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The more speciall Fallacies by which Sathan seduced the Heathen to multiplie their gods in excessiue manner.
1. ALthough it be true, which hath beene said; That nothing was by nature, or condition so vile, as not to be capable of high place amongst the Heathenish gods; yet vnto that extremitie of multiplying their
gods according to the number of their conceipts, the Heathens did not slide but by succession and degrees. The Persians (as S. * 1.1 Austine tells vs) worshipped no more gods then two, one good, and another evill, whom they likewise accounted good, so long as he did no ill to them. How evill should be without a cause, or how good and evill should both proceede from one cause, or finally how evill (being no part of nothing) should come into the world, (seeing the worlds creation was but an effect of the almightie Creators goodnesse in communicating his being vn∣to all things) are points so ill expressed by most Chri∣stians, that the grossest errors of the Heathens concer∣ning them, may seeme very pardonable. From these Persian Magies the Manichees (it seemes) deriue their heresies, both of them, as most other Heathens, had a true apprehension, (though both failed in their iudgement, or composition) of those divine Ora∣cles;
2. The first roots of that vnrighteousnesse, where∣in they held the truth thus, in a manner, desirous to manifest it selfe, were;
1. [Carelesnesse in observing the notifications of di∣vine power.]
2. [Neglect to tender such dutifull service, as the more evident manifestations of his goodnesse did in a sort demand.]The prime seede of both these roots was the imbecillitie of corrupted nature, whose chiefe and supreme faculties, though well instructed, are alwayes apt to be over-borne with the imbred and accustomed desires of sense. Of the forementioned apprehension, or acknowledgement of some invisible power, as chiefe author of good and evill, one immedi∣ate consequence was this; That the same power; whe∣ther one, or moe, was the rewarder of such, as sought to please him, and a revenger of those that neglected, or offen∣ded it. Whence, in mindes mis-led by their corrupt appetites, the best and finall consequence of the for∣mer apprehensions or notions, was to wooe the suppo∣sed divine powers by all meanes possible to patronize themselues, and their actions, though vniust, dishonest, or suspitious; rather than to submit their wills, and affections wholly to their disposalls, or so to frame their liues, as they might be capable of their iust fa∣vours. And as vnskilfull Empyricks seeke remedy from every medicine they haue read, or heard of, because they know not the distinct vertue of any, or how it is proportioned to the effect they ayme at: So these poore-blind Heathen, daily more and more ignorant in the grounds of true Religion, did as it were grope after a new invisible power in every visible effect, vn∣till at length they came to subdivide, and breake the generall notion according to the distinction, or num∣ber of the sensibles, which they best or worst affected. That every visible effect had an invisible cause, was rightly proposed; but from this principle they slipt
into an erroneous assumption; That there should be as many invisible causes, as there be distinct or visible events. The fallacie is easily put vpon vulgar, or Som∣nolent wittes; as if one should say, he had ten bre∣thren, and every of them a sister; some mens mindes would forthwith runne vpon two and twentie bro∣thers and sisters. Whether there be as many paterni∣ties, or fatherhoods in the father, as he hath sonnes, is sometimes questioned in the Schooles, and hard v∣niversally to determine, whether in this sense [Quot modis dicitur vnum Relatorum, tot modis dicitur & alte∣rum] Whether tearmes formally relatiue alwayes multiplie according to the number of their proper correlatiues? Now to distinguish aright betweene the formall Re∣lation, and its immediate ground, will in many sub∣iects trouble greatest Artists. Well then might the Heathen (though ill they did in so doing) imagine as many invisible powers, as they observed effects produced by causes invisible; or (as the learned Hoo∣ker saith) dreame of as many guides of nature, as they saw guides of things naturall.
3. After once their scattered imaginations had gi∣ven admission to this erroneous representation, or coniecture of many invisible powers; distinct names, or titles were sought for them from the effects, which they had caused. As in this Land before surnames continued in succession, men commonly tooke their names from the places of their birth, or dwelling, or from events peculiar to them; as strangers in some places yet (if their names be hard to be pronounced or remembred) are vsually called by the places from whence they came, if these be famous, or haue sent
forth few, or none besides to the coasts where they re∣maine. So the image, which Titus Tatius found, be∣cause the partie, whom it represented was altogether vnknowne, was named Cloacina, from a very homely place, if it should be exprest in English. Or as they framed severall gods according to the varietie of their intem∣perate desires; so they vsually derived their titles from the matters, whose avoydance or fruition they most desired: As we giue extrinsecall denominations to obiects from the reference they haue to our internall faculties; As some we say are intelligible, others ami∣able; Goddesses of this ranke were Volupia and Liben∣tina, &c.
4. Not a joynt almost in a mans body, but had a pe∣culiar god among the Romanes, whereby they witnes∣sed some scattered reliques, or imperfect Characters of what the Psalmist saith (in other termes) to haue beene written in their hearts; * 1.4 In thy booke were all my members written, when as not one of them was yet made. All at least in their opinion were vnder the tuition of some divine powers, by whose meanes they hoped they might be preserved sound, or to haue them hea∣led if they were amisse. And not knowing vnto what peculiar God or Goddesse to tender their service, or direct their prayers, for this purpose they gaue names to the supposed latent powers from the place affec∣ted; * 1.5 In ipsa terrâ aliud Terram, aliud Tellur••m, aliud Tellumonem putant. Aug. de eivit. Dei. lib. 4. cap. 10. The varietie of transmutations conspicuous in the growth of corne brought forth a multiplicity of gods, distinguished onely by names proportionate to the ef∣fects. They could not finde (saith S. Augustine) one
Segetia, or Goddesse of corne, vnto whose care and trust, they might safely commend it from the sowing till the reaping. Corne sowne whilest vnder the ground was vnder the protection of Seia, after it came vp, vt segetem faceret, it changed the former Guardian for Segetia. Not the very knottes of the straw or reede, but had a protector from his office entitled Nodotus. Because they feared rust or canker, rightly imagining that both these vsually came (as some Northerne men speake) by the Seand of God: they dreamed of a god of rust, or canker; doubtlesse a rustie god, yet in their opinion to be pacified with solemne rites, and cere∣monies. Every house-keeper (saith the same father) sets but one to keepe the doore, and being a man but one sufficeth: vnto this office notwithstanding were three gods deputed by the Romanes; Forculus foribus, Cardea cardini, Limentina limini: One Forculus to the fore doore, another to the hinges, or turnings, and a third to the thresholdes, all taking their titles from these petty places, whereof they were reputed Presi∣dents. Aug. de civitate Dei lib. 4. cap. 8.
5. But many other events fell out besides, or aboue mens expectations, wanting permanency of being, or such peculiar references, or determinations of cir∣cumstances, as might deriue a perpetuall name to their supposed authors. Howbeit rather than these should be seised vpō, as excheats falling to men with∣out the knowledge, or direction of divine powers, vn∣to whom they were to be accounteable for them; even these were ascribed to some God, though they knew not to whom. So most learned Expositors probably thinke that Altar, which S. Paul found at Athens,
had beene erected vpon occasion of some famous vic∣tory, whose procurement the Athenians not knowing by any circumstance vnto what knowne God it might be ascribed, and hence fearing lest by attributing it to any of those gods, whom they worshipped, the true author of it might be wronged, or neglected; they ascribed it Ignoto Deo, to the vnknowne God; well ho∣ping he would make himselfe knowne by graunting more victories, being thus honoured for the former. With like gratifications did the Romanes striue to winne the gods of al the nations they had conquered, to favour their conquests. Some good perhaps they had heard done by them vnto their followers (as God (in opposition to Atheisme and Irreligion) did re∣ward the blind devotion of the Heathen with extra∣ordinary temporall blessings:) and that any Nation should be in greater favour, though with their owne gods, then themselues, this proud people did brooke as ill, as great corporations doe to be out-vied by les∣ser in meriting the favour of great personages by rich presents, solemne invitatiōs, or costly intertainments. Nor is it strange the ignorant Heathen should be o∣vertaken with this humor, wherewith an vntoward branch of Davids stocke was desperately tainted. In the time of his tribulation did he yet trespasse more against the Lord. (This is King Ahaz, so vnwilling is the spirit his name should be conceiled:) For he sacrificed vnto the gods of Damascus, which plagued him, and he sayd; Because the gods of the King of Aram helped him, I will sa∣crifice vnto them, and they will helpe me* 1.6. These were gods, which his fathers had not knowne, perhaps not heard of; he onely knew them from the place.
6. From the former Principle, [That every visible effect must haue a cause;] did the auncient Romanes as ••eligiously, as wisely collect; That such events as fell ••ut besides the intention of man, or any ordinary or observable course appointed by nature, were even for this reason in some peculiar sort to be referred vnto the providence of some divine power. And rather than the invisible author should loose his right for want of a distinct name, the manner of the event was made a godfather or godmother. Hence had Fortune more Temples in Rome than any god or goddesse be∣sides. And seeing of such events as haue no observable cause in nature, or humane intention, but fall out (as we say) by chance, some were very good, others disas∣terous; bad Fortune had her rites, and honours as well as good Fortune. The one propitiatory sacrifices, lest she might doe more harme; the other gratulato∣ry, that she might continue her wonted favours* 1.7. The superstitious division of Fortune into good and bad, was but a subdivision of the Persian, or Manichees misconception of one God as author of good, of another as the author of evill. These latter fooleries of the Ro∣manes are excellently refuted by S. Austin in his fourth booke de civitate Dei. cap. 23. Si cultorem suum decer∣nit, vt profit, Fortuna non est. If shee can know her wor∣shippers, or deservedly respect them, shee is not Fortune, because not blind; If shee cannot respect them, nor take no∣tice of their service, it is in vaine to worship her. Howsoe∣ver, the cost they were at in her service had bin much better bestowed on that other female Foelicitas, (who if shee had bin a living Goddesse) had all good things mans heart could desire at her disposall. But as the
same Father acutely concludes;* 1.8 Hic enim carere non potest infoelicitate, qui tanquam deam foelicitatem colit, & Deum datorem foelicitatis relinquit; sicut carere non potest fame, qui panem pictū lingit, & ab homine, qui verū habet non petit. He that adoreth the goddesse Foelicitie, balking that God who is the donor of Foelicitie, shall be as faithfully attended by misery, as he whosoever he be, shall be by hunger which solaceth himselfe by licking or kissing painted bread, disdaining to begge or aske substantiall bread of men that haue it.
7. Howbeit by this foolish service of Fortune, whe∣ther good or bad, the Romanes shewed themselues more wise, and more religious, than most such amongst vs as would be esteemed Prophets of state. As they want not wit, nor other meanes to doe good to the house of God, so they would cease to sacrifice to their owne braines, or disclaime all title to Gods honour offered to them, by their Parasites. But as the Heathen fathe∣red vnobservable, or strange events vpon new fained gods, or Lady-Fortune; so the trencher-mates of our times, resolue all good successe of state into some great mens wit, or valour, whom they admire, or loue to flatter for their owne gaine. Not the discovery of the Powder-Treason it selfe, but hath beene in our hearing ascribed to the Oracle of Intelligence, as if the plotte had beene knowne to some Demi-gods of state before the plotters fell a digging. He should not much wrong this Table-tatling crewe, in word, or thought, that thinkes, and speakes of them, as of Idolaters more detestable, than the most superstitious Heathen Ro∣manes; or if they come short of them in the proper na∣ture of this particular summe, we are to take the abate∣ment,
not so much from any lesse measure of false re∣ligion, as from excesse of Atheisme and irreligion. But from what Schoole they take these lessōs I know, and must hereafter haue Machievill their Maister in ex∣amination for his impudent animadversions, and hy∣pocriticall corrupt glosses, quite contrary as well to the professed meaning of that very Text he tooke vp∣on him to expound; as to the vnanimous tenent of best Romane Writers, even Senators themselues, concerning the causes of their States advance∣ment.
8. But questionlesse such of the Romanes, as ado∣red Foelicitie for a goddesse, were not of those Philoso∣phers minde, which denied felicitie to be the gift of God: for what could haue nurst in them this desire to please her, saue onely hope, that shee could reward with happinesse such as diligently sought her, and could prosper industrious and carefull indevours, for private or publique weale, in which cases onely they did sollicite her furtherance. Such good successes as grew rather from meere happe, than good husban∣dry, were taken as favours of Mris Fortune, not graces of the great Queene Felicitie, or Lady Vertue. The worshippers likewise of this inferior goddesse did by their service acknowledge, that some divine power must giue increase, and maturitie to such seeds of mo∣rall honestie, as by nature had be one planted, or wa∣tered by civill education, or good discipline.
That the blessings of this supposed goddesse were as ne∣cessary and beneficiall to the labour, or culture of the minde, as the blessings of Ceres or Segetia were to tillage, or workes of husbandry.Hence we may
gather Cotta's mouth to haue beene a great deale too wide, when it vttered that vnsavory observation, which Tully (as I conceiue) observing the decorum of the parties disposition, or the part which he was to act, brings him in rather b••lching than speaking: his tautologies are so abrupt and tedious; part of which are to this effect: a 1.9 No man did ever ac∣knowledge God for the Author or donor of vertue. And this stands with reason, for we are iustly commended by o∣thers for vertues, and we our selues rightly glory in our ver∣tues, which could not be so, if vertue were the gift of God, not a qualitie of our providing. But for the increase of ho∣nour, or revennues, for the attayning any good which might haue mist vs, for eschewing any evill which might haue be∣fallen vs, we thanke the Gods, disclaiming our owne praise or deseruings. Doubtlesse he had never asked the con∣sent of his honest Neighbours to this peremptory de∣termination, which alike concerned them all; but v∣sed his owne proud irreligious spirit, as an allowed measure of others thoughts. b 1.10 Did any man ouer thanke the Gods for making him a good man? For what then? For his riches, honour, or safetie. Iupiter had his titles of great∣nesse and goodnesse from these effects, not for making vs iust, and temperate, or wise men; nor did ever any man vow tithes to Hercules for being made wise by him. From these vnsavory ejaculations of Cotta, and also from the Ro∣mane
Poet who acknowledged himselfe to haue beene of Epicures broode, we may inferre; That this Sect a∣mongst the ancient Romanes did not absolutely deny the divine providence, but onely as it respected the soule of man. A speciall providence over mens bo∣dies and temporall estates they did with reverence ac∣knowledge, herein much better than the Libertines of our times, than carelesse professors of Christiani∣tie, or those Heathen Epicuraeans * 1.11 before mentioned in Iuvenalls time.
* 1.12Sit mihi, quod nunc est, etiam minus; vt mihi vivam, Quod superest aevi: si quid superesse volunt dij: Sit bona librorum, & provisae frugis in annum Copia: neu fluitem dubiae spe pendulus horae. Sed satis est orare Iovem, qui donat & aufert: Det vitam, det opes; aequum mi animum ipse parabo.
With what I haue or if't be lesse; vnto my selfe to liue I am content: if longer life the Gods shall please to giue. Of bookes I chiefly plentie wish, of other things such store, As may my mind frō floting thoughts to setled state restore. Of Ioue who giues and takes away, all that I mean to craue, Is life and meanes: an vpright mind, I of my selfe can haue.
9. Not to cloy the Reader with multitude of in∣stances without varietie of observation: scarce was there a blessing, or good gift, any manner of punish∣ment, or reward, which wee Christians deriue from God, whose forme or abstract, the Romanes and Gre∣cians did not conceipt as a God or goddesse, accor∣ding to the Grammaticall gender of the noune or word, whereby the nature was signified. Pauor [Dread]
was a god; Paena [Punishment] a goddesse; Praemium [reward] I know not whether a god or goddesse, but to them a deified power. Though in no case we may legitimate this misconceite of these Heathens; yet must we acknowledg it to be but one degree removed from that truth, wherof it is the degenerate of-spring. He that wills vs, to be perfect, as our heavenly Father is perfect, supposeth the ideall perfection, or exem∣plary forme of all goodnesse required in vs to be ori∣ginally, essentially, and supereminently in him. Of which truth this is the immediate consequence;
[That the exact definition of vertues (especially in∣tellectuall, or of any essentiall branch of goodnesse) is more proper to the divine patterne, or Idea, than to the participated impressiō, which it leaues in vs.That definition which did either breede, or abette some needlesse controversies amongst Schoolemen and moralists; [whether Iustice be a morall or intellectu∣all vertue,] was intended by Vlpian the author of it, for a description of the heathen goddesse Iustice, as the learned Hottoman, with some other good Lawyers avouched by * 1.13 Salmuth, to my remembrance, haue rightly collected from the words annexed: Iustitia est perpetua, & constans voluntas suum cui{que} tribuendi, cu∣ius no•• [Iurisconsulti] sacerdotes sumus; Iustice is a per∣petuall and constant will of rendring to every man his due, whose Priests we are that professe the Law.
10. There is no attribute of God as conceived by vs, or rather no conceipt we haue of his attributes, but hath its distinct bounds or limits. We cannot say; that his justice is formally his mercie, or that his loue is altogether the same with his iealousy or indignatiō,
nor are these termes, whilest applied to God by vs, of synonymall signification. Every one hath a proper, and severall notion, capable of a distinct definition or notation. Now if with some Schoolmen, or Logicians we should argue a multitude of really distinct natures answerable to the number of definitiōs really distinct, or such a difference in the matter conceived, as there is in our conceites of it; the argument would conclude as well in the divine attributes, as in any other sub∣iect. And as the evident apprehension of reall distinc∣tion betweene our expresse conceipts of any matter, is alwayes apt to suggest a conceipt of reall diversitie in the matter so conceived: so this diversitie betwixt the divine attributes once admitted into the vnder∣standing (or the cōtrary not excluded) would cause vs to hunt after a proper phantasme, or representation of every attribute; and (lastly) internall representati∣ons of them as really distinct, would be delivered of so many externall Images or Idolls answerable vnto them. Iustice would be apprehended as one goddesse, Clemencie, as another, Indignation, as a third; each should haue a tribunall, or forme of supplication di∣stinct from others, as the parties that had occasion to implore divine assistance, were affected. Malefactors or dissolute liuers would be delighted with the pic∣ture of clemencie, affrighted to looke vpon the visage of Iustice. Such as suffer grievous wrongs, without all hope of being righted, or men naturally thirstie of revenge, would feed their fantasies with Emblemati∣call representations of a 1.14 Nemesis:
* 1.15〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
With bridle and square I act at large, my Prologue thoughts not long; By vnruly hand, by vnbridled tongue, see no Man man doe wrong.This Nemesis was in their opinion a goddesse of Iu∣stice, vnto whose cognizance belonged not every vn∣iust speech or action, but onely such as were outragi∣ous. For this reason was she pictured with a bridle in one hand, and a square or ruler in the other, to teach moderation in speech or action.
11. In the observation of best Christian Writers, the wiser sort of Heathen did acknowledge but one supreme power or deitie, the severall branches of whose efficacie, or operations while they sought to set forth in a 1.16 Emblemes, Hieroglyphicks, or Poeticall resemblances, these sluces late mētioned were opened to augment the former deluge of superstition and I∣dolatrie. And I know not whether in our forefathers times theologicall vertues, as faith, and charitie came to be worshipped as Saints from such emblematicall devises or representations, as are yet to be seene in the picture of S. Sunday b 1.17; which without the Sextons
commentaries, that shewed it me, or sight of the trads∣mens tooles, that had wronged this Saint, (or rather violated the Sabbath) I should haue taken for a cha∣racter of the Iewish Synagogue in Isaiahs dayes; so miserably was this Saint wounded from head to foot. These two occasions of heathenish errour in multi∣plying gods, are to my seeming, at least since I made this observation, briefly toucht by * 1.18 Tully; vnto whom I referre the latine Reader. Multae autem aliae naturae Deorum ex magnis beneficijs eorum non sine causa, & à Graeciae sapientibus & à maioribus nostris constitutae nomi∣natae{que} sunt. Quicquid enim magnam vtilitatem generi af∣ferret humano, id non sine divina bonitate erga homines fie∣ri arbitrabantur. Ita{que} tum illud, quod erat à Deo natum, nomine ipsius Dei nuncupabant: vt cum fruges Cererem ap∣pellamus, vinum vero Liberum: ex quo illud Terentij; Sine Cerere, et Libero friget venus. Tum vero res ipsa in qua vis inest maior aliqua, sic appellatur, vt ea ipsa vis nominetur Deus; vt Fides, vt Mens, quas in Capitolio dedicatas vi∣demus proximè à M. Aemilio Scauro, antè autem ab Atti∣lio Catalino erat fides consecrata. Vides virtutis templum, vides honoris à M. Marcello renovatum, quod multis ante annis erat bello Ligustico à Qu. Maximo dedicatum. Quid opis? quid salutis? quid coxcordiae? Libertatis? Victoriae? quarum omnium rerum quia vis erat tanta, vt sine deo regi non posset, ipsa res Deorum nomen obtinuit. Quo ex genere Cupidinis & voluntatis & Lubentinae ve∣neris vocabula consecrata sunt vitiosarum rerum, ne{que} na∣turalium; quanquam v••lle••us aliter existimat; sed tamen ea ipsa vitia naturam vehemētius saepe pulsant. Vtilitatum igitur magnitudine constituti sunt ij dij, qui vtilitates quas{que} gignebant; at{que} his quidē nominibus, quae paulò an∣te
nominata sunt à me, quae vis sit in quo{que} declaratur Deo. This * 1.19 author elsewhere thought the auncient Philo∣sophers, which held, omnia esse vnum, had soared much higher, than the Pygmey-wits of his time could reach; and multiplicitie of Rules concerning one and the same subject, doth alwayes argue imbecillitie of vn∣derstanding, either naturall or for want of art. On the contrary, such as by profunditie, or strength of wit are able to diue into the depth of sciences, alwayes re∣duce multiplicity to paucity, and draw most particu∣lar conclusions from one, or few common principles. Some maximes there be, which in every science hold the same, into which all truths must finally be resol∣ved, without whose breach, or violation, nothing can iustly be impeached of falshood. With greater facili∣tie and perspicuitie may the causes of all visible or knowne effects be resolved into one cause of causes, or into that vnitie, whence all multiplicitie floweth. But of this hereafter.
Aug. lib. 5. de Civit. Dei. cap. 21.
Amos. 3. vers. 6.
Iames 1. vers. 17.
Psal. 139.16.
See Blon∣dus.
2. Chron. 28. ver. 22, 23.
Cicero. lib. 1. de natura Deoru••.
Aug. de Ci∣vit. Dei. lib. 4 cap. 23.
Virtutem nemo vnquā acceptā Deo retulit: ni∣mirum rectè: at{que} hoc qui∣dem omnes mortales sic habent, ex∣ternas com∣moditates, vineta, se∣getes, olive∣ta, vberta∣tem frugum, & fructu∣um, omnem deni{que} com∣moditatem, prosperita∣tem{que} vitae à Dijs se ha∣bere; Virtu∣tem autem nemo vnquā acceptā Deo retulit: ni∣mirumrectè: Propter vir∣tutem enim iure laudam••r, & in virtute rectè gloriamur; quod non contingeret, si id donum à Deo, non à nobis habe••emus. At vero aut honoribus aucti, aut re familiari, aut si aliud quid∣quam n••cti sun••••s fortuiti boni, aut depulimus mali, cum Dijs gratias agimus, tum nihil no∣strae laudi assumptum arbitramur. Cic. de natura Deorum. lib. 3.
Num quis, quod bonus vir esse:, gratias Dijs egit vnquam? At quod dives, quod honoratus, quod inco∣lumis, lovem{que} optimum maximum ob eas res appellant; non quod nos iustos, temperato••, sapientes efficiat, sed quod salvos, incolumes, ••pulentos, copios••s. Ne{que} Herculi quisquam de∣cimas vovit vnquam, si sapiens factus esset.
Section. 1. Chap. 5.
Horat. Epist. lib. 1 p. 275.
In his pre∣face to his Comments vpon Pan∣cirola.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pausanias. l. 1. p. 62.
Giraldus Hist. Deo∣rum. Syn∣tag. 17. pag. 447.
In altero verò arcae latere, quod est à laeva, ordinem ope∣ris in orbem oculis perse∣quenti▪ faemi∣na cap essa est pueru•• consipitum dextra albū sustinens, nigrum sinistrâ, & hunc dormientis effigie, distortis vtrin{que} ped bus▪ Indican••∣scriptiones, quod facile tamen, vt nihil scriptum sit, conijcere p••ssis, e••rum puerorum vnū M••r∣tem esse, alt•• rum Somnum, mulierem illam Noctem, vtrius{que} nutruem. At form••sa illa m••he••, quae foedafacie alter••m, sinistra obstracto collo trahit, dextera fuste caedit, Iustitiam significat, ••uae Iniuriam malè mul••tat. Paus l. 5. p. 321.
In the parish Church of East Wickham in Buc∣kingham shire. The picture seems to represent our Saviour Christ. And the importance of the Embleme in charitable construction may be this, that he hath received more wounds by prophane Sabbath-breakers, than he did by the Iewes.
Lib. 2. de natura Deo∣rum.
Libro 3. de Oratore in Initio.