L. VIVES.
COnnexion (a) of causes] (Cic. de diuin. lib. 2.) Reason therefore compels vs to confes that all * 1.1 things come to passe by fate: by fate I mean the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, an order or course of things & canses, arising one from another: that is the euerlasting truth flowing frō a•…•…eternity. Chry∣sippus in Gellius saith, that Fate is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. A natural composition of causes and things arising one from another▪ from aeleternity being an immutable combination of them all. (b) Anneas Senecas] Epist. lib. 18.) The verses were Cleanthes his, Seneca but translated them: they are all Senarian. But the first of them is not perfectly read: it were better to read it. Duc me parens celsi{que} dominator Poli: Coleyne copy hath it, Duc summe Pater alti{que} dominator Poli. Indifferent well. The said thing hath Seneca in his book de beneficijs, speaking of God: if you call him Fate (saith he) it is not amisse: for he is the first cause whence all the rest haue originall: and fate is no∣thing but a coherence of causes This is the common opinion of the Stoi•…•…s, to hold one God, cal∣ling him Fate, and Mens, and Iupiter, and many other names. These are the foure ancient opinions of Fate, which Picus (Contra Astrolog. lib. 4.) rehearseth. The firstheld Fate to be na∣ture, * 1.2 so that the things which fell out by election, or chance, they excluded from Fate, as Virgill saith of Dido, that killed her-selfe, and dyed not by Fate: and Cicero: If any thing had befalne me, as many things hung ouer mans head besides nature and besides fate: This opinion is Phsiolo∣gicall, and imbraced by Alexander, one of Aristotles interpreters. The second held fate to be an eternall order and forme of causes, as aforesaid. Third put all in the stars. The fourth held fate to be onely the execution of the will of God. (c) Homers] Odyss.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Such are the mindes of men, &cVlisses speaketh them to Phemius, affirming a mutablity of mens mindes, and that they are not * 1.3 of power to keepe them-selues fixt, but alter continually as it pleaseth the great Iupiter to in∣spire and transforme them. The later of the latine verses in the text dot•…•… not expresse Homers mind But I suspect it to be wronged in copying.