much moment as the natiuitie d We haue knowne Such were Procles and Cyresteus Kings of Lacedaemon Cic. de diuinat lib. 2. e Diuersitie of This is one of the cauâ—…es why an Astrologian cannot iudge perfectly of natiuities Ptol. Apoteleusmaton lib. 1. f Horoscope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the looking vpon an houre and is that part of the Zodiake which ascendeth our Hemisphere at any euent For the reuolution of this Zodiake is perpetuall and still one part of it ariseth in our Horison and the part directly opposite setteth all the other are diuided amongst the other houses of heauen g Cannot be found Nature neuer bound any one thing to another in such proprietie but she set some differencs betweene them what skilleth it whether those two had originall from one feede Euery man is framed and borne to his owne fortune and be they two or three brethren borne at once their destinies promise no fraternitie but each one must vndergoe his particular fate Quintil. In Geminis Languentibus h Difference of parents why should not the riuers be like that flow both from one head Of Nigidius the Astrologians argument in this question of the twinnes drawne from the potters wheele CHAP. 3. FRustrate therefore is that notable fiction of the Potters wheele which Nigidius a they say answered to one that plunged him in this controuersie whervpon he was called b Potter Turning a potters wheele twice or thrise about as fast as he could he tooke inke in the turning made two markes as it seemed in one place of the wheeles egde and then staying the wheele the markes were found far a sunder one from another vpon the edge of the wheele c euen so saith he in the swift course of heauen though one child be borne after another in as short a time as I gaue these two markes yet in the heauens will be passed a great space And that quoth he is the cause of the diuersity of conditions and fortunes betwixt two twinnes d Here is a figment now farre more brittle then the Pottes that were made by that wheele for if there bee thuâ—… much power in Heauen and yet cannot bee comprehended by the constellations that one of the twins may bee an heyre and inherite and not the other how dare those Astrologians giue such presages vnto others that are not twinnes when as they are included in those secret points in natiuities which none can comprehend But if they say they do prognosticate this to others because they know that it belongeth vnto the knowne and discerned spaces that passe in natiuities and that those moments that may come betweene the birth of two twins do but concerne slight things and such as the Astrologian vseth not to bee troubled with for no man will aske the calculator when he should sit walke or dine How can this be said when wee shew such diuersity in the manners states actions and fortunes of two twinnes L. VIVES NIgidius a they say P. Nigidius figulus was borne of a very honest family and came to be Praetor he was of great wit and exellent both in many other worthy sciences so that hee was compared with Uarro in whose time or thereaboutes he liued and especially in the Mathematiques Tully nameth him often Suetonius saith that out of Octauius his figure of natiuity he presaged that he should be Lord of all the world Lucane lib. 1. At Figulus eâ—…i â—…ra deos Secretaque caeli Nâ—…sse fuit quem non stellarum Aegiptia Memphis 〈◊〉 â—…isu numerisque mouentibus asâ—…a c. But Figulus whose study was to scan Heauens high presage whome no Aegiptian In Mathematique skill could paralel c. b Called Potter In latine Figulus This man was of the Nigidian family there were other Figuli of a more honored house namely the Martians whereof one was confull with L. Iul. Caesar two yeares before Ciceros consulship Another with Nasica but was put from his place because the auguries were against his election c So quoth he How much time thinke you saith Quintilian was betweene the first birth and the second but a little truely in mortall mens iudgement but if you will consider the immensity of this vniuerse you shall find much passed betweene their two productions In geminis langu d Here is a figment This one answere of Nigidius which the Mathematitians thinke was most acute doth vtterly subuert all their presages positions and calculations in natiuities for if so little a space of time bee capable not onely of diuersities but euen of contraries who can prognosticate any thing of any childe borne when as the moment both of his conception and his natiuity is so hard to be knowne So that were it graunted that the starres haue power in vs yet vnto man it is incomprehensible the moments whereto the figure must be erected being impossible to bee found and the swift course of the Heauens ouerrunning our slow consideration Iulius firmicus a man idlely eloquent hauing obiected this reason against him-selfe and his arte and promising to dissolue it after he hath tumbled himselfe sufficiently in a multitude of common places lets it alone with silence and thinkes he hath done very wel supposing that this whirle-winde of his eloquence had cast dust inough into the readers eies to make him forget the aduerse argument But it is neither he nor any Chalde of them al that can answer it Thomas Aquinas in like manner entangleth himselfe exceedingly in circumstances of times and minuites and places for in his booke De fato he saith that twins are of diuers dispositions because the seed of generation was not receiued into the place of conception al at one time so that the center of the heart being not one in both they must needs haue different egresses and Horizous But how small a space is their spent in the full receiuing of the â—…eede how little a time passeth betweene the coagulation of the hearts that this should be sufficient to tâ—…asmute the whole nature of man So that hereby it is not sufficient to tel the Mathematician that such an one was borne at Pariâ—… or Ualencia but hee must know in which streete in which chamber nay in what part of the chamber But in another worke I will handle this theame of another fashion and proue that there is no trust to be put in those vaine superstitions but that all dependeth vpon our Lord and Sauiour Iesus Christ whome we are to intreat for them all Of Esau and Iacob two twinnes and of the diuersity of their conditions and qualities CHAP. 4. IN the memory of our fore-fathers to speake of men of note there were two a twins borne so nere to gether that the second held the first by the heele yet in their liues maners and actions was such a maine disparity that that very difference made them enemies one to another I meane not this that the one sat when the other stood nor that the one
Astronomer whence the fable arose of his supporting heauen vpon his shoulders Yet there is an huge mountaine of that name whose height may seeme to an ignorant eye to hold vp the heauens And now began Greece to fill the stories with fables but from the first vnto i Cecrops his time the king of Athens in whose reigne Athens got that name and Moses lead Israel out of Egipt some of the dead Kings were recorded for Gods by the vanity and customary superstition of the Greekes As Melantonice Crias his wife k Phorbas there sonne the sixt king of Argos and the sonne of l Triopas the seauenth King m Iasus and n Sthelenas or Sthelenus or Sthenelus for hee is diuersely written the ninth And o in these times also liued Mercury Altas his grandchild borne of Maia his daughter the story is common Hee was a perfect Artist in many good inuentions and therefore was beleeued at least men desired he should be beleeued to bee a deity p Hercules liued after this yet was he about those times of the Argiues some thinke hee liued before Mercury but I thinke they are deceiued But how-so-euer the grauest histories that haue written of them q auouch them both to be men and r that for the good that they did man-kinde in matter of ciuillity or other necessaries to humane estate were rewarded with those diuine honors s But Minerua was long before this for shee they say appreaed in Ogigius his time t at the lake Triton in a virgins shape wherevpon she was called Trytonia a woman indeed of many good inuentions and the likelyer to be held a goddesse because her originall was vnknowne for u that of Ioues brayne is absolutely poetique and no way depending vpon history There was in deed x a great deluge in Ogigius his time not so great as that wherein all perished saue those in the Arke for that neither Greeke author y nor Latine do mention but greater then that which befell in Ducalions daies But of this Ogigius his time the writers haue no certainty for where Varro beâ—… his booke I shewed before and indeed he fetcheth the Romaines origiâ—…â—…o further then the deluge that befell in Ogigius his time But our z chroâ—… Eusebius first and then Hierome following other more ancient authors herein record Ogigius his Deluge to haue fallen in the time of Phoroneus the seâ—… King of Argos three hundred yeares after the time before said But howsoeuer this is once sure that in a Cecrops his time who was either the builder or â—…er of Athens Minerua was there adored with diuine honors L. VIVES SAphrus a Machanell saith Eusebius reigned iust as long as his father Manitus fourty yeares and Iphereus succeeded him and raigned twenty yeares and in the eighâ—… yeare of his raigne was Moyses borne in Egypt b Orthopolus Orthopolis saith Euâ—… and Pausanias making him the sonne of Plemneus whome Ceres brought vp The 〈◊〉 oâ—… which you had before â—…sus Pyrasus saith Pausanias he rayned fifty foureyeares d Moyses was borne The wriâ—… not about Moyses birth Porphiry saith from Sanchoniata that he liued in Semiramis 〈◊〉 No but in Inachus his time saith Appion out of Ptolomy 〈◊〉 the Priest Amosis 〈◊〉 then King of Egypt Polâ—…mon Hist. Gre. maketh him of latter times Making the peoâ—… led to depart out of Egypt and to settle in Syria in the time of Apis Phoroneus his sonne 〈◊〉 Assirius brings a many seuerall opinions of men concerning this poynt some maâ—… Moyses elder then the Troyan warre and some equall with it But the arguments which 〈◊〉 selfe brings proueth him to haue beene before it His words you may read in Euseb. 〈◊〉 â—…ang lib. 10. Numenius the Philosopher calleth Moses Musaeus and Artapanus saith 〈◊〉 Greekes called him so and that Meris the daughter of 〈◊〉 King of Egypt haâ—… child herselfe adopted him for her son and so he came to great honor in Egipt because 〈◊〉 diuine knowledge inuentions in matter of learning and gâ—…rnment e Prometheus 〈◊〉 Euseb. from others Affricanus I thinke who maketh Prometheus to liue ninety foure yeares after Ogigius Porphiry putteth Atlas and him in Inachus his time But Prometheus was sonne to Iaepellis and Asia Hesiod calls his mother Clymene His falling out with Ioue saith Higin hist. Celest. and many other do touch at this grew vpon this cause being to smal in sacrifices to offer great offrings the poore being not able to offord them Prometheus suttely agreed with Ioue that halfe of their sacrifice onely should bee burnt the rest shold be reserued for the vse of men Ioue consented Then offers Prometheus two Bulls vnto Ioue and putteth all their bones vnder one of the skins and all their flesh vnder the other and then bad Ioue to choose his part Ioue a good plaine dealing God looking for no cousnage tooke that was next to hand light on the bones there at being angry he tooke away the fire froÌ„ mankind that they could sacrifice no more But Prometheus vsing his ordinary trickes stole a cane full of the fire â—…elestiall and gaue it vnto man where-vpon hee was bound to Caucasus and an Eagle set to feed continually vpon his liuer euer growing againe Some say that Prometheus made those creatures who haue fetcht Ioue downe so often women Prometheus his complaint in Lucian is thus answered by Vulcan and Mercury Thou cousonedst Ioue in sharing thou stolest the fire thou madest men and especially women For so it is said that he made men of clay and then put life into them by the fire which hee had stolne from Ioue where-vpon sath Horace commeth man-kinds diseases and feuers Seruius saith that Minerua woundted at this man this worke of Prometheus and promised to perfit it in all it lackt and that Prometheus affirming that hee knew not what was best for it she tooke him vp to heauen and setting him by the sonns Chariot gaue him a cane full of the fire and sent him downe to man with it Hesiod in one place toucheth at that story of Higinus saying that Ioue tooke away the fire from man and Prometheus got it againe to reuenge which iniury Vulcan by Ioues command made Pandora a woman endowed with all heauenly guifts and therefore called Pandora and sent her downe into the earth by Mercury to be giuen as a guift vnto Epimetbeus Prometheus his brother and being receaued into his house she opened a tunne of all the mischiefes that were diffused throughout all mankinde only hope remayning in the bottom and Prometheus as Aeschilus saith was bound vpon Cancasus for thirty thousand yeares neare to the Caspian streights as Lucian saith in his Caucasus Philostratus saith that that mount hath two toppes of a furlong distance one of the other and that the inhabitants say that vnto these were Prometheus his hands bound In vita Apollon So saith Lucian This Eagâ—…e some say was begotten betweene Typhon and Echydna Higin some say betweene
extracted as Eusebius saith both out of Sanchoniato proueth also by argument De praeparat Euang. lib. 1. As Augustine doth also here b The mooâ—… also Mac. Sat. 1. alledging Philochorus in Atis that Uenus is the Moone and that men in womens apparell sacrificed to her and women in mens because she was held both Thou heauenly Venus saith Apuleius to the Moone that caused all copulation in the beginning propagating humane original thou art now adored in the sacred oratory of Paphos Transform lib. 11. c Golden apple The goddesses contention about the golden apple is plainer then that it needs my rehersall of Lucifer Pliny saith thus Vnder the Sun is the bright star Venus moouing diurnally and planetarily called both Uenus and Luna in the morning being Sols harbinger she is called Lucifer as the pety-sun and light-giuer of the day at night following the sun she is stiled Uesper as the light continuer and the moones vice-gerent lib. 2. Pithagoras first of all found her nature magnitude and motion Olympiad 4â—… about the yeare of Rome 142. shee is bigger then all the other starres and so cleare that some-times her beames make a shadowe That maketh her haue such variety of names as Iuno Isis Berecynthia c. d In his Kingdome Whence he was driuen by his son Ioue as also from the Capitol that before was called Saturnia vntill it was dedicated to Iupiter Capitolinus e Ioue Vsing Iouis the Latine nominatiue as Tully doth in 6. De republ that happy starre called Ioue f Highest The Zodiake in the 8. Sphere so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature euery signe whereof conteyneth diuers bright starres g Certaine motion Perpetually and diurnally once about from East to West in 24. houres making night and day and euer keeping place whereas the Planets are now ioyned now opposite now swift now retrograde which change gaue them the greeke name Planet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error though they keepe a certaine motion neuerthelesse yet seemingly they erre and wander through their alteration in motion which the Zodiake neuer alters as situate in the 8. Sphere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Apollo Diana and other select gods called parts of the world CHAP. 16. ANd though they make a Apollo a b wizard a c phisitian yet to making him a part of the world they say he is the Sunne Diana his sister is the Moone and d goddesse of iourneyes So is shee e a Virgin also vntouched and they both beare shafts f because these 2. stars only do send to the earth Vulcan they say is the worlds fire Neptune the water father Dis the earths foundation and depth Bacchus and Ceres seed-gods he to the masculine shee of the feminine or hee of the moysture and shee of the dry part of the seede All this now hath reference to the world to Ioue who is called the full parent generall because hee both begets and brings forth all things seminall And Ceres the great mother her they make the earth and Iuno besides Thus the second cause of things are in her power though Ioue be called the full parent as they affirme him to bee all the world And Minerua because they had made her the artes goddesse and had neuer a starre for her they made her also the sky or g the Moone Vesta they accounted the chiefe of all the goddesses being taken for the earth and yet gaue her the protection of the h worlds fire more light and not so violent as that of Vulcans was And thus by all these select gods they intend but the world in some totall and in others partiall to all as Ioue is partiall as Genius the great mother Soll and Luna or rather Apollo and Diana sometimes one god stands for many things and sometimes one thing presents many gods the first is true in Iupiter hee is all the world hee but onely i Heauen and hee is onely a starre in Heauen So is Iuno goddesse of all second causes yet onely the ayre and yet the earth though shee might k get the starre from Venus So is Minerua the highest sky and the Moone in the lowest sky as they hold The second is true in the world which is both Ioue and Ianus and in the earth which is both Iuno the Great mother and Ceres L. VIVES APollo a Tully de dat deor lib. 3. makes 4. Apollos and 3. Dianas The 3. Apollo and the 2. Diana were the children of Ioue and Latona b Wizard Commonly affirmed in all authors of this subiect Greeke and Latine Plato saith the Thessalonians called him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple because of his diuination wherein was required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and simplicity which are all one In Cratilo Glaucus taught him his diuination he that was afterward made a Sea-god and called Melicerta Nicand in Aâ—…tolicis c Phisitian Macrob. Satur. They counted the vestalls thus Apollo phisitiâ—…n Apollo Paean c. He proues him to bee Aesculapius that is a strength of health a rising soly from the substance of animated creatures Much of Apollo yea may read in the said place d Goddesse of Her statues were cut all youthfull because that age beareth trauell lest Festus lib. 9. for Diana was held a goddesse of waies and iournies shee ruled also mountaines and groues and vsed the â—…hes often in her hunting as shal bee shewed hereafter e Virgin So it is reported that it was not lawfull for men to come in her temple at Rome because one rauished a woman there once that came to salute the goddesse and the dogs tare him in peeces immediatly Plato calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because of the integrity and modesty that she professed in her loue of virginity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because she hath the copulation of man and woman Though the fables go that shee lay with Endymyon and that Pan Mercuries sonne gaue her a white sheepe for 〈◊〉 Uirg 3. Georg. Munere sic niueo lanae si credere digum est Pandeus Archadiae captam te Luna fefellit In Nemora alta vocans nec tu aspernata vocaâ—…tem es c. Arcadian Pans white fleece t is said so blinded Thine eyes faire Phaebe he being breefely minded Call'd the thou yeeldest and to the thicke you went c. f Shaftes Apollo beareth those that hee killed the serpent Python withall and therefore Homer calleth him oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is far-darting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shooting high and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall archer Now Diana vowed a perpetuall virgine haunteth the woods and hills hunting as Virgill describeth Uenus when Aeneas saw her buskind and tucked round and a quiuer at her backe as ready for the pursute These shaftes are nothing all say but the beames of those starres as Lactantius saith of the Sonne Armatus radiis elementa liquentia lustrans Armed with raies he vewes
painfull is iustly termed 〈◊〉 death then life and therefore is it called the second death because it folâ—…th the first breach of nature either betweene God and the soule or this and the â—…dy of the first death therefore wee may say that it is good to the good 〈◊〉 〈◊〉 to the bad But the second is bad in all badnesse vnto all good to none L. VIVES IT a is called Bruges copy differs not much all is one in substance b Second death 〈◊〉 2. 11. and 21 8. Whether death propagated vnto all men from the first be punishment of sinne to the Saints CHAP. 3. â—…ere's a question not to be omitted whether the first death bee good to 〈◊〉 â—…ood If it be so how can it be the punishment of sinne for had not our 〈◊〉 sinned they had neuer tasted it how then can it bee good to the vpâ—… cannot happen but vnto offenders and if it happen but vnto offenders 〈◊〉 not be good for it should not be at all vnto the vpright for why should 〈◊〉 punishment that haue no guilt Wee must confesse then that had not 〈◊〉 parents sinned they had not dyed but sinning the punishment of death â—…cted vpon them and all their posteritie for they should not produce 〈◊〉 â—…ng but what them-selues were and the greatnesse of their crime depraued 〈◊〉 â—…ture so that that which was penall in the first mans offending was made 〈◊〉 in the birth of all the rest for they came not of man as man came of the 〈◊〉 The dust was mans materiall but man is mans parent That which is earth is 〈◊〉 flesh though flesh be made of earth but that which man the father is man the 〈◊〉 is also For all man-kinde was in the first man to bee deriued from him by the 〈◊〉 when this couple receiued their sentence of condemnation And that 〈◊〉 man was made not in his creation but in his fall and condemnation that 〈◊〉 â—…got in respect I meane of sinne and death For his sinne a was not cause of 〈◊〉 weaknesse in infancie or whitenesse of body as we see in infants those God would haue as the originall of the yonglings whose parents he had cast downe to 〈◊〉 mortality as it is written Man was in honor and vnderstood not but became 〈◊〉 the beasts that perish vnlesse that infants bee weaker in motion and appetite 〈◊〉 all other creatures to shew mans mounting excellence aboue them all comâ—…le to a shaft that flieth the stronger when it is drawne farthest back in the 〈◊〉 Therefore mans presumption and iust sentence adiudged him not to those â—…lities of nature but his nature was depraued vnto the admission of conâ—…entiall in-obedience in his members against his will thereby was bound to death by necessity and to produce his progeny vnder the same conditions that his crime deserued From which band of sin if infants by the mediators grace be freed they shall onely bee to suffer the first death of body but from the eternall penall second death their freedome from sinne shall quit them absolutely L. VIVES HIs sinne a was not Here is another question in what state men should haue beene borne had they not sinned Augustine propounds it in his booke De baptis paruul some thinke they should haue beene borne little and presently become perfect men Others borne little but in perfect strength onely not groweth and that they should presently haue followed the mother as we see chickens and lambes The former giue them immediate vse of sence and reason the later not so but to come by degrees as ours do Augustine leaues the doubt as hee findes it seeming to suppose no other kinde of birth but what we now haue Why the first death is not withheld from the regenerat from sinne by grace CHAP. 4. IF any thinke they should not suffer this being the punishment of guilt and there guilt cleared by grace he may be resolued in our booke called De baptismo paruulorum There we say that the seperation of soule and body remaineth to succeed though after sinne because if the sacrament of regeneration should be immediately seconded by immortality of body our faith were disanulled being an expectation of a thing vnseene But by the strength and vigor of faith was this feare of death to be formerly conquered as the Martires did whose conflicts had had no victory nor no glory nay had bin no conflicts if they had beene deified and freed from corporall death immediatly vpon their regeneration for if it were so who would not run vnto Christ to haue his child baptised least hee should die should his faith be approued by this visible reward no it should be no faith because he receiued his reward immediatly But now the wounderfull grace of our Sauiour hath turned the punishment of sinne vnto the greater good of righteousnesse Then it was said to man thou shalt die if thou sinne now it is said to the Martir die to auoid sin Then if you breake my lawes you shall dy now if you refuse to die you breake my lawes That which we feared then if we offended we must now choose not to offend Thus by Gods ineffable mercy the punishment of sin is become the instrument of vertue and the paine due to the sinners guilt is the iust mans merit Then did sinne purchase death and now death purchaseth righteousnes I meane in the Martires whome their persecutors bad either renounce their faith or their life and those iust men chose rather to suffer that for beleeuing which the first sinners suffred for not beleeuing for vnlesse they had sinned they had not dyed and Martires had sinned if they had not died They dyed for sinne these sinne not because they die The others crime made death good which before was euill but God hath giuen such grace to faith that death which is lifes contrary is here made the ladder whereby to ascend to life As the wicked vse the good law euill so the good vse death which is euill well CHAP. 5. FOr the Apostle desiring to shew the hurt of sin being vnpreuented by grace doubted not to say that the law which forbids sinne is the strength of sinne The sting 〈◊〉 saith he is sinne and the strength of sinne is the lawe Most true for a forbidding of vnlawfull desires increase them in him where righteousnesse is not of power to suppresse all such affects to sinne And righteousnesse can neuer be lâ—…d without gods grace procure this loue But yet to shew that the law is not euill though hee calls it the strength of sinne hee saith in another place in the 〈◊〉 question The law is holy and the commandement holy and iust and good Was that then which is good saith he made death to me GOD forbid buâ—… sinne that it might appeare sinne wrought death in me by that which is good b that siâ—…e might be out of measure sinfull by the commandement Out of measure 〈◊〉
eight times thirtie for there are eight generations from Adam to Lameches children inclusiuely is two hundred and forty did they beget no children then all the residue of the time before the deluge what â—…as the cause then that this author reciteth not the rest for our bookes account from Adam to the deluge b two thousand two hundred sixty two yeares and the Hebrewes one thousaÌ„d six hundred fifty six To allow the lesser nuÌ„ber for the truer take two hundred and forty from one thousand six hundred fifty six and there remaines one thousaÌ„d foure hundreth and sixteen years Is it likely that Caines progeny had no children al this time But let him whom this troubleth obserue what I sayd before when the question was put how it were credible that the first men could for beare generation so long It was answered two waies either because of their late maturity proportioned to their length of life or because that they which were reckned in the descents were not necessarily the first borne but such onely as conueied the generation of Seth through themselues downe vnto Noah And therefore in Caines posterity if such an one wants as should bee the scope wherevnto the generation omitting the first borne and including onely such as were needefull might descend wee must impute it to the latelinesse of maturity whereby they were not enabled to geneâ—…ation vntill they were aboue one â—…ndred yeares olde that so the generation might still passe through the first borne and so descending through these multitudes of yeares meete with the â—…oud I cannot tell there may bee some more c secret course why the Earthly Citties generation should bee d reiected vntill Lamech and his sonnes and 〈◊〉 the rest vnto the deluge wholy suppressed by the authorâ—… And to â—…de this late maturity the reason why the pedegree descendeth not by tâ—…e first borne may bee for that Caine might reigne long in his Cittie of Heâ—… and begette many Kings who might each beget a sonne to reigne in 〈◊〉 owne stead Of these Caine I saâ—… might bee the first Henoch his sonne the next for whom the Citty was built that he might reigne there 〈◊〉 the sonne of Henoch the third e Manichel the sonne of Gaidaâ—… the fourth 〈◊〉 Mathusael the sonne of Manichel the fit Lamech the sonne of Mathusael the sixt and this man is the seauenth from Adam by Caine. Now it followeth not that each of these should bee their fathers first begotten their merits vertue policy chance or indeed their fathers loue might easily enthrone them And the deluge might befall in Lamechs reigne and drowne both him and all on earth but for those in the Arke for the diuersity of their ages might make it no â—…der that there should bee but seauen generations from Adam by Caine to the deluge and ten by Seth Lamech as I said beeing the seauenth from Adam and Noah the tenth and therefore Lamech is not said to haue one sonne but many because it is vncertaine who should haue succeeded him had hee died before the deluge But howsoeuer Caines progeny bee recorded by Kings or by eldest sonnes this I may not ' omit that Lamech the seauenth from Adam had as many children as made vppe eleauen the number of preuarication For hee had three sonnes and one daughter His wiues haue a reference to another thing not here to bee stood vpon For heere wee speake of descents but theirs is vnknowne Wherefore seeing that the lawe lieth in the number of ten as the tenne commandements testifie eleauen ouer-going ten in one signifieth the transgression of the law or sinne Hence it is that there were eleauen haire-cloath vailes made for the Tabernacle or mooueable Temple of GOD during the Israelites trauells For g in haire-cloath is the remembrance of sinne included because of the h goates that shal be set on the left hand for in repentance wee prostrate our selues in hayre-cloath saying as it is in the Psalme My sinne is euer in thy sight So then the progeny of Adam by wicked Caine endeth in the eleauenth the number of sinne and the last that consumaâ—…eth the number is a woman in whome that sinne beganne for which wee are all deaths slaues and which was committed that disobedience vnto the spirit and carnall affects might take place in vs. For i Naamah Lamechs daughter is interpreted beautifull pleasure But from Adam to Noah by Seth tenne the number of the lawe is consumate vnto which Noahs three sonnes are added two their father blessed and the third fell off that the reprobate beeing 〈◊〉 and the elect added to the whole k twelue the number of the Patriarches and Apostles might herein bee intimate which is glorious because of the multiplication of the partes of l seauen producing it for foure times three or three times foure is twelue This beeing so it remaineth to discusse how these two progenies distinctly intimating the two two Citties of the reprobate and the regenerate came to be so commixt and confused that all mankinde but for eight persons deserued to perish in the deluge L. VIVES THe a Gymnosophists Strab. lib. 15. b 2262. Eusebius and Bede haue it from the Sâ—…gints but 2242. it may bee Augustine saw the last number LXII in these charaâ—… and they had it thus XLII with the X. before The transcriber might easilie commit 〈◊〉 an error c Secret cause I thinke it was because they onely of Caines generation should bee named that were to bee plagued for his brothers murder for Iosephus writeth hereof 〈◊〉 these words Caine offring vnto God and praying him to bee appeased got his great guâ—… of homicide some-what lightned and remained cursed and his off-spring vnto the sâ—…uenth generation lyable vnto punishment for his desert Besides Caine liued so long himselfe and the author would not continue his generation farther then his death d Recided Not commended as some bookes read e Manichel Some read 〈◊〉 〈◊〉 hath Maâ—…iel the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Mathusael Eusebius Mathusalem the seauentie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g In hayre cloth The Prophets wore haire-cloth to â—…re the people to repentance Hier. sâ—…p Zachar. The Penitents also wore it h Goates Christ saith Hee wilâ—… gather the â—…Word that is the iust and simple men together in the worlds end and set them on his right hand and the Goates the luxurious persons and the wicked on his left This hayre-cloth was made of Goates hayre and called Cilicium because as Uarro saith the making of it was first inuented in Cilicia i Naamah It is both pleasure and delicate comlinesse 〈◊〉 k 〈◊〉 Of this read Hierome vpon Ezechiel lib. 10. l Seauen A number full of mysterious religion as I said before Why the generation of Caine is continued downe along from the naming of his sonne Enoch whereas the Scripture hauing named Enos Seths sonne goeth back againe to begin Seths generation at Adam CHAP. 21. BVt first we must see the reason why Cains
it is he was King of Thessaly where horses were first backt Plin. lib. 7. Bridle and saddle did Peletronius inuent and the Thessalians that dwelt by mount Pelion were the first that fought on Horse-back Virgil goeth not farre from this saying Georg. 3. Frena Pelethronii Lapithae girosqué dedêre Impositi dorso atque equitem docuerè sub armis Insultare solo gressus glomerare superbos First Pelethronian Lapiths gaue the bit And hotted rings and taught arm'd horsmen sit And bound and proudly coruet as was fit The same hath Lucan in his Pharsalia lib. 6. Primus ab aequorea percussis cuspide saxis Thessalicus sonipes hellis ferallibus omen Exiluit primus Chalybem frenosque momordit Spum auit que nouis Lapithae domitoris habenis Since Neptune with sea trident stroke the rockes First the I hessalian horse with deadly shocks A dismall signe came forth he first bit bruzed And fom'de at Lapith riders reines vnused Seruius explaining this place of Uirgill saith thus The Oxen of a certaine King of Thessaly gadding madly about the fields hee sent his men to fetch them in but they being not swift enough for them got vpon horses and so riding swiftly after the Oxen pricked and whipped them home to their stables Now some seeing them in their swift course or when they let their horses drinke at the riuer Peneus began this fable of the Centaures giuing them that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of pricking the Oxen. Some say this fable was inuented to shew how swiftly mans life passeth on because of the swiftnesse of an horse Thus farre Seruius Palaephatus hath it thus When the wilde Buls troubled all Larissa and Thessaly Ixion proclaimed a great rewarde to those that could driue them thence So the youths of Nephele got vpon the horses they had broken for they had waggons in vse before and so droue them away very easily and hauing receiued their reward they grew proud iniuring both Ixion him-selfe and the Larissaeans then called Lapithes for being inuited to Pirrhas his marriage they fell to rauishing of the virgins Thus began the fable of the Centaures and their horse-like bodyes and of their birth from a clowd for Nephele their cities name is a cloud These Centaures also were Lapithes for Nephele was in the Lapithes countrie and they are distinct as the Romaines and the Latines were e Cerberus begotten by Typhon he made an hideous noise when he barked hauing fifty necks Hesiod in Theogon Thus Seneca describeth him in his Hercules furens Post haec auari Dit is apparet domus Saeuus hic vmbras territat Stygius canis Qui terna vasto capita concutiens sono Regnum tuetur sordidum tabo caput Lambunt colubri viperis horrent iubae Longusque torta sibilat cauda draco Par ira formae sensit vt motus pedum Attollit hirtas angue vibrato comas Missumque captat aure subiecta sonum Sentire vmbras solitus The haule of greedy hell comes next to sight Here the fierce Stygian Dog doth soules affright Who shaking his three heads with hideous sound Doth guarde the state his mattring head around Snakes lick his mane with vipers horrid is At his wreathd taile a Dragon large doth hisse Furie and forme like when our feete he heard Darting a snake his bristled haires he reard And listned at the noise with lolled eare As he is wont eu'n shady soules to heare Boccace and others compare him to a couetous man and Boccace wrote nothing so vainely as the rest of that age did Porphyry saith that the badge of Serapis and Isis that is Dis and Proserpina was a three-headed dogge viz. that triple kinde of deuill that haunts the ayre the earth and the water De interpr diuin He was called three-headed saith he because the sunne hath three noted postures the point of his rising height and setting This Cerberus Hercules they say did traile from hell vp to earth and that is now a prouerbe in all hard attempts Some say he drew him out vnder mount Taenarus Strab. Senec. this is the common beleefe for there say they lieth the readiest and largest way downe vnto hell It is thought that Hercules killed some venemous serpent there that thence the fable had originall Of those parts we read this in Mela. The Mariandines dwell there in a city that by report was giuen them by the Argiue Hercules it is called Heraclea the proofe of this is because hard by it is the hole called Achereusia whence Hercules is thought to haue haled Cerberus Pliny followeth Mela. l. 27. The Herbe Aconitum grew say they from the froth that fell from Cerberus his lips when he was trailed along by Hercules therfore it groweth about Heraclea whence the hole is at which he came vp Ouid assigneth no set place for the growth but only Pontus at large where Câ—… was first seene to cast his froth vpon the cliffes for it is called Aconitum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cragge or flint and he is called Cerberus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deuourer of flesh Aâ—…deus the Mollosian King had a dogge of this name for he being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Orcus named his wife Ceres his daughter Proserpina and his dogge Cerberus Some say he stole his wife and called her Proserpina but on with Plutarchs tale Theseus and Pirithous comming to steale his daughter hee tooke theâ—… and cast Pirithous vnto his dogge Cerberus and kept Theseus in straight prison Here-vpon came the fable of their going into Hell to bring away Proserpina For the countrey of Molossus in Epyrus lying West from Attica and Thessaly was alwayes signified by the name of Hell Homer Palaephatus tells this tale in this manner Hercules hauing conquered Gerion in Tricarenia a city of Pontus and driuing away all his heards there was a very fierce Mastiffe that followed the Oxen they called him Cerberus so when they came into Peloponnesus Molossus a rich Nobleman of Mycene begged the dogge but Euristheus denying him hee agreed with the shepheard to shut him into the caue of mount Taenarus with a sort of bitches that hee had put in there So Euristheus set Hercules to seeke the dogge and hee found him in Taenarus and brought him away and this is the ground of the fable f Phryxus and Helle Brother and sister the children of Athamas sonne to Aeolus a man of Nephele who becomming mad and running into the desers Athamas maried Ino Cadmus his daughter who hating Phryxus and Helle made meanes by the matrons to spoile all the fruites of the citty the cause where of they should go and inquire of the Oracle and returne this false answer that the children of Nephele must be sacrificed But Iuno pittying them sent them a golden fleeced Ram to ride ouer the sea vpon Helle being a young virgin and not able to guide her selfe sell into the sea that runs betweene Asia
the death and rising againe of Christ perfigured of which faith the Citty of God hath originall namely in these men that a hoped to call vpon the Lord God For wee are saued by hope saith the Apostle But hope which is seene is no hope for hopeth he for that he seeth but if we hope for that which we see not then do we with patience abide it who can say that this doth not concerne the depth of this mistery Did not Abel hope to call vpon the name of the Lord God when his sacrifice was so acceptable vnto him And did not Seth so also of whom it is said God hath appointed me another seed for Abell Why then is this peculiarly bound vnto Seths time in which is vnderstood the time of all the Godly but that it behooued that in him who is first recorded to haue beene borne to eleuate his spirit from his father that begot him vnto a better father the King of the celestiall country Man that is that society of man who liue in the hope of blessed eternity not according to man but GOD be prefigured It is not said He hoped in God nor he called vpon God but he hoped to call vpon God Why hoped to call but that it is a prophecy that from him should arise a people who by the election of grace should call vpon the name of the Lord GOD. This is that which the Apostle hath from another prophet sheweth it to pertaine vnto the grace of God saying Whosoeuer shall call vpon the name of the Lord shal be saued This is that which is said He called his name Enos which is man and then is added This 〈◊〉 hoped to call vpon the name of the Lord wherein is plainely shewne that man ought not to put his trust in himselfe For cursed is the man that trusteth in man as wee reade else-where and consequently in himselfe which if hee doe not â—…e may become a cittizen of that Citty which is founded aboue in the eternity of blisse not of that which Caine built and named after his sonne beeing of this â—…orld wauering and transitory L. VIVES THâ—… a hoped Some reade it Then men beganne to call vpon the name of the LORD referring to the time and not to Seths person It is an ordinary phrase in authors The 〈◊〉 approoueth it and so seemes Hierome to do The Hebrewes thinke that then they begâ—… 〈◊〉 set vp Idols in the name of the LORD Hierome But Augustine followeth the seauenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man hoped to call vpon c. What the translation of Enoch signified CHAP. 19. FOr Seths progeny hath that name of dedication also for one of the sonnes the seauenth from Adam who was called a Henoch and was the seauenth of that generation but hee was translated or taken vp because hee pleased God and liued in that famous number of the generation wherevpon the Sabboth was sanctified namely the seauenth from Adam and from the first distinctions of the generations in Caine and Seth the sixth in which number man was made and all Gods workes perfited The translation of this Enoch is the prefiguration of our dedication which is already performed in Christ who rose from death to die no more and was assumed also The other dedication of the whole house remaineth yet whereof Christ is the foundation and this is deferred vntill the end and finall resurrection of all flesh to die no more Wee may call it the house of God the Church of God or the Citty of God the phrase wil be borne Virgill calls Rome b Assaracus his house because the Romanes descended from Troy and the Troyans from Assaracus and he calls it Aeneas his house because hee led the Troians in to Italy and they built Rome Thus the Poet immitated the scriptures that calleth the populous nations of the Hebrewes the house of Iacob L. VIVES CAlled a Henoch There were two Henochs Caine begot one Iared another of the stâ—…k of Seth of this he meaneth here b Assaracus Hee was sonne to Capys and father to Anchises from whom Eneas and the Romanes are deriued c Hee led Salust Coâ—…r Caâ—… Concerning Caines succession being but eight from Adam whereas Noah is the tenth CHAP. 20. I But say some if the scripture meant onely to descend downe from Adam to Noah in the deluge and from him to Abraham where Mathew the Euangelist begunne the generation of the King of the Heauenly Citty Christ what meant it to medle with Caines succession I answere it meant to descend downe to the deluge by Caines progeny and then was the Earthly Citty vtterly consumed though it were afterwards repaired by Noahs sonnes For the society of these worldlings shall neuer bee a wanting vntill the worldes end of whom the scripture saith The children of this world marry and are married But it is râ—…eneration that taketh the Citty of GOD from the pilgrimage of this world and plâ—…ceth it in the other where the sons neither may nor are maried Thus then generation is common to both the Citties here on earth though the Cittie of Gâ—… haue many thousands that abstaine from generation the other hath some câ—…zens that do imitate these yet go astray for vnto this City do the authors oâ—… 〈◊〉 heresies belong as liuers according to the world not after Gods prescription The a Gymnosophists of India liuing naked in the deseâ—…ts are of this society also and yet absteine from generation For this abstinence is not good vnlesse it be in the faith of God that great good Yet wee doe not finde any that professed it before the deluge Enoch himselfe the seauenth from Adam whom GOD tooke vp and suffered not to die had sonnes and daughters of whom Mathusalem was the man through whom the generation passed downe-wards But why then are so few of Cains progeny named if they were to bee counted downe to the floud and their lenght of yeares hindered not their maturity which continued a hundered or more yeares without children for if the author intended not to draw downe this progeny vnto one man as hee doth to Noah in Seths and so to proceed why omitted he the first borne to come vnto Lamech in whâ—…e time there coniunction was made in the eight generation from Adam and the seauenth from Caine as if there were some-what more to be added for the descent downe either vnto the Israelites whose terrestriall Citty Ierusalem was a type of the Citty of God or downe vnto Christes birth in the flesh who is that eternall GOD and blessed founder and ruler when as all Caines posterity were abolished Whereby wee may see that the first borne were reckned in this recitall of the progeny why are they so few then So few there could not bee vnlesse the length of there fathers ages staied them from maturity an hundered yeares at the least For to admit that they begunne all alike to beget children at thirty yeares of age