of his second proposition That Saints are not immediate Intercessors for vs with God he proues by places of Scripture so pregnant that some of them directly disprooue all mediate or secondary Intercessors or Mediators as Coloss 1. It pleased God that in him should all fulnesse dwell If all fulnesse the fulnesse of mediation or intercession and absolute fulnesse excludes all consort As there is but one God so there is but one Mediator betweene God and man no secondary God no secondary Mediator 1. Ioh. 2. He is the propitiation for our sinnes the absolute fulnesse of propitiation And Ioh. 10. he enstileth himselfe the Doore and Way such a doore and such a way as no man may come vnto the Father but by Him This restriction in our Divinitie makes him the onely doore and the onely way not so in theirs For wee must passe through other doores that we may come to this onely immediate doore that is he is the onely doore whereby the Saints are admitted into Gods presence but Saints are necessary doores for our admission vnto him Opus est Mediatore ad mediatorem Were this Divinitie which they borrow from S. Bernard true they much wrong Aristotle and Priscian in calling him Immediatus Intercessor aut Mediator and are bound to right them by this or the like alteration of his title He is vnicus vltimus aut finalis Mediator He is the onely finall or last Mediator For a Mediator is not of one whence to be an immediate Mediator essentially includes an immediate reference to two parties Christ is no Mediator but betweene God and Man and betweene them he is no immediate Mediator vnlesse men haue as immediate accesse to him as he hath to God the Father As God he best knowes the nature and qualitie of every offence against the Deitie vnto what sentence every offender is by justice liable how far capable of mercy as man he knowes the infirmities of men not by hearesay or information but by experience and is readie to sollicite their absolution from that doome whose bitternesse is best knowne vnto him not at others request or instigation but out of that exact sympathie which he had with all that truely mourned or felt the heavinesse of their burden Whiles he was onely the sonne of God the execution of deserved vengeance was deferred by his intercession Nor did he assume our nature and substance that his person might be more favourable or that his accesse to God the Father might be more free and immediate but that wee might approach vnto him with greater boldnesse and firmer assurance of immediate audience than before we could He exposed our flesh made his owne to greater sorrowes and indignities than any man in this life can haue experience of to the end he might be a more compassionate Intercessor for vs to his Father than any man or Angell can be vnto him We need the consort of their sighes and groanes which are oppressed with the same burden of mortalitie here on earth that our ioynt prayers may pierce the heavens but these once presented to his eares neede no sollicitors to beate them into his heart Surely if the intercession of Saints had beene needfull at any time most needfull it was before Christs incarnation or passion when by the Romanists confession it was not in vse The sonne of God was sole Mediator then 4. As the impietie of their practises doth grieue my spirit so the dissonancy of their doctrine doth as it were grate and torture my vnderstanding while I contemplate their Apologies Sometimes they beare vs in hand that God is a great King whose presence poore wretched sinners may not approach without meanes first made to his domestique servants The conceipt it selfe is grossely Heathenish and comes to be so censured in the next Discourse Now seeing they pretend the fashion of preferring petitions to earthly Princes to warrant the forme of their supplications to the Lord of heaven and earth let vs see how well the patterne doth fit their practise Admitting the imitation were lawfull how could it iustifie their going to God immediately with these or the like petitions Lord I beseech thee heare the intercession of this or that Saint for me through Iesus Christ our Lord. What fitter interrogatories can I propose vnto these sacrilegious supplicants then Malachy hath vnto the like delinquents in his time If I be your Lord and King as you enstyle me where is my feare where is my honour saith the Lord of Hoastes to you Priests that despise my name and yet being chalenged of disloyaltie they scornefully demand Wherein haue Wee despised thy name Yee bring polluted offrings into my Sanctuary and yet yee say wherein haue wee polluted thy Sanctuary If yee offer such blind devotions as these is it not evill Offer them now to thy Governour to thy Prince or Soveraigne Will he be pleased with thee or accept thy person saith the Lord of Hoastes He would either be thought to mock the King and come within iust censure of disloyaltie or els be mocked out of his skin by Courtiers that durst exhibite a petition in this forme vnto his Maiestie Vouchsafe I beseech you to pardon my offences against your Highnes and admit me into good place at the intercession of your Chauncellor Treasurer Chamberlaine or Controller in honor of this his birth-day for the Princes sake your sonne my good Lord and Master yet if we change onely the persons names this petition which could become none but the Princes foole to vtter differs no more from the forme of Popish prayers vpon Saints dayes then the words of Matrimony vttered by Iohn and Mary doe from themselues whilest vttered by Nicolas and Margaret The former respectlesse absurditie would be much aggravated if the Courtiers birthday whom the petitioner would haue graced with the grant of his petition should fall vpon the Kings Coronation day or when the Prince were married Of no lesse solemnitie with the Romanist is the feast of the Crosses invention it is Christs coronation or espousals and yet withall the birth-day of two or three obscure Saints whom they request God to glorifie with their owne deliverance from all perills and dangers that can betide them through Christ their Lord. This last clause must come in at the end of every prayer to no more vse than the mention of a certaine summe of mony doth in feoffements or deedes of trust onely pro formâ Praesta quoesumus omnipotens deus vt qui sanctorum tuorum Alexandri Eventij Theodoli atque 〈◊〉 â—nalis natalitia colimus a cunctis mâ—lis imminentibus eorum intercessionibus liberemur per Dominum c. Grant we beseech thee Almightie God that wee which adore the natiuitie of the Saints of Alexander Event Theod. and Iuuenal may by their intercession be delivered from all evills that hang over vs through Iesus Christ our Lord. To be delivered from evils at or by the intercession of such Saints is
vpon that levell whence the right aspect of heaven and heavenly powers is taken But lest having this libertie of trying all they should come to fasten on that which is best His pollicie is to cast them so farre one wrong way or other in youth that either they shall haue no thought or inclination to retire in mature age or no strength left when they grow old to recover the miscarriages of fresh and liuely motions To sway themselues that way which nature first enclined them or grace doth call them is not easie to be attempted almost impossible to be effected by men that haue beene long fettered in some linke of sociall lust or other filthinesse by men whose mindes haue beene perpetually enwrapt in the curiosities of their proud imaginations Those are the two speciall snares whereby Gods enemy detaines stirring spirits in the dregs of contradicting Atheisme But the men of whom we now speake such as haue wedded their soules to the earth count toyling and moyling in gainefull businesses greatest pleasures are as the tempter knowes of a cleane contrary constitution apt they are not to moue many wayes either vpward or downeward but onely to waggle to and fro within a narrow compasse without whose lists should he tempt them to outray much in any notorious dissolutenesse outragious villany or open blasphemy the vncouthnesse of their distemper procured by these vnnaturall motions might happily admonish them in good time to seeke a medicine The onely meanes he hath herein to prevent them is continually to feede this their deadly disease so kindly and gently as it shall never bewray any danger vntill they be past all possibilitie of recovery They goe to Hell as in a lethargie or deepe slumber Much what to this purpose it is in other parts of these comments observed that the equable morall temper which never alters much from it selfe is most obnoxious to finall miscarriage because seldome so fiercely assaulted by the enemy as to occasion any extraordinary terror of conscience And it is the lesse assaulted because it seldome or lightly rebels against him Now men never much affrighted with the danger wherein all by nature stand nor enflamed with loue of a better Country than they enioy cannot addresse themselues to any resolute or speedy departure out of the territories of civill moralities within which if Satan hold vs he makes full reckoning of vs as of his civill or naturall subiects and this as S. Gregorie obserues is the reason why many are not molested by him CHAPTER VI. Of Disputatiue Atheisme deniall of the God-head or divine providence with the severall curiosities which occasion it 1. FOrraigne supportance is seldome reiected by deserved fame and men of no deserts alwayes seeke to vnderprop their ruinous reputation or groundlesse prayse some by the place which they hold or by the societie wherein they liue others by their auncestors birth or education many by the subiect of their thoughts or worthinesse of matters which they vnworthily handle To professe noble sciences or at the most to haue taken degree in any is ground enough for some men to raise themselues farre aboue such as but yesterday were their full equalls or to stand vpon tearmes of comparison with the best And few there be of their owne Coate that would not willingly yeeld to them what thus they challenge as their due would they shew themselues either able or willing to repay that credit and estimation to the common profession which like bankrouts or decayed Marchants they are enforced either to borrow or beg from it as from the publicke stocke For all of vs are glad to see our owne profession grac't or exalted the rather because we hold it not safe to haue our heights measured onely by our personall stature vnlesse withall we take in the advantage of the ground whereon we stand 2. A second maine stem of habituated Atheisme arose as was lately intimated from this partiall desire in professors to establish the soveraigntie of those arts or faculties wherein they were best seene or most delighted And the best meanes for advancing or establishing their soveraigntie was to extend the limits of their wonted authoritie by reducing all or most effects to their principles as great Lawyers striue to bring most causes to those Courts wherin their practise or authoritie is greatest Another principall veine serving to feed the disease whereto this partiall and intemperate appetite of curious artists ministred first matter wee may if we mistake not fitly deriue from a generall aptitude of the humane soule to take impression from those obiects with which it is most familiar and to iudge of others by their correspondency with these Hence as sollicitors seeking after meanes conducible to any end vsually interceps our desires or intentions of the end it selfe for whose sake onely the meanes in reason were to be sought so doth the curious speculation of creatures visible divert the minds of many from the invisible creator vnto whom the fight of these by nature not misleveled by inordinate or vnwildy appetites would direct all And our generall facility to beleeue with speed what we much affect or strongly desire brings forth peculiar pronesses in the professors of severall arts to frame vniversall rules whether negatiue or affirmatiue from broken and imperfect inductions Now the power and wisedome of God being especially manifested in the workes of creation in the disposition of things created and in matters manageable by humane wit or consultation Satan by his sophisticall skill to worke vpon the pride of mans hart hath erected three maine pillars of Atheisme or irreligion as so many counter sorts to oppugne our beliefe or acknowledgement of the divine providence in the three subiects mentioned Many naturall Philosophers out of a partiall desire to magnifie their owne facultie observing none brought forth without a mother nothing generated without pre-existent seede or matter forth with concludes the course of things naturall which we daily see to haue beene the same from everlasting that generation had no beginning that corruption can haue no ending The imperfection of this induction and the over-reaching inference which some in this kind haue fram'd from a Maxime most true in a sense most impertinent Ex nihilo nihil fit falls in our way againe in the Article of creation The Astronomer likewise finding the influence of starres by experience to haue great force in this inferior world seekes to extend their dominion ouer humane actions or consultations as if all matters of state or private life were by their conventicles or coniunctions authentickly predetermin'd without possibilitie of repeale And thus as the Moone eclipseth the Sunne or lower Planets sometimes hide the higher so haue the Sunne the Moone and Hoast of heaven excluded his sight from approaching vnto the Father of lights Or if through them he can discerne the truth of his existence or see some glimpses of his generall attributes yet the eyes of his minde are so
in his wonted vncleanenesse This relation of Calvines serveth as a testimony to confirme the truth of Tertullians observation which serues as a Document or sure experiment of our last assertion Vultis ex operibus ipsius tot ac talibus quibus continemur quibus sustinemur quibus oblectamur etiam quibus exterremur vultis ex anim◠ipsius testimonio comprobemus Qua licet carcere corporis pressa licet institutionibus prauis circumscripta licet libidinibus et cōcupiscentijs euigorata licet falsis Dijs exancillata cum tamen resipiscit vt ex crapula vt ex somno vt ex aliqua valetudine sanitatem suam patitur Deum nominat hoc solo quia proprie verus hic vnus Deus bonus magnus Et quod Deus dederit omnium vox est Iudicem quoque contestatur illum Deus videt deo commendo Deus mihi reddet O testimonium animae naturaliter Christianae Denique pronuncians haec non ad capitolium sed ad coelum respicit Novit enim sedem Dei vivi ab illo inde descendit Shall I proue vnto you there is but one God from his manifold workes by which we are preserued and sustained with which we are refreshed yea by which we are astonished or shall I proue the same truth by the testimony of the Soule it selfe which though it be kept vnder by the prison of the body though surrounded by naughtie and dissolute education though infeebled by lust and evill concupiscence though enslaued to false Gods yet when shee returnes vnto her selfe out of distempers surfet sleepe or other infirmitie and enioyes some gleames of health shee calls on God without addition of other titles because this God which shee calls vpon is truely one truely good and truely great What God shall award is a speech rise in every mans mouth vnto this God the Soule appeales as vnto her Iudge God he sees to God I commend my cause Let God determine of me or for me A worthy testimony that the Soule is naturally Christian Finally the Soule whiles shee acts these or the like parts looketh not to the Capitoll the imagined seate of such Gods as the Romans worshipped but vp to Heaven as knowing the seate of the living God from whom and whence shee is descended Many other authorities which might here be avouched to the same purpose do sufficiently argue that the multiplicitie of Gods was a conceipt or imagination seated or hatched onely in the braine that even the very Heathens themselues which worshipped many Gods and would haue maintained their profession of such service in opposition to their adversaries vnto death being throughly pinched with calamitie or occasioned to looke seriously into their owne hearts did vsually tender their supplications vnto the Deitie or divine power it selfe which filleth all places with his presence whose tribunall is in heaven Seeing anguish of soule contrition of spirit or generally affliction cause naturall notions of God and goodnesse formerly imprisoned in the earthly or fleshly part of this old man to shoote forth and present themselues to our apprehensions in case no calamitie or affliction doe befall vs we are voluntarily to consort with others whom God hath touched with his heavie hand or as Salomon adviseth vs to visite the house of mourning more then the house of mirth Or in case the Lord vouchsafe not to send these his seuerer visitors either to vs or to our neighbours yet he alwayes giues vs libertie to inuite another guest in afflictions roome which expects no costly or curious entertainement fasting I meane now to fast according to the prescript of Gods law is to afflict our soules CHAPTER IX In what respects supernaturall grace or faith infused is necessarie to the right beliefe of these truths which may in part be certainely knowne by diligent search of naturall reason 1. BVt if to nature not blinded by vaine curiosity nor polluted with the dregs of lust if to men free from passion or chastised by the hand of God the apprehension of the Deitie be cleare and evident the habit of supernaturall assent vnto the first Article of this Creed may seeme either altogether superfluous or not very necessary Vnto this difficulty proposed in termes more generall whether faith may be of obiects otherwise evident and exactly knowne some schoole-men acutely thus reply He that by reasons demonstratiue knowes this or other like truths beleeved that there is one God and no more which hath created the world may notwithstanding the evidence of motiues necessitating his will to this assent either doubt or deeme it a truth very obscure and vnevident whether God ever revealed thus much otherwise than by the common light of Nature or helpes of Art Cōsequently to their divinity they might reduce the resolution of the difficultie proposed to fewer termes and more constant thus the habit of faith or supernaturall assent is not necessary to ascertaine vs that the matters beleeved by vs are in themselues true seeing this much as is supposed may be prooved by reasons more evident than faith which is alwayes of obiects vnevident at least wise as apprehended by vs but to assure vs that their truth was testified or avouched by God whose testimony cannot be knowne but by his expresse word written or spoken 2. But if our former assertion that our knowledge of any obiect cannot be more certaine then it is evident be orthodoxall he that could demonstrate any Article of beliefe should be more beholding to the evidence of Art or demonstration than to the supernaturall habit of vnevident faith Wherefore with better consonancy to former discussions and if we be not in both mistaken vnto the truth we may thus resolue the doubt proposed The necessary existence of a God-head or supreame cause with the possibilitie of other things beleeved may be indefinitely knowne by light of Nature or demonstration but so much of these or any Article in this Creede contain'd as every Christian must beleeue or which is all one the exact forme of any one Articles entire truth can never be knowne by Art or Nature but onely by Gods word revealed or the internall testimony of his spirit refashioning his decayed image in mens hearts according to the patterne wherein they were first created That the resurrection though this truth to corrupt nature seemes most difficult is not impossible yea that it is impossible there should not be a resurrection or iudgement after death may be demonstrated but that the wicked shall rise to torments the righteous to ioy glory everlasting is a streame of life which naturally springs not within the circuit of the heavens it must be infused from aboue 3. The naturall man left to himselfe or vsing meere spectacles of art yea though admitted to the glasse of Gods word will alwayes in one point or other conceiue amisse of the Deitie and transforme the incorruptible nature into the similitude of corruption Yet further admitting the naturall man
slaine in such a stile as were enough to cast a musing Reader into a waking dreame or imagination that the walls the houses the very soile whereon shee trod had beene animated with some peculiar Genius capable of friendship and foehood Horruit Argia dextrasque ad moenia tendens Vrbs optata prius nunc tecta hostilia Thebe Si tamen illoesas reddis mihi coniugis vmbras Nunc quoque dulce solum With griefe o'regrowne to Theban-walls her suppliant hands shee bends Oh Cittie late too dearly lou'd since loue in sorrow ends Now hostile Thebes yet so thou willest my Consorts Corps restore Still shalt thou be a Soile to me as deare as heretofore These or the like speeches of heathen Poets if by Christians they may not be vttered without reproofe Lactantius his censure of Tullie for his too lavish Rhetoricall Prosopopeia made vnto Philosophie shall saue me a labour O Philosophie the guide of life the searcher out of vertue the banisher of vice without thee not onely wee thy followers should be no bodies but even the life of mankinde could be nothing worth for thou hast beene the Foundresse of Lawes the Mistresse of manners and discipline As if forsooth saith this Author Philosophie it selfe could take any notice of his words or as if He rather were not to be praised which did bestow her He might with as good reason haue rendered the like Rhetoricall thanks to his meate and drinke for without these the life of man cannot consist howbeit these are things without sense Benefits they are but they can be no Benefactors As they are the nourishment of the bodie so is wisedome or true Philosophie of the soule 3. That the seminaries of Poetrie should be the chiefe nurses of Idolatry argues how apt the one is to bring forth the other or rather how both lay like twinnes in the wombe of the same vnpurified affection vsually begotten by one spirit Woods and fountaines as every Schoole-boy knoweth were held chiefe mansions of the Muses to whose Courts the Poets resorted to doe their homage invoking their aide as the goddesses whom they most renowned hereto allured by the opportunitie of the place The pleasant spectacle and sweete resounds which woods and shadie fountaines afford will sublimate illiterate spirits and tune or temper mindes otherwise scarce apt for any to retired contemplations They are to every noise as an organized bodie to the soule or spirit which moues it Gentle blasts diffused through them doe so well symbolize with the internall agitations of our mindes and spirits that when wee heare them we seeme desirous to vnderstand their language and learne some good lesson from them And albeit they vtter not expresly what we conceiue yet to attentiue composed thoughts they inspire a secret seede or fertilitie of invention especially sacred 4. But is or was the notion of the Deitie naturally more fresh and liuely in these seminaries of heathenish Poetry than in other places Yes every vnusuall place or spectacle whether remarkeably beautifull or gastly imprints a touch or apprehension of some latent invisible power as President of what we see Seneca's observation to this purpose will open vnto vs one maine head or source of heathenish Idolatrie which well cleansed might adde fertilitie to Christian devotion In vnoquoque virorum bonorum quis deus incertum est habitat deus To proue this conclusion that God is neare vs even within vs thus he leads vs. If thou light on a groue thicke set with trees of such vnusuall antiquitie and height as that they take away the sight of Heaven by the thicknesse of their branches ouer spreading one another the height of the wood the solitarinesse of the place and the vncouthnesse of the close and continued shade in the open aire doe ioyntly represent a kinde of Heaven on earth and exhibit a proofe vnto thee of some divine power present Or if thou chance to see a denne whose spatious concauitie hath not beene wrought by the hand-labour of men but by causes naturall which haue so deepely eaten out and consumed the stones that they haue left a hanging mountain to ouer spread it like a Canopie the sight likewise will affect the minde with some touch or apprehension of Religion We adore the heads of great Rivers c. Vide Parag. 8. 9. of this Chapter 5. And because superstition can hardly sprout but from the degenerate and corrupt seeds of devotion wicked spirits did haunt these places most which they perceived fittest for devout affections As sight of such groues and fountaines as Seneca describes would nourish affection so the affection naturally desirous to enlarge it selfe would with the helpe of these Spirits sleights and instigations incite the superstitious to make their groues more retired and sightly Thus like cunning anglers they first baite the places and then fish them and their appearance being most vsuall when mens mindes were thus tuned to devotion the eye would easily seduce the heart to fasten his affections to the place wherein they appeared as more sacred than any other And to the spirits thus appearing as to the sole Lords and owners of the delightfull soile and chiefe Patrons of these bewitching rites and customes they thought their best devotions were not too good 6. Throughout the story of the Iudges and Kinges of Israel we may obserue how groues were as the banquetting houses of false gods the trappes and ginnes of sacrilegious superstition For this cause in all suppressions of Idolatrie the commission runnes joyntly for cutting downe groues and demolishing Altars So God Deuteronomie the 5. after commandement given to destroy the Amorites addeth this iniunction withall Ye shall overthrow their Altars and breake downe their pillars and ye shall cut downe their groues and burne their graven Images with fire And vnto Gideon the first in my remembrance to whom this warrant was in particular directed Throw downe the Altar of Baal that thy Father hath made and cut downe the groue that is by it Iudg. 6. v. 25. And Ezekiah whiles he remoued the high places and brake the Idolls cut downe the groues 2. King 18. v. 4. The like did Iosias after him 2. King 23. v. 14. How availeable either this destruction of groues was to the extirpation or the cherishing of them to the growth and increase of Idolatrie the good successe of â—agello his like religious policie in winning the Lithuâ—nians his stifly Idolatrous and strangely superstitious Country men vnto Christian Religion may enforme vs. I relate the Story at large as I finde it because it conteines fresh and liuely experiments as well of this present as of diverse other observations in this Treatise And no man will easily distrust auncient reports when he sees them parallele by moderne and neighbour examples The common sort saith mine Author speaking of the Lithuanian about two hundred yeares agoe was very stiffe and would hardly indure to be intreated to relinquish their
Vide Annotationem ex Seneca parag 4. huius capitis a Adeò autem natura hunc amnem suprà reliquos omnes extulit vt eo impore increscat quo maximè vlta feruoribus terra aquam desiderat expletura annuam ficim cùm in ea parte quâ Aegyptus in Aethiopiam vergit nullis aut raris imbribus adversus sicâ—itatem adiu veâ—â—â—r Cuius incrementi foecundissimi ratio solid uinitati accepta ferendâ— est frustrae emâ— alias quisquam rationes scrutabitur Et fortè hoc pramio à mundi origine Deus Aegyptum remunerari voluit prasciens fore vt Christus sâ—curus in ea lateret Herodem cruentum evaderet Foâ—cat lib. 2. pag. 229. b Gymnoâ—ot hista Nilum venerantur magno culâ—u ipsumque aquam tâ—rramque simulesse praedicant Ibid pag 230. c Why the Aegyptians neglecting heaven did overesteem the River Nilus See Section 1. chap 4. par 4. of this Booke * Vide Plin in â—anegyâ— a Non est omâ—â—teÌ„ dainea re et Gallâ—arum admiratiâ— Nihil habent Dâ—uidae â—a suâ—s appellant magoâ— visâ—o arbore in qua â—â—guaÌ„tâ—r simodo sit robâ—â— â—acratius Iam per se roborum eliguÌ„t lucos nec vlla sacra sine ea fronâ—e conficâ—unt vt inde appellatâ— quoque interpretatione Graeâ—apossint Drâ—â—da videâ—i Enimaerâ— quicquid adnascatur illis è coelo missum putant signumque esse electae ab ipso Deo arboris Esta temâ—d raruÌ„ adâ—â—du inuentu et repertuÌ„ magna religione petitur et ante omma sexta Luna qua princitia mensiuÌ„ annoruÌ„que his facit et saeculi post tricesimuÌ„ annuÌ„ quia iaÌ„ vâ—â—uÌ„ abundè habeat necsit 〈◊〉 Omnia sananteÌ„ appellaÌ„tes suo vocabulo sacrificijs epulisqueâ—â—è sub arbore prepaâ—atis duo admo â—eÌ„t caÌ„didi coloris taurâ—s quoruÌ„ cornua tuÌ„c primuÌ„ vinâ—â—atur Sâ—câ—edos caÌ„dida veste cultus arboreÌ„ scaÌ„dit falce aurea demetit CaÌ„dido id excipitur sago 〈…〉 pâ—ecantes â—t suuÌ„ denuÌ„ Deus prosperuÌ„ faciat his quibus dederit Facâ—nditateÌ„ eâ— poâ—â—darâ—â—â—â—uÌ„que animali sâ—e 〈◊〉 arbitraÌ„tur coÌ„traque venena omnia esse remedio Tantagentium â—â—rebus frâ—â—â—lis pâ—eâ—umque religio est Plin nat hist l 16. p. 409. Ovid. * Horace * Augilae ipsi Africa populi nullos Deos putaruÌ„t prater defunctoruÌ„ manes à quibus responsa petere solebant sepulchris incubantes vt Mela abijque prodiderunt Gyraldus histor Deorum Syritagma 1. pag. 6. * Aristotl 1. Ethicorum * Vigesimo post quam domâ— disceâ—serat die SestoÌ„ peruenit â—ide in Eleunta profectus Protesilao super ipsius tumulum sacrificat quod Proteâ—â—â—â— câ—â—ditur Graeco 〈◊〉 quis â—â—◠〈◊〉 ad 〈◊〉 militaruns primus in Afiâ—â—â—â—edem intulisse Sacrâ—ficij verò scopus hic erat vt felicior ipsi quam Pretesilao dâ—scâ—nsus in Asâ—am esset Arrianus de expedit Alex lib. 1. pag. 12. * Arrian l. 4 pag. 85. * Vide Platarchâ—â— * Then King Herod heard of him for his name was spread abroad and said Iohn Baptist is risen againe from the dead and therefore great workes are wrought by him Mark 6. vers 14. Vide Matth. 14. vers 1 2. a Platâ—ipse ad senectâ—ten se diligentia per tulit Erat quidem corpus validuÌ„ ac forte spiritus et illi nomen latitudo pectoris feceâ—at sed nauigationes at pericula multum detiaxerunt viribus parsimonia tameÌ„ et eorum quae auiditateÌ„ euocant modus et diligens sui tutela perduxit illuÌ„ ad senectutem multis probibentibus caufis Nam hoc scis puto platoni diligentia sua beneficio coÌ„tigisse quod natalâ— suo decessit annum vnum atque octogesimum impleuit sine vlla deductione Ideo Magi quiforte Athenis erant immolauerunt defancto amphoris fuisse sortis quan humanae rati quia consummasset perfectissimuÌ„ numerum quem nouem nouies multiplicata componunt Seneca Epistola 58. b Hinc etiam Romulus quem quidem eundem esse Quirinum putant quorum remanerent animi atque aternitatefruerentur dij rite sunt hab ti cum et optimi eflent et aterni Cicero lib. 2. de natura Dâ—orum c Aâ—us enim tuus ó Ascâ—epi medicinae primus inuenter cui templum consecratum est in monte Libya circa Litius Crocodilorum in quo eius iacet mundanus hâ—rno idest corpus reliquus enim vel potius totus si est homo totus in sensu vitae meliorremeauit in coeluÌ„ omnia etiam nunc hominâ—bus adiumeÌ„ta prastan infiâ—mas numine nunc suo qua antè so ebat medician aâ—teprabere Ecce dixit mortuum colipro Deo in eo loco vbi habebat sepulchruÌ„ failu ac fallens dicendo quod remeauit in coeluÌ„ omnia etiam nunc hominibus adiumenta prasians infiâ—mis Aug de Civit Deiad Marcelimuâ—â— l 7. c 26 Terrenis euim dijs atque munlanis facile est trasci vt â—ote qui sunt ab hominâ—bus ex vtraque natura facti atque couipositi Ex vtraque natura dicit ex anima et corpore vt pro anima sit damon prâ—corpure simulachrum Vnde contigit mouâ—t ab Aegyptus hac sancta animalia nuncupari câ—lique per singular ciuitates eorum animas qui eas consecrauere viuemes ita vt corumlegibus incolintur et coruÌ„ nominibus nuncupentur Augustinus ibidem * In his CoÌ„mentaries vpon the forecited place of S. Augustine Litera q. * Levit 19.28 * Cum Mamerâ—â—â— freti aâ—â—â—lae ad sesâ—â—â—â— dorum des ques Rhegâ—â—â—â—oleâ—â—â—â—tu agitabâ—nt â—ueâ—os triginta qumque cuÌ„que his Châ—â— magistâ—um tib â—â—xem 〈◊〉 naues acta ad vnum onmes periere Mame â—tiui istuÌ„ puâ— orum in te â—â—um luxcâ—e câ—m ali 〈…〉 〈◊〉 Vetu inscriptiodâ—n messe Mamertinorum indurat fieti accolarum Interiecto dein tempâ—â—e Hippias qui inter Graecos sapientiae laude claruit elegis titulos earum statuarum fecit Paâ—â—san lib 5. pag 337. If not the fathers certainly the mothers of these children would solaâ—e themselues with such â—jaculations whilest they beheld their statues as Andromache did O mea sola mihi super Astyanactis Im go sicculâ—s sic ille manus sic ora ferebat nâ—ne a â—ualitecium pubesceret auâ— Virgil Aeneid 3 Marc. Tullius qui non tantum perfectus Orator sed etiam Philâ—sâ—phâ— fuit siquidem solus extitit Platonis imitator in eo libro quo se ipse de morte silia consolatus câ— non dubitauit dicere Deos qui publicè colerentur homines fuisse Qâ—â—d pius testimonium co debet grauissinum iudicari quod et augurale habet sacerdotium et eâ—â—dem se colere venerarique testatur Itaque intra paucos versiculos duas res nobis dedit Nam dum Imaginem filiae eodem se mâ—do consecraturum esse profiteretur quo illi à veteribus sunt consecrati et illoâ— mortuos esse docuit et origmem vanae superstitionis ostendit Cum vero