St. Augustine, Of the citie of God vvith the learned comments of Io. Lod. Viues. Englished by I.H.

THE CONTENTS OF THE fourth booke of the City of God.

• 1. Of the contents of the first booke.
• 2. Of the contents of the second & third booke.
• 3. Whether happy and wise men should ac∣count it as part of their felicities, to possesse an Empire that is inlarged by noe meanes but war.
• 4. Kingdomes without iustice, how like they are vnto theeuish purchases.
• 5. Of those fugitiue sword-plaiers whose pow∣er grew paralel'd with a royall dignity.
• 6. Of the couetise of Ninus, who made the first war vpon his neighbours, through the greedy de∣sire he had to increase his kingdome.
• 7. Whether the Pagan gods haue any power either to further or hinder the progresse, increase or defects of earthly kingdomes.
• 8. What pretious gods those were by whose power the Romaines held their empire to bee in∣larged and preserued, seeing that they durst not trust them with the defence of meane and perti∣cular matters.
• 9. Whether it was Ioue, whome the Romaines held the chiefest GOD, that was their protector and enlarger of their empire.
• 10. What opinions they followed that set diuers gods to rule in diuerse parts of the world.
• 11. Of the multitude of gods which the Pa∣gan Doctors avouch to bee but one and the same Iupiter.
• 12. Of their opinion that held God to bee soule and the world the body.
• 13. Of such as hold that the resonable crea∣tures, onely are parts of the diuine.
• 14. That the augmentations of kingdomes are vnfitly ascribed to Ioue. victory (whome they call a goddesse) being sufficient of herselfe to giue a full dispatch to all such buisinesses.
• 15. Whether an honest man ought to enter∣taine any desire to enlarge his empire.
• 16. The reason why the Romaines in their appointments of seueral gods for euery thing, and euery action, would needs place the Temple of Rest or Quiet without the gates.
• 17. Whether if Ioue bee the chiefe God of all victory, & to be accounted as one of the number.
• 18. Why Fortune and Felicity were made Goddesses.
• 19. Of a Goddesse, called Fortuna muliebris.
• 20. Of the Deification of Vertue and Faith by the Pagans: and of their omission of the wor∣ship that was due to diuers other Gods, if it bee true that these were gods.
• 21. That such as knew not the true and onely God had better haue bin contented with Vertue and Felicity.
• 22. Of the knowledge of these Pagan Gods which Varro boasteth he taught the Romaines.
• 23. Of the absolute sufficiency of Felicity a∣lone, whome the Romaines (who worshipped so many Gods) did for a great while neglect, and gaue no diuine honors vnto.
• 24. What reason the Pagans bring for their worshipping of Gods guifts for Gods themselues.
• 25. Of the worship of one God onely, whose name although they knew not, yet the tooke him for the giuer of Felicity.
• 26. Of the stage playes which the gods exac∣ted of their seruants.
• 27. Of the three kinds of gods whereof Sca∣uola disputed.
• 28. Whether the Romaines dilligence in this worshippe of those gods did their empire any good at all.
• 29. Of the falsenesse of that augury that pre∣saged courage and stability to the state of Rome.
• 30. The confessions of such as doe worshippe those Pagan Gods, from their owne mouthes.
• 31. Of Varros reiecting the popular opinion, and of his beleefe of one God, though hee knew not the true God.
• 32. What reasons the kings of the world had for the permitting of those false religions in such places as they conquered.
• 33. That God hath appointed a time for the continuance of euery state on earth.
• 34. Of the Iewes Kingdome, which one god alone kept vnmooued as long as they kept the truth of religion.

FINIS.

THE FOVRTH BOOKE OF THE CITTIE OF GOD: Written by Saint Augustine Bishop of Hippo, vnto Marcellinus.

Of the Contents of the first Booke. CHAP. 1.

AT my first entrance vpon this Discourse of the Citty of God, I held it conuenient, first of all to stop their mouthes, who in their ex∣treame desire of onely temporall blisse and greedinesse after wordly vanities, doe make their exclaime vpon Christianity (the * 1.1 true and onely meane of saluation) whensoeuer it pleases God in his mercy to correct and admonish them, (rather then in his iu∣stice, to punish or afflict them) with any temporall inconueni∣ence. And because the vnlearned, and vulgar sort of those persons, are incited against vs the more, by the endeuours and examples of those whom they holde learned, thinking (vpon their assertions) that such calamities as haue befallen them of late, neuer befell in times past: and being confirmed in this error, by such as know it for an error, and yet dissemble their knowledge; wee thought it fi•…•…e to shew, how farre this their opinion swarued from the truth, out of such bookes as their owne authors haue left vnto posterity, for the better vnderstand∣ing of the estates of precedent ages: and to make it plaine & apparant, that those imaginary gods, which they either did worship as then in publick, or as now in secret, are nothing but most foule, vncleane spirits, and most deceitfull and ma∣lignant * 1.2 deuils: so that their onely delight was to haue most bestiall & abhominable practises, either published as their true exploits, or faigned of them by poe•…•…icall muentions; these they cōmanded to be publikely presented in playes & at solemne feastes: to the end, that mans infirmitie presuming vpon these patternes, as vpon diuine authorities might neuer be with-drawne from acting the like wickednesse. This we confirmed, not by meere coniectures, but partly by what of late times our selfe hath beheld in the celebration exhibited vnto such gods: and partly by their owne writings, that left those reports recorded, not as in disgrace, but as in the honour of the gods: So that Varro, (a man of the greatest learning and autho∣ritie amongst them of any writing of diuinity and humanitie, and giuing each * 1.3 obiect his proper attribute according to the worth & due respect thereof) stick∣eth not to affirme, that those stage playes are not matters of humaine inuention, but meerely diuine things, whereas if the cittie were quit of all but honest men, stage-plaiers should haue no roome in meere humanity. Nor did Varro affirme this of himselfe, but set it downe as he had seene the vse of these playes in Rome, being there borne and brought vp.

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NOw must we passe from the historicall acts of the Romaines, vnto their religion, sacrifices & ceremonies: In the first bookes we asked no pardon, because for the Romaine acts, though they could not be fully gathered out of one author (a great part of them being lost with the writings of eloquent Liuie) yet out of many they might. But in the foure bookes following we must needes intreate pardon, if the reader finde vs weake, either in diligence or abilitie. For there is no author now extant, that wrote of this theame. Varro's Antiquities are lost, * 1.4 with a many more: if wee had but them, we might haue satisfied Saint Augustine, that had his assertions thence. But now we must pick y^• vp frō seuerall places, which we here produce, least comming without any thing we should seeme both to want ornaments, & bare necessaries. If it

haue not that grace that is expected, we are content, in that our want is not wholy to bee sha∣med at, and our endeuours are to bee pardoned in this respect, that many learned and great Schollers (to omitte the vulgar sort) haue beene willingly ignorant in a matter of such intri∣cate study, and so little benefite; which makes our diligence the lesse faultie. This Varro te∣stifies. Iuuenall seemes to bee ignorant whether Money were worshipped in Rome for a god∣desse or no. Satyra. 1.

—Et si funesta pecunia templo * 1.5 Nondum habitas, nullas nummorum ereximus aras.

—Though fatall money doth not sit Ador'd in shrine, nor hath an altar yet.

Notwithstanding Varro reckoneth vp her with God Gold, and God Siluer, amongst the deities. Who wonders then if we be not so exact (in a thing that the goodnesse of Christ hath al∣ready abolished out of humaine businesses) as some of those idolators were, or as Varro him∣selfe was, who not-with-standing did truly obiect vnto the Priests, that there was much in their deities which they vnderstood not, hee being the best read of all that age? Besides, hu∣maine learning should sustaine no losse, if the memory, as well as the vse of those fooleries were vtterly exterminate. For what is one the better scholler, for knowing Ioues tricks of lust, or Uenus hers? what their sacrifices are? what prodigies they send? which God owes this ceremonie, and which that? I my selfe know as much of these dotages as another: yet will I maintaine that the ignorance of these things is more profitable, then in any other kinde: and therefore I haue had the lesse care to particularize of the deities, kindes, temples, altars, feasts, and ceremonies of euery God and Goddesse, though I would not send the reader empty away that desireth to haue some instruction herein.

The contents of the second and third booke. CHAP. 2.

AND hauing propounded a methode of our discourse in the end of the first booke, whereof we haue prosecuted some parcels in the bookes following, now we know that we are to proceed in these things, which our order obligeth vs to relate. We promised therefore to say some-what against those that impute the Romaines calamities vnto Christianitie: and to make a peculiar relation of the euills that wee should finde their cittie, or the prouinces thereof, to haue endu∣red ere their sacrifices were prohibited: all which questionlesse they would haue blamed vs for, had they befallen them in the times of our religious lustre and au∣thoritie: This we performed sufficiently (I thinke) in the two last bookes, in the former of them, reciting the euills which were either the onely ones, or the so∣rest * 1.6 and most extreame; I meane those corruptions of manners: In this last of those which these fooles haue so maine a feare to suffer, as afflictions (a) of body and goods, which the best men often-times pertake of, as well as the worst. But for the things that make them euill, and depraue their soules, those they detaine, with more then patience, with extremitie of desire. Then I toucht a little at the citty, and so came downe speedily to Augustus. But if I would haue dilated (not vpon these reciprocall hurts, that one man doth to another, as was desolations, &c. but) vpon the things that befall them by the very elements, and from nature, which (b) Apuleius briefly speakes of in one place of his booke De Mundo, say∣ing: that all earthly things haue their changes, (c) reuolutions, and dissolutions: for (he saith) that by an exceeding earth-quake, the ground opened at a certaine time, and swallowed vp whole citties, and all that were in them: showers and in∣undation•…•… ouer-whelmed whole countries: continents were cut into the maine by strange •…•…ides, and made Ilands; and the sea else-where cast vp large grounds and left them bare: Stormes and tempests ouer-turned whole cities: lightning consumed many of the Easterne countries, and deluges as many of the West. Fire sprang from the cauldrons of Aetna, as from a torrent, and ranne downe

the hills: if I should haue collected all of this kinde that I could, which happe∣ned long before that the name of Christ beate downe those ruines of saluation, what end should I euer make? I promised also to make demonstration of the Ro∣maines conditions, and why the true God did vouchsafe them that increase of their Empire, euen hee, in whose hand are all kingdomes, when their owne pup∣petries neuer did them a peny-worth of good, but cousened them in all that euer they could. Now then am I to discourse of their cousenage, but chiefely of the Empires increase. For, as for their deuills deceites, the second booke opened them reasonable fully. And in all the three bookes past, as occasion serued, wee noted how much aide and comfort the great God did vouchsafe both the good and bad, in these afflictions of warre, onely by the name of CHRIST, which the Barbarians so highly reuerenced, beyond all vse and custome of hostilitie. Euen he did this, that maketh the sunne to shine both vpon good and bad, raineth both vp∣on * 1.7 the iust and the vniust.

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AFflictions (a) of body] Bodily goods are three-fold, and so are their contraries. (b) Apu∣leius] * 1.8 Hee was of Madaura, a Platonist, a great louer and follower of antiquitie, both in learning and language. His Asse hee had from Lucian, but added much to the translation: His booke de Mundo, from Aristotle, cunningly dissembling his author (which I much ad∣mire off) though he professe to follow Aristotle and Theophrastus in this worke in a new and ciuill phraise; for stealing an imitation is all one herein with him, which is more ciuill, then to call flying, giuing place: these are new significations, giuen the wordes to grace the stile, Iustine Martyr and Themistius (to omitte the later writers) say directly that the worke d•…•… mundo is Aristotles Euphradae though the phrase seeme to excell his in elegance. But this is no fitte argument fot this place. Surely it is either Aristotles, or Theophrastus-his, or some of the Aristotelians of those times: being (as Iustine faith) a compendium of the Perpatetiques, physiology. Augustines quotation of him heere, is not in the Florentine copy, which Pietro Aegidio, a great scholler and my most kinde and honest friend lent me: nor in the elder Uenice copie, which I sawe at Saint Pietro Apostolio's, nor in the new one which Asulanus, Aldus his father in law Printed: for in all them it is thus. All earthly things haue their changes, reuo∣lutions, and dissolutions. Lastly, that which the gouernour is in the ship, &c. Yet that Apuleius wrote the rest, which Augustine relateth, appeareth by the very stile and phrase, both trulie Apuley•…•…: as also because it is in Aristotles worke it selfe, beginning at these wordes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. as followeth, which Apuleius hath translated, there where hee saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Easterne regions were consumed and burned. The burning of Phaeton, Aristotle describeth plainely, that hee was Apollo's sonne, and through want of skill * 1.9 set heauen and hell on fire. But the burning of Aetna, (both mentioned in the sayd words of Aristotle) was the first eruption of fire from that mountaine, happening in the second * 1.10 yeare of the 88. Olympiade, three yeares before Plato's birth, if Eusebius his account bee true: which is neuer otherwise, vnlesse the copiers of him bee in fault. In this fire certaine godly men were saued from burning by a miracle, which Aristotle toucheth at in this his Booke de Mundo, and more at large in his Physickes, but I make a question whether these bee his or no. (c) Reuolutions,] [mine interpreter had beene vndone, had hee not put in Intensiones & remissiones, that hee might make Augustine talke of his formes and formalities: * 1.11 about which these fellowes keepe a greater adoe, then euer did the Greekes and the Troy∣a•…•…s about Hellens fayre forme, for they thinke their formes are as worthy to bee wrangled for, •…•…s hers was. But in the olde manuscripts are not guiltie of any two such words as inten∣siones et remissiones, nor Aristotle neither, in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee hath reuoluti∣one•…•… & •…•…ritus, so that the first must be changes, and not subuersions.]

Whether happy and wise men should accoumpt it as part of their felicitie, to possesse an Empire that is enlarged by no meanes but warre. CHAP. 3.

NOw then let vs examine the nature of this spaciousnesse, and continuance of Empire, which these men giue their gods such great thankes for: to whom also they say they exhibited those playes (that were so filthy both in actors and the action) without any offence of honestie. But first, I would make a little inqui∣rie, seeing you cannot shew such estates to bee any way happy, as are in continu∣all warres, being still in terror, trouble, and guilt of shedding humaine bloud, though it be their foes: what reason then, or what wisdome shall any man shew, in glorying in the largenesse of Empire, all their ioy being but as a glasse, bright and brittle, and euer-more in feare and danger of breaking: To diue the deeper into this matter, let vs not giue the •…•…ailes of our soules to euery ayre of humaine breath, nor suffer our vnderstandings eye to bee smoaked vp with the fumes of vaine words, concerning kingdomes, prouinces, nations, or so: No, let vs take two men, (for euery particular man is a part of the greatest cittie and king∣dome * 1.12 of the world, as a letter is a part of a word) and of these two men, let vs imagine the one to be poore, or but of a meane estate, the otherpotent and weal∣thy: but with-all, let my wealthy man take with him, feares, sorrowes, couetise, suspect, disquiet, contentions, let these bee the hookes for him to hale in the augmentation of his estate, and with-all the increase of those cares, together with his estate: and let my poore man take with him, sufficiencie with little, loue of kindred, neighbours, friends, ioyous peace, peacefull religion, sound∣nesse of body, sincerenesse of heart, abstinence of dyet, chastitie of cariage, and securitie of conscience: where should a man finde any one so sottish, as would make a doubt which of these to preferre in his choyse? Well then, euen as wee haue done with these two men, so let vs doe with two families, two nati∣ons, or two kingdomes: Laye them both to the line of equitie: which done, and duly considered, when it is done, here doth vanitie lye bare to the view, and there shines felicitie. Wherefore it is more conuenient, that such as feare and follow the lawe of the true God, should haue the swaying of such Empires: not so much for them-selues, as for those ouer whome they are Emperors. For them-selues, their pietie, and their honestie (gods admired gifts) will suffice them, both to the enioying of true felicitie in this life, and the attaining of that eternall and true felicitie in the next. So that here vpon earth, the rule, and regalitie that is giuen to the good man, doth not returne him so much good, as it doth to those that are vnder this his rule and regalitie. But contrari∣wise, the gouernment of the wicked, harmes them-selues farre more then their subiects: for it giueth them-selues the greater libertie to exercise their lusts: but for their subiects, they haue none but their owne iniquities to answer for: for what iniurie so-euer the vnrighteous maister doth to the righteous seruant, it is no scourge for his guilt, but a triall of his vertue. And therefore hee that is (a) good, is free, though hee bee a slaue: and he that is euill, a slaue though hee bee a King: Nor is hee slaue to one man; but that which is worst of all, vnto as many maisters as hee affecteth vices: according to the Scripture speaking thus hereof: Of what-so-euer a man is ouer-come, to that hee is in bondage. * 1.13

L. VIVES.

HE that is (a) good] A Stoicall paradoxe mentioned by Tully. In Paradox, & pro Muren. * 1.14 Wherefore Hierome thinkes that Stoicisme commeth neerer to Christianitie, then any of the Sectes besides it.

Kingdomes with-out iustice, how like they are vnto theeuish purchases. CHAP. 4.

SET iustice aside then, and what are kingdomes but faire theeuish purchases? because what (a) are theeues purchases but little kingdomes? for in thefts, the hands of the vnderlings are directed by the commander, the confederacie of them is sworne together, and the pillage is shared by the law amongst them. And if those ragga-muffins grow but vp to be able enough to keepe forts, build habita∣tions, possesse cities, and conquer adioyning nations, then their gouernment is no more called theeuish, but graced with the eminent name of a kingdome, gi∣uen and gotten, not because they haue left their practises, but because that now they may vse them with-out danger of lawe: for elegant and excellent was (b) that Pirates answer to the Great Macedonian Alexander, who had taken him: the king asking him how he durst molest the seas so, hee replyed with a free spirit, How darest thou molest the whole world? But because I doe it with a little ship onely, I am called a theefe: thou doing it with a great Nauie, art called an Emperour.

L. VIVES.

WHat are (a) theeues] The world (saith Cyprian very elegantly to Donatus) is bathed in flouds of mutuall bloud: when one alone kills a man, it is called a crime, but when a many together doe it, it is called a vertue. Thus, not respect of innocence, but the greatnesse of the fact sets it free from penaltie. And truly, fighting belongs neither to good men, nor theeues, nor to any that are men at all, but is a right bestiall furie, and therefore was it named Bellum, of Bellua, a beast. Cic. offic. Fest. (b) The Pirates] out of Tully de Rep. lib. 〈◊〉〈◊〉. as Nonni∣nus Marcellus saith. The King asking him what wickednesse mooued him to trouble the * 1.15 whole sea with one onely gally-foyst? the same (saith he) that makes thee trouble the whole earth. Lucane calles Alexander a happy theefe of earth, and

Terrarum fatale malum, fulmenque quod omnes * 1.16 Percuteret populos, pariterque & sydus iniquum Gentibus,—

Earths fatall mischiefe, and a cloud of thunder Rending the world: a starre that struck in sunder The Nations—

Of those fugitiue Sword-players, whose power grew paralell with a regall dignitie. CHAP. 5.

I Will therefore omitte to reuiew the crew that Romulus called together, by proclaming freedome from feare of punishment to all such as would inhabite Rome; hereby both augmenting his citty, and getting a sort of fellowes about him that were fitte for any villanous or desperate acte what-so-euer. But this I say, that the very Empire of Rome, albe it was now growne so great and so power∣full by subduing of so many nations, and so become sole terror of all the rest, was neuer thelesse extreamly danted, and driuen into a terrible feare of an inuasi∣on very hardly to bee auoyded, by a small crew of raskally sword-players, that had fled from the fence schoole into Campania, and were now growne to such a

mightie armie, that vnder the conduct of three (a) Captaines they had made a most lamentable and cruell waste and spoile of the most part of the countrie. Let them tell mee now, what God it was that raised vp these men from a fewe poore contemptible theeues, to a gouernment so terrible to the state and strength of Rome it selfe: will it be answered that they had no helpe at all from the Gods, because they continued (b) but a while? As though that euery mans life must of necessitie bee of long continuance: why then the Gods helpe no King to his kingdome, because that most kings dye very soone: nor is that to bee accounted as a benefite which euery man looseth in so little a time, and which vanisheth (like a vapor) so soone after it is giuen: for what is it vnto them that worshipped these gods vnder Romulus, and are now dead, though the Romaine Empire be neuer so much encreased since, seeing they are now pleading their owne particular causes in hell: of what kinde, and in what fashion they are there, belongs not to this place to dispute. And this may bee vnderstood likewise of all that haue ended their liues in few yeares, and beare the burthens of their deeds with them, how-so-euer their Empire be afterwards augmented, and con∣tinued through the liues and deaths of many successors. But if this be not so, but that those benefits (though of so short space) be to be ascribed to the gods good∣nesses, then assuredly the Sword-players had much to thanke them for, who by their helpe did cast of their bonds of slauerie, and fled and escaped, and gotte an army of that strength and good discipline together, that Rome it selfe began to be terribly afraide of them, and lost diuerse fields against them. They gotte the vp∣per hand of diuerse generalls, they vsed what pleasures they would; they did euen what they lusted; and vn•…•…ill their last ouer-throw, which was giuen them with extreame difficultie, they liued in all pompe and regalitie. But now vnto matter of more consequence.

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THree (a) Captaines] Spartacus, Chrysus, and Oenomaus: worthy of memory is that of * 1.17 Plinie, lib. 3. & 30. that Spartacus forbad the vse of golde and siluer in his Tents; so that I wonder not that he became so powerfull. That lawe in the tents of those fugitiues, was bet∣ter then all the other Midas lawes in the Cities of mighty Kings. (h) But a while] In the third yeare of their rebellion, M. Licinius Crassus vtterly dispersed and killed them.

Of the couetousnesse of Ninus, who made the first warred vpon his neighbors, through the greedy desire he had to increase his kingdome. CHAP. 6.

IVstine, that wrote the (a) Greeke (or rather vniuersall) historie after Torgus Pompeyus, not onely in Latine (for so did hee) but in a more succinct manner, beginneth his booke thus. (b) The sway and rule of nations at the first was in the hands of Kings, who gotte their heights of Maiestie, not by popular ambition, * 1.18 but by their owne moderate carriage, approoued by good men. The people had no lawe but (c) the Kings will. Their care and custome was the keeping, not the aug∣menting of their dominions limmittes. Euery mans kingdome was bounded with∣in his owne countrie. (d) Ninus of Assyria was the first th•…•…t followed the lust of Soueraigntie in breaking the olde hereditary lawe of Nations. (e) Hee first warred on the adioyning countries, subduing the people (as yet vnacquainted

with Arts military) as farre as Lybia. And a little after: Ninus confirmed his conquest by continuing possession of it. And hauing subdued the neighbouring nati∣ons, from them hee 〈◊〉〈◊〉 stronger powers, and set farther footing into the world, vn∣till by making one victorie the continuall meanes of another, hee had made an entire conquest of all the East. (f) How truely so-euer hee or Trogus wrote this (for I haue found them both else-where erronious by true proofes): yet it is cer∣taine by the recorde of other writers, that Ninus enlarged the Assyrians Mo∣narchie exceedingly: And that it continued longer then the (g) Romaines hath done as yet. For as the Chroniclers doe deliuer vp account, it was MCCXL. yeares from Ninus his reigne, to the translation of this Monarchie to the Medians. Now to warre vpon ones neighbours, and to proceede to the hurt of such as hurts not you, for greedy desire of rule and soueraigntie, what is this but flatte the euery in a greater excesse and quantitie then ordinary?

L. VIVES.

THE (a) Greeke] Tro•…•…s Pompeyus wrote an vniuersall historie from the beginning of the nations vnto his owne times. This great worke did Iustine contract into an Epitome, cal∣ling it so: as Florus did Liuies workes: though more at large. I would Florus had not beene * 1.19 so briefe. Iustine is now read for Trogus. I haue heard some say they haue seene Trogus whole in Italy: it may bee so, in a dreame. (b) The sway] Euery family at first had a King, eyther * 1.20 the eldest, wisest, or most iust of the houshold: Afterwards, one king began to rule many fa∣milies, and some-times many Kings ouer one, whom the people were compelled to receiue as guides and gouernours, or watch-men ouer the weale-publike: nor did this election follow chance, nobilitie, nor ambition; euery mans owne priuate good, and the common good with∣all, which each man duly respected, made him choose the best and fittest man. (c) The Kings will] for if hee bee good, his will is better then a law, Arist. de Rep. (d) Ninus] Sonne to * 1.21 Belus, of him else-where. (e) Hee first] There were warres before him: the Aegiptians and the Africans warred with staues hardned with fire, which they called Phalanges, Plinie saith, * 1.22 that the Phaenicians were the first fighters. lib. 5. Vexores the Egiptian King, and Tanais the Scithian, saith Iustine, did first inuade the adioyning nations, for desire of glory. And Ninus first, for desire of Soueraigntie. (f) How truly,] The Greekes either through desire to flourish in * 1.23 their stiles, or for their countries admiration, or for delighting their readers, or by some na∣turall guift, haue not failed to lye wonderfully in all their Histories. And the Latines that medled with their affaires, being forced to follow them, fell into the same defect, as Trogus and Curtius Ruffus did. (g) Romaines hath] Of the continuance of the Assyrian Monarchy, * 1.24 there is no certaintie. It lasted MCCXL. yeares saith Eusebius. MCCCLX. saith Diodo∣rus Siculus. Thirtie lesse saith Ctesias, whose computation Iustine followes in the Asian af∣faires: nor is the number of the Kings knowne. They were thirtie saith Diodorus, thirtie sixe saith Eusebius, thirtie three Velleius, successiuely the sonne to the father, from Ninus to Sarda∣napalus. * 1.25 Augustine wrote this worke in the bginning of the raigne of Honorius and Theodo∣sius the younger, about MCLXX. yeare after Rome was built.

Whether the Pagan Gods haue any power either to further or hinder the progresse, increase, or defects of earthly kingdomes. CHAP. 7.

IF this kingdome continued so long, and so spacious, with-out the assistance of any of those gods, why are they reputed as the enlargers and preser∣uers of Romes Monarchie? There is the like reason for both. But if Assyria were bound to thanke the gods, I demand which gods? for the nations that Ninus conquered had none. And if the Assyrians had any peculiar ones, that

were better state-wrights, what, were they dead then when the Monarchy was translated to the Medes? Or were they vnpaid, or had the (a) Medians promised them better wages, that they would needs thither & (b) from them againe into Persia at the inuitation of Cyrus, as promising them some-what that better liked them? The (c) Persians euer since, a little after the short (though spacious) Mo∣narchy of Alexander the great, confirmed their estate in that large country of the East, and are a Kingdome at this day. If this bee so, then either the gods haue no faith, in that they keepe this flitting from the friend to the foe (which Camillus would not doe, though Rome were most vnthankfull to him for his most auay∣leable conquest of the Veii, but burying the wrong, freed it the second time from the Galles) Or else they are not so valiant as gods should bee: but may bee con∣quered and chased away by humaine strength and cunning. Or when they doe fight, it is the gods on the one side that beate the gods on the tother, and not the men. Oh then, belike they are foes amongst themselues aswell as humaine crea∣tures. Good: the citty should neuer giue them any more worship then it held to be due to any other people or nation what-soeuer that helpeth thē. But howsoe∣uer this flight, or this remoouall, or this killing of these gods fell out, the name of Christ was not yet knowne in those times and places, when and wherein these changes of states did thus follow the effects of warre. For if that (d) after those MCC. yeares, and the ouer-plus, when the Aslyrian Monarchy was remooued, christian religion had come in, and preached of another, an eternall Monarchy, and condemned all their gods for false and faigned, and their sacrifices for sacri∣ligious fooleries. What would the vaine mē of that nation haue replied, but that the Kingdome was ouer-throwne because they had left their old religion, and receiued this of ours? In which foolish answere, let these our later Antagonists behold themselues as in a glasse: and blush (if they be not past grace) to follow so fond a president. (e) Though indeed the Romaine Empire bee rather afflicted then altered or translated, as it was often before Christs comming: and as it re∣couered from those afflictions before, so may it from these, there is no cause of despaire. Who knowes the will of God herein.

L. VIVES.

THe (a) Medians] By Arbaces praefect of Media who killed Sardanapalus, as scorning that so many thousand men should obey a beast. Iustin. Oros. Plutar. Euseb. &c. (b) From them] The Monarchy of Asia remained with the Medians from Arbaces to Cyrus, Cambyses sonne, CCCL. yeares. Astyages was the last King, whose daughter Mandane, Cambyses wife, was mother to Cyrus. Cyrus being borne, his grand-sire (through a dreame he had) caused him to be * 1.26 cast out to the wild beasts in the woods. But by chance he was saued. And beeing become a lusty youth, entring into Persepolis, hee commanded the people to make ready their axes, and cut downe a great wood: next day he made them a delicate banquet, and in the midst thereof asked them whether they liked this day better then the other. They all replied, this day: well saith hee, as long as you serue the Medians, the world shalbe as yesterday to you, but bee your owne Lords your selues, and it wilbe this day. Herevpon, leauying an army, he ouer-threw his vncle, and transferred the Monarchy vnto Persia. (c) Persians] Their Kingdome continued from Cyrus to Alexander, Philips sonne, CCXXX. yeares. Alexander ruled Asia. VI. yeares. his successors after him vnto Seleucus and Antiochus the two brethren, that is from the 104 Olympiade vnto the 134. at which time Arsaces, a meane but a valorous fellow, set his coun∣try free, by meanes of the two brethrens discord, and raigned King himselfe. Thence arose the * 1.27 Parthian Kingdome, lasting vnto Alex. Seuerus Caesars time, at which time Xerxes the Persian subdued them and annexed them to the Persian crowne, and this Kingdome was during in Augustines time. Whereof read Herodian in Antoninus. (d) After those] The text of some

copies, followes Eusebius, but the old bookes doe leaue out et quadraginta. So that Augustine did not set downe his opinion amongst this diuersity of accounts, but onely the ouerplus, to shew onely, that it was more then MCC. yeares, but how much more he knoweth not; sure∣ly it was not an C. (e) Though] The name of it remaineth as yet in the ancient dignity, but with no powre.

What precious gods those were by whose power the Romaines hela their Empire to bee enlarged and preserued, seeing that they durst not trust them with the defence of meane and perticular matters. CHAP. 8.

LEt vs now make inquiry, if you will, which God (or gods) of all this swarme that Rome worshipped, was it that did enlarge and protect this their Empire. In a world of such worth, and dignity, they durst not secretly commit any deal∣ing to the goddesse Cloacina (a), nor to the goddesse (b) Volupia, the lady of plea∣sure, nor to (c) Libentina, the goddesse of lust, nor to (d) Vaticanus the god of chil∣drens crying, nor to (e) Cunina the goddesse of their cradles. But how can this one little booke possibly haue roome to containe the names of all their gods and goddesses, when as their great volumes will not doe it, seeing they haue a seue∣rall god to see to euery perticular act they take in hand? Durst they trust one god with their lands thinke you? No, Rusina must looke to the country, Iugatinus to the hill-toppes: Collatina to the whole hills besides, and Vallonia to the vallies. Nor could (f) Segetia alone bee sufficient to protect the corne: but while it was in the ground, Seia must looke to it: when it was vp, and ready to mow, Segetia: when it was mowne and laid vp, then (g) Tutilina tooke charge of it, who did not like that Segetia alone should haue charge of it all the while before it came dried vnto her hand: nor was it sufficient for those wretches, that their poore seduced soules, that scorned to embrace one true god, should become prostitute vnto this meaner multitude of deuills, they must haue more: so they made (h) Proserpina goddesse of the cornes first leaues, and buddes: the (i) knots Nodotus looked vn∣to: Volutina to the blades, and when the eare began to looke out, it was Patelena's charge: when the eare began to be euen bearded (because (k) Hostire was taken of old for to make euen) Hostilinas worke came in; when the flowres bloomed, (l) Flora was called forth: when they grew (m) white, Lacturtia; beeing ripe (n) Matuca, beeing cut downe (o) Runcina. O let them passe, that which they shame not at, I loath at. These few I haue reckoned, to shew that they durst at no hand affirme, that these gods were the ordainers, adorners, augmenters or preseruers of the Empire of Rome, hauing each one such peculiar charges assigned them, as they had no leasure in the world to deale in any other matter. How should Se∣getia guard the Empire, that must not meddle but with the corne? or Cunina looke to the warres, that must deale with nought but childrens cradles? or Nodotus giue his aide in the battaile, that cannot helpe so much as the blade of the corne, but is bound to looke to the knot onely? Euery (p) house hath a porter to the dore: and though he be but a single man, yet hee is sufficient for that office: but they must haue their three gods, Forculus for the dore, (q) Cardea for the hinge, and Limentius for the threa-shold. Be-like Forculus could not possibly keepe both dore, hinges, and threa-shold.

L. VIVES.

CLoacina (a)] Some reade Cluacina, and some Lauacina, but Cloacina is the best: her statue was found by Tatius (who raigned with Romulus,) in a great Priuy or Iakes of Rome * 1.28 and knowing not whose it was, named it after the place, Cloacina, of Cloaca. Lactant. Cipria•…•…

calles it Cluacina, but it is faulty, I thinke. There was Uenus surnamed Cluacina, or the figh∣ter: for Cluo is to fight. Her statue stood where the Romaines and Sabines agreed, and ended * 1.29 the fight for the women. Plin. lib. 15. (b) Uolupia] She had a chappell at the Theater Nauall neare the gate Romanula. Varro de Ling. Lat. lib. 3. Macrob. Saturn. The 12. Cal. of Ianuary is Angeronia's feast kept by the Priests in Volupia's chappell: Verrius Flaccus saith shee was so * 1.30 called, for easing the angers and troubles of the minde. Masurius saith her statue stood on Volupia's alter, with the mouth sealed vp, to shew that by the pacient suppressing of griefe, is * 1.31 pleasure attained. (c) Libentina] Varro. lib. 3. of Libet, it lusteth, there was Venus Libentina, and Venus Libitina, but Libithina is another. (d) Vaticanus] Not Uagitarius as some reade. Gell. * 1.32 lib. 16. out of Varro. As vnder whome (saith hee) the childes first cry is, which is va, the first∣syllable of Vaticanus, whence Vagire also is deriued; and in old bookes it is Uatiganus not Uagitanus. (e) Cunina] The cradle-keeper and wich-chaser. (f) Segetia] Or Segesta. Plin. lib. * 1.33 18. for those gods were then best knowne. Seia to bee the goddesse of Sowing and Segetia of the corne; their statues were in the Theater. (g) Tutilina] And Tutanus, hee and she, guarders * 1.34 of all things. Non. Marcell. They were called vpon, in suddaine charmes; as Hercules was, surnamed Alexicacus, the euill-driuer. Varro. It was a sinne to inuocate Tutilina in an vnfor∣tunate thing. (h) Proserpina] Daughter to Ceres and Ioue, rauished by Pluto her vncle. Cicero * 1.35 de nat. deor. lib. 2. Shee is Proserpina, which the Greekes call Persephone, and will haue her to be nothing but the seede of haruest, which beeing hid in the earth, was sought by her mother. Varro will haue her the moone, with Ennius and Epicharmus. (i) The knots] Plin. lib. 18. Some graine begins to put forth the eare at the third ioynt, and some at the fourth, wheate hath 4. ioynts, rie six, barley eight: but they that haue those, neuer bud the eare, vntill all the ioynts bee growne out. Varr, de re rust. lib. 1. The huske of the eare, ere it open is called vagina, in the care, is the graine, and the eare is in the huske: the awne, or beard, is as a rough needle, sticking forth from the eare, which ere it bee died is called Mutica. (k) Because Hostire] Ho∣stire, is to suppresse, and so giue back, and hereof comes Hostis. Non. or to strike: Festus, also to * 1.36 doe iustice, to recompence, whereof comes redostire, and hostimentum: both vsed by Plautus. * 1.37 (l) Flora] Some take her for Acca Laurentia, the Courtizan, some for Melibaea, Niobes daugh∣ter, called Chloris, for changing her colour through feare of Apollo and Diana. Hence shee was called Flora, whom with her sister Amicla, Niobe hauing preserued, and pleased Latona, she bore Nestor vnto Neleus, Neptunes sonne. Homer, Odyss. 11. who saith that the other pe∣rished with her brethren. Ouid makes her wife to Zephirus, because she is goddesse of flow∣ers. (m) White] Some reade Lacticina. There was also Lactans, the god that whitned the corne with milke. Seru. Geor. 1. (n) Matuta] Daughter to Cadmus, wife to Athamas; casting her * 1.38 selfe downe head-long from a rocke into the sea, shee changed her name from Ino, into Leu•…•…∣thé, * 1.39 the white goddesse, called by the Latines Mother Matuta, who say she is Aurora, wherof comes tempus matutinam, the morning time. Melecerta her sonne was also made a sea-god, and called Palaemon. Ouid. Lact. &c. her temple was in the eight region of Rome. (o) Runcina] Varro de ling. lat. Runcare is to pull vp. Auerruncus, the god that pulls away euills from men. (p) Euery one] One man sufficeth, when three gods cannot. (q) Cardea] Carna rather: first * 1.40 called Carne, Ianus lay with her, and then made her the goddesse of hinges. Shee rules in mans vitall partes, her feast is in Iunes Calends. Ouid. Fast. 5. Brutus hauing expelled Tarquin, kept * 1.41 her feast at the fore-said time, with beane-flowre, and bacon. Macrob. Satur.

Whether it was Ioue, whom the Romaines held the chiefest god, that was this protector and enlarger of their Empire. CHAR. 9.

VVHerefore setting aside this nest of inferior gods (for a while) let vs looke into the offices of the greater; and which of them brought Rome to such a praeeminence ouer the other nations. This same surely was Ioues worke. For, him they made the King ouer all their gods besides, as his scepter, and his seate on the highest (a) part of all the Capitoll doe sufficiently testifie. And of him, they haue a very conuenient saying (though it bee from a Poet) (b) All is full of Ioue.

And Varro (c) is of opinion, that those that worship but one God, and that with∣out any statue, do meane this Ioue, though they call him by another name. Which being so, why is he so euill vsed at Rome, and by others also in other places, as to haue a statue made him? This euill vse so disliked Varro, that although he were o∣uer-borne with the custome of so great a citty, yet hee doubted not both to af∣firme, and record, that in making those statues, they both banished all feare, and brought in much error?

L. VIVES.

HIghest (a) part] On Tarpeius. (b) Al is full of Ioue] Virgil out of Aratus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Lucane in his eight booke.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deisedes v•…•… i terra, vbi Pontus, & acr, Et Caelum & virtus: Superos quid quaerimus vl•…•…rà:

Io•…•…e sits where earth, where ai•…•…e, wher•…•… sea and shore Where heauen, and vertue is, why aske vve more.

(c) Is of opinion] The Greekes call Ioue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both of Liuing, because he was held to giue all things life. Orpheus in Cratere. Plato deriues them both of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to liue by him∣selfe. * 1.42 In Cratylo. The Romaines called him Ioue, a Iunando of helping. The old Philosophers called that same Mens that Intellect that created all things, Ioue. And therefore the wise men worshipped this, who otherwise held no mortall creature for any God, but onely that immor∣tall, almighty Prince of nature, hauing diuers names, one amongst the Greekes, another with the Persians, a third with the Phaenicians, a fourth in Egipt &c. Plutarch. Saturnes son of Crete was called Z•…•…, because he was the first of Saturnes male children that liued. Lactantius.

What opinion they followed, that set diuers gods to rule in di•…•…ers parts of the world. CHAP. 10.

BVt why had he Iuno added to him, both as his sister and wife? because (a) wee place Iupiter in the skie (say they) and Iuno in the aire, and these two are con∣tiguall, one immediately next aboue the other. Very well, then all is not full of Ioue as you said but now, if Iuno doe fill a part. Doth the one fill the other, (be∣ing man and wise) and are they distinct in their seuerall elements, and yet con∣ioyned in them both? why then hath Ioue the skie assigned him and Iuno the ayre? Againe, if onely these two sufficed for all, what should (b) Neptune doe with the sea, and Pluto with the earth? Nay, and for feare of want of broods Neptune must haue a (c) Salacia, and Pluto (d) a Proscrpina for wiues to breede vpon. For as Iu∣no possesseth the heauens inmost part the aire (say they:) so doth Salacia the inner parts of the sea▪ and Proserpina the bowells of the earth. Alas good men, they would faine stitch vp their lies hand-somely, and cannot finde which way. For if this were true, the world should haue but three elements, (and not (e) 4. as their ancient writers haue recorded) if euery couple of gods should haue their element. But they themselues haue there affirmed, that the (f) skie is one thing & the aire another. But the water, within and without is all but water, (there may bee some diuersity to the dyet, but neuer any alteration of the essentiall forme:) and earth is earth, how euer it bee seuerally qualified: Now the world beeing complete in these foure, where's (g) Minerua's share? shee hath a share (h) in the Capitol though shee bee not daughter to Ioue and Iuno both. If she dwell in the highest part of the skie, & that therefore the Poets faigned her to be the birth of Ioues owne braine, why is not she then made the absolut Empresse of heauen, see∣ing y^• she sitteth aboue Ioue? Because it is not meet to make the child Lord ouer the parent? why then was not that equity kept between Saturne & Iupiter? because Saturne was conquered? why then belike they fought! no y^• gods forbid, say they; y^•

is but a poeticall fiction, a fable: well, thus you see they will trust no fables, they do thinke better of their gods then so, but how chanceth it then that Saturne (seeing hee might not sit aboue his sonne I•…•…ue) had not a seate equall with him? Because (i) Saturne (say they) is nothing but the length of time, well then, they that worship Saturne, worshippe Time and Ioue, the King of all the gods is said to be borne of Time, and what wrong doe we to Ioue and Iuno in saying they are borne of Time seeing that by the Paganes owne confessions they signifie Heauen and Earth, both which were created in time, for this the greatest schollers and (k) wisest of them all commend to our memory, nor did Virgill speake out of fiction, but out of Philosophy, when he said.

Tum pater ommi•…•…otens saecundis imbribus Aether Coniugis in gremium lae•…•…ae descendit.—

Almighty Aether in a fatning shower. Dropt in the lappe of his glad spouse—

That was, the Earth. In which they make a difference also, for herein (l) Terra, and Tellus and Tellumon are al seueral things, they say. And all these they haue as gods, * 1.43 distinct in name, office, and ceremoniall rites. Terra (m) is also called the mother of the Gods besides, that the poets may now faigne with farre more toleration, seeing that their very bookes of religion affirme, that Iuno is not only wife and si∣ster but (〈◊〉〈◊〉) mother also vnto Ioue. The same Earth they stile both (o) Ceres, & Vesta, yet (p) Vesta they say most commonly is the fire, and guardeth that which the citty cannot want? And therefore the Virgins kept it, because fire, and Virginity do neuer bring forth any thing. All which vanity, it was fit hee onely should abo∣lish that was borne of a Virgin. But who can endure to heare them ascribe so much honor and chastity to the fire, and yet not shame to call (q) Vesta, Venus, that her Virgins might haue the lesse care of the honor of virginity for if Venus were Vesta (r) how should the Virgins do her good seruice in abstayning from venery? or (s) are there two Ven•…•…sses, the one a Virgin, the other a wanton? or three rather, one of the virgins (Vesta) one of the wiues, & one of the whores, to such an one as this last is, the (t) Phaenicans cōsecrated the prostitution of their daughters, before that they maried them: now which of these, is Vulcans wife? not the Virgin, she ne∣uer had husband, not the whore, oh no, not (v) Iunos sonne, & (x) Mineruas forge•…•…, be wronged. Well then, it was Venus the wife: yet we would haue her to stand as a patterne to bee imitated for her trickes that shee playd with Mars, oh now (say they) you runne to the fables againe, why what reason is there that you should greeue to here those things at our tonges and yet explaud them on your owne stages? why doth it vexe you that we should say (a thing vtterly incre∣dible but that it is so fully proued) that those foule and open crimes of their gods instituted and celebrated in their publike honors, and by their own commaunds.

L. VIVES.

BEcause (a) we place.] Cir. 2. de nat, deor. The Skie as Ennius, Euripides, the South-sayers and the whole world affirme, is Ioue: the Ayre, betweene that and the Sea, (as the Stoicks hold) is Iuno sister and wife to Ioue by reason of the ayres likenesse, and nearenesse to Heauen, now they made the ayre a woman, because it is the softest thing that (b) is. Neptune Sa∣turnes three sonnes shared the world: Ioue had Heauen, Neptune the Sea: Pluto the Earth. Iuno * 1.44 married Ioue, and was made Lady of the Ayre, this fable arose from thence, because that in the deuiding of the fathers kingdome, Ioue got the East, resembling Heauen, (wherein also mount Olimpus stood, whose likelyhood of name added to the fiction.) Neptune had the nauy: Dis or Pluto the west part of the realme fained to bee hell: Saturne was said to bee banished into Hel because he fled from the East, into Italy, lying in the West: (c) Salacia of Sa∣lum * 1.45

the salt fome, varro: the water old of (faith fest.) was called Salacia, a salum ciendo, of mouing the froth, so the Poet Pacuuius vseth it. Neptune was a cunning seaman, and made Admirall by Ioue, for which posterity deified him. (d) Proserpina. Of hir, before. Hir mother finding her in Hell, begged and obtayned of Ioue that she might be halfe the yeare with her on earth and halfe a yeare with Pluto. Shee had her name A proserpendo, because she crept some while this way and some while that, being all one with the Moone and the earth. Uarro: you may read of her rape almost euery where. (e) foure] First fire, then ayre, then water and lastly earth. (f skie] Heauen it selfe and the vpper region of the aire, they called Ethaer or the skie. the lower parts, ayre onely, though the Poets confound them. (g) Minerua] daughter of Ioue and Themis, saith Euhemerus, Hist. sacr. There were fiue Mineruas, but the Poets confound them all. Tull. de nat deor. One was borne (they say) of Ioues braine and is the Goddesse of all wisdome, and there∣fore was held so borne and a Virgine: and her throne was counted the highest in heauen. Mar∣tian, Nupt. lib. 6.

Virgo armata deceas rerum sapientia Pallas, Aetherius fomes, mens & solertia f•…•…ti, Ingenium mundi, prudentia sacra tonantis, A•…•…dor doctificus, nostrae{que} industria sortis. Quae fa•…•…is arbi•…•…ium sapientis praeuia curae, A•…•… rationis apex, diuum{que} hom númque sacer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vl•…•…a terga means rapidi ac splendentis Olympi, Celsior vna Ioue flammantis circulus aet•…•…rae.

Paslas, thou armed Virgin, wisdomes wonder, Fate iudging faire, fount of Aethereall light: Worlds vnderstanding, and arbritre•…•…e of thunder, Ar•…•…s ardor, spring, wherein man cleares his sight, Discretions arch, which reason raigneth vnder, Essence, in gods, and men, su•…•… mounting bright: Towr•…•…ng beyond the Spheares, and all in fire, Thron'd aboue Ioue, far brighter, and far higher.

(h) in the capitol] Now Ioue almighty (saith Tully) that rulest all, and then Iuno his fellow, and thou Pallas Minerua, and all you gods that inhabite the capitoll. &c. Pro equit in exil. Tar∣qui•…•… Priscus in the Sabine warre vow'd a temple to Ioue, Iuno, and Minerua, and playned the top of Mount Tarpeius to make a place for it to stand in, but was slaine •…•…e hee had laid the foundation, so it was renewed and finished by Tarquin the proud, and called the capitoll because of a mans head that was found in digging the foundation. Before this, there was a temple to Ioue, Iuno, and Minerua, on Floras cliffe. Diodor. Sicul. (i) Because.] Saturne was sonne to Caelus and Terra, a most vngratious flellow, but quitted by his Sonne Ioue, who expelled him, as he * 1.46 had expelled his father, and so made the prouerbe true. Do as as you would be done vnto. Here∣after he was called the god of time. Hesiod, Euhem, Diod, Cicero. Saturne, is he (they say) that diuides and distinguishes the times: and therefore the Greekes call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, * 1.47 sp•…•…ce of time. Hee was called Saturnus, quasi Satur annis, full of yeares, and was fayg∣ned by the Poets to deuour his children, because time deuoures all things. He was impriso∣ned by Ioue, that is limited by the starres from running too wild a course. (k) their wisest] Uarro de ling. lat. lib. 3. calles Iuno both Terra and Tellus. Plutarch interpreteth Iuno the earth, and the nuptial coniunction of man and wife. Euseb, de prep. Euang, Seruius saith that Ioue is put for the * 1.48 sky, and the ayre; Iuno for earth and water

(l) •…•…Herein Terra] Terra, is the earth it selfe Tellus, a diminutiue, the goddesse of the earth, though the Poets confound them, yet they alwaies said Tellus her temple and not Terra's. Pluto also and Proserp, were called Tellumo, and Tellus, also Altor, and Runsor were both his names, and hee had charge of all earths businesse: so that some say hee was Ceres Sonne Diodor. lib. 6. Porpheryus calles one part of the earth, Uizy the fat and fertile, Ceres, and the craggy, hilly and stony, Ops, or Rhea. Euseb. de praep Euang, where he saith much of these things. lib. 3. (m) is also] namely Rhea. (n) Mother] for as she was Iuno she was his wife and sister; and as she was Ops his mother. (o) Ceres] the earth is called Ceres, a Gerendo, of bearing corne, or of * 1.49 Cereo to create. Varro! Tully. out of Chrisppus, for the earth is mother to all. Pluto in Cratyl. She was daughter vnto Saturne and Ops, Sister to Uesta and Iuno, all these sisters and mothers they say is but onely earth. Ouid. Fast. 6.

Ves•…•… eadem est, & terra subest, subit ignis vtrique, Significat sed•…•… terra socus{que} suam,

Vaesta is earth, and fire: earth vndergoeth, The name, and so doth fire: Vaesta's both.

And a little after.

Sta•…•… v•…•… 〈◊〉〈◊〉 sud, vi stando Vesta vocatur: Earth stands alone, and therefore Vesta hight.

To this doth Orpheus and Plato both assent (p) yet Vesta] Cic. de nat deor. for Uesta is deriued * 1.50

from the Greekes being called with them Hestia; her power is ouer fires and altars. de legib. 2 Vesta is a•…•… the citties fire, in Greeke, which word we vse almost vnchanged. Ouid East. 6.

Nec in 〈◊〉〈◊〉 Uestam quam viuam intellige flammam, Nataque de flamma corp•…•…ra nulla vides,

Thinke Vesta is the fire that burneth still, That nere brought creature forth, nor euer will,

And being a fire, and called a Virgin, therefore did virgins attend it, and all virginity was sa∣cred vnto it, first for the congruence of society and then of nature which was alike in both: this custome arose in Aegipt, and spred farre, through the Greekes, and the Barbarian countries. Diodor. It was kept so at Athens, and at Delphos, Plutar. Strabo, Uaestas sacrifices and rites came from Ilium to Latium, and so to Rome by Romulus his meanes, and therfore Virgill calles her often times, the Phrigian vesta.

Sic ait et manibus vittas, vestamque potenten, Aeternumque adytis effert penetralibus ignem.

This said, he bringeth forth eternall Fire, Almighty Vaesta, and her pure attire:

Speaking of Panthus the Troyan Priest. There was then for euery Curia, a Vaesta, Dionis. but Numa built the temple of the first publike Vesta, In the yeare of the citty, X L. as Ouid ac∣compteth. (q) Uesta Venus] naturally, for the naturalists call the vpper hemisphere of the earth Uenus, and Vesta also: the nether, Proserpina, Plotinus calleth the earths vertue, arising from the influence of Venus, Uesta. Besides, Vesta being the worlds fire, and the fatnesse comming from Venns, there is little difference, in respect of the benefit of the vniuerse, so that Vesta was euery where worshipped, not as barren, but as fruitfull and augmentatiue, making the citties and nations happy in eternall and continuall increase. (r) How should.] The punishment of an vnchast Uestall was great: but after thirty yeares, they might leaue the profession and * 1.51 marry.

(s) is there two] so saith Plato In Conuiuio. Heauenly, procuring excellence of conditions, earthly, prouoking vnto lust; the first, daughter to Caelus, the later to Ioue and Dione, much younger then the first. There was also a Uenus that stirred vp chast thoughts. And therefore when the Romaine women ranne almost mad with lust, they consecrated a statue of Uenus verticor∣dia, out of the Sibills bookes, which might turne the hearts from that soule heate vnto ho∣nesty. * 1.52 Ualer. lib. 8. Ouid. Fast, 4. (t) Phaenicians] This Iustin reporteth of the Cipprians, lib. 18. It was their custom (saith he) at certen set daies to bring their daughters to the sea shore ere they were married, and there to prostitute them for getting of their dowries, offring to Venus for the willing losse of their chastities. I thinke this was Uenus her law left vnto the Ciprians whome shee taught first to play the mercenary whores. Lactant. The Armenians had such anther custome Strabo. and the Babilonians being poore, did so, with their daughters for gaine. The Phenicians honored Uenus much for Adonis his sake who was their countryman, they kept her feasts with teares, and presented her mourning for him, Macrob. She had a Statue on Mount Liba∣nus, which leaned the head vpon the hand and was of a very sad aspect: so that one would haue thought that true teares had fallen from hir eyes. That the deuills brought man-kind to this, wilbe more apparant (saith Eusebius) if you consider but the adulteries of the Phaenici∣ans, at this day in Heliopolis and elsewhere they offer those filthy actes as first fruits vnto their gods. Euseb. de. praeparat. Euang: which I haue set downe that men might see what his opinion was hereof, though my copy of this worke of his be exceeding falsly transcribed. This custome of prostitution, the Augilares of Africke did also vse, that maried in the night. Herodot. Solin. Mela.

The Sicae also (of the same country') practised the same in the Temple of Uenus the ma∣tron, Ualer. The Locrians being to fight, vowed if they conquered, to prostitute all their daugh∣ters * 1.53 at Uenus feast. (v) Iunos Sonne.] It may bee Mars that lay with Uenus, and begot Harmonias, (for hee was Iunos sonne, borne (they faigned) without a father, because they knew not who was his father) It may be Mars, by that which followes, cooperarius Mineru•…•…, * 1.54 for both are gods of warre: but, It is rather ment of Vulcan, sonne to Ioue and Iuno, (though vsually called Iunos sonne and Apator) who was a Smith in Lemnos, and husband vnto Venus that lay with Mars. So it were Vulcans wrong to call her whore, for to be a cuckold is a dis∣gracefull 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 I•…•…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: Theo∣doret 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 fa∣brike 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, fil∣ling 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 ca∣talogue 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:

—Deum{que} nam{que} ire per omnes, Terras{que} tractus{que} maris caelum{que} 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 y^e house∣holds fire, Vulcan in the Smiths shop, Sol, Luna and the stars in the sphears, (e) A∣pollo 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 Rum•…•…) 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 chil∣dren 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) In∣uentas 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 nup∣tiall 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 intire∣ly 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 persō 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 & with∣out 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 giuē content but vnto so few? Now if they wor∣shipped al y^e 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 Pl•…•… that God was a spirit, but that •…•…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 * 1.55 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. Phi∣los. Macrobius puttes the son for al the goddes. Saturnal. (e) Apollo] Holding him to bee the * 1.56 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 spi∣rit, * 1.57 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 re∣ceiue 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 bra∣zen * 1.58 Tripodes had afterwards. This Virgin Priest was called the Pythia, at first a Virgin, like Di∣anes Priest. Afterward Echechratus lying with y^• 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 * 1.59 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 * 1.60 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 begin∣nings * 1.61 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as he doth Mars, and the Poets fained hir to bee Mars his mother, and therfore calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Shee was called En∣nuo, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Of putting spirit and fury into those that were to fight, or of being fu∣rious 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 ma∣ny 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.

—Ter{que} suas eadem variare figuras. De•…•…ique dum Luna est, sublustri splendet Amictu, 〈◊〉〈◊〉 succ•…•…cta iacit calamos, Latonia virg•…•… est. 〈◊〉〈◊〉 Subni•…•…a sedet solio Plutonia coninx I•…•…peritat •…•…ijs & dictat •…•…ura Megae•…•…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, shee•…•…' Pluto•…•…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.) Ma∣ny think they are Sol and Luna, who haue power ouer generation. Liber of the men and ther∣fore

the Satyres were said to accompany him, and Pyrapus was worshipped in his Temple: Li∣bera * 1.62 for the women. (m) Diespiter] Quasi Dios Pater, or the father of the day. Varro. (n) Luci∣na.] 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. F•…•…stus. Tym•…•…us saith that the night that Alexander the great was * 1.63 borne, Diana's Temple at Ephesus was burned, because she would not be absent from Olympi∣•…•…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 * 1.64 the North to Delos to helpe Latona in hir trauell: and was placed at Athens amongst her Gen•…•…∣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 Nexid•…•… 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 * 1.65 to Ionis the King of Arcadia, who had Euander by Mercury, and had the spirit of prophecy: She was called in Greeke Thespiodon, in Latine, Carmente:. Dionys. Of hir Ouid saith

Ipsa Mone, quae nom•…•…n habes de carmine dictum, Qu•…•… simul •…•…thereos animo conc•…•…perat ignes▪ Ore dab•…•… pleno carmina vera Dei.

And thou that from the verse deriues thy name. And againe And being filled with aeth•…•…iall fyre, She spake, as Phaebus did her breast inspire.

There was the gate Carmentall in Rome, called afterwards Scelerata, and neare to it an Altar in the Capitoll, where shee was placed. There were also the Carmenae which told the destiuies of * 1.66 new borne children, whence Nicostrata had hir name. Varro. They were also called 〈◊〉〈◊〉, and Camaenae without S. and they that honoured them were called Prophets, of their prophe∣cies. There was also Faunus and Fauna, brother and sister, he-mens fortune-teller▪ and she-wo∣mens: (q) Rumina] goddesse of dugs. Plin. Fest. There-was the fig-tree Ruminall, where the * 1.67 she-wolfe gaue Romulus and Remus sucke. They offered milke and sprinckled the sacrifices with milke that were offered to this goddesse. (r) Potina] Or Potica. Donat. in Terentii Phor∣mio. The children were consecrated to Educa, Potica, and Cuba, goddesses of meate, drinke, and * 1.68 sleep. Virg.

Nec Deus hunc M•…•…nsa, dea nec dignata cubili est. Nor would the god giue meat, nor goddesse sleepe.

(s) Educa] Not Edulica. (t) Venilia] Turnus his mother, sister to Latinus his wife Amat•…•…. Venilia of Ventus, winde, or of Venio to come. Varro. (u) Cumanae] Cumanae were the Muses, of * 1.69 Cano, to sing. Seru. or Cumaenae, of Casta mens, a chast minde saith Festus. Their Temple was at Port Capena in the first ward or region of the citty. Camaena in Latine, is Musa in Greeke. They ruled humanity, and learning as wel as song: (Cic. Tus. quaest. 1.) They were cal∣led * 1.70 Muses, of inquiring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and of Phylosophy. (x) Consus] This was Hippoposeidon. Li•…•…. * 1.71 Dion. Plut. The Arcadians built him a Temple before Romulus and Remus, calling him y^• god * 1.72 of Counsels. Wherfore his Altar neuer came out of the earth where it lay hidde, but only at his feast. He directed Romulus in the rape of the Sabines: the Greekes say he strucke the earth with his mase, and it brought forth the first horse, and thence hath he his name. True it is that he first tamed horses in those parts, add made them fit for mans vse. (y) Sentia] Or Senta, or Fauna, o•…•… Fatua sister and wife to Faunus, daughter to Picus. So called à Fando, because shee helped chil∣dren to speake: Senta, because we speake our thoughts: But this is but coniecturall: we leaue it with the rest. (z) Iuuaentas] Of hir hereafter. (a) Degrees from youth▪ The text is, Post praetexta•…•…▪ Pr•…•…texta was a vesture of dignity and magistracy brought from Hetruria to Rome: not wo•…•…e * 1.73 by boies vntill Tarquinius Priscus his son had the wearing of that, and the golden Bosse, for be∣ing valorous in the wars: from that time all free children wore it: mary the Bosse was only theirs whose fathers had bin Head-Officers, Curules. Macrob. At fourteene yeares they laid it by an•…•… took y^• mans gowne, Toga virilis, & the Senators sons, the Latus clauus, which some say Augus∣tus first put on at y^• age: the Latus Clauus was a purple coat, but not a gown. (b) Fortuna ba•…•…∣bata] The men of old offered y^• first shauings of their chins vnto Apollo: as Theseus did for one going to Delos. Plutarch▪ (c) Mutinus] Some ad Tutinus, but it hath bin the falt of som copier 〈◊〉〈◊〉 * 1.74 old; & so he hath passed vn-obserued. I do not think it was Augustins: for in his 6. book, he vs•…•… but Priapus for both these: Lactantius readeth it well, Mutinus, though some of his 〈◊〉〈◊〉 * 1.75

haue Futinus. (d) One soule.] Plato, Cicero and the Stoicks held the world to be but one crea∣ture: and to liue one life, as a man liueth.

Of their opinion that held God to bee the soule. and the world to bee the bodie. CHAP. 12.

WHat of this? Ought not this to moue the sharpest wittes, nay all in generall?

For indeed there is no great sharpnesse of wit required to the laying aside of all wrangling, and to attend but whether God be the worlds soule or no and whe∣ther the world his body or no, both making one creature, whether he be natures (a) store-house containing all things in him-selfe? whether that out of his (b) soule, that animateth al this whole masse▪ the liues and beings of all liuing creatures be taken or no, each one according to their natures? and whether that there bee no∣thing on earth which is not part of God? If this were true, marke but the irre∣ligious consequence hereof: A man, if it were so, should not tread, but still hee treades part of God vnder his feete; and in euery creature that he killed he should kill a part of the Deitie. I will not relate what others may thinke vpon. I cannot speake it without exceeding shame.

L. VIVES.

NAtures Store-house] Lucan. Placido natura receptat. Cuncta finu. (b) Soule] A Pythagori∣call sentence which Virgill expresseth.

Principio calum & terras compos{que} liquentes, Lucen•…•… •…•…bum lunae, Titaniaque astra, Spiritus •…•…lit, totam{que} infu•…•…a per artus, M•…•…s agitat •…•…olem, & magno se corpore miscet.

Heauen, Earth and Sea, each in his proper bound, The moones bright globe, and all the spangled round, A spirit within doth feed, doth moue, and passe, Through euery parcell of this spacious masse * 1.76

And likewise in his Georgikes, lib. 4.

His quidam signis, at{que} haec exempla secu•…•…i, Esse apibus partem diuinae mentis & ha•…•…stus Ethereo•…•… dixére: Deum nam{que} ire per omnes Terras{que} 〈◊〉〈◊〉 maris, Caelum{que} profundum. Hinc pecud•…•…s, armenta, viros, genus omne serarū, Quem que sibi tenu•…•…s nascentem arescere vitas, Scilicet huc reddi deinde & resoluta referri, Omni•…•… •…•…orti esse locum, sed vi•…•…a volare Sider is i•…•… numerum, at{que} alto succedere caelo, &c.

These signes made some affirme that in a Bee, Was part of that celestiall Deity▪ For Gods diffused essence doth appeare, Regent, in earth, aire, sea, and euery sphere, To which for life, beasts, birds, and men do runne, And when their slender vitall threed•…•…s are spunne, To this they all returne, death hath no right, To ought of this, but to the starry height They t•…•…wre, and there sit ranckt in heauens high frame, &c.

(c) According to] Some more, some lesse, and some lesser: The nearer him, the more, the farther the lesse. This is the opinion of many, and amongst others of Aristotle de mundo.

Of such as hold that the reasonable creatures onely are parts of the diuine essence. CHAP. 13.

IF they say indeed, that all things in the whole world do not participate essence with God, but yet all reasonable creatures doe truly, I cannot see how that can stand. Then all the world is not God; for otherwise how can they keepe brute beastes from beeing part of him? But what needes all this? Lette vs go but vn∣to this reasonable creature, man; can there be a more damnable absurdity, then to beleeue that part of Gods essence is beaten, when an offending childis beaten? To make the subsistence of almighty God, be so lasciuious, vniust, wicked and damna∣ble, as diuers men are: What man can indure to heare it but hee that is absolutely

madde: lastly how can God bee iustly angry with those that doe not worshippe him, when as they are partes of his owne selfe that are guilty? So then, they are forced to say that euery particular godde hath his life and subsistence by him-selfe, and that they are not peeces of one another, but each one that is parti∣cularly knowne, must haue his peculiar worshippe: that is knowne I say, because they cannot all bee knowne. Ouer all whome, Iupiter beeing King, thence it comes (as I imagine) that they beleeue him to bee the sole erecter and protector of Romes Monarchy. For if it were not hee that didde it, whome should they thinke able to performe so great a worke? each one hauing his peculiar taske already so distinctty assigned, that one must by no meanes meddle with that which was vnder the charge of another. So then the conclusion is, it must needs bee onely the King of goddes, that erected and preserued this Kingdome of men.

That the augmentations of Kingdomes are vnfitly ascribed to Ioue. Victory (whome they call a goddesse) being suf∣ficient of her selfe to giue a full dispatch to all such businesses. CHAP. 14.

NOw heree is a question; why may not Soueraignty it selfe bee a God? What should hinder it more then (a) hinders Victory? Or what need men trouble I•…•…e, if Victory be but fauourable ynough, and will stay with such as she meaneth to make conquerors? If she be but propitious, let Ioue mind his own businesse, the nations shall come vnder. (b) Yea but it may bee they are good men and loth to wrong their neighbours that wrong not them, or to prouoke them to warre, witho•…•…t a iuster cause then meere desire to inlarge their Kingdome. Nay bee they of that minde, I commend them with all mine heart.

L. VIVES.

THen (a) Victory] Cato the elder built hir a little Temple by the Market place. She had al∣so a greater Temple by that little one: which P Posth. Megellus beeing Aedile built with * 1.77 the mulot-money hee hadde gathered; and dedicated it in his Consulship, with M. Attill. Re∣gulns, in the Samnites warre. Sylla ordained playes for her in the ciuill warres. Ascon. P•…•…d. Cicer. in Verr. Actio. 1. She was daughter to Styx and Pallas. (Hesiod.) and had Zeale, Power and Force to her bretheren, which alwaies sitte by Ioue, nor raigneth he nor any King without them. (b) It may be] There are some copyes that differ from vs heere, but they are corrupted.

Whether an honest man ought to intertaine any desire to inlarge his Empire. CHAP. 15.

VVWherefore lette them obserue, whether it befitte a good and vpright man to reioyce in the inlarging of his dominions. For it was the badnesse of those against whome iust warres were whilome vnder-taken, that hath aduanced earthly soueraignties to that port they now hold: which would haue beene little still, if no enemy had giuen cause nor prouocation to war by offring

his neighbour wrong. If men had alwaies beene thus conditioned, the Kingdomes of the earth would haue continued little in quantity, and peacefull in neighbour∣ly agreement. And then a many Kingdomes would haue beene in the world, as a many families are now in a citty. So that the waging warre, and the augmenta∣tion of dominions by conquest may seeme to the badde as a great felicity, but the good must needs hold it a meere necessity. But because it would bee worse if the badde should gette all the Soueraignty, and so ouer-rule the good, therefore in that respect, the honest men may esteem their owne soueraingty a felicity. But doubtlesse, hee is farre more happy that hath a good neighbour by him in qui∣et, then hee that must bee forced to subdue an euil neighbour by contention. It is an euill wish, to wish for one that thou hatest, or fearest, or for one to trou∣ble thee that thou mightst haue one to conquer. VVherfore if the Romaines at∣tained to so great an Empire by honest, vpright & iust wars, why should they not reuerence their enemies iniquity, & take itfor their goddesses good? For we see that Iniquity hath giuen good assistance to the increase of this Empire by setting on others vppon vniust prouocation to iust warre, that so the Romaines might haue iust cause to subdue them, and so consequently to inlarge their owne do∣minions. And why should not Iniquity be a goddesse (at least among forreyne Nations) as well as Feare and Palenesse and Feuer was at Rome? So that by these two Deities, Iniquity and Victory, the first beginning the warres, and the latter ending them with the conquest, Romes Empire was inlarged infinitely, whilest Ioue kept holyday in the Capitoll. For what hath Iupiter to doe heere wh•…•…e those (which they may say are but meerely his benefits) are worshipped, i•…•…ed and accoumpted for direct deities and partes of his essence? Indeed 〈◊〉〈◊〉 should haue hadde a faire good hand in this businesse, if that hee were called •…•…eraignty as well as shee is called Victory. But if that (a) Soueraignty bee but a meere guift of Ioues, then why may not Victory bee so too? Both would bee 〈◊〉〈◊〉 to bee so if the Romaines didde not worshippe a dead stone in the Capi∣toll, b•…•… the true King of Kinges and Lord of all domination both in earth and Heauen.

L. VIVES.

I•…•… (a) Kingdome] So saith Homer in diuers places.

The reason why the Romaines, in their appointments of seuerall Goddes for euery thing and euery action, would needes place the Temple of Rest or Quiet with-out the Gates. CHAP. 16.

BVt I wonder much that the Romaines appointing particular goddes ouer euery thing, and almost euery motion, Agenoria, that stirred men to ac∣tion, Stimula (a) that forced them forward, (b) Murcia that neuer went out of her pace: And as (c) Pomponius saith, made men slouthfull, and disabled them from action, Strenua that made men resolute: Vnto all which goddes and goddesses they offered publike sacrifices, and kept sollemne feasts, Bee∣ing to dispose (d) of Quiet, the goddesse of Rest, her they onely vouchsafed a Temple without Port Collina, but allowed hir no publike honors at all in the cit∣ty. VVhether was this a signe of their vnquiet and turbulent spirits, or that

those who hadde such a rable of diuell-gods. No worship and reuerence, should neuer come to inioy that Rest, where-vnto the true Phsition inuiteth vs, Saying: Learne of me that I am meeke, Math. 11. 29. and lowly in heart, and you shall find rest vnto your soules. * 1.78

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STimula (a) This may bee Horta, that in her life-time was called Hersilia, Romulus his wife; called Horta of exhorting men to action. Labeo. Her Temple was neuer shutte, to signifie * 1.79 that shee would neuer haue men idle: Shee was after called Hora, goddesse of Prouidence, of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to inforce. Plut. Of this goddesse, Ouid, Gellius and diuers others do speake. Murcia.] Hereof read Hermolaus Barbarus his note vpon Plinies 15. booke. Pliny. There was an old altar vnto Venus Myrta, now called Myrtia. (c) Hermolaus] I read it Murcia, * 1.80 out of Festus, Liuy, Plutarch, Varro and Cornelius Nepos. For Murcia is the goddesse of sloth as Agenorea, Strenua and Stimula are of industry: Pomponius, Augustinus & Apuleius speaking of the Murcian bounds, mean those that were dedicated vnto Venus. Some say that Auentine was * 1.81 called Murtius, because it was like a wal, Murus, not of Murcia the goddesse, nor the potters. Ammianus saith, there was som in Italy, that because they would not go to the war, cut of their thumbes, and were called Murci. Murcide, saith Plautus to a sluggish fellow. Thus far Her∣molaus, the most dilligent Author of our times. So that whereas Festus saith there was a Chap∣pell at Auentines foote sacred vnto Murcia, it is better to read Murciae. (Liu. lib. 1.) Then ma∣ny thousand of the Latins were receiued into the cittie and for the ioining of the two hilles Palatine and Auentine, were appointed to build thē houses by Murcias Chappell, Venus Murcia: ther was al∣so one called Myrtea. Plut. Problem. (c) Pompeius] Hermolaus, Beroaldus, and others cite Pom∣ponius herein, but shew not plainely which Pomponius it is, for there were many of that name, that were writers; as namely Atticus, and the Author of Atelanae, and the Orator (all of Tullies time) Mel•…•…, and Iulius the Tragedian, whome Quintilian names, and the Lawyer, all Pompon•…•…. (d) Quiet] I thinke this Quiet belonged to the dead, for Hell of old was called Quietalis, and therefore was this godde dis-worshipped without the citty. Her Temple was in the way to Labicana. (Liuie in his 4. book.)

Whether if Ioue being the chiefe godde of all, Victory be to be accounted as one of the number. CHAP. 17.

VVIll they say (thinke you) that Iupiter sendeth this goddesse Victory, whether shee pleaseth, and shee obeying him, setteth vp her rest on that side that he commandeth? It is trueindeed: but not of that Ioue which their fondnes dreameth is King of the goddes; but of him that is the true King of all times and all thinges, that can send (not victory, which is no substance, but) his Angels, and make them conquer whome hee pleaseth; whose counsels may bee vnknowne, but neuer vniust. For if Victory be a goddesse, why is not Tryumph a God and husband vnto hir, or hir brother, or sonne, or som-what? For they beleeue such absurdities of the goddes, as if the Poets should but faine, or we but cast (a) them in the teeth with, they would presently answer, it were a ridiculousfigment, not to bee attri∣buted to the true goddes: and yet they laugh not at them-selues, who didde more then read those dotages in the Poets, when they adored them in their Temples. Wherefore they should worshippe and adore onely Iupiter indeed and lette all this multitude passe. For if (b) Victory be a goddesse and subiect vnto that King, shee dares not resist him, but must bee ready to fulfill his pleasure whither-soeuer hee send her.

L. VIVES.

CAst (a) them in the] Some read Epaggerarentur, but not so well. (b) Victory be] Porphy∣ry saith that Ioue was pictured holding a scepter in his left hand, and in his right, some∣times an Eagle, sometimes Victory. The Eagle to shew that he was King of all, as she was of the birds: Victory to shew all thinges to bee subiect vnto him. Or as Phurnutus saith, be∣cause none could conquer him. Porph. Rat. natur. deor.

Why Fortune and Faelicity were made Goddesses. CHAP. 18.

NAy Faelicity (a) is a goddesse also now: Shee hath gotte her an Altar, a Temple, sacrifices, and euery thing fitte: VVhy should not shee haue all the worshippe to her selfe? VVhere-soeuer shee is, there should all good be. But why is Fortune preferred to the honour of a Deity? Is Faelicity one thing and Fortune another? Yes, Fortune may bee both good and badde, bu if Faelici∣ty once grow badde, shee looseth her name. Truly I thinke wee should haue all * 1.82 the goddes, of both sexes (if they haue sexes) to bee still good ones: and so thought Plato and diuers other excellent Phylosophers and States-men. How then can the goddesse Fortune be now good and now euil? Is she no god∣desse when shee is not good, but is turned imediately into a Diuell? Why then how many goddesses are there? Euen as many as there bee fortunate men, that is good fortunes. For many badde fortunes and many good, that is, at one time falling together; Fortune should bee both good and euill at once, if shee bee all these: good to these and badde to the other. But shee that is the goddesse is alwaies good: Well, suppose, is shee Faelicity her-selfe: Why changeth shee her name then? Yes, that may bee tollerated. For many thinges haue two or three names. But why then hath shee (d) diuers Temples, Altars, and ceremonies? Because (say they) that is Faelicity that doth follow a mans deserts: That good Fortune which lights casually vppon good and euill, (c) * 1.83 without any respect of deserts: and is therefore called Fortune. How can shee then bee good, comming with no discretion as well to euill men as good? And why is shee adored, beeing so (e) blinde that shee commonly ouer-runnes those that honour hir, and staies with those that scorne hir? If her seruants ob∣taine grace at her hands, and gette her to stay with them, then shee followes me∣rits, and is Fortune no more. Where is her definition then? How then doth all go by chance? If shee bee Fortune, in vaine is all hir worshippe: but if shee discerne, and help hir seruants, then she is Fortune no more. But doth not Iupiter (e) send hir also whether his pleasure is? Well if hee doe, then lette him haue all the worshippe to him-selfe: for she cannot gaine-say him, if he bid her depart to such or such a man. Or it may bee that the euill doe honour her, to gette them-selues some merite whereby they may purchase Faelicitie, and so inioy her company in steed of Fortunes.

L. VIVES.

FAelicity (a) is a] Pliny nameth her Temple often. Archelaus the Statuary sold hir Image to Lucullus for LX. HS. Plin. lib. 53. (b) Diuers Temples] Euill Fortune had a Temple at Port Esquiline. Valiant Fortune had one vpon Tibers banke: Riding Fortune by the Theater. There was also the Temple of Little Fortune, and Fortune the Virgin: another of Fortuna Primogenia,

another of Oqsequens, at Port Capena, and there was also Fortuna priuata, Uiscata, Publica, Ui∣rilis, and Conuertens, all on Mount Palatine: there was also Hopefull fortune, Sauing fortune, Smooth and doubtfull fortune in Auentine, and Fortuna Mammosa in the 12. region of the Citty: as also Barbata, and Muliebris, vnto all which Seruius Tullus gaue Originall, partly be∣cause that from a slaue he was preferred to the Kingdom, & partly because he saw that Fortune had an especial hand in the occasions of humain affaires. Plut. Prob. (c) Without any respect] As far as we know: and therfore she is said to come without cause, because we cannot perceiue them, as Aristotle and Plato saith. Speusippus saith that fortune is a motion from one secret cause vnto another: Hereof read Aristotles Physickes (lib. & de bono Fortunae. lib.) being a part of his moralty. (d) Blind] This Aristophanes reciteth very conceitedly of Plutus, who is godde of gaine. Lucian hath vsed the argument in his Misanthropus. (e) Send her] So saith Aris∣tophanes, and that Plutus being sent by Ioue vnto good men, goeth lamely: but vnto the bad, * 1.84 with speed.

Of a Goddesse called Fortuna Muliebris CHAP. 19

NAy they are in such dotage vppon this same Fortune, that they doe stedfast∣ly affirme that the Image (a) which the Matrons dedicated and named Fortu∣na Muliebris, the womans fortune, didde speake particular wordes; and that not once but often, saying that they hadde (b) dedicated her in a very good order and respect: which if it were true, we ought not to wonder at. For the Diuells can vse * 1.85 this cousenage with ease; which was the more discouerable, in that it was she that spoke, who followeth chance, and not desert. Fortune spoke, but Faelicitie was si∣lent: vnto what other end was this, but onely to make men neglect lining well, seeing that without any desert this Lady Fortune might make them fortunate? But yet if Fortune did speake, the (c) mans fortune (me thinks) should haue spoken, and not the womans, because otherwise, (d) the women that consecrated the statue might bee thought to faine that the Image spoke, because they loue so well to be heard speake them-selues.

L. VIVES.

THe Image (a) which] After Romes freedom from the Kings, 18. yeares, Coriolanus warring inexorably against his countrey, neither departing for threates nor teares, the womens la∣mentations turned him away: and here-vpon they erected a Temple to Fortuna Muliebris, in * 1.86 the Latine Road, foure miles from Rome: In which dedication the Image spoke twise. First thus, Matrons well haue you seene mee and dedicated me. Liu. Valer. Plut. Lactantius saith that shee fore-told a danger to insue: Which were questionlesse the wordes that shee spake the second time. It was sacriledge for any but such as had once bin marryed to touch this Image. Festus. (b) Dedicated.] Propter in the Latine is superfluous. (c) Mans fortune] Whose Tem∣ple was on Tybers banke: and hir feast in Aprils Calends. Ouid fast. 4. (d) Women [For men would bee sooner trusted then women.

Of the Deifiaction of Vertue and Faith by the Pagans, and of their omission of the worship that was due to diuers other gods, if it bee true that these were goddes. CHAP. 20.

THey made a goddesse also of (a) Vertue: which if shee were such should take place of a great many of the rest. But beeing no goddesse, but a guift of God, let it bee obtained of him, that alone hath power of the guift of it, and farewell all

the buryed roll of these counterfeit gods. But why is Faith made a goddesse, and graced with a Temple and an Altar? VVho-soeuer knowes faith well, maketh his owne bosome hir Temple. But how know they what Faith is, when her cheefe office is to beleeue in the true God? And why may not Vertue suffice? is not Faith * 1.87 there where Vertue is? They diuide (b) Vertue but into foure partes, Prudence, * 1.88 Iustice, Fortitude, and Temperance; and because euery one of these hath seue∣rall sub-diuisions, therefore falleth (c) Faith to bee a part of Iustice, and is of * 1.89 cheefe power with vs, that know that the Iust shall liue by faith: But I wonder of these men that doe so thirst after store of goddes, that hauing made Faith a goddesse, they will so neglect a great many goddesses more of her nature, to whome they should afford Temples and Altars as well as to her? VVhy is not Temperance made a goddesse, hauing giuen such lustre to diuers (d) Romaine Princes? Nor Fortitude that held (e) Scaeuolas hand in the fire; and went with (f) Curtius into the spatious gulfe for the loue of his country: And stood by the two Decij (g) the father and (h) the sonne, when they vowed their liues to their nation? (i) If by the way, this were true valour in them, as it is a questi∣on, (but not disputable heere?) VVhy are not Prudence and Wisedome made Deities as well as the rest? Because they are all worshipped vnder the gene∣rall name of Vertue? So might all the supposed partes of one GOD bee intyrely worshipped in his sole and particular worshippe. But in Vertue, there is Faith, and (k) Chastity, as partes indeed, and yet those must haue peculiar Altars and Sacrifices. But it is vanity and not verity that turnes such qualy∣ties into Deities.

L. VIVES.

OF (a) Vertue] Mancellus in his first Consulshippe vowed a Temple to her in Gallia: And his son built it at Port Capena. (Liu. lib. 29.) The next Marius built to Vertue * 1.90 and Honour, lower then the other, least the Augurs should pull it downe for hindering of them in beholding the Birdes flight. (Cic. de leg. lib. 2.) Lette them worshippe those thinges that helpe men to Heauen: Faith, Wisdome, Piety and Vertue. Faithes Temple was in the Capitoll, (Plin. lib. XXXV. Cic. offic. 3.) neare vnto Ioues, and was his oth as Tully saith out of Ennius, and Cicero de nat. deo. 2. It is said that Attillius Calatine con∣secrated her: Some saie Aneas didde long before Romulus. Festus. Liu. Then were two Diumuirs elected, for dedicating the Temples. Q. Fab. Maxim. and Attilius Crassus. The Temples were dedicated to Mens, and Venus Erycina: both in the Capitoll, and but a * 1.91 gutter betweene them. Dionisius. Plut. say that Numa dedicated the Image of Faith, and made hir name the greatest oth of all. (b) Vertue but] Plato, Aristotle &c. (c) Faith to bee] Faith is the foundation of iustice: Cic. offic. 1. Piety is iustice towards the goddes, whereof Faith is a * 1.92 part. (De nat. deo. lib. 1.) So saith Speusippus. (d) Romaine Princes] Here were a place for Va∣lerius his examples of moderation, profit by foes, abstinence, continence, necessity, and shame∣fastnesse: for all these (saith Tully) depend on Temperance. (e) Scaeuola's] Porsenna besieging Rome, Sc•…•…uola went disguised into his Tents, and got so neare, that he killed the Kings Secre∣tary * 1.93 in stead of the King: and when Porsenna bad torture him, he put his hand boldly into the fire of sacrifice, being at hand, and held it there, till the King and all about him were amazed with feare and admiration. (f) Curtius] They say there was a lake in the Market-place of Rome, which afterwards dryed vp: it was called Curtius his lake: some say of Metius Curtius * 1.94 the Sabine, that swamme ouer it with his horse: Others of M. Curtius the Gentleman of Rome, that vpon the Oracles bidding the Romaines cast the thing of best worth 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 * 1.95 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 y^e Romain army w^t 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, sol∣lemnly 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 com∣mon: 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 Tem∣ple * 1.96 in Long-street, dedicated to Chastity Plebeian by Virgins, but it wore out of vse and memo∣ry 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 & con∣tinuance 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 dei∣ties, 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 lear∣ning * 1.97 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. VVher∣fore, 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 pre∣sence 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 Bel∣lona for their fights, Victoria for their victories, Honor for their honours, (k) Pecu∣nia 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 be∣fore 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 dis∣•…•…, 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 •…•…ssonia bee called vnto the weary, Pellonio to chase away the foe, Apollo or •…•…pius to the sicke, or both, and few inough in a disease of daunger? Nor needed Spi•…•…ensis meddle with the thornes, nor any intreaty to keepe away (n) 〈◊〉〈◊〉: Onely Felicities present aide would keepe all mischieues away, and re∣pulse 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 V•…•…, 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 scien∣ces * 1.98 of li•…•… 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, * 1.99 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. Te∣rentii. •…•…comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈◊〉〈◊〉 •…•…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 there∣fore 〈◊〉〈◊〉 Portius was sur-named Cato. (g) Mens] Her temple was vowed at the fight by 〈◊〉〈◊〉 •…•…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 conse∣•…•… •…•…y •…•…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, * 1.100 〈◊〉〈◊〉, Venus, Lepor, and to Diana chiefly: Herevpon they lighted but fiue toarches at wedd•…•…gs, neither more nor lesse: Leporius not an Epithite of Venus, as Acron thought it was of S•…•…le, but a goddesse by her selfe, called Peitho, the goddesse of perswasion. Quintil. Hy∣me•…•… * 1.101 •…•…so was a chiefe god inuoked at marriages, as in Catullus is plaine. Seruius (in 1. 〈◊〉〈◊〉 saith hee was an Athenian, that deliuered the Virgins in a most extreame warre: and therefore was invoked at marriages, as the discharger of Virginity. Martian calles him the 〈◊〉〈◊〉 of Bacchus and Calliopeia. (i) Fructesia] Not Fruges. (k) Pecunia] Iuuenall. Sat.

〈◊〉〈◊〉 •…•…esta pecunia templo 〈◊〉〈◊〉, nullas nummoru ereximus aras.

—Though fatall money doth not •…•…it, Ador'd in shrine, nor hath an Altar yet.

Seeing to say shee had neither Temple nor Altar. It may bee hee knew not that shee was a godd•…•… •…•…or Varro saith that many pointes of the Romaines religion was vnknowne euen vn∣to the learned. (l) Father] This is diuersly read, but all to one sence. (m) Brasse money] Plin. lib. 33. The first stampe was set vpon siluer in the yeare after Rome was built, D. LXXXV. * 1.102 Q. Fabius beeing Consull, fiue yeares before the first African warre: where for D. You must 〈◊〉〈◊〉 but CCCC. For that warre beganne in the Consulshippes of Ap. Claudius; brother to 〈◊〉〈◊〉, and Q. Fuluius, CCCCXC. yeares after Rome was founded. Eutropius saith it was •…•…ed 〈◊〉〈◊〉 that war: but he mistaketh the time herein, as he doth in many things besides. But 〈◊〉〈◊〉 •…•…ee haue spoken sufficiently already. The stampe was two horses in a yoake, and foure 〈◊〉〈◊〉 〈◊〉〈◊〉, and thereafter were they named. For the stampe of Victory came not vp vntill a 〈◊〉〈◊〉 〈◊〉〈◊〉 the Confederates warre, beeing set vpon siluer, mixt with Copper. The golden * 1.103

peeces were coined in the second African warre: LXII. yeares after the siluer came vp. (n) Rubigo] Rubigo, is the putrified dewe, eating and cankring the young plants: in the morning * 1.104 (saith Pliny) and in quiet weather doth this fall vpon corne, and on cleare nights in va lies and places where the aire is not mooued: nor is it perceiued vntill it be done. High hilles and windy places are neuer troubled with this inconuenience. This feast Numa ordained to bee kept on the seauenth of Maies Calends, for then doth this canker the most mischiefe. This time Varro doth appoint to be when the sunne is in the tenth degree of Taurus, as the course went then: but indeed the true cause is, that 29. daies after the aequinoctiall of the spring, for the space of foure daies, on the 4. of Maies Callends, the vehement starre called the dog-starre setteth: to which it is necessary to offer a dogge. This from Varro. A dog indeed was sacri∣ficed vnto this Rubigo. Ouid. Fast. 4. Varro talketh of a god called Robigus also, that is ioyned with Flora. (Rer. rustic. lib. 1.) making them one of the sixe paire of gods that hee calles vpon, Robigus. quasi. Rodigus, of Rodo, to gnaw or eate away. Rubigo is properly a sore or vlcer gotten by filthy lust. Rust vpon Iron also is called rubigo, growing vpon it (as vpon corne) for want of motion.

Of the knowledge of these Pagan gods, which Varro boasteth hee taught the Romaines. CHAP. 22.

VVHat great good turne then doth Varro boast that hee hath done vnto his Cittizens, in the particularizing of the gods, and their worshippes that the Romaines must obserue? For what booteth it (saith hee) to know a Phisiti∣an by name and by face, and yet to bee ignorant what a Phisitian is? so likewise it booteth not (saith hee) to know Aesculapius vnlesse you know that he cures dis∣eases: otherwise you know not what to pray to him for. And this hee con∣firmes in another simyly saying: A man cannot liue well, nay hee cannot liue at all, if hee know not the Smith the Painter, the Carpenter &c. distinctly, where to haue this necessary, where that, where to bee taught this or that. So it is plaine, that to know what powre euery god hath, and vpon what obiect, is won∣derfull vse-full. For thence may wee gather whome to sue vnto for euery neede wee haue, and not follow the (a) Mimickes, in begging water of Bacchus, and wine of the (b) Nymphes. Who would not giue this man thankes now, if his doctrine were true, and did shew the worshippe of the true GOD, of whom a∣lone we are to aske all things?

L. VIVES.

THe (a) Mimikes] To make sport. (b) The Nymphes] Or Lymphes. Lympha is all moisture, and ouer all moysture doe the Nymphes rule: The Nereides in the sea, The Nayades in * 1.105 fountaines, the Napeae in the moisture of flowres and herbes: The Druides and Hamadryades ouer the sappe of trees: The Oreades ouer the humid hilles. The Nymphes are in number 3000. all daughters of Oceanus and Tethis. Hesiod. Theog.

Of the absolute sufficiency of Felicity alone, whome the Romaines (who worshipped so many gods) did for a great while neglect, and gaue no diuine honours vnto. CHAP. 23.

BVt if their bookes bee true, and that Felicity bee a goddesse, how comes it to passe that shee hath not all the worshippe vnto her selfe, beeing of her selfe sufficient for all needes? Who wisheth any thing bu•…•… happinesse? And why was it so (a) late, before (b) Lucullus, the first of all the Romaines, thought it fitte to erect her a Temple? Why did not

Romulus, that wished the citty so well, prouide a place for her, seeing that her presence might haue saued him all his labour in praying to the other gods? hee had neuer beene King, nor euer come to haue beene a god, had not shee stucke to him. Why then did hee clogge the Romaines with such a noyse of gods, Ianus, Ioue Mars (c) Picus (d) Faunus (e) Tiberinus, Hercules; and all the rest. And what did Tatius bringing in Saturne, Ops, Sol, Luna, Vulcan, (f) Lux, and to close vppe all, sweete Cloacina, leauing Felicity in the duste? And what was Numa's minde to gather such an hoste of hee gods, and shee gods, and leaue her out? Could hee not finde her for the multitude? Verily (g) Hostilius would neuer haue brought Feare, and Pallor to bee templified, if hee had had any know∣ledge of this Felicity. For had shee come there, Feare and Pallor must needes haue beene a packing. Againe, in all the increase of the Empire, shee was not thought of, no man serued her, what was the reason of this? Was the Empire more great then happie? Perhappes so: For how can true Felicity bee their where true Piety is not? And (h) Piety is the true worshippe of the * 1.106 true GOD, not the adoration of those multitude of false godes, or deuills, whether you will. But afterwardes, when Felicity was entertained, and had gotte a place with the rest, the great infelicitie of the ciuill warres follow∣ed presentlie vpon it. Was not Felicity angrie (thinke you) that shee was letten passe so long, and then taken in at last, not to her honour but to her disgrace, beeing ranked with Priapus, and Cloacina, and Feare, and Pallor, and Feuer, and a sorte that were no godes to bee worshipped, but defects in the worshippers? Lastly, seeing shee must bee faine to share honours with so vnworthie a rable, at least why had shee not a better part of honours then the others? Who could endure that the goddesse Felicity should stand by, and neither bee reckned amongst the godes (i) Consentes, that were of Ioues Councell, nor the Select gods neither? Nor had not a Temple that should haue excelled all the rest in hight of posture? and magnificence of fabricke? why should shee not haue a better then Iupiter? For shee her selfe gaue him his Kingdome, if euer hee were a happie King, that happinesse is of better worth then Soueraignty, is most plaine. For many men doubtlesse may bee found, that would not bee Kings, but none that would not bee happie. So that if the gods were asked their mindes, by augury, or otherwise, whether they would giue place to Felicity or no, I will vndertake, that if all the roome besides were filled with other gods Altares, that Felicity could not haue a •…•…itte place built, Iupiter himselfe would giue place, and let Felicity haue his owne seate vpon the toppe of the Tarpeian hill. Nor is there one of them that would not doe as much, vnlesse (which is impossible) some of them would •…•…ee so madde as to loose her fauour and growe miserable. Iupiter would neuer •…•…se her, as (k) hee was vsed by Mars, (l) Terminus and (m) Iuuentas, who by •…•…o meanes could bee perswaded to giue their King place. For (as they write) •…•…arquin beeing desirous to build the Capitoll, and seeing the place hee thought •…•…ttest, already taken vppe by other strange gods, durst not controule them, •…•…ut thought that good manners would teach them to giue place vnto their •…•…ing: and beeing that there was a great sort there, where hee meant to build, 〈◊〉〈◊〉 asked them by augurie whether they were willing to resigne the place to •…•…ir King or no? All were content, except Mars, Terminus and Iuuentas: And 〈◊〉〈◊〉 the Capitoll was built, and they for their sawcinesse had such small monu∣ments * 1.107

left, that the Romaines greatest diuines did scarcely know where they stood. But Ioue would neuer deale so vnciuilly with Faelicity, as Mars, Terminus and Iuuentas dealt with him. And then those that would not yeelde to him, assuredly would yeelde to her, that made him their King. Or if they would not; why then it were because they had rather abide in obscurity in Faelicities house, then to sit in eminence without her company, so that had shee but the highest place, the Cittizens would soone learne where to pray for good guiftes, and in time, by the very perswasion of nature: Put away that swarme of gods, and pray onely to Faelicity, offer onely to her, and frequent her Temple onely, if they desired to bee happie, as all would doe; and so all men would come and begge herselfe of her selfe, for who would begge any thing but Fae∣licity, of any god? so that Felicity hauing powre to bee abiding with whome shee list (as shee may if shee bee a goddesse) what man were so foolish to goe and intreate her company of another god, when hee may obtaine it of her selfe? So that the dignitie of place also should of right bee hers from all the other godes. For they write that the ancient Romaines did worshippe one Summanus, one that ruled the thunder of the night, aboue Iupiter that ruled the daie thunder. But after that Iupiter had gotten him such a sumptuous * 1.108 house, the company came in so fast vnto him, that one could (o) scarce finde one within a while, that had heard, nay more, that had reade so much as the name of Summanus. But now if Felicity bee no goddesse, beeing (in truth) but a guift of GOD, Then is it fit to finde out that GOD that can beestowe it, and to throwe aside this daungerous rowle of counterfeite deities, which a skull of fooles doe runne thus head-long after, taking GODS guiftes, for GOD him∣selfe, and by their obstinacy giuing him continuall cause of offence, whose guiftes they are; for so shall hee neuer want infelicity that honours Felicity as a god∣desse, and neglects him that is the giuer of all felicitie: euen as hee shall neuer want hunger that licketh the picture of a crust, and neuer asketh bread of him that hath it to giue him.

L. VIVES.

SO (a) Late] Lucullus was Consull with Cotta in the Citties DCLXVI. yeare. (b) L•…•…∣cullus] Hee warred against Mithridates, and Pompey entred (vpon his place, contrary to * 1.109 the mindes of the Nobles. Hauing sped well in the warre with this King and Tigranes, hee built this goddesse a Temple. (c) Picus] Saturnes sonne. Aenei. 7. Hee raigned in La•…•… * 1.110 in the time of the Aborigines, and was turned by his wife Circe into a pie, for louing of Po∣mona: and therefore the Romaines held the pie for an holy birde. (d) Faunus] Sonne to * 1.111 Picus, father to the Fawnes and the Satyres and Field-gods, Virg. ibid. Plutarch calleth him Mercuries sonne. Paralell. Hee raigned in Latium in the Aborigines time, and brought his people from barbarisme to a ciuill manner of life: and was the first that gaue names to places, and dedicated certaine Temples and Groues to the gods, from whome they were cal∣led Fana; his Oracle was in Albunea, a wood of the Laurentes: some offered to him yeare∣ly, some monethly, Val. Probus in 1. Georg. his feast was kept at Rome in the Nones of De∣cember. Horat. Car. 〈◊〉〈◊〉. (e) Tiberius] Sonne to Capetus, King of the Albanes, a notable theefe, and beeing drowned in Tyber, gaue it that name by his death, beeing •…•…∣fore * 1.112 called Albula. (f) Lux] The Romaines worshipped Iupiter Luceius, as 〈◊〉〈◊〉 Salii sung, because hee was held Lord of the light, and the cause thereof. Fest. Ta•…•… * 1.113 brought into Rome these godes: Ops or Flora, Diioué, Saturne, Soll, Luna, Uulcan, S•…•…∣manus, Larunda, Terminus, Curinus, Vorrundus, the Lars, Diana, and Lucina. Varro de 〈◊〉〈◊〉 lat. 4. (g) Hostilius] In the warre betweene the Romaines and the Veii, Host•…•…

being told that the Albanes were fallen from him, and seeing the Romaines pale and amazed hereat, in this turbulent state vowed a Temple to Feare and Pallor. (h) Piety is] Piety is iustice * 1.114 towards the gods. Cic. de nat. deor. (i) Piety is also reuerence vnto our elders, and kindred, when it hath reference to the gods, it is called religion. There was in Rome a chappell of Piety de∣dicated by Acilius, there where shee dwelt; that fedde her mother being in prison, with the milke of her breasts. Festus. There was also a statue erected that represented this. Valer. lib. * 1.115 5. Obsequens mentioneth a temple of Piety that stood in Flaminius his Theater. (i) Consentes] Twelue of those there were, six of either sexe. Their Images stood gullded in the market-place. Varrorer. rust. lib. 1. Those were Iuno. Vesta, Minerua, Ceres. Diana, Venus, Mars, Mercury, Iupiter, Vulcane, Neptune, Apollo. Enn. They were called Consentes because they all consented what was to bee done. Iupiter vsing them as counsellours in his greatest affaires as Augustine saith heere, and Seneca more plainely Natur. quaest. lib. 2. Pomponius Laetus, an excellent and diligent antiquary obserued (they say) and wrote to Lorenzo Medici, that each of these gods had a peculiar month dedicated to them. Iuno had Ianuarie, Neptune February, Mi∣nerua March, Venus Aprill, Apollo May, Mercury Iune, Iupiter Iulie, Ceres August, Vulcan September, Mars October, Diana Nouember, Uesta December. Diodor saith that the Chal∣des called two and thirty starres the gods consulters, and the twelue signes of the Zodiake which rule ouer each month, they called the principall gods. The Aegiptians had also their twelue chiefe gods, but not them that the Romaines had. (k) Hee was vsed] Numa diuiding the Romaines lands both into priuate possessions and Commons, set bounders at each one: and therevpon erected a chappell to god Terminus on the hill •…•…arpeius: to whome they of∣fered * 1.116 no liuing thing, but onely fourmenty, and the first of the fruites, though afterwards this vse was left, with others. This god was a stone, and all the bounders were stones: which if any man remooued out of the place, it was lawfull to kill him forth-with. But •…•…arquinius Priscus, hauing vowed to build a temple to Ioue, Iuno and Minerua, vpon the hill Tapeius, and laying the foundations of this magnificent worke, hee found many Altars inhumed there, which were dedicated by Tatius, and diuers other Kings: which when he would haue remo∣ued thence that the place might be free for Ioue, he asked the opinion of Actius Naeuius the au∣gur, who hauing beheld the birds of each perticular god, all signified willingnesse of departure, exept the birds of Terminus, and Iuuentas. So Tarquin the proud his Nephew, building the Ca∣pitoll after him, was faine to leaue them two there where they were found before. It was a good signe Accius said and portended stability vnto the confines of the Romaine Empire, and that their youth should bee inuincible. Plut. Dionys. Liuy and Florus say that this remoouall fell out in Tarquin the Proudes time: though their words may be reduced vnto this wee haue already said. If not, I had rather trust them in this matter then the Greekes, that Mars was a third in this obstinacy of the gods, I haue not read: that the other two were, I haue. (l) Terminus] Saturne and his brother Titan agreeing in a league vpon the condition that Saturne should bring vppe no man-childe of his owne, and Saturne beeing againe fore-told by Oracle that his sonne should thrust him from his throne, hee resolued presently to deuoure and make an end of all his male-children: Iupiter beeing borne, and hee comming to dispatch him, they had laid a great stone in the childes place: which stone Iupiter (hauing attained the Kingdome) consecrated vpon Mount Pernassus, and it was called in greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. Hesychius. Wherevpon it grew a prouerbe vpon Gluttons. Thou wouldest swallow the stone Batylus. Ba∣tylus * 1.117 (saith Euseb. out of Sanchoniaton) was sonne to Caelus and Rhea, brother to Saturne. Hee was after called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in latine Terminus, and would not yeeld to great Iupiter, perhaps (saith Lactant.) because hee had saued him from his fathers chaps. Hee stood alwaies openly at Rome and so was worshipped. Fest. Lactant. (m) Iuuentas] There is Iuuentas and Iuuenta, but Iuuentas saith Acron is the true name. Horace. et parum comis sinéte Iuuentas Mercuriusque. Iuuentas and Mercury are both rustich without thee. In Horace it standeth for youth it selfe * 1.118 else-where. Olim Iuuentas & Patruus Vigor, Once youth and Pristine valour: and againe fugit Iuuentas, & verecundus Color, the youth, and modest red a•…•…e vanisht now, and fled: This goddesse is called Hebe in Greeke, daughter to Iuno alone, without a father, as Mars was her sonne: Though the Greekes make Ioue her father, shee was Hercules wife, and Ioues cup-bearer till Ganymede had her place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly is vigor of youth. Shee had a temple in the Great circuite, dedicated by Lucullus the Duumvir. M. Liuius being Consull had vowed it, 16. yeares before for the conquest of Asdrubal. And being Censor, put it to M. Cornelius

and T. Sempronius Consulls to build, and had plaies at the dedication of it. Liu. lib. 36. shee had a little oratory in the market-place also. (n) Sūmanus] Plato, quasi summus manium, the Prince of spirits. His temple was neare to that of Iuuentas. Plin. His sacrifice was round cakes, Fest. Hee ruled the night thunder, and Ioue the daies, which was therefore called Dia. The thunder that was doubtfull, happining at twi-light or so, they called Prouersa: and offrings was brought vnto both the gods, at those times. So the Romaines had but these two gods to rule all their thunder, but the Tuscanes had nine and eleauen kindes of thunder. Plin. lib. 2. Festus, and the common doctrine of Rome held three kinds of thunder, the Postularian, requiring some sacri∣fices. The Perentalian signifying the other to be well and sufficiently expiated. The Manu∣bian, which were the strokes of the thunderbolts. Seneca also sets downe as many: the first of * 1.119 Iupiter alone, giuing men warning: the 2. from the Consentes, warning, but not without hurt: the third, from the decree of the superiour gods, wholy mischieuous and hurtfull. Thus much of thunder out of Cecinna, Volaterranus, Araldus, Seneca Nat. quaest. lib. 2. and some out of Pliny, but briefly and scattred here & there in him as many other things besides are. (o) Scarce finde] This god was very base, and few knew him. They knew he was one of the gods that rul∣ed the night, but his name was vnknowne. Ouid Fast. 6.

Reddita, quisquis is es, Sunmmano templa feruntur, Tunc cum Romanis Pirrhe timendus eras.

Summanus house (what ere he be) was reared, When Pirrhus of great Rome so much was feared.

His feast was the 13. Cal. of Iuly: his temple neare the great Circuite, and his chappell in the Capitoll.

What reasons the Pagans bring, for their worshipping of gods gifts for gods themselues. CHAP. 24.

LEt vs examine their reasons. Doe you thinke (say they) our ancestours were such fooles that they knew not those to bee gods giftes, and not gods? no truely: but because they knew that they could not haue them but from some god, they called their gods which they thought had the gift of them, by the names of the things themselues: some-times deriuing words from thence; (as Bellona of Bellum, warre, not Bellum it selfe, and Cunina of Cunae, needles, not Cuna. Segetia of Seges corne, not Seges it selfe, Pomona of Pomum an apple, not Pomum: and Bubona of Bos an oxe, not Bos) and some-times neuer altring the word at all, but calling them iust as the thing is called: As Pecunia the goddesse, that giues money, (not holding money it selfe for a goddesse) and virtus, that giueth ver∣tue, (a) Honor for honour, victoria for victory, Concordia for Concord, and so Felici∣ty beeing called a goddesse, is not ment of the thing giuen, but of the powre that giueth it. Well, out of this reason will we finde an easie way to perswade all such as haue not hardned their hearts, to be of our opinion.

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HOnour (a) for] You see (saith Tully) Marcellus hath renewed the Temple of Honour, the which Qu. Maximus built long before in the Ligurian warre. De nat. de. lib. 2. * 1.120 There was one temple in Rome both to Vertue and Honour, which C. Marius built: but it was in diuers pertitions: for one roome might not serue them both, as the Colledge of Priests an∣swered Marcellus in his eight Consulshippe. The old Romaines sacrificed bare-headed vnto Honour, but couered to all besides. Plut. Prob.

Of the worshippe of one God onely, whose name although they knew not, yet they tooke him for the giuer of felicity. CHAP. 25.

FOr if mans weakenesse obserued thus much, that felicitie could not come but from some god, and that this was perceiued by those that worshipped so many gods, who therefore would call him that they thought could giue it, by the name of the thing it selfe, knowing no other name hee had; this proou∣eth sufficientlie that Iupiter could not giue felicity, whome they worshipped alreadie, but onely hee whome they worshipped vnder the name of Felicity. So then, is it confirmed that they thought Felicity could not bee giuen but by a God that they knew not well, seeke but him out then and giue him his due worshippe and it sufficeth. Casheere this returne of innumerable and as vn∣necessary gods, nay deuills: let not that god suffice the worshippe, whose guift is not sufficient: hold not (I say) that God for a sufficient giuer of felici∣ty whose felicity is wholy insufficient. But in whom is it sufficient? in the true and onely GOD, the giuer of all felicitie: serue him. It is not hee that they call Ioue. For if it were hee, they would neuer stand seeking this guift of another, who goeth vnder the name of Felicity: besides they would not doe Ioues honour that wrong, as for to count him as Ioue is counted; an adulte∣rer (a) with other mens wiues, and an vnchaste louer, and rauisher of (b) faire boies.

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AN adulterer (a) which] Ioues foule adultery are the Poets common songs: as which Alc∣mena, * 1.121 Leda &c. (b) Faire boies] As of Ganymede; of whome here-after.

Of the stage-plaies which the gods exacted of their seruants. CHAP. 26.

BVt these were fictions (a) of Homer (quoth Tully,) transferring humaine af∣fects vnto the gods. I had rather they had transferred diuine affects vnto vs. This graue man indeed was much displeased with the vnseasonable fictions of those times. I but why then did the wisest and most learned men of all the Romaines, present stage-plaies, writing them, and acting them to the honour of their gods, and as partes and pointes of their religion? Here Tully exclaimeth not a∣gainst poetike fictions but against the old ordinances. And would not the or∣dainers exclaime too, and say, why what doe wee? our gods intreated vs, nay forced vs vpon paine of destruction to exhibite them such things as honours: punishing the neglect thereof with seuerity, and shewing themselues pleased in the amendement of that neglect. That which I will now relate, is reckoned as one of their most vertuous, and memorable deedes. (b) Titus Latinus, a rustike * 1.122 house-keeper was warned in a dreame to bidde the Romaine Senate restore the stage-plaies, because vpon their first day of presentation an offender caried out and whipped to death before all the people, had sore displeased the gods that doe not loue such sadde spectacles, but are all for mirth and iol∣lity: Well, hee neglected to tell the Senate this, but was warned againe the next night. Neglecting it againe, suddenly his sonne died. And the third night he was warned againe vpon paine of a greater mischiefe.

He not daring as yet to reueale it, fel into a sore and horrible disease. And then ha∣uing imparted it to his friends, they counselled him to open it to the senate, so he was caried to them in his coach, and hauing told his dreame, grew wel•…•… •…•…an instant, and went home on his feet. The senate being amazed with his miracle renewed the plaies with treble charges, who seeth not now (that seeth at al) how villenously these deuills abuse those men that are their slaues, in forcing these things from them, as honors, which an vpright iudgement would easily discerne to be obscaenities. (c) From this slauery can nothing deliuer man but the grace of God through Iesus Christ our Lord: In those plaies, the gods crimes, that the Poets faigne, are presented: yet by the gods expresse charge, were they by the Senat renewed. And there did the stage-plaiers, act, produce and present Ioue, for the veriest whore-maister in the world, had this beene false, hee should haue beene offended at it: but taking deligh (as he did) to haue villaines invented vpon him, who would serue him that would not serue the deuill? Is this the founder, enlarger, and establisher of the Roman Empire? and is he not more base and ab∣iect then any Romaine that beheld him thus presented? can hee giue happinesse that loued this vnhappy worship, and would bee more vnhappily angry if it were not afforded him?

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FIctions (a) of Homer saith Tully] I approue not Homer for saying that Ioue did take vp Gany∣med for his forme and person, this was not a iust cause to anger Laomedon. But Homer fained, transferring humane affects vnto the gods: I had rather he had trāsfered theirs to vs: which of theirs? to florish, to be wise, witty, and memoratiue. A most graue Sentence, taxing their impious super∣stition that proportion gods attributes vnto our frailty, supposing him as testy, crabed, cruell, enuious, proud, contentious, arrogant, inconstant, finally as wicked as our selues, were it not better to eleuate our selues vnto y^e height of his diuine vertue. Cic. Tusc. quest. (b) Titus Latinus] This history is mentioned by Cicero, De diuinat. out of Fabius, Gellius, & Caelius. It is also in Liuy. lib. 2. Val. Max. lib. 4. Aul. Gell. Macrob. Lactantius. It fell out in the yeare of the citty, CCLII. Consulls, M. Minutius, and A Sempronius. Some call the man Larinus: Lactantus calls him Ti∣berius Arinus (c) from this slauery] Alluding vnto that exclamation of Paul Rom. 7. Wretched man that I am, who shall deliuer me from the body of this death? the grace of GOD through Iesus Christ.

Of the three Kinds of Gods whereof Scaeuola disputed. CHAP. 27.

IT is leaft in memory that Scaeuola, (a) their learned high Priest, disputed of three kinds of gods that were taught by authors; one by the Poets, one by the Phylosophers; one by the Princes of the City. (b) The first sort, hee saith, were but fooleries, much of their doctrine being fictious: the second, disagreeing from a politicke state, hauing much superfluity, and diuers inconueniences, for the su∣perfluity: it is no great mater, for it is a saying amongst men: superfluity hurteth not, but what are the inconueniences; to deny openly that Hercules, Aesculapius, Castor, and Pollux are gods; for the Philosophers teach that they were men, and died as other men do. To what end is this, but that the citties should bee filled with statues of such as are no true gods, the true god hauing neither sex, age nor body; But this, Se•…•…uola would not haue the people to know, because he did not thinke it was faulse himselfe. So that he holds it fit citties should bee deluded in religi∣on, which indeed Varro stickes not plainely to affirme. De. re. vin. A godly religion,

whereto when weake mindes going for refuge, and seeking to bee freed by the truth, must bee tolde, that it is fitte that they bee illuded. Nor doth the same booke conceale the cause why Scaeuola reiecteth the Poets gods. It is because they doe so deforme them with their stories, that they are not fitte to keepe good men company, (c) one being described to steale, and another to commit adulterie: as also to doe and say so filthily and fondly, as that the (d) three god∣desses, striuing for eminence of beauty, the other two being cast by Venus, de∣stroyed Troy: That Ioue was turned to (e) a Bull, or a (f) Swanne, to haue the company of some wench or other: that (g) a goddesse married a man, and that Saturne eate vp his sonnes. No wonder! No vice, but there you haue it set downe, quite against the natures of the deities. O Scaeuola, abolish those playes if it bee in thy power! tell the people what absurd honors they offer the gods, gazing on their guilt, and remembring their prankes, as a licence for their owne prac∣tise! If they say, you Priests brought them vs, intreate the gods that comman∣ded them, to suffer their abolishment: If they bee bad, and therefore at no hand credible, with reuerence to the Gods Maiesties, then the greater is the iniurie that is offered vnto them, of whome they are so freely inuented. But they are Deuills (Scaeuola) teaching guiltinesse, and ioying in filthinesse, they will not heare thee. They thinke it no iniurie to haue such blacke crimes imputed vnto them, but rather holde them-selues wronged if they bee not imputed, and exhi∣bited. Now if thou callest on Ioue against them, were there no other cause for it, but the most frequent presenting of his (h) enormities, (though you call him the God and King of the world) would hee not thinke himselfe highly wrong∣ed by you, in ranking him in worship with such filthy companions, and making him gouernor of them?

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SCaeuola (a) their] There were many of this name▪ but this man was priest in Marius his ciuill warre, and killed by Marius the yonger. Tully saith hee went often to heare him dispute, after Scaeuola the Augur was dead. (b) The first] Dionysius writeth that the Romaines reiected all the factions of the gods fights, wranglings, adulteries, &c. which were neither to bee spoken of gods, nor good men: and that Romulus made his Quirites vse to speake well of the gods, Antiqu. Rom. lib. 2. Euseb. de praep. Euang. (c) One,] Mercurie, that stole Tyresias Oxen, Mars his sword, Uulcans tonges, Neptunes Mace, Apollos bow and shafts, Venus her * 1.123 girdle, and Ioues Scepter. (d) Three] euery childe knowes this. (e) A Bull] for Europa. (f) A Swanne] for Laeda, of these read Ouid. lib. 6. Metamorph. (g) A goddesse married] Ceres to Iasius, Harmonia to Cadmus, Callirrhoe to Chrysaoras, Aurora to Tython, Thetis to Pe∣leus, Uenus to Anchises, Circe and Callipso to Vlysses. Read Hesiods Theognia. (h) Enor∣mities,] of letchery, cruelty, and such like.

Whether the Romaines diligence in this worship of those gods, did their Empire any good at all. CHAP. 28.

BY no meanes then could these gods preserue the Romaine Empire, being so criminous in their owne filthy desiring of such honors as these are, which rather serue to condemne them, then appease them. For if they could haue done that, the Greekes should haue had their helpes before, who afforded them farre better store of such sacrifices as these, with farre more stage∣playes and showes. For they, seeing the Poets taxe their gods so freelye,

neuer thought shame to let them taxe them-selues, but allowed them free leaue to traduce whom they pleased, and held the Stage-players worthy of the best honors of their state. But euen as Rome might haue had golden coynes, yet neuer worshipped Aurinus for it, so might they haue had siluer and brasse ones with∣out Argentinus or his father Aesculanus, and so of all other necessaries. But so could they not possesse their kingdome, against the will of the true God, but in despite of all the other, let them doe what they list, that one vnkowne God be∣ing well and duly worshipped, would haue kept their kingdome on earth in bet∣ter estate then euer, and afterward haue bestowed a kingdome on each of them in heauen (had they a kingdome before or had they none) that should endure for euer.

Of the falsenesse of that Augury that presaged courage and stabilitie to the state of Rome. CHAP. 29.

FOr what a goodly presage was that which I spake of but now, of the obstinacie of Mars, Terminus and Iuuentas, that it should signifie that Mars (a) his nation, the Romaines, should yeeld the place to no man: that no man should remooue the limittes of their Empire, because of Terminus, and that their youth should yeeld to none, because of Iuuentas. Now marke but how these gods misused their King, daring to giue these Auguries as in his defiance, and as glorying in the kee∣ping of their places: though if these antiquities were true, they neede feare no∣thing. For they confessed not that they must giue place to Christ that would not giue place to Ioue: and they might giue Christ place without preiudice to the Empires limits, both out of the temples, and the hearts that they held. But this we write was long before Christ came, or that Augurie was recorded: not∣withstanding after that presage in Tarquins time, the Romaines lost many a battel, and prooued Iuuentas a lyer in hir Prophesie, and Mars his nation was cut in pee∣ces within the very walles, by the conquering Galles; and the limites of the Em∣pire were brought to a narrow compasse in Hannibals time, when most of the citties of Italy fell from Rome to him. Thus was this fine Augurie fulfilled, and the obstinacie of the presagers remained to prooue them rebellious deuils. For it is one thing not to giue place, and another to giue place and regaine it after∣wards. Though afterwards the bounds of the Empire were altered in the East by (b) Hadrianus meanes, who lost Armenia, Mesopotamia and Syria vnto the Persians, to shew god Terminus that would not giue place to Ioue him-selfe, but * 1.124 guarded the Romaine limites against all men, to let him see, that Hadrian a King of men, could doe more then Ioue the King of gods. (c) The sayd Prouinces being recouered afterward, now almost in our times, god Terminus hath giuen ground againe, (d) Iulian (that was giuen so to the Oracles) desperately commanding all the ships to bee burned that brought the armie victuals, so that the souldi∣ours fainting, and hee himselfe being slaine by his foes hands, there was no meanes for one man to escape, but by yeelding to the foe so much of the Em∣pire as now to this day they possesse: making a bargaine not altogether so bad as Hadrians was, but taking a (e) middle course betweene two extremes. So that Terminus his standing out with Ioue was but an vnlucky signe and foolish au∣gury, seeing that Hadrians will, Iulians rashnesse, and (f) Iouians necessitie, all made him giue roome to them. The Romaines that were of discreation, obserued this well, but they could not ouer-turne the inueterate idolatry wherein the Deuills had bound the citty so fast: and they themselues, though

holding these things vaine, thought not-with-standing Nature should haue that diuine worship allowed her, which indeed is the true gods onely peculiar, vnder whom she is at command. These serued the creature, rather then the Creator (as the Apostle saith) who is blessed for euer-more. This Gods helpe was needed, to send * 1.125 some godly men to suffer death for the true religion, and thereby to take away these erronious illusions from the world.

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MArs (a) his nation] The Romaines, both for their valors, and their originall from Mars his sonne. So many of the writers call diuerse Romaines, Martiall m•…•…nded. (b) Hadria∣•…•…s] * 1.126 Fourteenth Emperour of Rome, adopted by Traian, whom he succeeded. But enuying his fathers glory amongst others, he gaue the Persians back Armenia, Mesopotamia and Assyria (which Tr•…•…an had wone from them by conquest) setting Euphrates as bounder to the Em∣pire, and calling home the armie. Eutrop. lib. 8. The reason I thinke was because it was an olde saying, that that generall that led an army beyond Euphrates and the cittie Ctesiphon, should neuer haue good fortune: which hapned to Crassus; and Traian himselfe neuer came into Italy from the Parthian conquest. (c) The said] Eutrop. Assyria by the Antoni•…•… 〈◊〉〈◊〉, bretheren, Mesopotamia by Galienus, vnder the conduct of Odenatus: Armenia for Diocletia•…•… vnder Ga∣lerius. (d) Iulian] He began his raigne in the Cities MCXVI. yeare: Consuls, Mamertinus and Ne•…•…tta: A great foe to Christianitie, being ouer-throwne by the Parthians at Ctesiphon, * 1.127 by his death hee left the whole armie and state in a desperate case. (e) Middle] So that the bounds were not remooued by force, but by condition of peace. (f) Iouianus] A Pannonian, being made Emperor by the soldiours, in this extremitie of Iulians procuring, he was faine to * 1.128 conclude a disgracefull peace with the Parthians; but necessitie hath no law. Hee gaue them the towne Nisibides, and part of the vpper Mesopotamia, and so came the Empires bounds to be remooued.

The confessions of such as doe worship those Pagan gods, from their owne mouthes. CHAP. 30.

CI•…•…ro (a) beeing Augur, derideth the Auguries, and (b) blames men for letting their actions relie vpon the voyce of a Crowe or a Dawe. O but this (c) Academick saith, that all things are vncertaine; hee is not worthy to bee trusted in any of these mysteries. (d) Q. Lucil. Balbus in Tullies second booke, De •…•…t. •…•…eor. disputeth hereof, and hauing prooued these superstitions to be Phy∣sicall in nature, yet condemneth the institution of Images and their fables, in these words. Perceiue you not then that from the vsefull obseruation of these things * 1.129 in nature, the tract was found to bring in those imaginarie and forged gods? hence came all the false opinions, errors and old wiues tales: for now are wee acquainted with the shapes, ages, apparell, kindes, mariages, kindreds, and all are squared out by •…•…aine fancies: nay they haue turbulence of effects also. Wee haue heard of their des•…•…res, sorrowes and passions. Nor wanted they warres, if all tales bee true: They fought in (c) parties, not onely in Homer, but all on a side also against the (f) Ti∣•…•…ans, * 1.130 and Giants: and hence ariseth a sottish beleefe of their vanitie, and ex∣•…•…ame (g) inconstancie. Behold now what they them-selues say that worship these forgeries; hee affirmeth that these things belonged to superstition, but he teacheth of religion as the Stoikes doe. For (quoth hee) not onely the Philo∣sophers, but all our ancestors made a difference betweene religion and superstition. For (h) such as prayed whole dayes together, and offered for their childrens liues, 〈◊〉〈◊〉 were called Superstitious. Who perceiue•…•…h not now that hee, standing (i) in awe of this citties custome, did not-with-standing commend the religion of his

auncestors and would faine haue seuered it from superstition, but that he cannot tell how? for if the auncients called those Superstitious, that prayed and sacrificed whole daies together, were not they worthy of that name also, whome he repre∣hendeth for inuenting so many distinct ages, images, and sexes. &c. for the whole number of the gods? if the institutors of those be culpable, it implieth guilt also vnto these ancients that inuented and adored such idle fooleries: and vnto him also (for all his eloquent euasions) that must be tied by necessiity to this absurd worship: and dare not speake in a publike oration what hee deliuereth here in a priuat disputation. Thankes therefore be giuen to our Lord Iesus Christ, from all vs Christians, not to (k) Heauen and Earth (as he would haue it) but vnto him that made Heauen and Earth, who hath ouerturned and abolished those super∣stitions (which Balbus durst scarcely mutter at) by his heauenly humility, his Apos∣tles preaching and his martirs faith, that died for the truth and liued in the truth, hauing by these meanes rooted all errors not only out of the hearts of the religi∣ous, but euen out of the Temples of the superstitious.

L. VIVES.

CIcero being (a) Augur.] And of their College: elected by Q. Hortensius the Orator. (b) Blameth.] De diuinat. lib. 2. (c) Academike.] That sect would affirme nothing, but confute the assertions of others, which Cicero vseth in many of his dialogues, professing himselfe a de∣fender * 1.131 of that sect, d•…•… na. de. li. 2. (d) Balbus.] An excellent Stoike. (e) On sides.] On the one side I•…•… Pallas, Neptune: against them, Apollo Uenus and Mars in the Troyan wars. (f) Titans.] Sonne to Earth and Titan, Saturnes brother: they claimed the Kingdome of Iupiter, by the agreement * 1.132 of their fathers, first they did but wrangle, but afterwards to armes. It was a great warre, yet the Titans were subdued. Buu then followed a greater, the rest of the Titans reneuing th•…•… forces and chasing Ioue and all his friends into Aegipt. The first was called the Titans war, thi•…•… the Giants. (g) Inconstancy.] Thus farre Tully. (h) Such as] Lactantius disliketh this deriuation of Superstitious and Religious, deriuing religious of religo to bind, because they are bound to God▪ superstitious of superstes, aliue, because they were of the false religion, which was professed in the liues of their auncestors. lib. 4. of Religions, and read Gellus. lib. 4. But Tully doth not confine the name to those praying fellowes, but saith it was of large vse afterwards in other * 1.133 respects (i) in awe.] In the bookes. De nat. deor, and De diuinat, it is plaine that Tully durst n•…•… speake his mind freely of those gods, because of the inueterat custome of his country. (k) heauen and] whome Tully with the Stoicks maketh the chiefe of the gods.

Of Varros reiecting the popular opinion, and of his beleefe of one God, though he knew not the true God. CHAP. 31.

ANd what say you to Varro (whom we are sory should make plaies as an honor to true gods in religion, though not in iudgment, seeing he exhorteth men to the adoration of the gods so religiously) doth not he confesse, that he is not of the opinion of those that left the Romaines their religion, and that if he were to leaue the citty any institutions, hee would rather giue them their gods after the pre∣script of nature? But seeing that the former hath beene of so long a continu∣ance, hee saith that it was but his duty to prosecute his discourse hereof from the eldest antiquities, to the end that the people should •…•…t be induced ra∣ther to honor then to contemne them, wherein this iuditious writer sheweth that the things whereof he writeth would be contemptible to the people as well as to him-selfe, if they were not kept in silence. I should haue thought one might

but haue coniectured this, but that himselfe saith in many places that there is much truth, which the people ought not to know: nay and if it were all false∣hood, yet it were fit the people should neuer-the-lesse thinke that it were truth▪ and therefore the Grecians shut vp their (a) Teletae, and their (b) most secret my∣steries in walles. Here hee hath made a discouerie of all the politique gouern∣ment of the world. But the Deuills take great delight in this playing double: making them-selues the maisters both ouer the deceiuers and the deceiued, from whose dominion nothing freeth vs but the grace of God, through Iesus Christ our Lord. This acute and learned man saith further, that hee thinketh onely those to discerne God, who teach that hee is a soule, moouing, and swaying the whole world: and here-by, though hee yet haue no firme holde of the truth (for * 1.134 God is no soule, but the soules maker) yet if the Citties custome had permitted him, assuredly hee would haue taught them the worship of one onely God, and the gouernor of the world: so that wee should but haue this onely controuer∣sie w•…•…th him, whether God were a soule, or the soules maker. He saith also that the old Romaines were a hundred three-score and ten yeares with-out Idols: and had they beene so still (quoth hee) religion had beene kept the purer; to prooue which, hee produceth (amongst others) the Iewes, and concludeth, that who-so-euer they were that first inuented Images, they freed the citty from all awe and added vnto errour: beeing well aduised that the sencelesnesse of the Idols would make the gods them-selues seeme contemptible. But whereas hee •…•…aith they added vnto errour, that prooues, that there was some errour there, before that Images came in. And therefore his saying, that these onely discer∣ned God which called him a soule gouerning the world; and his opinion that the gods honours would haue beene purer with-out Images, these positions declare how neare the truth hee drawes. For could hee haue done any good against such an ouer-growne error, hee would haue shewed them how that one onely God should haue beene adored, euen hee that gouerneth the world, and th•…•… hee is not to bee pictured: and the youth of the Cittie beeing set in so ne•…•…e a path to the truth, might easily haue beene perswaded afterwards, that God was an vnchangeable nature, creating the soule also. These things being thus, what euer fooleries those men haue discouered of their gods in their Bookes, they haue beene laide open by the immediate hand of God, (compelling them to confesse them) rather then by their owne desire to disswade them: Wherefore that wee alledge from them, is to controule those that will not see from what a damned slauery to the Deuill, that same singular sacrifice of so holy bloud, and the voutchsafing of the spirit hath deliuered vs.

L. VIVES.

THE (a) Teletae] A sacrifice most secret and most sumptuous: so called, because it consu∣med * 1.135 so much, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to end, or to consume, that some thinke they had their name from the•…•… perfection. They belonged to the Sunne and Moone, as Porphyry writeth: and were besides, expiations to Bacchus, recorded in Orpheus and Mus•…•…us (Plat. de Rep. lib. 2.) that t•…•…ght how to purge the sinnes of the Citties, the liuing, the dead, and euery priuate man by sacrifices, playes, and all delights, and the whole forme of it all was called •…•…eletae. Though Pla•…•… saith the Teletae belonged onely to the dead, and freed men from all the euills in hell. (b) S•…•…cret] Of Ceres and others. (c) The old] Numa forbad the Romaines to thinke that God had 〈◊〉〈◊〉 shape of man or woman (Plut. in vit. Num.) Nor had they any picture at all o•…•… any God for the first hundred three score and te•…•…e yeares: they built onely temples and

little Oratories, but neuer an Image in them, for they held it a sinne to liken the better to the worse, or to conceiue GOD in any forme but their intelligence: Euseb, Dyonys. also saith, that Numa built the gods temples but no Images came in them, because hee beleeued that God had no shape. Tarquinius Priscus following the Greekes foolery and the Tuscans, * 1.136 first taught the erection of statues, which Tertullian intimateth, saying; Goe to, now religion hath profited. For though Numa inuented a great deale of curious superstition, yet neither was there temples nor statues as yet entred into the Romaines religion, but a few poore thrifty cere∣monies: no skie-towring Capitols, but a sort of little altars made of Soddes, earthen dishes, the per∣fumes out of them, and the God in no place. For the Greeke and Tuscane artes in Sculpture were not yet entred the Cittie.

What reason the Kings of the world had, for the permitting of those false religions in such places as they conquered. CHAP. 32.

HEE faith also, that in the gods genealogies, the people followed the Poets more then the Philosophers, and thence the olde Romaines their ancestors, had their beliefe of so many sexes, mariages, and linages of the gods. The rea∣son of this (I suppose) was, because the politique and wise men did especially endeuour to nousle their people in this illusiue maner, and to make them not onely worshippers, but euen immitators of the deuills that delighted to delude them. For euen as the Deuills cannot possesse any, but such as they haue decei∣ued, so vniust and Deuil-like Princes perswaded their people to their owne vaine inuentions, vnder the name of religion, thereby to binde their affections the fir∣mer to their seruice, and so to keepe them vnder their soueraignties. And what ignorant and weake man can auoide both the charmes of Princes and Deuils?

That God hath appointed a time for the continu∣ance of euery state on earth. CHAP. 33.

WHerefore GOD, that onely and true author of felicitie, hee giueth king domes to good and to bad; not rashly, nor casually, but as the time is ap∣pointed, which is well knowne to him, though hidden for vs, vnto which ap∣pointment not-with-standing hee doth not serue, but as a Lord swayeth it, neuer giuing true felicitie but to the good. For this, both (a) subiects and Kings may eyther haue or wante, and yet bee as they are, seruants and gouernours. The fulnesse indeed of it shall bee in that life where (b) no man shall serue. And therefore here on earth, hee giueth kingdomes to the bad as well as to the good, least his seruants, that are but yet proselites should affect them as great ma•…•…∣ters. And this is the mysterie of his olde Testament, wherein the new was in∣cluded: that (c) there, all the gifts and promises were of this world, and of the world to come also, to those that vnderstood them, though the eternall good that was meant by those temporall ones, were not as yet manifested: nor in wh•…•… gifts of God the true felicitie was resident.

L. VIVES.

SUbiects (a) and] Stoicisme: A slaue wise, is a free man: a King foolish, a 〈◊〉〈◊〉 (b) No man shall serue,] Some bookes wante the whole sentence which followe•…•…

And therefore. &c. (c) There all.] The rewards promised to the k•…•…pers of the law in the old Tes∣tament were all temporall, how be it they were misticall types of the Celestiall.

Of the Iewes kingdome, which one God alone kept vnmoued as long as they kept the truth of religion. CHAP. 34.

TO shew therefore that all those temporall goods which those men gape after, that can dreame of no better, are in Gods hands alone, and in none of their Idolls, therefore multiplied he his people in Aegipt, from (a) a very few and then deliuered them from thence by miraculous wounders. Their women neuer called vpon Lucina when their children multiplied vpon them incredibly; and when he preserued them from the (b) Aegiptians that persecuted them, and would haue killed all their children. They suckt without Ruminas helpe; slept without Cunina, eate and dranke without Educa and Potica, and were brought vp without any of these puppy-gods helpes: married without the Nuptiall gods, begot chil∣dren * 1.137 without Priapus, crossed through the diuided sea without calling vpon Nep∣tune, and left al their foes drowned behind them. They dedicated no Goddesse Mannia, when heauen had rained Manna for them: nor worshipped the Nym∣phes when the rocke was cleft and the waters flowed out? they vsed no Mars nor Bellona in their warres, and conquered, not without Victory, but without making Victory a goddesse. They had corne, oxen, hony, apples, without Segetia, Bobona, Mella or Pomona. And to conclude, all things that the Romaines begged of so many false gods, they receiued of one true God in far happier measure: & had they not persisted 〈◊〉〈◊〉 their impious curiosity in running after strange gods, as if they had beene enchaunted, and lastly in killing of Christ, in the same kingdome had they liued happily still, if not in a larger. And that they are now dispersed ouer the whole earth, is gods especiall prouidence, that what Alters, Groues, Woods, and * 1.138 Temples of the false gods he reproueth, and what sacrifices he forbiddeth, might all be discerned by their bookes as their fall it selfe was foretold them, by their p•…•…phets: And this least the Pagans reading them with ours, might thinke wee had f•…•…igned them. But now to our next booke, to make an end of this tedious one

L. VIVES.

FRom a very few] The Sonnes of Israell that went into Aegipt, were 70. Gen. 49. (b) Aegip∣tians.] Here is a diuersity of reading but all one sence: and so is there often else-where, which I forbeare to particularize, or to note all such occurences.

Finis, lib. 4.

Notes

• * 1.1

  Christian Religion.
• * 1.2

  False gods.
• * 1.3

  varro.
• * 1.4

  Varro's an∣tiquities.
• * 1.5

  Lady Pe∣cunia.
• * 1.6

  Ill man∣ners.
• * 1.7

  Mat. 5.
• * 1.8

  Apuleius 〈◊〉〈◊〉 Platonist.
• * 1.9

  Phaeton.
• * 1.10

  Aetnas burning.
• * 1.11

  [This note is left ou•…•… in Paris copy.]
• * 1.12

  The com∣parison of poore quiet and rich trouble.
• * 1.13

  〈◊〉〈◊〉. P•…•…. 2. 19
• * 1.14

  Stoicisme like to Christiani∣tie.
• * 1.15

  Bellum, warre: of whence.
• * 1.16

  A pirates words to Alexander.
• * 1.17

  The leaders of the fugi∣tiues.
• * 1.18

  Iust forme of kingdom
• * 1.19

  Florus.
• * 1.20

  The first Kings.
• * 1.21

  Ninus.
• * 1.22

  The f•…•…rst warre.
• * 1.23

  The Greeke ly•…•…s.
• * 1.24

  The Assy∣rian Mo∣narchie.
• * 1.25

  When Au∣gustine wrote this worke.
• * 1.26

  Astiages.
• * 1.27

  The Per∣sian Mo∣narchy.
• * 1.28

  Cloacina.
• * 1.29

  Venus Clo∣acina.
• * 1.30

  Volupia.
• * 1.31

  Angeronia
• * 1.32

  Libentina. Vaticanus.
• * 1.33

  Cunina.
• * 1.34

  Tutanus. Tutilina.
• * 1.35

  Proserpina.
• * 1.36

  Hostire.
• * 1.37

  Flora. Chloris.
• * 1.38

  Lacturcia.
• * 1.39

  Matuca.
• * 1.40

  Runcina.
• * 1.41

  Carna.
• * 1.42

  Iupiter why so cal∣led.
• * 1.43

  Iuno and Terra the ea•…•…th al one Va•…•…, de ling la•…•….
• * 1.44

  Sa•…•…es So•…•…ne.
• * 1.45

  〈◊〉〈◊〉.
• * 1.46

  Saturne.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

  Terra Tellus,
• * 1.49

  Ceres.
• * 1.50

  Vesta.
• * 1.51

  Two 〈◊〉〈◊〉.
• * 1.52

  The Cipri∣an virgines custom.
• * 1.53

  Mars.
• * 1.54

  Vulcan.
• * 1.55

  Iupiter.
• * 1.56

  Apollo.
• * 1.57

  The 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.58

  The Tri∣pos. The Py∣thia.
• * 1.59

  Mercury.
• * 1.60

  Ianus.
• * 1.61

  Ianiculus.
• * 1.62

  Diespiter. Lucina.
• * 1.63

  Opigena.
• * 1.64

  Ilythia.
• * 1.65

  Carmentes.
• * 1.66

  Port Scele∣ra•…•…a.
• * 1.67

  Rumina.
• * 1.68

  Educa and Potina.
• * 1.69

  Venilia.
• * 1.70

  Cumaena.
• * 1.71

  The Muses
• * 1.72

  Consu•…•….
• * 1.73

  S•…•…a. The pre∣texta.
• * 1.74

  La•…•…s 〈◊〉〈◊〉 •…•…hat.
• * 1.75

  〈◊〉〈◊〉
• * 1.76

  Aeneid. 6.
• * 1.77

  Victoria a Goddesse,
• * 1.78

  Math. 11. 29.
• * 1.79

  Stimula.
• * 1.80

  Hora.
• * 1.81

  •…•…urcia.
• * 1.82

  Faelicity al∣waies good but For∣tune not so.
• * 1.83

  Fortune.
• * 1.84

  Plutus lame and sound.
• * 1.85

  Fortunes Image did speake by the diuels meanes.
• * 1.86

  Fortuna Muliebris.
• * 1.87

  Faith.
• * 1.88

  Vertues Parts.
• * 1.89

  Habuc. 3.
• * 1.90

  Vertues. Temple.
• * 1.91

  Mens a Goddesse.
• * 1.92

  Faith.
• * 1.93

  Scaeuola.
• * 1.94

  Curtius.
• * 1.95

  Decius.
• * 1.96

  Chastities Chappels.
• * 1.97

  Virtue what it is.
• * 1.98

  Vertue.
• * 1.99

  [] Hee louanists like not this but leaue it.] Arte whence. Cato. Mens her temple.
• * 1.100

  The nupti∣all gods.
• * 1.101

  Peitho. Hymenaeus.
• * 1.102

  Siluer when first coined.
• * 1.103

  Gold coine first.
• * 1.104

  Rubigo.
• * 1.105

  The sorts of the Nymphes.
• * 1.106

  Pittie.
• * 1.107

  The Capi∣tol.
• * 1.108

  Summanus.
• * 1.109

  Lucullus.
• * 1.110

  Picus.
• * 1.111

  Faunu•…•….
• * 1.112

  Tiberinus.
• * 1.113

  •…•…la.
• * 1.114

  Feares and Pallors temple.
• * 1.115

  Pieties chappell.
• * 1.116

  Terminus.
• * 1.117

  Batylus.
• * 1.118

  Iuuentas.
• * 1.119

  Thunders of how ma∣ny sorts.
• * 1.120

  Honours temple.
• * 1.121

  Ioues adul∣teries.
• * 1.122

  Titus La∣tinus his∣tory.
• * 1.123

  Mercurie.
• * 1.124

  The re∣•…•…all of the Romain Empires 〈◊〉〈◊〉.
• * 1.125

  Rom. 1.
• * 1.126

  Hadrian.
• * 1.127

  Iulian.
• * 1.128

  Iouian.
• * 1.129

  Tullies dis∣like of ima∣ges and fables of the gods.
• * 1.130

  The gods war•…•…es.
• * 1.131

  An accade∣•…•….
• * 1.132

  The Titan•…•…
• * 1.133

  Religious Superstiti∣o•…•….
• * 1.134

  God no soule but the soules maker.
• * 1.135

  The Telet•…•…
• * 1.136

  Who first brought Images to Rome.
• * 1.137

  Gen 46.
• * 1.138

  The dipe•…•…∣sion of the Iewes.