dying nor in death For this is sought as present in the change of the times and is found the one passing into the other without the least interposed space Doe we not see then that by this reason the death of the bodie is nothing If it bee how is it any thing beeing in nothin and whereing nothing can be for if we liue it is not any thing yet because wee are before it not in it if we liue not it is nothing still for now wee are after it and not in it But now if death bee nothing before nor after what sence is there in saying before or after death I would to God wee had liued well in Paradise that death might haue bin nothing indeede But now there is not onely such a thing but it is so greeuous with vs as neither tongue can tell nor reason avoide Let vs therefore speake according to c custome for so wee should and call the time ere death come before death as it is written d Iudge none blessed before his death Let vs call the 〈◊〉 when it is already come after death this or that was after his death and let us speake of the present time as wee can hee dying gaue such a legacy hee dying left thus much or thus much though no man could do this but the liuing and rather before his death then at or in his death And let vs speake as the holy scripture speaketh of the dead saying they were not after death but in death For in death there is no remembrance of thee for vntill they rise againe they are iustly said to bee in death as one is in sleepe vntill hee awake Though such as are in sleepe wee say are sleeping then may wee not say that such as are dead are dying For they that are once seperate wholy froÌ„ them bodies are past dying the bodily death whereof we speake any more But this that I say one cannot declare how the dying man may be sayd to liue or how the dead man can be sayd to bee in death for how can he bee after death if hee bee in death since wee cannot call him dying as we may doe hee that is in sleepe sleeping or hee that is in languor â—…guishing or hee that is in sorrow sorrowing or in life liuing But the dead vntill they arise are said to bee in death yet wee cannot say they are dying And therefore I thinke it was not for no cause perhaps God decreed it that mortor the latine word for to die could not by any meanes bee brought by e grammartians vnto the forme of other verbes f Ortor to arise hath ortus in the preterperfect tense and so haue other verbes that are declined by the participle of the pretertense But Morior must haue mortuus for the preterperfect tence doubling the letter V. for Mortuus endes like fatuus arduus conspicuus and such like that are no preterperfect tenses but nownes declined without tenses 〈◊〉 times and this as if it were a nowne decsinable that cannot be declined is put for the participle of the present tense So that it is conuenient that as it cannot effect the signification by act no more should the name be to bee g declined by arte Yet by the grace of Our Redeemer we may decline that is avoide the second death For this is the sore one and the worst of euills beeing no separation but rather a combination of body and soule vnto eternall torture Therein sâ—…all none bee a fore death nor after death but eternally in death neuer liuing neuer dead but euer dying For man can neuer be in worse death then when the death he is in is endlesse L. VIVES TOo a strange Insolens for insolitum vn-accustomed Salusts worde that antiquary and Gellius his ape b When is he Oh Saint Augustine by your fauor your witts edge is too blunt here you not our rare schoole diuines the first is the first is not the last is the last is not death is not in this instant for now it is done conceiue you not Why thus It was but now and now it is not not yet then thus but you must into the schooles and learne of the boies for those bables are fitter for them then for men But you and I will haue a great deale of good talke of this in some other place c Custome The mistresse of speach whom all artes ought to obserue d Iudge none Like Solons saying No man can bee called blessed and he be dead because hee knowes not what may befall him e Grammarians You are too idle in this chapter Saint Augustine First in commanding vs to apply our speech to the common sence and secondly in naming gramarians in a matters of diuinity how much more in drawing any argument pertayning to this question from them If any smatterer of our diuines had done it hee should haue beene hissed out of our schooles but you follow the old discipline and keepe the artes combined mixing each others ornament and no way disioyning them f Orior That comparison holdes in grammar it is a great question and much tossed Aristarchus a great grammarian defended it and Crates building vpon Chrisippus his Perianomalia did oppose it Varro's fragments herevpon lay downe both their reasons and Quintilian disputes of it Caius Caesar wrote also to Cicero concerning Analogie Doubtlesse it must be allowed in many things but not in all otherwise that art cannot stand nor hardly worldly discourse g Declined Alluding to the ambiguity of the worde declinari it cannot bee declined that is avoided nor declined that is varied by cases Of the death that God threatned to promise the first man withall if he transgressed CHAP. 12. IF therefore it bee asked what death GOD threatned man with all vpon his trangression and breach of obedience whether it were bodily or spirituall or that second death we answere it was all the first consisteth of two and the second entirely of all for as the whole earth consists of many lands and the whole Church of many Churches so doth the vniuersall death consist of all the first consisting of two the bodies and the soules beeing the death wherein the soule beeing foresaken of GOD forsaketh the bodie and endureth paines for the time but the second beeing that wherein the soule being forsaken of GOD endureth paines for euer Therefore when GOD sayd to the first man that hee placed in Paradise as concerning the forbidden fruite Whensoeuer thou eatest thereof thou shaâ—… die the death he comprehends therein not onely the first part of the first death wheresoeuer the soule looseth God nor the later onely wherein the soule leaneth the body and is punished after that seperation but also that last part or the second which is the last of deaths eternall and following after all all this is comprehended in that commination What punishment was first layd on mans preuarication CHAP. 13. FOr after mankinde had broken the precept hee was
end of this present booke L. VIVES A a Worke of mercy For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the properly mercy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue mercie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in diuers more examples Against those that exclude both men and deuills from paines eternall CHAP. 23. FIrst then wee must shew why ' the church hath condemned them that affirme that euen the very deuills after a time of torment shal be taken to mercy The reason is this those holy men so many and so learned in both the lawes of GOD the Old and the New did not enuy the mundification and beatitude of those spirits after their long and great extremity of torture but they saw well that the words of Our Sauiour could not bee vntrue which hee promised to pronounce in the last iudgement saying Depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his Angells Hereby shewing that they should burne in euerlasting fire likewise in the Reuelation The deuill that deceiued them was cast into a lake of fire and brimstone where the beast and the false prophet shal be tormented euen day and night for euermore There hee saith euerlasting and here for euermore in both places excluding all termination and end of the time Wherefore there is no reason either stronger or plainer to assure our beleefe that the deuill and his angells shall neuer more returne to the glory and righteousnesse of their Saints then because the scriptures that deceiue no man tell vs directly and plainely that GOD hath not spared them but 〈◊〉 them downe into hell and deliuered them vnto chaines of darkenesse there to bee 〈◊〉 vnto the damnation in the iust iudgement then to bee cast into eternall fire and there to burne for euermore If this bee true how can either all or any men bee â—…iuered out of this eternity of paines if our faith whereby we beleeue the deâ—… to bee euerlastingly tormented be not hereby infringed for if those either all or some part to whome it shal be sayd Depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his angells shall not continue for eâ—… in the fire what reason haue wee to thinke that the deuill and his angells 〈◊〉 Shall the word of GOD spoken alike both to men and deuills be prooued 〈◊〉 vpon the deuills and not vpon the men So indeed should mans surmises â—…of more certainety then Gods promises But seeing that cannot bee they 〈◊〉 desire to escape this paine eternall must cease to argue against GOD and 〈◊〉 his yoake vpon them while they haue time For what a fondnesse were it to value the paines eternall by a fire only of a long contiâ—… but yet to beleeue assuredly that life eternall hath no end at all seeing 〈◊〉 the LORD in the same place including both these parts in one senâ—… 〈◊〉 â—…plainely These shall goe into euerlasting paines and the righteous into life 〈◊〉 Thus doth he make them parallells here is euerlasting paines and there 〈◊〉 eternall life Now to say this life shall neuer end but that paine shall were groâ—…sly absurd Wherefore seeing that the eternall life of the Saints shall bee without end so therefore is it a consequent that the euerlasting paine of the damned shal be as endlesse as the others beatitude Against those that would prooue all damnation frustrate by the praters of the Saints CHAP. 24. THis is also against those who vnder collour of more pitty oppose the expresse word of GOD and say that GODS promises are true in that men are worthy of the plagues he threatens not that they shal be layd vpon them For he will giue them say they vnto the intreaties of his Saints who wil be the readier to pray for them then in that they are more purely holy and their praiers wil be the more powerfull in that they are vtterly exempt from all touch of sinne and corruption Well and why then in this their pure holinesse and powrefulâ—…se of praier will they not intreate for the Angells that are to be cast into euerlasting 〈◊〉 that it would please GOD to mitigate his sentence and set them free from that intollerable fire Some perhaps will pretend that the holy Angells 〈◊〉 ioyne with the Saints as then their followes in praier both the Angells and men also that are guilty of damnation that God in his mercy would be pleased to pardon their wicked merit But there is no sound christian that euer held his or euer will hold it for otherwise there were no reason why the Church should not pray for the deuill and his Angells seeing that her LORD GOD hath willed her to pray for her enemies But the same cause that stayeth the Church for praying for the damned spirits her knowne enemies at this day the â—…ame shall hinder her for praying for the reprobate soules at this day of iudgement notwithstanding her fulnesse of perfection As now shee prayeth 〈◊〉 her enemies in mankinde because this is the time of wholesome repentance and therefore her chiefe petition for them is that GOD would grant them peniâ—… and escape from the snares of the deuill who are taken of him at his will as the Apostle â—…aith But if the church had this light that shee could know any of those wâ—… though they liue yet vpon the earth yet are predestinated to goe with the deuill into that euerlasting fire shee would offer as few praiers for them as shee doth for him But seeing that shee hath not this knowledge therefore praieth 〈◊〉 for all her foes in the flesh and ye is not heard for them all but onely for those who are predestinated to become her sonnes though they bee as yet her 〈◊〉 〈◊〉 If any shall die her impenitent foes and not returne into her boâ—… 〈◊〉 doth shee pray for them No because they that before death are not 〈◊〉 into CHRIST are afterward reputed as associates of the deuill And 〈◊〉 the same cause that forbids her to pray for the reprobate soules as then stoppâ—…â—…er for praying for the Apostaticall Angells as now and the â—…ame reason 〈◊〉 why wee pray for all men liuing and yet will not pray for the wicked nor 〈◊〉 being dead For the praier either of the Church or of some Godly persons is heard a for some departed this life but for them which being regenerat in Christ haue not spent their life so wickedly that they may be iudged vnworthy of such mercy or else so deuoutly that they may bee found to haue no neede of such mercy Euen as also after the resurrection there shal be some of the dead which shall obtaine mercy after the punishments which the spirits of the dead do suffer that they be not cast into euerlasting fire For otherwise that should not be truly spoken concerning some That they shall not be forgiuen neither in this world nor in the world to
vnlesse it be shored vppe by the worship of many gods whom the blinded Pagans haue beene accustomed to worship and adore auerring but their truth is meere false-hood that neglect and contempt of their vnworthy adoration hath beene the fountaine from whence these bitter waters of aduerse occurrences haue streamed abundantly and ouerflowed them But the other fiue following are not meale-mouthed but speake boldly against them which confesse that the spring of worldly euills is not exhausted nor shal euer be dried vp but the current flowing some-time more some-times lesse some-times swiftly some times slowly changing their state according to the circumstance of places times and persons yet fondly are they opinionated for verity hath not made them a warrant that the deuout adoration of many gods in which sacrifices are offered vnto their imaginary Deity is profitable for the life which wee hope for after death Therefore in these ten bookes the absurdity of these two vaine opinions both deadly foes vnto Christian religion is discouered and confuted But least some man may vpbraid mee that I am too forward to disproue the assertions of others and slow enough to proue mine owne the other part of this worke which is confined within the bounds of twelue bookes is directed to that purpose Although in the first ten where it is needfull wee are not behinde hand to confirme the truth of our owne opinions and also to infringe the authority of contrary oppositions in the twelue bookes ensewing Therefore the first foure of the twelue following containe the originall of two Citties of which one belongeth to GOD the other to this World The second foure containe their progresse The third foure which are the last conteine their due bounds Now though all the two and twenty bookes are compiled together of both Citties yet they haue taken their title from the better part and haue the name of the Citty of God printed on their fore-head In the tenth booke it ought not to bee set downe for a miracle that the fire falling from heauen ranne betweene the deuided sacrifices when ABRAHAM sacrificed because this was shewed vnto him in a vision In the seauenteenth booke where it is sayd of SAMVEL He was not of the sonnes of ARON it should rather haue beene sayd He was not the sonne of the Priest For it was a more lawfull custome that the sonnes of the Priests should succeed in the roome of the deceassed Priests For the Father of SAMVEL is found in the sonnes of ARON but hee was not a Priest yet not so in his sonnes as if ARON had begot him but in such sort as all of that people are said to bee the sonnes of ISRAEL This worke beginneth thus That most glorious society and celestiall Cittie of GOD c. THE CONTENTS OF THE first booke of the City of God 1. Of the aduersaries of the name of Christ spared by the Barbarians in the sacking of Rome onely for Christs sake 2. There neuer was warre wherein the Conquerors would spare them whome they conquered for the gods they worshipped 3. Of the Romaines fondnesse in thinking that those gods could helpe them which could not helpe Troy in her distresse 4. Of the Sanctuary of Iuno in Troy which freed not any that fled into it from the Greeks at the Citties sack whereas the Churches of the Apostles saued all commers from the Barbarians at the sack of Rome Caesars opinion touching the enemies custome in the sack of Citties 5. That the Romaines themselues neuer spared the Temples of those Citties which they conquered 6. That the cruell effects following the losses of warre did but follow the custome of war wherein they were moderated it was through the power of the name of Iesus Christ. 7. Of the commodities and discommodities commonly communicated both to good and ill 8. Of the causes of such corrections as fall both vpon the good and bad together 9. That the Saints in their losse of things temporall loose not any thing at all 10. Of the end of this transitory life whether it be long or short 11. Of buriall of the dead that it is not preiudiciall to the state of a Christian soule to be forbidden it 12. The reasons why wee should bury the bodies of the Saints 13. Of the captiuity of the Saints and that 〈◊〉 they neuer wanted spirituall comfort 14. Of Marcus Regulus who was a famous example to animate all men to the enduring of voluntary â—…tiuity for their religion which notwithstanding was vnprofitable vnto him by reason of his Paganisme 15. Whether the taxes that the holy Uirgins suffered against their wills in their captiuities could pollute the vertues of their minde 16. Of such as chose a voluntary death to avoide the feare of paine and dishonor 17. Of the violent lust of the souldiers executed vpon the bodies of the captiues against their consents 18. Of Lucrecia that stab'd her selfe because Tarquins sonne had rauished her 19. That their is no authority which allowes christians to bee their owne deaths in what cause so euer 20. Of some sort of killing men which notwithstanding are no murthers 21. That voluntary death can neuer bee any signe of magnanimity or greatnesse of spirit 22. Of Cato who killed himselfe being not able to endure Caesars victory 23. That the Christians excell Regulus in that vertue wherein he excelled most 24. That sinne is not to bee avoided by sinne 25. Of some vnlawfull acts done by the Saints and by what occasion they were done 26. Whether wee ought to flie sinne with voluntary death 27. How it was a Iudgement of GOD that the enemy was permitted to excercise his lust vpon the Christians bodies 28. What the seruants of Christ may answer the Infidells when they vpbraide them with Christs not deliuering them in their afliction from the fury of the enemies fury 29. That such as complaine of the Christian times desire nothing but to liue in filthy pleasures 30. By what degrees of corruption the Romans ambition grew to such a height 31. Of the first inducing of stage-plaies 32. Of some vices in the Romaines which their Citties ruine did neuer reforme 33. Of the clemency of GOD in moderating this calamity of Rome 34. Of such of GODS elect as liue secretly as yet amongst the Infidells and of such as are false Christians 35. What subiects are to be handled in the following discourse FINIS THE FIRST BOOKE OF SAINT AVGVSTINE Bishop of Hippo his Cittie of God vnto MARCELLINVS Of the aduersaries of the name of Christ spared by the Barbarians in the sacking of Rome onely for Christs sake CHAP. 1. THAT most glorious society and celestiall Citty of Gods faithfull which is partly seated in the course of these declining times wherein he that liueth a by faith is a Pilgrim amongst the wicked and partly in that solid estate of eternitie which as yet the other part doth paciently expect vntill b righteousnesse be turned into iudgment being then by the
made greater by so great infelicity Now his oth of returne was taken c by those gods for the neglect of whose forbidden worship those infidells hold these plagues laid vpon mankind But if these gods being worshipped onely for the attainement of temporall prosperity either desired or permitted these paines to be layd vpon one that kept his oth so truly what greater plague could they in their most deserued wrath haue inflicted vpon a most periur'd villain then they laid vpon this religious worthy but why do not I confirme mine d argument with a double prooâ—…e If he worshipped his gods so sincerely that for keeping the oth which he had taken by their deities he would leaue his naturall country to returne not vnto what place he liked but vnto his greatest enemies if he held that religiousnesse of his any way beneficiall vnto his temporall estate which he ended in such horrible paines hee was farre deceiued For his example hath taught all the world that those Gods of his neuer further their worshippers in any prosperity of this life since he that was so deuout and dutifull a seruant of theirs for all that they could doe was conquered and led away captiue Now if the worship of these Gods returne mens happinesse in the life to come why then do they callumniate the profession of the Christians saying that that misery fell vpon the citty because it gaue ouer the worship of the old gods when as were it neuer so vowed vnto their worship yet might it tast of as much temporall misfortune as euer did Regulus vnlesse any man will stand in such brainelesse blindnesse against the pure truth as to say that a whole city duelie worshipping these Gods cannot bee miserable when one onely man may as though the gods power were of more hability and promptnesse to preserue generalls then perticulars e what doth not euery multitude consist of singularities If they say that Regulus euen in all that bondage and torment might neuerthelesse bee happie in the f vertue of his constant minde then let vs rather follow the quest of that vertue by which an whole cittie may be made truely happy for a citties happinesse and a particular mans doe not arise from any seuerall heads the cittie being nothing but a multitude of men vnited in one formality of religion and estate wherefore as yet I call not Regulus his vertue into any question It is now sufficient that his very example is of power to enforce them to confesse that the worship exhibited vnto the gods aymes not any way at bodily prosperity nor at things externally accident vnto man because that Regulus chose rather to forge all these then to offend his gods before whom hee had passed his oth But what shall wee say to these men that dare glorie that they had had one city of that quality whereof they feare to haue all the rest If they haue no such feare let them then acknowledge that what befell Regulus the same may befal an whole city though their deuotion may paralell his in this worship of their gods and therefore let them cease to slander the times of Christianity But seeing that our question arose about the captiued Christians let such as hereby take especiall occasion to deride and scorne that sauing religion marke but this be silent that if it were no disgrace vnto their gods that one of their most zealous worshippers by keeping his othe made vnto them should bee neuerthelesse depriued of his country and haue no place left him to retire to but must perforce bee returned to his enemies amongst whom he had already endured an hard and wretched captiuity was now lastly to taste of a tedious death in most execrable strange and cruel torments then far lesse cause is there to accuse the name of Christ for the captiuitie of his Saints for that they expecting the heauenly habitation in true faith knew full well that they were but pilgrims in their natiue soiles and g habitations here vpon earth and subiect to all the miseries of mortalitie L. VIVES MArcus a Attilius Regulus This is a famous history and recorded by many This Regulus in the first Carthaginian warre was made Consull with Lucius Manlius Uolsco vnto which two the Affrican warre was committed being the sole warre that the Romanes at that time waged Regulus was the first Romane that euer lead armie ouer the Seas into Affricke where hauing foiled the Carthaginians in many battailes hee droue them to seeke for helpe of Zanthippus of Lacedaemon a singular and well practised captaine by whose meanes the warre was renewed and in a set fight the Romane army ouer-come Attilius Regulus taken by his enemies Who hauing beene kept diuers yeeres prisoner in Carthage together with his fellow captiues in the foureteenth yeare of the warre and the 503. after the building of Rome was sent Embassador to the Romanes about the exchanging of their prisoners swearing vnto his enemies to returne vnlesse he attained the effect of his Embassage Comming to Rome and hauing a day of hearing appointed the Consull desired him to ascend the Consuls seate and thence to vtter his opinion of the Embassage which he at first refused to vtter but being commanded by the Senate to do it he did so and therevpon vtterly diswaded that which the Carthaginians desired because the Carthaginian prisoners at Rome were young and able for the warres but the Romanes at Carthage old past militarie vse and not very needfull in counsell To his opinion the whole Senate assented Now hee himselfe though hee were hindered by his children kinsmen seruants countrimen familiars clients and the most part of the people yet would not stay but needes would goe to discharge his othe which he had sworne to his enemies although hee knew that the Affricans would hate him deadly and so put him to death with some cruell torture or other So returning vnto Carthage and declaring the effect of his embassage he was put to death indeed with strange and intollerable torments b In a narrow barrell some relate it in another manner but all agree that hee was ouer-watched vnto death c By the gods It had beene more significantly spoken to haue said by those gods c. with an emphasis d Argument with a double proofe It is a Dilemma If man receiue the rewarde following the due worship of those gods in this life why perished Regulus being so deuout in that kinde if he haue it not vntill after this life why do they as whippers expect the prosperous estate of this life from them e What doth not each multitude How then can the multitude bee happy when euery particular man is miserable f Uertue of his minde So holds Tully in many places Seneca also and all learned and wise men speaking of Regulus g Habitations meaning these earthly ones Whether the Taxes that the holy Virgins suffered against their wills in their captiuities could pollute the vertues of their minde
is kept if the mindes holinesse bee polluted though the bodie it selfe bee vntouched Wherefore if there bee no reason that a woman that hath alreadie suffred an others villanie against her owne will should destroy her selfe by voluntary death how much lesse ought this course to bee followed before there bee any cause and why should murder bee committed when the guilt which is feared beeing feared from another is as yet in doubt of euent Dare they against whom wee defend the sanctity not onely of the Christian womens mindes but euen of their bodies in this last captiuitie contradict this cleere reason wherein we affirme that whilest the chast resolution is vnchanged by any euill consent the guilt is wholy the rauishers and no part of it imputable vnto the rauished L. VIVES ACcompanied a With fortitude For the vertues are all combined togither as the Philosophers teach But there are some more peculiarly cohaerent then other some b No man of this fortitude Herevpon Plutarch as I remember affirmes out of Menander that it is not the part of a valiant and complete man to say I will not suffer this but I will not doe this c Those goods The vertues for the Platonistis and the Peripatetike Philosophers diuide al goods into three sorts mentall bodily and fortunes or externall d Which if a man This is the Platonistis and Peripatetikes opinion as well as the Stoikes who held that bodily and externall goods might haue reference vnto beatitude but none at all vnto a good and sanctified life e Another kinde If it bee but a bodily good it is not of such worth as we should loose the whole body for it for the body is of more worth then it if it be but such f The body bee violated So did Brutus and Collatinus comfort sorrowfull Lucretia of whom the next Chapter treateth by turning the guilt of the falte from her that was offended vpon the author of the fact neither the minde sinneth sayth Liuy nor the body and where consent wanted guilt wanteth also And the Nurse in Seneca's Hippolitus saith the minde inferreth loosenesse t is not chance g Is not lost The bodies chastitie flowes from that of the minde h A midwife Hee seemes to relate a thing done because hee sayth A certaine maidens c. i So much as the body How simply was that spoken either of Brutus or Liuy both being wise and iudicious men speaking of the bloud of Lucretia being then newly slaine I sweare by this bloud most chaste before this Kings villany as though after his villany it were not as chaste still if her minde were not touched with lust as they hold it was not Of Lucretia that stabb'd her selfe because Tarquins sonne had rauished her CHAP. 18. THey extoll a Lucretia that Noble and ancient Matron of Rome with al the laudes of chastity This woman hauing her body forcibly abused by Sextus Tarquinius son to Tarquin the proud shee reuealed this villany of the dissolute youth vnto her husband Collatinus and to Brutus her kinsman both Noble and valorous men binding them by oth to b reuenge this wicked outrage And then loathing the foulnesse of the fact that had beene committed vpon her she slew her selfe What shall we say she was an adulteresse or was shee chast who will stand long in desciding this question c One declaming singularly well and truely hereof saith thus O wonder there were two and yet but one committed the adultery worthyly and rarely spoken Intimating in this commixtion the spotted lust of the one and the chast will of the other and gathering his position not from their bodily coniunction but from the diuersity of their mindes There were two sayth hee yet but one committed the adultry But what was that then which shee punished so cruelly hauing not committed any falt d He was but chased out of his country but shee was slaine if it were no vnchastenesse in her to suffer the rape vnwillingly it was no iustice in her being chaste to make away her selfe willingly I appeale to you you lawes Iudges of Rome After any offence be committed you wil not haue e the offender put to death without his sentence of condemnation Suppose then this case brought before you and that your iudgement was that the slaine woman was not onely vncondemned but chaste vnguilty and innocent would you not punish the doer of this deed with full seuerity This deed did Lucretia that so famous Lucretia this Lucretia being innocent chaste and forcibly wronged euen by f Lucretia's selfe was murdered Now giue your sentence But if you cannot because the offender is absent why thâ—…n doe you so extoll the murder of so chaste and guiltlesse a woman you cannot defend her before the infernall iudges at any hand if they be such as your Poets in their verses decipher them for according to their iudgement she is g to be placed amongst those Qui sibi lethum Insontes pepereÌ„re manu lacemque perosi Proiecêre animas That guiltlesse spoiled themselues through black despight And threw their soules to hell through hate of light Whence if she now would gladly returne Fatâ—… obstant tristique palus innabilis vnda Alligat Fate and deepe â—…ennes forbids their passage thence And Stix c. But how if shee be not amongst them as not dying guiltlesse but as beeing priuy to her owne sinne what if it were so h which none could know but her selfe that though Tarquinius son offred her force yet she her self gaue a lustfull consent 〈◊〉 did so greeue at that that she held it worthy to be punished with death Though she ought not to haue done so howsoeuer if she thought her repentance could be any way accepted of a sort of false gods If it be so that it be false that there were two but one did the sin but rather that both were guilty of it the one by a violent enforcement the other by a secret consent then shee died not innocent And therefore i her learned defenders may well say that shee is not in hell amongst those that destroyed them-selues beeing guiltlesse But this case is in such a strait that if the murder be extenuated the adultery is confirmed and if this bee cleared the other is agrauated Nor k is there any way out of this argument If she be an adulteresse why is shee commended If shee bee chaste why did shee kill her selfe But in this example of this noble woman this is sufficient for vs to confute those that beeing them-selues farre from all thought of sanctitie insult ouer the Christian women that were forced in this last captiuity that in Lucrecia's praise it is said that There were two and but one committed adultery For they then held Lucrecia for one that could not staine her selfe with any lasciuâ—…ous consent Well then in killing her selfe for suffering vncleanesse being hir selfe vnpolluted she shewed no loue vnto chastitie but onely discouered the infirmity of her
owne shame he shamed at the filthinesse that was committed vppon hir though it were l without her consent and m being a Romain and coueteous of glory she feared that n if she liued stil that which shee had indured by violence should be thought to haue been suffered with willingnesse And therfore she thought good to shew this punishment to the eies of men as a testimony of hir mind vnto whome shee could not shew her minde indeed Blushing to be held a partaker in the fact which beeing by another committed so filthyly she had indured so vnwillingly Now this course the Christian women did not take they liue still howsoeuer violated neither for all this reuenge they the ruines of others vppon them-selues least they should make an addition of their owne guilt vnto the others if they should go and murder them-selues barbarously because their enemies had forst them so beastially For howsoeuer they haue the glory of their chastity stil within them o being the restimony of their conscience this they haue before the eies of their God and this is all they care for hauing no more to looke to but to do wel that they decline not from the authority of the law diuine in any finister indeauour to auoid the offence of mortall mans suspition L. VIVES a LVcretia This history of Lucretia is common though Dionisius relate it some-what differing from Liuie they agree in the summe of the matter b Reuenge so sayth Liuie in his person But giue me your right hands and faiths to inflict iust reuenge vppon the adulterer and they all in order gaue her their faiths c One declaming Who this was I haue not yet read One Glosse saith it was Virgil as hee found recorded by a great scholler and one that had read much But Uirgil neuer was declamer nor euer pleaded in cause but one and that but once perhaps that great reader imagined that one to bee this which indeed was neuer extant Which he might the better doe becasue he had read such store of histories and better yet if he were Licentiat or Doctor d He was chased Tarquin the King and all his ofspring were chased out of the Cittie of this in the third book e The offender Cicero saith that touching a Romains life there was a decree that no Iudgement should passe vpon it without the assent of the whole people in the great Comitia or Parliaments called Centuriata The forme and manner of which iudgement he sets down in his oration for his house and so doth Plutarch in the Gracchi f Lucretia her selfe which aggrauats the fact done by Lucretia a noble and worthy matron of the Citty g Placed amongst these Uirgil in the 6. of his Aeneads diuides Hell into nine circles and of the third hee speaketh thus Proxima deinde tenent maesti loca qui sibi lethum Insontes peperere manu lucemque perosi Proiecere animas quam vellent athere in alto Nunc pauperiem durâ—…s perferre labores Fata obstant tristique palus innabilis vnda Alligat nouies Styx interfusa coercet In english thus In the succeeding round of woe they dwell That guiltlesse spoild them-selues through blacke despight And cast their soules away through hate of light O now they wish they might returne t' abide Extremest need and sharpest toile beside But fate and deepes forbid their passage thence And Styx that nine times cuttes those groundlesse fennes h Which none could know For who can tell whether shee gaue consent by the touch of some incited pleasure i Hir learned defenders * It is better to read her learned defenders or her not vnlearned defenders then her vnlearned defenders as some copies haue it k Is there any way It is a Dilemma If shee were an adulteresse why is she commended if chaste why murdered The old Rethoricians vsed to dissolue this kinde of Argument either by ouerthrowing one of the parts or by retorting it called in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conuersion or retortion Examples there are diuers in Cicero de Rethorica Now Augustine saith that this conclusion is inextricable vnavoidable by either way l Without her consent For shee abhorred to consent vnto this act of lust m A Romaine The Romaine Nation were alwaies most greedy of glory of whom it is said Vincet amor patriae laudumque immensa cupido Their countries loue boundles this of glory And Ouid saith of Lucrece in his Fasti Succubuit famae victa puella metu Conquer'd with feare to loose her fame she fell n If she liued after this vncleanesse committed vpon hir o Being the testimony for our glory is this saith Saint Paul 2. Cor. I. 12. the testimony of our consciences And this the Stoikes and all the heathenish wise men haue euer taught That there is no authority which allowes Christians to be their owne deaths in what cause soeuer CHAP. 19. FOr it is not for nothing that wee neuer finde it commended in the holy canonicall Scriptures or but allowed that either for attaining of immortalitie or auoyding of calamitie wee should bee our owne destructions we are forbidden it in the law Thou shalt not kill especially because it addes not Thy neighbour as it doth in the pohibition of false witnesse Thou shalt not beare false witnesse against thy neighbour Yet let no man thinke that he is free of this later crime if he beare false witnesse against him-selfe because hee that loues his neighbour begins his loue from him-selfe Seeing it is written Thou shalt loue thy neighbour as thy selfe Now if hee bee no lesse guiltlesse of false witnesse that testifieth falsely against him-selfe then hee that doth so against his neighbour since that in that commandement wherein false witnesse is forbidden it is forbidden to be practised against ones neighbor whence misvnderstanding conceits may suppose that it is not forbiddeÌ„ to beare false witnesse against ones selfe how much plainer is it to bee vnderstood that a man may not kill him-selfe seeing that vnto the commandement Thou shalt not kil nothing being added excludes al exception both of others of him to whom the command is giuen And therefore some would extend the intent of this precept euen vnto beasts and cattell and would haue it vnlawfull to kill any of them But why not vnto hearbes also and all things that grow and are nourished by the earth for though these kindes cannot bee said to haue a sence or feeling yet they are said to be liuing and therfore they may die and consequently by violent vsage be killed VVherfore the Apostle speaking of these kinde of seedes saith thus Foole that which thou sowest is not quickened except first it die And the Psalmist saith He destrored their vines with baile but what Shall wee therefore thinke it sinne to cutte vp a twigge because the commandement sayes thou shalt not kill and so involue our selues in the foule error of the
Manichees VVherefore setting aside these dotages when we read this precept Thou shalt not kill If wee hold it not to bee meant of fruites or trees because they are not sensitiue nor of vnreasonable creatures either going flying swimming or creeping because they haue no society with vs in reason which God the Creator hath not made common both to them and vs and therefore by his iust ordinance their deaths and liues are both most seruiceable and vse-full vnto vs then it followes necessarily that thou shalt not kil is meant only ofmen Thou shalt not kill namely Neither thy self or another For he that kils him-selfe kils no other but a man L. VIVES TO haue a sence Aristotle saith that plants are animate and liuing creatures but yet not sensitiue But Plato being of Empedocles his opinion holds them both liuing and sensitiue Either may be they may die because they do liue howsoeuer Of some sort of killing men which notwithstanding are no murthers CHAP. 20. Indeed the authority of the law diuine hath sette downe some exceptions wherein it is lawfull to kill a man But excepting those whome God commaundes to bee slayne either by his expresse law or by some particular commaund vnto any person by any temporall occasion and hee committeth not homicide that owes his seruice vnto him that commaundeth him beeing but as the sword is a helpe to him that vseth it And therefore those men do not breake the commandement which forbiddeth killing who doe make warre by the authority of a Gods commaund or beeing in some place of publike magistracie do putte to death malefactors according to their lawes that is according to the rule of iustice and reason Abraham was not onely freed from beeing blamed as a murtherer but he was also commended as a godly man in that hee would haue killed his sonne Isaack not in wickednesse but in obedience And it is a doubtfull question whether it bee to bee held as a command from God that b Iepthe killed his daughter that met him in his returne seeing that he had vowed to sacrifice the first liuing thing that came out of his house to meete him when hee returned conqueror from the warres c Nor could Sampson be excused pulling downe the house vpon him-selfe and his enemies but that the spirit within him which wrought miracles by him did prompt him vnto this act Those therfore beeing excepted which either the iustice of the law or the fountaine of all iustice Gods particular commaund would haue killed he that killeth either himself or any other incurreth the guilt of a homicide L. VIVES AVthority a of Gods command As the Iewes did they waged warres but it was by Gods expresse command But if they were counted godly that to please God though against natural humanitie afflicted his enemies with war and slaughter truly then cannot we butbe held the most vngodly of the world that butcher vp so many thousand Christians against the expresse will of God b Iepthe Iudges the 11. Chapt. Verse 31. Whose fact was like that which the Tragedians write of Agamemnon who sacrificed his daughter Iphigenia vnto Diana at Aulis Many reproue this sacrifice of Iephte for his vowe was to bee interpreted as ment of those things which were accustomed to be offred with Gods good pleasure and so was that of Agamemnons to haue bene construed also c Nor could Sampson Iudges the 16. chapter and the 30. verse That voluntary death can neuer be any signe of magnanimity or greatnes of spirit CHAP 21. WHo soeuer haue committed this homicide vppon them-selues may perhaps bee commended of some for their greatnesse of spirit but neuer for their soundnesse of iudgement But indeed if you looke a little deeper into the matter it cannot bee rightly termed magnanimitie when a man beeing vnable to indure either casuall miseries or others oppressions to auoid them destroyeth him-selfe For that minde discouereth it selfe to bee of the greatest infirmitie that can neither indure hard bondage in his bodie or the fond opinion of the vulgar and worthily is that spirit entitled great that can rather indure calamities then auoyde them And in respect of their owne purity and inlightned conscience can sette at naught the triuiall censures of mortall men a which are most commonly enclowded in a mist of ignorance and errour If wee shall thinke it a part of magnanimity to putte a mans selfe to death then is b Cleombrotus most worthie of this magnanimous title who hauing read Platoes booke of the immortality of the soule cast himself headlong from the toppe of a wall and so leauing this life went vnto another which hee beleeued was better For neither calamity nor guiltinesse either true or false vrged him to avoide it by destroying himselfe but his great spirit alone was sufficient to make him catch at his death and breake all the pleasing fetters of this life Which deed notwithstanding that it was rather great then good Plato himselfe whom he read might haue assured him who be sure would haue done it or taught it himselfe if he had not discerned by the same instinct whereby he discerned the soules eternity that this was at no hand to bee practised but rather vtterly c prohibited L. VIVES VVHich a Are indeed The ancient wise men were euer wont to call the people the great Maister of Error b Cleombrotus This was the Ambraciot who hauing read Plato's dialogue called Phaedo of the immortality of the soule that hee might leaue this life which is but as a death and passe vnto immortality threw himselfe ouer a wall into the sea without any other cause in the world Of him did Callimachus make an epigrame in Greeke and in Latine I haue seene it thus Vita vale muro praeceps delapsus ab alto Dixisti moriens Ambraciota puer Nullum in morte malum credens sed scripta Platonis Non ita erant animo percipienda tuo When Cleombrotus from the turret threw Himselfe to death he cried new life adue Holding death hurtlesse But graue Plato's sense He should haue read with no such reference There was also another Cleombrotus King of Lacedaemon whom Epaminondas the Thebane ouercame c Rather vtterly prohibited For in the beginning of his Phaedo hee saith it is wickednesse for a man to kill himselfe and that God is angred at such a fact like the maister of a family when any of his slaues haue killed themselues and in many other places he saith that without Gods command no man ought to leaue this life For here we are all as in a set front of battell euery one placed as God our Emperor and Generall pleaseth to appoint vs and greater is his punishment that forsaketh his life then his that forsaketh his colours Of Cato who killed himselfe being not able to endure Caesars victory CHAP. 22. BVt many haue killed themselues for feare to fal into the hands of their foes We dispute not here de facto whether
vndoubted faith in our scriptures all which made choyce rather to endure the tirany of their enemies then bee their owne butchers But now we will prooue out of their owne records that Regulus was Cato's better in this glory For Cato neuer ouer-came Caesar vnto whom he scorned to be subiect and chose to murder himselfe rather then bee seruant vnto him But Regulus ouer-came the Africans and in his generallship returned with diuers noble victories vnto the Romanes neuer with any notable losse of his Citizens but alwaies of his foes and yet being afterwards conquered by them hee resolued rather to endure slauery vnder them then by death to free himselfe from them And therein hee both preserued his paciencie vnder the Carthaginians and his constancy vnto the Romanes neither depriuing the enemy of his conquered body nor his countrymen of his vnconquered minde Neither was it the loue of this life that kept him from death This hee gaue good proofe of when without dread hee returned back vnto his foes to whō he had giuen worse cause of offence in the Senate-house with his tongue then euer he had done before in the battaile with his force therefore this so great a conqueror and contemner of this life who had rather that his foes should take it from him by any torments then that hee should giue death to himselfe howsoeuer must needes hold that it was a foule guilt for man to bee his owne murderer Rome amongst all her worthies and eternized spirits cannot shew one better then hee was for hee for all his great victories continued b most poore nor could mishap amate him for with a fixt resolue and an vndanted courage returned he vnto his deadliest enemies Now if those magnanimous and heroicall defenders of their earthly habitacles and those true and sound seruants of their indeede false gods who had power to cut downe their conquered foes by lawe of armes seeing themselues afterwardes to bee conquered of their foes neuerthelesse would not be their owne butchers but although they feared not death at al yet would rather endure to bee slaues to their foes superiority then to bee their owne executioners How much more then should the Christians that adore the true God and ayme wholie at the eternall dwellings restraine themselues from this foule wickednesse whensoeuer it pleaseth God to expose them for a time to taste of temporall extremities either for their triall or for correction sake seeing that hee neuer forsaketh them in their humiliation for whom hee being most high humbled himselfe so low e especially beeing that they are persons whom no lawes of armes or military power can allowe to destroy the conquered enemies L. VIVES IN a his flesh For hee was afflicted with a sore kinde of vlcere b Most poore Liuy in his eighteene booke and Valerius in his examples of pouerty write this When Attilius knew that his generallship was prolonged another yeare more hee wrote to the Senate to haue them send one to supply his place His chiefe reason why hee would resigne his charge was because his seauen acres of ground beeing all the land hee had was spoyled by the hired souldiers which if it continued so his wife and children could not haue whereon to liue So the Senate giuing the charge of this vnto the Aediles looked better euer after vnto Attilius his patrimony c Especialy being that they He makes fighting as far from Christian piety as religious humanity is from barbarous inhumanity That sinne is not to be auoided by sinne CHAP. 24. VVHat a pernicious error then is heere crept into the world that a man should kill himselfe because either his enemy had iniured him or means to iniure him whereas hee may not kill his enemy whether hee haue offended him or bee about to offend him This is rather to bee feared indeede that the bodie beeing subiect vnto the enemies lust with touch of some enticing delight do not allure the will to consent to this impurity And therefore say they it is not because of anothers guilt but for feare of ones owne that such men ought to kill themselues before sinne be committed vpon them Nay the minde that is more truly subiect vnto God and his wisdome then vnto carnall concupiscence will neuer be brought to yeeld vnto the lust of the owne flesh be it neuer so prouoked by the lust of anothers But if it be a damnable fact and a detestable wickednesse to kill ones selfe at all as the truth in plaine tearmes saith it is what man will bee so fond as to say let vs sinne now least we sinne hereafter let vs commit murder now least wee fall into adultery hereafter If wickednesse be so predominant in such an one as hee or shee will not chuse rather to suffer in innocence than to escape by guilt is it not better to aduenture on the vncertainety of the future adultery then the certainety of the present murder is it not better to commit such a sinne as repentance may purge then such an one as leaues no place at all for repentance This I speake for such as for auoyding of guilt not in others but in themselues and fearing to consent to the lust in themselues which anothers lust inciteth doe imagine that they ought rather to endure the violence of death But farre bee it from a Christian soule that trusteth in his God that hopeth in him and resteth on him farre bee it I say from such to yeeld vnto the delights of the flesh in any consent vnto vncleanesse But if that a concupiscentiall disobedience which dwelleth as yet in our b dying flesh doe stirre it selfe by the owne licence against the law of our will how can it bee but faltlesse in the body of him or her that neuer consenteth when it stirres without guilt in the body that sleepeth L. VIVES COncupiscentiall a Disobedience The lust of the bodie is mooued of it selfe euen against all resistance and contradiction of the will and then the will being ouercome by the flesh from hence ariseth shame as we will shew more at large hereafter b Dying flesh Our members being subiect vnto death doe die euery day and yet seeme to haue in them a life distinct from the life of the soule if then the lustfull motions that betide vs in sleepe bee faltlesse because the will doth not consent but nature effects them without it how much more faltlesse shall those bee wherein the will is so so farre from resting onely that it resists and striues against them Of some vnlawfull acts done by the Saints and by what occasion they were done CHAP. 25. BVt there were a some holy women say they in these times of persecution who flying from the spoylers of their chastities threw themselues head-long into a swift riuer which drowned them and so they died and yet their martirdomes are continually honored with religious memorialls in the Catholike Church Well of these I dare not iudge rashly in any thing
many errors and terrors Of the seauenth chance d For if there were any reason A fit kinde of argument by repugnance which taking away the adiunct takes the subiect away also Tully mentions it in his Topikes How it was a iudgement of God that the enemie was permitted to excercise his lust vpon the Christian bodies CHAP. 27. IF you aske me now why these outrages were thus permitted I answere the prouidence of the creator gouernor of the world is high and his iudgements are vnsearchable a and his waies past finding out But aske your owne hearts sincerely whether you haue boasted in this good of continency and chastity or no whether you haue not affected humane commendations for it and so thereby haue enuied it in others I doe not accuse you of that whereof I am ignorant nor doe I know what answere your hearts will returne you vnto this question But if they answere affirmatiuely and say you haue done so then wonder not at all b that you haue now lost that whereby you did but seeke and c reioyce to please the eyes of mortall men and that you lost not that which could not bee shewed vnto men If you consented not vnto the others luxury your soules had the helpe of Gods grace to keepe them from losse and likewise felt the disgrace of humane glory to deterre them from the loue of it But your faint hearts are comforted on both sides on this side being approoued and on that side chastised iustified on this and reformed on the other But their hearts that giue them answere that they neuer gloried in the guift of virginity viduall chastity or continence in marriage but d sorting themselues with the meanest did e with a reuerend feare reioyce in this guift of God nor euer repined at the like excellence of sanctity and purity in others but neglecting the ayre of humane fame which alwaies is wont to accrew according to the rarity of the vertue that deserues it did wish rather to haue their number multiplied then by reason of their fewnesse to become more eminent Let not those that are such if the Barbarians Iust haue seized vpon some of them f alledge that this is meerely permitted nor let them thinke that God neglecteth these things because he some-times permitteth that which no man euer committeth vnpunished for some as weights of sinne and euill desires are let downe by a prâ—…sent and secret iudgement and some are reserued to that publique and vniuersall last iudgement And perhaps those who knew themselues vnguâ—…e and that neuer had their hearts puffed vppe with the good of this chastity and yet had their bodies thus abused by the enemie had notwithstanding some infirmity lurking within them which g if they had escaped this humiliation by the warres fury might haue increased vnto a fastidious pride Wherefore h as some were taken away by death least wickednesse should alter their vnderstandings so these here were forced to forgoe i some-thing least excesse of prosperitie should haue depraued their vertuous modestie And therefore from neither sort either of those that were proud in that their bodies were pure from all vncleane touch of others or that might haue growne proud if they had escaped the rape done by their foes from neither of these is their chastitie taken away but vnto them both is humilitie perwaded The vaine-glory which is k immanent in the one and imminent ouer the other was excluded in them both Though this is not to bee ouer-passed with silence that some that endured these violences might perhaps thinke that continencie is but a bodily good remaining as long as the body remaines vntouched but that it is not soly placed in the strength of the grace-assisted will which sanctifies both body and soule nor that it is a good that cannot be lost against ones will which error this affliction brought them to vnderstand for it they consider with what conscience they honor God and do with an vnmooued faith beleeue this of him that hee will not nay cannot any way forsake such as thus and thus do serue him and inuocate his name and do not doubt of the great acceptation which he vouchsafeth vnto chastitie Then must they neede perceiue that it followes necessarily that he would neuer suffer this to fall vpon his Saints if that by this meanes they should be despoiled of that sanctimonie which hee so much affecteth in them and infuseth into them L. VIVES ANd a his wayes the vulgar Rom. 12. 35. reades inuestigabiles for the direct contrarie minimè inuestigabiles Inuestigabilis is that which is found inuestigando with searching out But the wayes of the Lord cannot be found out by humaine vnderstanding The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperuestigabiles vnsearchable b That you lost that that you lost your fame and faire report and yet lost not your chastitie c Reioyced to please that is louingly desired d But sorting themselues with the meanest Rom. 12. 16. Bee not high minded but make your selues equall with them of the lower sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the originall verbally translated humilibus abducti e With reuerend feare Psalm 2. 11. Serue the Lord with feare or reioyce with trembling f Alledge we interprete not causari as the Philosophers doe in the Schooles in causa esse to be the cause but causam proferre to alledge as cause as Uirgill doth saying Causando nostros in longum ducis amores With allegations thou prolongs our loues g If they had escaped this humiliation Augustine here vseth humilitas for humiliatio I thinke which is a deiecting of a man by some calamitie Vnlesse that some will reade it thus Which if they had escaped the humility of this warres furie might haue blowne them vp into fastidious pride h As some were taken away The wordes are in the fourth of the booke of Wisdome the eleuenth verse and are spoken of Henoch but they are not here to bee vnderstood as spoken of him for hee was taken vp in his life vnto the Lord but of others who after their death were taken vp to God for the same cause that Henoch was before his death i Some thing what that something was modest shame prohibiteth to speake k Immanent in the one not as the Grammarians take it namely for vncontinuing or transitorie but immanens quasi intùs manens inherent ingrafted or staying within Augustine vseth it for to expresse the figure of Agnomination or Paranamasia which is in the two words immanent imminent which figure he vseth in many other places What the seruants of Christ may answer the Inâ—…dels when they vpbrayde them with Christs not deliuering them in their afflictions from the furie of their enemies furie CHAP. 28. VVHerefore all the seruants of the great and true God haue a comfort that 's firme and fixed not placed vpon fraile foundations of momentary and transitorie things and so they passe this temporall life in such manner as they
kinsfolkes bewailing her the Priests and other religious following the hearse with a sadde silence Neere to the gate was a caue to which they went downe by a ladder there they let downe the guilty person alone tooke away the ladder and shutte the caue close vp and least she should starue to death they set by her bread milke and oyle of each a quantitie together with a lighted lampe all this finished the Priests departed and on that day was no cause heard in law but it was as a vacation mixt with great sorrow and feare all men thinking that some great mischiefe was presaged to befall the weale publick by this punishment of the Vestall The vowes and duties of those Vestals Gellius amongst others relateth at large Noct. Atticarum lib. 1. b Neuer censuring others Before Augustus there was no law made against adulterers nor was euer cause heard that I know of concerning this offence Clodius indeed was accused for polluting the sacrifices of Bona Dea but not for adulterie which his foes would not haue omitted had it laine within the compasse of lawe Augustus first of all instituted the law Iulian against men adulterers it conteined some-what against vnchaste women also but with no capitall punishment though afterwards they were censured more sharpely as we read in the Caesars answers in Iustintans Code and the 47. of the Pandects Dionysius writeth that at Romes first originall Romulus made a lawe against adultery but I thinke hee speakes it Graecanicè as hee doth prettily well in many others matters Of Romulus his murther of his brother which the gods neuer reuenged CHAP. 6. NOw I will say more If those Deities tooke such grieuous and heinous displeasure at the enormities of men that for Paris his misdemeanour they would needes vtterly subuert the citty of Troy by fire and sword much more then ought the murder of Romulus his brother to incense their furies against the Romaines then the rape of Menelaus his wife against the Troians Parricide a in the first originall of a Citty is far more odious then adultery in the wealth and height of it Nor is it at all pertinent vnto our purpose b whether this murder were commanded or committed by Romulus which many impudently deny many doe doubt and many do dissemble Wee will not intangle our selues in the Laborinth of History vpon so laborious a quest Once sure it is Romulus his brother was murdered and that neither by open enemies nor by strangers If Romulus either willed it or wrought it so it is Romulus was rather the cheefe of Rome then Paris of Troy VVhy should the one then set all his goddes against his countrey for but rauishing another mans wife and the other obtaine the protection of c the same goddes for murdering of his owne brother If Romulus bee cleare of this imputation then is the whole citty guilty of the same crime howsoeuer in giuing so totall an assent vnto such a supposition and in steed of killing a brother hath done worse in killing a father For both the bretheren were fathers and founders to it alike though villany bard the one from dominion There is small reason to be showne in mine opinion why the Troians deserued so ill that their gods should leaue them to destruction and the Romaines so well that they would stay with them to their augmentation vnlesse it bee this that being so ouerthrowne and ruined in one place they were glad to flie away to practise their illusions in another nay they were cunninger then so they both stayed still at Troy to deceiue after their old custome such as afterwards were to inhabit there and likewise departed vnto Rome that hauing a greater scope to vse their impostures there they might haue more glorious honours assigned them to feede their vaine-glorious desires L. VIVES PArricide a in Parricide is not onely the murther of the parent but of any other equall some say ' Parricidium quasi patratio caedis committing of slaughter It is an old law of Num's He that willingly doth to death a free-man shall be counted a Parricide b Whether this murther There be that affirme that Remus being in contention for the Kingdome when both the factions had saluted the leaders with the name of King was slaine in the byâ—…kerng between them but whether by Romulus or some other none can certainely affirme Others and more in number saie that he was slaine by Fabius Tribune of the light horsemen of Romulus because he leaped in scorne ouer the newly founded walles of Rome and that Fabius did this by Romulus his charge Which fact Cicero tearmes wicked and inhumaine For thus in his fourth booke of Offices he discourseth of it But in that King that built the citty it was not so The glosse of commodity dazeled his spirits and since it seemed fitter for his profit to rule without a partner then with one he murdered his owne brother Here did he leape ouer piety nay and humanity also to reach the end hee aimed at profit though his pretence and coullour about the wall was neither probale nor sufficient wherfore be it spoken with reuerence to Quirinus or to Romulus Romulus in this did well c The same godds Which were first brought to Aeneas to I auiniun from thence to Alba by Ascanius and from Alba the Romaines had them by Romulus with the Assent of Numâ—…tor and so lastly were by Tullus transported all vnto Rome Of the subuersion of Ilium by Fimbria a Captaine of Marius his faction CHAP. 7. IN the first a heate of the b ciuill wars what hadde poore Ilium done that c Fimbria they veriest villaine of all d Marius his sette should raize it downe with more fury and e cruelty then euer the Grecians had shewed vpon it before For in their conquest many escaped captiuity by flight and many avoided death by captiuity But Fimbria charged in an expresse edicte that not a life should bee spared and made one fire of the Citty and all the creatures within it Thus was Ilium requited not by the Greekes whom her wronges had prouoked but by the Romaines whom her ruines had propagated their gods in this case a like adored of both sides doing iust nothing or rather beeing able to do iust nothing what were the gods gone from their shrines that protected this towne since the repayring of it after the Grecian victory If they were shew me why but still the better citizens I finde the worse gods They shut out Fimbria to keepe all for Sylla hee set the towne and them on fire and burned them both into dust and ashes And yet in meane-time f Sylla's side was stronger and euen now was hee working out his powre by force of armes his good beginnings as yet felt no crosses How then could the Ilians haue dealt more honestly or iustly or more worthy of the protection of Rome then to saue a citty of Romes for better endes and to keepe out a
Anthonies pretences and powers would re-erect the liberty of his country But m farre mistaken was hee and mole-eid in this matter for his young man whose power he hadde augmented first of all suffered Anthony to cut of Ciceroes head as if it hadde beene a bargaine betweene them and then brought that liberty which the other wrought so for vnto his owne sole commaund and vnder his owne particular subiection L. VIVES OF a Sertorius Q. Sertorius Mirsinius seeing the faction of Marius which he fauoured to go downe the winde by the leaders follies gotte away with the forces hee led through all the ragged and difficult passages into Spaine and there warred valiantly against the Syllans At last being put to the worst by Pompey hee was stabbed at supper by the treason of Perpenna Antonius and others his fellowes A worthy Captaine hee was hadde he hadde a worthier meane to haue shewed him-selfe in b Cateline Hee was for Sylla and cutte many throates at his command Afterward rebelling and taking armes against his country hee was ouerthrowne and slaine by Cicero and C. Antony Consuls c Lepidus In his and Q. Luctatius Catulus his Consulship Sylla dyed and was buried in Mars his field At his buriall the two Consuls were at great wordes about the reformation of the state Lepidus desiring to recall Sylla's proscripts and to restore them their goddes and Catulus contradicting him together with the Senate not that it was not iust but because it would bee the originall of a new tumult the most dangerous of all in that little breathing time of the state from wordes they fell to weapons G. Pompey and Q. Catulus ioined battell with Lepidus ouerthrew him with ease and despoyling him of his whole strength returned to Rome without any more stirre or other subsequence of war The victory was moderately vsed and armes presently laid aside d Pompey Cn. Pompey the great C. Pompey Strabo's sonne mette Sylla comming out of Asia with three legions which hee hadde taken vppe amongst the Pisenes hereby furthering Sylla greatly in his victory who vsed him as one of his chiefe friendes and surest Captaines in ending the ciuill warre in Cicilie Afrike Italy and Spaine Hee tryumphed twise beeing but agent of Rome no Senator Hee hadde great good fortune in subduing the Pyrats He conquered Mithridates and all the East getting greate and glorious triumph therby and wondrous wealth He was of mighty power and authority in the State all which I haue more at large recorded in my Pompeius fugiens Lastly warring against Caesar for the Common-wealth hee was foiled fledde away to Ptolomey the young King of Aegipt where to doe Caesar a pleasure hee was murdered e Caesar. This man was sonne to L. Caesar whose Aunt Iulia was wife vnto Marius beeing Consull by Pompeys meanes hee gotte the Prouince of France for fiue yeares and those expired for fiue more of the Consuls Pompey and Crassus In which tenne yeares hee conquered all France and fretting that Pompey could doe more in the state then hee pretending other causes hee brought his forces against his country Lucan Nec quenquam iam ferre potest Caesarue priorem Pompeiusue parem Caesar indureth no superiour Pompey no equall Suetonius in Caesars life writes a Chapter of the causes of these warres But Pompey beeing dead Caesar gotte to bee perpetuall Dictator and then gouerned all the state like a King Of this ciuill warre wrote hee him-selfe Plutarch Appian Florus Eutropius and Cicero who was present and pertaker in the whole businesse h Augustus C. Octauius Cneius his sonne a Praetorian and Actia's the daughter of Actius Balbus and Iulia Caesars sister Caesar made him heire of the nineth part of his estate and called him by his name Sueton. Many of the old soldiers after Caesars death came vnto him for his Vncles sake by whose meanes as Tully saith hee defended the causes of the Senate against Anthony when hee was but a youth ouer-threw him chased him into France vnto Lepidus at whose returne hee made a league trium-virate with them which was the direct ruine of the Common-wealth The Trium-viri were Anthony Lepidus and hee him-selfe The conditions were that Anthony should suffer his Vncle Sext. Iul. Caesar to be proscribed Lepidus his brother Lucius and Octauius Cicero whome hee held as a father This was Anthonies request because Cicero in his Orations hadde proclaimed him an enemy to the Common-weale Of these three Tully was killed by Anthonies men the other two escaped The Octauians warred with Brutus and Cassius and at Phillippi by Anthonies helpe ouerthrew them Then hee warred with L. Anthony the Tryumvirs brother and at Perusia made him yeelde the Towne him-selfe Afterward with Pompey the greats sonne and tooke the Nauy from him and then with Lepidus depriuing him of the Triumvirship Lastly with Marke Anthony the Tryumvir whome hee conquered and so remayned sole Emperour of Rome hauing ended all the ciuill wars and beeing saluted Augustus by Ualerius Messala in the name of the whole Senate and people of Rome In the foure and fortith yeare of his reigne ab V. C. DCCLI an happy peace breathing on the bosome of all the earth both by Sea and Land mankind beeing in absolute quiet from contention THE PRINCE OF NATVRE THE CREATOR THE KING OF KINGS AND THE LORD OF LORDS IESVS CHRIST was borne in Bethelem a cittie in Iuda g Many excellent The Triumviri proscribed farre more of euery sort then Sylla didde Those three Iunâ—…nal calls bitterly Sylla's Shollers and faith they excelled their men in the art of proscription h Cicero Hee was slaine being 63. yeares of age After the reckoning of Liuie and Aufidius Bassus The diuers opinions of his death are to be read in Seneca Suasor lib. 1. Augustine calles him an excellent Common-wealths-man because his tongue like a sterne did turne the Shippe of the State which way hee would which he knowing vsed this verse to the great vexation of his enemies Cedant arma togae concedat laurea lingua That armes should yeeld to arts t is fit Stoope then the wreath vnto the witte Pliny the elder meeting him Haile thou quoth hee that first deserued a tryumph by the gowne and a garland by thy tongue i C. Caesar Brutus Cassius and sixty Senators more conspired against Caesar and in Pompeies court killed him with daggers the Ides of March. k Anthony He and Dolabella were then Consuls Anthony hauing the command of the armies affected the Soueraignty of the state exceedingly which at first Tully by his Orations suppressed but then as I said he became Triumvir The story of his warre is as well recorded in Tullyes Philipques as can bee l Kept vp Tully by his eloquence armed him and Hircius and Pansa the Consuls against Anthony m Far mistaken Brutus hadde giuen Tully sufficient warning of Octauius not to make him too powerfull nor trust him too much that his witte was
worshipped but defects in the worshippers Lastly seeing shee must bee faine to share honours with so vnworthie a rable at least why had shee not a better part of honours then the others Who could endure that the goddesse Felicity should stand by and neither bee reckned amongst the godes i Consentes that were of Ioues Councell nor the Select gods neither Nor had not a Temple that should haue excelled all the rest in hight of posture and magnificence of fabricke why should shee not haue a better then Iupiter For shee her selfe gaue him his Kingdome if euer hee were a happie King that happinesse is of better worth then Soueraignty is most plaine For many men doubtlesse may bee found that would not bee Kings but none that would not bee happie So that if the gods were asked their mindes by augury or otherwise whether they would giue place to Felicity or no I will vndertake that if all the roome besides were filled with other gods Altares that Felicity could not haue a â—…itte place built Iupiter himselfe would giue place and let Felicity haue his owne seate vpon the toppe of the Tarpeian hill Nor is there one of them that would not doe as much vnlesse which is impossible some of them would â—…ee so madde as to loose her fauour and growe miserable Iupiter would neuer â—…se her as k hee was vsed by Mars l Terminus and m Iuuentas who by â—…o meanes could bee perswaded to giue their King place For as they write â—…arquin beeing desirous to build the Capitoll and seeing the place hee thought â—…ttest already taken vppe by other strange gods durst not controule them â—…ut thought that good manners would teach them to giue place vnto their â—…ing and beeing that there was a great sort there where hee meant to build 〈◊〉 asked them by augurie whether they were willing to resigne the place to â—…ir King or no All were content except Mars Terminus and Iuuentas And 〈◊〉 the Capitoll was built and they for their sawcinesse had such small monuments left that the Romaines greatest diuines did scarcely know where they stood But Ioue would neuer deale so vnciuilly with Faelicity as Mars Terminus and Iuuentas dealt with him And then those that would not yeelde to him assuredly would yeelde to her that made him their King Or if they would not why then it were because they had rather abide in obscurity in Faelicities house then to sit in eminence without her company so that had shee but the highest place the Cittizens would soone learne where to pray for good guiftes and in time by the very perswasion of nature Put away that swarme of gods and pray onely to Faelicity offer onely to her and frequent her Temple onely if they desired to bee happie as all would doe and so all men would come and begge herselfe of her selfe for who would begge any thing but Faelicity of any god so that Felicity hauing powre to bee abiding with whome shee list as shee may if shee bee a goddesse what man were so foolish to goe and intreate her company of another god when hee may obtaine it of her selfe So that the dignitie of place also should of right bee hers from all the other godes For they write that the ancient Romaines did worshippe one Summanus one that ruled the thunder of the night aboue Iupiter that ruled the daie thunder But after that Iupiter had gotten him such a sumptuous house the company came in so fast vnto him that one could o scarce finde one within a while that had heard nay more that had reade so much as the name of Summanus But now if Felicity bee no goddesse beeing in truth but a guift of GOD Then is it fit to finde out that GOD that can beestowe it and to throwe aside this daungerous rowle of counterfeite deities which a skull of fooles doe runne thus head-long after taking GODS guiftes for GOD himselfe and by their obstinacy giuing him continuall cause of offence whose guiftes they are for so shall hee neuer want infelicity that honours Felicity as a goddesse and neglects him that is the giuer of all felicitie euen as hee shall neuer want hunger that licketh the picture of a crust and neuer asketh bread of him that hath it to giue him L. VIVES SO a Late Lucullus was Consull with Cotta in the Citties DCLXVI yeare b Lâ—…cullus Hee warred against Mithridates and Pompey entred vpon his place contrary to the mindes of the Nobles Hauing sped well in the warre with this King and Tigranes hee built this goddesse a Temple c Picus Saturnes sonne Aenei 7. Hee raigned in Laâ—… in the time of the Aborigines and was turned by his wife Circe into a pie for louing of Pomona and therefore the Romaines held the pie for an holy birde d Faunus Sonne to Picus father to the Fawnes and the Satyres and Field-gods Virg. ibid. Plutarch calleth him Mercuries sonne Paralell Hee raigned in Latium in the Aborigines time and brought his people from barbarisme to a ciuill manner of life and was the first that gaue names to places and dedicated certaine Temples and Groues to the gods from whome they were called Fana his Oracle was in Albunea a wood of the Laurentes some offered to him yearely some monethly Val. Probus in 1. Georg. his feast was kept at Rome in the Nones of December Horat. Car. 〈◊〉 e Tiberius Sonne to Capetus King of the Albanes a notable theefe and beeing drowned in Tyber gaue it that name by his death beeing â—…fore called Albula f Lux The Romaines worshipped Iupiter Luceius as 〈◊〉 Salii sung because hee was held Lord of the light and the cause thereof Fest. Taâ—… brought into Rome these godes Ops or Flora Diioué Saturne Soll Luna Uulcan Sâ—…manus Larunda Terminus Curinus Vorrundus the Lars Diana and Lucina Varro de 〈◊〉 lat 4. g Hostilius In the warre betweene the Romaines and the Veii Hostâ—… being told that the Albanes were fallen from him and seeing the Romaines pale and amazed hereat in this turbulent state vowed a Temple to Feare and Pallor h Piety is Piety is iustice towards the gods Cic. de nat deor i Piety is also reuerence vnto our elders and kindred when it hath reference to the gods it is called religion There was in Rome a chappell of Piety dedicated by Acilius there where shee dwelt that fedde her mother being in prison with the milke of her breasts Festus There was also a statue erected that represented this Valer. lib. 5. Obsequens mentioneth a temple of Piety that stood in Flaminius his Theater i Consentes Twelue of those there were six of either sexe Their Images stood gullded in the market-place Varrorer rust lib. 1. Those were Iuno Vesta Minerua Ceres Diana Venus Mars Mercury Iupiter Vulcane Neptune Apollo Enn. They were called Consentes because they all consented what was to bee done Iupiter vsing them as counsellours in his greatest affaires as Augustine
eyther excerciseth the humility or beates downe the pride nothing a at all in nature being euill euill being but a priuation of good but euery thing from earth to heauen ascending in a degree of goodnesse and so from the visible vnto the inuisible vnto which all are vnequall And in the greatest is God the great workeman yet b no lesser in the lesse which little thinges are not to be measured to their owne greatnesse beeing neare to nothing but by their makers wisedome as in a mans shape shane his eye-brow a very nothing to the body yet how much doth it deforme him his beauty consisting more of proportion and parilyty of parts then magnitude Nor is it a wonder that c those that hold some nature bad and produced from a bad beginning do not receiue GODS goodnesse for the cause of the creation but rather thinke that hee was compelled by this rebellious euill of meere necessity to fall a creating and mixing of his owne good nature with euill in the suppression and reforming thereof by which it was so foyled and so toyled that he had much adoe to re-create and mundifie it nor can yet cleanse it all but that which hee could cleanse serues as the future prison of the captiued enemy This was not the Maniches foolishnes but their madnesse which they should abandon would they like Christians beleeue that Gods nature is vnchangeable incorruptible impassible and that the soule which may be changed by the will vnto worse and by the corruption of sinne be depriued of that vnchangeable light is no part of God nor Gods nature but by him created of a farre inferiour mould L. VIVES NOthing a at all This Augustine repeats often and herein do al writers of our religion besides Plato Aristotle Tully and many other Philosophers agree with him Plato in his Timaeus holds it wicked to imagine any thing that God made euill he being so good a God him-selfe for his honesty enuied nothing but made all like him-selfe And in his 2. de rep he saith The good was author of no euill but only of things good blaming Hesiod and Homer for making Ioue the author of mischiefe confessing God to be the Creator of this vniuerse therby shewing nothing to be euill in nature I will say briefly what I thinke That is good as Aristotle saith iâ—…â—…s â—…etorik which we desire either for it selfe or for another vse And the iust contrary is euil wâ—…efore in the world some things are vsefull and good some auoideble bad Some 〈◊〉 and indifferent and to some men one thing is good and to others bad yea vnto one man at seuerall times seuerall good bad or neuter vpon seueral causes This opinioÌ„ the weaknesse of our iudgements respects of profit do produce But only that is the diuine iudgement which so disposeth all things that each one is of vse in the worlds gouernment And hee knoweth all without error that seeth all things to bee good and vsefull in their due seasons which the wise man intimates when hee saith That God made all things good each in the due time Therefore did hee blesse all with increase and multiplication If any thing were alwayes vnprofitable it should bee rooted out of the creation b No lesse Nature is in the least creatures pismires gnats bees spiders as potent as in horses oxâ—…n whales or elephants and as admirable Pliny lib. 11. c Those This heresie of the Manichees Augustine declareth De heres ad Quod vult deum Contra Faust. Manich. De Genes ad liter Of the error that Origen incurreth CHAP. 23. Bvt the great wonder is that some hold one beginning with vs of all thinges and that God created all thinges that are not of his essence otherwise they could neuer haue had beeing And yet wil not hold that plaine good beleefe of the Worlds simple and good course of creation that the good God made all thinges good They hold that all that is not GOD after him and yet that all is not good which none but God could make But the a soules they say not part but creatures of God sinned in falling from the maker being cast according to their deserts into diuers degrees down from heauen got certaine bodies for their prisons And ther-upon the world was made say they not for increase of good but restrrint of bad and this is the World Herein is Origen iustly culpable for in his Periarchion or booke of beginnings he affirmes this wherein I haue much maruaile that a man so read indiuine scriptures should not obserue first how contrary this was to the testimony of scripture that confirmeth all Gods workes with this And God saw that it was good And at the conclusion God saw all that hee made and loe it was very good Auerring no cause for this creation but onely that the good God should produce good things where if no man had sinned the world should haue beene adorned and filled b onely with good natures But sin being commited it did not follow that all should be filled with badnes the far greater part remaining still good keeping the course of their nature in heauen nor could the euil willers in breaking the lawes of nature auoyd the iust lawes of the al-disposed God For as a picture sheweth well though it haue black colors in diuers places so the Vniuerse is most faire for all these staines of sins which notwithstaÌ„ding being waighed by themselues do disgrace the lustre of it Besides Origen should haue seene and all wise men with him that if the world were made onely for a penall prison for the transgressing powers to bee imbodyed in each one according to the guilt the lesse offenders the higher and lighter and the greater ones the baser and heauier that then the Diuels the worst preuaricators should rather haue bin thurst into the basest that is earthly bodies then the worst men But that we might know that the spirits merits are not repaid by the bodies qualitie the worst diuell hath an c ayry body and man though he be bad yet of farre lesse malice and guilt hath an earthly body yea had ere his fall And what can be more fond then to thinke that the Sunne was rather made for a soule to be punished in as a prison rather then by the prouidence of God to bee one in one world as a light to the beauty and a comfort to the creatures Otherwise two ten or en hundred soules sinning all a like the world should haue so many Sunnes To auoyd which we must rather beleeue that there was but one soule sinned in that kind deseruing such a body rather then that the Makers miraculous prouidence did so dispose of the Sunne for the light comfort of things created It is not the soules whereof speake they know not what but it is their owne soules that are so farre from truth that they must needes be attanted and restraned Therefore these three I
that end which the order of the vniuerse requireth so that that corruption which bringeth all natures mortall vnto dissolution cannot so dissolue that which was but it may become that afterwards which it was before or that which it should be which being so then God the highest being who made all things that are not him-selfe no creature being fitte for that equalitie being made of â—…othing and consequently being not able to haue beene but by him is not to be discommended through the taking offence at some faults but to bee honored vpon the due consideration of the perfection of all natures L. VIVES A a certaine Euery thing keeping harmonious agreement both with it selfe and others without corrupting discorde which made some ancient writers affirme that the world 〈◊〉 vpon loue The cause of the good Angells blisse and the euills misery CHAP. 6. THE true cause therefore of the good Angells blisse is their adherence to that most high essence and the iust cause of the bad Angels misery is their departure from that high essence to reside vpon them-selues that were not such which vice what is it else but a pride For pride is the roote of all sinne These would not therefore stick vnto him their strength and hauing power to bee more b perfect by adherence to this highest good they preferred them-selues that were his inferiours before him This was the first fall misery and vice of this nature which all were it not created to haue the highest being yet might it haue beatitude by fruition of the highest being but falling from him not bee â—…de nothing but yet lesse then it was and consequently miserable Seeke the câ—…e of this euill will and you shall finde iust none For what can cause the wills 〈◊〉 the will being sole cause of all euill The euill will therefore causeth euill workes but nothing causeth the euill will If there be then either it hath a will or â—…one If it haue it is either a good one or a bad if good what foole will say a good will is cause of an euill will It should if it caused sinne but this were extreame absurditie to affirme But if that it haue an euill will then I aâ—…ke what caused this euill will in it and to limite my questions I aske the cause of the first euill will For not that which an other euill will hath caused is the first euill will but that which none hath caused for still that which causeth is before the other caused If I bee answered that nothing caused it but it was from the beginning I aske then wheâ—…er it were in any nature If it were in none it had no being if it were in any it corrupted it hurt it and depriued it of all good and therefore this Vice could not be in an euill nature but in a good where it might doe hurt for if it could not hurt it was no vice and therefore no bad will and if it did hurt it was by priuation of good or diminishing of it Therfore a bad will could be from eternity in that wherein a good nature had beene before which the euill will destroied by hurt Well if it were not eternall who made it It must be answered something that had no euill will what was this inferior superior or equall vnto it If it were the superior it was better and why then had it not a will nay a better will This may also bee said of the equall for two good wills neuer make the one the other bad It remaines then that some inferior thing that had no will was cause of that vicious will in the Angels I but all things below them euen to the lowest earth being naturall is also good and hath the goodnesse of forme and kinde in all order how then can a good thing produce an euill will how can good be cause of euill for the will turning from the superior to the inferior becomes bad not because the thing where-vnto it turneth is bad but because the diuision is bad and peruerse No inferior thing then doth depraue the will but the will depraues it selfe by following inferior things inordinately For if two of like affect in body and minde should beholde one beautious personage and the one of them be stirred with a lustfull desire towards it and the others thoughts stand chaste what shall wee thinke was cause of the euill will in the one and not in the other Not the seene beauty for it transformed not the will in both and yet both saw it alike not the flesh of the beholders face why not both nor the minde we presupposed them both alike before in body and minde Shall we say the deuill secretly suggested it into one of them as though hee consented not to it in his owne proper will This consent therefore the cause of this assent of the will to vicious desire is that wee seeke For to take away one let more in the question if both were tempted and the one yeelded and the other did not why was this but because the one would continue chaste and the other would not whence then was this secret fall but from the proper will where there was such parity in body and minde a like sight and a like temptation So then hee that desires to know the cause of the vicious will in the one of them if hee maâ—…ke iâ—… well shall finde nothing For if wee say that hee caused it what was hee ere his vicious will but a creature of a good nature the worke of GOD that vnchangeable good Wherefore hee that saith that hee that consented to this lustfull desire which the other with-stood both beeing before alike affected and beholding the beautifull obiect alike was cause of his owne euill will whereas he was good before this vice of will Let him aske why he caused this whether from his nature or for that hee was made of nothing and he shall finde that his euill will arose not from his naâ—…ure but from his nothing for if wee shall make his nature the effecter of his vicious will what shall wee doe but affirme that good is the efficient cause of euill But how can it bee that nature though it bee mutable before it haue a vicious will should doe viciously namely in making the will vicious L. VIVES BVt a pride Scotus holds that the Angels offence was not pride I thinke onely because hee will oppose Saint Thomas who held with the Fathers the contrary b Perfect in essence and exellence That we ought not to seeke out the cause of the vicious will CHAP. 7. LEt none therefore seeke the efficient cause of an euill will for it is not efficient but deficient nor is there effect but defect namely falling from that highest essence vnto a lower this is to haue an euill will The causes whereof beeing not efficient but deficient if one endeuour to seeke it is as if hee should seeke to see the darknesse or to heare
by feare of misery My mother Blanche a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had wâ—…t to tell me whâ—…n I was a childe that the Syrens sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 in faire wether hhoping the later in the first and fearing the first in the 〈◊〉 〈◊〉 Our hope Not of vnhappinesse but vnhappy of the happinesse to come 〈◊〉 Gâ—… from Hee toucheth the Platomists controuersie some holding the soules giuen of GOD 〈◊〉 others that they were cast downe for their guilt and for their punnishment 〈◊〉 〈◊〉 〈◊〉 k sportes of soules A diuersity of reading but let vs make good 〈◊〉 〈◊〉 Of the state of the first man and man-kinde in him CHAP. 21. â—…rd question of Gods power to create new things without change of 〈◊〉 because of his eternitie being I hope sufficiently handled wee may 〈◊〉 that he did farre better in producing man-kinde from one man onely 〈◊〉 had made many for whereas he created some creatures that loue to be 〈◊〉 in deserts as Eagles Kites Lyons Wolues and such like and others 〈◊〉 rather liue in flockes and companies as Doues Stares Stagges a 〈◊〉 and such like yet neither of those sorts did hee produce of one alone 〈◊〉 many together But man whose nature he made as meane betweene Anâ—…asts that if hee obeyed the Lord his true creator and kept his hests 〈◊〉 be transported to the Angels society but if hee became peruerse in 〈◊〉 offended his Lord God by pride of heart then that hee might bee cast â—…h like a beast and liuing the slaue of his lusts after death bee destinate â—…all paines him did hee create one alone but meant not to leaue him â—…th-out another humaine fellow thereby the more zealously commendâ—… concord vnto vs men being not onely of one kinde in nature but also â—…dred in affect creating not the woman hee meant to ioyne with man â—…did man of earth but of man and man whom hee ioyned with her not of 〈◊〉 of himselfe that all man-kinde might haue their propagation from one L. VIVES 〈◊〉 Daâ—… in the diminutiue because it is a timorous creature neither wilde noâ—… 〈◊〉 God fore-knew that the first Man should sinne and how many people hee was to translate out of his kinde into the Angels society CHAP. â—…22 〈◊〉 was not ignorant that Man would sinne and so incurre mortallitye 〈◊〉 for him-selfe and his progenie nor that mortalls should runne on in 〈◊〉 of iniquitie that brute a beasts should liue at more attonement 〈◊〉 betweene them-selues whose originall was out of water and earth 〈◊〉 whose kinde came all out of one in honor of concord for Lyons neâ—… among them-selues nor Dragons as men haue done But God fore-saw 〈◊〉 that his grace should adopt the godly iustifie them by the holy spirit â—…ir sinnes and ranke them in eternall peace with the Angels the last 〈◊〉 dangerous death being destroyed and those should make vse of Godsâ—…g â—…g all man-kinde from one in learning how well God respected vnity in 〈◊〉 L. VIVES 〈◊〉 〈◊〉 Any place will holde bruite-beasts without contention sooner then 〈◊〉 mâ—…n is Woolâ—…e to man as the Greeke Prouerbe saith Pliâ—… lib. 7. and all other â—…gree among them-selues and oppose strangers The sterne Lion fights not with 〈◊〉 nor doth the Serpent sting the Serpent the beasts and fishes of the sea aâ—… with their owne kinde But man doth man the most mischiefe Dicâ—… saith Tully wrote a booke of the death of men He is a free and copious Peripatetique and herein hauing reckned vp inondations plagues burning exceeding aboundance of beaâ—… and other externall causes he compares then with the warres and seditions wherewith man hath destroyed man and finds the later farre exceeding the former This warre amongst men did Christ desire to haue abolished and for the fury of wrath to haue grafted the heate of zeale and charity This should bee preached and taught that Christians ought not to bee as wars but at loue one with another and to beare one with another mens minds are already to forward to shed bloud and do wickedly they neede not be set on Of the nature of mans soule being created according to the image of God CHAP. 23. THerefore God made man according to his a image and likenesse giuing him a soule whereby in reason and vnderstanding hee excelled all the other creatures that had no such soule And when hee had made man thus of earth and either b breathed the soule which he had made into him or rather made that breath one which he breathed into him for to breath is but to make a breth then c out of his side did hee take a bone whereof he made him a wife and an helpe as he was God for we are not to conceiue this carnally as wee see an artificer worke vp any thing into the shape of a man by art Gods hand is his power working visible things inuisibly Such as measure Gods vertue and power that can make seedes of seeds by those daily and vsuall workes hold this rather for a fable then a truth But they know not this creation and therefore thinke vnfaithfully thereof as though the workes of ordinary conception and production are not strange to those that know them not though they assigne them rather to naturall causes then account them the deities workes L. VIVES HIs a Image Origen thinkes that man is Christs image and therfore the scripture calls man Gods image for the Sonne is the fathers image some thinke the Holy Ghost is ment in the simyly But truely the simyly consists in nothing but man and the likenesse of God A man saith Paul is Gods image It may be referred to his nature and in that he is Gods likenesse may be referred to his guifts immortallity and such wherein he is like God b Breathed It is a doubt whether the soule were made before infused after or created with the body Aug de gens ad lit li. 7. saith that the soule was made with the other spiritual substances infused afterwards and so interpreteth this place Hee breathed into his face the breath of life Others take it as though the soule were but then made and so doth Augustine here c Out of his Why the woman was made after the man why of his ribbe when he was a sleepe and how of his rib read Magister sentent lib. 2. Dist. 18. Whether the Angels may be called creators of any the least creature CHAP. 24. BVt here wee haue nothing to doe with a them that hold the diuine essence not to medle with those things at all But b those that follow Plato in affirming that all mortall creatures of which man is the chiefe were made by the lesser created Gods through the permission or command of the creator and not by him-selfe that framed the world let them but absure the superstition wherein thy seeke to giue those inferiors iust honors and sacrifices and they shall quickly avoid the error of this
painfull is iustly termed 〈◊〉 death then life and therefore is it called the second death because it folâ—…th the first breach of nature either betweene God and the soule or this and the â—…dy of the first death therefore wee may say that it is good to the good 〈◊〉 〈◊〉 to the bad But the second is bad in all badnesse vnto all good to none L. VIVES IT a is called Bruges copy differs not much all is one in substance b Second death 〈◊〉 2. 11. and 21 8. Whether death propagated vnto all men from the first be punishment of sinne to the Saints CHAP. 3. â—…ere's a question not to be omitted whether the first death bee good to 〈◊〉 â—…ood If it be so how can it be the punishment of sinne for had not our 〈◊〉 sinned they had neuer tasted it how then can it bee good to the vpâ—… cannot happen but vnto offenders and if it happen but vnto offenders 〈◊〉 not be good for it should not be at all vnto the vpright for why should 〈◊〉 punishment that haue no guilt Wee must confesse then that had not 〈◊〉 parents sinned they had not dyed but sinning the punishment of death â—…cted vpon them and all their posteritie for they should not produce 〈◊〉 â—…ng but what them-selues were and the greatnesse of their crime depraued 〈◊〉 â—…ture so that that which was penall in the first mans offending was made 〈◊〉 in the birth of all the rest for they came not of man as man came of the 〈◊〉 The dust was mans materiall but man is mans parent That which is earth is 〈◊〉 flesh though flesh be made of earth but that which man the father is man the 〈◊〉 is also For all man-kinde was in the first man to bee deriued from him by the 〈◊〉 when this couple receiued their sentence of condemnation And that 〈◊〉 man was made not in his creation but in his fall and condemnation that 〈◊〉 â—…got in respect I meane of sinne and death For his sinne a was not cause of 〈◊〉 weaknesse in infancie or whitenesse of body as we see in infants those God would haue as the originall of the yonglings whose parents he had cast downe to 〈◊〉 mortality as it is written Man was in honor and vnderstood not but became 〈◊〉 the beasts that perish vnlesse that infants bee weaker in motion and appetite 〈◊〉 all other creatures to shew mans mounting excellence aboue them all comâ—…le to a shaft that flieth the stronger when it is drawne farthest back in the 〈◊〉 Therefore mans presumption and iust sentence adiudged him not to those â—…lities of nature but his nature was depraued vnto the admission of conâ—…entiall in-obedience in his members against his will thereby was bound to death by necessity and to produce his progeny vnder the same conditions that his crime deserued From which band of sin if infants by the mediators grace be freed they shall onely bee to suffer the first death of body but from the eternall penall second death their freedome from sinne shall quit them absolutely L. VIVES HIs sinne a was not Here is another question in what state men should haue beene borne had they not sinned Augustine propounds it in his booke De baptis paruul some thinke they should haue beene borne little and presently become perfect men Others borne little but in perfect strength onely not groweth and that they should presently haue followed the mother as we see chickens and lambes The former giue them immediate vse of sence and reason the later not so but to come by degrees as ours do Augustine leaues the doubt as hee findes it seeming to suppose no other kinde of birth but what we now haue Why the first death is not withheld from the regenerat from sinne by grace CHAP. 4. IF any thinke they should not suffer this being the punishment of guilt and there guilt cleared by grace he may be resolued in our booke called De baptismo paruulorum There we say that the seperation of soule and body remaineth to succeed though after sinne because if the sacrament of regeneration should be immediately seconded by immortality of body our faith were disanulled being an expectation of a thing vnseene But by the strength and vigor of faith was this feare of death to be formerly conquered as the Martires did whose conflicts had had no victory nor no glory nay had bin no conflicts if they had beene deified and freed from corporall death immediatly vpon their regeneration for if it were so who would not run vnto Christ to haue his child baptised least hee should die should his faith be approued by this visible reward no it should be no faith because he receiued his reward immediatly But now the wounderfull grace of our Sauiour hath turned the punishment of sinne vnto the greater good of righteousnesse Then it was said to man thou shalt die if thou sinne now it is said to the Martir die to auoid sin Then if you breake my lawes you shall dy now if you refuse to die you breake my lawes That which we feared then if we offended we must now choose not to offend Thus by Gods ineffable mercy the punishment of sin is become the instrument of vertue and the paine due to the sinners guilt is the iust mans merit Then did sinne purchase death and now death purchaseth righteousnes I meane in the Martires whome their persecutors bad either renounce their faith or their life and those iust men chose rather to suffer that for beleeuing which the first sinners suffred for not beleeuing for vnlesse they had sinned they had not dyed and Martires had sinned if they had not died They dyed for sinne these sinne not because they die The others crime made death good which before was euill but God hath giuen such grace to faith that death which is lifes contrary is here made the ladder whereby to ascend to life As the wicked vse the good law euill so the good vse death which is euill well CHAP. 5. FOr the Apostle desiring to shew the hurt of sin being vnpreuented by grace doubted not to say that the law which forbids sinne is the strength of sinne The sting 〈◊〉 saith he is sinne and the strength of sinne is the lawe Most true for a forbidding of vnlawfull desires increase them in him where righteousnesse is not of power to suppresse all such affects to sinne And righteousnesse can neuer be lâ—…d without gods grace procure this loue But yet to shew that the law is not euill though hee calls it the strength of sinne hee saith in another place in the 〈◊〉 question The law is holy and the commandement holy and iust and good Was that then which is good saith he made death to me GOD forbid buâ—… sinne that it might appeare sinne wrought death in me by that which is good b that siâ—…e might be out of measure sinfull by the commandement Out of measure 〈◊〉
saith and dwelling in our members when it doth not reigne in our mortall body obeying the desires of it and when wee doe not giue vp our members as instruments of iniquity to serue it it is conuerted into a minde consenting not vnto it in any euill by Gods gouernment and man that hath it some-what quietly here shall haue it afterwards most perfectly setled sinlesse and in eternall peace L. VIVES BEare a yee The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The spirit of meekenesse Because of that which followeth Considering thy selfe least thou also bee tempted It is fitte that one that corrects sinne should consider that hee might sinne him-selfe least if hee growe proud because hee is more perfect then his brother reuenge bee at hand and make him fall worse c The seruants Our Sauiour treating of brotherly remission reciteth this Parable Math. 18. d Not disposing Ecclesiastes the 7. 15. Behold the worke of God who can make streight that which hee hath made crooked And hence it is that a few rules serue to guide some in honestie and none other-some If the minde bee not inwardly mooued to good the outward words doe but little good e Being in vs for the pronenesse to badnesse that is in vs all is the punishment of the first mans sinne by which without great resistance wee are harried into all enormity Besides there is no sinne but vexeth him in whome it is The first reuenge saith Iuuenall is that no guilty man is quitte by his owne conscience But this place is diuersly read But the true sence is If that originall promise to sinne which wee haue all from Adam bee not predominant ouer the whole man nor reigne not as the Apostle saith in our members but bee subiected â—…o the minde and the minde vnto God the gouernour not consenting to that wicked procliuitie but rather peaceably restraining it and comming vnto the curing of GOD that good Phisitian then that crazed affect becommeth sound perfection and with the whole man attaineth immortality For this aptnesse or inclination to sinne which the schoole-diuines call fomes is sinne in vs. Of the cause and obstinacie of Cains wickednesse which was not repressed by Gods owne words CHAP. 7. BVt that same speaking of God vnto Caine in the forme of some of his creatures as wee haue shewed that hee vsed to doe with the first men what good did it doe him did hee not fulfill his wicked intent to murther his brother after GOD had warned him who hauing distinguished both their sacrifices reiecting the one and receiuing the other no b doubt by some visible signe and that because the one wrought euill and the other good Caine grew exceeding wroth and his looke was deiected And God said vnto him Why is thy looke deiected c â—…f thou offer well and diuidest not well d hast thou not sinned be quiet e vnto thee shall his desire be subiect and thou shalt rule ouer him In this admonition of God vnto Caine because the first words If thou offer well and diuidest noâ—… 〈◊〉 hast thou not sinned are of doubtfull vnderstanding the translators haue â—…ne it vnto diuers sences each one seeking to lay it downe by the line 〈◊〉 â—…h A sacrifice that is offred to the true God to whome onely such are 〈◊〉 well offered But the diuision may be euill made vpon a bad distinction of 〈◊〉 â—…es place offring offrers or of him to whome it is offred or of them to 〈◊〉 the offring is distributed meaning here by diuision a discerning beâ—… offring at due times in due places due offrings due distributions and the 〈◊〉 of all these As if we offer where when and what wee should not or 〈◊〉 better to our selues then we offer to God or distribute the offring to the â—…ctified herein prophaning the sacrifice In which of these Caine offended 〈◊〉 we cannot easily finde But as the Apostle Iohn said of these two bretheren 〈◊〉 Caine who was of the wicked and slew his brother and wherefore slew he him 〈◊〉 his owne workes were euill and his brothers good This proueth that God resâ—…d not his guifts for that hee diuided euill f giuing God onely some of â—…ll and giuing him-selfe to him-selfe as all do that leaue Gods will to 〈◊〉 their owne and liuing in peruersnesse of heart offer guifts vnto God as 〈◊〉 to buy him not to cure their vicious affects but to fulfill them This is the â—…ty of the earthly Citty to worshippe one or many Gods for victory and â—…striall peace neuer for charitable instruction but all for lust of soueraigneâ—… The good vse this world to the enioying of God but the wicked iust conâ—… wise would vse God to enioy the world g such I meane as hold God to 〈◊〉 to haue to doe in humanity for there are that are farre worse and beleeue 〈◊〉 So then Caine knowing that God respected his brothers sacrifice and 〈◊〉 ought to haue changed him-selfe and fallen to imitation of his good broâ—… not to haue swollen vp in enuy against him But because hee was sad and 〈◊〉 cast downe this greefe at anothers good chiefely his brothers God 〈◊〉 â—…nde great falt with for there-vpon hee asked him saying Why art thou sad 〈◊〉 is thy countenance cast downe His enuy to his brother God saw and reâ—…ded Man that knoweth not the heart might well haue doubted wheâ—…â—…ee was sad for his owne badnesse that displeased God or for his brothers 〈◊〉 for which God accepted his sacrifice But God giuing a reason why 〈◊〉 â—…ould not accept his that hee might haue iuster cause to dislike him-selfe 〈◊〉 his brother hauing not diuided that is not liued well and being not worâ—… to haue his sacrifice accepted doth shew that hee was farre more vniust 〈◊〉 that he hated his iust brother for no cause yet hee sendeth him not away 〈◊〉 a good and holy command Bee quiet quoth hee for vnto thee shall his 〈◊〉 â—…ee subiect and thou shalt rule ouer him What ouer his brother God forâ—… no but ouer sinne for hee had said before hast thou not sinned and now â—…ddeth bee quiet for vnto thee c. Some may take it thus that sinne shall â—…ned vpon man so that hee that sinneth shall haue none to blame for it 〈◊〉 him-selfe for this is the wholesome medicine of repentance and the fit plea â—…rdon that these words of God be vnsterstood as a percept and not as a proâ—… for then shall euery man rule ouer sin when he doth not support it by â—…ce but subdue it by repentance otherwise hee that becomes the protecâ—… it shall sure become prisoner to it But if wee vnderstand this sinne to 〈◊〉 〈◊〉 carnall concupiscense whereof the Apostle saith The flesh coueteth aâ—… the spirit amongst whose workes enuy is reckened for one which inâ—… Cayne to his brothers murder then wee may well take these words 〈◊〉 It shal bee turned vnto thee and thou shalt rule ouer it for the carnall part being moued which
their hurt and their soules in following their appetites when neede requireth so in flying of death they make it as apparant how much they set by their peace of soule and body But man hauing a reasonable soule subiecteth all his communities with beasts vnto the peace of that to worke so both in his contemplation and action that there may bee a true consonance betweene them both and this wee call the peace of the reasonable soule To this end hee is to avoide molestation by griefe disturbance by desire and dissolution by death and to ayme at profiâ—…e knowledge where vnto his actions may bee conformable But least 〈◊〉 owne infirmity through the much desire to know should draw him into any pestilent inconuenience of error hee must haue a diuine instruction to whose directions and assistance hee is to assent with firme and free obedience And because that during this life Hee is absent from the LORD hee walketh by faith and not by sight and therefore hee referreth all his peace of bodie of soule and of both vnto that peace which mortall man hath with immortall GOD to liue in an orderlie obedience vnder his eternall lawe by faith Now GOD our good Maister teaching vs in the two chiefest precepts the loue of him and the loue of our neighbour to loue three things GOD our neighbour and our selues and seeing he that loueth GOD offendeth not in louing himselfe it followeth that hee ought to counsell his neighbour to loue GOD and to prouide for him in the loue of GOD sure hee is commanded to loue him as his owne selfe So must hee doe for his wife children family and all men besides and wish likewise that his neighbour would doe as much for him in his need thus shall hee bee settled in peace and orderly concord with all the world The order whereof is first a to doe no man hurt and secondly to helpe all that hee can So that his owne haue the first place in his care and those his place and order in humane society affordeth him more conueniency to benefit Wherevpon Saint Paul saith Hee that prouideth not for his owne and namely for them that bee of his houshold denieth the faith and is worse then an Infidell For this is the foundation of domesticall peace which is an orderly rule and subiection in the partes of the familie wherein the prouisors are the Commaunders as the husband ouer his wife parents ouer their children and maisters ouer their seruants and they that are prouided for obey as the wiues doe their husbands children their parents and seruants their maisters But in the family of the faithfull man the heauenly pilgrim there the Commaunders are indeed the seruants of those they seeme to commaund ruling not in ambition but beeing bound by carefull duety not in proud soueraignty but in nourishing pitty L. VIVES FIrst a to doe no Man can more easily doe hurt or forbeare hurt then doe good All men may iniure others or abstaine from it But to doe good is all and some Wherefore holy writ bids vs first abstaine from iniury all we can and then to benefit our christian bretheren when wee can Natures freedome and bondage caused by sinne in which man is a slaue to his owne affects though he be not bondman to any one besides CHAP. 15. THus hath natures order prescribed and man by GOD was thus created Let them rule saith hee ouer the fishes of the sea and the fowles of the ayre end ouer euery thing that creepeth vpon the earth Hee made him reasonable and LORD onely ouer the vnreasonable not ouer man but ouer beastes Wherevpon the first holy men were rather shep-heards then Kings GOD shewing herein what both the order of the creation desired and what the merit of sinne exacted For iustly was the burden of seruitude layd vpon the backe of transgression And therefore in all the scriptures wee neuer reade the word Seruant vntill such time as that iust man Noah a layd it as a curse vpon his offending sonne So that it was guilt and not nature that gaue originall vnto that name b The latine word Seruus had the first deriuation from hence those that were taken in the warres beeing in the hands of the conquerours to massacre or to preserue if they saued them then were they called Serui of Seruo to saue Nor was this effected beyond the desert of sinne For in the iustest warre the sinne vpon one side causeth it and if the victory fall to the wicked as some times it may c it is GODS decree to humble the conquered either reforming their sinnes heerein or punishing them Witnesse that holy man of GOD Daniel who beeing in captiuity confessed vnto his Creator that his sinnes and the sinnes of the people were the reall causes of that captiuity Sinne therefore is the mother of seruitude and first cause of mans subiection to man which notwithstanding commeth not to passe but by the direction of the highest in whome is no iniustice and who alone knoweth best how to proportionate his punnishment vnto mans offences and hee himselfe saith Whosoeuer committeth sinne is the seruant of sinne and therefore many religious Christians are seruants vnto wicked maisters d yet not vnto free-men for that which a man is addicted vnto the same is hee slaue vnto And it is a happier seruitude to serue man then lust for lust to ommit all the other affects practiseth extreame tirany vpon the hearts of those that serue it bee it lust after soueraignty or fleshly lust But in the peacefull orders of states wherein one man is vnder an other as humility doth benefit the seruant so doth pride endamage the superior But take a man as GOD created him at first and so hee is neither slaue to man nor to sinne But penall seruitude had the institution from that law which commaundeth the conseruation and forbiddeth the disturbance of natures order for if that law had not first beene transgressed penall seruitude had neuer beene enioyned Therefore the Apostle warneth seruants to obey their Maisters and to serue them with cheerefulnesse and good will to the end that if they cannot bee made free by their Maisters they make their seruitude a free-dome to themselues by seruing them not in deceiptfull feare but in faithfull loue vntill iniquity be ouerpassed and all mans power and principality disanulled and GOD onely be all in all L. VIVES NOah a layd it Gen. 9. b The latine So saith Florentinus the Ciuilian Institut lib. 4. And they are called Mancipia quoth hee of manu capti to take with the hand or by force This you may reade in Iustinians Pandects lib. 1. The Lacaedemonians obserued it first Plin. lib. 7. c It is Gods decree Whose prouidence often produceth warres against the wills of either party d Yet not vnto free Their Maisters being slaues to their owne passions which are worse maisters then men can be Of the iust law of soueraignty CHAP. 16.
they shall be so reioyned againe that neither time nor torment shall bee able to procure their seperation Wherefore though our flesh as now bee such that it cannot suffer all paine without dying yet then shall it become of another nature as death also then shal be of another nature For the death then shal be eternall and the soule that suffereth it shall neither bee able to liue hauing lost her God and onely life nor yet to avoide torment hauing lost all meanes of death The first death forceth her from the body against her will and the second holds her in the body against her will Yet both are one in this that they enforce the soule to suffer in the body against her will Our opponent will allow this that no flesh as now can suffer the greatest paine and yet not perish but they obserue not that there is a thing aboue the body called a soule that rules and guides it and this may suffer all torment and yet remaine for euer Behold now here is a thing sensible of sorrow and yet eternall this power then that is now in the soules of all shal be as then in the bodies of the damned And if wee weigh it well the paines of the bodie are rather referred to the soule The soule it is and not the body that feeles the hurt inflicted vpon any part of the bodie So that as wee call them liuing and sensitiue bodies though all the life and sense is from the soule so likewise doe wee say they are greeued bodies though the griefe bee onely in the soule So then when the bodie is hurt the soule grieueth with the bodie When the minde is offended by some inward vexation then the soule greeueth alone though it bee in the bodie and further it may greeue when it is without the bodie as the soule of the ritch glutton did in hell when hee sayd I am tormented in this flame But the bodie wanting a soule grieueth not nor hauing a soule doth it grieue without the soule If therefore it were meete to draw an argument of death from the feeling of paine as if wee should say hee may feele paine ergo he may die this should rather inferre that the soule may die because it is that which is the feeler of the paine But seeing that this is absurd false how then can it follow that those bodies which shal be in paine shall therefore bee subiect vnto death Some d Platonists hold that those parts of the soule wherein feare ioye and griefe were resident were mortall and perished wherevpon Virgill sayd Hinc metuunt cupiuntque dolent gaudent hence that is by reason of those mortall parts of the soule did feare hope ioye and griefe possesse them But touching this wee prooued in our foureteenth booke that after that their soules were purged to the vttermost yet remained there a desire in them to returne vnto their bodies and where desire is there griefe may bee For hope beeing frustate and missing the ayme turneth into griefe and anguish Wherefore if the soule which doth principally or onely suffer paine bee notwithstanding e after a sort immortall then doth it not follow that a body should perish because it is in paine Lastly if the bodie may breed the soules greefe and yet cannot kill it this is a plaine consequent that paine doth not necessarily inferre death Why then is it not as credible that the fire should grieue those bodies and yet not kill them as that the body should procure the soules ◅nguish and yet not the death Paine therefore is no sufficient argument to proue that death must needs follow it L. VIVES THere is a no body A common proposition of Aristotle Plato Epicurus Zeno Cicero Seneca all the ancient Philosophers b Whether the deuills The Platonists dispute among thēselues whether the bodies of the Damones haue feeling Some say thus the feeling lieth onely in the Nerues and sinewes The Daemones haue now sinewes ergo Others as the old Atheists say that the feeling is not in the sinewes but in the spirit that engirteth them which if it leaue the sinew it becommeth stupid and dead therefore may the bodies of these Daemones both feele and be felt and consequently bee hurt and cut in peeces by a more solid body and yet notwithstanding they doe presently reioyne and so feele the lesse paine though they feele some the more concrete and condensate that their bodies are the more subiect are they to suffer paine and therefore they doe some of them feare swords and threatnings of casting them downe headlong Mich. Psell. and Marc. Ch◅rrones Hence it is perphaps that Virgil maketh Sibylla bid Aeneas draw his sword when they went downe to hell Aeneid 6. c Uiolence Paine saith Tully Tusc. quaest 2. is a violent motion in the body offending the sences which if it exceede oppresseth the vitalls and bringeth death whether it arise of the super-abundance of some quality of the bodie of heate moysture the spirits the excrements or of the defect of any of them or ab externo which three are generally the causes of paine d Some Platonists Aristotle affirmes as much De anima lib. e After a sort For it was not from before the beginning and yet shal be euerlasting it shall neuer be made nothing though it shall suffer the second death and endure eternally dying Natures testimonies that bodies may remaine vndiminished in the fire CHAP. 4. IF therefore the a Salamander liue in the fire as the most exact naturalists record and if there bee certaine famous hills in b Sicily that haue beene on fire continually from beyond the memory of man and yet remaine whole vnconsumed then are these sufficient proofes to shew that all doth not consume that burneth as the soule prooueth that all that feeleth paine doth not perish Why then should we stand vpon any more examples to prooue the perpetuity of mans soule and body without death or dissolution in euerlasting fire and torment That GOD that endowed nature with so many seuerall and c admirable qualities shall as then giue the flesh a quality whereby it shall endure paine and burning for euer Who was it but hee that hath made the flesh of a d dead Peacock to remaine alwaies sweete and without all putrefaction I thought this vnpossible at first and by chance being at meate in Carthage a boyled Peacock was serued in and I to try the conclusion tooke of some of the Lyre of the breast and caused it to be layd vp After a certaine space sufficient for the putrefaction of any ordinary flesh I called for it and smelling to it found no ill taste in it at all Layd it vp againe and thirty daies after I lookt againe it was the same I left it The like I did an whole yeare after and found no change onely it was somewhat more drie and solide Who gaue such cold vnto the chaffe that it will keepe snow vnmelted in it and withall
compared to mans bodie fol. 566 Antipodes who they are fol. 584 Aratus who hee was fol. 598 Actisanes his law against theeues fol. 600 Anna her prophecy of Christ. fol. 624 Arons priest-hood a shadow of the future priest-hood fol. 631 Annointing of Kings a type of Christ. fol. 636 Abrahams birth fol. 656 Apis who he was fol. 662 Apis the Oxe fol. 663 Argus King of Argos ibid. Attica what countrey it is fol. 669 Athens why so called fol. 670 Apollos plates fol. 676 Antaeus who he was fol. 677 Aconitum how it grew fol. 682 Amphion who hee was fol. 684 Admetus who hee was fol. 686 Andromeda who she was fol. 687 Agamemnon who he was fol. 690 Apuleius Lucian who he was fol. 695 Aeneas who he was fol. 696 Aeneas deified fol. 698 Archon what kinde of magistrate fol. 700 Auentine a mountaine why so called fol. 701 Amos the prophet fol. 703 Abdi who he was fol. 718 Abacuc who he was ibid. Anaxagoras his opinion of heauen fol. 731 Alexander the great his death ibid. Alexanders comming to Ierusalem 736 B BErecinthia mother of the gods fol. 56 Budaeus his praises fol. 80 Bretheren killing one another fol. 100 Belus who hee was fol. 577 Babilons confusion fol. 577 Bersheba what it is fol. 613 Begger differing from the word poore fol. 627 Babilon what it is fol. 657 Busyris who hee was fol. 677 Bellerephon who hee was fol. 684 Bona Dea who shee was fol. 691 Bias who hee was fol. 711 Baruch who he was fol. 722 Booke of life fol. 809 C COnquerors custome fol. 9 Claudian family fol. 10 Citty what it is fol. 25 Cleombrotus fol. 34. 35 Catoes who they were fol. 36 Catoes their integrity ibid. Cato his sonne fol. 37 Cauea what it was in the Theater fol. 47 Circensian playes fol. 48 Consus who he was ibid. Cibeles inuention fol. 56 Cleon who he was fol 67 Censor who he was ibid. Cleophon who hee was ibid. Caecilius who he was fol. 68 Curia what it was fol. 71 Censors view of the citty fol. 73 Cynocephalus who hee was fol. 75 Camillus exiled from his country fol. 79 Consus a god fol. 81 Consulls first elected ibid. Camillus who he was ibid. Christ the founder of a new City fol. 83 Common-wealth what it is fol. 88 Cinnas warres against his country fol. 93 Carbo who he was ibid. Capitoll preserued by geese ibid. Cateline his conditions fol. 96 Christians name hateful at Rome fol 55 Charthaginian warres begun fol. 46 Caesars family fol. 111 Caius Fimbria who he was fol. 114 Cyri who they were fol. 125 Concords temple fol. 143 Catulus his death fol. 146 Cateline his death fol. 149 Christs birth time fol. 150 Ciceroes death ibid. Caesars death fol. 151 Cyrus Persian Monarch fol. 162 Curtius who he was fol. 179 Causes three-fold fol. 210 Camillus his kindnesse to his country fol. 222 Curtius his voluntary death fol. 222 Constanstine the first christian Emperor fol. 23 Claudian who he was fol. 233 Ceres sacrifices fol. 280 Crocodile what it is fol. 335 Cyprian who he was fol. 336 Cynikes who they were fol. 523 Circumcision a tipe of regeneration fol. 602 Cyniphes what they are fol. 618 Canticles what they are fol. 648 Cecrops who he was fol. 667 Centaures why so named fol. 681 Cerberus band-dog of hel ibid. Chymaera the monster fol. 684 Castor and Pollux who they vvere fol. 689 Circe who she was fol. 693. Codrus who he was fol. 698. Creusa who she was fol. 698. Caesars whence so named fol. 700. Captiuity of Iuda fol. 710. Chilo who he was ibid. Cleobulus who he was fol. 711. Cyrus who he was ibid. Christs birth fol 738. Churches ten persecutors fol. 743. 744. Calculators cashered fol. 747. Christians vpbraided with killing of children fol. 747. Christians beleeue not in Peter-but in Christ. fol 748. Cacus who he was fol. 768. Cerinthus his heresie fol. 800. Cappadocia what it is fol. 891. Comeliensse of mans body fol. 908. D DAnae who she was fol. 63. Decimus Laberius who hee was fol. 72. Discord a goddesse fol. 143 Decius his valour fol. 180. Dictatorship vvhat it was fol. 224. Diogenes Laertius vvho he was fol. 300. Death of the soule fol. 470. Death remaineth after Baptisme fol. 470. Difference of the earthly and heauenly Citty 532. Dauid a type of Christ. fol. 635. Deucalion who he vvas fol. 670. Danaus vvho he was fol. 673. Dionysius hovv many so called fol. 675. Daedalus who he was fol. 685. Danae who she was fol. 686. Delborah who she vvas fol. 690. Diomedes vvho he was fol. 692. Diomedes fellowes become birds ibidem Deuill vvhat he may do fol. 694. Dauids and Solomons praises fol. 700. Daniell vvho he was fol. 722. Diogenes treading downe Platos pride 857. Diogenes taxed of vaine glory ibidem E EVpolis a Poet. fol. 64. Ennius who he vvas fol. 91. Eternall Citty fol. 220. Eternal â—…fe vvhat it is fol. 256. Epictetus vvho he was fol. 342. Enuy not ambition moued Caine to murder Abel fol. 536. Eudoxus who he was fol. 598. Ephod vvhat it is fol. 630. Eben Ezer what it signifieth fol. 633. Eusebius a Historiographer fol. 669. Europa who she vvas fol. 677. Erichthonius vvho he vvas fol. 677. Esaias the Prophet fol. 709. Esaias his prophesie fol. 715. Esaias his death fol. 716. Ephrata vvhat it is fol. 717. Epicurus opinion of the goddes fol. 731. Epiphanes vvho he vvas fol. 736. F FAbius a Romaine conqueror fol. 11. Famous men fol. 48. Fugalia vvhat they vvere fol. 60. Fugia a goddesse fol. 60. Floralia vvhat feasts they vvere fol. 65. Febris a goddesse fol. 76. Friendship and faction fol. 91 Flora vvhat she vvas fol. 10â—… Fabricius vvho he vvas fol. 105. Fate vvhat it is fol. 98. Fortunes casualties what they are fol. 198. Fate of no force fol. 208. Fabricius a scorner of ritches fol. 224. Faunus who he was fol. 691. Felicity not perfect in this life fol. 757. Father of a familie why so called fol. 774. Fier eternall how to bee vnderstood fol. 822. G GRacchi who they were fol. 93. Getulia what it is fol. 128. Gracchus Caius his death fol. 142. Gratidianus his death 148. Gold vvhen first coyned fol. 181. GODS prescience no cause of euents fol. 212. Gratians death fol. 231. Ganimede who he was fol. 287. Greeke Sages seauen fol. 299. Gellius who he was fol. 342. GODS creatures are all good fol. 560. Gorgons vvhat they vâ—…re fol. 683. Gog and Magog hâ—…v to bee vnderstood fol 806. GOD can doe all thingâ—… sauing to make a lie fol. 910. H HYperbolus who hee was fol. 67. Harmony of a common-vvealth fol. 88. Hadrianus who hee was fol. 191. Hydromancy vvhat it is fol. 294. Hebrevves vvhy so called fol. 577. Holy spirit why called the finger of God fol. 617. Ieâ—…alem why so called fol. 640. Haâ—…ocrates who he was fol. 66â—… Hercules six of that name fol. 667. Holy street in Rome fol. 675. Hercules manner of death fol. 677. Hieremy his prophecy