and none but they are to bee honored for this eternall beatitude I say not herein as b Tertullian said with more conceite prehaps then truth if the gods be chosen like c scallions then the rest are counted wicked This I say not for I see that out of an elected sort another perticular election may be made as out of a company of elected souldiars one is elected for this office in armes and another for one not so weighty and in the church when the elders are elected the others are not held reprobate beeing all GODS good faithfull elect In architecture corner and foundation stones are chosen yet the rest are not refused but will fit other places Grapes are chosen to eate but they are not worth nought which we leaue for wine The matter is plaine and needes no farther processe Wherefore neither the gods nor their seruants are falty in that they are selected from many but let vs rather looke what the selected are and what is the end of their selection L. VIVES THis a word Vsed by Hierome Lactantius and Fulgentius the Greekes deriued the substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuinity from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuine which substantiue the Christians tooke in as large a sence as the word it selfe Diuine and when the would expresse Gods nature with the fittest tearme they vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Athanas. both the Gregories and other Grecians which they might rather do saith Quintillian then the Latines But yet all the strict rules of art could not keepe the latines from vsing Deitas the deity in expressing Gods proper nature nor is it extended so farre as Diuine is or diuinity for they are spoken of bookes deeds men c. But neither Deitas or Deus are praedicates for them though they bee diuine And therefore methinkes Ualla doth blame the Christian writers vndeseruedly to say they vse a new word not heard of before In Dialectica For to take away the Greekes authority of framing themselues words is to cancell their old priuiledges b Tertullian Of him read Hierome de scriptor Eccl. Hee was a Priest of Carthage Sonne to a vice consull quicke witted and vehement he liued in the times of Seuerus and Caracalla and wrot much which being recorded I surcease 〈◊〉 â—…count Ciprian the Martir passed not a day without reading a peece of his workes but called him his Maister yet fell hee to bee a Montanist through the enuy and malice of the clergy of Rome All this hath Hierome His bookes lay many ages lost at last this very yeare when this booke came forth Beatus Rhenanus of Sletstad a learned scoller found them in Germanie and set them forth at Frobenius his presse c Scallions Bulbus is a name to all rootes that are like onions Palladius vseth it for the lilly roote but the proper Bulbi are they that tâ—… Arabians all Mergarides and prouoke lust as Martiall shewes Plinny lib. 1. saith the chiefe of those Bulbi are the squillae or sea vnions of which sort the roote called Epimenidia is onely fit to eate Theophrast lib. 7. The rest are not for meate The selected gods and whether they be exempted from the baser gods functions CHAP. 2. THose a selected gods Varro commendeth in one whole booke and these they are Ianus Ioue Saturne Genius Mercury Appollo Mars Vulcan Neptune Sol Orcus Liber Pater Tellus Ceres Iuno Luna Diana Minerua Venus and Vesta In these 20 are 〈◊〉 males and 8. females Now b whether are they called select for their princiâ—…â—…arges in the world or for that they were more knowne adored then â—…he 〈◊〉 〈◊〉 because of their greater charges then may they not come to meddle 〈◊〉 â—…ty businesses of the baser gods But at the conception of the child 〈◊〉 those petty gods charges arise Ianus is making fit receit for the seede 〈◊〉 hath businesse in the seed also d Liber is making the mans seed flow â—…ly and Libera whome they say is Venus she is working the like in the 〈◊〉 all these are of your selected gods But then there is Mena the godâ—…â—…he female fluxe a daughter of Ioue but yet a base one And f this sway 〈◊〉 he giueth to Iuno also in his booke of the select ones amongst whom 〈◊〉 â—…eene and here is Iuno Lucina together with her stepdaughter Mena rule 〈◊〉 〈◊〉 bloud And then there are two obscure fellowes of gods Vitumnus 〈◊〉 â—…us one giueth vitall breth and another sence to the child beâ—… These two base gods do more seruice here then all the other great 〈◊〉 gods for what is all that the heape together in the womans wombe 〈◊〉 life and sence but as a lumpe of g clay and dust L. VIVES THose a Selected To the twelue counsellor gods before remembred were twelue other added as Nobles but not Senators yet such as had greate charge in the world and greâ—… share in diuers consultations as others of other meaner sort haue sometimes Seneca 〈◊〉 that Ioue made Ianus one of the Conscript fathers and consull of the afternoone but 〈◊〉 â—…ee scoffeth though indeed all these god-stories are but meere fopperies And 〈◊〉 the couples Iupiter and Iuno Saturne and Tellus Mercury and Minerua but not â—…d but both of one science as Bacchus and Ceres Apollo Diana and are then Mars and Venus the two louers Uulcan and Vesta the two fires Sol and Luna the worlds two lights marry Ianus Neptune Genius and Orcus the goddesse vnchosen are all too base for them b Whether A problematique forme of argument c Saturne comming of Satuâ—… a thing sowne Var. de Lin. lat l. 4. d Liber Cicero de nat deor 2. saith that Liber Bacchus sonne to Ioue and Semele is one and Liber that the Romaines worship so reuerently with Libera and Ceres is another That these two later were Ceres children and so called Liberi Libera was daughter to Ceres and called Proserpina saith he In Uerr Actio 6. These three had a temple neare the great Circuite vowed by A. Posthumus Dictator and renewed by Tiberâ—… Caesar. Tacit. lib. 2. e Mena the Moone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke because the womens fluxe follows her motion Arist. de anima shee was the daughter of Ioue and Latona and therefore he calleth her Iuno's step-daughter But by this name she
opinion for it is not lawfull to hold any creature be it neuer so small to haue any other Creator then God euen before it could be vnderstood But the Angells whome they had rather call Gods though c at his command they worke in things of the world yet wee no more call them creators of liuing things then we call husband-men the creators of fruites and trees L. VIVES WIth a therâ—… With the Epicurists that held althings from chance or from meere nature without GOD althings I meane in this sublâ—…ary world which opinion some say was Aâ—…les or with the heretikes some of whome held the diuills creators of al things corporal b Those that Plato in his Timaeus brings in God the Father commanding the lesser Gods to make the lesser liuing creatures for they are creatures also and so they tooke the immortall beginning of a creature the soule from the starres imitating the Father and Creator and borrowing parcells of earth water and ayre from the world knit them together in one not as they were knit but yet in an insensible connexion because of the combination of such small parts whereof the whole body was framed One Menander a Scholler of Symon Magus said the Angells made the world Saturninus said that 7. Angells made it beyond the Fathers knowledge c Though The Angells as Paul saith are Gods ministers and deputies and do â—…y things vpon earth at his command for as Augustine saith euery visible thing on earth is under an Angelicall power and Gregory saith that nothing in the visible would but is ordered by a visible creature I will except Miracles if any one contend But Plato as he followeth Mâ—…s in the worlds creation had this place also of the creation of liuing things from the Scripures for hauing read that God this great architect of so new a worke said â—…et vs make 〈◊〉 after our owne Image thought he had spoken to the Angells to whose ministery he supposed mans creation committed But it seemed vnworthy to him that God should vse them in â—…king of man the noblest creature and make all the rest with his own hands and therfore he thought the Angels made all whose words if one consider them in Tullies translation which I vse he shal find that Plato held none made the soule but God and that of the stars which â—…ully de 〈◊〉 1. confirmes out of Plato saying that the soule is created by God within the elementary body which he made also and the lesser Gods did nothing but as ministers câ—…e those which hee â—…ad first created and forme it into the essence of a liuing creature Seneca explanes Plaâ—… more plainely saying That when God had laid the first foundation of this rare and excellent frame of nature and begun it he ordayned that each peculiar should haue a peculiar gouernor and though himselfe â—…ad modelled and dilated the whole vniuerse yet created he the lesser gods to be his ministers 〈◊〉 vice-gerents in this his kingdome That no nature or forme of any thing liuing hath any other Creator but God CHAP. 25. WHereas there is one forme giuen externally to all corporall substances according to the which Potters Carpenters and other shape antiques and figures of creatures and another that containeth the efficient causes hereof in the secret power of the vniting and vnderstanding nature which maketh not onely the natural formes but euen the liuing soules when they are not extant The first each artificer hath in his brayne but the later belongs to none but God who formed the world and the Angells without either world or Angells for from that 〈◊〉 all diuiding and all effectiue diuine power which cannot be made but makes and which in the beginning gaue rotundity both to the Heauens Sunne from the same had the eye the apple and all other round figures that wee see in nature their rotundity not from any externall effectiue but from the depth of that creators power that said I fill heauen and earth and whose wisdome reacheth from end to end ordering all in a delicate Decorum wherefore what vse he made of the Angels in the creation making all himselfe I know not I dare neither ascribe them more then their power nor detract any thing from that But with their fauours I attribute the estate of althings as they are natures vnto God onely of whome they thankefully aknowledge their being we do not then call husbandmen the creators of trees or plants or any thing else fot we read Neither is he that planteth any thing neither he that watereth but God that giueth the increase No not the earth neither though it seemes the fruitful mother of al things that grow for wee read also God giueth bodies vnto what hee will euen to euery seed his owne body Nor call wee a woman the creatrixe of her child but him that said to a seruant of his Before I formed thee in the wombe I knew thee although the womans soule being thus or thus affected may put some quality vpon her burthen b as we read that Iacob coloured his sheepe diuersly by spotted stickes yet shee can no more make the nature that is produced then shee could make her selfe what seminall causes then soeuer that Angells or men do vse in producing of things liuing or dead or c proceed from the copulation of male and female d or what affections soeuer of the mother dispose thus or thus of the coullour or feature of her conception the natures thus or thus affected in each of their kindes are the workes of none but God whose secret power passeth through all giuing all being to all what soeuer in that it hath being e because without that hee made it it should not bee thus nor thus but haue no being at all wherefore if in those formes externall imposed vpon things corporall we say that not workemen but Kings Romulus was the builder of Rome and Alexander of f Alexandria because by their direction these citties were built how much the rather ought we to call God the builder of nature who neither makes any thing of any substance but what hee had made before nor by any other ministers but those hee had made before and if hee withdraw his g efficient power from things they shall haue no more being then they had ere they were created Ere they were I meane in eternity not in time for who created time but he that made them creatures whose motions time followeth L. VIVES THat a all-diuiding All diuiding may be some addition the sence is good without it b As we Pliny saith that looke in the Rammes mouth and the collour of the veines vnder his tongue shal be the colour of the lambe he getteth if diuers diuers and change of waters varieth it Their shepehards then may haue sheep of what collour they will which Iacob knew well inough for he liking the particolours cast white straked rods into the watring places at Ramming
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
is the New Testament but the opening of the Old one Now Abraham is sayd to laugh but this was the extreamity of his ioy not any signe of his deriding this promise vpon distrust and his thoughts beeing these Shall he that is an hundred yeares old c. Are not doubts of the euents but admirations caused by so strange an euent Now if some stop at that where God saith he will giue him all the Land of Canaan for an eternall possession how this may be fulfilled seeing that no mans progeny can inherite the earth euerlastingly he must know that eternall is here taken as the Greekes take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seculum an age but the latine translation durst not say seculare here least it should haue beene taken in an other sence for seculare and transitorium are both alike vsed for things that last but for a little space but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is either endlesse at all or endeth not vntill the worlds end and in this later sence is eternall vsed here L. VIVES I Wil be a his God Or to be his GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grecisme hardly expressed in your latine b The very The gentiles had also their eight day wherevpon the distinguished the childs name from the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Seculum aetas annâ—…m eternitas in latine Tully and other great authors translate it all those waies from the greeke Of the man-child that if it were not circumcised the eight day iâ—… perished for breaking of Gods couenant CHAP. 27. SOme also may sticke vpon the vnderstanding of these words The man child in whose flesh the fore-skinne is not circumcised that person shal be cut off from his people because he had broaken my couenant Here is no fault of the childes who is hereexposed to destruction he brake no couenant of Gods but his parents that looked not to his circumcision vnlesse you say that the yongest child hath broken Gods command and couenant as well as the rest in the first man in whom all man-kinde sinned For there are a many Testaments or Couenants of God besides the old and new those two so great ones that euery one may read and know The first couenant was this vnto Adam Whensoeuer thou eatest thereof thou shalt die the death wherevpon it is written in Ecclesiasticus All flesh waxeth 〈◊〉 as a garment and it is a couenant from the beginning that all sinners shall die the death for whereas the law was afterwards giuen and that brought the more light to mans iudgement in sinne as the Apostle saith Where no law is there is no transgression how is that true that the Psalmist said I accounted all the sinners of the earth transgressors b but that euery man is guilty in his owne conscience of some-what that hee hath done against some law and therefore seeing that little children as the true faith teacheth be guilty of originall sinne though not of actuall wherevpon wee confesse that they must necessarily haue the grace of the remission of their sinnes then verily in this they are breakers of Gods coueâ—… made with Adam in paradise so that both the Psalmists saying and the Apostles is true and consequently seeing that circumcision was a type of regeneration iustly shall the childs originall sinne breaking the first couenant that 〈◊〉 was made betweene God and man cut him off from his people vnlesse that regeneration engraffe him into the body of the true religion This then we must conceiue that GOD spake Hee that is not regenerate shall perish from â—…gst his people because he hath broke my couenant in offending me in Adam For if he had sayd he hath broke this my couenant it could haue beene meant of nothing but the circumcision onely but seeing hee saith not what couenant the child breaketh we must needes vnderstand him to meane of a couenant liable vnto the transgression of the child But if any one will tie it vnto circumcision and say that that is the couenant which the vncircumcised child hath broken let him beware of absurdity in saying that hee breaketh their couenant which is not broken by him but in him onely But howsoeuer we shall finde the childs condemnation to come onely from his originall sinne and not from any negligence of his owne iucurring this breach of the couenant L. VIVES THere a are many Hierome hath noted that wheresoeuer the Greekes read testament 〈◊〉 Hebrewes read couenant Berith is the Hebrew word b But that There is no man so barbarous but nature hath giuen him some formes of goodnesse in his heart whereby to 〈◊〉 〈◊〉 honest life if he follow them and if he refuse them to turne wicked Of the changing of Abram and Sara's names who being the one too barren and both to old to haue children yet by Gods bounty were both made fruitfull CHAP. 28. THus this great and euident promise beeing made vnto Abraham in these words A father of many nations haue I made thee and I will make thee exceeding fruitfull and nations yea euen Kings shall proceed of thee which promise wee see most euidently fulfilled in Christ from that time the man and wife are called no more Abram and Sarai but as wee called them before and all the world calleth them Abraham and Sarah But why was Abrahams name changed the reason followeth immediately vpon the change for a father of many nations haue I made thee This is signified by Abraham now Abram his former a name is interpreted an high father But b for the change of Sara's name there is no reason giuen but as they say that haue interpreted those Hebrew names Sarai is my Princesse and Sarah strength wherevpon it is written in the Epistle to the Hebrewes By faith Sarah receiued strength to conceiue seed c. Now they were both old as the scripture saith but c shee was barren also and past the age d wherein the menstruall bloud floweth in women which wanting she could neuer haue conceiued although she had not beene barren And if a woman be well in years and yet haue that menstruall humour remayning she may conceiue with a yongman but neuer by an old as the old man may beget children but it must bee vpon a young woman as Abraham after Sarahs death did vpon Keturah because shee was of a youthfull age as yet This therefore is that which the Apostle so highly admireth and herevpon he saith that Abrahams body was dead because hee was not able to beget a child vpon any woman that was not wholy past her age of child-bearing but onely of those that were in the prime and flowre thereof For his bodie was not simply dead but respectiuely otherwise it should haue beene a carcasse fit for a graue not an ancient father vpon earth Besides the guift of begetting children that GOD gaue him lasted after Sarahs death and he
begot diuers vpon Keturah and this cleareth the doubt that his body was not simply dead I meane vnto generation But I like the other answere better because a man in those daies was not in his weakest age at an hundred yeares although the men of our times bee so and cannot beget a child of any woman they might for they liued far longer and had abler bodies then we haue L. VIVES HIs former a name Some Hebrewes say that God put a letter of his name 〈◊〉 into Abrahams name to wit the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome b For the change Hierome out of moâ—… of the Hebrewes interpreteth Sarai my Princesse or Ladie and Sarah a Princesse oâ—… 〈◊〉 for she was first Abrahams Lady and then the Lady of the nations and Uirtus or strengtâ—… often taken by diuines for dominion or principality Hiero. in Genes Augustine vseth the word in another sence c She was barren The phisitians hold womens barrennesse to proceede of the defects of the matrix as if it be too hard or brawny or too loose and spungeous or too fat or fleshly Plutarch De phisoph decret lib. 5. I ommit the simples that beeing taken inwardly procure barrennesse as the berries of blacke Iuy Cetarach or hearts tongue as Plâ—…y saith c. The Stoickes say that it is often effected by the contrariety of qualities in the agent patient at copulation which being coupled with others of more concordance do easily become fruitfull which we may not vnfitly imagine in Abraham and Sarah because afterwards hee begot children vpon Keturah vnlesse you winde vp all these matters with a more diuine interpretation For Paul calleth Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dead body exhaust and fruitlesse d Wherein the menstruall Of the menstrues Pliny saith thus Some women neuer haue them and those are barren For they are the substance wherein the spermes congeale and ripen and thereof if they flow frow women that are with child the child borne wil be either weake and sickly or els it will not liue long as Nigidius saith Thus much out of Pliny lib. 7. Aristotle saith that all that want these menstruall fluxes are not barren for they may retaine as much in their places of conception as they doe that haue these purgatiue courses so often Histor 〈◊〉 lib. 7. Of the three men or angells wherein GOD appeared to Abraham in the plaine of Mambra CHAP. 29. GOD appeared vnto Abraham in the plaine of Mambra in three men who doubtlesse were angells though some thinke that one of them was Christ and that he was visible before his incarnation It is indeed in the power of the vnchangeable vncorporall and inuisible deity to appeare vnto man visible whensoeuer it pleaseth without any alteration of it selfe not in the owne but in some creature subiect vnto it as what is it that it ruleth not ouer But if they ground that one of these three was Christ vpon this that Abraham when hee saw three men saluted the Lord peculiarly bowing to the ground at the dore of his Tabernacle and saying LORD if I haue found fauour in thy sight c. Why doe they not obserue that when two came to destroy Sodome Abraham spake yet but vnto one of them that remained calling him Lord and intreating him not to destroy the righteous with the wicked and those two were intertained by Lot who notwithstanding called either of them by the name of Lord For speaking to them both My Lords saith hee I pray you turne in vnto your seruants house c. and yet afterwards we reade and the angells tooke him and his wife and his two daughters by the hands the Lord beeing mercifull vnto him and they brought him forth and set him without the citty and when they had so done the angells said Escape for thy selfe looke not behind thee neither tarry in all the plaines but escape to the mountaines least thou bee destroied and he sayd not so I pray thee my Lord c. and afterward the Lord being in these two angells answered him as in one saying Behold I haue a receiued thy request c. and therefore it is far more likely that Abraham knew the Lord to bee in them all three and Lot in the two vnto whom they continually spoke in the singular number euen then when they thought them to bee men then otherwise For they intertained them at first only to giue them meate and lodging in charity as vnto poore men but yet there was some excellent marke in them whereby their hoasts might bee assured that the Lord was in them as he vsed to be in the Prophets and therefore they sometimes called them Lords in the plurall number as speaking to themselues and sometimes Lord in the singular as speaking to God in them But the scriptures themselues testifie that they were angells not onely in this place of Genesis but in the Epistle to the Hebrewes where the Apostle commending hospitality b therby Ioâ—…e saith he haue receiued angels into their houses vnwares these three men therefore confirmed the promise of Isaac the second time and said vnto Abraham He shal be a great and mighty nation and in him shall the nations of the world be blessed Here is a plaine prophecy both of the bodily nation of the Israelites and the spirituall nations of the righteous L VIVES I Haue a receiued So readeth the vulgar but not the seauenty b Thereby some I woâ—… how Placuerunt came into the latine vulgar edition I think the translators made it Latueâ—… rather from the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Augustine hath translated it the best of all putting vnawares for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greekes doe often vse to speake so Lots deliuerance Sodomes destruction Abimelechs lust Sarahs chastity CHAP. 30. AFter this promise was Lot deliuered out of Sodome and the whole territory of that wicked citty consumed by a shower a of fire from heauen and all those parts where masculine bestiality was as allowable by custome as any other act is by other lawes Besides this punishment of theirs was a type of the day of iudgement and what doth the angells forbidding them to looke backe signifie but that the regenerate must neuer returne to his old courses if hee meane to escape the terror of the last iudgment Lots wife where she looked back there was she fixed and beeing turned into b a piller of salt serueth to season the hearts of the faithful to take heed by such example After this Abraham did with his wife Sarah at Geraris in King Abimelechs court as hee had done before in Egipt and her chastity was in like maner preserued she returned to her husband Where Abraham when the King chideth him for concealing that shee was his wife opened his feare and withal told him saying she is my sister indeed for she is my fathers daughter but not my mothers and she is my wife and
peace for mine eyes haue seene thy saluation Let the church then say I haue reioyced in thy saluation there is none holy as the Lord is no God like to our GOD for hee is holy and maketh holy iust himselfe and iustifyiâ—… others none is holy besides thee for none is holy but from thee Finally it followeâ—… speake no more presumptuously let not arragance come out of your mouth for the Lord is a God of knowledge and by him are all enterprises establisâ—…d 〈◊〉 none knoweth what he knoweth for he that thinketh himselfe to be some thing seduceth himselfe and is nothing at all This now is against the presumptuous Babilonian enemies vnto Gods Cittie glorying in themselues and not in God as also against the carnall Israelites who as the Apostle saith beeing ignorant of the righteâ—…sse of God that is that which he being onely righteous and iustifying giueth man and going about to establish their owne righteousnesse 〈◊〉 as if they had gotten such themselues and had none of his bestowing 〈◊〉 not themselues vnto the righteousnesse of God but thinking proudly to please 〈◊〉 â—…stice of their owne and none of his who is the God of knowledge and the 〈◊〉 of consciences and the discerner of all mans thoughts which beeing 〈◊〉 â—…eriue not from him So they fell into reprobation And by him saith the 〈◊〉 arè all enterprises established and what are they but the suppression of 〈◊〉 and the aduancement of the humble These are Gods intents as it folâ—… the bow of the mighty hath he broken and guirded the weake with strength 〈◊〉 that is their proud opinions that then could sanctifie themselues withâ—…â—…spirations and they are guirded with strength that say in their hearts 〈◊〉 on mee O Lord for I am weake They that were full are f hired out for 〈◊〉 that is they are made lesser then they were for in their very bread that 〈◊〉 â—…ne words which Israel as then had alone from all the world that saâ—…â—…thing but the tast of earth But the hungry nations that had not the 〈◊〉 â—…ing to those holy words by the New Testament they passed ouer the 〈◊〉 found because they relished an heauenly tast in those holy doctrines 〈◊〉 a sauour of earth And this followeth as the reason for the barren hath 〈◊〉 â—…rth seauen and she that had many children is enfeebled Here is the whole 〈◊〉 opened to such as knowe the number of the Iewes what it is to wit â—…ber of the churches perfection and therefore Iohn the Apostle writeth 〈◊〉 seauen churches implying in that the fulnesse of one onely and so it 〈◊〉 â—…uely spoken in Salomon Wisdome hath built her an house and hewen out 〈◊〉 pillers For the Citty of God was barren in all the nations vntill shee 〈◊〉 that fruite whereby now we see her a fruitfull mother and the earthly 〈◊〉 that had so many sonnes wee now behold to bee weake and enfeebled 〈◊〉 the free-free-womans sonnes were her vertues but now seeing shee hath 〈◊〉 â—…nely without the spirit shee hath lost her vertue and is become 〈◊〉 â—…e Lord killeth and the Lord quickneth hee killeth her that had so many 〈◊〉 quickneth her wombe was dead before and hath made her bring 〈◊〉 although properly his quickning be to be implied vpon those whom 〈◊〉 â—…d for she doth as it were repeate it saying hee bringeth downe to the 〈◊〉 raiseth vp for they vnâ—…o whom the Apostle saith If yee bee dead with 〈◊〉 the things that are aboue where Christ sitteth at the right hand of God 〈◊〉 â—…to saluation by the LORD vnto which purpose he addeth Set your 〈◊〉 vpon things aboue and not on things that are on the earth For you 〈◊〉 â—…oth hee behold here how healthfull the Lord killeth and then followâ—… â—…our life is hid with Christ in God Behold here how God quickneth I 〈◊〉 bring them to the graue and backe againe Yes without doubt all 〈◊〉 faithfull see that fulfilled in our head with whom our life is hidde in 〈◊〉 â—…e that spared not his owne sonne but gaue him for vs all hee killed 〈◊〉 manner and in raysing him from death hee quickned him againe 〈◊〉 we heare him say in the psalme thou shalt not leaue my soule in the 〈◊〉 â—…ore he brought him vnto the graue and backe againe By his pouerty 〈◊〉 â—…ched for the Lord maketh poore and enritcheth that is nothing else 〈◊〉 humbleth and exalteth humbling the proud and exalting the 〈◊〉 â—…or that same place God resisteth the proud and giueth grace vnto the 〈◊〉 the text wherevpon all this prophetesses words haue dependance 〈◊〉 â—…hich followeth He raiseth the poore out of the dust and lifteth the begâ—… dunghill is the fittliest vnderstood of him who became poore for vs whereas he was ritch by his pouerty as I said to enritch vs. For he raised him from the earth so soone that his flesh saw no corruption nor is this sequence And lifteth the begger from the dunghill meant of any but him g for the begger and the poore is all one the dunghill whence hee was lifted is the persecuting route of Iewes amongst whom the Apostle had beene one but afterwards as he saith that which was aduantage vnto mee I held losse for Christs sake nay not oneâ—… losse but I iudge them all dunge that I might winne Christ. Thus then was this poore man raised aboue all the ritch men of the earth and this begger was lifted vp from the dunghill to sit with the Princes of the people to whom hee saith You shall sit on twelue thrones c. and to make them inherite the seat of glory for those mighty ones had said Behold we haue left all and followed thee this vowe had those mighties vowed But whence had they this vow but from him that giueth vowes vnto those that vow otherwise they should bee of those mighties whose bow he hath broken That giueth vowes saith she vnto them that vow For none can vow any set thing vnto God but hee must haue it from God it followeth and blesseth the yeares of the iust that is that they shal be with him eternally vnto whom it is written thy yeares shall neuer faile for that they are fixed but here they either passe or perish for they are gone ere they come bringing still their end with them But of these two hee giueth vowes to those that vow and blesseth the yeares of the iust the one wee performe and the other wee receiue but this alwaies by Gods giuing wee receiue nor can wee doe the other without Gods helpe because in his owne might shall no man be stronge The Lord shall weaken his aduersaries namely such as resist and enuy his seruants in fulfilling their vowes h The greeke may also signifie his owne aduersaries for hee that is our aduersary when we are Gods children is his aduersarie also and is ouercome by vs but not by our strength for in his owne might shall no man bee stronge The LORD the holy
Liâ—… lib. 25. Marcellus entring vpon the walles and looking ouer all the citty standing at that time 〈◊〉 and goodly is said to haue shed teares partly for ioy of this so great a conquest and partly for pitty of the Cities ancient glory The ouer-throwe of the Athenian nauie the wracke of two great armies with their Captaines so many warres and rich Kings and all that before him to be in a moment on fire came all into his minde at once This is also in Ualerius Maximus de humanitate e Nay he had a care Liuie as before Marcellus by a generall consent of the Captaines forbad the soldiers to violate any free body leauing them all the 〈◊〉 â—…or spoile which edict contained the assurance of the sayd free women from death and all other violence as well aâ—… that of their chastities f Fabius the conqueror of Tarentum In the second Carthaginian warre Tarentum a famous citie in Calabria fell from the Romanes vnto Hanâ—…bal but 〈◊〉 Salinator the Captaine of the Romane garrison retired into the tower This Citie Fabâ—… Maximus recouered and gaue his soldiors the spoile of it This is that Fabius that in the said second Punicke warre by his sole wisdome put life into all the Romanes dying hopes and by his cunning protraction blunted the furie of Hannibal And of him Enius said truly Vnus homo nobis cunctando restituit rem One mans wise set delay restor'd vs all I neither can nor list now to stand vpon all the errors of the first Commentator of this booke it were too tedious and too troublesome But because in this place he goeth astray with many others who indeed in other mens iudgements are learned in such matters but in their owne iudgements most learned nor to say trueth are they vnlearned I could not choose but giue the reader this admonition that this Fabius is not hee that was called Maximus but his Grandfather was called so because hee being Censor with P. Decius diuided the whole commonty of Rome into foure Tribes which he named Vrbanae though I deny not that this Fabius of whom Augustine speaketh deserued this name but the world as then did not giue it him g Secretary Hereof read Liuie in his 27. Booke That the cruell effects following the losses of warre did but follow the custome of warre and wherein they were moderated it was through the power of the name of Iesus Christ. CHAP. 6. THerefore all the spoile murther burning violence and affliction that in this fresh call amitie fell vpon Rome were nothing but the ordinary effects following the a custome of warre But that which was so vnaccustomed that the sauage nature of the Barbarians should put on a new shape and appeare so mercifull that it would make choise of great and spacious Churches to fill with such as it meant to shew pitty on from which none should bee haled to slaughter or slauerie in which none should bee hurt to which many by their courteous foes should be conducted and out of which none should bee lead into bondage This is due to the name of Christ this is due to the Christian profession he that seeth not this is blinde hee that seeth it and praiseth it not is thanklesse hee that hinders him that praiseth it is madde God forbid that any man of sence should attribute this vnto the Barbarians brutishnesse It was God that struck a terror into their truculent and bloudy spirits it was he that bridled them it was he that so wonderously restrained them that had so long before fore-told this by his Prophet b I will visit their offences with the rod and their sinne with scourges yet will I not vtterly take my mercy from them L. VIVES CVstome a of warre Quintilian recordes the accidents that follow the sacking of Cities in his eight booke thus The flames were spread through the temples a terrible cracking of falling houses was heard and one confused sound of a thousand seuerall clamours Some fled they knew not whether some stuck fast in their last embraces of their friends the children and the women howled and the old men vnluckily spared vntill that fatall day then followed the tearing away of all the goods out of house and temple and the talke of those that had carried away one burden and ranne for another and the poore prisoners were driuen in chaines before their takers and the mother endeuouring to carry her silly infant with her and where the most gaine was there went the victors together by th' eares Now these things came thus to passe because the soldiers as they are a most proud and insolent kinde of men without all meane and modestie haue no power to temper their auarice lust or furie in their victory and againe because taking the towne by force if they should not do thus for terror to the enemie they might iustly feare to suffer the like of the enemy b I will visit It is spoken of the sonnes of Dauid Psal. 89. If they be not good c. Of the commodities and discomodities commonly communicated both to good and ill CHAP. 7. YEa but will a some say Why doth God suffer his mercy to be extended vnto the gracelesse and thankelesse Oh! why should we iudge but because it is his worke that maketh the sunne to shine daily both on good and bad the raine to fal both on the iust and vniust For what though some by meditating vpon this take occasion to reforme their enormities with repentance other some as the Apostle saith despising the ritches of Gods goodnes and long suffering in their hardnesse of heart and impenitency b do lay vp vnto them-selues wrath against the day of wrath and the reuelation of Gods iust iudgement who will c reward each man according to his workes Neuerthelesse Gods patience still inuiteth the wicked vnto repentance as this scourge doth instruct the good vnto patience The mercy of God imbraceth the good with loue as his seuerity doth correct the bad with paines For it seemed good to the almighty prouidence to prepare such goods in the world to come as the iust onely should inioy and not the vniust and such euils as the wicked only should feele and not the godly But as for these temporall goods of this world hee hath left them to the common vse both of good and badde that the goods of this world should not be too much desired because euen the wicked doe also partake them and that the euils of this world should not bee too cowardly auoyded where-with the good are sometimes affected But there is great difference in the d vse both of that estate in this world which is called prosperous and that which is e called aduerse For neither do these temporall goodes extoll a good man nor doe the euill deiect him But the euill man must needs bee subiect to the punishment of this earthly vnhappinâ—…sse because hee is first corrupted by this earthly happinesse
the gods but for the mother of any senatour of any honest man nay euen for the mothers of the players them selues to giue care too Naturall shame hath bound vs with some respect vnto our parents which vice it selfe cannot abolish But that beastlynesse of obâ—… speaches and actions which the Players acted in publike before the mother of all the gods and in sight and hearing of an huge multitude of both sexes they would be ashamed to act at home in priuate before their mothers g were it but for repitition sake And as for that company that were their specâ—… though they might easily bee drawn thether by curiosity yet beholding câ—…ity so fouly iniured me thinkes they should haue bene driuen from thence by the meete shame that immodesty can offend honesty withall What can â—…dges be it those were sacrifices or what can bee pollution if this were a purification and these were called h Iuncates as if they made a feast where all the vâ—…eane dâ—… of hell might fill their bellies For who knowes not what 〈◊〉 of spirit 〈◊〉 are that take pleasure in these obscurities vnlesse hee 〈◊〉 〈◊〉 that there bee any such vncleane spirits that thus illude men vnder the names of gods or else vnlesse hee be such an one as wisheth the pleasure and feares the displeasure of those damned powers more then hee doth the loue and wrath of the true and euerliuing God L. VIVES SAcriligious a mockories Inuerting this the holy plaies a phrase vsed much by the Pagans b The Enthusiastikes persons rapt This place requireth some speech of the mother of the gods Diodorus Siculus Biblioth lib. 4. tels the story of this Mother of the gods diuers waies For first hee writeth thus Caelus had by his wife Titaea fiue forty children two of which were women called Regina and Ops Regina being the elder and miser of the two brought vp all her other bretheren to doe her mother a pleasure and therefore she was called the mother of the gods and was marryed to hir brother Hiperion to whome shee 〈◊〉 Sol and Luna who being both murdered by their vncles wicked practises she fel mad ranging vp and downe the Kingdome with a noise of drummes and cimbals and that this grew to a custome after she was dead Then he addes another fable that one Menoes an ancient King of Phryâ—… had by his wife Dindimene a daughter whome he caused to be cast forth vpon mount Cyâ—… 〈◊〉 that the infant being nourished vp by wilde beasts grew to be of admirable beauty and 〈◊〉 〈◊〉 by a â—…pheardesse was by her brought vp as her own childe and named Cibele of the 〈◊〉 〈◊〉 〈◊〉 was found that shee innented many arts of her owne head and taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on pipes danncing drummes and cimbals also farying of horses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein shee was so fortunate that they named her The great mother Gâ—…ing vp vnto yeares she fell in loue with a youth of that country called Atis being with childâ—… by 〈◊〉 was sâ—… for backe by her father Menoes for a Uirgin but the guilt beeing knowne 〈◊〉 and the Nurses were put to death and Cibele being extreamely in loue with Atis fell madde 〈◊〉 〈◊〉 her fathers house along with a Timbrell and a cimball she came to Nisa to Dioniâ—… 〈◊〉 〈◊〉 where sâ—… few yeares after she dyed And soone after a great famine togeâ—… 〈◊〉 〈◊〉 〈◊〉 all Pâ—…gia the inhabitants were commanded by Oracle to giue diuine worship to Atis and Cibele and hence arose the first canonization of the Mother of the gods Thus farre Diodorus who no doubt hath declared the true originall of it as it was But some do guesse that she was the mother of Iupiter Iuno Neptune and Pluto and therefore was called Rhea and in latine Ops and Cibele and Vesta as all one Nor make I any question but that this history is confounded as is vsuall in euery fable of the gods that she was a virgin and therefore named Vesta and that therefore Atys was faigned to bee a goodly young man whom she louing and commanding that she should neuer meddle with any other woman he neglecting her command fell in loue with a Nimph called Sangritis which Cybele depriued him of those partes whereby hee was man and for that reason euer since will haue her Priests defectiue in that fashion And because that she was most ordinarily worshipped of the Phrygians vpon Mount Ida there vpon she got the name of the Idean mother and of Berecynthia as also of the Phrigian goddesse Hie Priests were called Galli of the riuer Gallus in Phrigia the water whereof beeing drunke maketh men madde And these Galli themselues doe wherle their heads about in their madnesse slashing their faces and bodies with kniues and tearing themselues with their teeth when they are either madde in shew or madde indeed Their goddesse which was nothing but a great stone vpon Mount Ida the Romanes transported into Italy the day before the Ides of Aprill which day they dedicated vnto her honours and the plaies called Megalesia as on that day were acted Liuy lib. 29. speaking of the Mother of the gods hath these words They brought the goddesse into the Temple of Victorie which is on the Mount Palatine the daie before the Ides of Aprill So that was made her feast daie And all the people brought giftes vnto the goddesse vnto the Mount Palatine and the Temples were spred for banquets and the Plaies were named Megalesia this is also in his sixteenth booke About the same time a Temple was dedicated vnto the great Idean mother which P. Cornelius receiued being brought out of Asia by sea P. Cornelius Scipio afterward surnamed Africane and P. Licinius beeing consulls M. Liuius and C. Claudius beeing censors gaue order for the building of the Temple And thirteene yeares after it was dedicated or consecrated by M. Iunius Brutus M. Cornelius and T. Sempronius beeing Consulls and the Plaies that were made for the dedication thereof beeing the first plaies that euer came on stage Antias Valerius affirmeth were named Megalesia Thus farre Liuy To whom Varro agreeth also liber 3. de lingua Latina Enthusiastiques or persons rapt Were men distraught taken with madnesse as Bertcynthia's Galli were Saint Augustine vpon Genesis calls them men taken with spirits possessed c Pipers Or the singers Symphoniacos it commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Harmony or consort In the feastes of Cybele was much of this numerall musicke with Pipes and Tymbrells Hereof Ouid singeth thus in his fastorum lib 4. Protinus inflexo Berecynthia tybia cornu Flabit Idaeae festa parentis erunt Ibunt Semimares inania tympana tundent Aeraâ—… tinnitus are repulsa dabunt Then Berecynthias crooked pipes shall blovv Th' Idaan mothers feast approcheth now Whose gelded Priests along the streetes doe passe With Timbrells and the tinckling sounds of brasse And a little after Tibia dat Phrygios vt
call her whore for to be a cuckold is a disgracefull thing x Minerua's forger Or fellow workers for they both haue charge of Ioues thunder and somtimes through his bolts Virgil Ipsa Iouis rapidum iaculata é nubibus ignem Quite through the cloud shee threw Ioues thundring fire Which there are but three may do saith Seruius Iupiter Minerua and Uulcan though Pliny bee of another mind De disciplin Etrusc Rom lib. 2. Minerua looketh vnto Iâ—…ues Aegis which was indeed his apparrell made by Minerua's wisdome and Vulcans labour And though Ioues bonnet be fire yet Pallas made it Mart. Nupt. Or is Vulcan her fellow forger because he begat Apollo on hir that hath the tuition of Athens Cic. de nat lib. 3. But Augustines minde I thinke rather is this that Uulcan is Minerua's fellow forger Because she is called the goddesse of all arts euen the mechanicall and he is godde of the Instruments vsed in all these mechanicall artes Fire is the instrument of all artes saith Plutarch if one knew how to vse it De vtilit inimic Besides Vulcan is said to gouerne artes him-selfe The warlike artes saith Eusebius were Minerua's charge the pyrotecknical or such as worke in fire Vulcans Theodoret saith that the Greekes vsed the word Vulcan for artes because few artes can be practised without fire Phurnutus saith that all arts are vnder Minerua and Vulcan because shee is the Theory and he the Instrument of practise And therefore Homer saith of a worke-man thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whome Vulcan taught and Minerua Of the multitude of Goddes which the Pagan Doctors auouch to bee but one and the same Iupiter CHAP. 11. WHerefore let them flourish with their physicks as long as they like Lette Iupiter be one while the a soule of this terrene world filling the whole fabrike of the foure Elements more or lesse as they please and another while but a quarter-ruler with his bretheren and sisters lette him be the skie now imbracing Iuno which is the aire vnder him and let him by and by be skye and aire both filling the lappe of the earth his wife and mother with fertile showers and seedes b This is no absurdity in their Diuinity And to omit the long and tedious catalogue of his remooues and strange transmutations lette him forth-with bee but one and that onely God of whome the famous Poet was thought to say Deumque namque ire per omnes Terrasque tractusque maris caelumque profundum c For God his spirit imparts To th' earths the seas and heauens profoundest parts d Let him be Iupiter in the sky Iuno in the Aire Neptune in the Sea Salacia in the seas depth Pluto in the earth Proserpina in the earths lowest part Vesta in the households fire Vulcan in the Smiths shop Sol Luna and the stars in the sphears e Apollo in diuination f Mercury in trafficke in g Ianus h the Porter in the Bounds Terminus in time Saturne in war Mars and i Bellona in the vineyards Bacchus in the Corne Ceres in the Woods k Diana in mens wits Minerua let him rule the l seed of man as Liber and of women as Libera as hee is father of the day let him be m Diespiter as ruler of the monthly disease of women lette him be the goddesse Mena and n Lucina that helpes in their child-birth And helping the fruits which increase let him take the name of Ops. Let him bee o Vaticanus that opens the childes mouth first to cry and Leuana that takes vp from the mother and Cunina that guards the Cradle Let none but him sing the destinies of the new-borne childe and be called p Carmentes lette him sway chance and bee stiled Fortune or womens dugges and bee called q Rumina because the ancients called a dugge Rumâ—… lette him bee r Potina and suckle the hog-babes or Educa and feed them Or Pauentia for frighting them or t Venilia for sodaine hope Volupia for pleasure Agenoria for action Stimula for prouocation Strenua for confirming mans courage Numeria for teaching children to tell twenty u and Camaena for singing Nay lette vs make him x Consus for his counsaile y Sentia for his sententious inspirations z Inuentas for the guiding of our a egresse from youth to fuller age For our chins sake which if he loue vs he clothes in haire let him be b Fortuna Barbata Nay free because he is a male-Godde lette him either bee Barbatus as Nodotus is or because hee hath a beard lette him not bee Fortuna but Fortunius Well on lette him bee Iugatine to looke to the Hills and at the loosing of a virgins nuptiall guirdle lette him bee inuoked by the name of Virginensis lette him bee c Mutinus which amongst the Greekes was Priapus but that it may bee hee will bee ashamed off Lette Iupiter alone bee all these that I haue reckoned and that I haue not reckoned for I haue thought fit to omit a great many or as those hold which make him the soule of the world many of whome are learned men let all these bee but as parts and vertues of him If it be so as I doe not yet inquire how it is what should they loose if they tooke a shorter course and adore but one God what one thing belonging vnto his power were dispised if him-selfe intirely were duly worshipped If they feare that some of his parts would be angry for being neglected why then it is not as they say that al this is but as the life of one soule containing all those gods as the parts powers vertues and faculties therof but euery part hath a life really and distinctly seperate from the other This must needs be true if one of them may be offended and another bee pleased and both with one act And to say that whole Ioue would be offended if al his parts were not seuerally worshipped this were foolish for ther were not one of them left out if the persoÌ„ were adored in whom they ar al iointly included For to permit the rest being inumerable wheras they say that the stars are al euery one real parts of Ioue and liue haue reasonable soules and therfore are absolute gods they say they know not what and see not how many of them they leaue without Altars without worship both which not-withstanding they haue exhibited them-selues and commanded others to exhibit vnto a certaine smal number of them Wherfore if they doubt the anger of the rest why are not they affraid to liue in the displeasure of the most part of heauen hauing giueÌ„ content but vnto so few Now if they worshipped al the stars inclusiuely in Iupiters particular person they might satisfie them all by this meanes in the adoration of him alone for so none of them would think much seeing they all were worshipped in him nor should any haue cause to think they were contemned VVhereas otherwise the greater part may conceiue iust anger for beeing thus omitted by those that giue all
the honor vnto a very few And their anger may wel bee the greater in that they shine aboue as vn-regarded and behold filthy Priapus stand naked below in great respect and credit L. VIVES THe soule a of this The opinion of Thales and Democritus The Stoicks held with Plâ—… that God was a spirit but that â—…ee vsed not the World as a body That the World was GOD and hadde a soule and an intellect but that it was not the fore-said GOD. The olde writers as Tully and Pliny following Homer thought that the Sun was the soule 〈◊〉 the world Phurnutus saith the world hath a soule called Iupiter that rules it euen as our soule doth vs. b This is no Earth saith Hesiod bore Caelus and then lay with him and bore him eleuen children wherof Saturne was one c For God Most of the old writers held God to be a power diffused through the vniuerse d Let him The wisest Gentiles held that there was but one God diuersly stiled by his diuers qualities Arist. de mundo Plut. de placit Philos Macrobius puttes the son for al the goddes Saturnal e Apollo Holding him to bee the worldes eye they might easily thinke he could see al thinges past present and future So was he sought vnto far and neare but gaue answers especially at Delphos Diodor. Which Oracle had this originall There was a deep and obscure caue there where the shrine in Delphos was first where-vnto a Goate comming by chance to feed was inspired with an extraordinary spirit and began to leape and dance beyond measure Which the sheap-heard wondring at and comming to the mouth of the Caue hee grew rapt him-selfe and began to prophecy And others vpon tryal did so also where-upon it grew to that passe that such as would know things to come would but bring one to leane his head into the Caue and he should answer them the truth to all that they would aske Which afterwards they finding to bee dangerous for it had beene the death of diuers they built a Temple there vnto Apollo and ordained a Virgin to receiue the inspiration vpon a frame a good height from the Caue and so to giue answers to the inquirers which frame they named a Tripos of three feet hauing the same shape that the brazen Tripodes had afterwards This Virgin Priest was called the Pythia at first a Virgin like Dianes Priest Afterward Echechratus lying with yâ— Pythia they ordained that the Priest should be vnder 50. yeares of age medling no more with Virgins at any hand only she went virgin-like to keepe some memory of the ancient custome Diodor. f Mercury Accounted the God of eloquence of bargaines and contracts because words doe al these The Marchants feast was in the Ides of Maie that day that Mercuries Temple was dedicated The Greekes called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Market-man and he had a statue in the market-place Plautus describeth his office in his Amphitruo whereof here-after g In Ianus being the eldest god of all hee ruled the beginning of things He was indeed King of Latium in Saturnes time Some as Ouid and Festus took him for the the old Chaos and that his name Ianus was thence deriued Others ab eundo of going Cic. de Nat. de wherof comes Ianua gates Cornificius saith that Tully called him Eanus and not Ianus The hill Ianiculus bare his name some say because hee was buried there others because they went ouer it into Hetruria Hee had two faces as the lord of beginnings and endes of him read Ouids Fastorum and Macrobius h Proter To look to the gate for which Ianus is put in the text i Bellona Of Bellum warre and Duellona also Shee was thought to bee Pallas because Pallas ruled warre also The Greekes called him Ennuo Hesich hir face was full of terror and contention Homer calls hir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he doth Mars and the Poets fained hir to bee Mars his mother and therfore calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shee was called Ennuo quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of putting spirit and fury into those that were to fight or of being furious hir selfe Hir Temple stood in the ninth region and before it a pillar from which the signe of war was euer giuen by putting forth a speare Ouid. k Diana The Moone had many names Lucina Proserpina Hecate and Diana She was fained to be a virgin giuen all to hunt much in the Woodes and shooting Wher-vpon Aeneas meeting his mother in the Woodes thought it hadde been Diana Aeneid 1. I haue read these two verses of the Moone but I know not where Terret Lustrat agit Proscrpina Luna Diana Ima superua feras sceptro fulgore sagita Diana Luna Proserpine doth strike doth spread doth fight The beasts the Deities and diuels with scepter shafts light They are none of the grossest Prudentius in his third booke against Symmachus hath these verses Terque suas eadem variare figuras Deâ—…ique dum Luna est sublustri splendet Amictu 〈◊〉 succâ—…cta iacit calamos Latonia virgâ—… est 〈◊〉 Subniâ—…a sedet solio Plutonia coninx Iâ—…peritat â—…ijs dictat â—…ura Megaeâ—…ae Three times she turnes hir shape She is the Moon when bright her spheare doth shewe Laton as daughter when she hunts below But thronde in hell sheeâ—… ' Plutoâ—…s wife and awes The furies giuing sterne Megaera lawes l Seed of Liber and Libera were Ceres children saith Tully de nat deor lib. 2. Many think they are Sol and Luna who haue power ouer generation Liber of the men and therfore the Satyres were said to accompany him and Pyrapus was worshipped in his Temple Libera for the women m Diespiter Quasi Dios Pater or the father of the day Varro n Lucina This was Luna Diana or Iuno Cicero Iuno Lucina helpe me cryes Glycerium in Terences Andria Shee was also called Opigena of hir helpe in the womens trauels and worshipped at Rome of the Matrons Fâ—…stus Tymâ—…us saith that the night that Alexander the great was borne Diana's Temple at Ephesus was burned because she would not be absent from Olympiâ—…s his mother in her labour and so was far from hir Temple when it was fired The Romaines worshipped Ilythia also for this end who was a fate or fayry saith Pausanias and came from the North to Delos to helpe Latona in hir trauell and was placed at Athens amongst her Genâ—…tullides the gods that looked vnto natiuities They vsed to place kneeling Images before them because Nauplius his daughter was born in that manner Such also were the three Nexidâ—… in the Capitol before Minerua's shrine where-vnto the Matrons offered as the protectors of Childe-birth M. Attill Glabrio brought them from the conquest of Antiochus They were kneeling statues o Vaticanus Of him before p Carmentes Called first Nicostratae daughter to Ionis the King of Arcadia who had Euander by Mercury and
they had into it cast him-self in therat Liu. lib. 1. But Cornelius Luctatius write that it came by thunder and that Curtius the Consull payled it about hee with whom M. Gentius was Consull Hence it was named Cursius his lake saith Varro g Father He was a Plebeian but a tall soldior and a deare louer of his country Beeing Consul with T. Manl. Torquatus in the Latine warre and seeing in a vision that the life of one of the Generals must be lost for the wars conclusion and the whole army of the other they being two Generals for Rome agreed that on that part of the Romain army with first gaue back the General should giue vp himself to death for the safegard of his country The battels ioine the Romaines left-wing gaue back and Decius seeing that sollemnly vowed him-self to death for the soldiers and putting spurres to his horse brake forth into the thickest of the aduerse troops there was slain h Son He was the 4. time Consul with Fabius his 5. time he that in the Galles wars was first called Maximus of any Romaine In one of the battels Decius his troopes shrinking hee followes his fathers example and into the midst of his foes he spurreth dying a sacrifice to honour his country Liu. lib. 10. i If by the way Valla in a declamation of his vppon the pleasures of an Epicure extols this brauery of the Romaine valour highly and with arguments both witty and worthy The booke is common read it k Chastity Her shrine was in the Beast-market neare to Hercules his round Temple Liu. lib. 10. Some tooke hir statue for Fortunes Fest. There was also a little Temple in Long-street dedicated to Chastity Plebeian by Virgins but it wore out of vse and memory afterwards Liuie That such as knew not the true and onely God had better haue beene contented with Vertue and Faelicity CHAP. 21. FOr these are the guifts of God not goddes them-selues But where Vertue and Faelicity is what needeth any more What will satisfie him whome these two cannot satisfie Vertue confineth all good actes and Faelicity all good a desires If it were for these that Iupiter was worshipped and what is the extente continuance of dominion but an appurtenance of faelicity why perceiued they not that these were but his guifts and not deities them selues But if they were deities what needes any beside them For let them cast ouer all the summe of their goddes and goddesses functions as their inuentions haue distributed them and finde if they can that hee that hath Vertue and Faelicity needeth any of their helps or hath any vse of them What need he trouble b Mercury or Minerua for learning vertue including it al in her selfe For vertue is but c an art of liuing wel and iustly as all the old writers doe define it And therfore some say that the word art d comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke which is Vertue But e if none but witty men could bee vertuous what vse then is there of father f Catius a god that maketh men accute when as Faelicity can do all this For to be born witty is a faelicity VVherfore though the childe being yet vnborn could not merit this faelicity yet she be stowes wit vppon the childe as a benefit vnto the parents that honoured her But what need the women in Trauell call on Lucina Faelicity being able with her presence both to make their labour easie and their ofspring happy What need Ops be troubled with the children when they are new borne Vaticanus when they cry Cunina when they sleepe Rumina when they sucke Statilius when they learne to stand Adeona and Abeona when they go g Mens for a good minde for them Volumnus and Volumna for a good will for them The h nuptiall gods for their marriage the field gods for their haruest and chiefely i Fructesia Mars and Bellona for their fights Victoria for their victories Honor for their honours k Pecunia for their ritches Aesculanus and his son Argentus for coyne ynough both of brasse and siluer the first is the l father because m brasse money was in vse before siluer I wonder that Argentinus begot not Aurinus for gold followed soon after If they had had Aurinus sure as death he should haue had place of father grandfather as well as Ioue had aboue Saturne what need men run vnto so many for this good or that to such a crew as neither I can recken nor themselues disâ—… hauing a god for euery little act and accident of men when as felicity would haue bestowed all in farre lesse time and with farre lesse toyle nor neede any other be troubled either for bestowing of good or diuerting of bad Why should â—…ssonia bee called vnto the weary Pellonio to chase away the foe Apollo or â—…pius to the sicke or both and few inough in a disease of daunger Nor needed Spiâ—…ensis meddle with the thornes nor any intreaty to keepe away n 〈◊〉 Onely Felicities present aide would keepe all mischieues away and repulse them at their first approach But now to shut vppe this discourse of these two Vertue and Felicity if Felicity be the reward of Vertue then is it no goddesse but a guift of GOD but if it bee a goddesse it must needes bee the producer of Vâ—… seeing that to attaine to Vertue is the greatest Felicity L. VIVES GOod a desires Optanda not Obtinenda b Mercury Hee is Lord of eloquence shee of 〈◊〉 and wittes c Vertue is but The old writers called all the vertues artes and sciences of liâ—… well and which is all one prudences Plato in Memnon The habite of liuing well and iustly is an arte as well as that whereby wee play on Instruments wrastle or make swordes apparell or any thing But our fellowes conceiue nothing but in schoole-tearmes them they are beaten to come with others though better and then you grauell them then they are to seeke and thinke all that is spoken is absurdity d Comes off Donat. in Andr. Terentii â—…comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by contraction e If none I deny not but a grosse-brained fellow may be 〈◊〉 man more such are so then otherwise but the excellent perfection of vertue is 〈◊〉 â—…itty alone Vertue is seldome well laid vp in dull braines saith Tully Tusc. quest f 〈◊〉 Cautius The ancients vsed Catus for wise politike and industrious and therefore 〈◊〉 Portius was sur-named Cato g Mens Her temple was vowed at the fight by 〈◊〉 â—…ake Liu. lib. 22. dedicated three yeares after by Attilius beeing made Duumuir 〈◊〉 that 〈◊〉 It stood in the Capitol next to Venus Ericina's as I said before and was conseâ—…â—…y â—…milius Scaurus also in the Cymbrian warre Her feast was on the seauenth of Iunes 〈◊〉 Nuptiall gods They that were to marry offred to fiue gods to Iupiter adultus 〈◊〉 Venus Lepor and to Diana chiefly Herevpon they lighted but fiue
banquetted also them-selues Cicero in aruspic respons calleth theÌ„ Parasites because such euer feed at other mens tables as the greeke word intimateth Varro calleth them so by the nature of the word Parasites quasi Ioues guests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek his meat abroad e Ridiculous Mimical f Awench Flora some say others Acca Laurentia whose feastes are called Larentinalia Therof read Macrob. Saturnall 〈◊〉 Lactantius glanceth at it Hir sur-name saith Verrius Flaccus was Flaua of this also read Plutarch Probl. g Larentina Laurentia Commonly Larentia for Acca Laurentia they say was nurse to Romulus and the Laurentalia are hiâ—… feasts but his curtizans are the Floralia b Samos An Ile in the Aegean sea so called for the height and cragginesse thereof Varro writeth that it was first called Parthenia Iuno being ther brought vp married to Ioue wherfore she hath a most worthy and ancieÌ„t Temple there erected a statue like a bride yearly feasts kept in honor of hir marriage This Lactant. lib. 1. Samos was deare to Iuno for there she was borne Virg. Aeneid i Where her sweet Cynara begotte Adonis vppon his daughter Myrrha by the deceipt of her Nurse Adonis reigned in Cyprus Ual. Probus vppon Virgils Eglogue called Gallus following Hesiod saith that hee was Phaenix his sonne and that Ioue begot him of Philostephanus without vse of woman Venus loued him dearely but he beeing giuen all to hunting was killed by a Boare They fable that Mars beeing iealous sent the Boare to doe it and that Venus bewailed him long and turned him into a flower called by his name Macrobius telles of Venus hir statue on mount Lâ—…banus with a sad shape of sorrow hir head vailed and hir face couered with her hand yet so as oâ—…e would thinke the teares trickled down from her eies The Phaenicians called Adoâ—… 〈◊〉 Pollux lib. 4. and so were the pipes called that were vsed at his yearly funerall feaâ—… though Festus say they were named so because the goose is said to gingrire when she creaketh Besâ—…es because Adonis was slaine in his prime therefore they dedicated such gardens to Uenus as made a faire shew of flowers and leaues without fruite Whence the prouerb came of Adoâ—… gardens which Erasmus with many other things explaineth in his Adagies or as Budaeus calleth the worke in his Mercuries seller or Minerua's ware-house k Thymelian A word the Greekes vse oâ—…ten and of the Latines Vitruuius Architect lib. 5. but obscurely in â—…ine opinion which I will set downe that others may set down better if such there be The Stage stood in the Theater betweene the two points farthest extended and there the Players acted comedy and tragedy The Senators had their seat between that and the common galleries wherin there was a place fiue foote high which the Greekes called Thymele and Logeus wheron the tragedian Chorus danced and the comedians too when they had one somtimes to the Players sometimes to the people when the Players were within there also stood the musique and all such as belonged to the Play and yet were no actors and the place got the name of Orchestra from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dance and the Greeks call Thymele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to the pipes and al the Musitians there playing were called Thymelicâ—… They thinke it tooke the name Thymele of the Altars therein erected to Bacchus and Apollo for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for an Altar Donate applieth Terence his words in Andria take veruin from the Altar vnto this Apuleius vseth Thymelicum Choragium for the Players apparrel In Apolog. 1. Thymele was also the wife of Latinus a Mimike and fellow-actor with him in his momery Domitian delighted much in them both as Martiall sheweth in his Epigram to him Qua Thymelem spesâ—…s 〈◊〉 latinum Illa 〈◊〉 precor carmina 〈◊〉 Aâ—… Thymele and Latinus â—…ere in place Good reade our verâ—…es with the self-same face Of the naturall interpretations which the Paynim Doctors pretend for their goddes CHAP. 8. I But these things say they are all to be interpreted naturally Phisiologically Good as though we were in quest of Physiology and not of Theology as 〈◊〉 we sought nature and set God aside For though the true God be God in nature and not in opinion onely yet is not all nature God for men beasts birds trees stones haue each a nature that is no deity But if your interpretation of the mother of the gods be that she is the earth what need we seek further what do they say more that say al your gods were mortal men For as the earth is the mother so are they earths children but refer his sacrifices to what nature you can for men to suffer a womens affects is not according but contrary to nature Thus this crime this disease this shame is professed in hir sacrifices that the vildest wretch liuing would scarcely confesse by tortures Againe if these ceremonies so much fouler then all Stage-obscaenity haue their naturall interpretations for their defence why should not the like pretended excuse be sufficient for the fictions Poeticall They interpret much in the same manner so that in that it is counted so horrid a thing to say that Saturn deuoured his sons they haue expounded it thus that b length of time signified by Saturns name consumeth all thinges it produceth or as Varro interpreteth it that Saturne belongeth to the seeds which beeing produced by the earth are intombed in it again others giue other sences and so of the rest Yet is this called fabulous Theology and cast out scorned and excluded for all the expositions and because of the vnworthy fictions expelled both from cohaerence with the naturall and Phylosophycall kind as also with the ciuill and politique Because indeed the iudicious and learned compilers hereof saw both the fabulous and the politique worthy reprehension but they durst not reprooue this as they might doe the other That they made culpable and this they made comparable with that not to preferre eyther before other but to shew them both fit to bee reiected alike and so hauing turned them both out of credite without incurring the danger of openly condemning the later the third the naturall kinde might gette the lesse place in mens opinions For the ciuill and the fabulous are both fabulous and both ciuill both fabulous witnesse hee that obserues their obscaenities both ciuill witnesse hee that obserues their confusing them together in playes and sacrifices How then can the power of eternity ly in their handes whome their owne statues and sacrifices do prooue to bee like those fabulous reiected gods in forme age sexe habite discent ceremonies c. In all which they either are conuicted of mortallity and attaining those erroneous honours by the diuels assistance in or after their life or death or else that they were true diuels them-selues that could catch all occasions
time that the sight of them might forme the Images of such collours in the conception and so it did Gen. 30. c Proceed The same Pliny lib 7. saith that the mind hath are collection of similitudes in it wherein a chance of sight hearing or remembrance is of much effect the images taken into the conceit at the time of conception are held to be powerfull in framing the thing conceiued and so is the cogitation of either party how swift soeuer it be wherevpon is more difference in man then in any other creature but the swiftnes of thought and variety of conceites formeth vs so diuersly the thoughts of other creatures being immoueable and like themselues in all kinds Thus much Pliny The Philosophers stand wholly vpon immagination in conception At Hertzogenbosh in Brabant on a certaine day of the yeare whereon they say there chiefe Church was dedicated they haue publike playes vnto the honor of the Saints as they haue in other places also of that country some act Saints and some deuils one of these diuels spying a pretty wench grew hot in al hast danceth home casting his wife vpon a bed told her he would beget a yong diuâ—…l vpon her so lay with her the woman conceiued the child was no sooner borne but it began to dance was rust of the shape that we paynt our deuills in This Margueret of Austria Maximilians Daughter Charles the 〈◊〉 told Iohn Lamuza King Ferdinands graue ambassador and now Charles his 〈◊〉 in Aragon a man as able to discharge the place of a Prince as of a Lieuâ—…enant d What â—…ctions Child-bearing women do often long for many euill things as coales and ashes I 〈◊〉 one long for a bit of a young mans neeke and had lost her birth but that shee bitte of his â—…ke vntill he was almost dead shee tooke such hold The Phisicians write much hereof â—…d the Philosophers somewhat Arist de animall They all ascribe it to the vicious humors in the stomake which if they happen in men procure the like distemper e Because So read the old bookes f Alexandria Asia Sogdia Troas Cilicia India and Egipt haue al cities called Alexandria built by Alexander the great this that Augustine meanes of is that of Egipt the most famous of all sytuate vpon the Mediterrane sea neare Bicchieri the mouth of Nile called now Scanderia or Scandaroun g Efficient Fabricatiuam pertayning to composition and diuiâ—… of matter in things created by it selfe for these are not the workes of creation Angells 〈◊〉 beasts and liuelesse things can effect them The Platonists opinion that held the Angells Gods creatures and man the Angells CHAP. 26. ANd Plato would haue the lesser Gods made by the highest to create all other things by taking their immortall part from him and framing the mortall themselues herein making them not the creators of our selues but our bodies onely And therefore Porphiry in holding that the body must be avoyded ere the soule be purged and thinking with Plato and his sect that the soules of bad liuers were for punishment thrust into bodies into beasts also saith Plato but into mans onely saith Porphiry affirmeth directly that these gods whom they wil haue vs to worship as our parents creators are but the forgers of our prisons and not our formers but only our iaylors locking vs in those dolorous grates and wretched setters wherfore the Platonists must either giue vs no punishmeÌ„t in our bodies or else make not those gods our creators whose worke they exhort vs by all meanes to avoid to escape though both these positions be most false for the soules are neither put into bodies to be thereby punished noâ—… hath any thing in heauen or earth any creator but the maker of heauen and earth For if there be no cause of our life but our punishment how a is it that Plato saith the world could neuer haue beene made most beautifull but that it was filled with all kind of creatures But if our creation albe it mortall be the worke oâ—… God how iâ—… iâ—… punishment then to enter into Gods benefites that is our bodies b and if God as Plato saith often had all the creatures of the world in his prescience why then did not hee make them all would he not make some and yet in his vnbounded knowledge knew how to make all wherefore our true religion rightly affirmes him the maker both of the world and all creatures therein bodies and soules of which in earth man the chiefe Piece was made alone after his Image for the reason shewed before if not for a greater yet was he not left alone for there is nothing in the world so sociable by nature and so iarring by vice as man is nor can mans â—…re speake better either to the keeping of discord whilst it is out or expelling it when it is entred then in recording our first Father whom God created single from him to propagate all the rest to giue vs a true admonition to preserue an vnion ouer greatest multitudes And in that the woman was made of his ribbe was a plaine intimation of the concord that should bee betweene man and wife These were the strange workes of God for they were the first Hee that beleeues them not must vtterly deny all wonders for if they had followed the vsuall course of nature they had beene no wonders But what is there in all this whole worke of the diuine prouidence that is not of vse though wee know it not The holy Psalme saith Come and behold the workes of the Lord what wonders hee hath wrought vpon the earth Wherefore why the Woman was made of Mans ribbe and what this first seeming wonder prefigured if God vouchsafe I will shew in another place L. VIVES HOw a is it that Plato His words are these GOD speaketh to the lesser Gods Marks what I say vnto you we haue three kindes remaining all mortall which if wee omit the creation will not bee perfect for wee shall not comprehend all kindes of creatures in it which wee must needs doe to haue it fully absolute b And if GOD There also hee saith that God hath the Ideas of all creatures mortall and immortall in him-selfe which he looked vpon the immortall ones when hee made the things that should neuer perish the mortall in the rest I aske not here whether that God be those Ideae or whether they bee some-thing else the Platonists know not them-selues c The concord that should Because the woman was not made of any externall parts but of mans selfe as his daughter that there might bee a fatherly loue of his wife in him and a filiall duty towards him in the wife shee was taken out of his side as his fellow not out of his head as his Lady nor out of his feete as his seruant That the fulnesse of man-kinde was created in the first man in whom God fore-saw both who
all L. VIVES THe a rulers Into how excellent a breuiat hath he drawne the great discourses of a good commonweale namely that the ruler thereof doe not compell nor command but standing 〈◊〉 loâ—…t like centinells onely giue warnings and counsells thence were Romes old Magistrates called Confulls and that the subiects doe not repine nor resist but obey with alacrity b They were Some of the Poets and Philosophers drew the people into great errors and some followed them with the people c There is no No Philosophy Rethorike or other arte the onely art here is to know and worship God the other are left to the world to be admired by wâ—…ldings Finis lib. 14. THE CONTENTS OF THE fifteenth booke of the City of God 1. Of the two contrary courses taken by mans progeny from the beginning 2. Of the Sonnes of the flesh and the sonnes of promise 3. Of Saras barrennesse which God turned into fruitfullnesse 4. Of the coÌ„flicts peace of the earthly city 5. Of that murtherer of his brother that was the first founder of the earthly Citty whose act the builder of Rome paralell'd in murdering his brother also 6. Of the languors that Gods cittizens endure on earth as the punishments of sinne during their pilgrimage and of the grace of God curing them 7. Of the cause obstinacy of Caines wickednesse which was not repressed by Gods owne words 8. The reason why Cayne was the first of man-kinde that ouer built a Citty 9. Of the length of life and bignesse of body that â—…en had before the deluge 10. Of the difference that seemes to bee betweene the Hebrews computation â—…nd ours 11. Of Mathusalems yeares who seemeth to haue liued 14. yeares after the Deluge 12. Of such as beleeue not that men of olde Time liued so long as is recorded 13. Whether wee ought to follow the Hebrew computation or the Septuagints 14. Of the parity of yeares measured by the same spaces of old and of late 15. Whether the men of old abstained from women vntill that time that the scriptures say they begot children 16. Of the lawes of marriage which the first women might haue different from the succeeding 17. Of the two heads and Princes of the two Citties borne both of one Father 18. That the significations of Abel Seth and Enos are all pertinent vnto Christ and his body the Church 19. What the translation of Enoch signified 20. Concerning Caines succession being but eight from Adam whereas Noah is the tenth 21. Why the generation of Caine is continewed downe along from the naming of his son Enoch whereas the scripture hauing named Enos Seths sonne goeth back againe to beginne Seths generation at Adam 22. Of the fall of the sonnes of God by louing strange women whereby all but eight perished 23. Whether it bee credible that the Angells being of an incorporeall nature should lust after the women of earth and marrying them beget Gyants of them 24. How the wordes that God spake of those that were to perish in the deluge And their daies shal be an hundred and twenty yeares are to be vnderstood 25. Of Gods vnpassionate and vnaltering anger 26. That Noah his Arke signifieth Christ and his Church in all things 27. Of the Arke and the Deluge that the meaning thereof is neither meerly historicall nor meerely allegoricall FINIS THE FIFTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the two contrary courses taken by mans progeny from the beginning CHAP. 1. OF the place and felicity of the locall Paradise togither with mans life and fall therein there are many opinions many assertions and many bookes as seuerall men thought spake and wrote What we held hereof or could gather out of holy scriptures correspondent vnto their truth and authority we related in some of our precedent bookes If they be farther looked into they will giue birth to more questions and longer dispuâ—… then this place can permit vs to proceed in our time is not so large as to 〈◊〉 vs to sticke scrupulously vpon euery question that may bee asked by buâ—…s that are more curious of inquiry then capable of vnderstanding I think 〈◊〉 sufficiently discussed the doubts concerning the beginning of the world 〈◊〉 and man-kinde which last is diuided into two sorts such as liue accorâ—… Man and such as liue according to God These we mistically call Citâ—…â—…cieties â—…cieties the one predestinate to reigne eternally with GOD the other â—…ed to perpetuall torment with the deuill This is their end of which 〈◊〉 Now seeing we haue sayd sufficient concerning their originall both 〈◊〉 〈◊〉 â—…ngells whose number wee know not and in the two first Parents of manâ—… thinke it fit to passe on to their progression from mans first ofspring vnâ—…â—…cease to beget any more Betweene which two points all the time inâ—… wherein the liuers euer succeed the diers is the progression of these two 〈◊〉 Caine therefore was the first begotten of those two that were man-kinds Pâ—…s and hee belongs to the Citty of man Abell was the later and hee beâ—… to the Citty of GOD. For as we see that in that one man as the Apostle 〈◊〉 that which is spirituall was not first but that which is naturall first and 〈◊〉 â—…he spiritual wherevpon all that commeth of Adams corrupted nature must 〈◊〉 be euill and carnall at first and then if he be regenerate by Christ becomâ—… good and spirituall afterward so in the first propagation of man and proâ—… of the two Citties of which we dispute the carnall cittizen was borne first 〈◊〉 the Pilgrim on earth or heauenly cittizen afterwards being by grace preâ—… and by grace elected by grace a pilgrim vpon earth and by grace a 〈◊〉 in heauen For as for his birth it was out of the same corrupted masse 〈◊〉 â—…as condemned from the beginning but God like a potter for this simyly thâ—…â—…ostle himselfe vseth out of the same lumpe made one vessell to honor and 〈◊〉 to reproach The vessell of reproach was made first and the vessell of honor â—…ards For in that one man as I sayd first was reprobation whence wee 〈◊〉 â—…eeds begin and wherein we need not remaine and afterwards goodnesse 〈◊〉 which we come by profiting and comming thether therin making our abode Wherevpon it followes that none can bee good that hath not first beene euill though all that be euill became not good but the sooner a man betters himselfe the quicker doth this name follow him abolishing the memory of the other Therefore it is recorded of Caine that he built a Citty but Abell was a pilgrim and built none For the Citty of the Saints is aboue though it haue cittizens here vpon earth wherein it liueth as a pilgrim vntill the time of the Kingdome come and then it gathereth all the cittizens together in the resurrection of the body and giueth them a Kingdome to reigne in with their King for euer and euer
the Apostle calls sinne saying I do not this but the sinne which dwelleth in mee which part the Philosophers call the vicious part of the soule that ought not to rule but to serue the minde and bee thereby curbed from vnreasonable acts when this moueth vs to any mischiefe if wee follow the Apostles counsel saying giue not your members as weapons of vnrighteousnesse vnto sinne then is this part conquered and brought vnder the minde and reason This rule God gaue him that maliced his brother and desired to kill him whome hee ought to follow be quiet quoth he yâ— is keepe thine hands out of mischiefe let not sinne get predominance in thy body to effect what it desireth nor giue thou thy members vp as weapons of vnrighteousnesse there-vnto for vnto thee shall the desires thereof become subiect if thou restraine it by supression and increase it not by giuing it scope And thou shalt rule ouer it Permit it not to performe any externall act and thy goodnesse of will shall exclude it from all internall motion Such a saying there is also of the woman when God had examined and condemned our first parents after their sinne the deuill in the serpent and man and woman in them-selues I will greatly increase thy sorrowes and thy conceptions saith he in sorrow shalt thou bring forth children and then he addeth And thy desire shal be subiect to thine husband and hee shall rule ouer thee thus what was to Caine concerning sinne or concupisence the same was said here to the offending woman where wee must learne that the man must gouerne the woman as the soule should gouerne the body Where-vpon the Apostle said hee that loueth his wife loueth himselfe for no man euer hated his owne flesh These wee must cure as our owne not cast away as strangers But Caine conceiued of Gods command like a maleuolent reprobate and yeelding to his height of enuy lay in waite for his brother and slew him This was the founder of the fleshly City How hee further-more was a Type of the Iewes that killed Christ the true shepherd prefigured in the shepherd Abel I spare to relate because it is a propheticall Allegory and I remember that I sayd some-what hereof in my worke against Faustus the Manichee L. VIVES HE a vsed Sup. Gen. ad lit lib. 8. He inquireth how God spake to Adam spiritually or corporally and hee answereth that hee spake to him as he did to Abraham Moyses c. in a corporall shape thus they heard him walking in Paradise in the shade q No doubt How could Caine know sayth Hierome that God accepted his brothers sacrifice and refused his but that it is true that Theodotion doth say the Lord set Abels sacrifice on fire but Caines he did not that â—…ire had wont to come downe from heauen vpon the sacrifice Salomons offring at the 〈◊〉 of the temple and Elias his vpon mount Carmel do testifieâ—… Thus far Hierom. c If thou So do the seauenty read it our common translation is If thou do well shalt thou not be accepted 〈◊〉 if thou do not well sinne lieth at the doore Hierome rehearseth the translation of the seauenty and saith thus the Hebrew and the Septuagintes do differ much in this place But the Hebrew read it as our vulgar translations haue it and the seauenty haue it as Augustine readeth it d Be quiet Runne not headlong on neither be desperate of pardon sinnes originall is adherent vnto all men but it is in mans choice to yeeld to it or no. e Vnto thee shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the seauenty Aquila hath Societas and Syâ—…achus Appetitus or Impetus The â—…g â—…ay be either that sin shal be our fellow or that sinnes violence shal be in our power to 〈◊〉 as the sequel declareth and this later is the likelier to be the true meaning f Giâ—… God God respects not the guift but the giuer and therefore the sacrifices of the wicked 〈◊〉 and neither acceptable to God nor good men as Plato saith g Such I meane For 〈◊〉 some Atheists but such wicked as beleeue a God thinke that they can meane God by 〈◊〉 to returne them the same againe ten-fould be it gold or siluer As Sylla and Crassus ofâ—… Hercules the tenth part of their good that they might be hereby enritched The reason why Caine was the first of mankind that euer built a city CHAP. 8. 〈◊〉 now must I defend the authority of the diuine history that saith that this 〈◊〉 man built a city when there were but three or foure men vpon earth 〈◊〉 had killed his brother there were but Adam the first father Caine himâ—… his sonne Enoch whose name was giuen to the citty But they that sticke 〈◊〉 consider not that the Scriptures a neede not name all the men that were 〈◊〉 earth at that time but onely those that were pertinent to the purpose 〈◊〉 â—…pose of the Holy Ghost in Moyses was to draw a pedigree and genealoâ—… Adam through certaine men vnto Abraham and so by his seed vnto the 〈◊〉 of God which being distinct from all other nations might containe all 〈◊〉 and prefigurations of the eternall City of Heauen and Christ the king and 〈◊〉 all which were spirituall and to come yet so as the men of the Earthly 〈◊〉 â—…ad mention made of them also as farre as was necessary to shew 〈◊〉 â—…saries of the said glorious citty of God Therefore when the Scripâ—…â—…on vp a mans time and conclude hee liued thus long and had sonnes 〈◊〉 â—…ers must we imagine that because hee names not those sons and daughâ—… might bee in so many yeares as one man liued in those times as many 〈◊〉 gotten and borne as would serue to people diuers cities But it 〈◊〉 â—…o God who inspired the spirit by which the scriptures were penned 〈◊〉 â—…guish these two states by seuerall generations as first that the seuerall 〈◊〉 â—…gies of the carnall Cittizens and of the spirituall vnto the deluge might 〈◊〉 â—…cted by them-selues where they are both recited their distinction in 〈◊〉 one is recited downe from the murderer Cayne and the other from 〈◊〉 â—…ous Seth whom Adam had giuen for b him whom Caine had murthered 〈◊〉 coniunction in that all men grew from bad to worse so that they deâ—…â—…o bee all ouer whelmed with the floud excepting one iust man called 〈◊〉 wife his three sonnes and their wiues onely these eight persons did 〈◊〉 â—…chsafe to deliuer in the Arke of all the whole generation of mankind 〈◊〉 therefore it is written And Caine knew his wife which conceiued and bare 〈◊〉 c and hee built a citty and called it by his sonnes name Henoch this proâ—… that hee was his d first sonne for wee may not thinke that because 〈◊〉 here that he knew his wife that he had not knowne her before for this is 〈◊〉 Adam also not onely when Caine was begotten who was his first sonne 〈◊〉 Seth his younger sonne was borne aso Adam knew
wherein they are as skilfull as a sort of Cumane Asses Of the parity of yeares measured by the same spaces of old and of late CHAP. 14. NOw let vs see how plaine wee can shew that ten of their yeares is not one of ours but one of their yeares as long as one of ours both finished by the course of the sunne and all their ancestors long liues laide out by that recâ—…ng It is written that the floud happened the three score yeare of Noahs 〈◊〉 But why doe the Scriptures say In the sixe hundreth yeare of Noahs life in the sâ—…d moneth and the twentie seauenth day of the moneth if the yeare were but thirtie sixe dayes for so little a yeare must eyther haue no moneths or it 〈◊〉 haue but three dayes in a moneth to make twelue moneths in a yeare How then can it be said the sixe hundreth yeare the second moneth the twenty seauenth day of the moneth vnlesse their yeares and moneths were as ours is How can it bee other-wise sayd that the deluge happened the twenty seauen of the â—…th Againe at the end of the deluge it is written In the seauenth moneth and the twenty seauenth of the month the Arke rested vpon the Mountaine Ar ar â—…t 〈◊〉 and the waters decreased vntill the eleauenth month in the eleauenth month the first day were the toppes of the mountaines seene So then if they had such monthes their yeares were like ours for a three daied month cannot haue 27. daies or if they diininish all proportionably and make the thirteenth part of three daies stand for one day why then that great deluge that continued increasing forty daies and forty nights lasted not full 4. of our daies Who can endure this absurdity Cast by this error then that seekes to procure the scriptures credit in one thing by falsifying it in many The day without al question was as great then as it is now begun and ended in the compasse of foure and twenty houres the month as it is now concluded in one performance of the Moones course and the yeare as it is now consumate in twelue lunary reuolutions East-ward a fiue daies and a quarter more being added for the proportionating of it to the course of the Sunne sixe hundred of such yeares had Noah liued two such monthes and seauâ—…n and twenty such daies when the floud beganne wherein the raine fell forty daies continually not daies of two houres and a peece but of foure and twenty houres with the night and therefore those fathers liued some of them nine hundred such yeares as Abraham liued but one hundred and eighty of and his sonne Isaac neare a hundred and fifty and such as Moyses passed ouer to the number of a hundred and twenty and such as our ordinary men now a daies do liue seauenty or eighty of or some few more of which it is said their ouerplus is but labour and sorrow For the discrepance of account betweene vs and the Hebrewes concernes not the lenght of the Patriarches liues and where there is a difference betweene them both that truth cannot reconcile wee must trust to the tongue whence wee haue our translation Which euery man hauing power to doe yet b it is not for naught no man dares not aduenture to correct that which the Seuenty haue made different in their translation from the Hebreâ—… for this diuersity is no error let no man thinke so I doe not but if there bee no falt of the transcriber it is to bee thought that the Holy Spirit meant to alter some-things concerning the truth of the sence and that by them not according to the custome of interpreters but the liberty of Prophets and therefore the Apostles are found not onely to follow the Hebrewes but them also in cityng of holy Testimonies But hereof if GOD will hereafter now to our purpose We may not therefore doubt that the first child of Adam liuing so long might haue issue enough to people a citty an earthly one I meane not that of Gods which is the principall ground wherevpon this whole worke intreateth L. VIVES FIue a daies and The Moones month may bee taken two waies either for the moones departure and returne to one and the same point which is done in seauen and twenty daies or for her following of the sunne vntill shee ioyne with him in the Zodiake which is done in nine and twenty daies twelue houres and foure and forty minutes for shee neuer findeth the sunne where she left him for hee is gone on of his iourney and therefore she hath two daies and an halfe to ouertake him the Iewes allow hir thirty daies and call this 〈◊〉 full month b It is Not without a cause Whether the men of old abstained from women vntill that the scriptures say they â—…egot children CHAP. 15. BVt will some say is it credible that a man should liue eighty or ninty nâ—…more then a 100. yeares without a woman and without purpose of continency and then fall a begetting children as the Hebrewes record of them or if they lifted could they not get children before this question hath two answeres for either they liued longer a immature then we do according to the length of time exceeding ours or else which is more likely their first borne are not reckened but onely such as are requisite for the drawing of a pedegree downe from Adam vnto Noah from whom we see a deriuation to Abraham and so vntill a certaine period as farre as those pedegrees were held fit to prefigure the course of Gods glorious Pilgrim-citty vntill it ascend to eternity It cannot bee denied that Caine was the first that euer was borne of man and woman For Adam would not haue sayd I haue l gotten a man by the Lord at his birth but that hee was the first man borne before the other two Him Abell was next whom the first or elder killed and herein was prefigured what persecutions God glorious City should endure at the hands of the wicked members of the terrestriall society those sons of earth I may call them But how old Adam was at the begetting of these two it is not euident from thence is a passage made to the generations of Caine and to his whom God gaue Adam in murdred Abels seede called Seth of whom it is written God hath appointed me another seed for Abell whom Caine slew Seeing therfore that these two generations Caines and Seths do perfectly insinuate the two citties the one celestiall and laboring vpon earth the other earthly and following our terrestriall affects there is not one of all Caines progeny from Adam to the eighth generation whose age is set downe when hee begot his next sonne yet is his whole generation rehersed for the Spirit of God would not record the times of the wicked before the deluge but of the righteous onely as onelie â—…orthy But when Seth was borne his fathers yeares were not forgotten though he had begotten others
before as Caine and Abel and who dare say whether he had more besides them for it is no consequent that they were all the sons he had because they were onely named for the fit distinction of the two generations for wee read that hee had sonnes and daughters all which are vnnamed who dare affirme how many they were without incursion of rashnesse Adam might by Gods instinct say at Seths birth God hath raised me vp another seed for Abell in that Seth was to fulfill Abells sanctity not that he was borne after him by course of time And where as it is written Seth liued 105. or 205. yeares begot Eâ—…s who but one brainelesse would gather from hence that Enos was Seths first sâ—…n to giue vs cause of admiration that Seth could liue so long continent without purpose of continency or without vse of the mariage bed vnto generation for it is writte of him He begat sons and daughters and the daies of Seth were 912. yeares 〈◊〉 〈◊〉 died And thus the rest also that are named are al recorded to haue had sons daughters But here is no proofe that he that is named to be son to any of them should be their first son nor is it credible that their fathers liued al this while either immature or vnmarried or vnchilded nor that they were their fathers first â—…ome But the scripture intending to descend by a genealogicall scale from Adâ—… vnto Noah to the deluge recounted not the first borne of euery father but only such as fell within the compasse of these two generations Take this example to cleare all further or future doubt Saint Mathew the Euangelist intending to record the generation of the Man CHRIST beginning at Abrahâ—… and descending downe to Dauid Abraham saith hee begot Isaac why not 〈◊〉 he was his first sonne Isaac begot Iacob why not Esau hee was his first 〈◊〉 too The reason is he could not descend by them vnto Dauid It followeth Iacob begat Iudas and his brethren Why was Iudas his first borne Iudas begat Phâ—…es and Zara. Why neither of these were Iudas his first sonnes he had three before either of them So the Euangelist kept onely the genealogy that tracted directly downe to Dauid and so to his purpose Hence may wee therefore see plaine that the mens first borne before the deluge were not respected in this account but those onely through whose loines the propagation passed from Adam to Noah the Patriarche And thus the fruitlesse and obscure question of their late maturity is opened as farre as needeth we will not tire our selues therein L. VIVES LOnger a immature Maturity in man is the time when he is fit to beget children when as haire groweth vpon the immodest parts of nature in man or woman b Gotten Or possesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the seauenty Caine saith Hieroâ—… is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possession Of the lawes of marriage which the first women might haue different from the succeeding CHAP. 16. THerefore whereas mankinde after the forming of the first man out of clay and the first woman out of his side needed coniunction of male and female for propagation sake it beeing impossible for man to bee increased but by such meanes the brethren maried the sisters this was lawfull then through the compulsion of necessity but now it is as damnable through the prohibition of it in religion for there was a a iust care had of charity that them to whom concord was most vsefull might be combined togither in diuers bonds of kinred and affinity that one should haue many in one but that euery peculiar should bee bestowed abroade and so many byas many should bee conglutinate in honest coniugall society As father and father in law are two names of kinred So if one haue both of them there is a larger extent of charity Adam is compelled to be both vnto his sonnes and his daughters who were matched together beeing brothers and sisters So was Euah both mother and step-mother to them both But if there had bin two women for these two names the loue of charity had extended further The sister also here that was made a wife comprized two alliances in her selfe which had they beene diuided and she sister to one and wife to another the combination had taken in more persons then as now it could beeing no mankinde vpon earth but brothers and sisters the progeny of the first created But it was fit to be done as soone as it could and that then wiues and sisters should be no more one it being no neede but great abhomination to practise it any more For if the first mens nephewes that maried their cousin-germaines had married their sisters there had beene three alliances not two includâ—… in one which three ought for the extention of loue and charity to haue beene communicated vnto three seuerall persons for one man should be father stepfather and vncle vnto his owne children brother and sister should they two mary together and his wife should be mother stepmother and aunte vnto them and they themselues should bee not onely brother and sister but b brother and sisters children also Now those alliances that combine three men vnto one should conioyne nine persons together in kinred amity if they were seuereâ—… one may haue one his sister another his wife another his cousin another his father another his vncle another his step father another his mother another his aâ—…te and another his step-mother thus were the sociall amity dilated and not contracted all into two or three And this vpon the worlds increase wee may obserue euen in Paynims and Infidels that although c some of their bestiall lawes allowed the bretheren to marry their sister yet better custome abhorred this badde liberty and for all that in the worldes beginning it was lawfull yet they auoide it so now as if it had neuer beene lawfull for custome is a gâ—…at matter to make a man hate or affect any thing and custome herein suppressing the immoderate immodesty of coÌ„cupiscence hath iustly set a brand of ignominy vpon it as an irreligious and vnhumaine acte for if it be a vice to plow beyond your bounder for greedinesse of more ground how farre doth this exceed it for lust of carnality to transgresse all bound nay subuert all ground of good manners And wee haue obserued that the marriage of cousin-germaines because of the degree it holdeth next vnto brother and sister to haue beene wonderfull seldome in these later times of ours and this now because of good custome otherwise though the lawes allowed it for the lawe of GOD hath not forbidden it d nor as yet had the lawe of man But this although it were lawfull is avoided because it is so neare to that which is vnlawfull and that which one doth with his cousin hee almost thinketh that hee doth with his sister for these because of their neare consanguinity e are called brothers and sisters and
many creatures that we haue in abundance in the continent but were faine to be transported thether 〈◊〉 the like we vse in transportation of plants and seeds from nation to nation Whether Adams or Noahs sonnes begot any monstrous kinds of men CHAP. 8. IT is further demanded whether Noahs sons or rather Adams of whom all man kinde came begot any of those a monstrous men that are mentioned in prophaine histories as some that haue b but one eye in their mid fore-head some with their heeles where their toes should be some with both sexesin one their right pap a mans the left a womans both begetting and bearing children in one body some without mouths liuing only by ayre and smelling some but a cubite high called c pigmies of the greeke word some where the women beare children at the fift yeare of their age some that haue but one leg and bend it not and yet are of wonderfull swiftnesse beeing called d Sciopodae because they sleepe vnder the shade of this their foote some neck-lesse with the face of a man in their breasts and such other as are wrought in e checker-worke in the Seastreete at Carthage beeing taken out of their most curious and exact histories What shall I speake of the f Cynocephali that had dogs heads and barked like dogs Indeed we need not beleeue all the monstrous reports that runne concerning this point But whatsoeuer hee bee that is Man that is a mortall reasonable creature bee his forme voice or what euer neuer so different from an ordinary mans no faithfull person ought to doubt that hee is of Adams progeny yet is the power of nature shewre and strangely shewne in such but the same reasons that wee can giue for this or that vnordinary shaped-birth amongst vs the same may be giuen for those monstrous nations for GOD made all and when or how hee would forme this or that hee knowes best hauing the perfit skill how to beautifie this vniuerse by opposition and diuersity of parts But hee that cannot contemplate the beauty of their whole stumbles at the deformity of the part not knowing the congruence that it hath with the whole We see many that haue aboue fiue fingers or toes and this farther from that then the other is in proportion yet God forbid that any one should bee so besotted as to thinke the maker erred in this mans fabrike though wee know not why hee made him thus Be the diuersity neuer so great he knowes what hee doth and none must reprehend him g At Hippon we had one borne with feet like halfe moones and hands likewise with two fingers onely and two toes If there were a nation such now h curious history would ring off it as of a wonder But must wee therefore say that this creature came not from Adam an age can seldome be without an i Hermophradite though they be not ordinary persons I meane that are so perfit in both sexes that we know not what to terme them man or woman though custome hath giuen the preheminence to the k chiefe and call them still men For none speake of them in the female sense In our time some few yeares agoe was one borne that was two from the middle vp-wardes and but one downe-ward This was in the l East hee had two heads two breasts foure hands one belly and two feete and liued so longe that a multitude of men were eie witnesse of this shape of his But who can recken all the birthes extraordinary Wherefore as wee may not say but those are really descended from the first man so what Nations soeuer haue shapes different from that which is in most men and seeme m to be exorbitant from the common forme if they bee n defineable to bee reasonable creatures and mortall they must bee acknowledged for Adams issue if it bee true that their bee such diuersity of shapes in whole Nations varying so fâ—…te from ours For if we knew not that Apes o Monkeyes and p Babiounes were not men but beasts those braue and curious historiographers would belie them confidently to bee nations and generations of men But if they bee men of whome they write those wonders what if GODS pleasure was to shew vs in the creating of whole nations of such monsters that his wisdome did not like an vnperfit caruer faile in the framing of such shapes but purposely formed them in this fashion It is no absurdity therefore to beleeue that there may bee such nations of monstrous men as well as wee see our times are often witnesses of monstrous births here amongst our selues Wherefore to close this question vppe with a sure locke either the stories of such monsters are plaine lies or if there be such they are either no men or if they be men they are the progeny of Adam L. VIVES MOnstrous a men Pliny lib. 7. b One eye Such they say are in India c Pygmees I do not beleeue that the Pigmâ—…es were but in one place or that the writers concerning them differ so as they seeme Pliny lib 4. saith they were in Thrace neare the towne Gerrania and called Catizi and that the Cranes beate them away For there are great store of Cranes there wherevpon they are called the Strimonian of Strymon a riuer in Thrace And Gerrania is drawne from the greeke for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Crane The same author reherseth their opinion that said Pygmees dwelt by Endon a riuer in Caria Lib. 5. And lib 6. hee followeth others and placeth them in India amongst the Prasian hilles as Philostratus doth also Some there bee as Pline saith there that say they are aboue the marishes of Nilus one of those is Aristotle who saith they liue in Ethiopia amongst the Troglodytes in caues and therefore are called Troglodyta and that their stature and crane-battells are â—…ables Of these Homer sung placing them in the South where the Cranes liue in winter as they doe in Thrace in summer going and comming with the seasons Mela puts the Pygmees into the in-most Arabia little wretches they are saith hee and fight for their corne against the Cranes Some hold their are no such creatures Arist. Pliny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke is a cubite and 〈◊〉 saith Eustathius Homers interpretor they had their name This cubite is halfe a 〈◊〉 〈◊〉 is foure and twenty fingers by their measure For a foote is twelue inshes that is 〈◊〉 fingers and foure hand-breadths But an hand-bredth is diuers there is the 〈◊〉 oâ—… 〈◊〉 wee doe meane beeing three inshes the quarter of the foote and there is the greater 〈◊〉 twelue fingers called a spanne beeing three partes of the foote that is nine fingers There are saith Pliny lib. 7. vpon those mountaines the Span-men as they say or the Pigmeeâ—… beeing not aboue three spannes that is two foote ¼ high So saith Gellius also that their highest stature is but two foote ¼ lib. 9. Pliny and Gellius doe
the eyes of the spirit though not of the dull flesh hence it is that scriptures call a prophecy a vision and Nathan is called the Seer 1. Kings The Greekes some-times vse the name of Prophet for their priests poets or teachers Adam was the first man and the first Prophet who saw the mistery of Christ and his church in his sleepe Then followeth Enoch Noah Abraham Isaac Iacob and his children Moyses c. Yet are not these reckned amongst the prophets for none of them left any bookes of the visions but Moyses whose bookes concerned ceremonies sacrifices and ciuill orders also But these were all figures of future things nor were those the propheticall times as those from Samuel were wherein there neuer were prophets wanting whereas before God spake but seldome and his visions were not so manifest as they were from the first King vnto the captiuity wherein were foure great bookes of prophecies written and twelue of the small At what time Gods promise concerning the Land of Canaan was fulfilled and Israell receiued it to dwell in and possesse CHAP. 2. VVEE said in the last booke that God promised two things vnto Abraham one was the possession of the Land of Canaan for his seed in these words Goe into the Land that I will shew thee and I will make thee a great nation c. The other of farre more excellence not concerning the carnall but the spirituall seed nor Israell onely but all the beleeuing nations of the world in these words 〈◊〉 〈◊〉 shall all nations of the earth be blessed c. This we confirmed by many testiâ—… Now therefore was Abrahams carnall seed that is the Israelites in the 〈◊〉 promise now had they townes citties yea and Kings therein and Gods 〈◊〉 were performed vnto them in great measure not onely those that hee 〈◊〉 signes or by word of mouth vnto Abraham Isaac and Iacob but euen 〈◊〉 â—…so that Moyses who brought them out of the Egyptian bondage or any 〈◊〉 him vnto this instant had promised them from God But the proâ—…â—…cerning the land of Canaan that Israel should reigne ouer it from the 〈◊〉 Egipt vnto the great Euphrates was neither fulfilled by Iosuah that worâ—… of them into the Land of promise and hee that diuided the whole aâ—… the twelue tribes nor by any other of the Iudges in all the time after 〈◊〉 was there any more prophecies that it was to come but at this instant 〈◊〉 â—…ected And by a Dauid and his son Salomon it was fulfilled indeed and 〈◊〉 â—…gdome enlarged as farre as was promised for these two made all 〈◊〉 â—…ations their seruants and tributaries Thus then was Abrahams seed 〈◊〉 〈◊〉 so settled in this land of Canaan by these Kings that now no part of 〈◊〉 â—…ly promise was left vnfulfilled but that the Hebrewes obeying Gods â—…ements might continue their dominion therein without all disturâ—… in all security and happinesse of estate But God knowing they would 〈◊〉 vsed some temporall afflictions to excercise the few faithfull therein 〈◊〉 â—…ad left and by them to giue warning to all his seruants that the nations 〈◊〉 â—…erwards to containe who were to bee warned by those as in whom hee 〈◊〉 â—…llfill his other promise by opening the New Testament in the death of 〈◊〉 L. VIVES Bâ—…â—…id Hierome epist. ad Dardan sheweth that the Iewes possessed not all the lands 〈◊〉 promised theÌ„ for in the booke of Numbers it is sayd to be bounded on the South by the salt sea and the wildernesse of sinne vnto that riuer of Egypt that ranne into the sea by Rhinocorura on the west by the sea of Palestina Phaenicia Coele Syria and Cylicia on the North by Mount Taurus and Zephyrius as farre as Emath or Epiphania in Syria on the East by Antioch and the Lake Genesareth called now Tabarie and by Iordan that runneth into the salt sea called now The dead sea Beyond Iordan halfe of the land of the tribes of Ruben Gad lay and halfe of the tribe of Manasses Thus much Hierome But Dauid possessed not all these but onely that within the bounds of Rhinocorura and Euphrates wherein the Israelites still kept themselues The Prophets three meanings of earthly Ierusalem of heauenly Ierusalem and of both CHAP. 3. WHerefore as those prophecies spoken to Abraham Isaac Iacob or any other in the times before the Kings so likewise all that the Prophets spoke afterwards had their double refereÌ„ce partly to Abraháms seed in the flesh partly to that wherein al the nations of the earth are blessed in him being made Co-heires with Christ in the glory and kingdome of heauen by this New Testament So then they concerne partly the bond-woman bringing forth vnto bondage that is the earthly Ierusalem which serueth with her sonnes and partly to the free Citty of God the true Ierusalem eternall and heauenly whose children are pilgrims vpon earth in the way of Gods word And there are some that belong vnto both properly to the bond-woman and figuratiuely vnto the free woman for the Prophets haue a triple meaning in their prophecies some concerning the earthly Ierusalem some the heauenly and some both as for example The Prophet a Nathan was sent to tell Dauid of his sinne and to fortell him the euills that should ensue thereof Now who doubteth that these words concerned the temporall City whether they were spoken publikely for the peoples generall good or priuately for some mans knowledge for some temporall vse in the life present But now whereas wee read Behold the daies come saith the LORD that I will make a new couenant with the house of Israell and the house of Iudah not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the Land of Egipt which couenant they brake although I was an husband vnto them saith the Lord but this is the couenant that I will make with the house of Israel after those daies saith the LORD I will put my law in their mindes and write it in their hearts and I wil be their GOD and they shal be my people This without aâ—…l doubt is a prophecy of the celestiall Ierusalem to whom God himselfe stands as a reward and vnto which the enioying of him is the perfection of good Yet belongeth it vnto them both in that the earthly Ierusalem was called Gods Cittie and his house promised to bee therein which seemed to be fulfilled in Salomons building of that magnificent temple These things were both relations of things acted on earth and figures of things concerning heauen which kinde of prophecy compounded of both is of great efficacy in the canonicall scriptures of the Old Testament and doth exercise the readers of scripture very laudably in seeking how the things that are spoken of Abrahams carnall seed are allegorically fulfilled in his seed by faith In b so much that some held that there was nothing in the scriptures fore-told and effected or
like a parcells of some poâ—…â—…hose â—…hose intent concerneth a theame far different Now to shew this testimoâ—… one in euery Psalme of the booke wee must expound the Psalme 〈◊〉 to do how great a worke it is both others and our volumes wherein wee 〈◊〉 done it do expressly declare let him that can and list read those and there â—…ll see how abundant the prophecies of Dauid concerning Christ and of his Church were namely concerning that celestiall King and the Citty which hee builded L. VIVES LIke e parcells Centones are peeces of cloath of diuerse colours vsed any way on the back or on the bedde Cic. Cato Maior Sisenna C. Caesar. Metaphorically it is a poeme patched out of other poems by ends of verses as Homero-centon and Uirgilio-centon diuerse made by Proba and by Ausonius b Retrograde poeme Sotadicall verses that is verses backward and forwards as Musa mihi causas memora quo numine laesa Laeso numine quo memora causas mihi Musa Sotadicall verses may bee turned backwards into others also as this Iambick Pio precare thure caelestum numina turne it Numina caelestum thure precare piâ—… it is a Pâ—…ntameter They are a kinde of wanton verse as Quintilian saith inuented saith Strabo or rather vsed saith Diomedes by Sotades whome Martiall calleth Gnidus some of Augustines copies read it a great poeme and it is the fitter as if one should pick verses out of some greater workes concerning another purpose and apply them vnto his owne as some Centonists did turning Uirgils and Homers words of the Greekes and Troyan warres vnto Christ and diuine matters And Ausonius turneth them vnto an Epithalamion Of the fortie fiue Psalme the tropes and truths therein concerning Christ and the Church CHAP. 16. FOr although there be some manifest prophecies yet are they mixed with figures putting the learned vnto a great deale of labour in making the ignorant vnderstand them yet some shew Christ and his Church at first sight though we must at leisure expound the difficulties that we finde therein as for example Psal. 45. Mine heart hath giuen out a good word I dedicate my workes to the King My tongue is the pen of a ready writer Thou fairer then the children of men grâ—… is powred in thy lippes for GOD hath blessed thee for euer Girde thy sworde vpon thy â—…high thou most mighty Proceede in thy beauty and glory and reigne prosperouly because of thy truth thy iustice and thy gentlenesse thy right hand shall guide thee wondrously Thine arrowes are sharpe most mighty against the hearts of the Kings enemies the people shall fall vnder thee Thy throne O GOD is euer-lasting and the scepter of thy kingdome a scepter of direction Thou louest iustice and hatest iniquitie therefore GOD euen thy GOD hath annoynted thee with oyle of gladnesse aboue thy fellowes All thy garments smell of Myrrhe Alloes and Cassia from the Iâ—…ry palaces wherein the Kings daughters had made thee glâ—…d in their honour Who is so dull that he discerneth not Christ our God in whome we beleeue by this place hearing him called GOD whose throne is for euer and annoynâ—…d by GOD not with visible but with spirituall Chrisme who is so barbarously ignorant in this immortall and vniuersall religion that hee heareth not that Christs name commeth of Chrisma vnction Heere wee know CHRIST let vs see then vnto the types How is hee father then vnto the sonnes of men in a beauty farre more amiable then that of the body What is his sword his shaftes c. all these are tropicall characters of his power and how they are all so let him that is the subiect to this true iust and gentle King looke to at his leasure And then behold his Church that spirituall spouse of his and that diuine wed-locke of theirs here it is The Queene stood on thy right hand her â—…lothing was of gold embrodered with diuers collours Heaâ—…e Oh daughter and 〈◊〉 attend and forget thy people and thy fathers house For the King taketh pleasure in thy beauty and hee is the Lord thy God The sonnes of Tyre shall adore him 〈◊〉 guifts the ritch men of the people shall â—…ooe him with presents The Kings daughter 〈◊〉 all glorious within her cloathing is of wrought gold The Virgins shal be brought after her vnto the King and her kinsfolkes and companions shal follow her with ioy and gladnesse shal they be brought and shall enter into the Kings chamber Instead of fathers 〈◊〉 shalt haue children to make them Princes through out the earth They shal remember thy name O Lord from a generation to generation therefore shall their people giue â—…ks vnto thee world without end I doe not think any one so besotted as to thinke this to be meant of any personal woman no no she is his spouse to whoÌ„ it is said Thy throne O God is euerlasting and the scepter of thy Kingdome a scepter of direction 〈◊〉 hast loued iustice and hated iniquity therefore the Lord thy God hath annointed 〈◊〉 â—…ith the oyle of gladnesse before thy fellowes Namely Christ before the christiâ—… For they are his fellowes of whose concord out of all nations commeth this Queene as an other psalme saith the Citty of the great King meaning the spirituall Syon Syon is speculation for so it speculateth the future good that it is to receiue and thither directeth it all the intentions This is the spirituall Ierusalem whereof wee haue all this while spoken this is the foe of that deuillish Babilon hight confusion and that the foe of this Yet is this City by regeneration freed from the Babilonian bondage and passeth ouer the worst King for the best that euer was turning from the deuill and comming home to Christ for which it is sayd forget thy people and thy fathers house c. The Israelites were a part of thiâ—… â—…tty in the flesh but not in that faith but became foes both to this great 〈◊〉 Queene Christ was killed by them and came from them to b those 〈◊〉 â—…euer saw in the flesh And therefore our King saith by the mouth of the 〈◊〉 in another place thou hast deliuered me from the contentions of the people 〈◊〉 me the head of the heathen a people whom I haue not knowne hath serued 〈◊〉 assoone as they heard me obeyed me This was the Gentiles who neuer 〈◊〉 â—…rist in the flesh nor hee them yet hearing him preached they beleeued 〈◊〉 â—…astly that he might well say as soone as they heard me they obeyed mee for 〈◊〉 â—…es by hearing This people conioyned with the true Israell both 〈◊〉 〈◊〉 and spirit is that Citty of God which when it was onely in Israell brought 〈◊〉 â—…hrist in the flesh for thence was the Virgin Mary from whom Christ 〈◊〉 our man-hood vpon him Of this cittie thus saith another psalme c 〈◊〉 â—…ll call it our Mother Sion he became man therein the most high hath founded 〈◊〉 was this most high but
was a village called Abrahams house But Chanaan being plagued with famine hee went into Egypt and consorting him-selfe with the Priests there helped their knowledge their piety and their policy very much Histor. lib. 4. Alexander saith hee liued a while at Heliopoiis not professing the inuention of Astronomy but teaching it as Eâ—…och had taught him it who had it from his fore-fathers Artapanus saith that they were called Hebrewes of Abraham that hee was twenty yeares in Egypt and taught King Pharetates Astronomy and went from thence into Syria Melo in his booke against the Iewes troubleth the truth of this history very much for he maketh but three generations from the deluge vnto Abraham giuing him two wiues an Egyptian and a Chaldaean of which Egyptian hee begot twelue children all Princes of Arabia and that of the Chaldaean he had but Isaac onely who had twelue children also whereof Moyscs was the eldest and Ioseph the youngest But in this case the Scriptures are most true as they are most diuine c Athens was Their estate was greater in time then power for in their greatest souerainety they ruled onely the sea cost by reason of their nauy from the inmost Bosphorus about by the seas of Aegeum and Pamphylia and that they held not aboue seauenty yeares as Lysias signifieth in his Epitaph d All Asia Dionisius Alexandrinus sayth that the Assirian Monarchy ruled but a very small portion of Asia e Onely the Indians India is bounded on the East with the East sea Mar del Zur on the South with the Indian sea Golfo di Bengala on the West with the riuer Indus the greatest of the world saith Diodorus excepting Nilus and on the North with mount Emodus that confineth vpon Scythia There are some people called Indoscythians Ptolomy diuideth India into two the India without Ganges and the India within Of India many haue written Herodotus Diodorus Strabo Mela Stephanus Pliny Solinus Ptolomy and others that wrot the Acts of Alexander the great who led an army ouer most of them parts discouering more then euer traueller did beside But our mariners of late yeares haue made a more certaine discouery of it all Diodorus and Strabo write much of the happy fertility of it in all things both of them borrowing of Eratosthenes and Megasthenes who soiourned with Sadrocotus King of India and recorded these things f Semiramis warred She had two battells against them one at the riuer Indus and wanne the field the other farther in and lost it and was beaten home Diodor. lib. 3. Megastenes in Strabo saith the Indians neuer sent army forth of their country nor any euer got into theirs but those of Hercules and Bacchus Neither Sesostris the Egyptian nor Tharcon the Ethiopian though they came to Hercules his pillers through Europe nor Norbogodrosor whome the Chaldeans in some sort prefer before Hercules and who came also to these pillers euer came into India Idantyrsus also got into Egypt but neuer into India Semiramis indeed came into it a little but perished ere shee goe out Cyrus conquered the Massagetes onely but medled not with India g But because wâ—… know In the Kings of Sicyonia wee follow Eusebius and Pausanias both Greekes for the bookes of Uarro and all the Latines concerning them are now lost Nor do these two gâ—… any Further then the names of those Kings because indeed the Sycionians neuer set any Epitaphs but onely the names of the dead vpon their tombes as Pausanias declareth Vâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor can any Latine author further vs in the affaires of Assiria they medle not with them The Greekes take a leape almost from Ninus to Sardanapalus from the first Assirian Monarch to the last Some name a few betweene them but they do but name them for this old monarchy they thrust into the fabulous times as Dionisius doth in his first booke â—…deed it brought no famous matter to passe for Ninus hauing founded it and Semiramis hauing confirmed it all their successors fell to sloth and easefull delights liuing close in their huge palaces and taking their pleasures without any controll that made Ctesias that old writer both to record all their names and the yeares of their reignes But of the other Kings Greekes and Latines wee shall haue better store to choose in h Europe The Sycionians faith Pausanias bordering vpon Corynthe say that Aegialeus was their first King that he came out of that part of Peloponesus that is called Aegialos after him and dwelt first in the Câ—…y Aegialia where the tower stood then where the temple of Minerua is now This is Aegialia in Sicyonia on the sea coast there is Aegialia in Paphlagonia also and else-where Some say that Peloponesus was first called Aegialia of this King and then Apia of Apis then Argos of that famous citty and lastly Peloponesus of Pelops But their opinion that 〈◊〉 Aegialia to be a sea-coasting citty is better This king they say begot Europs he Telchinâ—…her â—…her to Apis who grew so rich and mighty that before Pelops came to Olympia all the country within Isthmus was called Apias after him Hee begot Telexion and he Egyrus Egyrus Thurimachus and hee Leucippus who had no sonne but a daughter called Calchinia vpon whome Neptune begot Peratos whome Leucippus brought vp and left as King He begot Plemnaeus and all Plemnaeus his children as soone as euer they were borne and cryed â—…ed presently vntill Ceres helped this mis-fortune for shee comming into Aegialia was inâ—…ayned by Plemnaeus and brought vp a child of his called Orthopolis who afterwards had a daughter called Charysorthe who had Cornus by Apollo as it is sayd and he had two sonnes Câ—…ax and Laomedon Corax dying â—…ssulesse Epopeus came out of Thessaly iust at that time and got his kingdome and in his time they say warres were first set on foote peace hauing swayed all the time before Thus farre Pausanias Europs raigned fourty yeares and in the twenty two 〈◊〉 of his reigne was Abraham borne i Aegialeus The sonne of Inachus the riuer of 〈◊〉 and Melia Oceanus his daughter Thus say same Greekes k After his mother Seâ—…is Diodorus saith much of her lib. 3. She was the daughter saith hee of nymph Dâ—…to by an vnknowne man hir mother drowned her-selfe in the lake Ascalon because shee 〈◊〉 lost her mayden-head and left Semiramis her child amongst the rockes where the wild 〈◊〉 fed her with their milke and that her mother was counted a goddesse with a womans 〈◊〉 and a fishes body nor would the Sirians touch the fish of that lake but held them sacred 〈◊〉 goddesse Derceto Now Symnas the Kings sheppard found Semiramis and brought her 〈◊〉 â—…d being very beautifull Memnon a noble man maried her and then she came acquainted 〈◊〉 King Ninus and taught him how to subdue the Bactrians and how to take the citty Bacâ—… which then he beseged so Ninus admiring her wit and beauty maried her and dying left 〈◊〉
Indeed that which Berosus Mnaseas and Eupolemus do 〈◊〉 belongs vnto the Barbarian histories and neither to the Greeke nor latine whereof 〈◊〉 speaketh z Our chroniclers Christian historigraphers as Eusebius Bishop of 〈◊〉 in Palestina who by reason of his familiarity with the martyr Pamphilus was called â—…ilus also who as Hierome sayth wrote an infinite number of volumes and amongst the â—…st one generall history out of all the chroniclers as an abstract or epitome of them all 〈◊〉 〈◊〉 I thinke be this which we haue of his yet extant although the proper names and 〈◊〉 of the whole worke bee much depraued by the ignorance of the transcribers from â—…se heads the vnderstanding of those computations was farre to seeke nor can those erâ—… bee reformed but by the most perfect antiquaries and therefore the simple are herein eaâ—…â—…uced But how necessary this booke is for a student Hierome himselfe shewed by â—…ing it out of the Greeke and putting that holy admiration of Irenaeus vnto the tranâ—… in the front of it It was continued by Eusebius vntill the second yeare of Constantine 〈◊〉 and Hierome made an appendix of the rest of the time vnto Gratian a Attica It 〈◊〉 â—…rey in Greece betweene Megara and Boeotia lying vpon the sea with the Hauen 〈◊〉 and the Cape Sunius a fertile soyle both of good fruites good lawes and good 〈◊〉 â—…aith Tully The waues beating vpon the shores hereof saith Capella doe produce a 〈◊〉 â—…onious musick metaphorically spoaken I thinke of their delightfull studies The â—…ey-men call them selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-bred nor deriuing from any other nation Of 〈◊〉 â—…ngs Pausanias saith thus Actaeus it is said reigned first in Attica then Cecrops his 〈◊〉 â—…n law who begot Erisa Aglaurus and Pandrosus daughters and Erisichthon a sonne â—…ed before his father Cecrops saith Strabo brought the dispersed people into twelue 〈◊〉 Cecropia Tetrapolis Epacria Decelea Eleusis Aphydna or Aphydnae Dorichus 〈◊〉 Cytheros Sphetus Cyphesia and Phalerus and afterwards hee brought them all 〈◊〉 into that one now called Thebes The time when Athens was built and the reason that Varro giueth for the name CHAP. 9. OF the name of Athens a comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Minerua Varro giueth this reason An Oliue tree grew sodenly vp in one place a fountaine burst 〈◊〉 â—…enly out in another These prodigies draue the King to Delphos to know 〈◊〉 â—…acles minde which answered him that the Oliue tree signified Minerua 〈◊〉 â—…ntaine Neptune and that the citty might after which of these they pleased 〈◊〉 their citty Here-vpon Cecrops gathered all the people of both sexes toâ—… for c then it was a custome in that place to call the women vnto 〈◊〉 â—…ations also to giue their voyces in this election the men beeing for 〈◊〉 and the women for Minerua and the women beeing more wone the 〈◊〉 â—…r Minerua Here at Neptune beeing angrie ouer-flowed all the Atheâ—… lands for the Deuills may drawe the waters which way they list and to appease him the Athenian women had a triple penalty set on their heads First they must neuer hereafter haue voice in councel Second neuer hereafter be called e Athenians third nor euer leaue their name vnto their children Thus this ancient and goodly citty the onely mother of artes and learned inventions the glory and lustre of Greece by a scoffe of the deuills in a contention of their gods a male and female and f by a feminine victory obteined by women was enstiled Athens after the females name that was victor Minerua and yet being plagued by him that was conquered was compelled to punnish the means of the victors victorie and shewed that it feared Neptunes waters worse then Mineruas armes For Minerua her selfe was punished in those her women champions nor did she assist those that aduanced her so much as to the bare reseruation of her name vnto themselues besides the losse of their voices in elections and the leauing of their names vnto their sonnes Thus they lost the name of this goddesse whom they had made victorious ouer a male god whereof you see what I might say but that mine intent carieth my penne on vnto another purpose L. VIVES AThens a comming Whence this name descended it is doubtfull the common opinion fetches it from Minerua called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greekes haue this of the name both of the country and Citty Cranaus saith Pausanias a worthy Athenian succeeded Cecrops and he amongst his other children had a daughter called Atthis of whom the country was called Attica being called Actaea before Some saith Strabo call it Attica of Actaeon Some call it Atthis and Attica of Atthis Cranaus his daughter of whom the inhabitants were called Cranai Some call it Mopsopia of Mopsopus Ionia of Ion sonne to Xuthus Posidonia of Posidon and Athena of Athena or Minerua of Minerua if you like it in latine Iustine out of Trogus saithit was not called Athens vntill the fourth King of Attica Cranaus his successor whom hee calleth Amphionides but there is a falt I thinke the greeke is Amphycthyon and indeed Athens is not named in the number of Citties that Cecrops founded That which was called Cecropia and was after-wards called Athens and built by Theseus was but the tower of the citty For this the Greekes say ordinaryly the tower of Athens was called Cecropia at first Interp. Apollon But note this there were three townes called Athens Uarro de analog the Athenians inhabited one the Athenaeans another and the Atheneopolitanes a third The first was Athens in Attica The second Athens in the Island Eubaea otherwise called Chadae built by King Cecrops sonne to Erichthaeus and the cittizens hereof were called Athenaeans but that was onely by the Latines for the Greekes call the Attick Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third was a people of Gallia Narbonensis inhabiting Atheneopolis in the countrie of Massilia There is another Athens in the Lacedemonian territory b Of both sexes Ouid saith that this contention of Neptune and Minerua was before twelue gods and Ioue him selfe sat arbiter Neptune smote the earth with his mase and brought forth an horse and Minerua shee brought forth an oliue tree this was the signe of peace and that of warre So all the gods liked the signe of peace best and gaue Minerua the preheminence Metamorph. 6. Some refer this to the contention betweene sea and land whether the Athenians could fetch in more commodity or glory by warre or peace from sea or land Neptunes horse was called by some Syroâ—… by some Arâ—… and by some Scythius Seru. in 1. Georgic Uirg Ualerius Probus reckons more of his horses then one for he gaue Adrastus Arion and Panthus and Cyllarus vnto Iuno and shee bestowed them on Castor and Pollux But which of the fiue Mineruas was this The second Nilus his daughter the Aegiptian Saietes goddesse as Plato held In Tiâ—… Sais is a 〈◊〉 citty in
and Sawe which Daedalus greeuing at that the glory 〈◊〉 Arte should bee shared by another slew the youth and being therefore condemned hee 〈◊〉 Minos in Creete who interteined him kindly and there hee built the Labyrinth 〈◊〉 Now Seruius Aenead 6. saith that hee and his sonne Icarus being shutte in the 〈◊〉 hee deceiued his keepers by perswading them hee would make an excellent worke 〈◊〉 King and so made him and his sonne wings and flew away both But Icarus flying 〈◊〉 the sunne melted his waxen ioyntes and so hee fell into the sea that beareth his 〈◊〉 〈◊〉 lighted at Sardinia and from thence as Salust saith he flew to Cumae and 〈◊〉 〈◊〉 a temple to Apollo Thus Seruius Diod. and others say hee neuer came in Sardiâ—… 〈◊〉 into Sicilia whether Minos pursued him Cocalus reigning then in Camarina who 〈◊〉 â—…our of a long discourse with him in his bathe held him there vntill hee had choaked 〈◊〉 â—…le saith that Crotalus his daughters killed him but hee interpreteth a ship and 〈◊〉 â—…ee his wings whose speed seemed as if hee flew away Diodorus reckoneth many 〈◊〉 in Sicilia Cocalus intertaining him with all courtesie because of his excellent 〈◊〉 and that it was a Prouerbe to call any delicate building a Daedalean worke 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vnder his feete a foote-stoole was which in Daedalean worke did passe 〈◊〉 calleth the honey combes Daedalean houses Geo. 4. and Circe hee calleth Daedaâ—… in Polit. saith that the statues hee made would goe by them-selues I and runne 〈◊〉 Plato in Memnone Vnlesse they were bound Hee that had them loose had fuâ—…â—…ts of them Hee made a statue of Venus that mooued through quick-siluer that 〈◊〉 Arist. 1. de Anima Palaephatus referres all this to the distinction of the feete all staâ—…â—…ore him making them alike Hee learnt his skill in Egipt but hee soone was his 〈◊〉 â—…tter For hee alone made more statues in Greece then were in all Egypt At Memâ—… Vulcans porche so memorable a worke of his that hee had a statue mounted on it 〈◊〉 honors giuen him for the Memphians long after that had the temple of Daedalus 〈◊〉 â—…nour which stood in an I le neere Memphis But I wonder which Cumae the wriâ—… when they say hee flew to Cumae whether the Italian or the Ionian whence the 〈◊〉 〈◊〉 descended Most holde of the Italian For thence hee flew into Sicilia and of this 〈◊〉 〈◊〉 â—…nd Iuuenall meane Iuuenall where hee saith how Vmbritius went to Cumae and 〈◊〉 Aeneas conferreth with Sybilla of Cumae But the doubt is because the Icarian 〈◊〉 〈◊〉 drowned sonnes name is not betweene Crete and Italy but betweene Crete 〈◊〉 â—…re vnto Icarus one of the Sporades Ilands of which the sea saith Varro is 〈◊〉 and the I le beareth Icarus his name who was drowned there in a ship-wrack 〈◊〉 name to the place Ouid describeth how they flew in their course in these 〈◊〉 Et iam Iunonia laua Parte Samos fuerat Delosque parosque relictae Dextra Lebynthos erat faecundaque melle Calydna Now Paros Delos Samos Iunoes land On the left hand were left on the right hand Lebynth and hony-full Calydna stand â—…ee â—…ew an vnknowne way to the North. But the Ionian Cumae and not the Itaâ—…â—…th from Crete But Seruius saith that if you obserue the worde hee flew toâ—…â—…th but if you marke the historie hee flew by the North. So that the fable hath added some-what besides the truth vnlesse it were some other Icarus or some other cause of this seas name who can affirme certainly in a thing of such antiquity l Oedipus Laius Grand-child to Agenor and sonne to Labdacus King of Thebes in Boetia married Iocasta Creons daughter who seeming barren and Layus being very desirous of children went to the oracle which told him hee neede not bee so forward for children for his owne sonne should kill him Soone after Iocasta conceiued and had a sonne the father made holes to bee bored through the feete and so cast it out in the woods but they that had the charge gaue it to a poore woman called Polybia and she brought it vp in Tenea a towne in the Corinthian teritory It grew vp to the state and strength of a man and being hardy and high minded he went to the Oracle to know who was his father for hee knew hee was an out-cast child Layus by chance came then from the Oracle and these two meeting neare Phoris neither would giue the way so they fell to words and thence to blowes where Laius was slaine or as some say it was in a tumulte in Phocis Oedipus and hee taking seuerall parts Iocastâ—… was now widdow and vnto her came the Sphynx with a riddle for all her wooers to dissolue hee that could should haue Iocasta and the Kingdome he that could not must dye the death Her riddle was what creature is that goeth in the morning on foure feete at noone on two and at night on three This cost many a life at last came Oedipus and declared it so maried his mother and became King of Thebes The Sphynx brake her necke from a cliffe Oedipus hauing children by his mother at last knew whome hee had maried and whome he had slaine where-vpon hee pulled out his owne eyes and his sonnes went to gether by the eares for the Kingdome Thus much out of Diod. Strabo Sophocles and Seneca for it is written in tragedyes Hee was called Oedipus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swollen fete The Sphynx saith Hesiod was begot betwne Typhon and the Chymaera Ausonius Iâ—… Gryphiis makes her of a triple shape woman-faced griffin-winged and Lyon-footed His words be these Illa etiam thalamos per trina aenigmata querens Qui bipes â—…t quadrupes foret â—…t trâ—…pes omnia solus Terruit Aoniam volucris â—…o virgo triformis Sphinx volucris pennis pedibus fera fronte pulla A mariage she seeking by ridles three What one might two three and foure-footed be Three-shaped bird beast made she Greece distrest Sphinx maid-fac'd fetherd-foule foure-footed beast But indeed this Sphynx was a bloudy minded woman All this now fell out saith Eusebius In Pandions time the Argiues and in the Argonautes time Palaephatus saith that Cadâ—…s hauing put away his wife Harmonia shee tooke the mountaine Sphynx in Boeotia and from that roust did the Boeotians much mischiefe Now the Boeotians called treacheries Aenigâ—… riddles Oedipus of Corynth ouer-came her and slew her l From the truth of For of nothing is nothing inuented saith Lactant and Palaephatus m Ganymed Tantalus stole him and gaue him to Ioue he was a goodly youth and sonne to Tros King of Troy Ioâ—… made him his cup-bearer and turned him into the signe Aquary Tros warred vpon Tantalus for this as Phâ—…cles the Poet writeth Euseb. and Oros. say that hee was stollen from 〈◊〉 which tooke the name from that fact it was a place neare the citty Parium in Phrygia
5. 44. Abbot Agatho Ancid 4. Virg. Aâ—…g log 8. Apuleius accused of Magick Magike forbidden The elements chaiâ—…ed The deuills habâ—…ion Rom 1. 21. 22. 23. Isay 19 1 Luc. 1. Luc. 1. Mat 16. â—…6 Mat 8. 29 Spirits and deuills called into Images Psal. 96. 1. Cor. 1. 8. 4. How man doth make the deuill god The deuills benefâ—…es hurtfull De Philosoph Orac. Malice The Martires memory succeeded the Idols Mercuries tombe The Necia plaâ—…es Three Aesculapiâ—… The Crocodile The Mercury Hermopolis Trismegistus Cypâ—… 〈◊〉 〈◊〉 〈◊〉 Martires not to be adored Plaies of the passion of Iesus Christ vnlawfull The Louanists want this Isis. Ceres Wheate put barley out of credit In coÌ„uiuio Daemones Dâ—… 〈◊〉 〈◊〉 pasâ—… An history of a Philosopher thaâ—… was in a stoâ—… at sea 〈◊〉 of 3. 〈◊〉 〈◊〉 Paâ—… 〈◊〉 〈◊〉 Phantasie Opinion Affects how 〈◊〉 man Pyey 〈◊〉 Angells why called after the affect that their offices releâ—…e Tâ—… 〈◊〉 〈◊〉 subâ—…s â—…o pasâ—… 〈◊〉 〈◊〉 〈◊〉 The Circian colours Apuleâ—… his description of maâ—… The deuills miserable immortality Plotine Eudemonâ—… Genâ—… Lareâ—… 〈◊〉 The golden 〈◊〉 〈◊〉 Daemon Lâ—…res Lemures Maâ—…s The diâ—… eternally miserable Enuy. Phil 2. God not polluted by being present vnto wise men God incoÌ„prehensible God is to be partly knoâ—…ne of his creatures God assumed man All this commenâ—…ary the Lovanists do lâ—…aue quite out Daemon vsed alway in the scripture on the worst part 〈◊〉 â—…t it is 〈…〉 Daemâ—… Maâ—… 1. â—…4 Math 4. Christs miracles Temptation The diuels knowledge The diuels oâ—…en decemed Loue of fâ—…e obiâ—…s The certâ—…y of Gods wâ—… â—…s 50. 1. Pâ—… 130. 2. â—…s 95 3. â—…s 96 4 5. Mar. 1. 24. Ps. 82. 6. Men called Gods Why. Cor 1. 8. ver 5. 6 The diuelâ—… not to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods seruants Laâ—… Dulâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. 17 Mat. 5. 14 〈◊〉 〈◊〉 Psa. 116. 12 13. Râ—…ligon The sum of â—…lle eligion Neighbors who bee they Our friend our second selfe Psal. 15. 2 Psa. 51 16 17. 〈◊〉 Psal. 50 1â—… 13. Ver. 14 15 Mich. 6 6 7. 8 Heb. 13. 16 Mercy â—…el 30. 23 Rom. 12 1 Verse 2. Psam â—…3 28 The christâ—…ans sacrifice The sacrament of the altar Psal. 87. 2 Gen. 17 1â—… Gen. 21 Genâ—…s Geâ—… 9 Exod. 14 Exod. 15 â—…od 23 The Teletae Goetia Magike Pharmacy Theurgy Plato's law Platos gods Psellus his Daemones Porphyries gods The deuills apparitions 2. Cor. 11. 14 Proâ—… Lib. 2. Chaeremon Porphyryes 〈◊〉 of the gods that loue sacrifices Isis. Osyris Man a 〈◊〉 〈◊〉 All time 〈◊〉 to God 〈◊〉 33 〈◊〉 Whether the Fathers â—…aw God or no. Heb 2. 2. Io 5 37. Exo. 33. 20 veâ—…se 23. Lycurgus Mâ—… 6. 2â—… 29. 30. Godâ—… proâ—… Periurgikes Tâ—… 〈◊〉 excell the Pagans The angels 〈◊〉 god Procurare Actius Naeuius Augur The 〈◊〉 â—…pent Claudia a Vestall Iuglerâ—… Illusionâ—… Aâ—… 〈◊〉 〈◊〉 tâ—…e 〈◊〉 Exod. 13. â—…os 4. Ios. 6. 1 Kingâ—… 5. The diuels vvorke vvonders for their vvorship Ps. 72. Offices The Angels refuse honours Apoc. 19. Acts. 〈◊〉 The church a sacrifice Hovv The Martâ—…rs the diuels conquerers Heroes and Semigods 〈◊〉 Heâ—… Rapâ—… Proseâ—…p lib. 2. Scipio African Sin onely â—…euers man from God Exorcisme Porphyry his opinion of the Trinity Heed must bee had of discourse of the Trinity The Sabellian Heretikes Whether the Phylosophers kneâ—… the â—…inity Serapis his answere Plotine 〈◊〉 〈◊〉 24. Pride 〈◊〉 one from light of the mistery of redemption Io. 1. 14. Io. 6. 60. Io. 8. 25. The 〈◊〉 â—…s 73. 28. Ps. 83. The flesh is cleansed by the heart Rom. 8. 24. Christ 〈◊〉 vpon hâ—…m whole mâ—…n Virgil. Eâ—… 4. The Theurgikes cannot purge or cleanse 〈◊〉 spâ—… 1. Cor. Abd. 1. Esay 33. The wisdome of the word foolishnesse Amelita Plato's opinion of thâ—… worlds creaâ—…on The Kings lâ—…gh way Genes 22 Psalm 60 Iohn 14 Esay 2 Luk. 24 A recâ—…pitulation of the former ten bookâ—… 〈◊〉 〈◊〉 〈◊〉 â—…7 2 〈◊〉 4â—… 1 〈◊〉 â—…6 How God speaketh vnto man No Godhead of the sonnes waisted in his assumption of man Faith concernes things inuisible Sensâ—… To see Whether the world be created Mâ—…odorus 〈◊〉 Time Eternity Gal. 4. 26. Knowledge of a creature Gods rest not personall but efficient Iob. 38. 7â—… Vnitie in 〈◊〉 Religious phrases God â—…ly 〈◊〉 〈…〉 A pure conscience Ioh. 8. 44. 〈◊〉 1. 3. 8. Thâ—… 〈◊〉 Iohn 8. 44 Psâ—… 17. 16. 〈◊〉 â—…4 12 〈◊〉 28. 13. 〈◊〉 15. Iob. 40. Psal. 104 Good 〈◊〉 better 〈◊〉 bad Angells Iob. 40 〈◊〉 â—…ill Câ—… 1 6 7 8 9 10. 〈◊〉 〈◊〉 thâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louvaine copie defectiue Gen 1. 4. 5. Darknes Gen. 1. Plato The iust cause of the worlds creation Nothing â—…aturaly â—…ell Questons in the consideration of nature The holy spirit 〈◊〉 persoâ—… 〈◊〉 〈◊〉 Louâ—…aine copy defectiue The parts of a vvorke man Vse Fruit. Fruitiâ—… 〈◊〉 〈◊〉 〈◊〉 Wâ—… 1â—… The number of sixe Pro. 24. 16. The number of â—…auen Ps. 104. Mat. 18. 10. A beginning Iohn 13. Ps. 104. 30. Eph. 5. 8. Iameâ—… 4. Gen. 1. Ps. 95. Waters aboue heauen Elements how commixtures The seat of the brayne God the onely immutable good To adhere vâ—…o God Exod. 3. Essence Apoâ—…a Gods enemies Vice and 〈◊〉 Exod. 8 Natures absolute excellence euen in things that punish man Punishment of malefactor in the sunne The goodnesse of fire Salamander Eccl. 10. Psal. 19. The diuine essence neuer can faile Tâ—… inordinate loue of things bad not the things â—…selues The fall from good the cause of euill Psal. 73. The creation of the Angells Eze. 28. 12 The dgreeâ—… of grace The Egiptian yeares The Greeke histories 〈◊〉 thâ—…n the Egiptianâ—… in the computation of the Monarchies The liberty that the old wriâ—…ers vsed in computation of time The monthly years Nothing coâ—…uall that hath an extreame Ecc. 1. 9. 10 Rom 6. 〈◊〉 Thess. 4. Psal. 12. 7. Reuolution of times Isâ—… 65. 17. God eternall Psal. 11. Rom. 11. 14 Wisâ—… 3. Times 〈◊〉 12 〈◊〉 2 The 〈◊〉 〈◊〉 what they are Arguments against the creation of things in time 2. Cor. 10 1â—… Gods vvorking his resting 〈◊〉 Number 〈◊〉 Wâ—… 11 17 Mâ—… 10 30 〈◊〉 〈◊〉 〈◊〉 Genes 〈◊〉 Psal. 148 Secula 〈◊〉 〈◊〉 〈◊〉 True felicity Our life 〈◊〉 to death Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodnesse of obedience Disâ—… amongst men vvorâ—… Gen. 2. Breathing in his face 1. Cor. 11. Angells the creators of nothing Angells Gods deputies and â—…rs Gen. 1. 〈◊〉 Cor. 37. 1. Cor. 1538 Hier. 1. Pliâ—…ib 8. A child like a dâ—…uill Iohn Lamuza Womens longing that are with child Alexandria Psal. 46. 8. In Timaeo Mariage commended in the creation Psa. 25. 10 The Louaynists are deafe on this side but not blind they can see to leaue out all this The forsaking of God â—…e death of the soule Maâ—… 10. 28 Death by sinne Psal 49 â—…0 Infants weaker theâ—… the young of any other creature Why death remaineth after baptisâ—… Gen. 2.