deftroy Mans, Nobility: For certainly, Man is of Kinne to the Beasts, by his Body; And if, he be not of Kinne to God, by his Spirit, he is a Bafe and Ignoble Creature. It deftroies likewife Magnanimity, and the Raising of Humane Nature: For take an Example of a Dog; And mark what a Generofity, and Courage he will put on, when he findes himfelfe maintained, by a Man; who to him is in ftead of a God, or Melior Naturaa which courage is manifeftly fuch, as that Creature, without that Confidence, of a better Nature, than his owne, could neuer attaine. So Man, when he resteth and affureth himselfe, vpon diuine Protection, and Fauour, gathereth a Force and Faith; which Humane Nature, in it felfe, could not obtaine. Therefore, as Atheifme is in all respects hatefull, fo in this, that it depriueth humane Nature, of the Meanes, to exalt it felfe, aboue Hu " A Better Nature. Ovid. Metamorphoses. i. 21. æt. 65 III. 1607-12. æt. 47-52. IV. 1612. æt. 52. mane frailty. As it is in particuler persons; so it is in Nations. Neuer was there fuch a state for magnanimity as Rome. Of this state, heare what Cicero faith; Quam volu licet, P. Conf. mus maine frailtye. As it is in particular perfons, so it is in Nacions. Never was there fuch a State for Magnanimitye, as Rome; of this State heare what Cicero faieth, Quam volumus licet Patres Confcripti, nos amemus; tamen nec nos amemus, tamen nec numero Hifpanos, nec numero Hifpanos, nec robore Gallos, nec callidi- robore Gallos, nec Calliditate Poenos, nec artibus tate Pœnos, nec artibus Græcos, nec denique hoc Græcos, nec denique hoc ipfo huius gentis et terræ, ipfo huius gentis et terræ domeftico, natiuoque fenfu domeftico, natiuoque fenfu Italos ipfos et Latinos; fed Italos ipfos et Latinos: fed pietate, ac religione, atque pietate, ac religione, atque hac vna Sapientia, quod hac vnâ fapientiâ quod Deorum immortalium nu- Deorum immortalium numine omnia regi, guber- mine omnia regi, gubernarique perfpeximus, omnes narique perfpeximus, omnes gentes, Nationefque fuper- gentes, Nationefque fuperauimus. auimus. 22 Neuer was there. Nunquam Gens aliqua æquavit, 'never any State equalled.' V. nos nec 1625. mane Frailty. As it is in particular Perfons, so it is in Nations: Neuer was there 21 such a State, for Magnanimity, as Rome: Of this State heare what Cicero faith; Quam volumus, licet, patres confcripti, amemus, tamen nec numero Hifpanos, robore Gallos, nec calliditate Panos, nec artibus Græcos, nec denique hoc ipfo huius Gentis et Terræ domeftico natiuoque fenfu Italos ipfos et Latinos; fed Pietate, ac Religione, atque hâc vnâ Sapientiâ, quod Deorum Immortalium Numine, omnia regi, gubernarique perfpeximus, omnes Gentes Nationefque fuper auimus.a 71 æt. 65. a Let us applaud ourselves as much as we please, O conscript fathers: yet it is not because we have surpassed the Spaniards in number, or the Gauls in strength, or the Carthaginians in cunning, or the Grecian in arts, or lastly the Italians and Latins themselves in that native inborn sense peculiar to this race and land; but that in piety and religion, and, in this especial wisdom, that we perceive that all things are governed by the divine power of the immortal gods, it is, that we have overcome all races and nations. Cicero. De Haruspicum Responsis. ix. opinion as is vnworthie opinion as is vnworthy of him; For the one is of him; For the one is Vnbeleife, the other is vnbeliefe, the other is Contumelie; and certainlye supersticion is the reproach of the Deytie. Contumely; and certainely fuperftition is the reproch of Deitie. Atheisme leaves a Man to fence, to Philofophie, to naturall piety, to Lawes, to reputacion, all which may be guides vnto Atheisme leaues a Man to fenfe, to Philofophy, to naturall piety, to lawes, to reputation, all which may bee guides vnto vertue, though Religion were not: but fuperftition difmounts all these, and erecteth an abfolute Tyranny in the Vertue thoughe Religion were not, but Superfticion difmountes all theis, and erecteth an abfolute Tyranny in the minde of Men. There- minde of men. There VI. Variations in posthumous Latin Edition of 1638. 1 No. Nullam aut incertam, 'none, or an uncertain.' 2 Vnworthy. Contumeliosam, et indignam, 'ignominious and unworthy.' 3 Contumely. Impietatis et Opprobrii, impiety and contumely.' 4 Eat. Comedere et devorare, eat and devour." V. 1625. British Museum Copy. 17. Of Superstition. T were better to haue no1 Opinion Opinion, as is vnworthy? æt. 65. of the Deity. Plutarch faith well to that purpose: Surely (faith he) I had rather, a great deale, Men fhould fay, there was no fuch Man, at all, as Plutarch; then that they should fay, that there was one Plutarch, that would eat his Children, as foon as they were borne,a as the Poets speake of Saturne. And, as the Contumely is greater towards God, fo the Danger is greater towards Men. Atheifme leaues a Man to Senfe; to Philofophy; to Naturall Piety; to Lawes; to Reputation;7 All which may be Guides to an outward Morall vertue, though Religion were not; But Superftition difmounts all these, and erecteth an abfolute Monarchy, in the Mindes of Men. There a Plutarch. De Superstitione, x. 5 Contumely. Contumelia Superstitionis, contumely of superstition.' 6 Leaues. Non prorsus convellit Dictamina Sensus, 'does not entirely take away the dictates of sense.' Reputation. Bona Fama Desiderium; 'desire of good reputation.' |