all L. VIVES THe a rulers Into how excellent a breuiat hath he drawne the great discourses of a good commonweale namely that the ruler thereof doe not compell nor command but standing 〈◊〉 loâ—…t like centinells onely giue warnings and counsells thence were Romes old Magistrates called Confulls and that the subiects doe not repine nor resist but obey with alacrity b They were Some of the Poets and Philosophers drew the people into great errors and some followed them with the people c There is no No Philosophy Rethorike or other arte the onely art here is to know and worship God the other are left to the world to be admired by wâ—…ldings Finis lib. 14. THE CONTENTS OF THE fifteenth booke of the City of God 1. Of the two contrary courses taken by mans progeny from the beginning 2. Of the Sonnes of the flesh and the sonnes of promise 3. Of Saras barrennesse which God turned into fruitfullnesse 4. Of the coÌ„flicts peace of the earthly city 5. Of that murtherer of his brother that was the first founder of the earthly Citty whose act the builder of Rome paralell'd in murdering his brother also 6. Of the languors that Gods cittizens endure on earth as the punishments of sinne during their pilgrimage and of the grace of God curing them 7. Of the cause obstinacy of Caines wickednesse which was not repressed by Gods owne words 8. The reason why Cayne was the first of man-kinde that ouer built a Citty 9. Of the length of life and bignesse of body that â—…en had before the deluge 10. Of the difference that seemes to bee betweene the Hebrews computation â—…nd ours 11. Of Mathusalems yeares who seemeth to haue liued 14. yeares after the Deluge 12. Of such as beleeue not that men of olde Time liued so long as is recorded 13. Whether wee ought to follow the Hebrew computation or the Septuagints 14. Of the parity of yeares measured by the same spaces of old and of late 15. Whether the men of old abstained from women vntill that time that the scriptures say they begot children 16. Of the lawes of marriage which the first women might haue different from the succeeding 17. Of the two heads and Princes of the two Citties borne both of one Father 18. That the significations of Abel Seth and Enos are all pertinent vnto Christ and his body the Church 19. What the translation of Enoch signified 20. Concerning Caines succession being but eight from Adam whereas Noah is the tenth 21. Why the generation of Caine is continewed downe along from the naming of his son Enoch whereas the scripture hauing named Enos Seths sonne goeth back againe to beginne Seths generation at Adam 22. Of the fall of the sonnes of God by louing strange women whereby all but eight perished 23. Whether it bee credible that the Angells being of an incorporeall nature should lust after the women of earth and marrying them beget Gyants of them 24. How the wordes that God spake of those that were to perish in the deluge And their daies shal be an hundred and twenty yeares are to be vnderstood 25. Of Gods vnpassionate and vnaltering anger 26. That Noah his Arke signifieth Christ and his Church in all things 27. Of the Arke and the Deluge that the meaning thereof is neither meerly historicall nor meerely allegoricall FINIS THE FIFTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the two contrary courses taken by mans progeny from the beginning CHAP. 1. OF the place and felicity of the locall Paradise togither with mans life and fall therein there are many opinions many assertions and many bookes as seuerall men thought spake and wrote What we held hereof or could gather out of holy scriptures correspondent vnto their truth and authority we related in some of our precedent bookes If they be farther looked into they will giue birth to more questions and longer dispuâ—… then this place can permit vs to proceed in our time is not so large as to 〈◊〉 vs to sticke scrupulously vpon euery question that may bee asked by buâ—…s that are more curious of inquiry then capable of vnderstanding I think 〈◊〉 sufficiently discussed the doubts concerning the beginning of the world 〈◊〉 and man-kinde which last is diuided into two sorts such as liue accorâ—… Man and such as liue according to God These we mistically call Citâ—…â—…cieties â—…cieties the one predestinate to reigne eternally with GOD the other â—…ed to perpetuall torment with the deuill This is their end of which 〈◊〉 Now seeing we haue sayd sufficient concerning their originall both 〈◊〉 〈◊〉 â—…ngells whose number wee know not and in the two first Parents of manâ—… thinke it fit to passe on to their progression from mans first ofspring vnâ—…â—…cease to beget any more Betweene which two points all the time inâ—… wherein the liuers euer succeed the diers is the progression of these two 〈◊〉 Caine therefore was the first begotten of those two that were man-kinds Pâ—…s and hee belongs to the Citty of man Abell was the later and hee beâ—… to the Citty of GOD. For as we see that in that one man as the Apostle 〈◊〉 that which is spirituall was not first but that which is naturall first and 〈◊〉 â—…he spiritual wherevpon all that commeth of Adams corrupted nature must 〈◊〉 be euill and carnall at first and then if he be regenerate by Christ becomâ—… good and spirituall afterward so in the first propagation of man and proâ—… of the two Citties of which we dispute the carnall cittizen was borne first 〈◊〉 the Pilgrim on earth or heauenly cittizen afterwards being by grace preâ—… and by grace elected by grace a pilgrim vpon earth and by grace a 〈◊〉 in heauen For as for his birth it was out of the same corrupted masse 〈◊〉 â—…as condemned from the beginning but God like a potter for this simyly thâ—…â—…ostle himselfe vseth out of the same lumpe made one vessell to honor and 〈◊〉 to reproach The vessell of reproach was made first and the vessell of honor â—…ards For in that one man as I sayd first was reprobation whence wee 〈◊〉 â—…eeds begin and wherein we need not remaine and afterwards goodnesse 〈◊〉 which we come by profiting and comming thether therin making our abode Wherevpon it followes that none can bee good that hath not first beene euill though all that be euill became not good but the sooner a man betters himselfe the quicker doth this name follow him abolishing the memory of the other Therefore it is recorded of Caine that he built a Citty but Abell was a pilgrim and built none For the Citty of the Saints is aboue though it haue cittizens here vpon earth wherein it liueth as a pilgrim vntill the time of the Kingdome come and then it gathereth all the cittizens together in the resurrection of the body and giueth them a Kingdome to reigne in with their King for euer and euer
wherein they are as skilfull as a sort of Cumane Asses Of the parity of yeares measured by the same spaces of old and of late CHAP. 14. NOw let vs see how plaine wee can shew that ten of their yeares is not one of ours but one of their yeares as long as one of ours both finished by the course of the sunne and all their ancestors long liues laide out by that recâ—…ng It is written that the floud happened the three score yeare of Noahs 〈◊〉 But why doe the Scriptures say In the sixe hundreth yeare of Noahs life in the sâ—…d moneth and the twentie seauenth day of the moneth if the yeare were but thirtie sixe dayes for so little a yeare must eyther haue no moneths or it 〈◊〉 haue but three dayes in a moneth to make twelue moneths in a yeare How then can it be said the sixe hundreth yeare the second moneth the twenty seauenth day of the moneth vnlesse their yeares and moneths were as ours is How can it bee other-wise sayd that the deluge happened the twenty seauen of the â—…th Againe at the end of the deluge it is written In the seauenth moneth and the twenty seauenth of the month the Arke rested vpon the Mountaine Ar ar â—…t 〈◊〉 and the waters decreased vntill the eleauenth month in the eleauenth month the first day were the toppes of the mountaines seene So then if they had such monthes their yeares were like ours for a three daied month cannot haue 27. daies or if they diininish all proportionably and make the thirteenth part of three daies stand for one day why then that great deluge that continued increasing forty daies and forty nights lasted not full 4. of our daies Who can endure this absurdity Cast by this error then that seekes to procure the scriptures credit in one thing by falsifying it in many The day without al question was as great then as it is now begun and ended in the compasse of foure and twenty houres the month as it is now concluded in one performance of the Moones course and the yeare as it is now consumate in twelue lunary reuolutions East-ward a fiue daies and a quarter more being added for the proportionating of it to the course of the Sunne sixe hundred of such yeares had Noah liued two such monthes and seauâ—…n and twenty such daies when the floud beganne wherein the raine fell forty daies continually not daies of two houres and a peece but of foure and twenty houres with the night and therefore those fathers liued some of them nine hundred such yeares as Abraham liued but one hundred and eighty of and his sonne Isaac neare a hundred and fifty and such as Moyses passed ouer to the number of a hundred and twenty and such as our ordinary men now a daies do liue seauenty or eighty of or some few more of which it is said their ouerplus is but labour and sorrow For the discrepance of account betweene vs and the Hebrewes concernes not the lenght of the Patriarches liues and where there is a difference betweene them both that truth cannot reconcile wee must trust to the tongue whence wee haue our translation Which euery man hauing power to doe yet b it is not for naught no man dares not aduenture to correct that which the Seuenty haue made different in their translation from the Hebreâ—… for this diuersity is no error let no man thinke so I doe not but if there bee no falt of the transcriber it is to bee thought that the Holy Spirit meant to alter some-things concerning the truth of the sence and that by them not according to the custome of interpreters but the liberty of Prophets and therefore the Apostles are found not onely to follow the Hebrewes but them also in cityng of holy Testimonies But hereof if GOD will hereafter now to our purpose We may not therefore doubt that the first child of Adam liuing so long might haue issue enough to people a citty an earthly one I meane not that of Gods which is the principall ground wherevpon this whole worke intreateth L. VIVES FIue a daies and The Moones month may bee taken two waies either for the moones departure and returne to one and the same point which is done in seauen and twenty daies or for her following of the sunne vntill shee ioyne with him in the Zodiake which is done in nine and twenty daies twelue houres and foure and forty minutes for shee neuer findeth the sunne where she left him for hee is gone on of his iourney and therefore she hath two daies and an halfe to ouertake him the Iewes allow hir thirty daies and call this 〈◊〉 full month b It is Not without a cause Whether the men of old abstained from women vntill that the scriptures say they â—…egot children CHAP. 15. BVt will some say is it credible that a man should liue eighty or ninty nâ—…more then a 100. yeares without a woman and without purpose of continency and then fall a begetting children as the Hebrewes record of them or if they lifted could they not get children before this question hath two answeres for either they liued longer a immature then we do according to the length of time exceeding ours or else which is more likely their first borne are not reckened but onely such as are requisite for the drawing of a pedegree downe from Adam vnto Noah from whom we see a deriuation to Abraham and so vntill a certaine period as farre as those pedegrees were held fit to prefigure the course of Gods glorious Pilgrim-citty vntill it ascend to eternity It cannot bee denied that Caine was the first that euer was borne of man and woman For Adam would not haue sayd I haue l gotten a man by the Lord at his birth but that hee was the first man borne before the other two Him Abell was next whom the first or elder killed and herein was prefigured what persecutions God glorious City should endure at the hands of the wicked members of the terrestriall society those sons of earth I may call them But how old Adam was at the begetting of these two it is not euident from thence is a passage made to the generations of Caine and to his whom God gaue Adam in murdred Abels seede called Seth of whom it is written God hath appointed me another seed for Abell whom Caine slew Seeing therfore that these two generations Caines and Seths do perfectly insinuate the two citties the one celestiall and laboring vpon earth the other earthly and following our terrestriall affects there is not one of all Caines progeny from Adam to the eighth generation whose age is set downe when hee begot his next sonne yet is his whole generation rehersed for the Spirit of God would not record the times of the wicked before the deluge but of the righteous onely as onelie â—…orthy But when Seth was borne his fathers yeares were not forgotten though he had begotten others
are â—…eed very neare it But the ancient fathers had a religious care to keepe the â—…red with such limmites least it should spread vnto nothing binding of it backe againe into it selfe when it was a little diffused and calling it still to a new combination in it selfe And herevpon when the earth was well replenished with 〈◊〉 they desired no more to marry brother vnto sister yet notwithstanding 〈◊〉 one desired a wife in his owne kindred But without all question the proâ—… of cousin germaines marriages is very honest partly for the afore-said 〈◊〉 because one person therein shall haue two alliances which two ought raâ—… 〈◊〉 haue for the increase of affinity and partly because there is a certaine 〈◊〉 naturall instinct in a mans shamefastnesse to obstâ—…ine from vsing that 〈◊〉 though it tend vnto propagation vpon such as propinquity hath bound 〈◊〉 â—…stly to respect seeing that inculpable wed-locke is ashamed of this very 〈◊〉 In respect of mankinde therefore the coupling of man and wâ—…man is the 〈◊〉 of a citty and the Earthly City needeth only this marry the Heauenly 〈◊〉 needeth a further matter called regeneration to avoide the corruption of 〈◊〉 〈◊〉 generation But whether there were any signe or at least any corporall 〈◊〉 signe of regeneration before the deluge or vntill circumcision was â—…ded vnto Abraham the scripture doth not manifest That these first 〈◊〉 â—…ificed vnto GOD holy writ declareth as in the two first brethren and 〈◊〉 〈◊〉 after the deluge when hee came out of the Arke he is said to offer vnto 〈◊〉 But of this wee haue spoaken already to shew that the deuills desire to bee â—…ted Gods and offred vnto onely for this end because they know that true 〈◊〉 is due to none but the true GOD. L. VIVES 〈◊〉 a was That alliance might be augmented by matches abroade and not kept contiâ—… within the walls of one parentage but intermixt with blouds and linages thuâ—… is vnion dilated and loue sowne through mankinde Cic. de finib lib. 5. 〈◊〉 〈◊〉 〈◊〉 of two brethren are called Patrueles of a brother and a sister Amâ—… of 〈◊〉 〈◊〉 â—…sobrini generally cousin germaines they are all Marcellus de propriet 〈◊〉 〈◊〉 〈◊〉 their The Gods vsed it Saturne married his sister Ops and Iupiter Iuno The 〈◊〉 〈◊〉 and the Athenians allowed it But the Romans neuer d Nor as yet There was a law 〈◊〉 marying of kindred saith Plutarch vntil at length it was permitted that father or 〈◊〉 mary his brothers or sisters daughter which arose herevpon A good poore man 〈◊〉 〈◊〉 people loued very well married his brothers daughter and beeing accused and brought before the Iudge he pleaded for himselfe so well that he was absolued and this laâ—…â—…reed by 〈◊〉 vniuersall consent e Are called So Abraham called Sarah And Tully calleth 〈◊〉 〈◊〉 his vncles sonne brother De finib lib. 5. Yet Augustine saith not they are brothers c. 〈◊〉 very neare it Of the two heads and Princes of the Two citties borne both of one father CHAP. 17. ADam therefore beeing the Father of both the progenies belonging to the Earthly and Heauenly City and Abell beeing slaine and in his death a wonderfull a mistery commended vnto vs Caine and Seth became the heads of the two parties in whose sonnes such as are named the Two Cities began to shew themselues vpon earth in mankinde for Caine begot Enoch and built an Earthly Cittie after his name no such City as should be a pilgrim in this earthly world but an enioyer of the terrestriall peace Caine is interpreted Possession wherevpon either his father or his mother at his birth said I haue gotten a man by God Henoch is interpreted Dedication for the earthly Citty is dedicated here below where it is built for here is the scope and end that it affects and aymes at Now b Seth is called Resurrection and Enos his son is called Man not as Adam was for Adam is man but in the Hebrew it is common to male and femall for it is written Male and femall made he them and calleth their name Adam so that 〈◊〉 doubtlesse was not so properly called Euah but that Adam was a name indifferent to them both But c Enos is so properly a man that it excludes all womankinde as the Hebrew linguists affirme as importing the sonne of the resurrection where they shall not marry nor take no wife For regeneration 〈◊〉 exclude generation from thence Therefore I hold this no idle nâ—…te that in the whole generation drawne from Seth there is not one woman named as begotten in this generation For thus wee reade it Mathusaell begot Lamech and Lamecâ—… tooke vnto him two wiues Adah and Zillah and Adah bare Iabell the father of such as liued in tents and were keepers of cattell and his brothers name was â—…aball who was the father of Musitians And Zillah also bare d Tobel who wrought in brasse and iron and the sister of Tobel was Naamah Thus far is 〈◊〉 generations recited beeing eight from Adam with Adam seauen to Lamech thaâ—… had these two wiues and the eight in his sonnes whose sisters are also reckned This is an elegant note that the Earthly Citty shall haue carnall generatioâ—…s vntill it ende such I meane as proceede from copulation of male and female And therefore the wiues of him that is the last Father heere are nameâ—… by their proper names and so is none besides them before the deluge bâ—… Euah But euen as Caine is interpreted Possession of the Earthly Citties fouâ—…der and Henoch his son interpreted Dedication who gaue the City his name dâ—… shew that it is to haue both an earthly beginning ending in which there is no hope but of things of this world so likewise Seth is interpreted the Resurrection who being the father of the other generations wee must see what holy writ deliuereth concerning his sonne L. VIVES A Wonderfull a mistery First of the death of Christ and then of the martires whom the worldly brother persecuteth b Seth is Hierome putteth it position Posuit The table at the end of the Bible conteyning the interpretation of the Hebrew names saith that Seth is put or set c Enos As Adam is saith Hierome so is Enos a man d Tobel Augustine followeth the seauenty who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas the Hebrewes read it Tubalcain who was the sonne of Zillah as Iosephus recordeth also That the signification of Abel Seth and Enos are all pertinent vnto Christ and his body the Church CHAP. 18. ANd Seth saith the scripture had a sonne and he called his name Enos This man hoped to call vpon the name of the Lord for the son of the resurrection liueth in hope saith the truth it is true all the while that hee continueth in his pilgrimage here below together with the Citty of God which ariseth out of the faith of Christs resurrection for by these two men Abel interpreted Sorrow and Seth Resurrection is
victories For any part of it that warreth against another desires to bee the worlds conqueror whereas indeed it is vices slaue And if it conquer it extolls it selfe and so becomes the owne destruction but if wee consider the condition of worldly affaires and greeue at mans opennesse to aduersity rather then delight in the euents of prosperitie thus is the victory deadly for it cannot keepe a soueraigntie for euer where it got a victory for once Nor can wee call the obiects of this citties desires good it being in the owne humaine nature farre surmounting them It desires an earthly peace for most base respects and seeketh it by warre where if it subdue all resistance it attaineth peace which notwithstanding the aduerse part that fought so vnfortunately for those respects do want This peace they seeke by laborious warre and obteine they thinke by a glorious victory And when they conquer that had the right cause who will not gratulate their victory and be glad of their peace Doubtlesse those are good and Gods good guifts But if the things appertaining to that celestiall and supernall cittie where the victory shall be euerlasting be neglected for those goods and those goods desired as the onely goods or loued as if they were better then the other misery must needs follow and increase that which is inherent before Of that murderer of his brother that was the first founder of the earthly citie whose act the builder of Rome paralleld in murdering his brother also CHAP. 5. THerefore this earthly Citties foundation was laide by a murderer of his owne brother whom he slew through enuie being a pilgrim vpon earth of the heauenly cittie Wherevpon it is no wonder if the founder of that Cittie which was to become the worlds chiefe and the Queene of the nation followed this his first example or a archetype in the same fashion One of their Poets records the fact in these words b Fraterno primi madâ—…erunt sanguine muri The first walles steamed with a brothers bloud Such was Romes foundation and such was Romulus his murder of his brother 〈◊〉 as their histories relate onely this difference there is these bretheren were both cittizens of the earthly cittie and propagators of the glory of Rome for whose institution they contended But they both could not haue that glory that if they had beene but one they might haue had For he that glories in dominion must needs see his glory diminished when hee hath a fellow to share with him Therefore the one to haue all killed his fellow and by villanie grew vnto bad greatnesse whereas innocencie would haue installed him in honest meannesse But those two brethren Caine and Abel stood not both alike affected to earthly matters nor did this procure enuie in them that if they both should reigne hee that could kill the other should arise to a greater pitch of glory for Abel sought no dominion in that citty which his brother built but that diuell enuy did all the â—…chiefe which the bad beare vnto the good onely because they are good for the possession of goodnesse is not lessned by being shared nay it is increased 〈◊〉 it hath many possessing it in one linke and league of charity Nor shall hee 〈◊〉 haue it that will not haue it common and he that loues a fellow in it shall hâ—… it the more aboundant The strife therfore of Romulus Remus sheweth the â—…on of the earthly city in it selfe and that of Caine Abel shew the opposition 〈◊〉 â—…he city of men the city of God The wicked opose the good But the good 〈◊〉 â—…e perfect cannot contend amongst them-selues but whilst they are vnperâ—…â—…ey may contend one against another in that manner that each contends aâ—… him-selfe for in euery man the flesh is against the spirit the spirit against 〈◊〉 〈◊〉 So then the spirituall desire in one may fight against the carnall in anoâ—… or contrary wise the carnall against the spirituall as the euill do against the gâ—… or the two carnal desires of two good men that are inperfect may contend 〈◊〉 〈◊〉 bad do against the bad vntil their diseases be cured themselues brought to â—…lasting health of victory L. VIVES Aâ—…type a It is the first pattent or copy of any worke the booke written by the authors â—…e hand is called the Archetype Iuuenall Et iubet archetypos iterum seruare Cleanthas And bids him keepe Cleanthes archetypes b 〈◊〉 Lucan lib. 8. The historie is knowne c His brother built Did Caine build a citty 〈◊〉 〈◊〉 meanes hee the earthly citty which vice and seperation from God built the latter I 〈◊〉 d The wicked This is that I say vice neither agrees with vertue nor it selfe for amity 〈◊〉 â—…ongst the good the bad can neither bee friends with the good nor with themselues Of the langours of Gods Cittizens endure in earth as the punishments of sinne during their pilgrimage and of the grace of God curing them CHAP. 6. BVt the langour or disobedience spoken of in the last booke is the first puâ—…ment of disobedience and therefore it is no nature but a corruption for 〈◊〉 it is said vnto those earthly prilgrimes and God proficients Beare a yee 〈◊〉 â—…hers burdens and so yee shall fulfill the Law of Christ and againe admonish the 〈◊〉 â—…fort the feble be patient towards all ouer-come euill with goodnesse see that 〈◊〉 hurt for hurt and againe If a man be fallen by occasion into any sinne you that 〈◊〉 â—…all restore such an one with the spirit of meekenesse considering thy selfe least 〈◊〉 be tempted and besides let not the sunne go downe vpon your wrath and 〈◊〉 〈◊〉 Gospell If thy brother trespasse against thee take him and tell him his falt beâ—… 〈◊〉 and him alone 〈◊〉 â—…cerning the scandalous offenders the Apostle saith Them that sin rebuke 〈◊〉 the rest may feare and in this respect many things are taught concerning â—…g And a great charge is laid vpon vs to keep that peace there where that 〈◊〉 of the c seruants being commanded to pay the ten thousand talents hee ought because hee forcibly exacted his fellowes debt of an hundred pence Vnto which simily the Lord Iesus addeth this cloze So shall mine heauenly father doe vnto you except you forgiue each one his brothers trespasses from your hearts Thus are Gods cittizens vpon earth cured of their diseases whilest they are longing for the celestiall habitation But the Holy spirit worketh within to make the salue worke that is outwardly applied otherwise though God should speake to mankinde out of any creature either sensibly or in dreames and not dispose of our hearts with his inward grace the preaching of the truth would not further mans conuersion a whitte But this doth God in his secret and iust prouidence diuiding the vessells of wrath and mercy And it is his admirable and secret worke that sinne e being in vs rather the punishment of sinne as the Apostle
the death and rising againe of Christ perfigured of which faith the Citty of God hath originall namely in these men that a hoped to call vpon the Lord God For wee are saued by hope saith the Apostle But hope which is seene is no hope for hopeth he for that he seeth but if we hope for that which we see not then do we with patience abide it who can say that this doth not concerne the depth of this mistery Did not Abel hope to call vpon the name of the Lord God when his sacrifice was so acceptable vnto him And did not Seth so also of whom it is said God hath appointed me another seed for Abell Why then is this peculiarly bound vnto Seths time in which is vnderstood the time of all the Godly but that it behooued that in him who is first recorded to haue beene borne to eleuate his spirit from his father that begot him vnto a better father the King of the celestiall country Man that is that society of man who liue in the hope of blessed eternity not according to man but GOD be prefigured It is not said He hoped in God nor he called vpon God but he hoped to call vpon God Why hoped to call but that it is a prophecy that from him should arise a people who by the election of grace should call vpon the name of the Lord GOD. This is that which the Apostle hath from another prophet sheweth it to pertaine vnto the grace of God saying Whosoeuer shall call vpon the name of the Lord shal be saued This is that which is said He called his name Enos which is man and then is added This 〈◊〉 hoped to call vpon the name of the Lord wherein is plainely shewne that man ought not to put his trust in himselfe For cursed is the man that trusteth in man as wee reade else-where and consequently in himselfe which if hee doe not â—…e may become a cittizen of that Citty which is founded aboue in the eternity of blisse not of that which Caine built and named after his sonne beeing of this â—…orld wauering and transitory L. VIVES THâ—… a hoped Some reade it Then men beganne to call vpon the name of the LORD referring to the time and not to Seths person It is an ordinary phrase in authors The 〈◊〉 approoueth it and so seemes Hierome to do The Hebrewes thinke that then they begâ—… 〈◊〉 set vp Idols in the name of the LORD Hierome But Augustine followeth the seauenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man hoped to call vpon c. What the translation of Enoch signified CHAP. 19. FOr Seths progeny hath that name of dedication also for one of the sonnes the seauenth from Adam who was called a Henoch and was the seauenth of that generation but hee was translated or taken vp because hee pleased God and liued in that famous number of the generation wherevpon the Sabboth was sanctified namely the seauenth from Adam and from the first distinctions of the generations in Caine and Seth the sixth in which number man was made and all Gods workes perfited The translation of this Enoch is the prefiguration of our dedication which is already performed in Christ who rose from death to die no more and was assumed also The other dedication of the whole house remaineth yet whereof Christ is the foundation and this is deferred vntill the end and finall resurrection of all flesh to die no more Wee may call it the house of God the Church of God or the Citty of God the phrase wil be borne Virgill calls Rome b Assaracus his house because the Romanes descended from Troy and the Troyans from Assaracus and he calls it Aeneas his house because hee led the Troians in to Italy and they built Rome Thus the Poet immitated the scriptures that calleth the populous nations of the Hebrewes the house of Iacob L. VIVES CAlled a Henoch There were two Henochs Caine begot one Iared another of the stâ—…k of Seth of this he meaneth here b Assaracus Hee was sonne to Capys and father to Anchises from whom Eneas and the Romanes are deriued c Hee led Salust Coâ—…r Caâ—… Concerning Caines succession being but eight from Adam whereas Noah is the tenth CHAP. 20. I But say some if the scripture meant onely to descend downe from Adam to Noah in the deluge and from him to Abraham where Mathew the Euangelist begunne the generation of the King of the Heauenly Citty Christ what meant it to medle with Caines succession I answere it meant to descend downe to the deluge by Caines progeny and then was the Earthly Citty vtterly consumed though it were afterwards repaired by Noahs sonnes For the society of these worldlings shall neuer bee a wanting vntill the worldes end of whom the scripture saith The children of this world marry and are married But it is râ—…eneration that taketh the Citty of GOD from the pilgrimage of this world and plâ—…ceth it in the other where the sons neither may nor are maried Thus then generation is common to both the Citties here on earth though the Cittie of Gâ—… haue many thousands that abstaine from generation the other hath some câ—…zens that do imitate these yet go astray for vnto this City do the authors oâ—… 〈◊〉 heresies belong as liuers according to the world not after Gods prescription The a Gymnosophists of India liuing naked in the deseâ—…ts are of this society also and yet absteine from generation For this abstinence is not good vnlesse it be in the faith of God that great good Yet wee doe not finde any that professed it before the deluge Enoch himselfe the seauenth from Adam whom GOD tooke vp and suffered not to die had sonnes and daughters of whom Mathusalem was the man through whom the generation passed downe-wards But why then are so few of Cains progeny named if they were to bee counted downe to the floud and their lenght of yeares hindered not their maturity which continued a hundered or more yeares without children for if the author intended not to draw downe this progeny vnto one man as hee doth to Noah in Seths and so to proceed why omitted he the first borne to come vnto Lamech in whâ—…e time there coniunction was made in the eight generation from Adam and the seauenth from Caine as if there were some-what more to be added for the descent downe either vnto the Israelites whose terrestriall Citty Ierusalem was a type of the Citty of God or downe vnto Christes birth in the flesh who is that eternall GOD and blessed founder and ruler when as all Caines posterity were abolished Whereby wee may see that the first borne were reckned in this recitall of the progeny why are they so few then So few there could not bee vnlesse the length of there fathers ages staied them from maturity an hundered yeares at the least For to admit that they begunne all alike to beget children at thirty yeares of age
eight times thirtie for there are eight generations from Adam to Lameches children inclusiuely is two hundred and forty did they beget no children then all the residue of the time before the deluge what â—…as the cause then that this author reciteth not the rest for our bookes account from Adam to the deluge b two thousand two hundred sixty two yeares and the Hebrewes one thousaÌ„d six hundred fifty six To allow the lesser nuÌ„ber for the truer take two hundred and forty from one thousand six hundred fifty six and there remaines one thousaÌ„d foure hundreth and sixteen years Is it likely that Caines progeny had no children al this time But let him whom this troubleth obserue what I sayd before when the question was put how it were credible that the first men could for beare generation so long It was answered two waies either because of their late maturity proportioned to their length of life or because that they which were reckned in the descents were not necessarily the first borne but such onely as conueied the generation of Seth through themselues downe vnto Noah And therefore in Caines posterity if such an one wants as should bee the scope wherevnto the generation omitting the first borne and including onely such as were needefull might descend wee must impute it to the latelinesse of maturity whereby they were not enabled to geneâ—…ation vntill they were aboue one â—…ndred yeares olde that so the generation might still passe through the first borne and so descending through these multitudes of yeares meete with the â—…oud I cannot tell there may bee some more c secret course why the Earthly Citties generation should bee d reiected vntill Lamech and his sonnes and 〈◊〉 the rest vnto the deluge wholy suppressed by the authorâ—… And to â—…de this late maturity the reason why the pedegree descendeth not by tâ—…e first borne may bee for that Caine might reigne long in his Cittie of Heâ—… and begette many Kings who might each beget a sonne to reigne in 〈◊〉 owne stead Of these Caine I saâ—… might bee the first Henoch his sonne the next for whom the Citty was built that he might reigne there 〈◊〉 the sonne of Henoch the third e Manichel the sonne of Gaidaâ—… the fourth 〈◊〉 Mathusael the sonne of Manichel the fit Lamech the sonne of Mathusael the sixt and this man is the seauenth from Adam by Caine. Now it followeth not that each of these should bee their fathers first begotten their merits vertue policy chance or indeed their fathers loue might easily enthrone them And the deluge might befall in Lamechs reigne and drowne both him and all on earth but for those in the Arke for the diuersity of their ages might make it no â—…der that there should bee but seauen generations from Adam by Caine to the deluge and ten by Seth Lamech as I said beeing the seauenth from Adam and Noah the tenth and therefore Lamech is not said to haue one sonne but many because it is vncertaine who should haue succeeded him had hee died before the deluge But howsoeuer Caines progeny bee recorded by Kings or by eldest sonnes this I may not ' omit that Lamech the seauenth from Adam had as many children as made vppe eleauen the number of preuarication For hee had three sonnes and one daughter His wiues haue a reference to another thing not here to bee stood vpon For heere wee speake of descents but theirs is vnknowne Wherefore seeing that the lawe lieth in the number of ten as the tenne commandements testifie eleauen ouer-going ten in one signifieth the transgression of the law or sinne Hence it is that there were eleauen haire-cloath vailes made for the Tabernacle or mooueable Temple of GOD during the Israelites trauells For g in haire-cloath is the remembrance of sinne included because of the h goates that shal be set on the left hand for in repentance wee prostrate our selues in hayre-cloath saying as it is in the Psalme My sinne is euer in thy sight So then the progeny of Adam by wicked Caine endeth in the eleauenth the number of sinne and the last that consumaâ—…eth the number is a woman in whome that sinne beganne for which wee are all deaths slaues and which was committed that disobedience vnto the spirit and carnall affects might take place in vs. For i Naamah Lamechs daughter is interpreted beautifull pleasure But from Adam to Noah by Seth tenne the number of the lawe is consumate vnto which Noahs three sonnes are added two their father blessed and the third fell off that the reprobate beeing 〈◊〉 and the elect added to the whole k twelue the number of the Patriarches and Apostles might herein bee intimate which is glorious because of the multiplication of the partes of l seauen producing it for foure times three or three times foure is twelue This beeing so it remaineth to discusse how these two progenies distinctly intimating the two two Citties of the reprobate and the regenerate came to be so commixt and confused that all mankinde but for eight persons deserued to perish in the deluge L. VIVES THe a Gymnosophists Strab. lib. 15. b 2262. Eusebius and Bede haue it from the Sâ—…gints but 2242. it may bee Augustine saw the last number LXII in these charaâ—… and they had it thus XLII with the X. before The transcriber might easilie commit 〈◊〉 an error c Secret cause I thinke it was because they onely of Caines generation should bee named that were to bee plagued for his brothers murder for Iosephus writeth hereof 〈◊〉 these words Caine offring vnto God and praying him to bee appeased got his great guâ—… of homicide some-what lightned and remained cursed and his off-spring vnto the sâ—…uenth generation lyable vnto punishment for his desert Besides Caine liued so long himselfe and the author would not continue his generation farther then his death d Recided Not commended as some bookes read e Manichel Some read 〈◊〉 〈◊〉 hath Maâ—…iel the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Mathusael Eusebius Mathusalem the seauentie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g In hayre cloth The Prophets wore haire-cloth to â—…re the people to repentance Hier. sâ—…p Zachar. The Penitents also wore it h Goates Christ saith Hee wilâ—… gather the â—…Word that is the iust and simple men together in the worlds end and set them on his right hand and the Goates the luxurious persons and the wicked on his left This hayre-cloth was made of Goates hayre and called Cilicium because as Uarro saith the making of it was first inuented in Cilicia i Naamah It is both pleasure and delicate comlinesse 〈◊〉 k 〈◊〉 Of this read Hierome vpon Ezechiel lib. 10. l Seauen A number full of mysterious religion as I said before Why the generation of Caine is continued downe along from the naming of his sonne Enoch whereas the Scripture hauing named Enos Seths sonne goeth back againe to begin Seths generation at Adam CHAP. 21. BVt first we must see the reason why Cains
the Apostle calls sinne saying I do not this but the sinne which dwelleth in mee which part the Philosophers call the vicious part of the soule that ought not to rule but to serue the minde and bee thereby curbed from vnreasonable acts when this moueth vs to any mischiefe if wee follow the Apostles counsel saying giue not your members as weapons of vnrighteousnesse vnto sinne then is this part conquered and brought vnder the minde and reason This rule God gaue him that maliced his brother and desired to kill him whome hee ought to follow be quiet quoth he yâ— is keepe thine hands out of mischiefe let not sinne get predominance in thy body to effect what it desireth nor giue thou thy members vp as weapons of vnrighteousnesse there-vnto for vnto thee shall the desires thereof become subiect if thou restraine it by supression and increase it not by giuing it scope And thou shalt rule ouer it Permit it not to performe any externall act and thy goodnesse of will shall exclude it from all internall motion Such a saying there is also of the woman when God had examined and condemned our first parents after their sinne the deuill in the serpent and man and woman in them-selues I will greatly increase thy sorrowes and thy conceptions saith he in sorrow shalt thou bring forth children and then he addeth And thy desire shal be subiect to thine husband and hee shall rule ouer thee thus what was to Caine concerning sinne or concupisence the same was said here to the offending woman where wee must learne that the man must gouerne the woman as the soule should gouerne the body Where-vpon the Apostle said hee that loueth his wife loueth himselfe for no man euer hated his owne flesh These wee must cure as our owne not cast away as strangers But Caine conceiued of Gods command like a maleuolent reprobate and yeelding to his height of enuy lay in waite for his brother and slew him This was the founder of the fleshly City How hee further-more was a Type of the Iewes that killed Christ the true shepherd prefigured in the shepherd Abel I spare to relate because it is a propheticall Allegory and I remember that I sayd some-what hereof in my worke against Faustus the Manichee L. VIVES HE a vsed Sup. Gen. ad lit lib. 8. He inquireth how God spake to Adam spiritually or corporally and hee answereth that hee spake to him as he did to Abraham Moyses c. in a corporall shape thus they heard him walking in Paradise in the shade q No doubt How could Caine know sayth Hierome that God accepted his brothers sacrifice and refused his but that it is true that Theodotion doth say the Lord set Abels sacrifice on fire but Caines he did not that â—…ire had wont to come downe from heauen vpon the sacrifice Salomons offring at the 〈◊〉 of the temple and Elias his vpon mount Carmel do testifieâ—… Thus far Hierom. c If thou So do the seauenty read it our common translation is If thou do well shalt thou not be accepted 〈◊〉 if thou do not well sinne lieth at the doore Hierome rehearseth the translation of the seauenty and saith thus the Hebrew and the Septuagintes do differ much in this place But the Hebrew read it as our vulgar translations haue it and the seauenty haue it as Augustine readeth it d Be quiet Runne not headlong on neither be desperate of pardon sinnes originall is adherent vnto all men but it is in mans choice to yeeld to it or no. e Vnto thee shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the seauenty Aquila hath Societas and Syâ—…achus Appetitus or Impetus The â—…g â—…ay be either that sin shal be our fellow or that sinnes violence shal be in our power to 〈◊〉 as the sequel declareth and this later is the likelier to be the true meaning f Giâ—… God God respects not the guift but the giuer and therefore the sacrifices of the wicked 〈◊〉 and neither acceptable to God nor good men as Plato saith g Such I meane For 〈◊〉 some Atheists but such wicked as beleeue a God thinke that they can meane God by 〈◊〉 to returne them the same againe ten-fould be it gold or siluer As Sylla and Crassus ofâ—… Hercules the tenth part of their good that they might be hereby enritched The reason why Caine was the first of mankind that euer built a city CHAP. 8. 〈◊〉 now must I defend the authority of the diuine history that saith that this 〈◊〉 man built a city when there were but three or foure men vpon earth 〈◊〉 had killed his brother there were but Adam the first father Caine himâ—… his sonne Enoch whose name was giuen to the citty But they that sticke 〈◊〉 consider not that the Scriptures a neede not name all the men that were 〈◊〉 earth at that time but onely those that were pertinent to the purpose 〈◊〉 â—…pose of the Holy Ghost in Moyses was to draw a pedigree and genealoâ—… Adam through certaine men vnto Abraham and so by his seed vnto the 〈◊〉 of God which being distinct from all other nations might containe all 〈◊〉 and prefigurations of the eternall City of Heauen and Christ the king and 〈◊〉 all which were spirituall and to come yet so as the men of the Earthly 〈◊〉 â—…ad mention made of them also as farre as was necessary to shew 〈◊〉 â—…saries of the said glorious citty of God Therefore when the Scripâ—…â—…on vp a mans time and conclude hee liued thus long and had sonnes 〈◊〉 â—…ers must we imagine that because hee names not those sons and daughâ—… might bee in so many yeares as one man liued in those times as many 〈◊〉 gotten and borne as would serue to people diuers cities But it 〈◊〉 â—…o God who inspired the spirit by which the scriptures were penned 〈◊〉 â—…guish these two states by seuerall generations as first that the seuerall 〈◊〉 â—…gies of the carnall Cittizens and of the spirituall vnto the deluge might 〈◊〉 â—…cted by them-selues where they are both recited their distinction in 〈◊〉 one is recited downe from the murderer Cayne and the other from 〈◊〉 â—…ous Seth whom Adam had giuen for b him whom Caine had murthered 〈◊〉 coniunction in that all men grew from bad to worse so that they deâ—…â—…o bee all ouer whelmed with the floud excepting one iust man called 〈◊〉 wife his three sonnes and their wiues onely these eight persons did 〈◊〉 â—…chsafe to deliuer in the Arke of all the whole generation of mankind 〈◊〉 therefore it is written And Caine knew his wife which conceiued and bare 〈◊〉 c and hee built a citty and called it by his sonnes name Henoch this proâ—… that hee was his d first sonne for wee may not thinke that because 〈◊〉 here that he knew his wife that he had not knowne her before for this is 〈◊〉 Adam also not onely when Caine was begotten who was his first sonne 〈◊〉 Seth his younger sonne was borne aso Adam knew
his wife and shee 〈◊〉 and bare a son and called his name Seth. Plaine it is then that the Scripâ—…â—…th this phrase in all copulations and not onely in those wherein the first 〈◊〉 are borne Nor is it necessary that Henoch should be Caines first sonne 〈◊〉 the citty bore his name there might bee some other reason why his faâ—…â—…ed him aboue the rest e For Iudas of whome the name of Iudâ—… and 〈◊〉 â—…me was not Israels first borne but admit Henoch was this builders 〈◊〉 it is no consequent that his father named the citty after him as soone as hee was borne for then could not he haue founded a city which is nothing else but a multitude of men combined in one band of society Therefore when this mans children family grew populous then he might sort them into a city and call it after his first sonne for the men liued so long in those dayes that of all that are recorded together with their yeares he that liued the least time f liued 753. yeares And some exceeded 900. yet all were short of a 1000. g Who maketh any doubt now that in one mans time man-kinde might increase to a number able to replenish many cities more then one It is a good proofe hereof that of Abrahams seede onely the Hebrew people in lesse then 500. yeares grew to such a number that their went 600000. persons of them out of Egypt and those all warlike youthes to omit the progeny of the Idumaeans that Esau begot and the h nations that came of Abrahams other sonne not by Sara for these belong not to Israel L. VIVES NEeded a not Noe they say had a sonne called Ionicus a great astronomer Moyses nameth him not b For him Therevpon was he called Seth. Gen. 4. 25. c And he built The humanists cannot agree about the first city-founder Some with Pliny say Cecrops who built that which was first called Arx Cecropia and afterwards Acropolis Staho sayth 〈◊〉 built Argos which Homer calls Pelasgicon first The Egyptians clayme all them-selues and make their Diospolis or Thebes the eldest citty of all But this Henochia as Ioseph noteth which Cayne built is the eldest of all Cayne being plagued with terror of conscience for the death of hiâ—… brother built it and walled it about It was a tipe of this world and the society of deuills Hiâ—…on ad Marcellam d First son Iosephus saith he was but he taketh the scriptures at the first sight e For Iudas He was Iacobs fourth soone by Lea. Iuda was first called Canaan of Chams sonne and afterwards Iuda of Iudas Iacobs sonne Iosephus So saith Iustine lib. 36. who reckneth but ten sonnes of Israel but hee erres in this as he doth there where he saith that the whole nation were called Iewes by Israel him-selfe after his sonne Iudas who died after the diuision but before his father Lactantius saith that they tooke this name in a certaine desert of Syris where they rested because Iudas had bin the captaine of that company the land where they had dwelt had bin called Iudea lib. 4. But I thinke that both the nation got the name and the tribe of Iudah the Kingdome for that in passing of the read sea all the tribes stopping Iudah made first way out after Moyses which the Hebrewes say is ment by that of Iacob vnto Iudas Thou hast come vp from captiuity my sonne for so do they read it f Liued 753. I thinke this was Lamech Noes father who as the Hebrew saith liued 757. yeares and the Septuagins 753. g Who maketh In my fathers time their was a towne in Spaine euery dweller whereof was descended from the children of one man who was then a liue yet were there an hundred houses in the towne so that the youngest knew not by what name of kinred to call the old man for our language hath names no higher then the great grandfather h The nations From Isâ—…ael Abrahams sonne by Agar Of the length of life and bignesse of body that men had before the deluge CHAP. 9. THerefore no wise-man neede doubt that Caine might build a Citty and that a large one men liuing so long in those daies vnles some faithlesse will take occason of incredulity from the number of years which our authours recite men to haue liued and say it is impossible And so also they may deny the bignesse of mens bodies in those daies to haue far exceeded ours whereof their famous Poet a Virgil giues a testimonie of a bounder stone that a valiant man caught vp in fight and running vpon his foe threw this at him Uix illud lecti bis sex ceruice tulissent Qualia nunc hominum producit corpora tellus It past the power of twelue strong men to raise That stone from ground as men go now adayes b Intimating that mâ—…n of elder times were of farre larger bodyes How much more then before that famous deluge in the worlds infancie This difference of growth is conuinced out of old Sepulchres which either ruines or ruiners or 〈◊〉 â—…hance haue opened and wherein haue beene found bones of an incredible â—…e Vpon the shore of Vtica I my selfe and many with mee saw a mans c 〈◊〉 â—…oth of that bignesse that if it had beene cut into peeces would haue 〈◊〉 an hundred of ours But I thinke it was some Giants tooth for though the â—…ents bodies exceeds ours the Giants exceeded all them and our times 〈◊〉 seene some though very few that haue ouer-growne the ordinary staâ—… exceedingly d Pliny the second that great scholler affirmes that the 〈◊〉 the world lasteth the lesser bodies shall nature produce as Homer hee 〈◊〉 doth often complaine not deriding it as a fiction but recording it as a 〈◊〉 of the myracles of nature But as I sayd the bones of the entombed 〈◊〉 haue left great proofes of this vnto posteritie but as for the continuâ—… their times that cannot bee prooued by any of those testimonies yet â—…e not derogate from the credite of holy Scriptures nor bee so impudent â—…g incredulous of what they relate seeing wee see those things haue â—…taine euents that they fore-tell Pliny e saith that there is as yet a 〈◊〉 wherein men liue two hundred yeares If then wee beleeue that this 〈◊〉 of life which wee haue not knowne is yet extant in some vn-knowne 〈◊〉 why may wee not beleeue that it hath beene generall in ancient â—…ls it possible that that which is not here may be in another place and is it â—…ble that that which is not now might haue come at some other time L. VIVES 〈◊〉 a giues Aeneid 12. of Turnus Alluding to that fight of Diomedes and Aeneas 〈◊〉 where Diomedes takes vp a stone which foureteene such men as the world 〈◊〉 faith hee could not lift and threw it at Eneas who being striken downe with 〈◊〉 â—…her couered him with a miste and so saued him Iuuenall toucheth them both at 〈◊〉 Uirgil and Homer
generation is drawne out along to the deluge from the naming of his sonne Enoch who was named before all his other posterity and yet when Seths sonne Enos is borne the author doth not proceede downward to the floud but goeth back to Adam in this manner This is the booke of the generation of Adam In the day that God created Adam in the likenesse of God made he him male and female created he them and blessed them and called their name Adam that day that they were created This I hold is interposed to goe back to Adam from him to reckon the times which the author would not doe in his description of the Earthly Citie as also God remembred that without respecting the accompt But why returnes hee to this recapiâ—…ulation after hee hath named the a righteous sonne of Seth who hoped to call vpon the name of the Lord but that hee will lay downe the two Cittiâ—…s in this manner one by an homicide vntill hee come to an homicide for Lamech confesseth vnto his two wiues that hee had beene an homicide and the other by him that hoped to call vpon the name of the Lord. For the principall businesse that Gods Cittie hath in 〈◊〉 pilgrimaâ—… vpon earth is that which was commended in that one man who was appointed a seede for him that was slaine For in him onely was the vnity of the supernall Cittie not really complete mystically comprized â—…herefore the sonne of Caine the sonne of possession what shall hee haue but the name of the Earthly Cittie on earth which was built in his name Hereof sings the Psalmist b They haue called their lands by their names wherevpon that followeth which hee saith else-where Lord thou shalt desperse their image to nothing in thy Cittie But let the sonne of the resurrection Seths sonne hope to call vpon the Lorâ—…s name for hee is a type of that society that saith I shall bee â—…ke a fruitfull Oliue in the house of God for I trusted in his mercy And let him not seeke vaine-glorie vpon earth for Blessed is the man that maketh the Lord his trust and regardeth not vanity and false fondnesse Thus the two Citties are described to be seated the one in worldly possession 〈◊〉 other in heauenly hope both comming out at the common gate of mortality which was opened in Adam out of whose condemned progenie as out of a putrified lumpe God elected some vessels of mercy and some of wrath giuing due paines vnto the one and vndue grace vnto the other that the cittizens of God vpon earth may take this lesson from those vessels of wrath neuer to d relie on their owne election but hope to call vpon the name of the Lord because the naturall will which God made but yet heere the changelesse made it not changlesse may both decline from him that is good and from all good to do euill and that by freedom of will and from euill also to doe good but that not with-out Gods assistance L. VIVES THat a righteous Enos Seths sonne interpreted man b They haue This is the truest reading and nearest to the Hebrew though both the seauenty and Hierom read it otherwise c Giuing To shew Gods iust punishment of the wicked and his free sauing of the chosen d Relye on their As Pelagius would haue men to doe Of the fall of the sonnes of God by louing strange women whereby all but eight perished CHAP 22. THis freedome of will increasing and pertaking with iniquity produced a confused comixtion of both Citties and this mischiefe arose from woman also but not as the first did For the women now did not seduce men to sinne but the daughters that had beene of the Earthly Cittie from the beginning and of euill conditions were beloued of the cittizens of God for their bodily beauty which is indeed a gift of God but giuen to the euill also least the good should imagine it of any such great worth Thus was the greatest good onely perteyning to the good left and a declination made vnto the least good that is common to the bad also and thus the sonnes of God were taken with the loue of the daughters of men and for their sakes fell into society of the earthly leauing the piety that the holy society practised And thus was carnall beauty a gift of good indeed but yet a temporall base and transitory one sinne-fully elected and loued before God that eternall internall and sempiternall good iust as the couetous man forsaketh iustice and loueth golde the golde â—…eeing not in fault but the man euen so is it in all other creatures They are all good and may bee loued well or badly well when our loue is moderate badly when it is inordinate as b one wrote in praise of the Creator Haec â—…ua sunt bona sunt quia tu bonus ista creasti Nil nostrum est in eis nisi quod peccamus amantes Ordine neglecto pro te quod conditur abs te Those are thy goods for thou chiefe good didst make them Not ours yet seeke we them in steed of thee Peruerse affect in forcing vs mistake them But we loue the Creator truly that is if he be beloued for him-selfe and nothing that is not of his essence beloued for of him we caÌ„not loue any thing amisse For that very loue where-by we loue that is to be loued is it selfe to be moderately loud in our selues as beeing a vertue directing vs in honest courses And tâ—…ore I thinke that the best and briefest definition of vertue be this It is c aâ—…â—…der of loue for which Christs spouse the Citty of God saith in the holy canâ—… Hee hath ordered his loue in mee This order of loue did the sonnes of God 〈◊〉 neglecting him and running after the daughters of men in which two â—…s both the Citties are fully distinguished for they were the sonnes of men by â—…ure but grace had giuen them a new stile For in the same Scripture 〈◊〉 it is sayd that The sonnes of God loued the daughters of men they are also called the Angels of GOD. Where-vpon some thought them to bee Angels and â—…ot men that did thus L. VIVES Wâ—…ch a is indeed Homer Iliad 3. b One wrote Some read as I wrote once in praise of a tâ—…per I know not which to approoue c An order That nothing bee loued but 〈◊〉 which ought to be loued as it ought and as much as it ought So doth Plato graduate the â—…easonable and mentall loue d Hee hath ordered This saith Origen is that which our Sâ—…r saith Thou shalt loue thy Lord with all thine heart with all thy soule with all thy minde 〈◊〉 â—…th all thy strength And thou shalt loue thy neighbor as thy selfe but not with all thinâ—… 〈◊〉 and loue thine enemies he saith not as thy selfe nor withall thine heart but holds it â—…nt to loue them at all In Cantic Whether it be credible that the Angels being of an incorpore
compared to mans bodie fol. 566 Antipodes who they are fol. 584 Aratus who hee was fol. 598 Actisanes his law against theeues fol. 600 Anna her prophecy of Christ. fol. 624 Arons priest-hood a shadow of the future priest-hood fol. 631 Annointing of Kings a type of Christ. fol. 636 Abrahams birth fol. 656 Apis who he was fol. 662 Apis the Oxe fol. 663 Argus King of Argos ibid. Attica what countrey it is fol. 669 Athens why so called fol. 670 Apollos plates fol. 676 Antaeus who he was fol. 677 Aconitum how it grew fol. 682 Amphion who hee was fol. 684 Admetus who hee was fol. 686 Andromeda who she was fol. 687 Agamemnon who he was fol. 690 Apuleius Lucian who he was fol. 695 Aeneas who he was fol. 696 Aeneas deified fol. 698 Archon what kinde of magistrate fol. 700 Auentine a mountaine why so called fol. 701 Amos the prophet fol. 703 Abdi who he was fol. 718 Abacuc who he was ibid. Anaxagoras his opinion of heauen fol. 731 Alexander the great his death ibid. Alexanders comming to Ierusalem 736 B BErecinthia mother of the gods fol. 56 Budaeus his praises fol. 80 Bretheren killing one another fol. 100 Belus who hee was fol. 577 Babilons confusion fol. 577 Bersheba what it is fol. 613 Begger differing from the word poore fol. 627 Babilon what it is fol. 657 Busyris who hee was fol. 677 Bellerephon who hee was fol. 684 Bona Dea who shee was fol. 691 Bias who hee was fol. 711 Baruch who he was fol. 722 Booke of life fol. 809 C COnquerors custome fol. 9 Claudian family fol. 10 Citty what it is fol. 25 Cleombrotus fol. 34. 35 Catoes who they were fol. 36 Catoes their integrity ibid. Cato his sonne fol. 37 Cauea what it was in the Theater fol. 47 Circensian playes fol. 48 Consus who he was ibid. Cibeles inuention fol. 56 Cleon who he was fol 67 Censor who he was ibid. Cleophon who hee was ibid. Caecilius who he was fol. 68 Curia what it was fol. 71 Censors view of the citty fol. 73 Cynocephalus who hee was fol. 75 Camillus exiled from his country fol. 79 Consus a god fol. 81 Consulls first elected ibid. Camillus who he was ibid. Christ the founder of a new City fol. 83 Common-wealth what it is fol. 88 Cinnas warres against his country fol. 93 Carbo who he was ibid. Capitoll preserued by geese ibid. Cateline his conditions fol. 96 Christians name hateful at Rome fol 55 Charthaginian warres begun fol. 46 Caesars family fol. 111 Caius Fimbria who he was fol. 114 Cyri who they were fol. 125 Concords temple fol. 143 Catulus his death fol. 146 Cateline his death fol. 149 Christs birth time fol. 150 Ciceroes death ibid. Caesars death fol. 151 Cyrus Persian Monarch fol. 162 Curtius who he was fol. 179 Causes three-fold fol. 210 Camillus his kindnesse to his country fol. 222 Curtius his voluntary death fol. 222 Constanstine the first christian Emperor fol. 23 Claudian who he was fol. 233 Ceres sacrifices fol. 280 Crocodile what it is fol. 335 Cyprian who he was fol. 336 Cynikes who they were fol. 523 Circumcision a tipe of regeneration fol. 602 Cyniphes what they are fol. 618 Canticles what they are fol. 648 Cecrops who he was fol. 667 Centaures why so named fol. 681 Cerberus band-dog of hel ibid. Chymaera the monster fol. 684 Castor and Pollux who they vvere fol. 689 Circe who she was fol. 693. Codrus who he was fol. 698. Creusa who she was fol. 698. Caesars whence so named fol. 700. Captiuity of Iuda fol. 710. Chilo who he was ibid. Cleobulus who he was fol. 711. Cyrus who he was ibid. Christs birth fol 738. Churches ten persecutors fol. 743. 744. Calculators cashered fol. 747. Christians vpbraided with killing of children fol. 747. Christians beleeue not in Peter-but in Christ. fol 748. Cacus who he was fol. 768. Cerinthus his heresie fol. 800. Cappadocia what it is fol. 891. Comeliensse of mans body fol. 908. D DAnae who she was fol. 63. Decimus Laberius who hee was fol. 72. Discord a goddesse fol. 143 Decius his valour fol. 180. Dictatorship vvhat it was fol. 224. Diogenes Laertius vvho he was fol. 300. Death of the soule fol. 470. Death remaineth after Baptisme fol. 470. Difference of the earthly and heauenly Citty 532. Dauid a type of Christ. fol. 635. Deucalion who he vvas fol. 670. Danaus vvho he was fol. 673. Dionysius hovv many so called fol. 675. Daedalus who he was fol. 685. Danae who she was fol. 686. Delborah who she vvas fol. 690. Diomedes vvho he was fol. 692. Diomedes fellowes become birds ibidem Deuill vvhat he may do fol. 694. Dauids and Solomons praises fol. 700. Daniell vvho he was fol. 722. Diogenes treading downe Platos pride 857. Diogenes taxed of vaine glory ibidem E EVpolis a Poet. fol. 64. Ennius who he vvas fol. 91. Eternall Citty fol. 220. Eternal â—…fe vvhat it is fol. 256. Epictetus vvho he was fol. 342. Enuy not ambition moued Caine to murder Abel fol. 536. Eudoxus who he was fol. 598. Ephod vvhat it is fol. 630. Eben Ezer what it signifieth fol. 633. Eusebius a Historiographer fol. 669. Europa who she vvas fol. 677. Erichthonius vvho he vvas fol. 677. Esaias the Prophet fol. 709. Esaias his prophesie fol. 715. Esaias his death fol. 716. Ephrata vvhat it is fol. 717. Epicurus opinion of the goddes fol. 731. Epiphanes vvho he vvas fol. 736. F FAbius a Romaine conqueror fol. 11. Famous men fol. 48. Fugalia vvhat they vvere fol. 60. Fugia a goddesse fol. 60. Floralia vvhat feasts they vvere fol. 65. Febris a goddesse fol. 76. Friendship and faction fol. 91 Flora vvhat she vvas fol. 10â—… Fabricius vvho he vvas fol. 105. Fate vvhat it is fol. 98. Fortunes casualties what they are fol. 198. Fate of no force fol. 208. Fabricius a scorner of ritches fol. 224. Faunus who he was fol. 691. Felicity not perfect in this life fol. 757. Father of a familie why so called fol. 774. Fier eternall how to bee vnderstood fol. 822. G GRacchi who they were fol. 93. Getulia what it is fol. 128. Gracchus Caius his death fol. 142. Gratidianus his death 148. Gold vvhen first coyned fol. 181. GODS prescience no cause of euents fol. 212. Gratians death fol. 231. Ganimede who he was fol. 287. Greeke Sages seauen fol. 299. Gellius who he was fol. 342. GODS creatures are all good fol. 560. Gorgons vvhat they vâ—…re fol. 683. Gog and Magog hâ—…v to bee vnderstood fol 806. GOD can doe all thingâ—… sauing to make a lie fol. 910. H HYperbolus who hee was fol. 67. Harmony of a common-vvealth fol. 88. Hadrianus who hee was fol. 191. Hydromancy vvhat it is fol. 294. Hebrevves vvhy so called fol. 577. Holy spirit why called the finger of God fol. 617. Ieâ—…alem why so called fol. 640. Haâ—…ocrates who he was fol. 66â—… Hercules six of that name fol. 667. Holy street in Rome fol. 675. Hercules manner of death fol. 677. Hieremy his prophecy