dangers true vertue atchieueth the greatest victorie And surely if we behold the poore innocent Church all naked in the midst of hir armed enimies daily wouÌ„ded by some betraed by others coÌ„temned of the most If we looke into the world see the smal comfort which poore schollers haue commonly when they come abrode the counterfeit curtesie the seeming friendship the smiling looks the double words the single deedes the smoth promises the doubtfull denials We cannot but confesse that hee which in this vncertainty continueth a certaine asure Patron Arduam virtutis calcauit viam sed tamen gloriosam He hath entred the hard way of perfect vertue but yet that which leadeth vnto true honor He which with the light of heauenly wisedome and the true integrite of a right noble heart hath entred this way at no time diuerting out of the same ether by flatterie of fauning friends or feare of priuie nipping enimies or by double danger proceeding from theÌ„ both He it is whom God loueth whome the better sort doe striue to imitate whose memorie the posteritie shal celebrate for whom we dailie pray and whom I honor with my hart In this perfect resolution I haue presumed to dedicate this my Dissuasiue vnto your Honour at this day a most assured friend to the church of Christ a special benefactor to our Vniuersitie and my most honorable singuler good Patron whoÌ„ I desire to gratifie in the best manner I can deuise Which I haue done the rather to shew my duetie to the common vveale and the sincere affection vvich I beare to your most rare vertue assuring my selfe that you will take it in good part as from him which without all flatterie and with intire affection doth beseech your creator to bestow that vpon you vvhich your most honourable heart doth desire Your Honours in all dutifull obseruance for euer Euâ—rard Digbye The Preface to the Reader IF my pen Gentle Reader had erst bin dipped in the siluer streames flowing from Parnassus hill or that Apollo with his sweet sounding harp would vouchsafe to direct the passage thereof vnto the top of that high Olympus after so general a view of great varietie fâ—r and neere I might bouldly begin with that most excellent Poet Cicelides Muse paulo maiora canamus But sith I finde it true in this my simple state of life now wel nere spent which the father said vnto his sonne affecting his goulden tressed chariot draweÌ„ with breathing horses through the christall skies Magna petis Phaeton quae non viribus istis munera conueniunt I feare to flie so high a pitch leaue the loftie discourse of higher argument to those which with the Eagles eies of perfect wit are able to behould the bright radiant Sunne of true inuention And sithens sometimes in giuing attentiue eare to the sweetstrains of melodious musicke I have most affected the pleasant mean sith in the life of man the goulden mean is that sure rule by which the wise do passe they sie seas of worldly calamities In a mean stile I mind to record to you a true Christian argument which though in these daies it be but meanly regarded of the most yet it is and alwaies hath bin had in great honor with the highest the greatest mightiest Princes in the world And what is that meane that soundeth so high If you wil listen the note is sweete and the dittie resoundeth the little Church of Iesu Christ. Though my musike bee verie simple and I not practised in the art though the song bee plaine truth and the Echoe thereof most vsually odium parit yet sith naked truth by her owne meere strength preuaileth against all the armies and armed men of the world sith her simplicitie is not able to bee refuted by the finest wittes and most eloquent tongues I am bould to sound my slender oten pipe amongest Mineruaes muses and therewith to gratifie you with Celsus of Verona his dissuasiue plainly translated into our English tongue The truth whereof incited me in simple stile no lesse effectuallie to record the good blessings of the Lord powred on those which loue his church than Celsus hath done to the contrarie Considering that these be those euil daies foreshewed by the Apostle of which it was said charitie shall wax cold and that the generall flow of iniquitie ouer the face of the whole earth doth argue vnto vs the dauning of the latter daie For our soules health I thought it expedient to shew vnto those which shall read this rudely written treatise how daungerous a thing it is in the sight of God how loath some in the eies of all true christians to detract any thing from the true worship of God his holy temple and the reuerend fathers the true disposers of the sacred mysteries in the same In which discourse though in the eares of some I may seeme to sing the treble rather than the meane to nisse the moode and to mistake the figure and therewith to sound some sharps insteed of flattes yet in that my purpose is to profit the good and so little as I may to offend the euill I hope God willing to shewe the truth so plainely so briefly and so truely as that the well disposed may vouchsafe to read and the euill may desire to learne To the end that this little fountaine might flow more abundantlie and therewith deriue it selfe into diuers passages I ment before this to haue published the same indifferentlie to all But afterwards considering the simple plainnes of the same scarce worthie the reading of the learned on good cause hauing halfe vowed neuer to publish any thing hereafter I thought it good rather to present my friend with it as a priuate token of my goodwill then by publishing it to make my selfe a marke for such boults as in this case vsually flie abroad Hauing sometimes walked this waye heeretofore I finde that Poeticall prouerbe most true pronounced by that anncient Alceus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder euery stone there lieth a Serpent If the enuious toong were but as the winde which changeth often or as the sting of the little Bee whose greatest swellings are easily asswaged with the annointing of sweet honey Then might I aduenture my little boate into the wide Ocean seas and crie alowd with old Anchises Vela date ventis But sith the venimous tong more mortal then the Cockatrice empoisoneth farther then â—the eye can see infesting the absent with deadly disgrace heereafter Spes fortuna valete shall be my song and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my full conclusion Euerard Digbie his Dissuasiue The first part THE exiled Poet in the sorrowfull distresse of his banishment gentle Reader hauing penned the record of the same and now readie to send it into the citie Parue nec inuidio sine me liber ibis in vrbem My litle booke saith he I do not enuie thee that thou shalt freelie passe thither whither I cannot come Sith the Poets shadowed stile
the magistrate would counsell mee to giue vp the goods of the Church into his handes I would not willinglie do it Concluding that vnlesse it be in cases set down before by the holie Father saint Ambrose It is not lawful any waie to alienate the goods of the church To this generall consent of scriptures counsels Fathers as the conclusion of the rest succeedeth the great and dangerous punishments which the Lorde sendeth on all them that take any thing from his holie temple of which who so mindeth but to sippe and take a bare tast let him marke these examples plainely propounded in these fewe lines following but if hee will haue more store and is minded to wade further let him enter the dissuasiue it selfe consisting more of example then rule and Celsus of Verona his dissuasiue thereunto adioyned There he shall finde it true by record of sundry histories which is written in holie scriptures concerning those which either take or deteine anie thing once vowed and giuen to the holy Church And what is that wee reade in the Actes of the Apostles that Ananias Saphira his wife consented to keepe backe some of the money which they had once giuen to the Lord. Which how haynous a crime it was let all men note Sith for the same Saint Peter opened his mouth and strooke them both with present death reasoning with them and saying on this maner was it not your owne to haue doone with what you list why then doe you tempt the holy Ghost sith the offence is not against man but against God signifiyng that after it is once giuen or appointed to holie vse no man ought to retract any parte thereof backe againe The like punishment succeeded to all those which spoyled the Church at any time Euagrius in the fourth booke of his historie sheweth that the Duke Gabaones hearing tell that the Vandalls came against him with a puissant army called some of his Captaines to him willing them to put on poore simple apparell and so to passe ouer to the host of the Vandalls marking diligently whether the Vandalls honoured the temples of the christians or spoiled and violated them If they spoyle or violat them saith he then see that in what you can you reedifie and adorne them for the God which the Christians worship I know not but if he be so mightie as they say he is he wil spoile thē which spoile his house The Vandals went forward as they had begun they spoiled the christian temples as they passed with their army they did eat they dranke they sported triumphed enriched with the spoils goods of the church they marched forward And at length ioined battell with Gabaones but moste of them were slain many greeuously wounded in the battell some taken put to diuers torments Quanto rectius ille how much more wisely did that heathen Emperour Alaricus the captaine of the Gotes which besieging that famous Citie of Rome at last conquered it gaue the spoile therof to his soldiers only excepting the faire solemn temple built ouer the tombe of S. Peter for the reuerence which they bare to him commaunding charging most straightly that no man should once touch it or violate any person any goodes or any thing whatsoeuer belonging to the same which was the cause why the whole Citie of Rome was not then clean defaced destroied Let no man in this place obiect on the contrary saying Moses tooke the calfe burnt it to ashes casting thē into the running brooke the Israelits destroied the temples of the heathen Iosias pulled down the temples of the groues Elias the temple of Baall Dauid eate the shew-bread being lawfull onely for the Priestes Phinehas slew the adulterers being a priuate man of which some were mooued by speciall zeale proceeding from the holy Ghost wherby they were warranted and some were commanded as the Israelits to slay man woman and children which thinges at this day wee must not onely not doe but if we doe thē as Bullinger manie learned writers affirme it is sin in the sight of God Sith the son of man as saith our sauiour came not to destroye but to saue He hath broken downe the wall of separation hath made one shepheard one sheepefold both of Iewes Gentles euen the holy Catholike Church the walles whereof who so diminisheth or casteth downe the Lord shall inflict the tormentes of this world on him and his posteritie vnlesse with hartie repentance he restore that which he hath taken away and in the world to come he shall cast him out into vtter darkenes where the worme of wicked conscience stingeth day and night where the fire is neuer quenched the crie neuer ceased the paine neuer mittigated the miserie neuer ended But to those which loue the Lord and beautifie his holy temple with the finest of their gold the first of their fruites the most hartie goodwill that they can the Lord of his mercie shall redouble their gratious charitie many thousand time into their bosome granting them their heartes desire heere in this worlde and in the world to come the eternall saluation of their soules euen the life euerlasting which God graunt vs all thorough Iesu Christ our only Lord and sauiour Amen Euerard Digbie his Dissuasiue The second part HAuing perused the excellent disswasiue of that worthie man Celsus of Verona though the pages bee fewe in number and the paines of translating the same not worthie the account yet considering the deadlye sleepe into the which we are fallen in these moste daungerous times and that as Hermes Trismegist in his Pymander writeth the vsuall and carefull feeding of our fleshlie bodies is the consumption of our soules In regard of my humble dutie towards the most honorable espouse of Iesu Christ our louing mother the holie church and to my deare country a member of the same I seeing nowe the same doubt daunger of the enemie which was in his daies the same suppliāce collected frō the church the same wound the same swelling the same griefe conceiued doubting least if this vnnaturall wound be long vnhealed it will drawe to an issue which is commonly vncurable without the daunger of the whole bodie I thought good to pen this simple short treatise with Celsus of Verona his dissuasiue thereunto annexed that thereby not the common people onely but also those of higher place and degree might cleerlie vnderstand that hee which eateth the bread of the innocent shall neuer be satisfied he which taketh awaie the clothes of the poore shall neuer bewarme he which spoileth his nurse shall neuer be well lyking he which powleth the church shall neuer be rich and hee which weakeneth his mothers backe shall neuer stand vpright against his enemies in the daie of battaile Therefore my deare bretheren bought with the same price you which loue the Lord more than earthlie kingdomes and which count all worldy honour
Philosophers or Philosophers raigned Herein we learne that euen by the mere motiō and instincte of nature the verie heathen honored wisedome and vertue in what person soeuer aboue all the giftes of the body naie they so highly esteemed of knowledg and vertue that they not onlie gaue them the highest honor and dominion whilest they liued but after their death they built temples vnto them and celebrated their memorie after their heathenish superstition perpetually Their doinges shewed plainely that they had some hidden sparke in them by nature of the fire which ought not onelie to be kindled in the hartes and mindes of all true christians but also it ought to flame forth giue light in their liues conuersations much like a candle which standeth on highe giueth light to the whole house This candle sheweth vs plainelie that man by nature following the better part of his constitution is appointed to worship God and to emploie himselfe his goods his giftes and all his power for the maintaining of the true worship of God in his holy temple aboue all other thinges in heauen in earth Neither let any man thinke that this is the dutie of the clergie onely whose office is in the first place of holie function to be ministers of his diuine worship or that it belongeth onelie to the poore fatherlesse inferior people although of such commonly the kingdome of God dooth most consist as it is written not many mightie not manie rich not many of the most accounted of in this world shall enter into the kingdome of heauen but vnto the worshipfull the honorable the Duke the Prince the King the Emperour who though he bee accounted the greatest among christians yet hee that is least in the kingdome of God is greater then he Sith this little sparke of heathen fire hath lightened the candle euen of christian princes let not our harts be so ouer grown with the choking weeds of this mortalitie Neither let the God of this world either so blinde our eyes or dimme our sight that wee professing the name of Christians with our mouth shold be like the heathen people in our life Herein let vs learne to distinguish the cleere light of a christian candle from the smoking snuffe of the heathen Hee which is the king of kinges and onely ruler ouer all hee said plainlie my kingdome is not of this world Neither those which onely bende themselues to the fleshlie course of this worlde to attaine highe stile dominion and rule the fat of the field or riches of the Citty are the truest christians For what is a christian or what difference doe wee make betwixte the worthie dignitie of christian princes and the tirannicall empire of the heathen Theyr strength is the cursed confidence of flesh and bloud Though an horse be but a vaine thing to saue a man though all fleshe is grasse and the glorie thereof is as the flower of the fielde which florisheth to day and to morrow is cast into the furnace though euerie man liuing and all the liuing of man is but meere vanitie yea lighter then vanitie it selfe yet the heathen and worldly man will disquiet himselfe in vaine hee will make fleshe his arme and the compasse of the earth his dominion hee will plante his foote in the sea and his armie in the highest hils he will displaie his banner before the clowdes and compare his glory to the golden tressed sunne The swelling of sinfull fleshe is aboue measure and desire of rule seeth not God Christian kinges they set the glorie of God before theyr eyes and not their owne glorie they first of all acknowledge their spirituall father and their spirituall mother before their naturall parentes according to that sence and sentence of Hermes Diuina officia praecedere humana sequi debent we must first seeke heauenly things thē those which cōcerne this world But the Kings and rulers of the heathen they are filii terrae the sonnes of the earth Their desire their life their looue their greatest glory and rule is in the earth alone and came from the earth they knowe not their heauenly father and therefore ofte times they spoile their spirituall mother Such as they be such is their rule not for the glory of God or the safetie of his church for they defie her they prophane her they pill and poll her but they rule for their owne glory their owne peace and safetie according to their owne humour as it is plainely described by the mouth of Daniell speaking vnto Balthasar in this manner O King the most high God hath bestowed dominion magnificence glorie and great honor vpon Nabuchodonozar thy father and in regard of that highnes which God gaue him all people kindreds Kinges and nations trembled before him and feared him greatly Whom he would he killed whom he would he did strike whome hee would he aduaunced and whom he would he threw down This is the tyrannical rule of the Kings of the nations concerning which our sauiour Christ hath said principes gentium dominantur eis c. This is the waie of flesh and bloud into the which that younger sonne euen the carnall man is alreadie entered but to the elder children begotten in the spirite borne of our true spirituall mother and nursed in the schoole of Christianitie and by her instructed out of the booke of life in the fayth feare and looue of God our spirituall father hath sayd Vos autem non sic The Kinges of the heathen and rulers of the earth they are called good maister and good grarious lord most highe most renowmed most mighty most glorious most excellent maiesty without exception of heauen and earth They thinke themselues to be Gods making the ende of their power and rule to bee the extolling of their owne honour and dignitie They regard not iustice that they should doe no iniurie nor the poore that they might bee called mercifull nor their brethren that they might seeme naturall nor their inferiours that they might appeare humble nor the goods the landes the peace the priuiledge the honour the glorie of God or man that there might appeare some sparke of Godly life in them But without regard of God of pietie or pittie they say to this man cast thy selfe headlong from yonder rocke before my face breake his legges pearce the other to the heart reache mee the heade of that braue knight let that Lord be pulled in peeces with wilde horses cast that Earle into the dungeon with the Lions destorie that nation burne those temples sley man woman and childe onelie preserue my kingdome my crowne my maiesty and let your praiers be made onely vnto me But christiā Princes must not do so Though the Lord hath giuen the highest honor to the King and put the scepter into his hand in which respect they are said to be gods sitting in the place of God pronouncing the sentence in his name and person yet let
rather put our whole trust and confidence in the Lord these be his wordes Some trust in chariots and some in horses but in the name of the Lord our God wee shall obtaine the victorie With this force your ancestors did ouercome their enemies both by sea and land most victoriously with this kind of fight they obtained many victories and glorious conquests But yet they neuer tooke councel once to touch holy thinges the goods of religious men that they might imploy theÌ„ on warlike affaires Read your histories of auncient time reuise your old monumeÌ„ts you shal neuer find that they sought any waies to strengthen themselues with the goods of the church Lastly propound vnto your selues the late example of Philip. Maria who wheÌ„ he had good successe in al his affairs al things fel out with him aswell as he would wish at length he gaue ouer himselfe vnto such madnes that al feare laid apart he challenged church goods vnto himselfe But marke howe duely he suffered worthy punishment for being wearied with continuall warres he not only lost a great part of his dominions his enemies besieging him eueÌ„ hard vnto his walles but also he suffered dangerous grieuous diseases in his bodie so that hee being blinde lead a most sorrowfull life a long time after but what became of his Empire and by what meanes his noble family is now cleane extinguished no succession left at all it may easily appeare to euery man the thing being yet so fresh in memorie To what ende say some haue you set downe so many examples of Gentils of Pagans of ChristiaÌ„s I haue briefly gathered al these together O most noble prince you most renowned Venetians for that goodwil and dutie which I owe vnto you to your commonwelth to the end that they which are addicted to this opinion of spoiling holie things might both by auncient examples and also by their ill successe he moued to take better couÌ„cel also that euery man may know right well that there was neuer anie not onely in our time but in the times of olde found which stretched out wicked handes vnto holie things who prospered any long time after and suffered not the present punishment therof the which I pray God to turn froÌ„ you your dominioÌ„ by which exaÌ„ples least I should be too long be ye afraid O most worthy Venetians if ye persist any longer in this your purpose feare and tremble least so many daungers hanging ouer your heades yee bee compelled to suffer greater greeuouser Thinke not that God wil leaue it vnpunished in you rather than in others The wrath of God proceedeth gently vnto reuenge but hee recompenseth the slownes of his wrath with the greeuousnes of his punishment Neuer was there any excellent ruler in the coÌ„mon wealth commended for dwelling too long in the selfe same opinion but as in sailing if you cannot attaine the hauen it is the point of art to yeeld to the course of the tempest But when you can attaine the hauen hauing turned saile it is a follie and meere madnes to followe that daungerous course in which ye were before so ought wee to doe in the gouernment of the commonwelth neither ought wee alwaies to followe the same councell and aduise but that which wee are sure bringeth honest and profitable good and happie successe to the commonwelth that is to be followed to be imbraced to bee retained most constantly But if it be discerned to bee hurtfull to the commonwealth all men knowe that it is follie and rashnes to followe that with daunger which we may easily leaue with safety glorie Nowe O worthie Venetians harken vnto mee a man most desirous of your prosperous estate take better councell for the safetie of your selues and your affaires retaine ye the name of Venece most famous thoroughout the whole world in more religious manner than ye do Remoue these diuers and tempestuous calamities which are ready to fall vpon you with more wholesome means that with such councel wisdomâ— ye may foresee what most belongeth to your own 〈◊〉 faires the commonwelth whose safety cannot stand without yours FINIS Iohn 19 Hesiod Daniel 2. Pindarus Dorne Psal. 115. Esai 62. Solon ExceptioÌ„ S. Ambros lib. 2. offic cap. 28. Sozomine S. Gregorie Hessiod Psalm 8. Act. 1. Math. 19. Reg. 4. Psalm 22. Psalm 2. S. Iohn 1. Luke 9. Simonides Apocalyps Aristotle Math. 12. Leuiticus Math. 6. Peter 1. 1. Corinth 1. Math. 25. Reg. 2. Bachilides Esaie 42. Ecclesi 35. S. Bernard Math 27. Heb 15. Common Lawe Iudges 17 Patres Leuilic 〈◊〉 Ioseph Math 6. Galaâ— 4. Ambrose Math 22. Consil. Grangren Consil. Rom. Math 18 Iohn 10. Consit Aurial Consil. Spalens Consil. Paris Consil. Magunt S. Ambros. S. August Reg. 2. S. Chrisost Paulus Diac. Iustinian Theodoricus Turoneus S. Beda Prosper S. Ierom. Caluin S. Barnard Bullinger P. Martir Celsus Act. 5. Euagrius Gabaones Alaricus Bullinger Acts 10. Math. 25. Hermes Gen. 3. S. Ierom. Hebr. 12. Ephes. 6. Ephes. 6. Ephes. 4. Math. 11. Apoc. 22. Math. 7. Luke 19. Virgill Sisera Iosua 7. Iudges 5. Psal 118. Psal 121. â—sdras 3. Iohn 1. Psal 23. Psal 21. Luke 10. Esdras 3. Celsus Tim 2. 1. Corin 2. Math 3. Psalm 48 Tullie Iohn 1. Act 2. Dionys. Areop Pet. 2. Math. 19 Hemes Aristotle Lex Nat. Rom. 8. Euaristus Tritemius Eusebius Rom. 8. Zachar 13 Cor. 2. Iacob 1. Gal. 5. Rom. 7. Aristot. Plato Rome 13. Corint 1. Psal 31. Esay 40. Hermes Daniel 5. Luke 22. Dan. 6. Augusti Paule Rome Psalm 2. Psalm 26. Matheteci Prouer. 21. Cor. 1. Psal. 1. Pet. Heb. 2. Iohn 19. S. Barnard Psal. 23. Apoc. 7. Deutro 6. Rom. 12. Psalm 115. Corinth 2. Psalm 106 Math 2. Vira Luke 2. Corinthâ— 1. Esay 9. Gen. 20. Prou. 8. Reg 3. Psal. 67. Cor. 1. Psal. 36. Gen. 26. Gen. 28. Gen. 28. Act. 4. Rom. 9. Luk. 1. Exod. 36. 2 Kings 6. 2. Kings 7. 3. Kings 5. Diemon Paralip 2. Cirus Seldan Plutarch Plato Esai 1. Amos 3. Amos 3. August Luke 23. Reg. 4. Psal 57. Darius Esdras 3. Artaxerxes Paralip 2. Paralip 1. Grecians AlexaÌ„der Ianus Tully T. Liuius T. Hostilius N. Pom. Albani Proserp Temp. Pleminius Maro Caesar. Luke 7. Constantine Eusebius Helina Euseb vit Constant. Math. 6. Math. 6. Act. 17. Iohn 19. Eusebius Deut. 16. Psalm 90. Psal. 103. Gen. 17. Gen 1. 7. Eusebius Gua L. red paral 2. Exod 3. Iohn 19. Godfrie Bullin Mic Ritius Adricom Virgilius Iudge 4. psal 114. Ludouic Brunus M. Ritius L. Brunus Marh 9. Aristot. Elizab. Regina Gen. 27. Túe rose of EnglaÌ„d Psal. 36. Toby 13. Math. 3. Psal. 25. Psal. 126. S. Bernard Iob. 10. Gen. 2. Per. 2. Psalm 112 Psalm 18. Sapien. 15. Exod. 20. Reg. 4 10. Celsus of Vetona Exod. 20. Honorius Solitarius Reg. 4. Athanasius Ely Exod. 4. Reg. 1. Exod 20. S. Pet 2. Reg 1. Nabuchodonoser Ierem. 39. Daniel 4. Daniel 4. Daniel 5. Regum 3. Reg. 4. Iesabel Reg. 4. Math. 46. Actes 20. Reg. 3. Reg. 1. Gen. 3. Psal. 48. Heb. 13. Math. 10. Gen. 40. Terence Tullie Psalm 40. Math. 7. Mark 10. Regum 4. Psal. 120. Aiax Acts 12. Phil. 2 Luke 22. Acts. 2. Iohn 1. Iohn 18. Ebion Cherinthus Euseb. 3. Math. 27. Const. M. Sozom. â— Rom. 6. Acts 7. Euseb. 2 Iosep. Bel. Iu. Daniel 9. Cels. SeioÌ„ Acts 5. Arrius Nestorius Euagrius hist. 1. Maximinius Euseb. 9. Iulian. Sozom. 6. Ruffing 1. Platina Aristot. Psal. 67. Prouer. 20 S. Angust Plautus Num. 6. Iosua 6. S. August â—pist 154. S. Greg. S. August Math. 21. S. Iames Platina S. Peter Euseb. 2. S. Paul S. Iohn Euseb. 3. Hier. lin Galat. Acts 13. Luke 4. A drico Dares Phâ—y Q. Curtius Eccles. 16. Ezec 33. Luke 13. Romulus Numa Pompil â— Antonius Herodian Kings 4. S. Pet. S. Iohn Wil. Râ—f Rom. â— Ouid. Prouerb 8. Math. 23. Pal. 129. Corinth 1. Psal. 120. Deut. 33. S. Iohn 4. Act. 4. Oza Reg. 2. Reg. 4. Apoc. 22. Iud. 6. Math. 24. S. Ierome Elias Daniel Liberati Leouitius Plato Tritemius Septuaginta Beda Hebraei Isodorus Gen. 1. Iul. Câ—sar Gen. 6. Troy Tit. Liuâ— Iosephus Rom. 1. Lonicerus P. Iouius An. Dom. 1573. I. Dee T. Digges Cassiopeia Aratus Gâ—ariau Mercator Enoch Esai 64. Math. 24. Gen. 7. Gen. 19. Pet. 2. Ioel. 2. Esai 13. Exod. 14. Sapien. 3. Sapien 6. Iames 5. Math. 25. Iulius Caesar. Religio Aegyptiorum Indians Aethiopians Cambises Hercules Dionysius Ioseph the patrâ—arch The Romane Priests Augustiue Q. Fuluius Flaccus XenophoÌ„ Agesilaus Mithridates Antiochus Heliodorus Cn. Pompeius M. Crassus Themistocles Philippus Maria.