defend themselues. Wherfore God (who before destroyed al Infidels by the floud) confounded these builders by diuiding their tongs, and so forced them to breake and part into manie countries.
Vntruths are unconstant.Thus mankind being diuided vpon the earth, opinions also were multiplied concerning Religion. For shortly the perswasion of mens trusting in themselues, and in other mortal men appeared absurd, euen the strongest feeling aduersities, or fayling sometimes of their purposes, saw there was need of supernal help, and that earthly things depended much vpon diuine wil and power. But hauing forsaken God Almightie, the onlie maker and conseruer of al, they began to imagine and serue false Gods, both famous dead men, which had prospered in this world, and diuers other things, by which they receiued commoditie or feared damage.
The third Sect was Grecisme.Hence therfore rose the third principal Sect called Græcisme, beginning also in this second Age, as the same S. Epiphanius writeth. For Ninus the first King of the Assirian great Monarchie, brought to passe that his father Belus Iupiter was esteemed and worshipped for the onlie great God by the Assirians. Idolatrie.
To him the Babylonians erected first Temples, Altars, and Statues. Nemrod also by the name of Satur Deorum Saturnus, as the progenitour of Belus, and first great King or Tyrant of Babylon, was accounted a God, and the father of Gods. About this time likewise began the Dinastæ among the Ægyptians, and not sooner, as they vainly brag to haue benne before the floud: yea much longer then indeed the world hath been. Dinaste were those that raigned in Aegypt by force and policie: & after were great Gods, & litle Gods.
Idolatrie and Heresie are confuted, by that they begin disorderly; & are at dissention in their imagined Religions.Moreouer the Chaldees worshipped the fire. Others the sunne, the moone, and innumerable other fained Gods. Against al which (& likewise against al heresies) are two special arguments. First, that they were not from the beginning, as the true God, and al truths are knowne and receiued by continual Tradition, but brought in afterwards by men, and commonly by il men. Secondly, they are not accepted and esteemed for Gods or truths in al places, but with great diuersitie and dissention, one sort allowing that others despise, as holie Athanasius notably writeth in his oration against Idols in these words: Quot sunt gentes totidem Deorum genera confinguntur &c. How manie nations (saith he) so manie kinds of Gods are fained. Also the same countrie, the same citie dissenteth within it-selfe in superstition of Idols. The Phenicians certes acknowledge not the Ægiptians Gods, neither doe the Ægyptians adore the same Idols with the Phenicians: Nor the Scithians receiue the Gods of the Persians, nor the Persians of the Scithians. The Pelasgies refuse the Thrasian Gods, the Thrasians know not the Thebians. The Indians are against the Arabians, the Arabians against the Æthiophians: and in like sort the Æthiopians differ in their religious affaires from the Arabians. The Syrians worship not the Gods of the Cilicians, & the nations of Capadocia besides al these haue Gods of other names. The Bithinians also fained diuers Gods, the Armenians againe diuers from them. What need we manie words? Those that are in the continent honour other Gods from the Iland-people. In briefe, each citie and each village not knowing the Gods of their neighbours, setteth forth their owne, and esteemeth them only in place of Gods. Thus farre S.
