The history of the world

CHAP. VI. Of idolatrous corruptions, quickly rising, and hardly at length vanishing in the world: and of the Reliques of Truth touching these ancient times, obscurely ap∣pearing in Fables and old Legends. [unspec 10]

§. I. That in old corruptions we may finde some signes of more ancient truth.

HERE before wee proceede any further, the occasion offereth it selfe for vs to consider, how the Greekes and other more ancient Nations, by fabulous inuentions, [unspec 20] and by breaking into parts the Storie of the Creation, and by deliuering it ouer in a mystical sense, wrapping it vp mixed with other their owne trumperie, haue sought to obscure the truth thereof; and haue hoped, that after-ages, being thereby brought into many doubts, might receiue those inter-mixt discourses of God and Nature, for the inuentions of Poets and Phi∣losophers, and not as any thing borrowed or stolne out of the bookes of God. But as a skilfull and learned Chymist can aswell by sepa∣ration of visible elements draw helpfull medicines out of poyson, as poyson out of [unspec 30] the most healthfull herbs and plants (all things hauing in themselues both life and death) so, contrarie to the purposes and hopes of the Heathen, may those which seeke after God and Truth finde out euery-where, and in all the ancient Poets and Philosophers, the Storie of the first Age, with all the workes and maruailes thereof, amply and liuely exprest.

§. II. That the corruptions themselues were very ancient: as in the family of NOAH, and in the old Aegyptians. [unspec 40]

BVt this defection and falling away from God, which was first found in Angels, and afterwards in Men (the one hauing erred but once, the other euer) as concerning mankinde it tooke such effect, that thereby (the liberall grace of God being with-drawne) all the posteritie of our first Parents were afterwards borne and bred in a world, suffering a perpetuall Eclipse of spirituall light. Hence it was that it produced plants of such imperfection and harmefull qualitie, as the waters of the generall floud could not so wash out or depure, but that the same defection hath had continuance in the very generation and nature of mankinde. Yea, euen among the few sonnes of Noah, there [unspec 50] were found strong effects of the former poyson. For as the children of Sem did inhe∣rit the vertues of Seth, Enoch, and Noah; so the sonnes of Cham did possesse the vices of the sonnes of Cain, and of those wicked Giants of the first Age. Whence the Cbal∣deans began soone after the floud to ascribe diuine power and honor to the Crea∣ture,

which was only due to the Creatour. First, they worshipped the Sunne, and then the fire. So the Aegyptians and Phoenicians did not only learne to leaue the true God, but created twelue seuerall gods, and diuine powers, whom they worshipped; and vnto whom they built Altars and Temples. For Herodotus sayth, Duodecim Deo∣rum* 1.1 nomina primos Aegyptios in vsu habuisse, at{que} Graecos ab illis cepisse mutuatos, eos{que} prius aras, & imagines, & templa Dijs sibi erexisse; The Aegyptians (sayth he) first deuised the names of the twelue Gods, which the Greekes receiued from them, who first erected vnto themselues Altars, Images, and Temples for the Gods. [unspec 10]

§. III. That in processe of time these lesser errours drew on greater: as appeareth in the grosse Superstitions of the Aegyptians.

BVT as men once fallen away from vndoubted truth, doe then after wander for euermore in vices vnknowne, and daily trauaile towardes their eternall perdition: so did these grosse and blind Idolaters euery Age after other descend lower and lower, and shrinke and slide down∣wards from the knowledge of one true and very GOD; and did not thereby erre in worshipping mortall men only, but they gaue diuine reuerence, and [unspec 20] had the same respect to Beasts, Birds, Fishes, Fowles, Winds, Earth, Water, Ayre, Fire, to the Morning, to the Euening, to Plants, Trees and Rootes, to Passions and and Affections of the Minde, to Palenesse, Sicknesse, Sorrowes, yet to the most vn∣worthy and basest of all these. Which barbarous blasphemie, Rhodius Anaxandrides* 1.2 derideth in this manner.

Bouem colis, ego Deis macto bouem. Tumaximum Anguillam Deum putas: 〈◊〉〈◊〉 Obsoniorum credidi suauissimum. Carnes suillas tu caues, at gaudeo [unspec 30] Hijs maximè: canem colis, quem verbero Edentem vbi deprehendo fortè obsonium.

I sacrifice to God the Beefe, which you adore. I broyle the Aegyptian Eeles, which you (as God) implore: You feare to eate the flesh of Swine, I find it sweet. You worship Dogges, to beate them I thinke meet, When they my store deuoure.

And in this manner IVVENAL. [unspec 40]

Porrum aut cape nefas violare aut frangere morsu:* 1.3 O sanctas gentes, quibus haec nascuntur in hortis Numina!

The Aegyptians thinke it sinne to root vp, or to bite Their Leekes or Onyons, which they serue with holy rite: O happy Nations, which of their owne sowing Haue store of gods in euery Garden growing! [unspec 50]

§. IIII. That from the reliques of ancient Records among the Ae gyptians and others the first Idols and Fables were inuented: and that the first IVPITER was CAIN, VVLCAN, TVBALCAIN, &c.

BVT in so great a confusion of vanities, were among the Heathens themselues there is no agreement or certaintie, it were hard to finde out from what example the beginnings of these inuentions were bor∣rowed, or after what ancient patterne they erected their building, were [unspec 10] it not certaine, that the Aegyptians had knowledge of the first Age, and of whatsoeuer was done therein, partly from some inscriptions vpon stone or metall remaining after the Floud, and partly from Mizraim the sonne of Cham, who had learnt the same of Cham, and Cham of his Father Noah. For all that the Aegyptians write of their ancient Kings, and date of times cannot be fained. And though other Nations after them had by imitation their Iupiters also, their Saturnes, Vulcans, and Mercuries with the rest, which S. Augustine out of Varro, Eusebius out of many pro∣phane* 1.4 Historians; Cicere, Diodorus Siculus, Arnobius, and many more haue obserued,* 1.5 to wit, the 〈◊〉〈◊〉, Phrygians, Cretians, Greekes, and other Nations; yet was Cain* 1.6 the sonne of Adam (as some very learned men conceiue) called and reputed for the [unspec 20] first and ancient 〈◊〉〈◊〉; and Adam for the first Saturne: for Iupiter was sayd to haue* 1.7 inuented the founding of Cities; and the first Citie of the World was built by Cain,* 1.8 which he called Enoch, of whom were the Henochij before remembred. And so much may be gathered out of Plato in Protagoras, which also Higinus in his 275. Chapter confirmeth. For besides that, many Cities were founded by diuers men; Tamen primam latissimam à primo & antiquissimo Iovae 〈◊〉〈◊〉: yet the first and largest was built by the first and most ancient IVPITER, seated in the East parts, or in India, according to that of MOSES: And 〈◊〉〈◊〉 dwelt towards the East side of Eden, &c. where also the* 1.9 Henochij were found after the Floud. And therefore was Iupiter by the Athenians cal∣led Polieus, a Founder of Cities, and Herceios, an Incloser or strengthener of Cities; [unspec 30] (say Phornutus and Pausanias) and that to Iupiter Herceios there were in very many* 1.10 places Altars & Temples erected. And that there were Cities built before the Floud, Plato also witnesseth, as may be gathered in this his affirming, that soone after Man∣kind began to increase, they built many Cities; which as his meaning hee deliuereth in plaine termes, in his third Booke of Lawes: for he saith, that Cities were built an exceeding space of time before the destruction by the great Floud.

This first Iupiter of the Ethnickes was then the same Cain, the sonne of Adam, who marrying his owne Sister (as also Iupiter is sayd to haue done) inhabited the East, where Stephanus de vrbibus placeth the Citie Henochia. And besides this Citie of Henoch, Philo 〈◊〉〈◊〉 conceiueth that Cain built sixe others, as Maich, Iared, Tehe, [unspec 40] 〈◊〉〈◊〉, Selet and Gebat: but where Philo had this I know not. Now as Cain was the first* 1.11 Iupiter, and from whom also the Ethnickes had the inuention of Sacrifice: so were Iu∣bal, Tubal and Tubalcain (Inuentors of Pastorage, Smiths-craft, and Musick) the same, which were called by the ancient prophane Writers, Mercurius, Vulcan and Apollo;* 1.12 and as there is a likelihood of name betweene Tubalcain and Valcan: so doth Augu∣stine expound the name of Noema or Naamath, the Sister of Tubalcain, to signifie Ve∣nusta, or beautifull Voluptas, or pleasure; as the wife of Vulcan is sayd to be Venus, the Ladie of pleasure and beautie. And as Adam was the ancient and first Saturne, Cain the eldest Iupiter, Eua, Rhea, and Noema or Naamah the first Venus: so did the Fable of the diuiding 〈◊〉〈◊〉 the World betweene the three Brethren the Sonnes of Saturne arise, [unspec 50] from the true Storie of the diuiding of the Earth betweene the three Brethren the Sonnes of Noah: so also was the Fiction of those Golden Apples kept by a Dragon taken from the Serpent, which tempted Euah: so was Paradise it selfe transported out of Asia into Africa, and made the Garden of the Hesperides: the prophecies, that

Christ should breake the Serpents head, and conquer the power of Hell, occasioned the Fables of Hercules killing the Serpent of Hesperides, and descending into Hell, and captiuating Cerberus: so out of the taking vp of Henoch by God, was borrowed the conuersion of their Heroes (the Inuentors of Religion, and such Arts as the life of man had profit by) into Starres and Heauenly Signes, and (withall) that leauing of the World, and ascension of 〈◊〉〈◊〉; of which Ouid:

Vltima 〈◊〉〈◊〉 terras Astraea reliquit;* 1.13 Astraea last of heauenly Wights the Earth did leaue.

For although thereby the Ethnickes would vnderstand Iustice it selfe to haue fai∣led,* 1.14 [unspec 10] as it is a vertue abstract, and may bee considered without a person; yet as it is v∣sual among the ancient Potes to describe Vertues and Vices by the persons of Men and Women, as Desire by Cupid, Valour by Mars, Beautie or Lust by Venus, so doe they also the persons of Men by like Vertues and Vices, and therfore by Iustice and 〈◊〉〈◊〉, Enoch: the Iustice and pietie of Enoch being in the same manner exprest, as* 1.15 that of Noah was by Moses, for Noah was sayd to be a iust man; And NOAH walked* 1.16 with God. And of Enoch it is written, that he walked with God, and hee was no more seene:* 1.17 for God tooke him away.

From this Storie also of the first Age, and from that part where Moses remem∣breth [unspec 20] the Giants begotten by the Sonnes of good men vpon the Daughters of the wicked (whom Moses calleth mightie men, and men of renowne) did they steale those wondrous great acts of their ancient Kings, and powerfull Giants; and againe their warre vndertaken against the gods, from the building of the Towre of Babel by the Giant Nimord, as S. Augustine termeth him. Which warre of their Giants* 1.18 Cornelius Seuerus thus describeth:

Tentauêre (nef as) olim detrudere mundo Syder a, captiui{que} IOVIS transferre Gigantes [unspec 30] Imperium, & victo leges imponere coelo.

The Giants did aduance their wicked hand Against the Starres, to thrust them headlong downe, And robbing IOVE of his Imperiall Crowne, On conquered Heauens to lay their proud command.

Whereby was meant that Nimrod purposed to raise the building of Babel to that height, as God neither by drawing waters from the deepe, not by any coniunction of the Starres, should bury them vnder the moysture of a second Floud, but that by this building (if they had beene herein victorious) they would haue giuen the Law [unspec 40] to Heauen it selfe. Also the making of Leagues, Peace and Couenants among Hea∣then Nations and Kings, confirmed by Sacrifice, where of Virgil both in the eight and twelfth of his Aeneides hath a touch, was as it seemeth borrowed from Moses, Exod. 24. Who when he read the Booke of the Couenant, sprinkled the people with bloud.

We find also many remembrances of Seth, the paternall Ancester of Henoch and* 1.19 Noah: for Amenophis, the same King of Aegypt, which raigned at such time as Moses carried thence the children of Israel, (as of late some learned men mistaking his time supposed) called his Sonne and Successour Setho, of Seth, and of the same Seth (as many men of good iudgement haue granted) were the Princes of Thrace called Seuthes, whereof there were many very famous. But herein was the memorie of* 1.20 [unspec 50] Seth most manifestly preserued, that the Aegyptians worshipped Seth, as their most ancient parent, and of the first tradition: in honour of whome they called a princi∣pall Prouince Setheitica. Wee also finde in Bithynia the Citie of Sethia, and others of* 1.21 the same name elsewhere. And sure from the Aegyptians did the 〈◊〉〈◊〉 borrow

this kind of Theologie, though they scorned to acknowledge any antiquitie prece∣ding their owne; and that they might not seeme to learne elsewhere, they gaue the same names to their owne Idols which the Aegyptians did to theirs.

§. V. Of the three chiefest IVPITERS; and the strange Storie of the third.

BVT of all those Armies of Iupiters remembred by the Ancients, Cicero maketh but three, because those were of most fame: which other Wri∣ters haue also done, who sought out, and laboured in their originals. [unspec 10]

The first was Iupiter, the sonne of Aether and Dies, so called, because the one had reference to his celestiall conditions (〈◊〉〈◊〉 〈◊〉〈◊〉 is as much as shining or pure fire) the other discouered his naturall vertues, which dayes and times make more perfect, and are the witnesses of mens actions.

The second was said to bee the sonne of Coelum or Heauen, for the same former respect; and this Iupiter was an Arcadian, and King of Athens.

The third of whom all the 〈◊〉〈◊〉 Fables were deuised, was of Creet (now Can∣die) the sonne of Saturne and Ops. The name deriued from the Latine is taken of 〈◊〉〈◊〉 Pater, from the Greeke Word Zeus, it signifieth life, but somewhat strained. Boccas in his Genealogie of the gods conceiueth, that his name was borrowed from [unspec 20] Iupiter the Planet; but whether that Starre had such a name, before the same was gi∣uen to men, I know not. Iupiter is hot and moist, temperate, modest, honest, aduen∣turous, liberall, mercifull, louing, and faithfull, (that is) giuing these inclinations. And therefore those ancient Kings beautified with these conditions, might be called there after Iupiter; but howsoeuer they were, or were not with those vertues en∣riched, yet, by imitation, all kings in the eldest times assumed those Titles and Sir∣names: great Princes affecting as high Titles of honor and reputation in the World, (howsoeuer deserued) as the worthiest, that euer were, acquired by their well defer∣uings. Ioues omnes Reges vocârunt antiqui, The Ancients called all Kings IVPITERS, as TZETZES in his Varia historia confirmeth: Regesolim IOVES vocârunt omnes: In olde [unspec 30] times all Nations called their Kings IVPITERS. But where this last and most remem∣bred IVPITER was borne it is vncertaine. Some there are that make him of Creet: others, that hee was but sent thither by his Mother Ops or Opis, to bee fostered and* 1.22 hidden from the furie of Titan his Vncle: because it was conditioned betweene Sa∣turne and Titan, that Saturne being a yonger brother, and raigning (for his owne life) by Titans permission, hee should put to death all his male children, lest the Titans might be interrupted by any of them in their succession; which agreement because Saturne performed in his first borne, it is fained that Saturne deuoured his owne chil∣dren. Hereof Lycophron, thus turned into Latine:

Haud fit pinguior, [unspec 40] Crudis sepulchrum quòd sit ipse 〈◊〉〈◊〉.

Saturne to be the fatter is not knowne, By being the graue and buriall of his owne.

This composition betweene Titan and Saturne, Sybilla also witnesseth in these;

Conceptis verbis; TITAN iurare 〈◊〉〈◊〉 SATVRNVM, de senatum ne nutriat vllum, Quo possint regnare senis post fata Nepotes. [unspec 50]

Things thus agreed: Titan made Saturne sweare No Sonne to nourish; which by raigning might Vsurpe the right of Titans lawfull Heire.

But Opis the mother of Iupiter, being deliuered at once both of Iupiter and Iuno, conueied Iupiter (first called Lysanias) into Crete, as shee did afterwards his two brothers, Neptune and Pluto: where hee was brought vp in Gnossus, the chiefe Ci∣tie of that Iland, by Cresta the King, or by the Curetes, a people and Nation thereof.* 1.23

Other challenge him to be of Thebes, and a Thebane: others call him an Arcadian: others make him of Messena. The like contention is found among the Greekes tou∣ching his education and first fostering. Some affirme, that he was fed by Hony-bees: in recompence whereof he changed their blacke coats and skins into yellow; a re∣ward well fitting such a God: others, that he was nourished by Beares: others, by Goats: and of all these the idle Greekes haue many prettie Tales But in the end when [unspec 10] Titan had knowledge, that Saturne had broken his faith, he set on him, and tooke him and his wife Prisoners, whom Iupiter againe rescued and deliuered.

But lastly, the Father and the Sonne equally ambitious, the one doubted the other. Saturne being the lesse powerfull fled into Italie, and left his Kingdomes in Greece to his sonne. And although this Prince at the first purchased great honour, and for his many vertues the name of Iupiter was giuen him; yet, after he was once settled and became potent, he gaue himselfe ouer wholly to palliardize and adultery, without all respect of honour, Law, or Religion. And it is reported by such, as doe ascribe the actions of many to one Iupiter, that not therewith satisfied, hee was after∣wards knowne to offend in the sinne of Sodome with Ganimedes and others; and did [unspec 20] not onely begin with incest, marrying his owne sister Iuno, but he rauished, betrayed, stole away, and tooke by strong hand all the beautifull women borne in his time, within the limits of his owne Kingdomes, or bordering them. Among whom these hereafter written were of greatest fame, Niobe, Laodemia, and 〈◊〉〈◊〉 the wife of Amphitryon, by whom he had Pelasgus, Sarpedon, Argus, and Hercules: by Taygete he had Taygetus; of whom the Mountaine Taygetus tooke name, with another sonne called Saon, of whom Sauona: by Antiope he had Amphion and Zetus: by Leda Castor and Pollux, Helen and Clytemnestra: by Danaë Perseus: by Iordana Deucalion: by Charme (the daughter of Eubulus) Britomartis, by Protogenia hee had Athlius the Fa∣ther of Endymion; and by Io (the Daughter of Inachus) Epaphus, the Founder of [unspec 30] Memphis in Aegypt: which Epaphus married Libya, of whom that Countrey tooke name, for so the Greekes afterward called Africa. Hee rauished Aegina the Daugh∣ter of Aesopus, and carryed her into the Iland Oenopia or Oenotria, afterward called Aegina, on whom he begat Aeacus: by Torrhebia hee had Archesilaus and Carbius: by Ora Colaxes: he had also Dardanus by Electra, who built Dardanium, afterward Ilum and Troy. Hee begat the Brothers Talici, on Thalia, and on Garamantis Hiarhas. Hee had besides these (if they belye not their chiefe God) Phileus and Pilumnus, inuen∣tors of Bakers Craft; and I know not how many more; but I know well that hee could not be Father to all these, who were borne in Ages so farre differing. And of these his seuerall rauishments, betrayings, stealing away of mens Wiues, Daughters [unspec 40] and Sonnes, buying of Virgins, and the like, came in all those ancient Fables of his transformations into showres of Gold, Eagles, Buls, Birds, and Beasts; and of him, and by him (in effect) all that rabble of 〈◊〉〈◊〉 Forgeries. And yet did not the Greekes and Romanes feare to entitle this Monster, Optimus Maximas, though 〈◊〉〈◊〉 in his second Booke de 〈◊〉〈◊〉 Deorum affirme, that he deserued nothing lesse, and in his Oration pro domo sua, reprocheth Clodius for his Incest, by the name of Iupiter. His buriall was in Crete (saith Lucian) Cretenses non solùm natum apud se & sepultum* 1.24 IOVEM testantur, sedetiam sepulchrum eius ostendunt; The Cretians or Candians doe not onely 〈◊〉〈◊〉 that IVPITER was borne and buried among them, but they shew his graue and sepulchre: which Epiphanius also confirmeth, for in his time there remained the Mo∣numents [unspec 50] of his Tombe in the Mountaine Iasius. This Callimachus in his Hymnes also witnesseth, but as offended thereat, sayth thus;

The Cretians euer Lyars were, they care not what they say: For they a Tombe haue built for thee, O King, that liu'st alway.

Diodorus Siculus tels by way of report from the Libyan Fables, confirmed (as hee* 1.25 saith) by some Greeke Writers, that the originall of these gods was from the Westerne parts of Africk. For there among the Atlantidae raigned one Vranus (which signifieth Heauen) called so for his great skil in Astrologie, and for his knowledge, and benefits to the people, honoured by them as a God after his death. He had by many Wiues 45. Sons; but by his principall Wife Titea, hee had 17. Sons and two Daughters, all which were called after their Mothers name the Titanes. Of Titea, likewise it is said, that she for her goodnesse was canonized as a Goddesse, being dead, and called the Earth, as her Husband was stiled Heauen. But of al the children of Titea, her Daugh∣ter Basilea (which name sounding as Queene in English, she is by the Latine Trans∣lator [unspec 10] of Diodorus called Regina) excelling the rest as far in vertue as in yeeres, was by generall consent of her Brethren, and of the people, appointed to rule as Queene af∣ter her Fathers death, being as yet a Virgin. Shee tooke to Husband her Brother Hyperion, to whom shee bare a Sonne and a Daughter, called Sunne and Moone. The beautie and towardlinesse of these children moued her Brethren to enuie, and bred in them a feare of being excluded from the Succession: wherefore they tooke the Boy and drowned him in the Riuer Eridanus, now called Poe. The losse of this childe caused his Sister to breake her owne necke; and the losse of both her Children made the Mother to play many mad prankes, dancing with Cymbals, after a wild fashion, in sight of all the people, before whom shee is said to haue vanished away. Ere shee [unspec 20] dyed, her Sonne (as the Fable hath it) signified vnto her in a Dreame, that he and his Sister by the prouidence of God should become immortall, that also the Sunne and Moone should bee called by their names, and that their death should bee reuenged vpon the Murderers. According to which it is said, that the people did so call those two Planets, and withall held her selfe as a Goddesse, and termed her the great Mo∣ther, which name they had formerly giuen to her, for her motherly care in cherishing her Brethren whilest they were young. Hyperion and his Race being extinguished, the other Sonnes of Vranus diuided the Kingdome. Of these Atlas and Saturne were chiefe. Atlas raigned ouer the Countries lying about the Mountaines, which afterward bare his name; a iust and wise Prince, deeply skilfull in Astrologie, and for [unspec 30] inuention of the Sphere, sayd to haue supported Heauen. Hee had many Sonnes; but the principall of them called Hesperus, being of his Fathers qualities and studies, was sayd to haue beene carried away by the Winde, from the top of an high Hill in the midst of his Contemplations, and his name in honour of him, imposed by the people vpon the Morning Starre. The seuen Daughters of Atlas were also sayd to haue beene excellent Ladies, who accompanying such as came to be deified, or registred among the Worthies, brought forth Children, answerable in qualitie to those that begat them. Of these it is held, that the seuen Starres called Pleiades tooke name. Saturne the Brother of Atlas raigned in Sicilia, part of Africk and Italie. Iupiter another of the Sonnes of Vranus, raigned in Crete; who had tenne Sonnes which he [unspec 40] called Curetes; he called that Iland after his Wiues name Idea; in which Ile he dyed, and was buried. But this Iupiter must not haue beene that great one, but Vncle to the Great Iupiter, if these Fables of the Libyans were true. Saturne (as these Libyans tell the Tale) was a great Tyrant, and fortified strong places, the better to keepe his people in subiection. His Sister Rhea was married to Hammon, who raigned in some part of Africk. Hammon louing others as well as his Wife, or better, got a Daughter, called Minerua, neere to the Riuer Triton, who thereupon was called Tritonia. Hee also begat on Amalthea a Sonne called Bacchus, whom he caused secretly for feare of his life to be brought vp at Nysa, an Iland in the Riuer Triton, vnder the tuition of his Daughter Minerua, and certaine Nymphes. To Amalthea he gaue in reward a goodly [unspec 50] Countrie, that lay on the Sea-coast, bending in forme of a horne, whence grew the Tale of Amaltheas plentifull Horne, famous among the Poets. When Rhea heard these newes, she fled from her Husband to her Brother Saturne, who not onely enter∣tained her as a Sister, but tooke her to wife, and at her instigation made warre vpon

Hammon, vanquished him by assistance of the Titanes, and made him flee into Crete. The Curetes, Iupiters children before mentioned, held the Iland at that time; which was new named Crete by Hammon, after the name of Creta the Kings Daughter, whom he tooke to wife, and had with her (women as may seeme being very gra∣cious in those times) the Kingdome. Bacchus was growne a proper yong man, had found out the making of wine, the arte of planting trees, and many things else com∣modious for mankinde, before the flight of his Mother in law. Now therefore hearing report of all that had hapned, and that Saturne was comming against him with the Titanes; he leuyed an Armie, to which the Amazons liuing not farre from Nysa, added great forces, in loue of Minerua, who was entred into their profession. [unspec 10] So Bacchus leading the men, and Minerua the women, they set forward against Sa∣turne, met him, ouerthrew him, and taking many of the Titanes prisoners, returned to Nysa; where pardoning the prisoners, that promised to become his true followers, he prepared for a second Expedition. In the second Expedition he behaued him∣selfe so well, that he wan the loue of all the people by whom he passed; insomuch that partly for good affection to him, partly in hatred of Saturnes rigorous gouerne∣ment, he was greatly strengthened, and the Enemie as much infeebled by daily re∣uolts. Comming to the Citie of Hammon, he wan a battaile of Saturne, before the very walls. After which Saturne with his wife Rhea fled by night, setting the Towne on fire to despight Bacchus. But they were caught in their flight, pardoned by Bac∣chus, [unspec 20] and kindly entreated. Saturne had a yong sonne by Rhea, called Iupiter. This child Bacchus tooke with him in a great Expedition that he made into the East coun∣tries; and comming into Aegypt, he left this Iupiter, being then a Boy, Gouernour of the Countrie; but appointed vnto him as an Ouer-seer, one Olympus, of whom Iupiter grew to be called Olympius. Whilest Bacchus trauayled through all Nations, as far as into India, doing good in all places, and teaching many things profitable to the life of man; the Titanes had found out his Father Hammon in Crete, and began to warre vpon him. But Bacchus returned out of India, with whom Iupiter from Ae∣gypt, and his sister Minerua, together with the rest that afterwards were held as gods, ioyning all their forces, went into Crete, ouerthrew the Titanes, chased them, [unspec 30] tooke, and slue them, and freed the world of them all. After all this, when Hammon and Bacchus were dead, they were deified; and the great Iupiter the sonne of Saturne succeeding them, reigned Lord alone ouer all the world, hauing none of the Titanes left aliue, nor any other to disturbe him. Betweene this tale of the Libyan Gods, and the Aegyptian fables of Osiris, there is a rude resemblance, that may cause them both to be taken for the crooked Images of some one true historie. For the expeditions of Osiris, and of Bacchus; the warres of the Giants in the one storie, of the Titanes in the other; the Kingdome of Aegypt giuen by Hercules Lybicus to Orus, by Bacchus to Iupiter, the Rattles of Isis, and the Cymbals of Basilea, with many pettie circumstan∣ces, neerely enough resemble each other, howsoeuer not alike fitted to the right [unspec 40] persons, Sanchoniato (as Eusebius cites him) would haue all these to be Phaenicians,* 1.26 and is earnest in saying, That it is a true storie, and no Allegorie. Yet he makes it seeme the more allegoricall, by giuing to Vranus or Heauen for Daughters, Fate and Beautie, and the like, with addition of much fabulous matter, omitted by Diodorus, though Diodorus haue enough. To the Genealogie he addes Elius or the Sunne, as Fa∣ther of Vranus, and among the children of Vranus, Iapetus, Baetilus, and Dagon (whom Diodorus doth not mention by their names) giuing withall to Vranus the proper name of 〈◊〉〈◊〉 or Indigena, and of Illus to Saturne, but omitting Iupiter of Crete. The Pedigree of them is this: [unspec 50]

[illustration]

§. VI. Of CHAM, and other wicked ones, whereof some gat, some affected the name of Gods.

OF Iupiter Belus, the sonne of Saturnus Babylonicus, otherwise Nimrod, it seemeth that Cicero had not heard, (at least by that name) who was more ancient than any of the former three by him remembred: for long after these times were the Greekes but Saluages, if they seeke no farther off for their Gods.

But the Aegyptians, euen after the floud, began (somewhat before this Chaldaean Iupiter) to intitle Cham, the parent of their owne Mizraim, Iupiter Chammon, or Hammon. For the Etymologie of this word (Hammon) which the Greekes deduce* 1.27 ab arenis; from the sands, is ridiculous (saith Peucer;) neither yet is his owne much

better, who brings it from Hammath, which signifieth heate: because the said Tem∣ple of Iupiter Hammon was seated in Libya, where the ayre is exceeding hot and scortching. And as for the antiquitie of the latter Iupiter (among the Greekes and Romans the most renowned) it is certaine that he was borne not long before the war of Troy, as by many of his sonnes is made manifest; namely, Castor, 〈◊〉〈◊〉, Hercules, Sarpedon, and others, which liued in that age of Priumus, vnder whom, and with whom Troy was destroyed.

Now seeing that mortall men, and the most wicked, were esteemed immortall a∣mong the Heathen; it was not to be wondred at, that Alexander Macedon, Tyberius, Nero, Caligula, and others, sought to be numbred among them, who were as defor∣med [unspec 10] monsters as the rest: For by what reason could the same Deitie be denyed vnto Laurentia and Flora, which was giuen to Venus? seeing they were as notorious and fa∣mous Harlots as shee was.

§. VII. That the wiser of the ancient Heathen had farre better opinions of God.

BVt that euer Pythagoras, or Plato, or Orpheus, with many other ancient [unspec 20] and excellently learned, beleeued in any of these fooleries, it cannot be suspected, though some of them (ouer-busily) haue mixed their owne inuentions with the Scriptures: for, in punishment for their fictions, did Pythagoras hang both Homer and Hesiodus in hell, where he fayned that they were perpetually stung and pinched with Serpents. Yet it can∣not be doubted, but that Homer had read ouer all the bookes of Moses, as by places stolne thence, almost word for word, may appeare; of which Iustine Martyr remem∣breth many in that Treatise conuerted by Mirandula. As for Plato, though he dis∣sembled in somethings, for feare of the Inquisition of the Areopagites, yet S. Augu∣stine [unspec 30] hath alreadie answered for him (as before remembred) Et mirificè ijs delectatus est, quae de vno Deo tradita fuerant; And he was greatly delighted in the doctrine of one God, faith Iustine Martyr. Now howsoeuer Lactantius pleased to reprehend Plato, because (saith he) Plato sought knowledge from the Aegyptians, and the Chaldaeans, neglecting the Iewes, and the bookes of Moses: Eusebius, Cyrillus, and Origen, finde* 1.28 reason to beleeue the contrarie, thinking that from thence he tooke the grounds of all by him written of God, or sauouring of Diuinitie: and the same opinion had S. Ambrose of Pythagoras.* 1.29

But whether it were out of the same vanitie, which possest all those learned Phi∣losophers* 1.30 and Poets, that Plato also published (not vnder the right Authors names) those things which he had read in the Scriptures; or fearing the seueritie of the A∣reopagites, [unspec 40] * 1.31 and the example of his Master Socrates, by them put to death by poyson, I cannot iudge. Iustine Martyr (as it seemeth) ascribeth it wholly to Platoes feare, whose wordes among many other of the same effect, are these: PLATO MOSIS mentionem facere, obid, quod vnum solum{que} Deum docuerat, sibi apud Athenienses tutum non putauit, veritus Areopagum; PLATO fearing the Areopagites thought it not safe for him among the Athenians to make mention of MOSES, that he taught that there is but one God. But for that Diuinitie which he hath written in TIMAEO; id ipsum de Deo dis∣seruit quod & MOSES; He discoursed and taught the same of God (saith IVSTINE MAR∣TYR) which MOSES did. For where it pleased God by his Angell to answer MOSES, Ego sum existens (which is) I am; and, existens misit me ad vos; I am hath sent me vnto [unspec 50] * 1.32 you, herein did Plato (saith Iustine Martyr) no otherwise differ then that Moses vsed the word (qui) and Plato the word quod: MOSES enim qui existit (inquit) PLATO quod existit; For MOSES saith, He who is; PLATO, That which is. Now of Gods in∣comprehensible nature, and of the difficultie either to conceiue, or expresse the same,

he giueth this testimonie: Genitorem Vniuersitatis tam difficile est inuenire, quàm inuen∣tum* 1.33 impossibile digne profari; It is as hard to finde out the Creator of the Vniuersall, as it is impossible, if he were found, to speake of him worthily. And what can be more agreeable to the Maiestie of Gods nature, then this propertie by Plato acknowledged? Deus* 1.34 bonus, & quidem, Deus causa bonorum: malorum autem omnium non causa; God is absolute∣ly good, and so (assuredly) the cause of all that is good: but of any thing that is euill he is no cause at all: and againe, Charitas Dei fuit causa faction is mundi, & origin is omnium re∣rum; The loue of God was the cause of the worlds creating, and the originall of all things. APVLEIVS the Platonist: Summus Deus infinitus est, non solum loci exclusione, sed etiam naturae dignitate: Et nihil est Deo similius & gratius, quàm vir animo perfecto bonus; The [unspec 10] most high God is also an infinite God, not only by exclusion of place, but by the dignitie of na∣ture: neither is there any thing more like or more acceptable to God then a man of a perfect heart. THALES affirmed, that God comprehended all things, and that God was of* 1.35 all things the most ancient: Quianunquam esse coepit; Because he neuer had any begin∣ning. ZENO, that God beheld euen the thoughts of men. Athenodorus, that there∣fore all men ought to be carefull in the actions of their life, because God was euery∣where present, and beheld all done. But what can be more agreeable to Moses storie of the Creation, then this opinion and description of the Worlds beginning in Eu∣ripides, Scholler of Anaxagoras?

Coelum terra{que} vnius formae fuit: [unspec 20] Sed cum fuissent abiuncta amplexu mutuo, Emersit omnis in lucem res progenita, Arbores, aues, ferae, quas{que} affert mare, Genus{que} mortalium.

Heauen and Earth one forme did beare: But when disioyned once they were
From mutuall embraces,

All things to light appeared then, [unspec 30] Of trees, birds, beasts, fishes, and men
The still-remayning races.

And as in Pythagoras, in Socrates, and in Plato: so we finde the same excellent vnder∣standing in Orpheus, who euery-where expressed the infinite and sole power of one God, though he vse the name of IVPITER, thereby to auoid the enuie and danger of the time; but that he could attribute those things to the sonnes of men, and mortall creatures, which he doth to this IVPITER, there is no man who hath euer heard of God, that can imagine.

Nomina Deorum (saith MIRANDVLA) quos ORPHEVS canit, non decipientium dae∣monum, [unspec 40] à quibus malum & non bonum prouenit; sed naturalium virtutum diuinarum{que} sunt nomina; The names of those Gods whom ORPHEVS doth sing, are not of deceiuing Deuils, from whom euill comes, and not goodnesse; but they are the names of naturall and diuine vertues. Yea, that he yet reacheth higher, and speaketh of God himselfe, this his instruction to Musaeus, and the Hymne following teach vs: Respiciens verò ad diui∣num hunc sermonem ei diligenter animum aduerte, intendens cordis rationis capax concepta∣culum: rectam autem ascendeviam, & solum aspice mundi Regem. Vnus est ex se genitus,* 1.36 ex 〈◊〉〈◊〉 omnianata sunt: Ipse vero in illis versatur, nec quisquam cum intueri potest mortalium, sed ipse nihilominus omnes intuetur.

Then marking this my sacred speech, but truely lend [unspec 50] Thy heart, that's reasons sphere, and the right way ascend, And see the worlds sole King. First, he is simply one Begotten of himselfe, from whom is borne alone

All else; in which hee's still, nor could it ere befall A mortall eye to see him once, yet he sees all.

And againe the same Author,

IVPITER omnipotens, & primus, & vltimus idem; IVPITER est caput & medium: IOVIS omnia munus. IVPITER est fundamen humi & stellantis Olympi. IVPITER & mas est, & foemina nescia mortis. Spiritus est cunctis, validi vis IVPITER ignis. Et Pelagi radix, SOL, LVNA, est IVPITER ipse [unspec 10] Rex, & origo simul rerum est, & terminus idem. Nam priùs occuluit, magno post numine, sacrum Cor reserans bonus in dulcem dedit omnia lucem.

The first of all is GOD, and the same last is he. GOD is the head and midst, yea from him all things be. GOD is the Base of earth, and of the starred skie. He is the male and female too, shall neuer die. The spirit of all is GOD, the SVNNE, the MOONE, and what is higher. The King, th'originall of all, of all the end. [unspec 20] For close in holy brest he all did comprehend, Whence all to blessed light, his wondrous power did send.

Now besides these former testimonies, that all the learned men of ancient times were not so stupid and ignorant, as the Aegyptians, Graecians, and other Nations by them infected 〈◊〉〈◊〉 I will onely repeate two or three other opinions, and leaue the Reader to those large and learned Collections of Iustine Martyr, Clemens, Lactan∣tius, Eusebius, Eugubinus, Peucer, Plessis, Danaeus, and others. For Cleanthes the Stoick, being demanded of what nature God was, described him by these attributes and properties: Bonus, iustus, sanctus, seipsum possidens, vtilis, speciosus, optimus, seuerus, [unspec 30] liber, semper commodus, tutus, gloriosus, charitas, &c. Good, iust, holy, possessing himselfe, profitable, beautifull, best, seuere, free, alwayes doing good, safe without feare, glorious, and selfe-charitie. EPICHARMVS affirmed, that God who beheld all things, and pierced euery nature, was only and euerywhere powerfull: agreeing with DEMOCRITVS: Rex omnium ipse solus; He is the only King of Kings: and with Pindarus the Poet, Deus vnus, Pater, creator summus, at{que} optimus artifex, qui progressus singuiis diuersos secun∣dum merit a praebet; One God, the Father, the most high Creator, and best artificer, who gi∣ueth to euery thing diuers proceedings according to their deserts. This God (saith ANTIS∣THENES) cannot be resembled to any thing, and therefore not elsewhere knowne; Nisi in patria illa perenni, 〈◊〉〈◊〉 imaginem nullam habes: Saue onely in that euerlasting Countrey, [unspec 40] whose image thou hast none at all. Hereof also XENOPHANES COLOPHONIVS: Vnus Deusinter Deos & homines maximus, nec corpore, nec mente mortalibus similis; There is one God among gods and men most powerfull, neither corporally, nor mentally like vnto mortals: and XENOPHON, Deus qui omnia quatit, & omnia quicscere facit, magnus potens{que}, quod omnibus patet: 〈◊〉〈◊〉 autem forma sit, nemini, nisi ipsi soli, qui luce sua omnia perlüstrat; God who shaketh all things, and setteth all things at rest, is great and migh∣tie, as is manifest to all: but of what forme he is, it is manifest to none, saue only to himselfe, who illuminateth all things with his owne light. Finally, Plato saith: Totius rerum naturae causa, & ratio, & origo Deus, summus animi genitor, aeternus animantium sospitator, assi∣duus mundi sui opifex, sine propagatione genitor, ne{que} loco, ne{que} tempore vllo comprensus, [unspec 50] co{que} paucis cogitabilis, nemini effabilus; God is the cause, ground, and originall of the whole nature of things, the most high Father of the soule, the eternall preseruer of liuing creatures, the continuall framer of his world, a begetter without any propagation, comprehended neither in any place, nor time; therefore few can conceiue him in thought, none can expresse what he is.

Therefore was it said by S. HIEROME, Si enim cunctos Philosophorum reuoluas libros,* 1.37 necesse est vt in eis reperias aliquam partem vasorum Dei, vt apud PLATONEM, fabrica∣torem mundi, Deum: apud ZENONEM Stoicorum Principem, inferos & immortales ani∣mas, &c. If thou consider all the bookes of the Philosophers, thou canst not but finde in them some part of the Vessels of God, as in PLATO, God the Creator of the world: In ZENO Prince of the Stoicks, Hell and immortall soules, &c. And this is certayne, that if we looke into the wisedome of all Ages, we shall finde that there neuer was man of solid vnderstanding or excellent iudgement: neuer any man whose mind the arte of education hath not bended; whose eyes a foolish superstition hath not afterward blinded; whose apprehensions are sober, and by a pensiue inspection aduised; but [unspec 10] that he hath found by an vnresistable necessitie, one true God, and euerlasting being, all for euer causing, and all for euer sustayning; which no man among the Heathen hath with more reuerence acknowledged, or more learnedly exprest, then that Ae∣gyptian Hermes, howsoeuer it fayled afterward in his posteritie: all being at length by deuillish policie of the Aegyptian Priests purposely obscured; who inuented new gods, and those innumerable, best sorting (as the Deuill perswaded them) with vulgar capacities, and fittest to keepe in awe and order their common people.

§. VIII. [unspec 20] That Heathenisme and Iudaisme, after many wounds, were at length about the same time vnder IVLIAN miraculously confounded.

BVt all these are againe vanished: for the inuentions of mortall men are no lesse mortall then themselues. The Fire, which the Chaldaeans worshipped for a God, is crept into euery mans 〈◊〉〈◊〉, which the lacke of fuell starueth, water quencheth, and want of ayre suffoca∣teth: Iupiter is no more vexed with Iunoes ielousies; Death hath per∣swaded him to chastitie, and her to patience; and that Time which hath deuoured it selfe, hath also eaten vp both the Bodies and Images of him and his: yea, their [unspec 30] stately Temples of stone and durefull Marble. The houses and sumptuous buil∣dings erected to Baal, can no where be found vpon the earth; nor any monument of that glorious Temple consecrated to Diana. There are none now in Phoenicia, that lament the death of Adonis; nor any in Libya, Creta, Thessalia, or elsewhere, that can aske counsaile or helpe from Iupiter. The great god Pan hath broken his Pipes, Apolloes Priests are become speechlesse; and the Trade of riddles in Ora∣cles, with the Deuills telling mens fortunes therein, is taken vp by counterfait Aegy∣ptians, and coozening Astrologers.

But it was long ere the Deuill gaue way to these his ouer-throwes and disho∣nors: for after the Temple of Apollo at Delphos (one of his chiefe Mansions) was [unspec 40] many times robbed, burnt, and destroyed; yet by his diligence the same was often enriched, repayred, and reedified againe, till by the hand of God himselfe it receiued the last and vtter subuersion. For it was first robbed of all the Idols and Ornaments therein by the Euboean Pyrates: Secondly, by the Phlegians vtterly sackt: Thirdly, by Pyrrhus the sonne of Achilles: Fourthly, by the Armie of Xerxes: Fiftly, by the Captaynes of the Phocenses: Sixtly, by Nero, who carryed thence fiue hundred bra∣zen Images: all which were new made, and therein againe set vp at the common charge. But whatsoeuer was gathered betweene the time of Nero and Constantine, the Christian Armie made spoile of, defacing as much as the time permitted them; notwithstanding all this it was againe gloriously rebuilt, and so remayned till such [unspec 50] time as Iulian the Apostata sent thither to know the successe of his Parthian enter∣prise, at which time it was vtterly burnt and consumed with fire from Heauen; and the image of Apollo himselfe, and all the rest of the Idols therein molten downe and lost in the earth.

The like successe had the Iewes in the same Iulians time, when by his permission they assembled themselues to rebuild the Temple of Hierusalem: for while they were busied to lay the foundations, their buildings were ouerthrowne by an Earthquake, and many thousands of the Iewes were ouerwhelmed with the ruines, and others slaine, and scattered by Tempest and Thunder: though Am. Marcellinus report it more* 1.38 fauourably for the Iewes, ascribing this to the nature of that Element. For, saith hee, Allypius and the Ruler of the Prouince of Iudaea, being by Iulian busied in the reedi∣fying of this Temple, flaming Bals of fire issuing neere the foundation, and oft con∣suming the Workemen, made the enterprize frustrate. [unspec 10]

§. IX. Of the last refuges of the Deuill to maintaine his Kingdome.

NOw the Deuill, because hee cannot play vpon the open Stage of this World (as in those dayes) and being still as industrious as euer, findes it more for his aduantage to creepe into the mindes of men; and in∣habiting in the Temples of their hearts, workes them to a more effe∣ctuall adoration of himselfe then euer. For whereas hee first taught [unspec 20] them to sacrifice to Monsters, to dead stones cut into faces of Beasts, Birds, and o∣ther mixt Natures; hee now sets before them the high and shining Idoll of glorie, the All-commanding Image of bright Gold. He tels them that Truth is the God∣desse of dangers and opressions: that chastitie is the enemie of Nature; and lastly, that as all vertue (in generall) is without taste: so pleasure satisfieth and delighteth e∣uery sense: for true wisedome (sayth hee) is exercised in nothing else, then in the ob∣taining of power to oppresse, and ofriches to maintaine plentifully our worldly de∣lights. And if this Arch-politician finde in his pupils any remorse, any feare or fee∣ling of Gods future Iudgement, hee perswades them that God hath so great need of mens soules, that he will accept them at any time, and vpon any conditions: inter∣rupting by his vigilant endeuours all offer of timefull returne towardes God, by lay∣ing [unspec 30] those great blockes of rugged pouertie, and despised contempt in the narrow passage leading to his diuine presence. But as the minde of man hath two Ports, the one alwayes frequented by the entrance of manifold vanities; the other desolate and ouer-growne with grasse, by which enter our charitable thoughts and diuine contemplations: so hath that of death a double and twofold opening: worldly mi∣serie passing by the one, worldly prosperitie by the other: at the entrance of the one wee find our sufferings and patience to attend vs: (all which haue gone before vs to prepare our ioyes) at the other our cruelties, couetousnesse, licentiousnesse, iniustice, and oppressions (the Harbingers of most fearefull and terribe sorrow) staying for vs. And as the Deuill our most industrious enemie was euer most dili∣gent: [unspec 40] so is he now more laborious then euer: the long day of Mankind drawing fast towards an euening, and the Worlds Tragedie and time neere at an end. [unspec 50]

Notes

• * 1.1

  Herod. in Eu∣terpe.
• * 1.2

  Nat. Com. l. 1. c. 7
• * 1.3

  Sat. 15. 2. 9.
• * 1.4

  Aug. l 19. c. 22.
• * 1.5

  De Ciuit. Dei.
• * 1.6

  Euseh. l. 1. 〈◊〉〈◊〉. Euang. c. 7. & li. 2. c. 23.
• * 1.7

  Cic. l. 3. de nat. Dcorum.
• * 1.8

  Arnob. 4. contra Gent.
• * 1.9

  Gen. 4. 16.
• * 1.10

  Phorn. l. dena∣tura Deorum. Pansan. l. 4. 5. & 10. 〈◊〉〈◊〉.
• * 1.11

  Gen. 4. 20. 21. 22
• * 1.12

  〈◊〉〈◊〉. l. 4. c. 27.
• * 1.13

  Ouid. Met. l. 1.
• * 1.14

  Nat. Com. l. 2. c. 2
• * 1.15

  V. 1.
• * 1.16

  Gen. 7.
• * 1.17

  Gen. 5. 22. 24.
• * 1.18

  L. de Ciuit. Dei.
• * 1.19

  Ioseph. l. 1. contra Appian.
• * 1.20

  Plut. in Iside.
• * 1.21

  Strab. l. 17.
• * 1.22

  Nat. Com. l. 1. c. 7
• * 1.23

  Euseb. in Temp.
• * 1.24

  Luc. in 〈◊〉〈◊〉.
• * 1.25

  Diod. l. 2. c. 5.
• * 1.26

  Euseb. l. 1. c. 7.
• * 1.27

  〈◊〉〈◊〉 de Oracul.
• * 1.28

  Euseb. Praep. E∣uang. lib. 11. Cyril. cont. Iu∣lian.
• * 1.29

  Origen. cont. 〈◊〉〈◊〉.
• * 1.30

  Ambr. ad Iren. Ep. 6. lib. 1.
• * 1.31

  Areopagus, or domus seu mons Martis, Mars his hill: a house wherein capi∣tall matters were tryed: so called at first: because Mars therein first pleaded his cause for the murder of Hu∣lirrothos.
• * 1.32

  Pausan, in Attic. Nat. Com. l. 2. c. 7 Iust. Mart. 〈◊〉〈◊〉. Gent. fol. 8. 14. vt sup. Exod. 3. 14.
• * 1.33

  In Timaeo.
• * 1.34

  De Legib. 1. 10.
• * 1.35

  Laertius.
• * 1.36

  Autogenes.
• * 1.37

  Hieron. in Com. in Dan. In prin∣cip.
• * 1.38

  Am. Mar. l. 23, cap. 1.