All these four Se••s of Philosophers then (who in their time ba•e the credit of learning) made (as we see) profession of one God,1 when they came to speak as they thought. And yet if we will ascend up higher to the days before these sects began, that is, to Pythagoras, and Archytas, Tarentinus, and before them again to Mercurius, Trismegistus that was ⟨image 19⟩the first Parent of Philosophy to the Egyptians we shall find them so plain and resolute herein, as none can be more. It is true that the Heathen did honour such men as were famous either for their valiant acts, their singular invention in matters, their good turns to others, or their own rare gifts and qualities above others) with their titled gods, but yet they believed not that those men were gods: yea, they knew them to be no other than mortal men, which thing Trismegistus showeth, when he sayth,2 Deos non natura ratione, sed honor is causa nominamus: We name them Gods not in respect of their natures, but for honours sake. That is, we call them gods not for that we think them to be so, but because under that title, we would honour some famous acts, or rare parts and qualities which were in them.3 Cicero likewise testifieth the same in these words: The life of man (saith he) and common custom have now received to lift up to heaven by fame and good will, such men as for their good turns are accounted excellent. And hereof it cometh that Hercules, 4Castor, and Pollux, Aesculapius, and Liber, (which were but men) are not reckoned for gods. Persons likewise Zeno's scholar testifieth the same: And therefore did the Grecians truly think, who (as Herodotus reporteth) thought that their gods (whom they so called) were no other at first than mortal men, and so is the common opinion of all. And when men and women that were famous, excellent, and surpassing others dyed, because the memory of them should not dye with them, but remain as presidents to follow, or as persons to be admired at, those that were living could not be content to honour them with the title of gods and goddesses,5 but also would ⟨image 19⟩needs have their pictures or Images drawn, and s•t up some where for posterity • behold:
All these foure Se••s of Philosophers then (who in their time ba•e the credit of learning) made (as we sée) profession of one God,1 when they came to speake as they thought. And yet if wée will ascend vp higher to the daies before these sects began, that is, to Pythagoras, and Archytas, Tarentinus, and before them againe to Mercurius, Trismegistus that was ⟨image 19⟩the first Parent of Philosophy to the Aegyptians wée shall finde them so plaine and resolute herein, as none can bée more. It is true that the Heathen did honour such men as were famous either for their valiant actes, their singuler inuention in matters, their good turnes to others, or their owne rare gifts and quallities aboue others) with their titled gods, but yet they beléeued not that those men were gods: yea, they knewe them to bée no other than mortall men, which thing Trismegistus sheweth, when hée sayth,2 Deos non natura ratione, sed honor is causa nominamus: Wee name them Gods not in respect of their natures, but for honours sake. That is, wée call them gods not for that we thinke them to be so, but because vnder that title, we would honour some famous acts, or rare parts and quallities which were in them.3 Cicero likewise testifieth the same in these words: The life of man (sayth hée) and common custome haue now receaued to lift vp to heauen by fame and good will, such men as for their good turnes are accounted excellent. And hereof it commeth that Hercules, 4Castor, and Pollux, Aesculapius, and Liber, (which were but men) are not reckoned for gods. Persons likewise Zenoes scholler testifieth the same: And therefore did the Gretians truly thinke, who (as Herodotis reporteth) thought that their gods (whom they so called) were no other at first than mortall men, and so is the common opinion of all. And when men and women that were famous, excellent, and surpassing others dyed, because the memory of them should not dye with them, but remaine as presidents to follow, or as persons to be admired at, those that were liuing coulde not bée content to honour them with the title of gods and goddesses,5 but also woulde ⟨image 19⟩
- 1Vide apud Plutarch. De placit Philos. Trismeg. paeman. in• Ascl. &•
- 2Trisme. in paeman. ca. 2.3.4.5. &c in Asclep. ca. 2.6. &c.
- 3Cicero his opinion concerning the gods of the Paynims.Cicero his opinion concerning the gods of the Painyms.
- 4Perseus his opinion. Herod li. 1Perseus his opiniō. Herod li. 1
- 5The beginning of Idolatry.
