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
much latine spoken in their Prouinces in so much that Spaine and France did wholy forget their owne languages and spake all latine Nor might any Embassage bee preferred to the Senate but in latine Their endeauour was most glorious and vsefull herein whatsoeuer their end was c Yea but Here hee disputeth against the Gentiles out of their owne positions That true friendship cannot bee secure amongst the incessant perills of this present life CHAP. 8. BVt admit that a man bee not so grossely deceiued as many in this wretched life are as to take his foe for his friend nor contrariwise his friend for his foe what comfort haue wee then remayning in this vale of mortall miseries but the vnfained faith and affection of sure friends whom the a more they are or the further of vs the more we feare least they bee endamaged by some of these infinite casualties attending on all mens fortunes We stand not onely in feare to see them afflicted by famine warre sicknesse imprisonment or so but our farre greater feare is least they should fal away through treachery malice or deprauation And when this commeth to passe and wee heare of it as they more friends wee haue and the farther off withal the likelier are such newes to be brought vs then who can decypher our sorrowes but he that hath felt the like we had rather heare of their death though that wee could not heare of neither but vnto our griefe For seeing wee enioyed the comfort of their friendships in their life how can wee but bee touched with sorrowes affects at their death hee that forbiddeth vs that may as well forbid all conference of friend and friend all sociall curtesie nay euen all humane affect and thrust them all out of mans conuersation or else prescribe their vses no pleasurable ends But as that is impossible so is it likewise for vs not to bewaile him dead whom wee loued being aliue For the b sorrow thereof is as a wound or vlcer in our heart vnto which bewaylements doe serue in the stead of fomentations and plaisters For though that the sounder ones vnderstanding be the sooner this cure is effected yet it proues not but that there is a malady that requireth one application or other Therefore in al our bewayling more or lesse of the deaths of our dearest friēds or companions wee doe yet reserue this loue to them that wee had rather haue them dead in body then in soule and had rather haue them fall in essence then in manners for the last is the most dangerous infection vpon earth and therfore it was written Is not mans life a b temptation vpon earth Wherevpon our Sauiour said Woe bee to the world because of offences and againe Because iniquity shal be increased the loue of many shal be cold This maketh vs giue thankes for the death of our good friends and though it make vs sad a while yet it giueth vs more assurance of comfort euer after because they haue now escaped all those mischieues which oftentimes seize vpon the best either oppressing or peruerting them endangering them how-soeuer L. VIVES THe a more they are Aristotles argument against the multitude of friends b Temptation The vulgar readeth it Is there not an appointed time to man vpō earth Hierom hath it a warfare for we are in continuall warre with a suttle foxe whom wee must set a continuall watch against least he inuade vs vnprouided The friendship of holy Angells with men vndiscernable in this life by reason of the deuills whom all the Infidells tooke to be good powers and gaue them diuine honours CHAP. 9. NOw the society of Angells with men those whom the Philosophers called the gods guardians Lars and a number more names they set in the fourth place comming as it were from earth to the whole vniuerse and here including heauen Now for those friends the Angels we need not feare to be affected with sorrow for any death or deprauation of theirs they are impassible But this friendship betweene them and vs is not visibly apparant as that of mans is which addes vnto our terrestriall misery and againe the deuill as wee reade often transformes himselfe into an Angell of light to tempt men some for their instruction and some for their ruine and here is need of the great mercy of God least when wee thinke wee haue the loue and fellowship of good Angells they prooue at length pernicious deuills fained friends and suttle foes as great in power as in deceipt And where needeth this great mercy of GOD but in this worldly misery which is so enveloped in ignorance and subiect to be deluded As for the Philosophers of the reprobate citty who sayd they had gods to their friends most sure it was they had deuills indeed whom they tooke for deities all the whole state wherein they liued is the deuills monarchy and shall haue the like reward with his vnto all eternity For their sacrifices or rather sacriledges where-with they were honored and the obscaene plaies which they themselues exacted were manifest testimonies of their diabolicall natures Thereward that the Saints are to receiue after the passing of this worlds afflictions CHAP. 10. YEa the holy and faithfull seruants of the true GOD are in danger of the deuills manifold ambushes for as long as they liue in this fraile and foule browed world they must be so and it is for their good making them more attentiue in the quest of that security where their peace is without end and without want There shall the Creator bestowe all the guifts of nature vpon them and giue them not onely as goods but as eternall goods not onely to the soule by reforming it with wisdome but also to the body by restoring it in the resurrection There the vertues shall not haue any more conflicts with the vices but shall rest with the victory of eternall peace which none shall euer disturbe For it is the finall beatitude hauing now attained a consummation to all eternity Wee are sayd to bee happy here on earth when wee haue that little peace that goodnesse can afford vs but compare this happinesse with that other and this shall be held but plaine misery Therefore if wee liue well vpon earth our vertue vseth the benefits of the transitory peace vnto good ends if we haue it if not yet still our vertue vseth the euills that the want thereof produceth vnto a good end also But then is our vertue in full power and perfection when it referreth it selfe and all the good effects that it can giue being vnto either vpon good or euill causes vnto that onely end wherein our peace shall haue no end nor any thing superior vnto it in goodnesse or perfection The beatitude of eternall peace and that true perfection wherein the Saints are installed CHAP. 11. WEE may therefore say that peace is our finall good as we sayd of life eternall because the psalme saith vnto that citty whereof we write this laborious worke Prayse
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
Terminus is already heard But the causes that Ioue swayeth are not effects but efficients nor can the facts begun or ended be before them for the agent is alwayes before the acte Wherefore let Ianus haue sway in beginnings of acts Ioue yet hath dominion in things before his For nothing is either ended or begun without a precedent efficient cause Now as for this great natures maister and cause-disposing God if the vulgar call him Ioue and adore him with such horrible imputations of villanie as they doe they had better and with lesse sacriledge beleeue no God at all They had better call any one Ioue that were worthy of these horred and hatefull horrors or set a stocke before them and call it Ioue with intent to blaspheme him as Saturne had a stone laide him to deuoure in his sonnes stead then to call him both thunderer and letcher the worlds ruler and the womens rauisher the giuer of all good causes to nature and the receiuer of all bad in himselfe Againe if Iaâ—…s bee the world I aske where Ioues seate is is our author hath said that the true Gods are but parts of the worlds soule and the soule it selfe well then hee that is not such is no true God How then Is Ioue the worlds soule and Ianus the body this visible world If it be so Ianus is no god for the worlds body is none but the soule and his parts onely witnesse them-selues So Varro saith plainly hee holds that God is the worlds soule and this soule is god But as a wise man hath body and soule and yet his name of â—…ise is onely in respect of his soule So the world hath soule and body yet is called God onely in reference to the soule So then the worlds body alone is no god but the soule either seperate or combined with the body yet so that the god-head rest onely in it selfe if Iâ—… then be the world and a god how can Ioue be a part of Ianus onely and yet so great a god for they giue more to Ioue then Ianus Iouis omnia plena all is full of Ioâ—…e say they Therefore if Ioue be a god the king of gods they cannot make any but him to bee the world because hee must reigne ouer the rest as ouer his owne parts To this purpose Varro in his booke of the worship of the gods which he published seuerall from these other set downe a distich of Valerius c Sorâ—…nus his making it is this Iupiter omnipotens regum rex ipse deusque Progenitor genitrixque deum deus vâ—…us omnis High Ioue Kings King and Parent Generall To all the gods God onely and God all These verses Varro expâ—…undeth and calling the giuer of seed the male and the receiuer the female accounted Ioue the world that both giueth all seed it selfe and receiueth it into it selfe And therefore Soranus saith hee called Ioue Progenitor genitrixque father and mother Full Parent generall to all c. and by the same reason is it that he was called one and the same all for the f world is one and all things are in that one L. VIVES IOue a or Iupiter For they are both declinable nominatiues Genetiuo Iouis and Iupâ—…ris though wee vse the nominatiue onely of the later and the other cases of the first as the Greekes doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Uirgils Georgic 2. calling the inuestigators of causes happy as the Philosophers did of the Peripatetiques and Academikes Arist. Ethic. 10. Cicero de finib 5. c Soranus Mentioned by Cicero de Oratore 1. Plin. lib. 3. Solin Polihist Plut. Probl. Macrob. Saturn Seru. in Georg. 1. Hee was a learned Latine counted the best scholler of the Gowned professors Cic. de orat 1. Varro was so held also but Soranus before him as Ennius the best Poet before Uirgill Hee had honors at Rome and the tribuneship for one and because hee spoake the secret name of Rome which no man might vtter hee lost his life Pliâ—… Solin Macrob. and Plutarch though in Pompeyes life Plutarch saith that Q. Valeriâ—… the Philosopher which most vnderstood to be Soranus was put to death by Pompey But this is but at the second hand saith he from Oppius let vs beware how wee trust a friend to Caesar in a storiâ—… of Pompey Some say hee died suddenly Others that hee was crucified Seru. d Iupiter The old copies read Iupiter omnipotens regum rerumque deumque for the first verse e Gâ—…uer of seede Orph. Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God as a man begets as woman breedes f World is So held all the best Philosophers against Anaximander Anaximenes Aristarchus Xenophanâ—…s Diogenes Leucippus Democritus and Epicurus all which held many worlds Whether Ianus and Ioue be rightly distinguished or no. CHAP. 10. WHerefore Ianus being the world and Ioue the world also and yet the world but one why then are not Ianus and Ioue one Why haue the seuerall Temples seuerall altars rites and statues all seuerall Because the originall is one thing and the cause another and therefore their names and natures are distinct herein Why how can this bee If one man haue two authorities or two sciences because they are distinct is he therefore two officers or two tradesmen So then if one GOD haue two powers ouer causes and ouer originalls must hee needs therefore be two Gods because they are two things If this may bee faith then let Ioue be as many gods as he hath surnames for his seuerall authorities for all his powers whence they are deriued are truly distinct let vs looke in a few of them and see if this be not true Of Ioues surnames referred all vnto him as one god not as to many CHAP. 11. THey called him a Victor Inâ—…incible Helper Impulsor Stator b Hundred footeâ—… the Râ—…fter c the Nourisher Ruminus and inunmerable other names too long d to rehearse All the names they gaue one God for diuers respect and powers yet did they not make him a god for each peculiar because he conquered was vnconquered helped the needy had power to inforce to stay to establish to ouerturne because he bore vp the world like a e rafter because he nourished all and as it were gaue all the world suck Marke these powers conferred with the epithites Some are of worth some idle yet one gods worke they are f all as they say I thinke there is more neerenesse of nature betweene the causes and the beginnings of things for which they make one world two gods Ianus and Ioue who they say both contayneth all and yet giueth creatures sucke yet for these two works of such different qualities is not Ioue compelled to become two gods but playeth the one part as he is Tigillus The Rafter and the other as he in Ruminus the Dugg-bearer I will not say that it were fitter for Iuno to suckle the words creatures then Iupiter especially hauing power to make a
knowledge of it then the draught 〈◊〉 dust and iustice is one in the changelesse truth and another in the 〈◊〉 â—…oule And so of the rest as the firmament betweene the waters aboue 〈◊〉 called heauen the gathering of the waters the apparance of land 〈◊〉 â—…f plants creation of foules and fishes of the water and foure fooâ—…ed 〈◊〉 â—…he earth and last of man the most excelling creature of all All these the 〈◊〉 â—…scerned in the Word of God where they had their causes of their proâ—…â—…mmoueable and fixed otherwise then in them selues clearer in him 〈◊〉 in them-selues yet referring all those workes to the Creators praise 〈◊〉 â—…ke morning in the mindes of these contemplators L. VIVES 〈◊〉 a plainer They haue both sharper wittes then we and the light whereby they 〈◊〉 â—…he â—…rinity is farre brighter then that by which wee know our selues creaâ—…â—…owing â—…owing the effect better in the cause then in it selfe c The vnderstanding Matheâ—…â—…ciples giue better knowledge of times and figures then draughts which can neâ—…â—…ct as to present the thing to the eye truly as it is and better conceiue wee by 〈◊〉 a straight line is the shortest draught from point to point and that all lines drawne 〈◊〉 â—…ter to the cyrcle are equall by the precepts of Geometry rather then by all the 〈◊〉 â—…f dust nay of Parrhasius or Apelles d Dust The old Mathematicians drew â—…tions in dust wiâ—…h a compasse the better to put out or in what they would This 〈◊〉 was a dooing when Syracusa was taken Liu. Tully calleth it learned dust De nat 〈◊〉 secto in puluere metas saith Persius Lines in diuided dust Satyr 1. 〈◊〉 perfection of the number of sixe the first is complete in all the parts CHAP. 30. â—…ese were performed in sixe dayes because of the perfection of the a 〈◊〉 of six one being six times repeated not that God was tied vnto time 〈◊〉 not haue created all at once and afâ—…erwards haue bound the motions 〈◊〉 â—…ngruence but because that number signified the perfection of the 〈◊〉 six is b the first number that is filled by coniunction of the parts the 〈◊〉 â—…ird and the halfe which is one two and three all which conioyned 〈◊〉 â—…arts in numbers are those that may be described of how c many they 〈◊〉 â—…alfe a third a fourth and so forth But foure being in nine yet is no iust 〈◊〉 one is the ninth part aâ—…d three the third part But these two parts one 〈◊〉 are farre from making nine the whole So foure is a part of ten but no 〈◊〉 â—…one is the tenth part two the fifâ—… fiue the second yet these three parts 〈◊〉 5 make not vp full ten but eight onely As for the number of twelfe 〈◊〉 exceed it For there is one the twelfe part six the second foure the third 〈◊〉 fourth and two the sixt But one two three foure and sixe make aboue 〈◊〉 â—…mely sixteene This by the way now to prooue the perfection of the 〈◊〉 of fixe the first as I said that is made of the coniunction of the parts 〈◊〉 did God make perfect all his workes Wherefore this number is not to â—…d but hath the esteeme apparantly confirmed by many places of scripâ—…â—…r was it said in vaine of Gods workes Thou madest all things in number 〈◊〉 〈◊〉 measure L. VIVES THe a number Pythagoras and Plato after him held all things to be disposed by numbers teaching them so mysteriously that it seemed they sought to conceale them from the expresse professors not onely the prophane vulgar Our diuines both Greeke Latine put many mysteries in numbers But Hierome the most of all affirming that the Euangelist omitted some of Christs progenie to make the rest fall in a fit number b For six The perfection of a number is to consist of all the parts such are scarce in Arithmetique and such is sixe onely within ten and twenty seauen within a hundred for this latter consists of 1. 2. 4. 7. and 14. The mysterie of the creation is conteined in the number of sixe Hier. in Ezech. c Of how many as an halfe a fourth a fift sixth c. foure in nine is neither halfe three nor foure and so vp to the ninth as farre as nine goeth For the least quantitatiue part nameth the number as the twelfth of twelue the twentith in twentie and that is alwayes an vnite This kinde of part we call an aliquote Euclide calleth an aliquote onely a part the rest parts For his two definitions his third and his fourth are these A part is a lesse number diuiding a greater Parts are they that diuide not And so the old writers vsed these words Of the seauenth day the day of rest and complete perfection CHAP. 31. BVt in the seauenth day that is the a seuenth repetition of the first day which number hath perfection also in another kinde God rested and gaue the first rule of sanctification therein The day that had no euen God would not sanctifie in his workes but in rest For there is none of his workes but being considered first in God and then in it selfe will produce a day knowledge and an euens Of the perfection of seauen I could say much but this volume groweth bigge and I feare I shall be held rather to take occasion to shew my small skill then to respect others edification Therefore we must haue a care of grauitie and moderation least running all vpon number b wee bee thought neglecters of weight and measure c Let this bee a sufficient admonition d that three is the first number wholy odde and foure wholy euen and these two make seauen which is therefore often-times put for e all as here The iust shall fall seauen times a day and arise againe that is how oft soeuer hee fall hee shall rise againe This is not meant of iniquitie but of tribulation drawing him to humility Againe Seauen times a day will I praise thee the same hee had sayd before His praise shall bee alwayes in my mouth Many such places as these the Scripture hath to prooue the number of seauen to bee often vsed for all vniuersally Therefore is the holy spirit called often-times f by this number of whom Christ said Hee shall teach vs all truth There is Gods rest wherein wee rest in God In this whole in this perfection is rest in the part of it was labour Therefore wee labour because wee know as yet but in part but when perfection is come that which is in part shall be abolished This makes vs search the scriptures so labouriously But the holy Angels vnto whose glorious congregation our toylesome pilgrimage casts a long looke as they haue eternall permanence so haue they easie knowledge and happy rest in God helping vs without ttouble because their spirituall pure and free motions are without labour L. VIVES THe a seauenth Signifying all things created at once b Wee be thought alluding to the precedent saying God made
the vnbridled out-rage of dissolute souldiers at the sacking of Cities For when HALARICVS was ready to enter into the Citty he caused two Edicts to bee proclamed to his souldiers The one was that euery man should abstaine from slaughter and laying violent handes vpon any person because such cruell deedes did highly displease him The other was that whosoeuer had taken Sanctuarie in the temples of the chiefe Apostles should haue no harme done vnto them nor those holie temples bee prophaned by any and that the offendor should suffer death The City of Rome was taken by the Gothes after it was founded Anno. M. C. L. XIIII Cal. April PLAVIVS and VARRO being Consulls But after what manner is was taken the Historiographers make small relation PAPT STA EGNATIVS saith that he had the manner of the taking of it out of the workes of PROCOPIVS a Greeke author and that hee did not a little maruell why the Interpreter did wittingly and willingly ouer-skippe that place or if it were so that hee lighted vpon an vnperfect booke that hee tooke no better heed to marke what was wanting I my selfe haue not seene PROCOPIVS the Greeke author therefore the truth of the cause shall relie vpon the credit of EGNATIVS a man verie industrious and learned as farre as I canne iudge by his workes These are his words ensuing HALARICVS had now besieged Rome the space of two yeares when HONORIVS remayning carelesse at Rauenna was neither able nor durst come to succor and releeue the Citty For hee regarded nothing lesse then the wel-fare and safety of the City after the death of STILICO hauing no care to place another Generall in his roome which might haue managed the warres against the Gothes These things were motiues to stirre vp the Gothes to besiege the Cittie perceiuing that either the Romane souldiers daylie decaied or that they went about their affaires without any corage But when they found that they could not winne it by force hauing besieged it a long time in vaine then their barbarous enemies turne their thoughts to attempt what they may doe by policy And now they beginne to make a false shew of their departing home into their owne country wherefore they call three hundered young men out of their whole army excelling in actiuity of body and corage of minde which they giue as a present to the Noble-men of Rome hauing instructed them before hand that by their lowly carriage and obsequious seruice they should bend themselues to win the fauor and good liking of their maisters that on a certaine day concluded betwen them about noone-time when the Romane princes were either a sleepe or idly disposed they should come speedily to the gate which is named Asinaria Porta there suddenly rushing vpon the keepers murder them speedely and then set open the gate for their country-men to enter beeing ready at hand In the meane while the Gothes prolonged their returne dissembling cunningly that some-time they wanted this thing and some-time that At last these three hundered young men wakeâ—…il to take the tide of oportunity dispatched their taske coragiously which they had vndertaken at the appointed day set the gate wide open to their countri-men and friends Now the Goths hauing gotten entrance rifle ransack spoile and wast the whole City procuring far greater dishonor shame vnto the Roman Nation then they did losse by the taking of it There are some which thinke the gate was set open by the meanes of PROBA a most famous wealthy woman pittying the lamentable and distressed case of the common people who died euery where like brute beasts pined with famine and afflicted with grieuous diseases There are two things worthy of serious marking first that HALARICVS made an Edict that no violence or harme should be offered vnto them which fled into the Temples of the Saints especially of Saint PETER and PAVL which thing was carefully kept Next when it was told HONORIVS being at Rauenna that Rome was lost hee thought it had beene meant of a certaine French-man a quarrellous and fighting fellow whose name was ROME maruelling that hee was so soone gone with whom hee had so little before beene most pleasant And thus much writeth EGNATâ—…VS Now the most blasphemous and wicked people faâ—…sly imputed the cause of all their miseries and enormities vnto the Christian Religion denying that euer it would haue come to passe that Rome should haue beene taken if they had kept still the Religions deuoutly obserued by their Ancestors and commended by tradition vnâ—…o their Posterity As though the French-men before time had not taken wasted and ransacked that Citty for the very same cause namely for the breach of their oth yea at that time when the prophane ceremonies of their Heathenish Religion as they say were in their chiefest prime and pride And as though few Christian Emperors had managed their affaires well or as though the decay of the Empire and ruine of it did not begin vnder the Emperors of the Gentiles And as if HONORIVS had not lost Rome by the same negligence and sloathfulnesse that GALIENVS lost Aegipt Aâ—…a 〈◊〉 passing the matter ouer with a pleasant test when newes came vnto him of thâ—… lâ—…se of them Wherefore against these slanderous persons who would haue beene enemies and aduersaries of the Christian Religion though no calamity had happened to them AVGVSTINE wrote two and twenty bookes defending the Citty of God that is to say the Christian Religion against the rage and fury of their frantick and impious calumniations FINIS The argument out of the second booke of the Retractations of Saint Augustine TRiumphant Rome ruinated and deiected from her throne of Maiesty into a gulphe of calamity by the violent irruption of the barbarous Gothes managing their bloudy wars vnder the standard of ALARICVS the worshippers of false and many gods whom wee brand in the fore-head with the common name of heathenâ—… Pagans began to breath out more damnable and virulent blasphemies against the true GOD then their bestiall mouthes had euer breathed out befâ—… labouring with might and maine to lay a heape of slanders vpon the neck of Christian relâ—…on as the wicked Mother of all this mischiefe and murderer of their worldly happinesse Wherefore the fire and zeale of Gods House burning within my bowells I resolued to compile these bookes of the Citty of God to batter down the strongest hold of their bitter blasphemies and dispel the thick clowds of their grosse errors Some yeares passed ouer my head before I could compile and finish the whole frame of this worke by reason of many intercedent affaires whose impatient hast of quick expedition would admit no delay But at last this great and laborious worke of the Citty of God was ended in two and twenty bookes of which the first fiue rebate the edge of their erronious opinions which build the prosperity of humane affaires vpon such a tottering foundation that they thinke it cannot stand long
not onely those of the weaker sort that liue in marriage hauing or seeking to haue children and keeping houses and families whome the Apostle in the Church doth instruct how to liue the wiues with their husbands and the husbands with their wiues children with their parents and the parents with their children the seruants with their maisters and the maisters with their seruants it is not these alone that get together these worldly goods with industry and loose them with sorrow and because of which they dare not offend such men as in their filthy and contaminate liues do extreamely displease them but it is also those of the highter sort such as are no way chayned in mariage such as are content with poore fare and meane attire Many of these through too much loue of their good name and safety through their feare of the deceits and violence of the wicked through frailtie and weaknesse forbeare to reprooue the wicked when they haue offended And although they doe not feare them so farre as to be drawne to actuall imitation of these their vicious demeanours yet this which they will not act with them they will not reprehend in them though herein they might reforme some of them by this reprehension by reason that in case they did not reforme them their owne fame and their safetie might come in danger of destruction Now herein they doe at no hand consider how they are bound to see that their fame and safety bee necessarily employed in the instruction of others but they do nothing but poyse it in their owne infirmitie which loues to be stroaked with a smooth tongue and delighteth in the e day of man fearing the censure of the vulgar and the torture and destruction of body that is they forbeare this dutie not through any effect of charitie but meerely through the power of auarice and greedy affection Wherefore I hold this a great cause why the good liuers do pertake with the bad in their afflictions when it is Gods pleasure to correct the corruption of manners with the punishment of temporall calamities For they both endure one scourge not because they are both guiltie of one disordered life but because they both doe too much affect this transitorie life not in like measure but yet both together which the good man should contemne that the other by them being corrected and amended might attaine the life eternall who if they would not ioyne with them in this endeauour of attaining beatitude they should be f borne with all and loued as our enemies are to be loued in Christianitie we being vncertaine whilest they liue here whether euer their heart shall bee turned vnto better or no which to doe the good men haue not the like but farre greater reason because vnto them g the Prophet saith Hee is taken away for his iniquity but his bloud will I require at the watch-mans hand h for vnto this end were watch-men that is rulers ouer the people placed in the churches that they should i not spare to reprehend enormities Nor yet is any other man altogether free from this guilt whatsoeuer he bee ruler or not ruler who in that dayly commerce and conuersation wherein humane necessity confines him obserueth any thing blame worthy and to reprehend it seeking to auoyde the others displeasure being drawne here-vnto by these vanities which he doth not vse as he should but affecteth much more then hee should Againe there 's another reason why the righteous should endure these temporall inflictions and was cause of holy k Iobs sufferance namely that hereby the soule may bee prooued and fully knowne whether it hath so much godlie vertue as to loue God freely and for himselfe alone These reasons being well considered tell me whether any thing be casuall vnto the good that tendeth not to their good vnlesse we shall hold that the Apostle talked idely when he said l Wee know all things worke together for the best vnto them that loue God L. VIVES IN something a yeelds The lust of the flesh is so inwardly inherent in our bodies and that affect is so inborne in vs by nature that great workeman of all thinges liuing who hath so subtilly infused it into our breasts that euen when our minde is quiet vppon another obiect we do propagate our ofspring in the like affection so that we can by no meanes haue a thought of the performing of this desire without beeing stung within with a certaine secret delight which many do make a sinne but too too veniall b by his Prophets and that very often as is plaine in Esay and Ieremy c But this is the fault Cicero in his offices saith There be some that although that which they thinke bee very good yet for feare of enuy dare not speak it d The hope As the guide of their pilgrimage e the day of man 1. Cor. 4. I passe little to bee iudged of you or of the day of man that is the iudgement of man wherein each man is condemned or approued of men whose contrary is the daie of the Lord which searcheth and censureth the secrets of all heartes f borne with and loued The wicked are not onely to bee indured but euen to bee loued also God commaunding vs to loue euen our enemies Mat. 5. g The Prophet Ezechiel Chap. 33. But if the watchman see the sword come and blow not the trumpet and the people bee not warned and the sword come take away any person from among them he is taken away for his iniquitie but his bloud will I require at the watch-mans hands h For vnto this end were watch-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke is Speculator in latin a watchman a discryer an obseruer and a Gouernor Cicero in his seauenth booke of his Epistles to Atticus saith thus Pompey would haue me to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sentinell of Campania and all the sea-coastes and one to whome the whole summe of the busines should haue speciall relation Andromache in Homer cals Hector Troiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watchman or guardian of Troy The Athenians called their Intelligencers and such as they sent out to obserue the practises of their tributary citties Episcopos Ouerseers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watchmen the Lacedemonians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderatores Gouernors Archadius the Lawyer cals them Episcopos that had charge of the prouision for vittailes Some thinke the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee heere a Pleonasme whereof Eustathius one of Homers interpreters is one and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one 1. Not spare to reprehend So saith saint Paul vnto Titus And so doe our Bishops euen in these times whome with teares we behold haled vnto martyrdome because they tell the truth in too bitter tearmes and persecute vice through all not respecting a whit their reuenues nor dignities Christ Iesus glorifie them k Iobs The history all men
rest should be intirely hers now let vs looke in to the reasons why that God that can giue those earthly goods aswel to the good as the euill and consequently to such as are not happy should vouchsafe the Romaine empire so large a dilatation and so long a contiunance for we haue already partly proued and hereafter in conuenient place will proue more fully that it was not their rable of false gods that kept it in the state it was in wherefore the cause of this was neither a Fortune nor Fate as they call them holding Fortune to be an euent of things beyond al reason and cause and Fate an euent from some necessity of order excluding the will of god and man But the god of Heauen by his onely prouidence disposeth of the kingdomes of Earth which if any man will say is swayd by fate and meane by that fate b the will of God he may hold his opinion still but yet he must amend his phrase of speach for why did hee not learne this of him that taught him what fate was The ordinary custome of this hath made men imagine fate to bee c a power of the starres so or so placed in natiuities or conceptions which d some do seperate from the determination of God and other some do affirme to depend wholy therevpon But those that hold that the starres do manage our actions or our passions good or ill without gods appointment are to be silenced and not to be heard be they of the true religion or bee they bondslaues to Idolatry of what sort soeuer for what doth this opinion but flattly exclude alll deity Against this error we professe not any disputation but onely against those that calumniat Christian religion in defence of their imaginary goddes As for those that make these operations of the starres in good or bad to depend vpon Gods will if they say that they haue this power giuen them from him to vse according to their owne wills they do Heauen much wronge in imagining that any wicked acts or iniuries are decreed in so glorious a senate and such as if any earthly city had but instituted the whole generation of man would haue conspired the subuersion of it And what part hath GOD left him in this disposing of humaine affaires if they be swayed by a necessity from the starres whereas he is Lord both of starres and men If they do not say that the starres are causes of these wicked arts through a power that god hath giuen them but that they effect them by his expresse commaund is this fit to be imagined for true of God that is vnworthy to be held true of the starres e But if the starres bee said to portend this onely And not to procure it and that their positions be but signes not causes of such effects for so hold many great schollers though the Astrologians vse not to say f Mars in such an house signifieth this or that no but maketh the child-borne an homicide to g grant them this error of speech which they must learâ—…e to reforme of the Philosophers in all their presages deriued from the starres positions how commeth it to passe that they could neuer shew the reason of that diuersity of life actions fortune profession arte honour and such humaine accidentes that hath befallne two twinnes nor of such a great difference both in those afore-said courses and in their death that in this case many strangers haue come nearer them in their courses of life then the one hath done the other beeing notwithstanding borne both within a little space of time the one of the other and conceiued both in one instant and from one acte of generation L. VIVES FOrtune a Nor fate Seeing Augustine disputeth at large in this place concerning fate will diue a littlle deeper into the diuersity of olde opinions herein to make the â—…est more plaine Plato affirmed there was one GOD the Prince and Father of all the rest at whose becke all the gods and the whole world were obedient that al the other gods celestial vertues were but ministers to this Creator of the vniuerse and that they gouerned the whole world in places and orders by his appointment that the lawes of this great God were vnalterable and ineuitable and called by the name of Necessities No force arte or reason can stoppe oâ—… hinder any of their effectes whereof the prouerbe ariseth The gods themselues must serue necessity But for the starres some of their effects may be auoided by wisdome labour or industry wherein fortune consisteth which if they followed certaine causes and were vnchangeable should bee called fate and yet inferre no necessity of election For it is in our powre to choose beginne or wish what wee will but hauing begunne fate manageth the rest that followeth It was free for Laius saith Euripides to haue begotten a sonne or not but hauing begotten him then Apollo's Oracle must haue the euents prooue true which it presaged Thâ—… and much more doth Plato dispute obscurely vpon in his last de repub For there hee puttes the three fatall sisters Necessities daughters in heauen and saith that Lachesis telleth the soules that are to come to liue on earth that the deuill shall not possesse them but they shal rather possesse the deuill But the blame lieth wholy vpon the choise if the choise bee naught GOD is acquit of all blame and then Lachesis casteth the lottes Epicurus derideth all this and affirmes all to bee casuall without any cause at all why it should bee thus or thus or if there bee any causes they are as easie to bee auoided as a mothe is to bee swept by The Platonists place Fortune in things ambiguous and such as may fall out diuersely also in obscure things whose true causes why they are so oâ—… otherwise are vnknowne so that Fortune dealeth not in things that follow their efficient cause but either such as may bee changed or are vndiscouered Now Aristotle Phys. 2. and all the Peripatetikes after him Alex. Aphrodisiensis beeing one is more plaine Those things saith hee are casuall whose acte is not premeditated by any agent as if any man digge his ground vppe to make it fatte finde a deale of treasure hidden this is Fortune for hee came not to digge for that treasure but to fatten his earth and in this the casuall euent followed the not casuáll intent So in things of fortune the agent intendeth not the end that they obtaine but it falleth out beyond expectation The vulgar call fortune blinde rash vncertaine madde and brutish as Pacuuius saith and ioyne Fate and Necessity together holding it to haue 〈◊〉 powre both ouer all the other gods and Ioue their King himselfe Which is verified by the Poet that said What must bee passeth Ioue to hold from beeing Quod fore paratum 〈◊〉 id summum exuperat Iouem For in Homer Ioue lamenteth that hee could not saue his sonne
Sarpedon from death the fates constrayning him to die and Neptune greeues that hee coulâ—… not hinder Vlisses his returne home and reuenge the blindnesse of his sonne Ciclops Fate hauing decreede the contrary and Iupiter in Ouid saith Tu sola insuperabile satum Nate mouere putas Daughter'tis onely thou Canst mooue relentlesse fate Saith he And a little after Quae â—…que conâ—…ursum caeli nec fulminiâ—… iram Nec â—…tuunt vllas tuta atque aeterna ruinas Which feare nor thunders gods nor powers infernall But stand vnaw'd vnmooued and eternall There were some that held nothing casuall but all fixed certaine and immutable Democritus Empedocles and Heraclitus were all of this opinion which many others maintained after them as others did the positions of Epicurus Lucane Phars lib. 2. declareth both the opinions in these words Siue parens rerum primùm informia regna Materiamque rudem flammâ cedente recepit Fiâ—…xit in aeternum causas quà cuncta coâ—… cet Se quoque lege tenens secula iussa â—…rentem Fatorum immoto diuisit limite mundum Siue nihil positum est sed sors incerta vagatur Fértque refertque vices habent mortalia casum c. Or natures God when first he bound the fire And wrought this maâ—…e into one forme intire Forged eternall causes all effecting Himâ—…elfe and all the worlds estate subiecting To destenies inchangeable directing Oâ—… bene our states in fortunes gouernance To rise or fall and all by onely chance Fortune is often vsed for destenie and the euents of things which when they fall out as wee desire that we call Felicitie if contrary Infelicitie Thus much here more else-where b The will of God Of this by and by c A power of the starrrs wherein the Stoickes Plato and almost all the other Philosophers do place Fate following the Chaldees and Aegiptians to whom all the Mathematitians also doe giue their voyces d Some do seperate Some say the operation of the starres is a distinct power from the will of God and in attributing this vniuersall power to them exclude Gods prouidence from humaine affaires Besides there are that affirme that although God doe looke to the state of the world yet the starres haue their peculiar dominion in vs neuerthelesse So hold Manilius and Firmicus and the Poets most commonly Others subiect them all vnto the will of GOD omnipotent as Plato and the Stoikes doe affirming all their operations to bee but the praescript lawes of him e But if the starres Origen vpon that place of Genesis Let them be for signes Chapt. 1. vers 14. Saith that the starres doe signifie but effect nothing They are saith he as a booke opened wherein may bee read all things to come which may bee prooued by this that they haue often signified things past But this booke cannot bee read by any witte of man Plotine was of Origens opinion also denying the starres any acte in those things but onely signification Seneca speaking of the Starres saith they either cause or signifie the effects of all things but if they doe cause them what auaileth it vs to know that we cannot alter and if they but signifie them what good doth it thee to fore-see that thou canst not auoide f Mars in such Mars is a starre bloudie fiery and violent Being in the seuenth house saith Firmicus lib. 3. in a partise aspect with the Horoscope that is in the West hee portendeth huge mischieues stayning the natiuities with murthers and many other villanies g To grant them Hee alludeth vnto Tullies Chrysippus de Fato that would teach the Mathematicians how to speake in their art Of the mutuall simpathie and dissimilitude of health of body and many other accidents in twins of one birth CHAP. 2. CIcero a saith that Hippocrates that excellent Phisitian wrote that two children that were brethren falling sicke and the sicknesse waxing and waning in both alike were here-vpon suspected to be twinnes b And Posidonius a Stoike and one much affected to Astrologie laboureth to prooue them to haue bin borne both vnder one constellation and c conceiued both vnder one So that which the Phisitian ascribeth to the similitude of their temperatures of body the Astrologian attributes to the power and position of the starrs in their natiuities But truly in this question the Phisitians coniecture standeth vpon more probabilitie because their parents temperature might bee easily transfused into them both alike at their conception and their first growth might participate equally of their mothers disposition of body then being nourished both in one house with one nourishment in one ayre countrie and other things correspondent this now might haue much power in the proportionating of both their natures alike as Physicke will testifie Besides vse of one exercise equally in both might forme their bodies into a similitude which might very well admit all alterations of health alike and equally in both But to drawe the figure of heauen and the starres vnto this purity of passions it being likely that a great companie of the greatest diuersitie of affects that could bee might haue originall in diuerse parts of the world at one and the same time were a presumption vnpardonable For d we haue knowne two twinnes that haue had both diuerse fortunes and different sicknesses both in time and nature whereof mee thinkes Hipocrates giueth a very good reason from the e diuersitie of nourishment and exercise which might bee cause of different health in them yet that diuersitie was effected by their wills and elections at first and not by their temperature of body But neither Posidonius nor any patron of this fate in the starres can tell what to say in this case and doe not illude the single and ignorant with a discourse of that they know not for that they talke of the space of time between that point which they call the f Horoscope in both the twinnes natiuities it is either not so significant as the diuersitie of will acte manners and fortune of the twinnes borne doth require or else it is more significant then their difference of honors state nobilitie or meannesse will permit both which diuersities they place onely in the figure of the natiuitie But if they should be both borne ere the Horoscope were fully varied then would I require an vnitie in each particular of their fortunes which g cannot be found in any two twinnes that euer yet were borne But if the Horoscope be changed ere both bee borne then for this diuersitie I will require a h difference of parents which twins cannot possibly haue L. VIVES CIcero a saith I cannot remember where I beleeue in his booke De fato which is wonderfully mutilate and defectiue as we haue it now and so shall any one finde that will obserue it b Whom Posidonius A Rhodian and a teacher of Rhodes Hee was also at Rome a follower of Panaetius Cicero c conceiued both for the conception is of as
Creator But the causes voluntary God Angels Men and diuers other creatures haue often in their wil and power i If we may call that power a will by which the brute beastes flye their owne hurt and desire their good by Natures instinct That there is a will in Angels I doe absolutely affirme be they good whom we call Gods Angells or euill whome we call the diuels Angels fiends or diuels them-selues So men good and bad haue all their wills and hereby it is apparant that the efficient causes of all effects are nothing but the decrees of that nature which is The spirit of life Aire or wind is called a Spirit But because it is a body it is not the spirit of life But the spirit of life that quickneth all things is the Creator of all bodies and all created spirits this is God a spirit from eternity vncreated in his wil there is that height of power which assisteth the wills of the good spirits iudgeth the bad disposeth of al giuing power to whom he pleaseth and holding it from whome he list For as he is a Creator of all natures so is hee of all powers but not the giuer of all wills for wicked wills are not of him beeing against that nature which is of him So the bodyes are all subiect vnto diuers wills some to our owne wills that is the wills rather of men then of beasts som to the Angels but all to the will of God vnto whom al wills are subiect because they haue no power but what hee giueth them The cause then that maketh all and is not made it selfe is God The other causes do both effect and are effected such are all created spirits chiefly the reasonable ones The corporal causes which are rather effects then otherwise are not to be counted as efficient causes because they came but to do that which the will of the spirit within them doth inioine thē how then can that set order of causes in Gods foreknowledge depriue our wils of power seeing they bear such a sway amongst the very causes them-selues But k let Cicero rangle his fellowes that say this order is fatall or rather fate it selfe which we abhor because of the word chieflly being vsed in a false beliefe but wheras he denieth that God knoweth assuredly the set order of those causes we detest his assertion worse then the Stoiks do for he either denieth God which he indeuoreth vnder a false person in his bookes De n◅t de Or if he do acknowledge him yet in denying him this fore-knowledge he saith but as the foole said in his heart There is no God for if God want the praescience of all future euents hee is not God And therefore l our wills are of as much power as God would haue them and knew before that they should be and the power that they haue is theirs free to do what they shall do truly and freely because he fore-knew that they should haue this power and do these acts whose fore-knowledge cannot be deceiued wherefore if I list to vse the m word fate in any thing I would rather say that it belonged to the weaker and that will belonged to the higher who hath the other in his power rather then grant that our liberty of will were taken away by that sette order which the Stoikes after a peculiar phraze of their owne call fate L. VIVES EIther a in God De diuinat lib 2. where in a disputation with his brother Quintus he indeauoureth to ouerthrow diuination for which Q. had stood in the booke before For he saith that There is nothing so contrary to reason and constancy as fortune is so that mee thinkes God him-selfe should haue no fore-knowledge of those casuall euents For if he haue it must come so to passe as he knoweth and then it is not casuall but casuall euents there are and therefore there is no fore-knowledge of them This in the said place and much more pertaining to the explaining of this chapter which it sufficeth vs to haue pointed out b A fate to the Stars They all doe so but some giue fate the originall from them excluding God c Lucilius Balbus In the end of the book thus he concludeth This said we departed Velleius holding Cotta's disputation for the truer and I being rather inclined to Balbus suit d Of him-selfe For in his 2. booke hee speaketh him-selfe and confuteth his brothers assertions for diuination e Stoikes Of this in the next chapter f Vnlesse fate Var. de Ling. lat l. 8. The destinies giue a fortune to the childe at the birth and this is called fate of fari to speake Lucan lib. 9. Non vocibus vllis Numen eget dixitquesem◅l nascentibus auctor Quicquid scire licet The Deities neuer need Much language fate but once no more doth read The fortune of each birth It seemes hee borrowed this out of the Psalme heere cited or out of Iob. chap. 33. v. 14. Hee hath spoke once and hath not repeated it againe Both which places demonstrat the constancy of Gods reuealed knowledge by that his once speaking as the common interpretation is the which followeth in the Psalme these two things c. some refer to them which followeth That power belongeth c. Others to the two testaments The Thargum of the Chaldees commeth neere this later opinion saying God hath spoken one law and wee haue heard it twise out of the mouth of Moyses the great scribe vertue is before our God and thou Lord that thou wouldst be bountifull vnto the iust g For Tullies In his booke de fato following Carneades he setteth down three kinds of causes naturall arising from nature as for a stone to fal downward for the fire to burne Voluntary consisting in the free wills of men wherein it is necessary there be no precedent causes but that they be left free and Casuall which are hidden and vnknown in diuers euents Herein he is of the N◅turalists opinion that will haue nothing come to passe without a cause h Naturall Fire hath no other cause of heate a stone of heauynesse a man of reason procreation of like c. then the will of natures Creator who had hee pleased might haue made the fire coole the stone mount vpwards the man a brute beast or dead or vnable to beget his like i If we may cal Arist de anima l. 3. Putteth will only in reasonable creatures and appetite being that instinct wherby they desire or refuse any thing in beastes Will in creatures of reason is led by reason and accompanied by election or rather is election it selfe k But Cicero With the Stoikes l Our wills are God created our wils free and that because it was his will so they may make choyce of contraries yet cannot go against Gods predestination not questionlesse euer would although they could for sure it is that much might bee done which neuer shal so
the better place for the glory is in the conclusion of euery act and the beginnings are ful of doubt and feare till they bee brought to perfection which euery one at his beginning of an act doth desire intend and expect nor ioyeth hee in the beginning but in the consummation of his intents L. VIVES THe a world Macrob Saturn 1. b The rule of Xenon saith because he did first induce religion into Italy therefore he deserued to be ruler of the beginnings of sacrifices he that would know moreof this let him read Macrobius a known author c Months The Romaine yeâ—… before Numa had but 10. months with the Albanes Numa added the 2. last Ianuary February Varro Plutarch Ouid thinketh that Ianuary of old began the yeare Fast. 2. February ended it the last day wherof was Terminus his feast and that afterwards the Decemuirs in the 12. tables ioyned Ianuary and February together d Terminalia the last feast of February before the expulsion of Tarquin but after they kept the kings-flight feast after the other The Terminalia saith Bede were the 23. of February De nat rerum e The purgatory The Terminalia were no purgations but the Februa were which were kept that moneth also f Febrâ—… Ouid fastoruÌ„ 2. Februa Romani dixere pia mina Patres Our father 's said the Februa were purgations And a little after Denique quocumque est quo corpora nostra piantur Hoc apud intonsos nomen habebat auos What euer washt the bodies guilt away Vnkempt antiquity call'd Februa And hence carne our February g To call that double-faced Cicero seemes to make Ianus God both of beginnings ends De nat deor 2. Macrob. doth the like following the opinion of many Why the worshippers of Ianus made him two faces and yet would haue him set forth-with foure also CHAP. 8. BVt now to the meaning of Ianus a his two faces Two hee had say they one before another behind because when we gape our mouth is like the world therefore the Greeke called them b palate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauen And some Latine poets haue called the palate Coelum heauen also from whence is a way out-ward to the teeth inward to the throate See now to what a passe the world is come for your Greeke or poeticall name of the palate What is all this to life eternall or the soule here is gods worship all bestowed for a little spittle to spit out or swallow downe as the gates shall open or shut But who is so foolish that cannot finde in the world two contrary passages whereat one may enter in or out but of our mouth throte whose like is not in the world must frame the similitude of the world in Ianus onely for the palate c whose similitude is not in Ianus And whereas they make him 4. faces calling his statue double Ianus these they attribute to the 4. corners of the world as if the worlds foure corners looked all forward as his 4. faces do Againe if Ianus be the world the world consist of 4. parts then the picture of two faced d Ianus is false for though he be foure-faced somtimes yet he neuer hath foure gates Or if the two-faced picture be true because east west includeth vsually all the world will any man when we name the north and the south call the world double as they doe Ianus with his 4. faces nor haue they any similitude in the world correspondent to their foure gates of ingresse egresse as they haue found for the 2-faces in the mouth of a man e vnlesse Neptune come with a fish there indeed in his mouth is a passage in and a passage out and waies forth on either side his chaps But of all these wayes there is none leadeth any soule from vanity but such as heare the truth say I am the way L. VIVES IAnus a his Some say his wisdom prouidence procured him this double fronted statue as Homer saith of a valia nt fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee looked both before behinde at once Plutarch gaue two reasons for this statue First because he was first a Grecian called Perâ—…bus as is recorded and then comming into Italy changed both name language and conditions Secondly because he taught the Italians both husbandry and pollicy Problem Others as Ouid which reason Augustine here toucheth say hee signifieth the world one face being the east and another the west Some say he had reference to the rising and settâ—…ng of the sunne signified the sun Nigidius he also saith that the Greekes worshipped Apollo Thyanues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porter and the â—…ourney-guider But I thinke not in that shape that the Romaines worshipped Ianus for Ouid saith Quem tamen esse deum dic am te Iane biformis Naâ—… tibi par nullum Grâ—…cia numen habet In English thâ—… What god two-fronted Ianus shouldst thou be Of all the gods of 〈◊〉 is none like thee He was framed with foure faces also C. Bass de diis apud Macrob. Ianus hath two faces as the doore-keeper of heauen and hell foure faces because in his Maiestie hee compriseth all the earths climates This is that Ianus who in their ceremonies they called double Ianus the two faced one was called Ianus the simple the others Temple was open in war and shut in peace b Palate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de part Animal And Pliny imitating him vseth caelum for the palate l. 11. speaking of the brain this quoth he is the most excellent of the spermatiue parts nearest to the heauen of the head palate c Whose similitude or from whose similitude Ianus hath his name d Ianus is false Some hold the rest vnto Or if the two fac'd picture to bee â—…oisted in It is not very vnlikely by the subsequence e Vnlesse Neptune for in men it cannot bee found Of Ioues power and Ianus his compared together CHAP. 9. BVt let them tell vs now whom they meane by Ioue a or Iupiter He is a God quoth they that rules the causes of all effects in the world This is a great charge Aske b Virgils excellent verse else Foelix qui potuit rerum cognoscerâ—… causas O blessed he and excellent that kens the cause of each euent But why then is Ianus preferred before him let the great absolute scholler speake Because saith he Ianus rules the first things and Ioue the greatest Why then Ioue is still worthy of the superioritie the greatest things controule the first and excell them in dignity though they be short of them in time If the beginnings and the excellencies of all actes be compared together this is true To goe is the beginning of an acte but to finish the iourney is the perfection To begin to learne is another but the habite of learning is the excellence and so in all things the beginning is the first and the end the best But the cause of Ianus
opinion of Idolatry and how hee might come to know thâ—… the Aegiptian superstitions were to be abrogated 24. How Hermes openly confessed his progenitors error and yet bewailed the destruction of it 25. Of such things as may bee common in Angells and Men. 26. That all paganisme was fully contaiâ—…d in dead men 27. Of the honor that Christians giue to â—…he Martirs FINIS THE EIGHTH BOOKE OF THE CITTIE OF GOD. Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the questions of naturall Theologie to bee handled with the most excellent Philosophers CHAP. 1. NOw had wee need to call our wittes together in farre more exacte manner then we vsed in our precedent discourses for now wee are to haue to doe with the Theology called naturall nor deale wee against each fellow for this is neither the ciuill nor stage-theology the one of which recordes the gods filthy crimes and the other their more filthy desires and both shew â—…lls and not gods but against Philosophers whose very name a truely iâ—…ed professeth a loue of wisdome Now if GOD b bee wisdome as 〈◊〉 scripture testifieth then a true Philosopher is a louer of GOD. But 〈◊〉 the thing thus called is not in all men that boast of that name for 〈◊〉 〈◊〉 are called Philosophers are not louers of the true wisdome we must 〈◊〉 as wee know how they stand affected by their writings and with â—…te of this question in due fashion I vndertake not here to refute all â—…ophers assertions that concerne other matters but such onely as perâ—… Theology which e word in greeke signifieth speech of diuinity 〈◊〉 that kinde either but onely such as holding a deity respecting matâ—…â—…iall yet affirme that the adoration of one vnchangeable GOD sufâ—… vnto eternall life but that many such are made and ordained by him 〈◊〉 â—…red also for this respect For these doe surpasse Varro his opinion in 〈◊〉 at the truth for hee could carry his naturall Theology no farther 〈◊〉 world and the worldes soule but these beyond all nature liuing acâ—… a GOD creator not only of this visible world vsually called Heauen 〈◊〉 〈◊〉 but of euery liuing soule also and one that doth make the reasonâ—… blessed by the perticipation of his incorporeall and vnchangeable 〈◊〉 that these Philosophers were called Platonists of their first founder Plato 〈◊〉 that none that hath heard of these opinions but knoweth L. VIVES Vâ—…y a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes louer whose contrary is 〈◊〉 opposition to wisdome as Speusippus saith b Bee wisdome Wisdome the 7. Pâ—…o the Hebrewes chapter 1. Doe call the sonne the wisdome of the father by which hee â—…de the world c. The thing Lactantius holds this point strongly against the Philosophers 〈◊〉 â—…eins hath an elegant saying I hate saith hee the men that are idle indeede and Phiâ—…all in word But many haue handled this theme d All that A different reading all 〈◊〉 〈◊〉 pâ—…rpose e Word in greekâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech or discourse or reason concerning GOD 〈◊〉 is all these Of the two kinds of Philosophers Italian and Ionian and of their authors CHAP. 2. VVHerefore concerning this Plato as much as shall concerne our purpose I will speake in briefe with a remembrance of such as before him held the same positions The greeke monuments a language the most famous of all the nations doe record a two kinds of Philosophers th' Italian b out of that part of Italy which was whilom called Magna Grecia and the c Ionian in the country now called Greece The Italian had their originall from d Pythagoras of Samos e who also was the first author they say of the name of Philosophers For whereas they were before called wise men that professed a reformed course of life aboue the rest hee beeing asked what hee professed answered hee was a Philosopher that is a louer and a longer after wisdome but to call himselfe a wise man hee held a part of too great arrogance But the Ionikes were they whose chieÌ„fe was f Thales Milesius g one of the seauen Sages But the h other sixe were distinguished by their seuerall courses of life and the rules they gaue for order of life But Thales to propagate his doctrine to succession searched into the secrets of nature and committing his positions vnto monuments and letters grew famous but most admired hee was because hee got the knowledge of k Astrologicall computations and was able to prognosticate the eclipses of Sunne and Moone yet did hee thinke that all the world was made of l water that it was the beginning of all the elements and all thereof composed m Nor did hee teach that this faire admired vniuerse was gouerned by any diuine or mentall power After him came n Anaximander his scholler but hee changed his opinion concerning the natures of things holding that the whole world was not created of one thing as Thales held of water but that euery thing had originall from his proper beginnings which singular beginnings hee held to be infinite that infinit worlds were thereby gotten all which had their successiue original continuance and end o nor did he mention any diuine minde as rector of any part hereof This man left p Anaximenes his scholler and successor who held all things to haue their causes from the q infinite ayre but hee professed their was gods yet made them creatures of the ayre not creators thereof But r Anaxagoras his scholler first held the diuine minde to bee the efficient cause of all things visible out of an infinite matter consisting of s vnlike partes in themselues and that euery kinde of thing was produced according to the Species but all by the worke of the diuine essence And t Diogenes another of Anaximenes his followers held that the u ayre was the substance producing all things but that it was ayded by the diuine essence without which of it selfe it could doe nothing To Anaxagoras succeeded x Archelaus and y hee also held all things to consist of this dissimilitude of partes yet so as there was a diuine essence wrought in them by dispersing and compacting of this z consonance and dissonance This mans scholler was a Socrates Plato his Maister for whose sake I haue made this short recapitulation of these other L. VIVES TWo a kindes The sects of Philosophers at first were so great in Greece that they were distinguished by the names of the Seigniories they liued in One of Italy the country where Phythagoras the first Maister of one opinion taught another of Ionia Thales his natiue soile wherein Miletum standeth called also saith Mela Ionia because it was the chiefe Citty of that country So did Plato and Aristotle distinguish such as were of more antiquity then these b Out of that part At Locris saith Pliny beginneth the coast of that part of Italy called Magna Grecia it is extended into three bares and confronteth the Hadriatique sea now
before the other the other spent their wittes in seeking out of the causes of things the meanes of learning and order of life these knowing GOD found thâ—… their was both the cause of the whole creation the light of all true learning and the fount of all felicity So that what Platonists or others soeuer held thâ—…s of GOD they held as we doe But wee choose rather to deale with the a Plâ—…tonists then others because their workes are most famous for both the Greekes whose language is very greatly ' esteemed of the nations doâ—… preserue and extoll them and the Latines mooued by their excelleâ—… and glory learning them more willingly themselues and by recordiâ—… them in their tongues also left them the more illustrious and plaine to vs and to all posterity L. VIVES VVIth the a Platonists From Plato and Aristotles time vnto Aphrodiseus that liued vnder Seuerus and his sonne Aristotle was rather named amongst the learned then either read or vnderstood Aprodiseus first aduentured to explaine him and did set many on to search farther into the author by that light hee gaue yet did Plato keepe aboue him still vntill the erection of publike schooles in France and Italy that is as long as the Greeke and Latine tongues were in account but when learning grew Mercenary and Mimicall all their aime was gaine and contention and verbosity and sond subtility with vile fained wordes of arte and friuolous quillets then was Aristotles logike and physikes held fit for their purpose and many better bookes of his throwne aside But as for Plato because they vnderstood him not nay and Aristotle much lesse yet because hee teacheth no trickes oh neuer name him I speake not this to imply Aristotles learning more insufficient then Plato's but it is a shame that Plato a holy Philosopher should bee thrust by and Aristotles best part also and the rest so read that he must speake their pleasures beeing such fooleries as not Aristotle no not any mad man of his time would haue held or divulged Whence Plato might haue that knowledge that brought him so neare the Christian doctrine CHAP. 11. NOw some of our Christians admire at these assertions of Plato comming soneere to our beleefe of God So that some thinke that at his going to Egipt hâ—…e heard the Prophet a Hieremye or got to read some of the prophets bookes in his trauell these opinions I haue b else-where related But by all true chronicles supputation Plato was borne an 100. yeares after Ieremy prophecied Plato liued 81. yeares and from his death to the time that Ptolomy King of Egipt demanded the Hebrew prophecies and had them translated by the 70. Iewes that vnderstood the greeke also is reckned almost 60. yeares So that Plato in his trauell could neither see Hieremy beeing dead nor read the scriptures beeing not as yet translated into the greeke which he vnderstood c vnlesse as he was of an infatigable studie he had had them read by an interpretor yet so as hee might not translate them or coppy them which Ptolomy as a friend might intreate or as a King command but onely carry away what he could in his memory Some reason there is for this because Genesis beginneth thus In the beginning GOD treated heauen and earth and the earth was without forme and voide and darkenesse â—…as vpon the deepe the Spirit of GOD mooued vpon the wateâ—…s And Plato in his d Tiâ—…s saith that GOD first e ioyned the earth and the fire Now it is certaine that f hee meaneth heauen by fire so that here is a correspondence with the other In the beginning GOD created heauen and earth Againe hee saith that the two g meanes conioyning these extremities are water and ayre this some may thinke he had from the other The spirit of GOD mooued vpon the waters not minding in what sence the scripture vseth the word Spirit and because h ayre is a spirit therefore it may bee hee gathered that hee collected 4. elements from this place And whereas hee saith a Philosopher is a louer of God thâ—…re is nothing better squareth with the holy scriptures but that especially which maketh mee almost confesse that Plato wanted not these bookes that whereas the Angel that brought Gods word to Moyses being asked what his name was that bad him goe free the Israelites out of Egipt answered his name was i I am that I am And thus shalt thou say to the children of Israell I am hath sent me to you as if that in comparison of that which truely is being immutable the things that are immutable are not Plato stuck hard vpon this and commended it highly And I maâ—…e a doubt whether the like be to be found in any one that euer wrote before Plate except in that booke when it was first written so I am that I am and thou shalt tell them that I am sent me to you But wheresoeuer he had it out of others bookes before him or as the Apostle saith Because that which is knowne of God is manifest vnto them for God hath shewed it them For the inuisible things of him that iâ—… his eternall power and god-head are seene by the creation of the world being considered in his workes This maketh mee chose to deale with the Platonists in our intended question of naturall Theology namely whether the seruice of one GOD or many suffice for the felicity of the life to come For as touching the seruice of one or many for the helpes of this temporall life I thinke I haue said already sufficient L. VIVES PRophet a Hieremy Hee went with the two Tribes Beniamin and Iuda into Egipt and was there stoned at Tanis there the inhabitants honour him for the present helpe his tombe giues theÌ„ against the stinging of serpents b Else-where De Doctr. xpian 2. Eusebâ—… saith Hieremy began to prophecy the 36. Olympiade and Plato was borne the 88. of the Septuagines hereafter c Unlesse as he was Iustin Martyr in Paracl ad gent Euseb. de prâ—…p Theodor. de Graec. affect all affiâ—…me that Plato had much doctrine from the Hebrew bookes Herevpon Numenius the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is Plato but Moyfes made Athenian And Aristobulus the Iewe writting to Philometoâ—… saith as Eusebius citeth it Plato did follow our law in many things for his diuers allegations haue prooued him an obseruer of it in particular things and that in many For the Pentateâ—…ch was translated before Alexanders time yea before the Persian Monarchy whence hee and Pythagoras had both very much d Timaeus So because Timaeus the Locrian is induced as disputing of the worâ—…d hâ—… had Plato heard in Italy and he wrote of the world in the dorike tongue out of which booke Plato hath much of his doctrine e Ioyned the earth The words are traâ—…slated by Tully thus Corporeum aspectabilem itemque tractabilem esse necessarium est nihil porrò igni vacuum
before the time that is the iudgement wherein they and all men their sectaries are to bee cast into eternall torments as that l truth saith that neither deceiueth nor is deceiued not as hee saith that following the puffes of Philosophy flies here and there mixing truth and falshood greeuing at the ouerthrow of that religion which afterwards hee affirmes is all error L. VIVES HErmes a Of him by and by b His words We haue seene of his bookes greeke and latine This is out of his Asclepius translated by Apuleius c So doth humanity So humanity adapting it selfe to the nature and originall saith Hermes his booke d Trust So hath Hermes it Bruges copy hath Mistrust not your selfe e Beyond Apuleius and the Coleâ—…ne copy haue it both in this maner onely Mirth the Coleynists haue more then he f For Hermes I would haue cited some of his places but his bookes are common and so it is needelesse 〈◊〉 It being easier A diuersity of reading but of no moment nor alteration of sence h Of that which Reioycing that Christ is come whom the law and Prophets had promised So Iohn bad his disciples aske art thou he that should come or shall wee looke for an other i Peter This confession is the Churches corner stone neuer decaying to beleeue and affirme THAT IESVS IS CHRIST THE SONNE OF THE LIVING GOD. This is no Philosophicall reuelation no inuention no quirke no worldly wisdome but reuealed by GOD the father of all to such as hee doth loue and vouchsafe it k Because Hee sheweth why the deuills thought that Christ vndid them before the time l Truth Mat. 25. 41. Depart from meâ—… yee cursed into euerlasting fire which is prepared for the deuill and his angells How Hermes openly confessed his progenitors error and yet bewayled the destruction of it CHAP. 24. FOr after much discourse hee comes againe to speake of the gods men made but of these sufficient saith hee let vs returne againe to man to reason by which diuine guift man hath the name of reasonable For we haue yet spoken no wonderfull thing of man the a wonder of all wonders is that man could fiâ—…e out the diuine nature and giue it effect Wherefore our fathers erring exceedinly in incredulity b concerning the deities and neuer penetrating into the depth of diuine religioÌ„ they inueÌ„ted an art to make gods whervnto they ioyned a vertue out of some part of the worlds nature like to the other and conioyning these two because they could make no soules they framed certaine Images whereinto they called either Angells or deuills and so by these mysteries gaue these Idols power to hurt or helpe them I know not whether the deuills being admited would say asmuch as this man saith Our fathers exceedingly erring saith he in incredulity concerning the deities not penetrating into the depth of diuine religion inuented an arte to make gods Was hee content to say they but erred in this inuention no he addeth Exceedingly thus this exceeding error and incredulity of those that looked not into matters diuine gaue life to this inuention of making gods And yet though it were so though this was but an inuention of error incredulity and irreligiousnes yet this wise man lamenteth that future times should abolish it Marke now whether Gods power compell him to confesse his progenitors error the diuills to bee made the future wrack of the said error If it were their exceeding error incredulity negligence in matters diuine that giue first life to this god-making inuention what wonder if this arte bee detestable and all that it did against the truth cast out from the truth this truth correcting that errour this faith that incredulity this conuersion that neglect If he conceale the cause and yet confesse that rite to be their inuention we if we haue any wit cannot but gather that had they bin in the right way they would neuer haue fallen to that folly had they either thought worthily or meditated seriously of religion yet should wee a ffirme that their great incredulous contemptuous error in the cause of diuinity was the cause of this inuention wee should neuerthelesse stand in need to prepare our selues to endure the impudence of the truths obstinate opponeÌ„ts But since he that admires yâ— power of this art aboue all other things in man and greeues that the time should come wherein al those illusions should claspe with ruine through the power of legall authority since he confesseth the causes that gaue this art first original namely the exceeding error incredulity negligeÌ„ce of his ancestor in matters diuine what should wee doe but thinke GOD hath ouerthrowne these institutions by their iust contrary causes that which errors multitude ordained hath truths tract abolished faith hath subuerted the worke of incredulity and conuersion vnto Gods truth hath suppressed the effects of true Gods neglect not in Egipt only where onely the diabolicall spirit bewaileth but in all the world which heareth a new song sung vnto the Lord as the holy scripture saith Sing vnto the Lord a new song Sing vnto the Lord all the earth for the c title of this Psalme is when the house was built after the captiuity the City of God the Lords house is built that is the holy Church all the earth ouer after captiuity wherein the deuills held those men slaues who after by their faith in God became principall stones in the building for mans making of these gods did not acquit him from beeing slaue to these works of his but by his willing worship he was drawn into their society a society of suttle diuills not of stupid Idols for what are Idols but as the Scripture saith haue eyes and see not all the other properties that may be said of a dead sencelesse Image how well soeuer carued But the vncleane spirits therein by that truly black art bouÌ„d their soules that adored theÌ„ in their society most horrid captiuity therefore saith the Apostle We know that an Idol is nothing in the world But the Gentiles offer to deuilis not vnto God I wil not haue them to haue society with the deuils So then after this captiuity that bound men slaue to the deuils Gods house began to be built through the earth thence had the Psalme the beginning Sing vnto the Lord a new song sing vnto the Lord all the earth Sing vnto the Lord and praise his name d declare his saluation e from day to day Declare his glorie amongst all nations and his wonders amongst all people For the Lord is great and much to be praised hee is to be feared aboue all gods For all the gods of the people are Idols but the Lord made the heauens Hee then that bewailed the abolishment of these Idols in the time to come and of the slauery wherein the deuills held men captiue did it out of an euill spirits inspiration and from that did desire the continuance of that captiuity
thereby their equall esteeme of them call them what they list If the daunger of these goods or commodities should draw either of them to mischiefes or els to bee lost they both ioyne in this rather to abiure the vse of bodily benefits then to transgresse the rules of iustice Thus is the minde still fixed holding stedfastly that no passion though it insult vpon the soules meaner parts can domineere oâ—… but reason ouer them excercising vertues soueraignty ouer them by opposition nor by consent For such an one doth Virgil say Eneas was Mens immota manet Lachrymae voluuntur inanes His minde stood fixt yet fruitlesse teares must out L. VIVES THâ—…se a Tully De finib lib. 3. Cato Minor is for the Stoikes in the question of the highest good all whose arguments Tully himselfe lib. 4 refuteth proouing their controuersie with the Plâ—…ists and Peripatetiques to bee onely verball whose principall founder Zeno was b Will not Cic. de finib calls them esteemables and Acad quest lib. 1. saith thus Zeno placed all the 〈◊〉 of beatitude in vertue onely nor reckned ought good but what was honest that being the â—…ple and onely good The rest though not bad yet some are naturall some against â—…re 〈◊〉 meane betweene both The naturall he holds are to bee held in some esteeme and contrary of the contrariety The meane hee leaues as neuters not to be held at any esteem make degrees of esteeme in the naturall also the more esteemable hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preferred the lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reiected and these words Tully vseth de finib lib. 3. c Others Plato de lâ—…g lib. 4. maketh goods triplet corporall mentall externall the first and last being secluded from vertue he maketh vselesse hurtfull and dangerous the midlemost are diuine and happy adiuncts of the wise man onely making man happy of themselues alone the other properly 〈◊〉 not goods but respectiuely nor vnto all but the iust onely to whom that which the vulgar calleth euill is a truer good then these are to the wicked seruing them onely as instruments of more mischiefe This is common in Plato who gaue originall to almost al the Stoikes rare and admired paradoxes as that honest things are only good only a wise man is ritch free the good man it happy the bad miserable to beare a wrong is more felicity then to offer one Yet did Plato call those corporall and external benefits goods because as Apuleius saith Dog Pla. their vse is necessary in common life yet so are they goods as vertue must better them and aâ—…pt them to the fit prosecution of happinesse So good they are saith Plato when they are verâ—… 〈◊〉 and serue in her ministery when otherwise they are direct plagues destructiâ—… 〈◊〉 〈◊〉 Aristotle also held d Whether a wise Of affects Tully discourseth at lage Tusc. quaest 〈◊〉 〈◊〉 what they are that a wise man must not be exposed vnto in Stoicisme But the Plaâ—…â—…d â—…d their most generall followers the Peripatetiques say that they are naturally ingrafted 〈◊〉 〈◊〉 â—…remoouable and onely to bee repressed e A. Gellius He liued in Adrians time and 〈◊〉 wrote his Noctes Atticae Hee was very familiar with Phauorinus and Taurus both 〈◊〉 〈◊〉 with Apollinaris and Probus Grammarians of his learning and wit take 〈◊〉 〈◊〉 whom the most nay rather all the Grammarians doe second perhaps because 〈◊〉 〈◊〉 of their profession sufficeth it to say thus though by Augustines leâ—… I thinke him 〈◊〉 〈◊〉 But of this else-where The place here quoted is lib. 19. cap. 1. f Elâ—… Or of quick â—…tion g Of Asia Which word addeth to his luxury for from Asia it first arose h 〈◊〉 〈◊〉 Aristippus Who had the like chance in sayling to Corinth Laertâ—… 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 â—…opolis seruant to Epaphâ—…s Nero's chamberlaine 〈◊〉 vnto the Antonines of him was made this disticke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Borne was I slaue and Epictete my name Belou'd of God as Irus poore and lame 〈◊〉 he was indeed Sustine abstine was much in his mouth which Gellius saith often 〈◊〉 not much nothing of his was extant in Suidas times His Manuell was his scholâ—… 〈◊〉 not his The booke that this Philosopher puld out of his sâ—…rip was the fift of his 〈◊〉 k Minds Phantasies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to imagine Tully translates it a thing seene it is 〈◊〉 that the mind frames it selfe after any obiect arising of the external impulsioÌ„ which 〈◊〉 by consent or resistance so begetting opinion But the opinions condemned by 〈◊〉 seeme rather to bee the affections that wee doe procure our selues from our owne 〈◊〉 â—…dgements and opinion sorrow they called an opinion of a great euil present ioy 〈◊〉 good desire an opinion of a great future good feare of an euill Thence doe they 〈◊〉 opinion troubleth vs more then reall causes and we are oftener feared then hurt 〈◊〉 toucht already They held further that an vngrounded opinion or weake assent 〈◊〉 consideration doth not befall a wise man l Not so farre Arrianus in his Enâ—…â—…ddes a wise man as soone as any terrible obiect presents it selfe vnto him to conâ—…â—…s but a phantasme and not such as it appeareth m Befall Plato saith that afâ—… 〈◊〉 man as like nerues or little strings whereby nature drawes vs forwarde into 〈◊〉 〈◊〉 themselues are contraries but hee that hath giuen his reason once dominion oâ—…â—…all finde their force of no effect worth esteeming â—…at the Christians passions are causes of the the practise of vertue not inducers vnto vice CHAP. 5. 〈◊〉 is no need to stand vpoÌ„ a large discouery what the christians scriptures 〈◊〉 in this point of affects It doth subiect the whole minde to Gods goâ—… 〈◊〉 and assistance and all the passions vnto it in that manner that they are 〈◊〉 seeme the increase of iustice finally our doctrine inquires not so much 〈◊〉 be angry but wherefore Why he is sad not whether he be sad and 〈◊〉 For anger with an offender to reforme him pitty vpon one afflicted 〈◊〉 him feare for one in daunger to deliuer him these no man not mad can 〈◊〉 The Stoikes a indeed vse to reprehend pitty But that Stoike might â—…estly haue pittied another mans daunger then haue feared his owne 〈◊〉 farre more humanity and piety sayd Tully b in Caesars praise Of all thy 〈◊〉 〈◊〉 none more admired nor applauded then thy mercy What is mercy but a 〈◊〉 â—…on in our owne heart of anothers misfortunes vrging vs as farre as our 〈◊〉 â—…tcheth to releoue him This affect serues reason when our pitty offendâ—…â—…stice either in releeuing the poore or forgiuing the penitent This c 〈◊〉 â—…ent Cicero stuck not to call a vertue which the Stoikes recken with the 〈◊〉 doth Epictetus out of the doctrines of Zeno and Chrysippus the first paâ—… this sect allow these passions vnto a man whom nathelesse they must 〈◊〉 keepe from
beeing in his hand it is most certaine That is nothing can fall out but he willeth it because he willeth nothing but must fall so out And therefore they that obserue his will obserue the sure cause of all effectes because all effects haue production from his will so that rightly doth Augustine call his will most certaine and most powerfull his power being the cause of his wils certainty This will the Angels and Saints beholding know as much as the proportion of their beatitude permitteth For al of them haue noâ—… the same knowledge but gradually as they haue beatitude as hee saith e Continually Continual is their speculation of God least the least intermission should make them wretched yet doth not the feare of that cause them continue the other but that beatitude doth wholly transport them from the cogitation and desire of all other thinges they inioying all goodnesse in him that is the fountaine of them all That the Pagan Idols are falsely called goddes yet the scripture allowes it to Saints and Angels CHAP. 23. NOw if the Platonists had rather cal these gods theÌ„ Daemones and roâ—…on them amongst those whome the father created as their Maister Platâ—… writâ—…ch let theÌ„ do so we wil haue no verball controuersie with them If they call them immortall and yet Gods creatures made immortall by adherence with him not by themselues they hold with vs call them what they will And the best Platonists if not all haue left records that thus they beleeued for whereas they call such an immortall creature a god wee b contend not with them our scriptures saying The God of gods euen the Lord hath spoken againe Praise yea the God of Gods Againe A great King aboue all gods And in that it is written He is to be feared aboue al gods The sequell explaines it For all the gods of the people are Idols but the Lord made the beaâ—…ens He calleth him ouer al gods to wit the peoples those that the Nations called their gods being Idols therfore is he to be feared aboue them all and in this feare they cryed Art thou come to destroy vs before our time But whereas it is written The God of gods this is not to be vnderstood the God of Idols or diuels and God forbid we should say A great King aboue all Gods in reference to his kingdome ouer diuels but the scripture calleth the men of Gods familie gods I haue said you are gods and al children of the most High of these must the God of gods be vnderstood and ouer these gods is King The great King aboue al gods But now one question If men being of Gods family whom he speaketh vnto by men or Angels be called gods how much more are they to be so called that are immortall inioy that beatitude which men by Gods seruice do aime at We answer that the scripture rather calleth men by the name of gods then those immortall blessed creatures whose likenesse was promised after death because our vnfaithfull infirmity should not be seduced by reason of their super eminence to make vs gods of them which inconuenience in man is soon auoyded And yâ— men of Gods family are the rather called gods to assure them that he is their God that is the God of gods for though the blessed Angels bee called goddes yet they are not called the Gods of Gods yâ— is of those seruants of God of whom it is said You are gods al children of the most High Here-vpon the Apostle saith though ther be that are called gods whether in heauen or in earth as there be many gods and many Lords yet vnto vs there is but one God which is the father of whome are all things and we in him and one Lord Iesus Christ by whome are al things and we by him No matter for the name theÌ„ the matter being thus past all scruple But whereas we say from those immortall quires Angels are sent with Gods command vnto men this they dislike as beleeuing that this businesse belongs not to those blessed creatures whom they cal goddes but vnto the Daemones whome they dare not affirme blessed but only immortall or so immortall and blessed as good Daemones are but not as those high gods whom they place so high and so farre from mans infection But though this seeme a verball controuersie the name of a Daemon is so detestable that we may by no meanes attribute it vnto our blessed Angels Thus then let vs end this book Know al that those blessed immortals how euer called yâ— are creatures are no meanes to bring miserable man to beatitude being from them c doubly different Secondly those that pertake immortality with them and miserable for reward of their mallice with vs can rather enuy vs this happines then obtaine it vs therfore the fautors of those Daemones can bring no proofe why wee should honour them as God but rather that we must auoyd them as deceiuers As for those whome they say are good immmortall and blessed calling them goddes and allotâ—…ing them sacrifices for the attainment of beatitude eternall In the next booke by Gods helpe wee will proue that their desire was to giue this honour not to them but vnto that one God through whose power they were created and in whose participation they are blessed LVIVES And a recken Plato saith that that great God the father created all the rest In Timaeo b VVe contend not No man denieth saith Cypryan that there are many gods by participations Boethius calles euery happy man a god but one onely so by nature 〈◊〉 the rest by participation And to vs hath Christ giuen power to be made the sons of God 〈◊〉 Doubtly By from our misery and mortality which two wordes some copies adde vnto the tâ—…xt The sence is all one implied in the one and expressed in the other Finis lib. 9. THE CONTENTS OF THE tenth booke of the City of God 1 That the Platonists themselues held that One oâ—…ly God was the giuer of all beatitude â—…to Men and Angels but the controuersie is whether they that they hold are to be worshipped for this end would haue sacrifices offered to them-selues or resigne all vnto God 2. The opinion of Plotine the Platonist concerâ—…ing the supernaturall illumination 3. Of the true worship of God wherein the Platoâ—…ts failed in worshipping good or euill Angels though they knew the worlds Creator 4. That sacrifice is due onely to the true God 5. Of the sacrifices which God requireth â—…ot and what be requireth in their signification 6. Of the true and perfect sacrifice 7. That the good Angels doe so loue vs that thy desire wee should worship God onely and â—…ot them 8. Of the miracles whereby God hath confirâ—…d his promises in the mindes of the faithfull by the ministry of his holy Angels 9. Of vnlawfull Arts concerning the Deuils worship whereof Porphery approoueth some and dâ—…eth others 10. Of Theurgy that falsely
for the other the Romaines had those gods and this worship and the Grecians others the French others from theirs Spaine Scythia India Persia all seuerall Bâ—… all that professe CHRIST haue one GOD and one sacrifice d All for the world Liuing vnder Diocletian a sore persecutor of Christianity e Witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a witnesse f â—…hy câ—…eth Why came it not ere now or so g Mountaine Some bookes leaue out of 〈◊〉 â—…se the 70. read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the mount of the Lord and house of our God h Iâ—…â—…er It was the beginning or seminary of Gods Church i Commanded Some adde the deuills to depart but it is needlesse k Maternall The mistery is that nothing that oâ—… Sauiour touched is stained or corrupted l In prophecies In Moyses lawe m Performances In our law by Apostles and other holy Preachers n Concerning health Or to befal the health better o Confirming or the rule of which they challenge to themselues in fitting wicked aâ—…fections with correspondent effects For they can vse their powers of nature farre mâ—…re knowingly then we in procuring health or sicknesse Finis lib 10. THE CONTENTS OF THE eleuenth booke of the City of God 〈◊〉 Of that part of the worke wherein the deâ—…ion of the beginnings and ends of the â—…es the Heauenly and Earthly are deâ—… 〈◊〉 Of the knowledge of God which none can 〈◊〉 but through the Mediator betweene â—…d Man the Man Christ Iesus 〈◊〉 Of the authority of the canonicall scripâ—…â—…de by the spirit of God 〈◊〉 â—…at the state of the world is neither eâ—… nor ordained by any new thought of 〈◊〉 â—…f he meant that after which he meant â—…re 〈◊〉 â—…at we ought not to seeke to comprehend â—…te spaces of time or place ere the world 〈◊〉 〈◊〉 That the World and Time had both one â—…g nor was the one before the other 〈◊〉 Of the first sixe daies that had morning â—…g ere the Sunne was made 〈◊〉 〈◊〉 we must thinke of Gods resting the 〈◊〉 â—…fter his six daies worke 〈◊〉 â—…is to bee thought of the qualities of 〈◊〉 â—…ording to scripture 〈◊〉 â—…e vncompounded vnchangeable 〈◊〉 Father the Sonne and the Holy 〈◊〉 God in substance and quality euer 〈◊〉 same 〈◊〉 â—…ether the Spirits that fell did euer 〈◊〉 the Angells in their blisse at their 〈◊〉 〈◊〉 〈◊〉 happinesse of the iust that â—…as yet 〈◊〉 〈◊〉 reward of the diuine promise comâ—… the first men of Paradise before sins 〈◊〉 〈◊〉 Whether the Angells were created in 〈◊〉 of happinesse that neither those that 〈◊〉 â—…hey should fall nor those that perseueâ—…â—…ew they should perseuer 〈◊〉 〈◊〉 this is meant of the deuill Hee aâ—… in the truth because there is no 〈◊〉 him 〈◊〉 Thâ—… meaning of this place The diuell 〈◊〉 from the beginning 〈◊〉 Of the different degrees of creatures 〈◊〉 â—…ble vse and reasons order do differ 17. That the vice of malice is not naturall but against nature following the will not the Creator in sinne 18. Of the beauty of this vniuerse augmented by Gods ordinance out of contraries 19. The meaning of that God seperated the light from the darkenesse 20. Of that place of scripture spoken after the seperation of the light and darkenesse And God saw the light that it was good 21. Of Gods eternall vnchanging will and knowledge wherin he pleased to create al things in forme as they were created 22. Concerning those that disliked some of the good Creators creatures and thought some things naturally euill 23. Of the error that Origen incurreth 24. Of the diuine Trinity notifying it selfe in some part in all the workes thereof 25. Of the tripartite diuision of all philosophicall discipline 26. Of the Image of the Trinity which is in some sort in euery mans nature euen before his glorification 27. Of Essence knowledge of Essence and loue of both 28. Whether we draw nearer to the Image of the holy Trinity in louing of that loue by which we loue to be and to know our being 29. Of the Angells knowledge of the Trinity in the Deity and consequently of the causes of things in the Archetype ere they come to be effected in workes 30. The perfection of the number of sixe the first is compleate in all the parts 31. Of the seauenth day the day of rest and compleate perfection 32. Of their opinion that held Angells to be created before the world 33. Of the two different societies of Angells not vnfitly tearmed light and darkenesse 34. Of the opinion that some held that the Angells were ment by the seuered waters and of others that held waters vncreated FINIS THE ELEVENTH BOOKE OF THE CITTIE OF GOD. Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of that part of the worke wherein the demonstration of the beginings and ends of the two Citties the heauenly and the earthly are declared CHAP. 1. WE giue the name of the Citty of GOD vnto that society wherof that scripture beareth wittnesse which hath gotten the most excellent authority preheminence of all other workes whatsoeuer by the disposing of the diuine prouidence not the affectation of mens iudgements For there it is sayd Glorious things are spoken of thee thou Citty of God and in an other place Great As the LORD and greatly to bee praised in the Citty of our God euen vpon his holy mountaine increasing the ioy of all the earth And by and by in the same Psalme As wee haue heard so haue wee seene in the Citty of the Lord of Hoastes in the Citty of our God God â—…th established it for euer and in another The riuers streames shall make glad the Citie of God the most high hath sanctified his tabernacle God is in the middest of it vnâ—…ed These testimonies and thousands more teach vs that there is a Citty of God whereof his inspired loue maketh vs desire to bee members The earthly cittizens prefer their Gods before this heauenly Citties holy founder knowing not that he is the God of gods not of those false wicked and proud ones which wanting his light so vniuersall and vnchangeable and beeing thereby cast into an extreame needy power each one followeth his owne state as it were and begs peculiar honors of his seruants but of the Godly and holy ones who select their owne submission to him rather then the worlds to them and loue rather to worship him their God then to be worshipped for gods themselues The foes of this holy Citty our former ten bookes by the helpe of our Lord King I hope haue fully â—…ffronted And now knowing what is next expected of mee as my promise viz. to dispute as my poore talent stretcheth of the originall progresse and consummation of the two Citties that in this worldly confusedly together 〈◊〉 the assistance of the same God and King of ours I set pen to paper intending 〈◊〉 〈◊〉 shew the beginning of these two arising from the difference betweene 〈◊〉 â—…gelical powers Of the
anew that was neuer acciâ—… 〈◊〉 it before e If they say that the happinesse misery haue bin coeternaleâ—… then must they be so still then followes this absurdity that the soule being 〈◊〉 shall not be happy in this that it foreseeth the misery to come If it 〈◊〉 foresee their blisse nor their 〈◊〉 〈◊〉 is it happily a false vnderstandâ—… 〈◊〉 〈◊〉 a most fond assertion 〈◊〉 〈◊〉 they hold that the misery and the 〈◊〉 〈◊〉 â—…ed each other froÌ„ al eternity but that afterwards the soule beâ—… 〈◊〉 〈◊〉 no more to misery yet doth not this saue theÌ„ from being câ—…ed 〈◊〉 〈◊〉 was neuer truly happy before but then begineth to enioy 〈◊〉 new vncertâ—… happines so they coÌ„fesse that this so strang vnexpected 〈◊〉 thing befâ—…ls the soule then that neuer befel it before which new changes cause 〈◊〉 â—…y deny yâ— God eternally foreknew they deny him also to be the author of that 〈◊〉 which were wicked to doe And then if they should say that hee 〈◊〉 resolued that the soule should not become eternally blessed how farre 〈◊〉 â—…m quitting him from that mutability which they disallow But if 〈◊〉 â—…ledge that it had f a true temporall beginning but shall neuer 〈◊〉 â—…ral end hauing once tried misery and gotten cleare of it shal neuer 〈◊〉 â—…ble more this they may boldly affirme with preiudice to Gods immuâ—… will And so they may beeleeue that the world had a temporall origiâ—… 〈◊〉 that God did not alter his eternall resolution in creating of it L. VIVES 〈◊〉 a made Epicurus his question Câ—…c de nat deor 1. Uelleius reasons of it b They 〈◊〉 This is a maine doubt mightily diuided and tossed into parts by great wittes and 〈◊〉 â—…tes Some hold the world neuer made nor euer ending so doe the Peripatetiâ—…â—…y â—…y Latines as Pliny and Manilius follow them Cato the elder saith that of the 〈◊〉 â—…me said it was created but must bee eternall as they in the other booke said Plaâ—… said it was from eternity but must haue an end Some that God made it corrupâ—…â—…dlesse as preserued by the diuine essence and these are Pythagoreans Some say it 〈◊〉 beginning and must haue an end the Epicureans Anaxagoras Empedocles and the 〈◊〉 this Of these Plut. de Plac. Philoso Galen Histor. Philosoph if that booke bee his 〈◊〉 die nat Macrobius and others doe write Aphrodiseus stands to Aristotle beâ—…â—…inion was the most battered at Galen made the sences iudges of all the whole 〈◊〉 because wee see the same world all in the same fashion therefore it was vncreaâ—… bee eternall For as Manilius saith The Father sees not one world the Sonne anoâ—… of them that make it eternall say that God made it Some giue it no cause of beeâ—… it cause of it selfe and all besides Arist. de caelo mundo c Order Chance 〈◊〉 â—…ke so singularly an ordered worke nor any other reason or work-man but beauâ—… could produce so beauteous an obiect All the Philosophers schooles that smelt of 〈◊〉 held directly that nothing prooued the world to bee of Gods creating so much 〈◊〉 â—…ll beauty thereof Plato the Stoikes Cicero Plutarch and Aristotle were all thus 〈◊〉 Cic. de nat de lib. 2. d In that of the soule Plato thrusts their eternal soules into 〈◊〉 â—…nto prisons for sins coÌ„mitted e If they They must needs say they were either euer 〈◊〉 euer wretched or successiuely both which if it be the alteration of the soules naâ—…â—…use it perforce For what vicissitude of guilt and expiation could there bee for so 〈◊〉 â—…sand yeares of eternity so constant as to make the soules now blessed and now miâ—… A true Some read a beginning as number hath number begins at one and so runs 〈◊〉 the great number may stil be increased nor can you euer come to the end of numâ—… hath no end but is iustly called infinite 〈◊〉 we ought not to seeke to comprehend the infinite spaces of time or place ere the world was made CHAP. 5. 〈◊〉 then let vs see what wee must say to those that make God the worlds 〈◊〉 and yet examine the time and what they wil say to vs when wee exaâ—… of the place They aske why it was made then and no sooner as wee â—…ke why was it made in this place and in no other for if they imagine inâ—…â—…paces of time before the world herein they cannot thinke that God did 〈◊〉 so likewise may they suppose infinite spaces of place besides the world 〈◊〉 if they doe not make the Deity to rest and not operate they must fall to 〈◊〉 a his dreame of innumerable worlds onely this difference there wil be 〈◊〉 all his worlds of the b casuall coagulation of Atomes and so by their 〈◊〉 dissolues them but they must make all theirs Gods handiworkes if the will not let him rest in all the inter-mirable space beyond the world and haue none of all them worlds no more then this of ours to bee subiect to dissolution c foâ—… we now dispute with those that doe as wee doe make God the incorporeall Creator of all things that are not of his owne essence For those that stand for many gods they are vnworthy to bee made disputants in this question of religion The other Philosophers haue quite d out-stript all the rest in fame and credit because though they werefarre from the truth yet were they nearer then the rest Perhaps they will neither make Gods essence dilatable not limmitable but as one should indeed hold will affirme his incorporeall presence in all that spacious distance besides the world imploied onely in this little place in respect of his immensity that the world is fixt in I doe not thinke they will talke so idly If they set God on worke in this one determinate though greatly dilated world that reason that they gaue why God should not worke in all those infinite places beyond the world let them giue the same why God wrought not in all the infinite times before the world But as it is not consequent that God followed chance rather then reason in placing of the worlds frame where it now standeth in no other place though this place had no merit to deserue it before the infinite others yet no mans reason can comprehend why the diuine will placed it so euen so no more is it consequent that wee should thinke that it was any chance made God create this world than rather then at any other time whereas all times before had their equall course and none was more meritorious of the creation then another But if they say men are fond to thinke there is any place besides that wherein the world is so are they say wee to immagine any time for God to bee idle in since there was no time before the worldes creation L. VIVES EPicurus a his dreame Who held not onely many worlds but infinite I shewed it elsewhere Metrodorus saith it as absurd to imagine but
the priuation thereof The office of this sence neither the 〈◊〉 eare the smell the taste nor the touche can performe By this I know 〈◊〉 â—…ng and I know this knowledge and I loue them both and know that I 〈◊〉 both L. VIVES SO a naturally A Stoicall and Academicall disputation handled by Tully Offic. 1. de 〈◊〉 〈◊〉 Stoically and De fin 5. Academically b For their Foolishnesse is the greatest 〈◊〉 â—…nd wisdome the good So held the Stoikes c Deeper A diuerse reading the text 〈◊〉 both d Antisthenes the first Cynickes choise His reason was because to reioyce in â—…d minde was base and cast downe the minde from the true state Socrates in 〈◊〉 〈◊〉 Alcibiades that possessions with-out wisdome are not onely fruitlesse but hurtfull e â—…re It is not then our witte or toyle but GODS bountie that instructs vs in the 〈◊〉 â—…ourse of nature and sharpens the iudgement which bounty the good man attaining 〈◊〉 bad must needs bee wiser though lesse learned or popularly acute Therefore saith 〈◊〉 Into an euill soule wisdome will not come The same that Socrates said Onely good men 〈◊〉 f Iust by By a forme left in my minde by seeing iustice done and the due conâ—…â—…ing thereto which be it absent I conceiue what iniustice is by seeing the faire 〈◊〉 â—…ent harmony subuerted I build not vpon hurts violence iniuries or reproches 〈◊〉 no priuations but may be iustly done vpon due command of the magistrate or with â—…ent but vpon this I see the vertues decorum broken Forme is neither to bee taken â—…pes or abstracts of things reserued in the soule and called motions say some Well 〈◊〉 they either want witte or knowledge And because they cannot make them-selues 〈◊〉 by things really extant they must fetch their audiences eares vp to them by pursuing 〈◊〉 non entia this is our schoole-mens best trade now a dayes â—…ther we draw nearer to the image of the holy trinity in louing of that loue by which we loue to be and to know our being CHAP. 28. 〈◊〉 wee haue spoken as much as needeth here of the essence and knowledge 〈◊〉 much we ought to respect them in our selues and in other creatures vnâ—…â—…ough we finde a different similitude in them But whether the loue that 〈◊〉 â—…e them in be loued that is to declare It is loued wee prooue it because it iâ—…â—…d in all things that are iustly loued For hee is not worthily called a good 〈◊〉 〈◊〉 knowes good but hee that loues it Why then may wee not loue that 〈◊〉 〈◊〉 selues whereby wee loue that which is to bee loued They may both 〈◊〉 â—…e man and it is good for a man that his goodnesse increasing his â—…d decrease euen to the perfection of his cure and full change into 〈◊〉 for if wee were beasts wee should loue a carnall sensitiue life 〈◊〉 good would suffice our nature b without any further trouble if 〈◊〉 â—…ees wee should not indeede loue any thing by motion of sence yet should we seeme to affect fruitfulnesse and growth if wee were stones water winde fire or so we should want sence and life yet should we haue a naturall appetiâ—…e vnto our due c places for the d motions of weights are like the bodies loues go they vpward or downwards for weight is to the body as loue is to the â—…ule But because we are men made after our creators image whose eternity is true truth eternall charity true and eternall neither confounded nor seuered we runne through all things vnder vs which could not be created formed not ordered without the hand of the most essentiall wise and good God so through all the workes of the creation gathering from this e more playne and from that lesse apparant markes of his essence and beholding his image in our selues f like the prodigall childe wee recall our thoughts home and returne to him from whom we fell There our being shall haue no end our knowledge no error our loue no offence But as now though wee see these three sure trusting not to others but obseruing it our selues with our certaine interior sight yet because of our selues we cannot know how long they shall last when they shall end whither they shall goe doing well or euill therefore here we take other witnesses of the infallibity of whose credit wee will not dispute here but hereafter In this booke of the Citty of God that was neuer pilgrim but alwayes immortall in heauen being compounded of the Angels eternally coherent with God and neuer ceasing this coherence betweene whom and their darknesse namely those that forsooke him a seperation was made as we said at first by God now will wee by his grace proceede in our discourse already begun L. VIVES FOr that a is loue There is a will in vs arising from the corruption of the body which reason ruleth not as it doth the better will but it haleth it and traileth it to good it flyes all good properly and seeketh euills bodily delights and pleasures These two Paul calleth the law of the flesh the law of the spirit some-times flesh and spirit The first brutish foule hated of good men who when they can cannot expell it they compell and force it vnto Gods obedience otherwise it produceth a loue of things vnmeete b Without Either in this life or vnto our bodies c Places Or orders and formes of one nature the preseruation of which each thing desires for it selfe helping it selfe against externall violence if it bee not hindered d 〈◊〉 of this before the Latine word is momenta e More plaine Our reason plâ—…ceth an Image rather then a marke of God in vs. Man hath the sight of heauen and the knowledge of God bestowed vpon him whereas all other creatures are chained to the earth Wherfore the spirit ouer-looking the creation left his image in our erected nature in the rest whome hee did as it were put vnder foote hee left onely his markes Take this now as a figuratiue speech f Prâ—…digall Luc. 15. Of the Angels knowledge of the Trinity in the Deity and consequently of the causes of things in the Archetype ere they come to be effected in workes CHAP. 29. THese holy Angels learne not of God by sounds but by being present wiâ—… thâ—… â—…geable truth his onely begotten word himselfe and his holy spirit 〈◊〉 〈◊〉 〈◊〉 of substantiall persons yet hold they not three Gods but one 〈◊〉 this thâ—…y a â—…ow plainer then we know our selues b The creatures also 〈◊〉 they know 〈◊〉 in the wisdome of God the worke-mans draught then in the thingâ—… produced and consequently them-selues in that better then in thâ—…-selues though â—…ing their knowledge in both for they were made are not of 〈◊〉 â—…nce that made them Therefore in him their knowledge is day in 〈◊〉 as we sayd twy-light But the knowledges of a thing by the means 〈◊〉 and the thing it selfe made are farre different c The vnderstanding 〈◊〉 a figure doth produce a perfecter
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
time that the sight of them might forme the Images of such collours in the conception and so it did Gen. 30. c Proceed The same Pliny lib 7. saith that the mind hath are collection of similitudes in it wherein a chance of sight hearing or remembrance is of much effect the images taken into the conceit at the time of conception are held to be powerfull in framing the thing conceiued and so is the cogitation of either party how swift soeuer it be wherevpon is more difference in man then in any other creature but the swiftnes of thought and variety of conceites formeth vs so diuersly the thoughts of other creatures being immoueable and like themselues in all kinds Thus much Pliny The Philosophers stand wholly vpon immagination in conception At Hertzogenbosh in Brabant on a certaine day of the yeare whereon they say there chiefe Church was dedicated they haue publike playes vnto the honor of the Saints as they haue in other places also of that country some act Saints and some deuils one of these diuels spying a pretty wench grew hot in al hast danceth home casting his wife vpon a bed told her he would beget a yong diuâ—…l vpon her so lay with her the woman conceiued the child was no sooner borne but it began to dance was rust of the shape that we paynt our deuills in This Margueret of Austria Maximilians Daughter Charles the 〈◊〉 told Iohn Lamuza King Ferdinands graue ambassador and now Charles his 〈◊〉 in Aragon a man as able to discharge the place of a Prince as of a Lieuâ—…enant d What â—…ctions Child-bearing women do often long for many euill things as coales and ashes I 〈◊〉 one long for a bit of a young mans neeke and had lost her birth but that shee bitte of his â—…ke vntill he was almost dead shee tooke such hold The Phisicians write much hereof â—…d the Philosophers somewhat Arist de animall They all ascribe it to the vicious humors in the stomake which if they happen in men procure the like distemper e Because So read the old bookes f Alexandria Asia Sogdia Troas Cilicia India and Egipt haue al cities called Alexandria built by Alexander the great this that Augustine meanes of is that of Egipt the most famous of all sytuate vpon the Mediterrane sea neare Bicchieri the mouth of Nile called now Scanderia or Scandaroun g Efficient Fabricatiuam pertayning to composition and diuiâ—… of matter in things created by it selfe for these are not the workes of creation Angells 〈◊〉 beasts and liuelesse things can effect them The Platonists opinion that held the Angells Gods creatures and man the Angells CHAP. 26. ANd Plato would haue the lesser Gods made by the highest to create all other things by taking their immortall part from him and framing the mortall themselues herein making them not the creators of our selues but our bodies onely And therefore Porphiry in holding that the body must be avoyded ere the soule be purged and thinking with Plato and his sect that the soules of bad liuers were for punishment thrust into bodies into beasts also saith Plato but into mans onely saith Porphiry affirmeth directly that these gods whom they wil haue vs to worship as our parents creators are but the forgers of our prisons and not our formers but only our iaylors locking vs in those dolorous grates and wretched setters wherfore the Platonists must either giue vs no punishmeÌ„t in our bodies or else make not those gods our creators whose worke they exhort vs by all meanes to avoid to escape though both these positions be most false for the soules are neither put into bodies to be thereby punished noâ—… hath any thing in heauen or earth any creator but the maker of heauen and earth For if there be no cause of our life but our punishment how a is it that Plato saith the world could neuer haue beene made most beautifull but that it was filled with all kind of creatures But if our creation albe it mortall be the worke oâ—… God how iâ—… iâ—… punishment then to enter into Gods benefites that is our bodies b and if God as Plato saith often had all the creatures of the world in his prescience why then did not hee make them all would he not make some and yet in his vnbounded knowledge knew how to make all wherefore our true religion rightly affirmes him the maker both of the world and all creatures therein bodies and soules of which in earth man the chiefe Piece was made alone after his Image for the reason shewed before if not for a greater yet was he not left alone for there is nothing in the world so sociable by nature and so iarring by vice as man is nor can mans â—…re speake better either to the keeping of discord whilst it is out or expelling it when it is entred then in recording our first Father whom God created single from him to propagate all the rest to giue vs a true admonition to preserue an vnion ouer greatest multitudes And in that the woman was made of his ribbe was a plaine intimation of the concord that should bee betweene man and wife These were the strange workes of God for they were the first Hee that beleeues them not must vtterly deny all wonders for if they had followed the vsuall course of nature they had beene no wonders But what is there in all this whole worke of the diuine prouidence that is not of vse though wee know it not The holy Psalme saith Come and behold the workes of the Lord what wonders hee hath wrought vpon the earth Wherefore why the Woman was made of Mans ribbe and what this first seeming wonder prefigured if God vouchsafe I will shew in another place L. VIVES HOw a is it that Plato His words are these GOD speaketh to the lesser Gods Marks what I say vnto you we haue three kindes remaining all mortall which if wee omit the creation will not bee perfect for wee shall not comprehend all kindes of creatures in it which wee must needs doe to haue it fully absolute b And if GOD There also hee saith that God hath the Ideas of all creatures mortall and immortall in him-selfe which he looked vpon the immortall ones when hee made the things that should neuer perish the mortall in the rest I aske not here whether that God be those Ideae or whether they bee some-thing else the Platonists know not them-selues c The concord that should Because the woman was not made of any externall parts but of mans selfe as his daughter that there might bee a fatherly loue of his wife in him and a filiall duty towards him in the wife shee was taken out of his side as his fellow not out of his head as his Lady nor out of his feete as his seruant That the fulnesse of man-kinde was created in the first man in whom God fore-saw both who
the causes of those arch-heretiques deliuery For an Apostata 〈◊〉 〈◊〉 of the faith hee hath once professed is worse then hee that opâ—…â—…hat hee did neuer professe Secondly in that the Apostle himselfe 〈◊〉 them concluding of the workes of the flesh that They which 〈◊〉 â—…ll 〈◊〉 the Kingdome of GOD. 〈◊〉 therefore and wicked men secure themselues by their continuance 〈◊〉 〈◊〉 it is written He thâ—… endureth to the end hee shal be saued nor by 〈◊〉 â—…quity renounce Christ their iustice in committing fornication and either 〈◊〉 any part of those fleshly workes which the Apostle reâ—… counteth or such vncleanesses as hee would not name for of all such hee â—…aith expressely they shall not inherite the Kingdome of GOD. Wherefore the doers of such deeds cannot but bee in eternall paines in that they are excluded from the euerlasting ioyes For this kinde of perseuerance of theirs is no perseuerance in CHRIST because it is not a true perseuerance in his faith which the Apostle defineth to bee such as worketh by loue And loue as hee sayth elsewhere worketh not euill So then these are no true receiuers of CHRISTS bodie in that they are none of his true members For to omit other allegations they cannot bee both the members of CHRIST and the members of an harlot And CHRIST himselfe saying hee that eateth my flesh and drinketh my bloud dwelleth in me I in him sheweth what it is to receiue Christ not onely sacramentally but truely for this is to dwell in Christ and Christ in â—…m For thus hee spoke as if hee had sayd Hee that dwelleth not in mee nor I in him cannot say hee eateth my flesh or drinketh my bloud They therefore that are not members of CHRIST are not in him they that make themselues the members of an harlot are no members of CHRIST vnlesse they purge away their badnesse by repentance and returne to his goodnesse by a true reconciliation L. VIVES EXpressed a in this sacrament For all pertake of one bread which is a great bond of 〈◊〉 Againe this mysticall bread is made of many graines of corne loosing their proper formes to bee all incorporated into one masse or body So many are receiued into the church and at thâ—… entrance they put off their owne proper enormities and being linked to the rest 〈◊〉 loue and charity seeme now no more what they were before but are incorporate into one body the church Baptisme maketh vs both bretheren and one also and mutuall charity giueth forme collour taste and perfection to the whole body So that there could not haue bin giuen a more fit type of the Church then that which CHRIST gaue in his institution What it is to haue CHRIST for the foundation who they are that shal be saued as it were by fire CHAP. 26. I But christian Catholiques say they haue CHRIST for their foundation from whom they fell not though they built badly vpon it in resemblance of timber straw and stubble So that faith is true which holds CHRIST the foundation and though it beare some losse in that the things which are built vpon it burne away yet hath it power to saue him that holdeth it after some time of suffrance But let Saint Iames answere these men in a word If a man say hee â—…th faith and haue no workes can the faith saue him Who then is that say they of whom Saint Paul sayth Hee shal be safe himselfe neuerthelesse as it were 〈◊〉 〈◊〉 well wee will see who that is but surely it is no such as these would haue 〈◊〉 for else the Apostles condradict one another For if one saith though a man haue liued wickedly yet shall hee bee saued by faith through fire and the other If hee haue no workes can his fayth saue him Then shall we soone find who it is that shal be saued by fire if first of all wee finde what it is to haue Christ for the foundation Togather which first from the nature of the simyly there is no worke in building before the fâ—…dation Now euery one hath CHRIST in his heart thus farre that 〈◊〉 â—…ct of temporall things and some-times of things vnlawfull still â—…eth Christ for the foundation thereof But if hee preferre these things 〈◊〉 CHRIST though hee seeme to hold his fayth yet CHRIST is no foundation vnto him in that hee preferres those vanities before him And if â—…ee both contemne good instructions and prosecute badde actions how much the sooner shall hee bee conuinced to set Christ at nothing to esteeme him at no value in vainer respects by neglicting his command and allowance and in preuarication of both following his owne lustfull exorbitances wherefore if any christian loue an hâ—…r lot and become one body with her by coupling with her hee hath not Christ fâ—… his foundation And if a man loue his wife according to Christ who can denie but that hee hath Christ for his foundation Admit his loue bee 〈◊〉 worldly concupiscentiall as the Gentiles loued that knew not Christ all this the Apostle doth beare with and therefore still may Christ bee such a mans foundation For if hee preferre not these carnall affects before Christ though hee build straw and stubble vpon his foundation yet Christ is that still and therefore such a man shal be saued by fire For the fire of tribulation shall purge away those carnall and worldly affections which the bond of marriage doth acquit from beeing damnable and vnto this fire all the calamities accident in this kinde as barrennesse losse of children c. haue reference And in this case hee that buildeth thus shall loose because his building shall not last and these losses shall grieue him in that their fruition did delight him Yet shall the worth of his foundation saue him in that if the persecuâ—… should put it to his choice whether hee would haue Christ or these his 〈◊〉 hee would choose Christ and leaue all the rest Now shall you heare 〈◊〉 describe a builder vpon this foundation with gold siluer and 〈◊〉 〈◊〉 〈◊〉 The vnmaried saith hee careth for the things of the LORD 〈◊〉 〈◊〉 〈◊〉 the LORD And now for him that buildeth with wood straw and 〈◊〉 Hee that is married caretb for the things of the world how hee may please his wife Euery mans worke shal bee made manifest for the day of the LORD shall declare it that is the daie of tribulation for it shal be reuealed by the fire This tribulation hee calleth fire as wee reade also in another place The furâ—… proueth the potters vessell and so doth the temptation of tribulation trie mans thoughts So then the fire shall trie euery mans worke and if any worke 〈◊〉 as his will that careth for the things of the LORD and how to â—…ase him hee shall receiue wages that is hee shall receiue him of whome 〈◊〉 thought and for whome hee cared But if any 〈◊〉 worke burne hee shall 〈◊〉 because hee shall not haue his
〈◊〉 〈◊〉 for so â—…ight the richest man for his a ten â—…ence a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for al his fornications homicides and other sins whatsoâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond comparison to affirm this then questionles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are that are worthy of pardon for sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake saying Bring forth therfore fruits worthy of amendmeÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such as 〈◊〉 their owne soules by continuall sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant of in this place first because they do take vioâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—…n they bestow charitably on the poore and yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…eed Christ b and 〈◊〉 liberâ—…y of sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon their damnation 〈◊〉 if they should giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the poore members of Christ to redeem one only 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euil did 〈◊〉 â—…straine them from any more such 〈◊〉 they 〈◊〉 â—…by 〈◊〉 good at all he therfore that will cleare his sins by his works must begin first at him-self for it is vnfit to do that to our neighbour which we wil not do to our selfe Christ himselfe saying thou shalt loue neighbour as thy selfe and againe Loue thine owne soule if thou wilt please God he therefore that doth not this worke of mercy that is the pleasing of God to his owne soule how can hee bee said to do workes of mercy sufficient to redeeme his sinnes for it is written Hee that is wicked to him-selfe to whome will hee bee good for almesdeedes do lift vp the prayers of men to God What saith the Scriptures My sonne hast thou sinned do so no more but pray for thy sinnes past that they may bee forgiuen thee for this cause therefore must wee do almesdeeds that when we pray our prayer may bee heard that wee may leaue our former vices and obtayne refreshment for our selues by those workes of mercy Now Christ saith that hee will impute the doing and omission of almesdeeds vnto those of the iudgement to shew how powerfull they are to expiate offences past not to protect the continuers in sinne for those that will not abiure the courses of impiety cannot bee sayd to performe any workes of mercy And these words of Christ In as much as you did it not vnto one of these you did it not vnto me imply that they did no such workes as they imagined for if they gaue bread vnto the hungred Christian as if it were vnto Christ him-selfe for GOD careth not to whome you giue but with what intent you giue Hee therefore that loueth Christ in his members giueth almes with intent to ioyne him-selfe to Christ not that hee may haue leaue to leaue him without being punished for the more one loueth what Christ reproueth the farther of doth he depart from Christ for what profiteth Baptisme vnlesse iustification follow it doth not hee that sayd Vnlesse a man bee borne againe of water and of the spirit hee shall not enter into the Kingdome of GOD say also vnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pharises yee shall not enter into the Kingdome of heauen why do men runne to Baptisme for feare of the first and do not draw neare to righteousnesse for feare of the later Therefore as hee that checketh his brothers sinne in charity by telling him hee is a foole notwithstanding all this is not guilty of Hell fire so on the other side hee that loueth not Christ in his members giueth no almes to a Christian as vnto a Christian though he stretch forth his hand vnto one of Christs poore members and hee that refuâ—…eth to bee iustified in Christ doth not loue Christ in any respect But if one call his brother foole in reprochfull contempt rather then with intent to reforme his imperfection all the almesdeeds this man can do will neuer benefit him vnlesse hee bee reconciled to him whome he hath iniured for it followeth in the same place If then thou bringest thy guift vnto the altar and tâ—…re remembrest that thy brother hath ought against thee leaue there thine offring and go thy way first be reconcyled to thy brother and then come and offer thy guift So that it is nothing worth to do workes of mercy to expiate any sinne and yet to continue in the sinne still As for the Lords prayer it doth indeed blot out our dayly sinnes it being dayly said And forgiue vs our trespasses if withall the following clause bee not onely said but performed also As wee forgiue them that â—…respasse against vs. But indeed wee say this prayer because wee do sinne not that wee might 〈◊〉 for Our 〈◊〉 sheweth vs in this that liue wee neuer so carefull of shunning corruption yet do wee euery day fall intâ—… some sinnes for the remission of which we ought both to pray and to pardon such aâ—… haue offended vs that wee may be pardoned our selues Wherefore Christ saith not this If yee forgiue men their trespasses your heauenly father wil also forgiue you yours to giue hope to any man to perseuer in daily crimes whether we be borne out by authority or commit them by sleight and suttlety but to instruct vs that we are not without sinne though wee may bee without crime as God aduised the priests in the Old-Testament first to offer for their owne sinnes and then for the peoples Let vs marke these words of our great Lord and maister with attention and diligence He doth not say your heauenly father will forgiue you any sinne whatsoeuer but he will forgiue you yours for in this place he taught his disciples being already iustified their daily prayer what meaneth he then by this same yours but such sinnes as the righteous themselues cannot be without wherefore whereas they that would hereby take occasion to continue in sin affirme that Christ meant the greatest sins because he said not your smaller sinnes but your in generall wee on the contrary side considering vnto whome he spake do vnderstand his words to concerne small sinnes onely in that they to whome they were spoken were now cleared of their greater Nor are those great sinnes indeed which euery one ought to reforme him-selfe and avoyde euer forgiuen vnlesse the guilty do fulfill the foresaid clause As we forgiue them that trespasse against vs for if the least sinnes wherevnto the righteous them-selues are prone cannot bee remitted but vpon that condition then muchlesse shall the great and Criminous ones haue this pardon though they that vsed them do cease ther further practise if they continue inexorable in forgiuing such as haue offended them for the Lord saith If yee do not forgiue men their trespasses no more will your Heauenly father forgiue you your trespasses And Saint Iames his words are to the same purpose there shal be iudgment mercilesse to him that sheweth no mercy Remember but the seruant whome his maister pardoned of a debt of 10000.
5. 44. Abbot Agatho Ancid 4. Virg. Aâ—…g log 8. Apuleius accused of Magick Magike forbidden The elements chaiâ—…ed The deuills habâ—…ion Rom 1. 21. 22. 23. Isay 19 1 Luc. 1. Luc. 1. Mat 16. â—…6 Mat 8. 29 Spirits and deuills called into Images Psal. 96. 1. Cor. 1. 8. 4. How man doth make the deuill god The deuills benefâ—…es hurtfull De Philosoph Orac. Malice The Martires memory succeeded the Idols Mercuries tombe The Necia plaâ—…es Three Aesculapiâ—… The Crocodile The Mercury Hermopolis Trismegistus Cypâ—… 〈◊〉 〈◊〉 〈◊〉 Martires not to be adored Plaies of the passion of Iesus Christ vnlawfull The Louanists want this Isis. Ceres Wheate put barley out of credit In coÌ„uiuio Daemones Dâ—… 〈◊〉 〈◊〉 pasâ—… An history of a Philosopher thaâ—… was in a stoâ—… at sea 〈◊〉 of 3. 〈◊〉 〈◊〉 Paâ—… 〈◊〉 〈◊〉 Phantasie Opinion Affects how 〈◊〉 man Pyey 〈◊〉 Angells why called after the affect that their offices releâ—…e Tâ—… 〈◊〉 〈◊〉 subâ—…s â—…o pasâ—… 〈◊〉 〈◊〉 〈◊〉 The Circian colours Apuleâ—… his description of maâ—… The deuills miserable immortality Plotine Eudemonâ—… Genâ—… Lareâ—… 〈◊〉 The golden 〈◊〉 〈◊〉 Daemon Lâ—…res Lemures Maâ—…s The diâ—… eternally miserable Enuy. Phil 2. God not polluted by being present vnto wise men God incoÌ„prehensible God is to be partly knoâ—…ne of his creatures God assumed man All this commenâ—…ary the Lovanists do lâ—…aue quite out Daemon vsed alway in the scripture on the worst part 〈◊〉 â—…t it is 〈…〉 Daemâ—… Maâ—… 1. â—…4 Math 4. Christs miracles Temptation The diuels knowledge The diuels oâ—…en decemed Loue of fâ—…e obiâ—…s The certâ—…y of Gods wâ—… â—…s 50. 1. Pâ—… 130. 2. â—…s 95 3. â—…s 96 4 5. Mar. 1. 24. Ps. 82. 6. Men called Gods Why. Cor 1. 8. ver 5. 6 The diuelâ—… not to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods seruants Laâ—… Dulâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. 17 Mat. 5. 14 〈◊〉 〈◊〉 Psa. 116. 12 13. Râ—…ligon The sum of â—…lle eligion Neighbors who bee they Our friend our second selfe Psal. 15. 2 Psa. 51 16 17. 〈◊〉 Psal. 50 1â—… 13. Ver. 14 15 Mich. 6 6 7. 8 Heb. 13. 16 Mercy â—…el 30. 23 Rom. 12 1 Verse 2. Psam â—…3 28 The christâ—…ans sacrifice The sacrament of the altar Psal. 87. 2 Gen. 17 1â—… Gen. 21 Genâ—…s Geâ—… 9 Exod. 14 Exod. 15 â—…od 23 The Teletae Goetia Magike Pharmacy Theurgy Plato's law Platos gods Psellus his Daemones Porphyries gods The deuills apparitions 2. Cor. 11. 14 Proâ—… Lib. 2. Chaeremon Porphyryes 〈◊〉 of the gods that loue sacrifices Isis. Osyris Man a 〈◊〉 〈◊〉 All time 〈◊〉 to God 〈◊〉 33 〈◊〉 Whether the Fathers â—…aw God or no. Heb 2. 2. Io 5 37. Exo. 33. 20 veâ—…se 23. Lycurgus Mâ—… 6. 2â—… 29. 30. Godâ—… proâ—… Periurgikes Tâ—… 〈◊〉 excell the Pagans The angels 〈◊〉 god Procurare Actius Naeuius Augur The 〈◊〉 â—…pent Claudia a Vestall Iuglerâ—… Illusionâ—… Aâ—… 〈◊〉 〈◊〉 tâ—…e 〈◊〉 Exod. 13. â—…os 4. Ios. 6. 1 Kingâ—… 5. The diuels vvorke vvonders for their vvorship Ps. 72. Offices The Angels refuse honours Apoc. 19. Acts. 〈◊〉 The church a sacrifice Hovv The Martâ—…rs the diuels conquerers Heroes and Semigods 〈◊〉 Heâ—… Rapâ—… Proseâ—…p lib. 2. Scipio African Sin onely â—…euers man from God Exorcisme Porphyry his opinion of the Trinity Heed must bee had of discourse of the Trinity The Sabellian Heretikes Whether the Phylosophers kneâ—… the â—…inity Serapis his answere Plotine 〈◊〉 〈◊〉 24. Pride 〈◊〉 one from light of the mistery of redemption Io. 1. 14. Io. 6. 60. Io. 8. 25. The 〈◊〉 â—…s 73. 28. Ps. 83. The flesh is cleansed by the heart Rom. 8. 24. Christ 〈◊〉 vpon hâ—…m whole mâ—…n Virgil. Eâ—… 4. The Theurgikes cannot purge or cleanse 〈◊〉 spâ—… 1. Cor. Abd. 1. Esay 33. The wisdome of the word foolishnesse Amelita Plato's opinion of thâ—… worlds creaâ—…on The Kings lâ—…gh way Genes 22 Psalm 60 Iohn 14 Esay 2 Luk. 24 A recâ—…pitulation of the former ten bookâ—… 〈◊〉 〈◊〉 〈◊〉 â—…7 2 〈◊〉 4â—… 1 〈◊〉 â—…6 How God speaketh vnto man No Godhead of the sonnes waisted in his assumption of man Faith concernes things inuisible Sensâ—… To see Whether the world be created Mâ—…odorus 〈◊〉 Time Eternity Gal. 4. 26. Knowledge of a creature Gods rest not personall but efficient Iob. 38. 7â—… Vnitie in 〈◊〉 Religious phrases God â—…ly 〈◊〉 〈…〉 A pure conscience Ioh. 8. 44. 〈◊〉 1. 3. 8. Thâ—… 〈◊〉 Iohn 8. 44 Psâ—… 17. 16. 〈◊〉 â—…4 12 〈◊〉 28. 13. 〈◊〉 15. Iob. 40. Psal. 104 Good 〈◊〉 better 〈◊〉 bad Angells Iob. 40 〈◊〉 â—…ill Câ—… 1 6 7 8 9 10. 〈◊〉 〈◊〉 thâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louvaine copie defectiue Gen 1. 4. 5. Darknes Gen. 1. Plato The iust cause of the worlds creation Nothing â—…aturaly â—…ell Questons in the consideration of nature The holy spirit 〈◊〉 persoâ—… 〈◊〉 〈◊〉 Louâ—…aine copy defectiue The parts of a vvorke man Vse Fruit. Fruitiâ—… 〈◊〉 〈◊〉 〈◊〉 Wâ—… 1â—… The number of sixe Pro. 24. 16. The number of â—…auen Ps. 104. Mat. 18. 10. A beginning Iohn 13. Ps. 104. 30. Eph. 5. 8. Iameâ—… 4. Gen. 1. Ps. 95. Waters aboue heauen Elements how commixtures The seat of the brayne God the onely immutable good To adhere vâ—…o God Exod. 3. Essence Apoâ—…a Gods enemies Vice and 〈◊〉 Exod. 8 Natures absolute excellence euen in things that punish man Punishment of malefactor in the sunne The goodnesse of fire Salamander Eccl. 10. Psal. 19. The diuine essence neuer can faile Tâ—… inordinate loue of things bad not the things â—…selues The fall from good the cause of euill Psal. 73. The creation of the Angells Eze. 28. 12 The dgreeâ—… of grace The Egiptian yeares The Greeke histories 〈◊〉 thâ—…n the Egiptianâ—… in the computation of the Monarchies The liberty that the old wriâ—…ers vsed in computation of time The monthly years Nothing coâ—…uall that hath an extreame Ecc. 1. 9. 10 Rom 6. 〈◊〉 Thess. 4. Psal. 12. 7. Reuolution of times Isâ—… 65. 17. God eternall Psal. 11. Rom. 11. 14 Wisâ—… 3. Times 〈◊〉 12 〈◊〉 2 The 〈◊〉 〈◊〉 what they are Arguments against the creation of things in time 2. Cor. 10 1â—… Gods vvorking his resting 〈◊〉 Number 〈◊〉 Wâ—… 11 17 Mâ—… 10 30 〈◊〉 〈◊〉 〈◊〉 Genes 〈◊〉 Psal. 148 Secula 〈◊〉 〈◊〉 〈◊〉 True felicity Our life 〈◊〉 to death Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodnesse of obedience Disâ—… amongst men vvorâ—… Gen. 2. Breathing in his face 1. Cor. 11. Angells the creators of nothing Angells Gods deputies and â—…rs Gen. 1. 〈◊〉 Cor. 37. 1. Cor. 1538 Hier. 1. Pliâ—…ib 8. A child like a dâ—…uill Iohn Lamuza Womens longing that are with child Alexandria Psal. 46. 8. In Timaeo Mariage commended in the creation Psa. 25. 10 The Louaynists are deafe on this side but not blind they can see to leaue out all this The forsaking of God â—…e death of the soule Maâ—… 10. 28 Death by sinne Psal 49 â—…0 Infants weaker theâ—… the young of any other creature Why death remaineth after baptisâ—… Gen. 2.
otâ—… iâ—…â—…uffeth vp that is filleth one with vaine glory So then In the diuels is thâ—…â—…owledge without charity and thence they are puffed so big so proud that thâ—… 〈◊〉 honours which they well know to be Gods due they haue euer 〈◊〉 〈◊〉 â—…em-selues and as far as they can doe so still Now what power the 〈◊〉 oâ—… Câ—…â—…hat came in forme of a seruant hath against this diuels pride as men deserued â—…ered in their hearts mens wretched minds beeing diueleshly as yet puffed vppe can by no meanes because of their proud tumor compâ—…hend or conceiue L. VIVES GReeke a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old greeke was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know Thence came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the author of the great Etymology All knowing And 〈◊〉 of the same minde for their knowledge In Cratylo Capella followeth him and so â—…ers Lactantius also lib. 2. giues them this name for their vnderstanding And so doth â—…lcidius vpon Plato his Timaeus In what manner the Lord would make him-selfe knowne to the Diuells CHAP. 21. FOâ—… the diuels hadde this knowledge they could say to the Lord in the flesh 〈◊〉 haue we to do with thee O Iesus of Nazareth Art thou come to destroy vs 〈◊〉 time Here is a plaine knowledge without charity they feare to be plaâ—…y him but loued not the iustice in him Their knowledge was bounded â—…is will and his will with conuenience But they knew him not as the Angels 〈◊〉 him that participate of his Deity in all eternity but vnto their terror out of 〈◊〉 clutches he quit those yâ— he had predestinated to his Kingdom of true eterâ—…y and eternall glorious truth The diuels therefore knew him not as hee 〈◊〉 life eternall the vnchangeable light illuminating all the godly who reâ—…hat light to the purification of their hearts by faith but they knew him by â—…mporall effects of his presence and secret signes of his vertue which the diâ—… angelicall sences might easilier obserue then mans naturall infirmity â—…gnes when he suppressed the Prince of diuels made question of his Deiâ—…empted him for the b tryall of his Deity trying how farre hee would â—…m-selfe to bee tempted in c adapting his humanity vnto our imitatiâ—… d after his temptation when the good and glorious Angels whome â—…els extremely feared came and ministred vnto him then the diuels gotte â—…nd more knowledge of him and not one of them durst resist his command 〈◊〉 hee seemed infirme and e contemptible in the flesh L. VIVES ANgelicall a sences Christs miracles were more admired of the Angells and Diuels then of men because they knowing the causes of thinges saw natures power conâ—… and transcended Now men though they saw them strange yet wanted there not 〈◊〉 to say hee cast out diuels by Beelzebub their Prince not so much beleeuing this indeed â—…g that the simple multitude should beleeue it And others of later time haue falseâ—…ged him with art Magicke against whome by GODS helpe I will deale at large 〈◊〉 bookes De sapientia Christiana b For tryall The Diuell generally tempts man to 〈◊〉 but here he aymed not so much at sinne for he knew his sanctity at least neare inexâ—…ble but his fetch was to see whether the Deity were in this humaine forme c Aâ—…g Because he would not seeme exempted by passing vntempted from humaine conâ—… Nor should his seruants after him thinke much to be tempted seeing that old 〈◊〉 â—…nemy of man didde not spare CHRIST him-selfe d After temptation This â—…mplary also For as none shall passe vntempted so if none yeeld to the temptation 〈◊〉 shall all inioy the solace and ministery of Angels as Hierome saith e Contemptible 〈◊〉 needy of meane birth and place farre from ostentation and hauing his society of such like as hee was The difference of the holy Angels knowledge and the Diuels CHAP. 22. VNto the good Angels the knowledge of all temporall things that puffes vp the Diuels is vile not that they want it but in that they wholy respect the loue of that God that sanctifieth them in comparison of which ineffable and vnchangeable glory with the a loue of with they are inflamed they contemne al that is vnder it that is b not it yea and euen them-selues that al their good may be imployed in inioying that onely good And so came they to a more sure knowledge of the world viewing in God the principall causes of the worlds creation which causes do confirme this frustrate that and dispose of all now the c diuels are fat from beholding those eternall and fundamentall causes in the wisedome of God only they can extract a notion from certaine secret signes which man is ignorant in haue more experience and therefore may oftener presage euents But they are often deceiued mary the Angels neuer For it is one thing to presage changes euents from changeable and casuall grounds and to confound them by as changeable a will as the diuels are permitted to do another thing to fore-see the changes of times and the wil of God in his eternall vnalterable decrees most d certain most powerful by the participatioÌ„ of his diuine spirit as the Angels ar vouchsafed by due gradation to do So are they eternal and blessed He is their God that made them for his participation and contemplation they do e continually inioy L. VIVES THe a loue Loue alwayes worketh on beauteous obiects Socrates in Plato's Phado saith that if corporall eyes could behold the face of honesty and wisedome they would hold it most deer and amiable What then if we could see Gods face whose fayrenesse saith the booke of wisedom appeares euen in this that our fayrest obiects are of his making Diotina in Plato's Conui as wee said aboue holds but one pulchritude worthy the loue of an honest man that desires beatitude b Is not all that is not God being vile in respect of God the Angels contemne both all and them-selues in respect of him which cogitation fastneth them so firme in Vnion with God that his beatitude sufficeth without all other appendances to make them eternally blessed c The diuels For they cannot behold the pole or foundation where-vpon all causes are grounded and turned nor the fount whence they arise but only by their pregnancy and wit surmounting ours as also by experence more then ours beeing immortall they haue a quicke conceipt of things present and a surer presage in things to come then we haue Whereby coniecturing euents not from the proper cause but their owne coniectures they are oftentimes deceiued ly when they think they speak most true boasting that they know al things Nor do the vnpure diuels faile herein onely but euen the gods them-selues saith Porphyry d Most certaine Gods will hath this certainty it effecteth what it pleaseth else were it not certaine as not being in his power but all effects