Paradise Eden from the beginning This out of Hierome b No such No man denieth that Paradise may be spiritually vnderstood excepting Ambrose in his booke De Paradiso But all the Fathers professe that Paradise was a reall pleasant place full of trees as Damascene saith and like to the Poets imaginary Elizium Away with their foolery saith Hierome vpon Daniel that seeke for figures in truthes and would ouerthrow the reall existence of trees and riuers in Paradise by drawing all into an Allegory This did Origen making a spirituall meaning of the whole hiâ—…ory and placing the true Paradice in the third heauen whither the Apostle Paul was rapt c Foure riuers Nile of Egipt Euphrates and Tigris of Syria and Ganges of India There heads are vnknowne and they run vnder the Ocean into our sea and therefore the Egiptian priests called Niâ—… the Ocean Herodot d Read in the. Cant 4 12. My sister my spouse is as a garden inclosed as a spring shut vp and a fountaine sealed vp their plants are as an orchard of pomegranates with sweete fruites c. That the Saints bodies after resurrection shal be spirituall and yet not changed into spirits CHAP. 22. THe bodies of the Saints in the resurrection shall need none of the tree of life to preserue them in life health or strength nor any meate to keepe away hunger and thirst They shall haue such an euery way absolute immortality that they shall neuer need to eare power they shall haue to doe it if they will but no â—…ssity For so the Angels did appearing visibly and sensibly not of necessity 〈◊〉 of power and will to affoord their ministerie vnto man in more congruence 〈◊〉 we may not thinke that when a they lodged in mens houses they did but eare b seemingly though they seemed to eate with the same appetite that the 〈◊〉 did who knew them not to be Angels And therefore the Angell saith in Tobiâ—…n saw mee eate but you saw it but in vision that is you thought I had eaten as 〈◊〉 did to refresh my body But if the other side may bee probably held of the Angels yet verily wee doubt it not to bee true c of Christ that hee in his spirituall flesh after his resurrection yet was it his true flesh eate and dranke with his disciples The neede onely not the power is taken from those glorified bodies which are spirituall not because they cease to bee bodyes but because they subsist by the quickning of the spirit L. VIVES THey a lodged In the houses of Abraham Lot and Tobias b Eate seemingly They did not eate as we doe passing the meate from the mouth to the stomack through the throate 〈◊〉 so decoct it and dispâ—…rse the iuice through the veines for nutâ—…iment nor yet did they deâ—… mens eyes by seeming to mooue that which they had for their chaps and yet moouing 〈◊〉 not or seeming to chaw bread or flesh and yet leauing it whole They did eate really 〈◊〉 â—…ere not nourished by eating c Of Christ Luke the 23. The earth saith Bede vpon 〈◊〉 â—…ce drinketh vp water one way and the sunne another the earth for neede the sunne 〈◊〉 power And so our Sauiour did eate but not as we eate that glorious body of his tooke â—…te but turned it not into nutriment as ours doe Of bodies animate and spirituall these dying in Adam and those beeing quickned in Christ. CHAP. 23. 〈◊〉 â—…s the bodyes that haue a liuing soule though as yet vnquickned by the â—…it are called animate yet are our soules but bodyes so are the other calâ—…tuall yet God forbid we should beleeue them to bee spirit or other then â—…tiall fleshly bodies yet vncorruptible and without weight by the quickâ—… of the spirit For man shall not then be earthly but celestiall not that he shall 〈◊〉 his earthly body but because he shall be so endowed from heauen that he 〈◊〉 â—…habite it with losse of his nature onely by attaining a celestiall quality 〈◊〉 â—…st man was made earth of earth into a a liuing creature but not into b â—…ing spirit as â—…ee should haue beene had hee perseuered in obedience â—…lesse therefore his body needing meate and drinke against hunger and 〈◊〉 and being not kept in youth from death by indissoluble immortality but 〈◊〉 by the Tree of life was not spirituall but onely animaâ—…e yet should it not 〈◊〉 â—…ied but that it incurred Gods heauy sentence by offending And though he 〈◊〉 take of other meates out of Paradice yet had he bin c â—…bidden to touch 〈◊〉 of life he should haue bin liable to time corruption in that life onely 〈◊〉 had he continued in spirituall obedience though it were but meerely aniâ—… might haue beene eternall in Paradise Wherefore though by these words 〈◊〉 d When soeuer you eate thereof you shall dye the death wee vnderstand by 〈◊〉 the seperation of soule and body yet ought it not seeme absurd in that 〈◊〉 dyed not the very day that they tooke this deadly meate for that very 〈◊〉 their nature was depraued and by their iust exclusion from the Tree 〈◊〉 the necessitie of death entred vppon them wherein wee all are brought forth And therefore the Apostle saith not The body shall dye for sinne but The body is dead because of sinne and the spirit is life for iustice sake And then he addeth But if the spirit of him that raised vp Iesus from the dead dâ—… in you he that raised vp Christ from the dead shall also quicken your mortall bodyes by his spirit dwelling in you Therefore then as the Apostle saith shall be in quickning of the spirit which is now in the life of soule and yet dead because it must necessarily dye But in the first man it was in life of soule and not in quickning of spirit yet could it not be called dead because had not he broken the precept hee had not beene bound to death But whereas God signified the death of the soule in leauing of him saying Adam where art thou and in saying Earth thou art and to earth thou shalt goe signified the death of the body in leauing of the soule therefore wee must thinke he spoake not of the second death reseruing that secret because of his new testament where it is plainly discouered that the first which is common to all might bee shewen to proceed from that sinne which one mans acte made common to all but that the second death is not common to all because of those holy onely whom hee hath fore-knowne and predestinated as the Apostle saith to bee made like the image of his sonne that he might be the first borne of many brethren whom the grace of God by this mediator had saued from the second death Therefore the first mans body was but animate as the Apostle witnesseth who desiring our animate bodies now from those spirituall ones that they shall become in the resurrection It is sowne in corruption saith he but
shall rise againe incorruptible it is sowne in reproche but it is raised in glory it is sowâ—…n in weakenesse but raised in powre it is sowne an animated body but shall arise a spirituall body And then to prooue this hee proceedes for if there be a naturall or animated bodie there is also a spirituall body And to shew what a naturall body is hee saith The first man Adam was made a liuing soule Thus then shewed he what a naturall body is though the scripture doe noâ—… say of the first man Adam when God brâ—…athed in his face the breath of life that man became a liuing body but man became a liuing soule The first man was made a liuing soule saith the Apostle meaning a naturall body But how the spirituall body is to be taken hee sheâ—…eth also adding but the last man a quickning spirit meaning Christ assuredly who rose from death to dye no more Then hee proceedeth saying That was not first made which is spirituall but that which is naturall and that which is spirituall after-wards Here hee sheweth most plainly that he did meane by the liuing soule the naturall body and the spirituall by the quickning spirit For the naturall body that Adam had was first though it had not dyed but for that he sinned and such haue wee now one nature drawing corruption and necessity of death from him and from his sinne such also did Christ take vpon him for vs not needfully but in his power but the spirituall body is afterwards and such had Christ our head in his resurrection such also shall wee his members haue in ours Then doth the Apostle describe the difference of these two thus The first man is of the earth earthly the second is of heauen heauenly as the earthly one was so are all the earthly and as the heauenly one is such shall all the heauenly ones bee As wee haue borne the Image of the earthly so shall wee beare the image of the heauenly This the Apostle inferres vpon the sacrament of regeneration as hee saith else-where All yee that are baptized into Christ haue put on Christ which shall then be really performed when that which is naturall in our birth shall become spirituall in our resurrection that I may vse his owne wordes for wee are saued by hope Wee put on the image of the earthly man by the propagation of sinne and corruption adherent vnto our first birth but wee put on that of Heauenly man by grace pardon and promise of life eternall which regeneration assureth vs by the mercy onely of the mediator betweene God and man the man Christ Iesus whome the Angell calles the Heauenly man because hee came from Heauen to take vpon him the shape of earthly mortality and to shape it into heauenly immortality Hee calleth the rest heauenly also because they are made members of Christ by grace they and Christ being one as the members and the head is own body This he auerreth plainly in the chapter aforesaid by a man came dâ—…h and by a man came the resurrection from the dead for as in Adam all die euen so in Christ shall all bee made aliue and that into a quickning spirit that is a spirituall body not that all that die in Adam shall become members of Christ for many more of them shall fall into the eternall second death but it is said all and all because as none dy naturall but in Adam so none shall reuiue spirituall but in Christ wee may not then thinke that our bodies at the rusurrection shall be such as Adams was at the creation nor that this place As the earthly one was so are all the earthly is meant of that which was effected by the transgression for we may not thinke that Adam had a spiritual body ere he fell and in his fall was made a naturall one he that conceiueth it so giues but little regard to that great teacher that saith If ther be a natural body then is there also a spiritual as it is also written the first man Adam was made a liuing soule was this done after sinne being the first estate of man from whence the blessed Apostle tooke this testimony of the 〈◊〉 to shew what a naturall body was L. VIVES A Liuing a Or with a liuing soule but the first is more vsual in holy writ b A quickning â—…ssed and ioyned with God bâ—… which coniunction it imparteth integrity and immorâ—…â—…to the body c Forbidden Out of much diuersity of reading I hold this the best for 〈◊〉 â—…oule that liueth and the quickning spirit that giueth life d When soeuer Symmachus 〈◊〉 Hierome expounds this place better thou shalt be mortall But indâ—…ed we die as soone 〈◊〉 borne as Manilius saith Nascentes morimur finisque ab origine pendet Being borne we die our ends hangs at our birth How Gods breathing life into Adam and Christs breathing vpon his Apostles when be said receiue the holy spirit are to be vnderstood CHAP. 24. Sâ—…e therefore do vnaduisedly thinke that God when he breathed in his face the â—…th of life and man became a liuing soule did a not then giue him a soule but by the holy spirit onely quickned a soule that was in him before They ground 〈◊〉 Christs breathing vpon his Apostles after his resurrection and saying 〈◊〉 the Holy spirit thinking that this â—…was such another breathing so that 〈◊〉 â—…angelist might haue sayd they became liuing soules which if hee had 〈◊〉 it would haue caused vs to imagine all reasonable soules dead that are 〈◊〉 â—…kned by Gods spirit though their bodies seeme to bee a liue But it 〈◊〉 so when man was made as the Scripture sheweth plaine in these words 〈◊〉 â—…d GOD formed man being dust of the Earth which some thinking to 〈◊〉 translate c And GOD framed man of the Lome of the Earth because it was said before amist went vp from the earth and watred all the earth that lome should seeme to be produced by this mixture of earth and water for immediatly followeth And God framed man being dust of the earth as the Greeke translations d whence our latine is do read it but whether the Greeâ—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be formed or framed it maketh no matter e framed is the more proper word but they that vsed formed thought they avoyded ambiguity because that fingo in the latine is vsed f commonly for to feygne by lying or illuding This man therefore being framed of dust or lome for lome is moystned dust that this dust of the earth to speake with the scripture more expressly when it receiued a soule was made an animate body the Apostle affirmeth saying the man was made a liuing soule that is this dust being formed was made a liuing soule I say they but hee had a soule now already other-wise hee could not haue beene man being neither soule only nor body only but consisting of both T' is true the soule is not whole man
is the New Testament but the opening of the Old one Now Abraham is sayd to laugh but this was the extreamity of his ioy not any signe of his deriding this promise vpon distrust and his thoughts beeing these Shall he that is an hundred yeares old c. Are not doubts of the euents but admirations caused by so strange an euent Now if some stop at that where God saith he will giue him all the Land of Canaan for an eternall possession how this may be fulfilled seeing that no mans progeny can inherite the earth euerlastingly he must know that eternall is here taken as the Greekes take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seculum an age but the latine translation durst not say seculare here least it should haue beene taken in an other sence for seculare and transitorium are both alike vsed for things that last but for a little space but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is either endlesse at all or endeth not vntill the worlds end and in this later sence is eternall vsed here L. VIVES I Wil be a his God Or to be his GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grecisme hardly expressed in your latine b The very The gentiles had also their eight day wherevpon the distinguished the childs name from the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Seculum aetas annâ—…m eternitas in latine Tully and other great authors translate it all those waies from the greeke Of the man-child that if it were not circumcised the eight day iâ—… perished for breaking of Gods couenant CHAP. 27. SOme also may sticke vpon the vnderstanding of these words The man child in whose flesh the fore-skinne is not circumcised that person shal be cut off from his people because he had broaken my couenant Here is no fault of the childes who is hereexposed to destruction he brake no couenant of Gods but his parents that looked not to his circumcision vnlesse you say that the yongest child hath broken Gods command and couenant as well as the rest in the first man in whom all man-kinde sinned For there are a many Testaments or Couenants of God besides the old and new those two so great ones that euery one may read and know The first couenant was this vnto Adam Whensoeuer thou eatest thereof thou shalt die the death wherevpon it is written in Ecclesiasticus All flesh waxeth 〈◊〉 as a garment and it is a couenant from the beginning that all sinners shall die the death for whereas the law was afterwards giuen and that brought the more light to mans iudgement in sinne as the Apostle saith Where no law is there is no transgression how is that true that the Psalmist said I accounted all the sinners of the earth transgressors b but that euery man is guilty in his owne conscience of some-what that hee hath done against some law and therefore seeing that little children as the true faith teacheth be guilty of originall sinne though not of actuall wherevpon wee confesse that they must necessarily haue the grace of the remission of their sinnes then verily in this they are breakers of Gods coueâ—… made with Adam in paradise so that both the Psalmists saying and the Apostles is true and consequently seeing that circumcision was a type of regeneration iustly shall the childs originall sinne breaking the first couenant that 〈◊〉 was made betweene God and man cut him off from his people vnlesse that regeneration engraffe him into the body of the true religion This then we must conceiue that GOD spake Hee that is not regenerate shall perish from â—…gst his people because he hath broke my couenant in offending me in Adam For if he had sayd he hath broke this my couenant it could haue beene meant of nothing but the circumcision onely but seeing hee saith not what couenant the child breaketh we must needes vnderstand him to meane of a couenant liable vnto the transgression of the child But if any one will tie it vnto circumcision and say that that is the couenant which the vncircumcised child hath broken let him beware of absurdity in saying that hee breaketh their couenant which is not broken by him but in him onely But howsoeuer we shall finde the childs condemnation to come onely from his originall sinne and not from any negligence of his owne iucurring this breach of the couenant L. VIVES THere a are many Hierome hath noted that wheresoeuer the Greekes read testament 〈◊〉 Hebrewes read couenant Berith is the Hebrew word b But that There is no man so barbarous but nature hath giuen him some formes of goodnesse in his heart whereby to 〈◊〉 〈◊〉 honest life if he follow them and if he refuse them to turne wicked Of the changing of Abram and Sara's names who being the one too barren and both to old to haue children yet by Gods bounty were both made fruitfull CHAP. 28. THus this great and euident promise beeing made vnto Abraham in these words A father of many nations haue I made thee and I will make thee exceeding fruitfull and nations yea euen Kings shall proceed of thee which promise wee see most euidently fulfilled in Christ from that time the man and wife are called no more Abram and Sarai but as wee called them before and all the world calleth them Abraham and Sarah But why was Abrahams name changed the reason followeth immediately vpon the change for a father of many nations haue I made thee This is signified by Abraham now Abram his former a name is interpreted an high father But b for the change of Sara's name there is no reason giuen but as they say that haue interpreted those Hebrew names Sarai is my Princesse and Sarah strength wherevpon it is written in the Epistle to the Hebrewes By faith Sarah receiued strength to conceiue seed c. Now they were both old as the scripture saith but c shee was barren also and past the age d wherein the menstruall bloud floweth in women which wanting she could neuer haue conceiued although she had not beene barren And if a woman be well in years and yet haue that menstruall humour remayning she may conceiue with a yongman but neuer by an old as the old man may beget children but it must bee vpon a young woman as Abraham after Sarahs death did vpon Keturah because shee was of a youthfull age as yet This therefore is that which the Apostle so highly admireth and herevpon he saith that Abrahams body was dead because hee was not able to beget a child vpon any woman that was not wholy past her age of child-bearing but onely of those that were in the prime and flowre thereof For his bodie was not simply dead but respectiuely otherwise it should haue beene a carcasse fit for a graue not an ancient father vpon earth Besides the guift of begetting children that GOD gaue him lasted after Sarahs death and he
should be saued and who should be damned CHAP. 27. BVt now because we must end this booke let this bee our position that in the first man the fore-said two societies or cities had originall yet not euidentlie but vnto Gods prescience for from him were the rest of men to come some to be made fellow cittizens with the Angels in ioy and some with the Deuils in torment by the secret but iust iudgment of God For seeing that it is written All the wayes of the Lord bee mercy and truth his grace can neither bee vniust nor his iustice cruell Finis lib. 12. THE CONTENTS OF THE thirteenth booke of the City of God 1. Of the first Mans fall and the procurement of mortality 2. Of the death that may befall the immortal soule and of the bodies death 3. Whether death propagated vnto all men from the first bee punishment of sinne to the Saints 4. Why the first death is not with-held from the regenerate from sinne by grace 5. As the wicked vse the good law euill so the good vse death which is euill well 6. The generall euill of that death that seuereth soule and body 7. Of the death that such as are not regenerate doe suffer for Christ. 8. That the Saints in suffering the first death for the truth are quit from the second 9. Whether a man at the houre of his death may be said to be among the dead or the dying 10. Whether this mortall life be rather to bee called death then life 11. Whether one may bee liuing and dead both together 12. Of the death that God threatned to punish the first man withall if he transgressed 13. What punishment was first laid on mans preuarication 14. In what state God made Man and into what state he fell by his voluntary choyce 15. That Adam forsooke God ere God forsooke him and that the soules first death was the departure from God 16. Of the Philosophers that held corporall death not to bee penall whereas Plato brings in the Creator promising the lesser Gods that they should neuer leaue their bodies 17. Against the opinion that earthly bodies cannot be corruptible nor eternall 18. Of the terrene bodies which the Philosophers hold cannot bee in heauen but must fall to earth by their naturall weight 19 Against those that hold that Man should not haue beene immortall if hee had not sinned 20. That the bodies of the Saints now resting in hope shall become better then our first fathers was 21. Of the Paradice when our first parents were placed and that it may be taken spiritually also with-out any wrong to the truth of the historie as touching the reall place 22. That the Saints bodies after resurrection shall bee spirituall and yet not changed into spirits 23. Of bodies animate and spirituall these dying in Adam and those beeing quickned in Christ. 24. How Gods breathing a life into Adam and Christs breathing vpon his Apostles when hee said Receiue the holy spirit are to bee vnderstood FINIS THE THIRTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the first Mans fall and the procurement of mortalitie CHAP. 1. HAuing gotten through the intricate questions of the worlds originall and man-kindes our methode now calleth vs to discourse of the first mans fall nay the first fall of both in that kind and consequently of the originall and propagation of our mortality for God made not man as he did Angels that though they sinned yet could not dye but so as hauing a performed their course in obedience death could not preuent them from partaking for euer of blessed and Angelicall immortality but hauing left this course death should take them into iust damnation as we said in the last booke L. VIVES HAuing a performed Euery man should haue liued a set time vpon earth and then being confirmed in nature by tasting of the tree of life haue beene immortally translated into heauen Here are many questions made first by Augustine and then by Lombard dist 2. What mans estate should haue beene had he not sinned but these are modest and timerous inquirers professing they cannot finde what they seeke But our later coments vpon Lumbard flie directly to affirmatiue positions vpon very coniectures or grounds of nature I heare them reason but I see them grauelled and in darknesse where yet they will not feele before them ere they goe but rush on despight of all break-neck play What man hath now wee all know to our cost what he should haue had it is a question whether Adam knew and what shall we then seeke why should we vse coniectures in a things so transcendent that it seemes miraculous to the heauens as if this must follow natures lawes which would haue amazed nature had it had existence then What light Augustine giues I will take and as my power and duty is explaine the rest I will not meddle with Of the death that may befall the immortall soule and of the bodyes death CHAP. 2. BVt I see I must open this kinde of death a little plainer For mans soule though it be immortall dyeth a kinde of death a It is called immortall because it can neuer leaue to bee liuing and sensitiue and the body is mortall because it may be destitute of life and left quite dead in it selfe But the death of the soule is when God leaueth it the death of the body is when the soule leaueth it so that the death of both is when the soule being left of God leaueth the body And this death is seconded by that which the Scripture calles the b second death This our Sauiour signified when hee said feare him which is able to destroy both body and soule in hell which comming not to passe before the body is ioyned to the soule neuer to be seperated it is strange that the body can be sayd to die by that death which seuereth not the soule from it but torments them both together For that â—…all paine of which wee will speake here-after is fitly called the soules deaâ—… because it liueth not with God but how is it the bodies which liueth with the soule for otherwise it could not feele the corporall paines that expect it after the resurrection is it because all life how-so-euer is good and all paine euill that the body is said to dye wherein the soule is cause of sorrow rather then life Therefore the soule liueth by God when it liueth well for it cannot liue without God working good in it and the body liueth by the soule when the soule liueth in the body whether it liue by God or no. For the wicked haue liâ—…â—…body but none of soule their soules being dead that is forsaken of God lâ—…g power as long as their immortall proper life failes not to afforde them 〈◊〉 but in the last damnation though man bee not insensitiue yet this sence of 〈◊〉 â—…ing neither pleasing nor peacefull but sore and
painfull is iustly termed 〈◊〉 death then life and therefore is it called the second death because it folâ—…th the first breach of nature either betweene God and the soule or this and the â—…dy of the first death therefore wee may say that it is good to the good 〈◊〉 〈◊〉 to the bad But the second is bad in all badnesse vnto all good to none L. VIVES IT a is called Bruges copy differs not much all is one in substance b Second death 〈◊〉 2. 11. and 21 8. Whether death propagated vnto all men from the first be punishment of sinne to the Saints CHAP. 3. â—…ere's a question not to be omitted whether the first death bee good to 〈◊〉 â—…ood If it be so how can it be the punishment of sinne for had not our 〈◊〉 sinned they had neuer tasted it how then can it bee good to the vpâ—… cannot happen but vnto offenders and if it happen but vnto offenders 〈◊〉 not be good for it should not be at all vnto the vpright for why should 〈◊〉 punishment that haue no guilt Wee must confesse then that had not 〈◊〉 parents sinned they had not dyed but sinning the punishment of death â—…cted vpon them and all their posteritie for they should not produce 〈◊〉 â—…ng but what them-selues were and the greatnesse of their crime depraued 〈◊〉 â—…ture so that that which was penall in the first mans offending was made 〈◊〉 in the birth of all the rest for they came not of man as man came of the 〈◊〉 The dust was mans materiall but man is mans parent That which is earth is 〈◊〉 flesh though flesh be made of earth but that which man the father is man the 〈◊〉 is also For all man-kinde was in the first man to bee deriued from him by the 〈◊〉 when this couple receiued their sentence of condemnation And that 〈◊〉 man was made not in his creation but in his fall and condemnation that 〈◊〉 â—…got in respect I meane of sinne and death For his sinne a was not cause of 〈◊〉 weaknesse in infancie or whitenesse of body as we see in infants those God would haue as the originall of the yonglings whose parents he had cast downe to 〈◊〉 mortality as it is written Man was in honor and vnderstood not but became 〈◊〉 the beasts that perish vnlesse that infants bee weaker in motion and appetite 〈◊〉 all other creatures to shew mans mounting excellence aboue them all comâ—…le to a shaft that flieth the stronger when it is drawne farthest back in the 〈◊〉 Therefore mans presumption and iust sentence adiudged him not to those â—…lities of nature but his nature was depraued vnto the admission of conâ—…entiall in-obedience in his members against his will thereby was bound to death by necessity and to produce his progeny vnder the same conditions that his crime deserued From which band of sin if infants by the mediators grace be freed they shall onely bee to suffer the first death of body but from the eternall penall second death their freedome from sinne shall quit them absolutely L. VIVES HIs sinne a was not Here is another question in what state men should haue beene borne had they not sinned Augustine propounds it in his booke De baptis paruul some thinke they should haue beene borne little and presently become perfect men Others borne little but in perfect strength onely not groweth and that they should presently haue followed the mother as we see chickens and lambes The former giue them immediate vse of sence and reason the later not so but to come by degrees as ours do Augustine leaues the doubt as hee findes it seeming to suppose no other kinde of birth but what we now haue Why the first death is not withheld from the regenerat from sinne by grace CHAP. 4. IF any thinke they should not suffer this being the punishment of guilt and there guilt cleared by grace he may be resolued in our booke called De baptismo paruulorum There we say that the seperation of soule and body remaineth to succeed though after sinne because if the sacrament of regeneration should be immediately seconded by immortality of body our faith were disanulled being an expectation of a thing vnseene But by the strength and vigor of faith was this feare of death to be formerly conquered as the Martires did whose conflicts had had no victory nor no glory nay had bin no conflicts if they had beene deified and freed from corporall death immediatly vpon their regeneration for if it were so who would not run vnto Christ to haue his child baptised least hee should die should his faith be approued by this visible reward no it should be no faith because he receiued his reward immediatly But now the wounderfull grace of our Sauiour hath turned the punishment of sinne vnto the greater good of righteousnesse Then it was said to man thou shalt die if thou sinne now it is said to the Martir die to auoid sin Then if you breake my lawes you shall dy now if you refuse to die you breake my lawes That which we feared then if we offended we must now choose not to offend Thus by Gods ineffable mercy the punishment of sin is become the instrument of vertue and the paine due to the sinners guilt is the iust mans merit Then did sinne purchase death and now death purchaseth righteousnes I meane in the Martires whome their persecutors bad either renounce their faith or their life and those iust men chose rather to suffer that for beleeuing which the first sinners suffred for not beleeuing for vnlesse they had sinned they had not dyed and Martires had sinned if they had not died They dyed for sinne these sinne not because they die The others crime made death good which before was euill but God hath giuen such grace to faith that death which is lifes contrary is here made the ladder whereby to ascend to life As the wicked vse the good law euill so the good vse death which is euill well CHAP. 5. FOr the Apostle desiring to shew the hurt of sin being vnpreuented by grace doubted not to say that the law which forbids sinne is the strength of sinne The sting 〈◊〉 saith he is sinne and the strength of sinne is the lawe Most true for a forbidding of vnlawfull desires increase them in him where righteousnesse is not of power to suppresse all such affects to sinne And righteousnesse can neuer be lâ—…d without gods grace procure this loue But yet to shew that the law is not euill though hee calls it the strength of sinne hee saith in another place in the 〈◊〉 question The law is holy and the commandement holy and iust and good Was that then which is good saith he made death to me GOD forbid buâ—… sinne that it might appeare sinne wrought death in me by that which is good b that siâ—…e might be out of measure sinfull by the commandement Out of measure 〈◊〉
first forsaken of Gods grace and confounded with his ownenakednesse and so with the figge leaues the first perhaps that came to hand they couered their nakednesse aâ—…d shame their members were before as they were then but they were not a shameful before whereas now they felt a new motion of their disobedient flesh as the reciprocal b punishment of their disobedience for the soule being now delighted with peruerse liberty and scorning to serue GOD could not haue the body at the former command hauing willingly forsaken GOD the superior iâ—… could not haue the inferior so seruiceable as it desired nor had the flesh subiect as it might haue had alwaies had it selfe remained Gods subiect For then the flesh beganne to couet and contend against the spirit and c with this contention are wee all borne d drawing death from our originall and bearing natures corruption and contention or victory in our members L. VIVES NOt a shamefull Not filthy nor procuring shame they had not beene offenside had wee 〈◊〉 sinned but had had the same vse that or feete our hands now but hauing offended there was an obscaene pleasure put in them which maketh them to bee ashamed of and couered b Reciprocall Which disobedience reflected vpon them as they obeied not GOD to 〈◊〉 nature subiected them so should they finde a rebell one of the members against the rule of reason d With this Some bookes ads some-thing here but it is needlesse d Drawing 〈◊〉 That is vpon the first sinne arose this contention betweene the minde and their affects which is perpetually in vs wherein the minde is some-times victor and some-times 〈◊〉 some read without victory implying that the affections cannot be so suppressed but then they will still rebell against reason and disturbe it This is the more subtile sence and seemeth best to mee In what state GOD made Man and into what state hee feil by his voluntary choice CHAP. 14. FOr GOD the Creator of nature and not of vice made man vpright who being willingly depraued and iustly condemned be got all his progeny vnder the 〈◊〉 deprauation and condemnation for in him were we all when as he beeing â—…ced by the woman corrupted a vs all by her that before sinne was made of himselfe VVee had not our perticular formes yet but there was he seede of 〈◊〉 naturall propagation which beeing corrupted by sinne must needs produce man of that same nature the slaue to death the obiect of iust condeÌ„nation and therefore this came from the bad vsing of b free will thence aroâ—… all this teame of calamity drawing al men on into misery excepting Gods Saints froÌ„ their corrupted originall euen to the beginning of the second death which hath no end L. VIVES COrrupted a vs all A diuersity of reading Augustines meaning is that we being all potentially in hm and hee beeing corrupted by sinne therefore wee arising all from him as our first fountaine draw the corruption a long with vs also b Free will For our first parents abused the freedome of it hauing power aswell to keepe Gods hests eternally as to breake them That Adam forsooke GOD ere GOD for sooke him and that the soules first death was the departure from GOD. CHAP. 15. VVHerefore in that it was sayd You shall die the death because it was not sayd the deaths if we vnderstand that death wherein the soule leaueth the life that is GOD for it was not forsaken ere it forsooke him but contrary the owne will being their first leader to euill but the Creators will being the first leader to good both in the creation of it before it had being and the restoring of it when it had falne wherefore if we doe vnderstand that God meant but of this death where hee saith whensoeuer thou eatest thereof thou shalt die the death as if hee had sayd whensoeuer you forsake mee in disobedience I will forsake you in iustice yet verily doe all the other deaths follow the denunciation of this death For in that the soule felt a disobedient motion of the flesh and therevpon couered the bodies secret partes in this was the first death felt that is the departure of the soule from God Which was signified in that that when the man in mad feare had gone and hid himselfe God said to him Adam where art thou not ignorantly seeking him but watchfully warning him to looke well where hee was seeing God was not with him But when the soule forsaketh the body decaied with age then is the other death felt whereof God said in imposing mans future punishment earth thou wast and to earth thou shalt returne That by these two the first death which is of whole man might be accoÌ„plished which the second should second if Gods grace procure not mans freedome from it for the body which is earth returnes not to earth but by the owne death that is the departure of the soule from it Wherefore all christians b holding the Catholike faith beleeue that the bodily death lieth vpon mankind by no lawe of nature as if GOD had made man for to die but as a c due punishment for sin because God in scourging this sinne sayd vnto man of whom we all are descended Earth thou wast and 〈◊〉 earth thou shalt returne L. VIVES EArth a thou wast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagints by the later article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying the element of earth the graue of althings dying b Holding the Augustine often auerreth directly that man had not died had he not sinned nor had had a body subiect to death or disease the tree of life should haue made him immortall And S. Thomas Aquiâ—…as the best schoole diuine holds so also But Scotus either for faction or will denies it al making mâ—… in his first state subiect to diseases yet that he should be taken vp to heauen ere he died but if he were left on earth he should die at length for that the tree of life could not eternize hâ—… but onely prolong his life c A due deserued by his guilt Of the Philosophers that held corporall death not to be penall whereas Plato brings in the Creator promising the lesser gods that they should neuer leaue their bodies CHAP. 16. BVt the Philosophers against whose callumnies we defeÌ„d this City of God 〈◊〉 is 〈◊〉 church thinke they giue vs a witty scoffe for saying that the soules seperation from the body is to be held as part of the punishment when as they affirme 〈◊〉 â—…n a is the soule perfectly blessed when it leaueth the body and goeth vp pâ—… and naked vnto God If I should finde no battery against this opinion out of their owne bookes I should haue a great adoe to prooue not the body but the corruptibility of the body to be the soules burden wherevpon is that which we 〈◊〉 in our last booke A corruptible body is heauy vnto the soule In adding corâ—…le he sheweth that this being
it vnto one of the least of these my bretheren yee haue done it vnto mee Then shall hee say vnto them on the left hand Depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his Angells for I was an hungered and yee gaâ—…e mee no meate I thirsted and yee gaue mee no drinke c. Then shall they also answere him saying LORD when sawe wee thee hungery or a thirst or a stranger or naked or in prison or sicke and did not minister vnto thee Then shall hee answere them and saie Verelie I saie vnto you in asmuch as yee did it not vnto one of the least of these yee did it not vnto mee And these shâ—…ll goe into euerlasting fire and the righteous into life eternall Now Iohn the Euangelist sheweth plainely that CHRIST fore-told this iudgement to bee at the resurrection For hauing sayd The Father iudgeth no man but hath committed all iudgement vnto the Sonne Because all men should honour the Sonne as they honour the Father hee that honoureth not the Sonne the sâ—…e honoureth not the Father that sent him Hee addeth forth-with Verelie verelie I say vnto you hee that heareth my Worde and beleeâ—…eth in him that sent mee hath euerlasting life and shall not come into c iudgement but shall passe from death to life Behold heere hee 〈◊〉 directly that the faithfull shall not bee iudged How then shall they by his iudgement bee seuered from the faithlesse vnlesse iudgement bee vsed heere for condemnation For that is the iudgement into which they that heare his word and beleeue in him that sent him shall neuer enter L. VIVES TYrus a and Sydon Two Citties on the Coast of Phoenicia called now Suri and Saiâ—… Postell Niger b Hee sayd not The accusers of the guilty persons are sayd to condemne him aswell as the Iudges c Iudgement but shall passe Our translation readeth it condemnation but hath passed Hierome readeth it transiet What the first resurrection is and what the second CHAP. 6. THen hee proceedeth in these words Verely verelie I say vnto you the houre shall come and now is when the dead shall heare the voyce of the Sonne of GOD and they that heare it shall liue For as the father hath life in himselfe so likewise hath â—…ee giuen vnto the Sonne to haue life in himselfe Hee doth not speake as yet of the second resurrection of that of the bodies which is to come but of the first resurrection which is now For to distinguish these two hee sayth the houre shall come and now is Now this is the soules resurrection not the bodies for the soules haue their deaths in sinne as the bodies haue in nature and therein were they dead of whome Our Sauiour sayd let the dead bury the dead to witte let the dead in soule bury the dead in bodie So then these wordes The houre shall come and now is when the dead shall heare the voice of the Sonne of GOD and they that heare it shall liue They that heare it that is they that obey it beleeue it and remaine in it Hee maketh no distinction heere betweene good and euill none at all For it is good for all to heare his voice and thereby to passe out of the death of sinne and impiety vnto life and eternity Of this death in sinne the Apostle speaketh in these wordes If one bee dead for all then were all dead and hee died for all that they which liue should not hence-forth liue vnto themselues but vnto him which died for them and rose againe Thus then all were dead in sinne none excepted either in originall sinne or in actuall either by being ignorant of good or by knowing good and not performing it and for all these dead soules one liuing Son came and died liuing that is one without all sinne that such as get life by hauing their sinnes remitted should no more liue vnto themselues but vnto him that suffered for all our sinnes and rose againe for all our iustifications that wee which beleeue vpon the iustifier of the wicked beeing iustified out of wickednesse and raysed as it were from death to life nay bee assured to belong vnto the first resurrection that now is For none but such as are heires of eternall blisse haue any part in this first resurrection but the second is common both â—…o the blessed and the wretched The first is mercies resurrection the second iudgements And therefore the Psalme saith I will sing mercie and iudgement vnto thee O LORD With this iudgement the Euangelist proceedeth thus Anâ—… hath giuen him power also to execute Iudgement in that hee is the Sonne of Man Loe heere now in that flesh wherein hee was iudged shall hee come to bee the whole worldes iudge For these wordes In that hee is the Sonne of Man haue a direct ayme at this And then hee addeth this Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voice and they shall come forth which haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of iudgement This is that iudgement which hee put before for condemnation when hee sayd Hee that heareth my Worde c. shall not come into iudgement but shall passe from death to life that is hee belongs to the first resurrection and that belongeth to life so that hee shall not come into condemnation which hee vnderstandeth by the worde Iudgement in this last place vnto the resurrection of Iudgement Oh Rise then in the first resurrection all you that will not perish in the the second For the houre will come and now is when the dead shall heare the voice of the Sonne of GOD and they that heare it shall liue that is they shall not come into condemnation which is called the second death vnto which they shall all bee cast head-long after the second resurrection that arise not in the first For the houre will come hee saith not that houre is now because it shal be in the worldes end in the which all that are in the graues shall heare His voice and shall come forth but hee saith not heare as hee sayd before and they that heare it shall liue for they shall not liue all in blisse which is onely to bee called life because it is the true life Yet must they haue some life otherwise they could neither heare nor arise in their quickned flesh And why they shall not all liue hee giueth this subsequent reason They that haue done good shal come forth vnto the resurrection of life and these only are they that shall liue they that haue done euill vnto the resurrection of condemnation and these GOD wot shall not liue for they shall die the second death In liuing badlie they haue done badly and in refusing to rise in the first resurrection they haue liued badly or at least in not continuing their resurrection
and this he relateth by way of recapitulation as it was reuealed vnto him I saw saith he a great white throne and one that sate on it from whose face flew away both the earth and heauen and their place was no more found He saith not and heauen and earth flew away from his face as importing their present flight for that befell not vntill after the iudgement but from whose face flew away both heauen and earth namely afterwards when the iudgment shall be finished then this heauen and this earth shall cease and a new world shall begin But the old one shall not be vtterly consumed it shall onely passe through an vniuersall change and therefore the Apostle saith The fashion of this world goeth away and I would haue you with-out care The fashion goeth away not the nature Well let vs follow Saint Iohn who after the sight of this throne c. proceedeth thus And I sawe the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke a of life and the dead were iudged of those things which were written in the bookes according to their workes Behold the opening of bookes and of one booke This what it was hee sheweth which is the booke of life The other are the holy ones of the Old and New-Testament that therein might be shewed what God had commanded but in the booke b of life were the commissions and omissions of euery man on â—…th particularly recorded If we should imagine this to be an earthly booke 〈◊〉 as ours are who is he that could imagine how huge a volume it were or how long the contents of it all would be a reading Shall there be as many Angells as men and each one recite his deeds that were commited to his guard then shall there not bee one booke for all but each one shall haue one I but the Scripture here mentions but one in this kind It is therefore some diuine power â—…ed into the consciences of each peculiar calling all their workes wonderfully strangely vnto memory and so making each mans knowledge accuse or excuse his owne conscience these are all and singular iudged in themselues This power diuine is called a booke and fitly for therein is read all the facts that the doer hath committed by the working of this hee remembreth all But the Apostle to explaine the iudgement of the dead more fully and to shâ—…w how it compriseth greate and small he makes at it were a returne to what he had omitted or rather deferred saying And the sea gaue vp her dead which were within 〈◊〉 and death and Hell deliuered vp the dead which were in them This was before that they were iudged yet was the iudgment mentioned before so that as I said he returnes to his intermission hauing said thus much The sea gaue vp her dead c. As afore he now proceedeth in the true order saying And they were iudged euery 〈◊〉 according to his workes This hee repeateth againe here to shew the order 〈◊〉 was to manage the iudgment whereof hee had spoken before in these words And the dead were iudged of those things which were written in the bookes acâ—…g to their workes L. VIVES OF a life So readeth Hierome and so readeth the vulgar wee finde not any that readeth it Of the life of euery one as it is in some copies of Augustine The Greeke is iust as wee â—…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life without addition Of the dead whom the Sea and death and hell shall giue vp to Iudgement CHAP. 15. BVt what dead are they that the Sea shall giue vp for all that die in the sea are not kept from hell neither are their bodyes kept in the sea Shall we say that the sea keepeth the death that were good and hell those that were euill horrible â—…dity Who is so sottish as to beleeue this no the sea here is fitly vnderstood to imply the whole world Christ therefore intending to shew that those whome he found on earth at the time appointed should be iudged with those that were to rise againe calleth them dead men and yet good men vnto whom it was 〈◊〉 〈◊〉 are dead and your life is hidden with Christ in God But them he calleth euill of whome hee sayd Let the dead bury their dead Besides they may bee called dead in that their bodies are deaths obiects wherefore the Apostle saith The 〈◊〉 is dead because of sinne but the spirit is life for righteousnesse sake shew that in a mortall man there is both a dead body and a liuing spirit yet said hee not the body is mortall but dead although according to his manner of speach hee had called bodies mortall but alittle before Thus then the sea gaue vppe her dead the world waue vppe all mankinde that as yet had not approached the graue And death and hell quoth hee gaue vp the dead which were in them The sea gaue vp his for as they were then so were they found but death and hell had theirs first called to the life which they had left then gaue them vp Perhaps it were not sufficient to say death onely or hell onely but hee saith both death and hell death for such as might onely die and not enter hell and hell for such as did both for if it bee not absurd to beleeue that the ancient fathers beleeuing in Christ to come were all at rest a in a place farre from all torments and yet within hell vntill Christs passion and descension thether set them at liberty then surely the faithfull that are already redeemed by that passion neuer know what hell meaneth from their death vntill they arise and receiue their rewards And they iudged euery one according to their deedes a briefe declaration of the iudgement And death and hell saith he were cast into the lake of fire this is the second death Death and Hell are but the diuell and his angells the onely authors of death and hells torments This hee did but recite before when he said And the Diuell that deceiued them was cast into a lake of fire and brimstone But his mistical addition Where the beast and the false Prophet shall be tormented c. That he sheweth plainly here Whosoeuer was not found written in the booke of life was cast into the lake of fire Now as for the booke of life it is not meant to put God in remembrance of any thing least hee should forget but it sheweth who are predestinate vnto saluation for God is not ignorant of their number neither readeth hee this booke to finde it his prescience is rather the booke it selfe wherein all are written that is fore-knowen L. VIVES IN a a place They call this place Abrahams bosome wherein were no paines felt as Christ sheweth plainely of Lazarus Luc. 16. and that this place was farre from the dungeon of the wicked but where it is or what is
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
is kept if the mindes holinesse bee polluted though the bodie it selfe bee vntouched Wherefore if there bee no reason that a woman that hath alreadie suffred an others villanie against her owne will should destroy her selfe by voluntary death how much lesse ought this course to bee followed before there bee any cause and why should murder bee committed when the guilt which is feared beeing feared from another is as yet in doubt of euent Dare they against whom wee defend the sanctity not onely of the Christian womens mindes but euen of their bodies in this last captiuitie contradict this cleere reason wherein we affirme that whilest the chast resolution is vnchanged by any euill consent the guilt is wholy the rauishers and no part of it imputable vnto the rauished L. VIVES ACcompanied a With fortitude For the vertues are all combined togither as the Philosophers teach But there are some more peculiarly cohaerent then other some b No man of this fortitude Herevpon Plutarch as I remember affirmes out of Menander that it is not the part of a valiant and complete man to say I will not suffer this but I will not doe this c Those goods The vertues for the Platonistis and the Peripatetike Philosophers diuide al goods into three sorts mentall bodily and fortunes or externall d Which if a man This is the Platonistis and Peripatetikes opinion as well as the Stoikes who held that bodily and externall goods might haue reference vnto beatitude but none at all vnto a good and sanctified life e Another kinde If it bee but a bodily good it is not of such worth as we should loose the whole body for it for the body is of more worth then it if it be but such f The body bee violated So did Brutus and Collatinus comfort sorrowfull Lucretia of whom the next Chapter treateth by turning the guilt of the falte from her that was offended vpon the author of the fact neither the minde sinneth sayth Liuy nor the body and where consent wanted guilt wanteth also And the Nurse in Seneca's Hippolitus saith the minde inferreth loosenesse t is not chance g Is not lost The bodies chastitie flowes from that of the minde h A midwife Hee seemes to relate a thing done because hee sayth A certaine maidens c. i So much as the body How simply was that spoken either of Brutus or Liuy both being wise and iudicious men speaking of the bloud of Lucretia being then newly slaine I sweare by this bloud most chaste before this Kings villany as though after his villany it were not as chaste still if her minde were not touched with lust as they hold it was not Of Lucretia that stabb'd her selfe because Tarquins sonne had rauished her CHAP. 18. THey extoll a Lucretia that Noble and ancient Matron of Rome with al the laudes of chastity This woman hauing her body forcibly abused by Sextus Tarquinius son to Tarquin the proud shee reuealed this villany of the dissolute youth vnto her husband Collatinus and to Brutus her kinsman both Noble and valorous men binding them by oth to b reuenge this wicked outrage And then loathing the foulnesse of the fact that had beene committed vpon her she slew her selfe What shall we say she was an adulteresse or was shee chast who will stand long in desciding this question c One declaming singularly well and truely hereof saith thus O wonder there were two and yet but one committed the adultery worthyly and rarely spoken Intimating in this commixtion the spotted lust of the one and the chast will of the other and gathering his position not from their bodily coniunction but from the diuersity of their mindes There were two sayth hee yet but one committed the adultry But what was that then which shee punished so cruelly hauing not committed any falt d He was but chased out of his country but shee was slaine if it were no vnchastenesse in her to suffer the rape vnwillingly it was no iustice in her being chaste to make away her selfe willingly I appeale to you you lawes Iudges of Rome After any offence be committed you wil not haue e the offender put to death without his sentence of condemnation Suppose then this case brought before you and that your iudgement was that the slaine woman was not onely vncondemned but chaste vnguilty and innocent would you not punish the doer of this deed with full seuerity This deed did Lucretia that so famous Lucretia this Lucretia being innocent chaste and forcibly wronged euen by f Lucretia's selfe was murdered Now giue your sentence But if you cannot because the offender is absent why thâ—…n doe you so extoll the murder of so chaste and guiltlesse a woman you cannot defend her before the infernall iudges at any hand if they be such as your Poets in their verses decipher them for according to their iudgement she is g to be placed amongst those Qui sibi lethum Insontes pepereÌ„re manu lacemque perosi Proiecêre animas That guiltlesse spoiled themselues through black despight And threw their soules to hell through hate of light Whence if she now would gladly returne Fatâ—… obstant tristique palus innabilis vnda Alligat Fate and deepe â—…ennes forbids their passage thence And Stix c. But how if shee be not amongst them as not dying guiltlesse but as beeing priuy to her owne sinne what if it were so h which none could know but her selfe that though Tarquinius son offred her force yet she her self gaue a lustfull consent 〈◊〉 did so greeue at that that she held it worthy to be punished with death Though she ought not to haue done so howsoeuer if she thought her repentance could be any way accepted of a sort of false gods If it be so that it be false that there were two but one did the sin but rather that both were guilty of it the one by a violent enforcement the other by a secret consent then shee died not innocent And therefore i her learned defenders may well say that shee is not in hell amongst those that destroyed them-selues beeing guiltlesse But this case is in such a strait that if the murder be extenuated the adultery is confirmed and if this bee cleared the other is agrauated Nor k is there any way out of this argument If she be an adulteresse why is shee commended If shee bee chaste why did shee kill her selfe But in this example of this noble woman this is sufficient for vs to confute those that beeing them-selues farre from all thought of sanctitie insult ouer the Christian women that were forced in this last captiuity that in Lucrecia's praise it is said that There were two and but one committed adultery For they then held Lucrecia for one that could not staine her selfe with any lasciuâ—…ous consent Well then in killing her selfe for suffering vncleanesse being hir selfe vnpolluted she shewed no loue vnto chastitie but onely discouered the infirmity of her
Whether the Church haue any sufficient testimonies that the diuine will aduised it to honor these persons memories I cannot tell it may be that it hath For what if they did not this through mortall feare but through heauenly instinct not in error but in obedience as wee must not beleeue but that Sampson did And if God command and this command be cleerely and doubtlesly discerned to bee his who dares call this obedience into question Who dare callumniate the dutie of holy loue But euery one that shall resolue to sacrifice his sonne vnto God shall not bee cleared of guilt in such a resolution because Abraham was praised for it For the souldier that in his order and obeysance to his gouernour vnder whom hee fighteth lawfully killeth a man the citty neuermakes him guilty of homicid nay it makes him guilty offalshood and contempt if hee doe not labour in all that hee can to doe it But if hee had killed the man of his owne voluntary pleasure then had hee beene guilty of shedding humaine bloud And so hee is punished for doing of that vnbidden for the not doing of which beeing bidde hee should also haue beene punished If this be thus at the generalls command then why not at the creators He therefore that heareth it sayd Thou shalt not kil thy selfe must kil himself if he commaunde him whom wee may no way gainesay Onely hee is to marke whether this diuine commaund bee not involued in any vncertainety By b the eare wee doe make coniecture of the conscience but our iudgement cannot penetrate into the secrets of hearts No man knowes the things of a man but the spirit of a man which is in him This we say this we affirme this wee vniuersally approoue that no man ought to procure his owne death for feare of temporall miseries because in doing this hee falleth into eternall Neither may hee doe it to avoide the sinnes of others for in this hee maketh himselfe guilty of a deadly guilt whome others wickednesse could not make guilty nor for his owne sinnes past for which hee had more neede to wish for life that hee might repent himselfe of them nor for any desire of a better life to bee hoped for after death Because such as are guiltie of the losse of their owne life neuer enioye any better life after their death L. VIVES BVt there were a some holy women Ambrose lib. 3. de virginibus writeth that Pelagia with his mother sisters cast themselues headlong into a riuer for feare to be rauished of the soldiers that pursued them and yet the Church saith he hath placed her amongst the number of the martires And Sophronia likewise who killed her selfe to auoide the lust of Maxentius Caesar as Eusebins recordeth in his Ecclesiasticall history b by the eare Wee iudge by appearances of what is within for our eye cannot perce into the secrets of man Whether we ought to flie sinne with voluntary death CHAP. 26. THere is one reason of this proposition as yet to handle which seemes to proue it commodious for a man to suffer a voluntary death namely least either alluring pleasures or tormenting paines should enforce him to sinne afterwards Which reason if we will giue scope vnto it will run out so farre that one would thinke that men should bee exhorted to this voluntary butchery euen then when by the fount of regeneration they are purified from all their sinnes For then is the time to beware of all sinnes to come when all that is past is pardoned And if voluntary death doe this why is it not fittest then Why doth hee that is newly baptized forbeare his owne throat Why doth he thrust his head freed againe into all these imminent dangers of this life seeing he may so easilie avoide them all by his death and it is written Hee that louâ—…th daunger shall fall therein Why then doth he loue those innumerable daungers or if hee doe not loue them why vndertakes hee them Is any man so fondly peruerse and so great a contemner of truth that if hee thinke one should kill himselfe to eschue the violence of one oppressor least it draw him vnto sinne will neuerthelesse aâ—…ouch that one should liue still and endure this whole world at all times full of all temptations both such as may bee expected from one oppressor and thousands besides without which no man doth nor can liue What is the reason then why wee doe spend so much time in our exhortations endeuouring to animate a those whom wee haue baptized b either vnto virginity or chaste widowhood or honest and honorable marriage seeing wee haue both farre shorter and farre better waies to abandon all contagion and daunger of sinne namely in perswading euery one presently after that remission of his sinnes which hee hath newly obtained in baptisme to betake him presently to a speedy death and so send him presently away vnto GOD both fresh and faire If any man thinke that this is fitte to bee perswaded I say not hee dotes but I say hee is plaine madde with what face can he say vnto a man kill thy selfe least vnto thy small sinnes thou adde a greater by liuing in slauery vnto a barbarous vnchaste maister how can hee but with guilty shame say vnto a man kill thy selfe now that thy sinnes are forgiuen thee least thou fall into the like againe or worse by liuing in this world so fraught with manifold temptation so aluring with vncleane delights so furious with bloudy sacrileges so hate-full c with errors and terrors it is a shame and a sinne to say the one and therefore is it so likewise to doe the other For d if there were any reason of iust force to authorize this fact it must needes bee that which is fore-alledged But it is not that therefore there is none Loath not your liues then you faithfull of Christ though the foe hath made haâ—…ock of your chastities You haue a great and true consolation if your conscience beare you faithfull witnesse that you neuer consented vnto their sinnes who were suffred to commit such outrages vpon you L. VIVES THose a whom we haue baptized Least any man should mistake this place vnderstand that in times of old no man was brought vnto baptisme but he was of sufficient yeares to know what that misticall water meant and to require his baptisme yea and that sundry times Which we see resembled in our baptising of infants unto this day For the infant is asked be it borne on that day or a day before whether it wil be baptized Thrise is this question propounded vnto it vnto which the God-fathers answere it will I heare that in some Citties of Italy they doe for the most part obserue the ancient custome as yet This I haue related onely to explane the meaning of Augustine more fullie b Either to virginity He toucheth the three estates of such as liue well in the Church c With so
likewise in artificiall things as a table a booke or so euery leafe is not a booke nor euery part of the table a table These parts are called Heterogenea or Of diuers kindes multigenae Agricola calles them The Symilar partes Anaxagoras held to bee in all things infinite either different as of wood bloud ayre fire bone and such or congruent as of water infinite parcells all of one nature and so of fire c for though bodies bee generate by this separation yet cannot these parts bee so distinguished but infinite will still remaine that euermore is best meanes for one thing to bee progenerate of another and nourished so that this communication continueth euerlastingly of nature place and nutriment But of the Heterogeneall parts hee did not put infinite in nature for hee did not hold that there were infinite men in the fire nor infinite bones in a man t Diogenes There were many of this name one of Synope called the Cynike one of Sicyon an Historiographer one a stoike fellow Embassador to Rome which Carneades borne at Seleucia but called the Babilonian or Tharsian one that writ of poeticall questions and Diogenes Laertius from whom wee haue this our Philosophy elder then them all one also called Apolloniata mentioned here by Augustine Our commentator like a good plaisterer daubed the Cynike and this into one as hee made one Thomas of Thomas Valois and Thomas Aquinas in his Commentaries vpon Boethius u Ayre Cic. de nat de What is that ayre that Diogenes Apolloniata calles God He affirmed also inumerable worlds in infinite spaces and that the ayre thickning it selfe into a globous body produceth a world x Archelaus Some say of Myletus some of Athens He first brought Physiologie from Ionia to Athens and therefore was called Physicus also because his scholler Socrates brought in the Morality y He also Plutarch saith he put the infinite ayre for the worlds generall principle and that the r◅ity and density thereof made fire and water z Consonance Eternity say the manuscripts a Socrates This is hee that none can sufficiently commend the wisest Pagan that euer was An Athenian begot by Sophroniscus a stone-cutter and Phanareta a mid-wife A man temperare chaste iust modest pacient scorning wealth pleasure and glory for he neuer wrote any thing he was the first that when others said he knew all affirmed himselfe hee knew nothing Of the Socratical◅ discipline CHAP. 3. SOcrates therefore was a the first that reduced Philosophy to the refor◅tion of manres for al before him aymed at naturall speculation rather then practise morality I cannot surely tel whether the tediousnesse b of these obscurities moued Socrates to apply his minde vnto some more set and certaine inuention for an assistance vnto beatitude which was the scope of all the other Phylosophers intents and labours or as some doe fauorably surmise hee c was vnwilling that mens mindes being suppressed with corrupt and earthly affects should ofter to crowd vnto the height of these Physicall causes whose totall and whose originall relyed soly as he held vpon the will of God omnipotent only and true wherefore he held that d no mind but a purified one could comprehend them and therfore first vrged a reformed course of life which effected the mind vnladen of terrestriall distractions might towre vp to eternity with the owne intelectuall purity sticke firme in contemplation of the nature of that incorporeal vnchanged and incomprehensible light which e conteyneth the causes of all creation Yet sure it is that in his morall disputations f he did with most elegant and acute vrbanity taxe and detect the ignorance of these ouer-weening fellowes that build Castles on their owne knowledge eyther in this confessing his owne ignorance or dissembling his vnderstanding g wher-vpon enuy taking hold he was wrackt by a h callumnious accusation and so put to death i Yet did Athens that condemned him afterward publikely lament for him and the wrath of the commonty fell so sore vpō his two accusers that one of them was troden to death by the multitude and another forced to auoid the like by a voluntary banishment This Socrates so famous in his life and death left many of his schollers behind him whose l study and emulation was about moralyty euer and that summum bonum that greatest good which no man wanting can attain beatitude m VVhich being not euident in Socrates his controuersiall questions each man followed his own opiniō and made that the finall good n The finall good is that which attained maketh man happy But Socrates his schollers were so diuided strange hauing all onemaister that some o Aristippus made pleasure this finall good others p Antisthenes vertue So q each of the rest had his choice too long to particularize L. VIVES WAs the a first Cicero Acad. Quest. I thinke and so do all that Socrates first called Phylosophy out of the mists of naturall speculations wherein all the Phylosophers before had beene busied and apllyed it to the institution of life and manners making it y◠meane to inquire out vertue and vice good and euill holding things celestiall too abstruse for natural powers to investigate far seperate from things natural which if they could be known were not vsefull in the reformation of life b Tediousnesse Xenophon Comment rer Socratic 1. writeth that Socrates was wont to wonder that these dayly and nightly inuestigators could neuer finde that their labour was stil rewarded with vncertainties and this he explaneth at large c Was vnwilling Lactantius his wordes in his first booke are these I deny not but that Socrates hath more witte then the rest that thought they could comprehend all natures courses wherein I thinke them not onely vnwise but impious also to dare to aduance their curious eyes to view the altitude of the diuine prouidence And after Much guiltter are they that lay their impious disputation vpon quest of the worlds secrets prophaning the celestial temple therby then either they that enter the Temples of Ceres Bona Dea Vesta d No minde Socrates disputeth this at large in Plato's P◅adon at his death Shewing that none can bee a true Phylosopher that is not abstracted in spirit from all the affects of the body which then is affected when in this life the soule is looseed from all perturbations and so truly contemplated the true good that is the true God And therefore Phylosophy is defined a meditation of death that is there is a seperation or diuorce betweene soule and body the soule auoyding the bodies impurities and so becomming pure of it selfe For it is sin for any impure thought to be present at the speculation of that most pure essence and therefore hee thought men attoned unto God haue far more knowledge then the impure that know him not In Plato's Cratylus hee saith good men are onely wise and that none can be skilfull in matters celestiall without Gods assistance In Epinomede There may
this life then is hee 〈◊〉 by it in the life to come and punished for his folly if the Lar conquer hee is puriâ—…â—…d carryed vpppe to blisse by the sayd Lar. Plato also is of the same opinion saying 〈◊〉 go to iudgement De rep Vltimo c Lemures The peaceable dead soules are Lares 〈◊〉 â—…ull Laruae or Lemures and those they trouble or possesse Laruati Al the ayre saith Capâ—… Nâ—…ptiar lib. 2 from the Moone is in Pluto's power otherwise called Summanus 〈◊〉 〈◊〉 summus the Prince of diuels and the Moone that is next the ayre is therfore 〈◊〉 Proserpina vnder whome the Manes of all conception are subiect who delight after 〈◊〉 〈◊〉 those bodies and if they liued honestly in their first life they become Lares of houses â—…tties if not they are made Laruae and walking Ghostes so that heere are the good and â—…ll Manes which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heere also are their Goâ—… Mana and Maturna and the Gods called Aquili fura also Furina and mother 〈◊〉 and other Agents of the goddes doe liue heere Thus much Capella There sayth 〈◊〉 are the Lemures Ghosts that affright and hurt men presaging their death called 〈◊〉 quasi Remures of Remus for expiation of whose murther Romulus offered and inâ—… the Lemuralia to bee kept the third day of May at such time as February was vn-ad 〈◊〉 the yeare Ther-vpon it is sinne to marry in May. In horat Epist. lib. 2. This hee 〈◊〉 〈◊〉 Ouid. Fastor 5. d Manes As if they were good Fest. For they vsed Mana 〈◊〉 〈◊〉 also mother Matuta and Poma Matura ripe apples These were adored for 〈◊〉 â—…ath and called the Manes as it were good whereas they were rather Immaâ—…â—…nstrous â—…nstrous euill Of the three contraries whereby the Platonists distinguish the diuells natures from the mens CHAP. 12. 〈◊〉 now to those creatures whome he placeth properly betweene the goddes 〈◊〉 men being reasonable passiue aereall and immortall Hauing placed the 〈◊〉 the highest and the men the lowest here saith he are two of your creaâ—…â—…he gods and men much differing in height of place immortallity and 〈◊〉 the habitations being immeasurably distant and the life there eterâ—… and perfection heere fraile and a faltring their wittes aduanced to 〈◊〉 ours deiected vnto misery Heere now are three contraries betweene 〈◊〉 two vttermost parts the highest the lowest for the three praises of the 〈◊〉 hee compareth with the contraries of mans Theirs are height of 〈◊〉 eternity of life perfection of nature All these are thus opposed by him 〈◊〉 â—…manity the first height of place vnmeasurably distant from vs the second 〈◊〉 of life poized with our fraile and faltring state the third perfection of 〈◊〉 and witte counterpoized by our witte and nature that are deiected 〈◊〉 misery Thus the goddes three height eternity beatitude are conâ—… in our three Basenesse mortality and misery now the diuel beeing 〈◊〉 mid-way betweene them and vs their place is knowne for that must needs 〈◊〉 〈◊〉 midde-distance betweene the highest and the lowest But the other two 〈◊〉 〈◊〉 better looked into whether the diuels are eyther quite excluded from 〈◊〉 or participate as much of them as their middle posture require excluded 〈◊〉 them they cannot bee for b wee cannot say that they are neyther happy nor wretched as wee may say that the mid-place is neither the 〈◊〉 〈◊〉 lowest beasts and vnreasonable creatures neither are so But such as haue 〈◊〉 must be the one Nor can we say they are neither mortall nor eternall for 〈◊〉 〈◊〉 aline are the t'one But he hath said they are eternall It remaineth then that they haue one part from the highest and another from the lowest so being the â—…eane them-selues For if they take both from eyther their mediocrity is ouerthroâ—…n and they rely wholy vppon the lower part or the higher Seeing therefore they cannot want these two qualities aboue-said their mediation ariseth from their pertaking one with either Now eternity from the lowest they cannot haue for there it is not so from the highest they must haue that So then is there nothing to participate for their mediety sake betweene them and mortalls but misery L VIVES And a faltring Subcisiua with Apuleius or Succidua with some Copyes of Augustine the later is more proper and significant b We cannot Contradictories in opposites admit no meane as one must perforce either run or not run Other opposites do as blacke and white contraries and other coullors the meanes betweene them Some admit it not in particulars As liuing and dead in creatures Seeing and blinde at natures fitte times Arist. Categor How the diuells if they be neyther blessed with the gods nor wretched with men may be in the meane betwixt both without participation of eyther CHAP. 13. SO then according to the Platonists the goddes are in eternall blessednesse or blessed eternity and men are in mortall misery or miserable mortality And the spirits of the ayre betweene both in miserable eternity or eternall misery For in his fiue attributes giuen them in their definition is none that sheweth as he promised their mediety this community with vs including their reason their beeing creatures and their beeing passiue and holding community with the goddes onely in eternity Hauing their ayry nature common with neither How are they meanes then hauing but one from the higher and three from the lower Who sees not how they are thrust from the meane to the lower side But thus they may be found to be in the midst they haue one thing proper to them selues onely their ayry bodies as the gods haue their celestiall and man his 〈◊〉 and two things they haue common to both their being creatures and their gift of reason For hee speaking of the goddes and men sayd Heere 〈◊〉 you two creatures Nor do they affirme but that the goddes haue reason Two then remaines their passiuenesse and their eternity one common with the lower and the other with the higher so beeing proportioned in the meane place that they decline to neither side Thus then are they eternally miserable or miserably eternall For incalling them passiue hee would haue called them miserable but for offending them that serued them Besides because the world is not ruled by rash chance but by a Gods prouidence these spirits should neuer haue 〈◊〉 eternally miserable but that they are extremely malicious wherfore if the 〈◊〉 be blessed theÌ„ is it not they that ar in this mediety between Gods men where is their place then admitting their ministery between gods and men If they be good and eternall then are they blessed If blessed then â—…ot in the midst but nearer to the gods and further from men frustrate then is all their labour that seeke to proue the mediety of those spirits being good immortall and blessed betweene the gods immortall and blessed and men mortall and wâ—…ched For hauing beatitude and immortality both attributes of
it selfe If you wil I wil proceed if not let it alone Then Glaucus replied that hee should go on with the son and leaue the father till another time So he proceeds to discourse of the birth and sonne of good and after some questions saith that good is as the sun and the son is as the light we haue from the sun And in his Epistle to Hermias he speaketh of such as were sworne to fit studies and the Muses sister lerning by God the guide father of al things past and to come And in his Epinomis hee saith that by that most diuine Word was the world and al therin created This word did so rauish the wise man with diuine loue that he conceiued the meanes of beatitude For many say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant of the Word not of the world and so wee haue vsed it in the eighth book speaking of Plato's opinion of beatitude So that Plato mentions the father and the son expresly mary the third he thought was indeclareable Though hee hold that in the degrees of Diuinity the soule of the world the third proceedeth from the beginning and the begininnings sonne Mens which soule if one would stand for Plato might easily be defended to be that spirit that mooued upon the waters which they seeme to diffuse through the whole masse and to impart life and being to euery particular And this is the Trine in diuinity of which he writeth to Dionysius aenigmatically as him-selfe saith Al thinges are about the King of al and by him haue existence the seconds about the second and yâ— thirds about the third I omit to write what Trismegistus saith Iamblichus from him we are all for the Platonist but I cannot omitte Serapis his answer to Thules the King of Egipt in the Troian wars who inquyring of him who was most blessed had this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First God and then the sonne and next the spirit All coëternall one in act and merit b The son Porphyry explaning Plato's opinion as Cyril saith against Iultan puts three essences in the Deity 1 God almighty 2. the Creator 3. the soule of the world nor is the deity extended any further Plato he both cal the Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fathers intellect with the Poets though obscurely touch at calling Minerua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne without a mother the wisedom brought forth out of the fathers brain c Plotine he wâ—…ote a book of the three persons or substances yâ— first hee maketh absolute and father to the second that is also eternall and perfect Hee calleth the father Mens also in another place as Plato doth but the word arose from him For hee sayth De prouâ—…d lib. 2. in the begining all this whole vniuerse was created by the Mens the father and his Worde d Alme religion tyeth vs to haue a care how wee speake herein e Sabellians They said that the person of the father and â—…f the Son was all one because the scripture saith I and the Father am one Of the true onely beginning that purgeth and renueth mans whole nature CHAP. 24. BVt Porphyry beeing slaue to the malicious powers of whome hee was ashamed yet durst not accuse them would not conceiue that Christ was the beginning by whose incarnation wee are purged but contemned him in that flesh which he assumed to be a sacrifice for our purgation not apprehending the great sacrament because of his diuell-inspired pride which Christ the good Mediator by his owne humility subuerted shewing him-selfe to mortals in that mortal state which the false Mediators wanted and therefore insulted the more ouer mens wretcheds soules falsely promising them succors from their immortality But our good and true Mediator made it apparant that it was not the fleshly substance but sinne that is euil the flesh and soule of man may be both assumed kept and putte off without guilt and bee bettered at the resurrection Nor is death though it be the punishment of sinne yet payd by Christ for our sinnes to bee anoyded by sinne but rather if occasion serue to bee indured for iustice For Christs dying and that not for his owne sinne was of force to procure the pardon of all other sinnes That hee was the beginning this Platonist did not vnderstand else would hee haue confessed his power in purgation For neither the flesh nor the soule was the beginning but the word all creating Nor can the flesh purge 〈◊〉 by it selfe but by that word that assumed it when the word became flesh dwels in vs. For hee speaking of the mysticall eating of his flesh and some that vnderstood not beeing offended at it and departing saying This is a hard saying who can heare it Answered to those that staid with him It is the spirit that quickneth the flesh profiteth nothing Therfore the beginning hauing assumed flesh and soule mundifieth both in the beleeuer And so when the Iewes asked him who hee was hee answered them that hee was the a beginning which our flesh and bloud beeing incumbred with sinfull corruption can neuer conceiue vnlesse he by whome wee were and were not doe purifie vs. Wee were men but iust wee were not But in his incarnation our nature was and that iust not sinfull This is the mediation that helpeth vp those that are falne and downe This is the seed that the Angels sowed by dictating the law wherein the true worship of one God was taught and this our Mediator truly promised L VIVES THe a beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine will haue the Sonne to bee a beginning but no otherwise then the father as no otherwise GOD. And this hee takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Valla and Erasmus say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be no nowne here but an aduerbe as in the beginning I wil speake my minde here of briefly though the phraze be obscure and perhaps an Hebraisme as many in the new Testament are Christ seemeth not to say hee is the beginning but beeing asked who hee was he hauing no one word to expresse his full nature to all their capacities left it to each ones minde to thinke in his minde what he was not by his sight but by his wordes and to ponder how one in that bodily habite could speake such thinges It was the Deity that spake in the flesh whence all those admirable actes proceeded Therefore he said I am hee 〈◊〉 the beginning and I speake to you vsing a mortall body as an instrument giuing you no more precepts by angels but by my selfe This answer was not vnlike that giuen to Moyses I am that I am but that concerned Gods simple essence and maiesty this was more later and declared God in the fâ—…me of man That all the saints in the old law and other ages before it were iustified only by the mistery and faith of Christ.
because preuarication is added c the lawe beeing also contemned 〈◊〉 the lust of sinne Why doe wee recite this Because as the lawe is not 〈◊〉 â—…en it exciteth concupiscence in the bad so earth is not good when it inâ—…th the glory of the good neither the law when it is forsaken by sinners and 〈◊〉 them Preuaricators nor death when it is vnder-taken for truth and maâ—… them Martyrs Consequently the law forbidding sinne is good and death 〈◊〉 the reward of sinne euill But as the wicked vse all things good and euill badly so the iust vse all things euil and good well Therefore the wicked vse the 〈◊〉 that is good badly and the vse death that is bad well L. VIVES 〈◊〉 a of It is naturall vnto exorbitant minds the more a thing is forbidden them 〈◊〉 to affect it as women whose mindes are most vnstayed desire that onely that 〈◊〉 â—…hibited So that whereas men knew not what it was to goe to the stewes nor 〈◊〉 vpon it in comes the lawe and saith thou shalt not goe and so taught them all 〈◊〉 to goe setting their depraued natures vpon pursuite of those vnlawfull actes I 〈◊〉 saith Paul what concupiscence was vntill the law told me Thou shalt not couet 〈◊〉 that Solâ—… set downe no lawe against parricide which being vnknowne hee was 〈◊〉 to declare then punish Pro Ros. Amerin b That sinne The old bookes read 〈◊〉 â—…ner Augustine ad Simplic an lib 1. quotes it thus that the sinner might bee out 〈◊〉 a sinner c. but his quotations are both false For thus it should be read indeed 〈◊〉 â—…er might bee out of measure sinfull c. Sinner being referred to sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ith the Greeke vnlesse you will make sinfull a nowne and no participle as Salust â—…tens and Terence Fugitans c The law All the terrors of the law being contemâ—… such as haue turned their custome of sinne into their nature The generall euill of that death that seuereth soule and body CHAP. 6. WHerefore as for the death that diuides soule and body when they suffer it whome we say are a dying it is good vnto none For it hath a sharpe a â—…rall sence by which nature is wrung this way and that in the composition 〈◊〉 〈◊〉 liuing creature vntill it bee dead and vntill all the sence be gone wherein 〈◊〉 〈◊〉 and body was combined Which great trouble one stroake of the boâ—… or one rapture of the soule often-times preuenteth and out runneth sence in â—…tnesse But what-so-euer it is in death that takes away b our sence with so â—…ous a sence being faithfully indured it augmenteth the merite of paciâ—…â—…ut taketh not away the name of paine It is sure the death of the first man â—…pagate though if it be endured for faith and iustice it bee the glory of â—…nerate Thus death being the reward of sinne some-time quitteth sinne 〈◊〉 â—…ll rewarde L. VIVES VNnaturall a sence Sence for passion b Our sence with so grieuous a sence The first actiue the second passiue the great passion taketh away our power of ience Of the death of such as are not regenerate do suffer for Christ. CHAP. 7. FOr whosoeuer hee is that beeing not yet regenerate dyeth for confessing of Christ it freeth him of his sinne as wel as if he had receaued the sacrament of Baptisme For he that said Vnlesse a man bee borne againe of water and of the holy spirit he shall not enter into the kingdome of God excepteth these else-where in as generall a saying whosoeuer confesseth me before men him will I confesse before my father which is in heauen And againe He that looseth his soule for me shall finde it Hereupon it is that Pretious in the sight of the Lord is the death of the Saints For what is more deere then that death wherein all a mans badnes is abolished and his good augmented Those thad die daptized because they could liue no longer are not of that merite that those that die willingly where as they might haue liued longer because these had rather die in confessing of Christ then deny him and so come to baptisme a Which if they had done this sacrament wold haue for giuen it because they denied him for feare of death For in it euen their b villany was forgiuen that murdered Christ. c But how cold they loue Christ so dearely as to contemne life for him but by abounding in the grace of that spirit that inspireth where it pleaseth Pretious therefore is the death of those Saints who tooke such gratious hold of the death of Christ that they stuck not to engage their owne soules in the quest of him and whose death shewed that they made vse of that which before was the punishment of sinne to the producing of a greater haruest of glory But death ought not to seeme good because it is Gods helpe and not the owne power that hath made it of such good vse that beeing once propounded as a penalty laid vpon sinne it is now elected as a deliuerance from sinne and an expiation of sinne to the crowning of iustice with glorious victory L. VIVES WHich a if Intimating that no guilt is so great but Baptisme will purge it b Theâ—… villanie It is like he meanes of some that had holpen to crucifie Christ and were afterwards conuerted c But how It could not bee but out of great aboundance of grace that they should loue Christ as well as those that were baptized already in him That the Saints in suffering the first death for the truth are quit from the second CHAP. 8. FOr if wee marke well in dying well and laudably for the truth is a worse death â—…oyded and therefore wee take part of it least the whole should fall vpon 〈◊〉 and a second that should neuer haue end Wee vndertake the seperation of the body from the soule least wee should come to haue the soule seuered from God and then from the body and so mans first death beeing past the second that endlesse one should fall presently vpon him Wherefore the dâ—…th as I say that wee suffer a when wee die and causeth vs dye is good vnto 〈◊〉 〈◊〉 but it is well tolerated for attaining of good But when men once are in death and called dead then we may say that it is good to the good and bad to the bad For the good soules being seuered from their bodies are in rest the euill in torment vntill the bodies of the first rise to life eternall and the later vnto the eternall or second death L. VIVES 〈◊〉 a when The dead and the dying are said both to be in death death being both in 〈◊〉 departure and after in the first as a passion in the second as a priuation Both are of 〈◊〉 the authors Virg. 〈◊〉 â—…amus quanquam media iam morte tenetur 〈◊〉 〈◊〉 lies now in midst of death that is a dying and the 〈◊〉 Morte Neoptolemi regnorum reddita
forth of GODS mouth 〈◊〉 that which is equall and consubstantiall with him let them read or heare 〈◊〉 owne words Because thou art luke warme and neither colde nor hotte it will 〈◊〉 to passe that I shall spew thee out of my mouth Therefore wee haue to contraâ—… the Apostles plainenesse in distinguishing the naturall body wherein wee now are from the spirituall wherein wee shall bee where he saith It is sowen a naturall body but ariseth a spirituall body as it is also written The first man Adam was made a liuing soule and the last Adam a quickning spirit The first was of earth earthly the second of heauen heauenly as is the earthly such are all the earthly and as the heauenly is such are the heauenly And as wee haue borne the Image of the earthly so shall wee beare the Image of the heauenly Of all which words wee spake before Therefore the naturall body wherein man was first made was not made immortall but yet was made so that it should not haue dyed vnlesse man had offended But the body that shall bee spirituall and immortall shall neuer haue power to dye as the soule is created immortall who though it doe in a manner lose the life by loosing the spirit of God which should aduance it vnto beatitude yet it reserueth the proper life that is it liueth in misery for euer for it cannot dye wholy The Apostaticall Angels after a sort are dead by sinning because they forsooke God the fountaine of life whereat they might haue drunke eternall felicity yet could they not dye so that their proper life and sence should leaue them because they were made immortall and at the last iudgement they shal be thrown headlong into the second death yet so as they shal liue therin for euer in perpetuall sence of torture But the Saints the Angels fellow-cittizens belonging to the grace of God shall be so inuested in spiritual bodies that from thence-forth they shall neither sinne nor die becomming so immortall as the Angels are that sinne can neuer subuert their eternity the nature of flesh shall still be theirs but quite extracted from all corruption vnweeldynesse and ponderosity Now followeth another question which by the true Gods helpe we meane to decide and that is this If the motion of concupiscence arose in the rebelling members of our first parents immediately vppon their transgression where-vppon they saw that is they did more curiously obserâ—…e their owne nakednesse and because the vncleane motion resisted their wils couered their priuie partes how should they haue begotten children had they remayned as they were created without preuarication But this booke being fit for an end and this question not fit for a too succinct discussion it is better to leaue it to the next volume L. VIVES DId not a then This the Manichees held Aug. de Genes ad lit lib. 2. Caâ—… 8. b And GOD formed They doe translate it And God framed man of earth taken from the earth I thinke Augustine wanteth a word taken or taking Laurinus his copy teadeth it as the Septuagints do Yet the Chaldee Thargum or paraphraze reading it as Augustine hath it and so it is in the Bible that Cardinall Ximenes my patron Crâ—… his predecessor published in foure languages beeing assisted by many learned men but for the greeke especially by Iohn Vergara a deepe vprightly iudicious and vnvulgar Scholler Their Pentateuch Lewis Coronelli lent me forbearing al the while that I was in hand with this worke for the common good c And God framed Hieromes translation d Whence 〈◊〉 Shewing that in his time the Church vsed the Latine translation from the seauentie and noâ—… Hiâ—…s I wonder therefore that men should be excluded from sober vsing of diuerse translations e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke is we vse it of those that forme any thing out of claye that is â—…gere and great authors vse it concerning men He made them finxit greedie and gluttonous Salust He made thee finxit wise temperate c. by nature Cic. 〈◊〉 Mâ—… speaking of Cato Maiâ—…r To forme I thinke is nothing but to giue forme property f Commonly If a moderne diuine had plaide the Gramarian thus hee should haue heard of it But Augustine may but if he and Paul liued now adayes hee should be held a Pedant 〈◊〉 a petty orator and Paul a madde man or an heretique Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldees read a speaking spirit Here Augustine shewes plainly how necessarie the true knowledge of the meaâ—…gs of words is in art and discipline h I haue made I say 57. 16. the 70. also read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all breath Many of the Latinists animus and anima for ayre and breath Uirg Semina terrarumque animaeque marisque fuissent They had beene seeds of earth of ayre and sea And Tully in his Academikes vseth it for breath Si vnus simplex vtrum sit ignis an anima 〈◊〉 sâ—…guis If it be simply one whether is it fire breath or bloud Terenc Compressi animam I 〈◊〉 my breath Plaut Faetet anima vxoris tuae Your wiues breath stinkes and Pliny Anima 〈◊〉 virus graue A Lions breath is deadly poison i Soule I like this reading better then Bâ—…es copies it squares better with the following Scriptures k Not as the If we say that Augustine held mans soule created without the body and then infused as Aristotle seemes to â—…rre De generat animal S. Thomas and a many more moderne authors goe downe the winde But if wee say it is not created as the mortall ones are that are produced out of the â—…osition of the substances wherein they are but that it is created from aboue within man â—…out all power of the materiall parts to worke any such effect this were the most common opinion and Aristotle should be thus vnderstood which seemes not to agree with this assertion that it commeth ab externo nor with his opinion that holdeth it immortall and inborne if I vnderstand his minde aright whereof I see his interpretors are very vncertaine l We must hold There were not onely a many Pagans as wee haue shewen but some Chriâ—… also that held the soule to be of Gods substance nor were these heretiques onely as 〈◊〉 â—…risilliannists and some others but euen that good Christian Lactantius not that I or 〈◊〉 wiser then I will approoue him in this but in that hee seemeth to stand zealously â—…d vnto Christ. His words are these Hauing made the body he breathed into it a soule out of 〈◊〉 lâ—…ing fountaine of his owne spirit which is eternall Institut diuin lib. 2. wherein hee seemes 〈◊〉 〈◊〉 that mans soule was infused into him from the spirit of God Finis lib. 13. THE CONTENTS OF THE foureteenth booke of the City of God 1. That the inobedience of the first man had drawne all mankind into the perpetuity of the second death but that Gods grace hath
shal be fulfilled which is written Death is swallowed vppe into victory They feare to offend and desire to perseuer they sorrow for sinne and reioyce in doing good they feare to sinne because for that iniquity shal be increased the loue of many shal bee cold they desire to perseuer because He that endureth to the end shal be saued they sorrow for sin because If we say that we haue no sin we deceiue our selues and there is no truth in vs they reioyce in good workes for GOD loueth a cheerefull giuer And as they are strong or weake so doe they desire or feare to bee tempted reioycing or sorrowing in temptations they feare to bee tempted for If any man fall into a falt by any occasion yee which are spirituall restore such an one with the spirit of meekâ—…nesse considering thy selfe also least thou bee tempted they desire to bee tempted for Prooue mee O LORD and trie mee examine my reines and mine heart said Dauid They sorrow in temptations for they heare how Peter wept they reioyce in them for Brethren count it exceeding ioye when yee fall into diuers temptations saith Iames. And they doe not feele affects for themselues onely but for others also whom they desire should bee freed and feare least they perish sorrowing at their fall and reioycing at their deliuerance for if wee that are come from a Paganisme to Christianity may giue an especiall instance in that worthy and dauntlesse man that boasted of his infirmities that teacher of fayth and truth to the nations that toyler aboue all his fellow Apostles that edifier of Gods people by sermons beeing present and by more Epistles then they all beeing absent that blessed Man Paul I meane CHRISTS Champion b taught by him c anointed from him d crucified with him e glorified in him f in the Theater of this World where hee was made a spectacle to GOD Angells and Men fighting a g lawfull and h great fight and following hard towardes the i marke for the k prize of the high calling How gladlie doe wee with the eyes of fayth behold him weepe with them that weepe and reioyce with them that reioyce l fightings without and terrours within desyring to bee dissolued and to be vvith CHRIST desyring to see the Romaines and to receiue fruite from them as well as the others beeing iealous ouer the Corinthians and fearing least their mindes should be corrupted from the chastity vvith is in CHRIST hauing great sadnesse and continuall sorrow of heart for Israell that beeing ignorant in GODS iustice would erect one of their owne and not bee subiect vnto gods and denouncing his lamentation for diuers that had not repenâ—…d them of their fornication and vncleanesse If these affects arising from the loue of good bee vicious then let true vices bee called vertues But seeing their vse is leuelled by the rule of reason who dare call them fraile or imperfect passions of the minde Our LORD himselfe lyuing in the forme of a seruant yet without sinne vsed them when hee thought it requisite for wee may not thinke that hauing mans essentiall bodie and soule hee had but seeming affectes And therefore his sorrow for Ierusalems hardnesse of heart his ioy for the beleeuers his teares for Lazarous his desire to eate the Passeouer with his disciples and his deadly heauinesse of soule vpon the approach of his passion these are no fained narrations But these affects of man hee felt when it pleased him as hee was made man when it pleased him Wherefore wee confesse that those affects in their best kinde are but pertinent to this present life not vnto that which wee hope for heereafter and that wee are often ouer-pressed by them a laudable desire or charity may mooue vs m yet shall wee weepe whether wee will or no. For wee haue them by our humaine infirmity but so had not CHRIST n for hee had his very infirmity it selfe from his owne power But as long as wee liue in this infirmity wee shall liue worse if wee want those affects For the Apostle dispraiseth and detests o such as want naturall affect And so doth the Psalme saying I looked for some to pitty mee and there was none For to want the sence of sorrow in this mortall life as a p great scholler held neuer be-falls a man without great stupidity of bodie and barbarisme of minde q Therefore the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impassibility beeing meant of the minde and not the bodie if it bee vnderstood as a want of those perturbations onely which disturbe the minde and resist reason it is to bee defended and desired For the Godly wise and holy men not ordinary ranglers say all directly if wee say that wee haue no sinne wee deceiue our selues and there is no truth in vs. But if a man had this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant as before hee had no sinne indeed in him But it is well if wee can liue heere without r crime but hee that thinkes hee liues without sinne doth not avoide sinne but rather excludes all pardon But now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee an vtter abandoning of all mentall affects whatsoeuer who will not say such a stupidity is not worse then sinne Wee may fitly say indeede that true happinesse shal be vtterly voide of feare and sorrow but who can say it shal be voide of loue and ioy but hee that professeth to oppose the truth but if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee a freedome from feare and sorrow wee must not ayme at it in this life if wee meane to liue after the lawe of GOD. But in the other promised life of eternity s all feare shal bee excluded from vs. For that feare whereof the Apostle Iohn saith There is no feare in loue but perfect loue casteth 〈◊〉 feare and hee that feareth is not perfect in loue is not that kinde of feare whereof the Apostle Paul feared the fall of the Corinthians for loue hath this feare in it and nothing hath it but loue but the other feare is not in loue whereof the same Apostle Paul saith for yee haue not receiued the spirit of bondage to feare againe But that chaste feare remayning world without ende if it bee in the world to come and howe else can it remaine worlde without ende shal bee no feare terrifying vs from euill but a feare keeping vs in an inseperable good For where the good attained is vnchangeably loued there is the feare to loose it inseperably cheined For by this chaste feare is meant the will that wee must necssarily haue to avoide sinne not with an vngrounded carefulnesse least wee should sinne but beeing founded in the peace of loue to beware of sinne But if that firme and eternall security be acquit of all feare and conceiue onely the fulnesse of ioy then the feare of Lorde is pure and indureth for euer is meant as that other place is The pacience of the
afflicted shall not perish for euer Their patience shall not be eternall such needeth onely where miseries are to be eternally endured But that which their pacience shall attaine shall be eternal So it may be that this pure feare is said to remaine for euer because the scope whereas it aymes is euerlasting which beeing so and a good course onely leading to beatitude then hath a badde life badde affects and a good life good ones And the eternall beatitude shall haue both ioye and loue not onely right but firme and vnmoouing but shal bee vtterly quit of feare and sorrow Hence is it apparant what courses GODS Citties ought to runne in this earthly pilgrimage making the spirit not the flesh GOD and not humanity the lanterae to their pathes and here also wee see their estate in their immortall future instalement But the Cittie of the impious that saile after the compasse of carnalitie and in their most diuine matters reiect the truth of GOD and relie vpon the t instructions of men is shaken with these affects as with earthquakes and infected with them as with pestilent contagions And if any of the cittizens seeme to curbe themselues from these courses u they growe so impiously proude and vaine-glorious that the lesse their trouble is by these passions the bigger their tumour And if any of them bee so rarely vaine and barbarous as to embrace a direct stupidity beecomming insensible of all affect they doe rather abiure true man-hood then attaine true peace Roughnesse doth not prooue a thing right nor x can dulnesse produce solid soundnesse L. VIVES FRom a Paganisme So did not Paul for hee was an Israelitie of the tribe of Beniamin and therefore some bookes doe fasly read He that came from paganisme c. b Taught There were maisters of fence that taught these champions Aug. alludeth to them c Anoynâ—…d from Some reade bound vnto in as Paul himselfe saith and this is more proper though his allusion run through the anoynting exercise and fashions of the champions d Crucified For they had certaine bounds that they might not passe in any exercise e Glorified Victorious f In the Theater Before a full and honorable viewe g Lawfull The champions had their lawes each might not play that would h Great fight They had their lesser fights and their greater as had the runners and the wrastlers i The marke That beeing perfect and hauing past daily more and more contentions hee might at length become Maister of the fiue exercises and haue his full degree Pauls wordes are in the Epistle to the Philippians 3. 13. 14. l Fightings Hee reckneth Pauls affects beeing all good m Yet shall wee weepe Either suddainely or forcibly for ioye or sorrow n For he He was God and Man and therefore had his affects in his power to extend or represse at pleasure ours are violent and whirle vs with them through all obstacles by reason of our owne impotent infirmity and therefore wee say our minde is impotent in yeelding herevnto o Such as want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are senceâ—…se of misery or happinesse in themselues or friends and those stupidities much like the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom reade Pliny lib. 7. Socrates they say was neuer seene to change his â—…ance this continuall fixation of minde some-times turneth into a rigid sowrenesse of 〈◊〉 abolishing all affects from the soule and such men the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p A great schâ—… Crantors opinion the Academike in Tully Tusc. quest 3. q Therefore the Sâ—… Epist. lib. 1. Explaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one worde and call it impacience wee cannot withoâ—… 〈◊〉 For so wee may come to haue our meaning to bee thought iust contrary to what it is Wee meane one that is sencelesse of all euill and wee may bee thought to meane one that iâ—… too sensible of the least thinke then whether wee may better say invulnerable or impatient This is that difference betweene vs and the Epicureans Our wise-man feeles 〈◊〉 but subdues them â—…l theirs are acquit from feeling them Thus Seneca 〈◊〉 â—…rime The difference betweene crime and sinne he declareth Tract 41. sup Ioan thus a 〈◊〉 saith hee is an act worthy of accusation and comdemnation And therefore the Apostle 〈◊〉 â—…der for the election of Priests Deacons or other Church-men saith not if any of you 〈◊〉 sinne for so he should exclude all Man-kind from beeing elected but if any bee 〈◊〉 â—…ime as man slaughter whoredome some kind of enuy adultery theft fraud sacriledge and 〈◊〉 Thus to explane this place s All feare Or this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expected t Inâ—… Some arts the deuills taught men as Magike Astrology and all diuination excepâ—…â—…phecy Plato saith that a diuell called Theut inuented Arithmetik Geometry Astroâ—…â—…d Dicyng and taught them to Thamus King of Egypt I doubt not but that Logike 〈◊〉 â—…uills inuention also it teacheth the truths opposition and obstinacy in falsenesse so â—…ly delighting to put verity to the worse by deceipte u They grow so Pride was â—…on vice almost of all the Philosophers x Stupidity or dulnesse The Phisitians when 〈◊〉 cure an hurt member do apply their stupes to avoyd the sence of paine onely but 〈◊〉 â—…sease of the part which they are often faynâ—…â—…ut of Whether man had those perturbations in Paradise before his fall CHAP. 10. 〈◊〉 is a good question whether our first parent or parents for they were 〈◊〉 in mariage had those naturall affects ere they sinned which wee shal bee â—…ed of when wee are perfectly purified If they had them how had they that â—…ble blisse of Paradise who can be directly happy that either feares or forâ—… how could they either feare or grieue in that copious affluence of blisse 〈◊〉 they were out of the danger of death and sicknesse hauing althings that a â—…ll desired and wanting althings that might giue their happinesse iust 〈◊〉 â—…fence Their loue to God was vnmoued their vnion sincere and 〈◊〉 exceeding delightfull hauing power to inioy at full what they loued 〈◊〉 in a peaceable avoydance of sinne which tranquility kept out all exâ—…â—…oyance Did they desire thinke yee to tast the forbidden frute and yet 〈◊〉 die God forbid we should thinke this to be where there was no sinne 〈◊〉 a sinne to desire to breake Gods command and to forbeare it rather for 〈◊〉 â—…unishment then loue of iustice God forbid I say that ere that sinne was 〈◊〉 be verified of the forbiddeÌ„ fruit which Christ saith of a womaÌ„ whosoeuer 〈◊〉 â—…ter a woman to lust after her hath already committed adultery with her in his 〈◊〉 How happy were our first parents being troubled with no perturbations 〈◊〉 nor no sickenesse of body euen so happy should all man-kind haue bin 〈◊〉 not transfused that misery which their sinne incurred into their posteâ—… any of their seed had committed an act worthy of codemnation And 〈◊〉 remayning vntill
by the words increase and multiply the number of 〈◊〉 â—…nat were fulfilled then should a better haue beene giuen vs namely 〈◊〉 the Angells haue wherein there is an eternall security from sinne 〈◊〉 and so should the Saints haue liued then after no tast of labour sorâ—… death as they shall do now in the resurrection after they haue endured 〈◊〉 L. VIVES 〈◊〉 The desire is a sinne aswell as the act not onely by the Scriptures but by the â—…ct discipline of humanity also Cic. Philippic 2. Though there be no law against it for 〈◊〉 â—…th not if this man desire thus much land let him be fined as Cato the elder pleaded 〈◊〉 â—…odians The fall of the first man wherein nature was made good and cannot be repaired but by the maker CHAP. 11. BVt God foreknowing althings could not but know that man would fall therefore wee must ground our City vpon his prescience and ordinance not vpon that which we know not and God hath vnreuealed For mans sinne could not disturbe Gods decree nor force him to change his resolue God fore-knew and preuented both that is how bad man whome hee had made should become and what good hee meant to deriue from him for all his badnesse For though God bee said to change his resâ—… as the scriptures a tropically say that hee repented c. Yet this is in respect of mans hope or natures order not according to his own prescience So then God made man vpright and consequently well-willed otherwise he could not haue beene vpright So that this good will was Gods worke man being there-with created But the euill will which was in man before his euill worke was rather a fayling from the worke of God to the owne workes then any worke at all And therefore were the workes euill because they were according to them-selues and not to God this euill will being as a tree bearing such bad fruite or man himselfe in respect of his euill will Now this euill will though it do not follow but oppose nature being a falt yet is it of the same nature that vice is which cannot but bee in some nature but it must bee in that nature which God made of nothing not in that which he begot of himselfe as his word is whereby althings were made for although God made man of dust yet hee made dust of nothing and hee made the soule of nothing which he ioyned with the body making full man But euills are so farre vnder that which is good that though they be permitted to bee for to shew what good vse Gods prouident iustice can make of them yet may that which is good consist without them as that true and glorious God him selfe and all the visible resplendent heauens do aboue this darkned misty aire of ours but euills cannot consist but in that which is good for all the natures wherein they abide being considered as meere natures are good And euill is drawne from nature not by abscission of any nature contrary to this or any part of this but by purifiying of that onely which was thus depraued Then b therefore is the will truely free when it serueth neither vice nor sin Such God gaue vs such we lost and cannot recouer but by him that gaue it as the truth saith If the sonne free you you shal be truly freed it is all one as if hee should say If the sonne saue you you shal be truely saued c for hee is the freer that is the Sauiour Wherefore d in Paradise both locall and spirituall man made God his rule to liue by for it was not a Paradise locall for the bodies good and not spirituall for the spirits nor was it a spirituall 〈◊〉 the spirits good and no locall one for the bodies Noe it was both for both But after that e that proud and therefore enuious Angell falling through that pride from God vnto him-selfe and choosing in a tiranicall vain glory raâ—…r to rule then to be ruled fell from the spirituall paradise of whose fall and 〈◊〉 fellowes that therevpon of good Angells became his I disputed in my ninth booke 〈◊〉 God gaue grace and meanes hee desiring to creepe into mans minde by his ill-perswading suttlely and enuying mans constancy in his owne fall chose the serpent one of the creatures that as then liued hurtlesse with the man 〈◊〉 â—…oman in the earthly paradise a beast slippery and moueable wreatchd â—…ots and fit f for his worke this hee chose to speake through abusing it 〈◊〉 subiect vnto the greater excellency of his angelicall nature and making it 〈◊〉 â—…rument of his spirituall wickdnesse through it he began to speake deceitâ—… vnto the woman beginning at the meaner part of man-kind to inuade the 〈◊〉 by degrees thinking the man was not so credulous nor so soone deluded 〈◊〉 would be seing another so serued before him for as Aaron consented not by â—…sion but yeelded by compulsion vnto the Hebrewes idolatry to make 〈◊〉 an Idol nor Salomon as it is credible yeelded worship to idols of his owne â—…ous beleefe but was brought vnto that sacriledge by his wiues perswaâ—… So is it to bee thought that the first man did not yeeld to his wife in this â—…ession of Gods precept as if hee thought shee said two but onely being â—…elled to it by this sociall loue to her being but one with one and both of 〈◊〉 â—…ture and kind for it is not in vaine that the Apostle saith Adam was not 〈◊〉 â—…iued but the woman was deceiued but it sheweth that the woman did 〈◊〉 the serpents words true but Adam onely would not breake company 〈◊〉 â—…is fellow were it in sinne and so sinned wittingly wherefore the Apostle 〈◊〉 not He sinned not but He was not seduced for hee sheweth that hee sinned 〈◊〉 by one man sinne entred into the world and a little after more plainely after â—…er of the transgression of Adam And those he meanes are seduced that 〈◊〉 the first to be no sinn which he knew to bee a sinne otherwise why should 〈◊〉 Adam was not seduced But he that is not acquainted with the diuine seâ—… might therein be deceiued to conceiue that his sinne was but veniall And 〈◊〉 in that the woman was seduced he was not but this was it that i deceiâ—… that hee was to bee iudged for all that he had this excuse The woman 〈◊〉 gauest me to be with me she gaue me of the tree and I did eate what need we 〈◊〉 then though they were not both seduced they were both taken in sin 〈◊〉 the diuells captiues L. VIVES â—…ally a Say Figuratiuely A trope saith Quintilian is the translation of one word 〈◊〉 the fit signification of another from the owne that God repented is a Metaphor 〈◊〉 〈◊〉 figure that who so knowes not and yet would learne for the vnderstanding of scripâ—… not go vnto Tully or Quintilian but vnto our great declamers who knowing not y◠〈◊〉 betweene Gramar
by g Christ the King thereof and pride the iust conâ—…en by holy writ to be so predominant in his aduersaies the deuill and 〈◊〉 in this very thing the great difference of the two citties the Godly and â—…ly with both their Angells accordingly lieth most apparant Gods â—…ing in the one and selfe-loue in the other So that the deuill had not 〈◊〉 â—…nkinde to such a palpable transgression of Gods expresse charge but 〈◊〉 will and selfe-loue had gotten place in them before for hee delighâ—… which was sayd h you shall be as Gods which they might sooner haue 〈◊〉 obedience and coherence with their creator then by proud opinion 〈◊〉 â—…ere their owne beginners for the created Gods are not Gods of them 〈◊〉 by participation of the God that made them but man desiring more 〈◊〉 and chose to bee sufficient in him selfe fell from that all-sufficiâ—… â—…en is the mischiefe man liking him-selfe as if hee were his owne â—…d away from the true light which if hee had pleased him-selfe with â—…ght haue beene like this mischiefe say I was first in his soule and 〈◊〉 drawne on to the following mischieuous act for the scripture is 〈◊〉 Pride goeth before distruction and an high minde before the fall the 〈◊〉 â—…s in secret fore runneth the fall which was in publike the first being 〈◊〉 fall at all for who taketh exaltation to bee ruine though the defect 〈◊〉 â—…e place of height But who seeth not that ruine lyeth in the expresse breach of Gods precepts For therefore did GOD forbid it that beeing done i all excuse and auoydance of iustice might bee excluded And therefore I dare say it is good that the proud should fall into some broad and disgracefull sinne thereby to take a dislike of them-selues who fell by to much liking them-selues for Peters sorrowfull dislike of him-selfe when he wept was more healthfull to his soule then his vnsound pleasure that he tooke in him-selfe when hee presumed Therefore saith the Psalme fill their faces with shame that they may seeke thy name O Lord that is that they may delight in thee and seeke thy name who before delighted in them-selues and sought their owne L. VIVES SO a blinde Losing their light b Cold Losing their heate c She should Here shee lackt her light was blinde and saw not d He should Here he wanted his heate and was cold in neglecting Gods command for his wiues pleasure But indeed they both want both the woman had no zeale preferring an apple before God the man had no light in casting himselfe and vs headlong he knew not whether e Uenially I doe not meane to dispute heere whether Adams sinne were veniall or no As Bonauenture and Scotus doe I know his sinne was cappitall and I am thereby wretched f Pleasures of Pet. 2. 2. 10. The Greekes call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is not so in Peter I onely name it from the latine Wis. 6. This vice therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or selfe-loue Socrates calls it the roote of all enormity It is the head of all pride and the base of all ignorance g Christ Who was made obedient to his father euen vnto death to which he was led like a sheepe to the slaughter and like a lamb when it is clipped he was silent neither threatning those that smote him nor reproching those that reproched him All hayle thou example of obedience gentlenesse mansuetude and modesty imposed by thy father vnto our barbarous brutish ingratefull impious mankinde h You shall bee Fulfill thy minde proud woman aduance thy selfe to the height What is the vttermost scope of all ambitious desire To bee a God why eate and thou shalt be one O thou fondeâ—… of thy sexe hopest thou to be deified by an apple i All excuse No pretence no shew no imaginary reason of iustice would serue the turne For the eye of Gods iustice cannot bee blinded but the more coullor that one layes vppon guilt before him the fouler hee makes his owne soule and the more inexcusable Of the pride of the transgression which was worse then the transgression it selfe CHAP. 14. BVt pride that makes man seeke to coullor his guilt is farre more damnable then the guilt it selfe is as it was in the first of mankind She could say the serpâ—… beguilde me and I did eate He could say The woman thou gauest me she gâ—… 〈◊〉 of the tree and I did eat Here is no sound of asking mercy no breath of deâ—…ng helpe for though they doe not deny their guilt as Caine did yet their pâ—…e seekes to lay their owne euill vpon another the mans vpon the woman and hers vppon the Serpent But this indeed doth rather accuse them of worse then acquit them of this so plaine and palpable a transgression of Gods commaund For the womans perswading of the man and the serpents seducing of the 〈◊〉 to this doth no way acquit them of the guilt as if there a were 〈◊〉 thing to be beleeued or obeyed before God or rather then the highest L. VIVES AS if there a were There is nothing to be beleeued rather then God or to be esteâ—… 〈◊〉 God but the woman beleeued the Serpent rather then God and the man preferred his 〈◊〉 God Of the iust reward that our first parents receiued for their sinne CHAP. 15. â—…refore because God that had made man according to his image placed 〈◊〉 in Paradise aboue all creatures giuen him plenty of althings and layd 〈◊〉 nor long lawes vpon him but onely that one breefe command of obeâ—… to shew that himselfe was Lord of that creature whome free a seruice 〈◊〉 â—…itted was thus contemned therevpon followed that iust condemnation 〈◊〉 â—…h that man who might haue kept the command and beene spirituall 〈◊〉 became now carnall in mind and because hee had before delighted 〈◊〉 â—…ne pride now hee tasted of Gods iustice b becomming not as he deâ—…â—…lly in his owne power but falling euen from him-selfe became his slaue 〈◊〉 â—…ght him sinne changing his sweete liberty into wretched bondage beâ—…â—…gly dead in spirit and vnwilling to die in the flesh forsaking eternall 〈◊〉 condemned to eternall death but that Gods good grace deliuered him 〈◊〉 holds this sentence too seuere cannot proportionate the guilt incurring 〈◊〉 c the easinesse of auoyding it for as Abrahams obedience is highly extolâ—…â—…cause the killing of his sonne an hard matter was commaunded him so 〈◊〉 â—…ir disobedience in Paradise so much the more extreame as the precept 〈◊〉 to performe And as the obedience of the second was the more rarely 〈◊〉 in that he kept it vnto the death so was that disobedience of the first 〈◊〉 more truely detestable because he brake his obedience to incurre death 〈◊〉 the punishment of the breatch of obedience is so great and the preâ—…â—…ly kept who can at full relate the guilt of that sinne that breaketh it 〈◊〉 â—…ither in aw of the commanders maiesty nor in
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
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
Abraham was borne in a part of Chaldaea which belonged a vnto the Empire of the Assyrians And now had superstition got great head in Chaldaea as it had all ouer else so there was but onely the house of Thara Abrahams father that serued God truly and by all likelyhood kept the Hebrew tongue pure though that as Iosuah telleth the Hebrewes as they were Gods euident people in Egipt so in Mesopotamia they fell to Idolatry all Hebers other sonnes becomming other nations or beeing commixt with others Therefore euen as in the deluge of waters Noahs house remained alone to repaire man-kinde so in this deluge of sinne and superstition Thares house onely remained as the place wherein GODS Cittie was planted and kept And euen as before the deluge the generations of all from Adam the number of yeares and the reason of the deluge being all reckoned vp before God began to speake of building the Arke the Scripture saith of Noah These are the generations of Noah euen so here hauing reckoned all from Sem the sonne of Noah downe vnto Abraham hee putteth this to the conclusion as a point of much moment These are the generations of Thara Thara begot Abraham Nachor and Aram And Aram dyed before b his father Thara in the land wherein hee was borne being a part of Chaldaea And Abraham and Nachor tooke them wiues the name of Abrahams wife was Sarah and the name of Nachors wife was Melca the daughter of Aram who was father both to Melca and Iesea whome some hold also to be Sara Abrams wife L. VIVES WHich a belonged For Mela Pliny Strabo and others place Chaldaea in Assyria And 〈◊〉 onely a part of that Assyria which the ancient writers called by the name of Syâ—… 〈◊〉 countrie but of that Assyria also which Strabo calles the Babilonian Assyria 〈◊〉 maketh a difference betweene Syria and Assyria Cyropaed 1. b Before In his faâ—… 〈◊〉 So all interpretours take it Augustine might perhaps vnderstand it before his 〈◊〉 to Charra which is part of Chaldaea Charrah was a citty in Mesopotamia where 〈◊〉 〈◊〉 killed Crassus the Romaine generall â—…hy there is no mention of Nachor Tharas sonne in his departure from Chaldaea to Mesopotamia CHAP. 13. 〈◊〉 the Scripture proceedeth and declareth how Thara and his family left â—…ldaea and came a into Mesopotamia and dwelt in Charra But of his 〈◊〉 â—…chor there is no mention as if he had not gone with him Thus saith the 〈◊〉 Thus Thara tooke Abraham his sonne and Lot his grand-child Abraâ—… 〈◊〉 and Sara his daughter in law his sonne Abrahams wife and hee led them 〈◊〉 〈◊〉 countrey of Chaldaea into the land of Canaan and hee came to Charra and 〈◊〉 there Here is no word of Nachor nor his wife Melcha But afterward 〈◊〉 Abraham sent his seruant to seeke a wife for his sonne Isaac wee finde it 〈◊〉 thus So the seruant tooke ten of his maisters Camels and of his Maisters 〈◊〉 â—…th him and departed and went into Mesopotamia into the citty of Nachor â—…ce and others beside doe prooue that Nachor went out of Chaldaea alâ—…â—…led him-selfe in Mesopotamia where Abraham and his father had dwelt 〈◊〉 not the Scriptures then remember him when Thara went thence to 〈◊〉 where when it maketh mention both of Abraham and Lot that was 〈◊〉 â—…and-childe and Sara his daughter in lawe in this transmigration what 〈◊〉 thinke but that hee had forsaken his father and brothers religion and 〈◊〉 〈◊〉 Chaldees superstition and afterward either repenting for his fact 〈◊〉 â—…secuted by the countrie suspecting him to bee hollow-harted deparâ—… him-selfe also for Holophernes Israels enemy in the booke of Iudith 〈◊〉 what nation they were and whether hee ought to fight against them 〈◊〉 answered by Achior captaine of the Ammonites Let my Lord heare the 〈◊〉 mouth of his seruant and I will show thee the truth concerning this people 〈◊〉 these mountaines and there shall no lye come out of thy seruants mouth 〈◊〉 come out of the stock of the Chaldaeans and they dwelt before in 〈◊〉 â—…ia because they would not follow the Gods of their fathers that 〈◊〉 â—…us in the land of Chaldaea but they left the way of their ancestors 〈◊〉 the God of heauen whom they knew so that they cast them out from 〈◊〉 their gods and they fled into Mesopotamia and dwelt there many 〈◊〉 their God commanded them to depart from the place where they 〈◊〉 to goe into the land of Chanaan where they dwelt and so forth as 〈◊〉 Ammonite relateth Hence it is plaine that Thara his family were perâ—… the Chaldaeans for their religion because they worshipped the true 〈◊〉 God L. VIVES Mesopotamia Mesopotamia quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betweene two seas for it lay all beâ—… 〈◊〉 and Euphrates Of the age of Thara who liued in Charra vntill his dying day CHAP. 14. THara dyed in Mesopotamia where it is said hee liued two hundred and fiue yeares and after his death the promises that God made to Abraham began to be manifested Of Thara it is thus recorded The dayes of Thara were two hundred and fiue yeares and hee dyed in Charra Hee liued not there all this time you must thinke but because he ended his time which amounted vnto two hundred and fiue yeares in that place it is said so Otherwise wee could not tell how many yeares he liued because we haue not the time recorded when he came to Charra and it were fondnesse to imagine that in that Catalogue where all their ages are recorded his onely should bee left out for whereas the Scripture names some and yet names not their yeares it is to bee vnderstood that they belong not to that generation that is so lineally drawne downe from man to man For the stem that is deriued from Adam vnto Noah and from him vnto Abraham names no man without recording the number of his yeares also Of the time vvherein Abraham receiued the promise from God and departed from Charra CHAP. 15. BVt whereas wee read that after Thara's death the Lord said vnto Abraham Gette thee out of thy countrey and from thy kindred and from thy fathers house c. Wee must not thinke that this followed immediately in the times though it follow immediately in the scriptures for so wee shall fall into an b inextricable doubt for after these words vnto Abraham the Scripture followeth thus So Abraham departed as the Lord spake vnto him and Lot vvent vvith him and Abraham vvas seauentie fiue yeares old vvhen hee vvent out of Charra How can this be true now if Abraham went not out of Charra vntill after the death of his father for Thara begot him as wee said before at the seauentith yeare of his age vnto which adde seauentie fiue yeares the age of Abraham at this his departure from Charra and it maketh a hundred forty fiue yeares So old therefore was Thara when Abraham departed from Charra that citty of Mesopotamia for
the eyes of the spirit though not of the dull flesh hence it is that scriptures call a prophecy a vision and Nathan is called the Seer 1. Kings The Greekes some-times vse the name of Prophet for their priests poets or teachers Adam was the first man and the first Prophet who saw the mistery of Christ and his church in his sleepe Then followeth Enoch Noah Abraham Isaac Iacob and his children Moyses c. Yet are not these reckned amongst the prophets for none of them left any bookes of the visions but Moyses whose bookes concerned ceremonies sacrifices and ciuill orders also But these were all figures of future things nor were those the propheticall times as those from Samuel were wherein there neuer were prophets wanting whereas before God spake but seldome and his visions were not so manifest as they were from the first King vnto the captiuity wherein were foure great bookes of prophecies written and twelue of the small At what time Gods promise concerning the Land of Canaan was fulfilled and Israell receiued it to dwell in and possesse CHAP. 2. VVEE said in the last booke that God promised two things vnto Abraham one was the possession of the Land of Canaan for his seed in these words Goe into the Land that I will shew thee and I will make thee a great nation c. The other of farre more excellence not concerning the carnall but the spirituall seed nor Israell onely but all the beleeuing nations of the world in these words 〈◊〉 〈◊〉 shall all nations of the earth be blessed c. This we confirmed by many testiâ—… Now therefore was Abrahams carnall seed that is the Israelites in the 〈◊〉 promise now had they townes citties yea and Kings therein and Gods 〈◊〉 were performed vnto them in great measure not onely those that hee 〈◊〉 signes or by word of mouth vnto Abraham Isaac and Iacob but euen 〈◊〉 â—…so that Moyses who brought them out of the Egyptian bondage or any 〈◊〉 him vnto this instant had promised them from God But the proâ—…â—…cerning the land of Canaan that Israel should reigne ouer it from the 〈◊〉 Egipt vnto the great Euphrates was neither fulfilled by Iosuah that worâ—… of them into the Land of promise and hee that diuided the whole aâ—… the twelue tribes nor by any other of the Iudges in all the time after 〈◊〉 was there any more prophecies that it was to come but at this instant 〈◊〉 â—…ected And by a Dauid and his son Salomon it was fulfilled indeed and 〈◊〉 â—…gdome enlarged as farre as was promised for these two made all 〈◊〉 â—…ations their seruants and tributaries Thus then was Abrahams seed 〈◊〉 〈◊〉 so settled in this land of Canaan by these Kings that now no part of 〈◊〉 â—…ly promise was left vnfulfilled but that the Hebrewes obeying Gods â—…ements might continue their dominion therein without all disturâ—… in all security and happinesse of estate But God knowing they would 〈◊〉 vsed some temporall afflictions to excercise the few faithfull therein 〈◊〉 â—…ad left and by them to giue warning to all his seruants that the nations 〈◊〉 â—…erwards to containe who were to bee warned by those as in whom hee 〈◊〉 â—…llfill his other promise by opening the New Testament in the death of 〈◊〉 L. VIVES Bâ—…â—…id Hierome epist. ad Dardan sheweth that the Iewes possessed not all the lands 〈◊〉 promised theÌ„ for in the booke of Numbers it is sayd to be bounded on the South by the salt sea and the wildernesse of sinne vnto that riuer of Egypt that ranne into the sea by Rhinocorura on the west by the sea of Palestina Phaenicia Coele Syria and Cylicia on the North by Mount Taurus and Zephyrius as farre as Emath or Epiphania in Syria on the East by Antioch and the Lake Genesareth called now Tabarie and by Iordan that runneth into the salt sea called now The dead sea Beyond Iordan halfe of the land of the tribes of Ruben Gad lay and halfe of the tribe of Manasses Thus much Hierome But Dauid possessed not all these but onely that within the bounds of Rhinocorura and Euphrates wherein the Israelites still kept themselues The Prophets three meanings of earthly Ierusalem of heauenly Ierusalem and of both CHAP. 3. WHerefore as those prophecies spoken to Abraham Isaac Iacob or any other in the times before the Kings so likewise all that the Prophets spoke afterwards had their double refereÌ„ce partly to Abraháms seed in the flesh partly to that wherein al the nations of the earth are blessed in him being made Co-heires with Christ in the glory and kingdome of heauen by this New Testament So then they concerne partly the bond-woman bringing forth vnto bondage that is the earthly Ierusalem which serueth with her sonnes and partly to the free Citty of God the true Ierusalem eternall and heauenly whose children are pilgrims vpon earth in the way of Gods word And there are some that belong vnto both properly to the bond-woman and figuratiuely vnto the free woman for the Prophets haue a triple meaning in their prophecies some concerning the earthly Ierusalem some the heauenly and some both as for example The Prophet a Nathan was sent to tell Dauid of his sinne and to fortell him the euills that should ensue thereof Now who doubteth that these words concerned the temporall City whether they were spoken publikely for the peoples generall good or priuately for some mans knowledge for some temporall vse in the life present But now whereas wee read Behold the daies come saith the LORD that I will make a new couenant with the house of Israell and the house of Iudah not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the Land of Egipt which couenant they brake although I was an husband vnto them saith the Lord but this is the couenant that I will make with the house of Israel after those daies saith the LORD I will put my law in their mindes and write it in their hearts and I wil be their GOD and they shal be my people This without aâ—…l doubt is a prophecy of the celestiall Ierusalem to whom God himselfe stands as a reward and vnto which the enioying of him is the perfection of good Yet belongeth it vnto them both in that the earthly Ierusalem was called Gods Cittie and his house promised to bee therein which seemed to be fulfilled in Salomons building of that magnificent temple These things were both relations of things acted on earth and figures of things concerning heauen which kinde of prophecy compounded of both is of great efficacy in the canonicall scriptures of the Old Testament and doth exercise the readers of scripture very laudably in seeking how the things that are spoken of Abrahams carnall seed are allegorically fulfilled in his seed by faith In b so much that some held that there was nothing in the scriptures fore-told and effected or
〈◊〉 shall stand fast with him His seede shall endure for euer and his throne as the 〈◊〉 â—…f heauen c All this is meant of Christ vnder the type of Dauid beâ—…â—…hat from a Virgin of his seede CHRIST tooke man vpon him 〈◊〉 â—…olloweth it of Dauids sonnes as it doth in Nathans words meant proâ—…â—…f Salomon hee sayd there If they sinne I will d chasten them with the 〈◊〉 â—…f men and with the e plagues of the sonnes of men that is correctiue â—…ons but my mercy will I not remooue from him Where-vpon it is sayd Tâ—…ot mine annointed hurt them not And now heere in this Psalme speakâ—… 〈◊〉 the mysticall Dauid hee saith the like If his children forsake my lawe â—…lke not in my righteousnesse c. I will visite their transgression with rodds 〈◊〉 â—…eir iniquities with stroakes yet my mercy will I not take from him Hee 〈◊〉 â—…ot from them though hee speake of his sonnes but from him which being â—…ll marked is as much For there could no sinnes bee found in Christ 〈◊〉 â—…urches head worthy to bee corrected of GOD with or without reâ—…ion of mercy but in his members that is his people Wherefore in the 〈◊〉 it is called his sonne and in this Psalme his childrens that wee might 〈◊〉 all things spoken of his body hath some reference vnto him-selfe 〈◊〉 that when Saul persecuted his members his faithfull hee sayd from 〈◊〉 Saul Saul why persecutest thou mee It followeth in the sayd Psalme â—…enant will I not breake nor alter the thing I haue spoaken ' I haue sworne 〈◊〉 my holynesse that f if I faile Dauid that is I will not faile Dauid 〈◊〉 Scriptures vsuall phrase that he will not faile in he addeth saying 〈◊〉 〈◊〉 shall remaine for euer and his throne shall bee as thee sunne before mee 〈◊〉 〈◊〉 the Moone and as a faithfull witnesse in heauen L. VIVES AN instruction a to Ethan the Israelite The Ezraite saith the Hebrew Hierome This Psalme is spoken by many mouthes from the father to the sonne and the sonne to the father and the church the Prophet him-selfe or the Apostles b In a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Aâ—… this A diuersity of reading all to one end d Chasten them I thinke it is meant of the waâ—… that often plague the nations e Plagues all the discommodities that befall man f If I faile A negatiue phrase often vsed in the scriptures As Psal. 95. vers 11. Of diuerse actions done in the earthly Hierusalem and the kingdome differing from Gods promises to shew that the truth of his words concerned the glory of another kingdome and another King CHAP. 10. NOw after the confirmation of all these promises least it should bee thought that they were to be fulfilled in Salomon as they were not the Psalme addeth Thou hast cast him off and brought him to nothing So did he indeed with Salomons kingdome in his posterity euen a vnto the destruction of the earthly Hierusalem the seat of that royalty vnto the burning of that temple that Salomon built But yet least God should be thought to faile in his promise he addeth Thou hast deferred thine annointed this was not Salomon nor Dauid if the Lords annointed were deferred for though all the Kings that were consecrated with that mysticall Chrysme were called annointed from Saul their first King for so Dauid calleth him yet was there but one true annointed whom all these did prefigure who as they thought that looked for him in Dauid or Salomon was deferred long but yet was prepared to come in the time that God had appointed What became of the earthly Hierusalem in the meane time where hee was expected to reigne the Psalme sheweth saying Thou hast ouer-throwne thy seruants couenant prophaned his crowne and cast it on the ground Thou hast pulled downe his walles and laid his fortresses in ruine All passengers doe spoile him hee is the scorne of his neighbours thou hast set vp the right hand of his foes and made his enemies glad Thou hast turned the edge of his sword and giuen him no helpe in battaile Thou hast dispersed his dignity and cast his throne to the ground Thou hast shortned the dayes b of his reigne and couered him with shame All this befell Hierusalem the bond-woman wherein neuerthelesse some sonnes of the free-woman reigned in the time appointed hoping for the heauenly Hierusalem in a true faith beeing the true sonnes thereof in Christ. But how those things befell that kingdome the historie sheweth vnto those that will read it L. VIVES VNto the a destruction 2. Kings 25. b Of his reigne The vulgar and the Greeke say of his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance of the people of God who were in Christ in the flesh who onely had power to redeeme the soule of man from hell CHAP. 11. AFter this the Prophet beginneth to pray yet is this prayer a prophecie also Lord how long wilt thou turne away thy face for euer as is said else-where Hâ—… long wilt thou turne thy face from mee Some bookes read it in the a passiue but it may bee vnderstood of GODS mercy also in the aâ—…iue For euer that is vnto the end which end is the last times when that nation shall beleeue in CHRIST before which time it is to suffer all those myseries that hee bewaileth Wherefore it followeth Shall thy 〈◊〉 burne like fire O remember of what I am my substance Heere is nothing fitter to bee vnderstood then IESVS the substance of this people for hence hee had his flesh Didst thou create the children of men in vaine Vnlesse there were one sonne of man of the substance of Israel by whome a multitude should bee saued they were all created in vaine indeede For now all the seede of man is fallen by the first man from truth to vanitie Man is like to vanitie saith the Psalme his dayes vanish like a shadowe Yet did not GOD create all 〈◊〉 in vaine for hee freeth many from vanitie by CHRIST the mediaâ—… his Sonne and such as hee knoweth will not bee freed hee maketh vse of to the good of the free and the greater eminence of the two Citties Thus is there good reason for the creation of all reasonable creatures It followeth What man liueth that shall not see death or shall free his soule 〈◊〉 the hand of hell Why none but CHRIST IESVS the substance of Israell and the sonne of Dauid of whome the Apostle saith Who beeing â—…ysed from death dyeth no more death hath no more dominion ouer him â—…or hee liueth and shall not see death But freed his soule from the hand of 〈◊〉 because hee descended into the lower parts to loose some b 〈◊〉 the bonds of sinne by that power that the Euangelist recordeth of 〈◊〉 I haue power to laye downe my soule and I haue power to take it vppe 〈◊〉 L VIVES IN a the passiue So readeth not the vulgar but in the
In that d you did it to one of these you did it vnto me He saith thereâ—… â—…t he trusted in him as the Apostles trusted in Iudas when hee was 〈◊〉 Apostle Now the Iewes hope that their Christ that they hope for 〈◊〉 â—…er die and therefore they hold that the law and the Prophets prefigâ—… 〈◊〉 〈◊〉 ours but one that shal be free from all touch of death whom they doe 〈◊〉 for and may doe long inough And this miserable blindnesse maketh 〈◊〉 take that sleepe and rising againe of which wee now speake in the literall sence not for death and resurrection 〈◊〉 the 16. psalme confoundeth them thus My heart is glad and my tongue reâ—… my flesh also resteth in hope for thou wilt not leaue my soule in hell neiâ—… 〈◊〉 thou suffer thine Holy one to see corruption What man could say 〈◊〉 〈◊〉 flesh rested in that hope that his soule should not bee left in hell but 〈◊〉 presently to the flesh to saue it from the corruption of a carcasse excepting him onely that rose againe the third day It cannot be said of Dauid The sixtie eight Psalme saith also Our God is the God that e saueth vs and the issues of death are the Lords What can bee more plaine Iesus Christ is the God that saueth vs for Iesus is a Sauiour as the reason of his name was giuen in the Gospell saying Hee shall saue his people from their sinnes And seeing that his bloud was shed for the remission of sinnes the enemies of death ought to belong vnto none but vnto him nor could hee haue passage out of this life but by death And therefore it is said Vnto him belong the f issues of death to shew that hee by death should redeeme the world And this last is spoken in an admiration as if the Prophet should haue sayd Such is the life of man that the Lord him-selfe leaueth it not but by death L. VIVES ANd a praescience Some copies adde heere quia certa erant but it seemeeth to haue but crept in out of some scholion b Kicked at me Supplantauit me taken vp mine heeles as wrastlers doe one with another Allegorically it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceiue c One of you The Bruges copie hath One of you shall betraye mee and one of you is a deuill both they are two seuerall places in the Gospell Iohn 13. and Iohn 6. Iudas is called a Deuill because of his deceitfull villanie d In that you did it Or in as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e That saueth vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A proper phrase to the Greeke tongue but vnordinary in the Latine vnlesse the nowne bee vsed to say the God of saluation f Issues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The obstinate infidelitie of the Iewes declared in the sixtie nine Psalme CHAP. 19. BVt all those testimonies and prefigurations beeing so miraculously come to effect could not mooue the Iewes wherefore that of the sixty nine Psalme was fulfilled in them which speaking in the person of Christ of the accidents in his passion saith this also among the rest They gaue mee gall to eate and when I was thirsty they gaue mee vinegar to drinke And this banquet which they affoorded him hee thanketh them thus for Let their table bee a a snare for them and their prosperitie their ruine let their eyes bee blinded that they see not and bend their backs for euer c. which are not wishes but prophecies of the plagues that should befall them What wonder then if they whose eyes are blinded discerne not this and whose backes are eternally bended to sticke their aimes fast vpon earth for these words being drawne from the literall sence and the body import the vices of the minde And thus much of the Psalmes of Dauid to keepe our intended meane Those that read these and know them all already must needes pardon mee for beeing so copious and if they know that I haue omitted ought that is more concerning mine obiect I pray them to forbeare complaints of me for it L. VIVES A a Snare Saint Augustine calleth it heere Muscipula a Mouse-trappe The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauids Kingdome his merit his sonne Salomon Prophecies of Christ in Salomons bookes and in bookes that are annexed vnto them CHAP. 20. DAuid the sonne of the celestiall Ierusalem reigned in the earthly one was much commended in the scriptures his piety and true humility so conquered his imperfections that he was one of whom we might say with him Blessed are thâ—…se whose iniquity is forgiuen and whose sinnes are couered After him his sonne Saâ—… reigned in all his Kingdome beginning to reigne as we said in his fathers 〈◊〉 a He beganne well but he ended badly prosperity the moath of wisdome did him more hurt then his famous and memorable wisdome it selfe profited him He was a prophet as his workes b namely the Prouerbs the Canticles and Ecclesiastes doe proue all which are canonicall But Ecclesiasticus and the booke of wisdome were onely called his for some similitude betweene his stile and theirs But all the learned affirme them none of his yet the churches of the West holds them of great authoritie and hath done long and in the booke of c Wisdome is a plaine prophecie of Christs passion for his wicked murderers 〈◊〉 brought in saying Let vs cercumuent the iust for he displeaseth vs and is contrary vnto our doings checking vs for offending thee law and shaming vs for our breach of discipline Hee boasteth himselfe of the knowledge of GOD and calleth himselfe the â—…ne of the LORD Hee is made to reprooue our thoughts it â—…reeueth vs to looke vpon him for his life is not like other mens his waies are of another fashion He 〈◊〉 vs triflers and avoideth our waies as vncleannesse he commendeth the ends of 〈◊〉 iust and boasteth that GOD is his father Let vs see then if he say true let â—…ue what end he shall haue If this iust man be GODS Sonne he will helpe him 〈◊〉 deliuer him from the hands of his enemies let vs examine him with rebukes 〈◊〉 â—…ments to know his meekenesse and to prooue his pacience Let vs condemne 〈◊〉 to a shamefull death for he saith he shal be preserued Thus they imagine 〈◊〉 â—…ay for their malice hath blinded them In d Ecclesiasticus also is the fuâ—…â—…th of the Gentiles prophecied in these words Haue mercy vpon vs O 〈◊〉 GOD of all and send thy feare amongst the Nations lift vppe thine hand 〈◊〉 the Nations that they may see thy power and as thou art sanctified in vs beâ—…â—…em so be thou magnified in them before vs that they may know thee as wee know 〈◊〉 that there is no God but onely thou O LORD This propheticall praier we see 〈◊〉 in Iesus Christ. But the scriptures that are not in the Iewes Canon are 〈◊〉 â—…d proofes against our aduersaries But it would be a tedious dispute and 〈◊〉
farre beyond our ayme if I should heere stand to referre all the propheâ—… Salomons three true bookes that are in the Hebrew Canon vnto the truth 〈◊〉 Christ and his church Although that that of the Prouerbs in the persons of the wicked Let vs lay waite for the iust without a cause and swallow them vppe 〈◊〉 〈◊〉 they that goe downe into the pit let vs raze his memory from earth and take 〈◊〉 his ritch possession this may easily and in few wordes bee reduced vnto CHRIST and his church for such a saying haue the wicked husbandmen in his euangelicall Parable This is the heire come let vs kill him and take his â—…tance In the same booke likewise that which wee touched at before â—…g of the barren that brought forth seauen cannot bee meant but of 〈◊〉 church of CHRIST and himselfe as those doe easilie apprehend 〈◊〉 snow CHRIST to bee called the wisdome of his father the wordes are Wisdome hath built her an house and hath hewen out her seauen pillers she hâ—…th killed her victualls drawne her owne wine and prepared her table Shee hath sent forth her maidens to crie from the higths saying He that is simple come hether to me and to the weake witted she saith Come and eate of my bread and drink of the wine that I haue drawne Here wee see that Gods wisdome the coeternall Word built him an house of humanity in a Virgins wombe and vnto this head hath annexed the church as the members hath killed the victuailes that is sacrificed the Mattires and prepared the table with bread and wine there is the sacrifice of Melchisedech hath called the simple and the weake witted for GOD saith the Apostle hath chosen the weakenesse of the world to confound the strength by To whom notwithstanding is said as followeth forsake your foolishnesse that yee may liue and seeke wisdome that yee may haue life The participation of that table is the beginning of life for in Eccelasiastes where hee sayth It is good e for man to eate and drinke we cannot vnderstand it better then of the perticipation of that table which our Melchisedechian Priest instituted for vs the New Testament For that sacrifice succeeded all the Old Testament sacrifices that were but shadowes of the future good as we heare our Sauiour speake prophetically in the fortieth psalme saying Sacrifice and offring thou dist not desire but a body hast thou perfited for me for his body is offered and sacrificed now insteed of all other offrings and sacrifices For Ecclesiastes meaneth not of carnall eating and drinking in those wordes that he repeateth so often as that one place sheweth sufficiently saying It is better to goe into the house of mourning then of feasting and by and by after the heart of the wise is in the house of mourning but the heart of fooles is in the house of feasting But there is one place in this booke of chiefe note concerning the two Citties and their two Kings Christ and the deuill Woe to the land whose King is a child and whose Princes eate in the morning Blessed art thou O land when thy King is the sonne of Nobles and thy Princes eate in due time for strength and not for drunkennesse Here he calleth the deuill a child for his foolishnesse pride rashnesse petulance and other vices incident to the age of boyish youthes But Christ he calleth the sonne of the Nobles to wit of the Patriarches of that holy and free Citty for from them came his humanity The Princes of the former eate in the morning before their houre expecting not the true time of felicity but wil hurry vnto the worlds delights head-long but they of the Citty of Christ expect their future beatitude with pacience This is for strength for their hopes neuer faile them Hope saith Saint Paul shameth no man All that hope in thee saith the psalme shall not be ashamed Now for the Canticles it is a certaine spirituall and holy delight in the mariage of the King and Queene of this citty that is Christ and the church But this is all in mysticall figures to inflame vs the more to search the truth and to delight the more in finding the appearance of that bridegrome to whom it is sayd there truth hath loued thee and of that bride that receiueth this word loue is in thy delights I ommit many things with silence to draw the worke towards an end L. VIVES HE a beganne well Augustine imitateth Salust In Bello Catil b Workes namely Iosephus affirmeth that he wrote many more viz. fiue thousand bookes of songs and harmonies three thousand of Prouerbs and Parables for hee made a parable of euery plant from the Isope to the Cedar and so did he of the beasts birds and fishes he knew the depth of nature and discoursed of it all God taught him bands exterminations and Amulets against the deuill 〈◊〉 the good of man and cures for those that were bewitched Thus saith Iosephus c Wisdome Some say that Philo Iudaeus who liued in the Apostles time made this booke He was the Apostles friend and so eloquent in the Greeke that it was a prouerbe Philo either Platonized 〈◊〉 Plato Philonized d Ecclesiasticus Written by Iesus the sonne of Syrach in the time of 〈◊〉 Euergetes King of Egipt and of Symon the high priest e For man to eate The Seauenty and vulgar differ a little here but it is of no moment Of the Kings of Israel and Iudah after Salomon CHAP. 21. VVE finde few prophecies of any of the Hebrew Kings after Salomon pertinent vnto Christ or the church either of Iudah or Israel For so were the two parts termed into which the kingdome after Salomons death was diuided for his sinnes and in his sonne Roboams time the ten Tribes that Ieroboam Salomons seruant attained beeing vnder Samaria was called properly Israel although the whole nation went vnder that name the two other Iudah and Beniamin which remained vnder Ierusalem least Dauids stocke should haue vtterly failed were called Iudah of which tribe Dauid was But Beniamin stuck vnto it because Saul who was of that tribe had reigned there the next before Dauid these two as I say were called Iudah and so distinguished from Israell vnder which the other ten tribes remained subiect for the tribe of Leui beeing the Seminary of Gods Priests was freed from both and made the thirteenth tribe Iosephs tribe being diuided into Ephraim and Manasses into two tribes whereas all the other tribes make but single ones a peece But yet the tribe of Leui was most properly vnder Ierusalem because of the temple wherein they serued Vpon this diuision Roboan King of Iudah Salomons sonne reigned in Ierusalem and Hieroboam King of Israel whilom seruant to Salomon in Samaria And whereas Roboaâ—… vould haue made warres vpon them for falling from him the Prophet forbad him from the Lord saying That it was the Lords deed So then that
and thirtith of his reigne began Azarias or Ozias to reigne in Iuda Euseb. Eutropius differs not much from this so that by both accounts Ezechias his time fell to the beginning of Numa his reigne h But for the For these prophets prophecyed of the calling of the Heathens as he will shew afterwards Prophecies concerning the Ghospell in Osee and Amos. CHAP. 28. OSee is a Prophet as diuine as deepe Let vs performe our promise and see what hee â—…ayth In the place where it was sayd vnto them you are not my people it shâ—…ll bee sayd ye are sonnes of the liuing God This testimony the a Apostles â—…m-selues interpreted of the calling of the Gentiles who because they are thâ—… spirituall sonnes of Abraham and therfore b rightly called Israell it followeth of them thus Then the children of Iudah and the children of Israell shall bee gathered together and appoint them-selues one head and they shall come vp out of the land If wee seeke for farther exposition of this wee shall â—…loy the sweete taste of the Prophets eloquence Remember but the corner stone and the two wals the Iewes and the Gentiles eyther of them vnder those seuerall names beeing founded vppon that one head and acknowledged to mount vppe from the land And that those carnall Israelites that beleeue not now shall once beleeue being as sonnes to the other succeeding them in their places the same Prophet auoucheâ—…h saying The children of Israell shall sit many dayes without a King without a Prince without an offering without an Altar without a Priesthood and without c manifestations who sees not that these are the Iewes Now marke the sequele Afterwards shall the children of Israell conuert and seeke the Lord their God and Dauid their King and shall feare the Lord and his goodnesse in these later dayes Nothing can be playner spoken here is Christ meant by Dauid as he was the son of Dauid in the flesh sayth the Apostle Nay this Prophet fore-told the third day of his resurrection also Heare him else After two dayes will he reuiue vs and in the third day he will rayse vs vp Iust in this key spake Saint Paul saying If ye bee risen with Christ seeke the thinges which are aboue Such a prophecy hath Amos also Prepare to meete thy God O Israell for lo I forme the thunder and the windes and declare mine annoynted in men and in another place d In that day will I raise vp the tabernacle of Dauid that is falne downe and close vp the breaches thereof and will raise vppe his ruines and build it as in the daies of old that the residue of mankind and aâ—… the heatâ—… â—…ay seek me because my name is called vpon them saith the Lord that doth this L. VIVES THâ—… a Apostles Pet. 1. 2. 10. b Rightly called Israell For all that follow truth and righteousnesse are of Abrahams spirituall seed Wherfore such as descend from him in the flesh the scriptures call Iudah because that tribe stucke to the old Priesthood temple and sacrifices and such as are not Abrahams children by birth but by faith are called Israell For the tenne tribes that fell from Iuâ—…ahs King the Iewes named Israell and they differed not much from 〈◊〉 for they left their fathers religion and became Idolaters Wherfore the Iewes hated 〈◊〉 〈◊〉 much as they did the 〈◊〉 who had no clayme at all of descent from Abrahâ—… c Manifestations So doe the seauenty read it The hebrew hath it Ephod The seauenty 〈◊〉 at that intimation of the losse of their prophecy doctrine and wisdome the greatest losse 〈◊〉 could befall a citty The hebrew at the abolition of their priest-hood dignity and ornaâ—… d In the day This place Saint Iames in the Acts testifieth to be meant of the calling of 〈◊〉 Nations Act. 15. 15. 16. The Apostles there avowing it who dares gaine-say it Esay his prophecies concerning Christ. CHAP. 29. ESaias a is none of the twelue prophets They are called the small prophets because their prophecies are briefe in comparison of others that wrote large â—…mes of whom Esay was one whom I adde here because he liued in the times 〈◊〉 two afore-named In his precepts against sin and for goodnesse his proâ—…cies of tribulation for offending hee forgetteth not also to proclame Christ 〈◊〉 his Church more amply then any other in so much that b some call him an â—…gelist rather then a Prophet One of his prophecies heare in briefe because I 〈◊〉 stand vpon many In the person of God the Father thus hee saith c Beâ—… my son shal vnderstand he shal be exalted and be very high as many were astonied 〈◊〉 thy forme was so despised by men and thy beauty by the sons of men so shall maâ—…ions admire him the kings shal be put to silence at his sight for that which they 〈◊〉 not heard of him shall they see and that which hath not beene told them they shall â—…stand Lord who will beleeue our report to whom is the Lords arme reuealed wee 〈◊〉 â—…clare him as an infant and as a roote out of a dry ground he hath neither forme â—…ty when wee shall see him hee shall haue neither goodlinesse nor glory but his 〈◊〉 â—…albe despised and reiected before all men He is a man full of sorrowes and hath â—…ce of infirmities For his face is turned away he was despised and we esteemâ—… not Hee hath borne our sinnes and sorroweth for vs yet did we iudge him as 〈◊〉 of God and smitten and humbled But hee was wounded for our transgressions 〈◊〉 broken for our iniquities our peace we learned by him and with his stripes wee are 〈◊〉 We haue all straied like sheepe man haâ—… lost his way and vpon him hath GOD 〈◊〉 our guilt He was afflicted vet neuer opened he his mouth he was led as a sheepe 〈◊〉 slaughter as 〈◊〉 Lambe before the shearer is dumbe so was he opened not his 〈◊〉 hee was out from prison vnto iudgement O who shall declare his generation 〈◊〉 shal be taken out of life For the transgression of my people was he plagued and â—…l giue the wicked for his graue and the ritch for his death because hee hath 〈◊〉 wickednesse nor was there any d deceite found in his mouth The LORD 〈◊〉 〈◊〉 him from his affliction e If you giue your soule for sinne you shall see the 〈◊〉 â—…tinue long and the LORD shall take his soule from sorrow to shew him light â—…firme his vnderstanding to iustifie the righteous seruing many for he bare their â—…ties Therefore I will giue him a portion with the great hee shall diuide the 〈◊〉 of the strong because hee hath powred out his soule vnto death Hee was reckoâ—…â—…ith the transgressors and hath borne the sinnes of many and was betraied â—…ir trespasses Thus much of CHRIST nâ—… what saith he of his church 〈◊〉 O barren that bearest not breake forth and crie out for ioy thoâ—… that bringest â—…th for
all this whole time from the vnion vnto him to the end of the time implyed in the thousand yeares The rest saith Saint Iohn shall not liue for now is the houre when the dead shall heare the voyce of the sonne of God and they that he are it shall liue the rest shall not liue but the addition vntill the thousand yeares be finished implieth that they shall want life all the time that they should haue it in attayning it by passing through faith from death to life And therefore on the day of the generall resurrection they shall rise also not vnto life but vnto iudgement that is vnto condemnation which is truly called the second death for hee that liueth not before the thousand yeares be expired that is he that heareth not the Sauiours voyce and passeth not from death to life during the time of the first resurrection assuredly shall be throwne both body and soule into the second death at the day of the second resurrection For Saint Iohn proceedeth plainly This saith hee is the first resurrection Blessed and holy is hee that hath part in the first resurrection and part of it is his who doth not onely arise from death in sinne but continueth firme in his resurrection On such saith he the second death hath no power But it hath power ouer the rest of whome hee sayd before The rest shall not liue vntill the thousand yeares bee finished because that in all that whole time meant by the thousand yeares although that each of them had a bodily life at one time or other yet they spent it and ended it with-out arising out of the death of iniquitie wherein the deuill held them which resurrection should haue beene their onely meane to haue purchased them a part in the first resurrection ouer which the second death hath no power An answer to the obiection of some affirming that resurrection is proper to the body onely and not to the soule CHAP. 10. SOme obiect this that resurrection pertaineth onely to the body and therefore the first resurrection is a bodily one for that which falleth say they that may rise againe but the body falleth by death for so is the word Cadauer a carcasse deriued of Cado to fall Ergo rising againe belongeth soly to the body and not vnto the soule Well but what will you answer the Apostle that in as plaine terms as may be he calleth the soules bettring a resurrection they were not reuiued in the outward man but in the inward vnto whom he said If yee then be risen with Christ seeke the things which are aboue which he explaineth else-where saying Like as Christ was raised vp from the dead by the glory of the father so wee also should walke in newnesse of life Hence also is that place Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Now whereas they say none can rise but those that fall ergo the body onely can arise why can they not heare that shrill sound of the spirit Depart not from him least you fall and againe Hâ—… standeth or falleth to his owne maister and further Let him that thinketh hee sâ—…eth take heed least hee fall I thinke these places meane not of bodily falls but 〈◊〉 the soules If then resurrection concerne them that fall and that the soule â—…y also fall it must needs follow that the soule may rise againe Now Saint 〈◊〉 hauing said On such the second death shall haue no power proceedeth thus But 〈◊〉 shall bee the Priests of God and of Christ and shall reigne with him a thousand â—…es Now this is not meant onely of those whome the Church peculiarly calleth Bishops and Priests but as wee are all called Christians because of our mysticall Chrisme our vnction so are wee all Priests in being the members of â—…e Priest Where-vpon Saint Peter calleth vs A royall Priest-hood an holy nation And marke how briefly Saint Iohn insinuateth the deity a of Christ in these words of God and of Christ that is of the Father and of the Sonne yet as hee was made the sonne of man because of his seruants shape so in the same respect was he made a Priest for euer according to the order of Melchisedech whereof wee haue spoken diuerse times in this worke L. VIVES DEity a of Christ For it were a damnable and blasphemous iniury to God to suffer any one to haue Priests but him alone the very Gentiles would by no meanes allowe it 〈◊〉 Philippic 2. Of Gog and Magog whom the Deuill at the worlds end shall stirre vp against the Church of God CHAP. 11. ANd when the thousand yeares saith hee are expired Sathan shall be loosed out of his prison and shall goe out to deceiue the people which are in the foure quarters of the earth euen God and Magog to gather them together into Battell whose number is as the sand of the sea So then the ayme of his decept shal be this warre for he vsed diuers waies to seduce before and all tended to euill He shall leaue the dennes of his hate and burst out into open persecution This shal be the last persecution hard before the last iudgement and the Church shall suffer it all the earth ouer the whole citty of the Diuell shall afflict the Citty of God at these times in all places This Gog and this Magog are not to bee taken for a any particular Barbarous nations nor for the Getes and Messagetes because of their litterall affinity nor for any other Countryes beyond the Romaines iurisdiction hee meaneth all the earth when hee saith The people which are in the foure quarters of the Earth and then addeth that they are Gog and Magog b Gog is an house and Magog of an house as if hee had sayd the house and hee that commeth of the house So that they are the nations wherein the Deuill was bound before and now that he is loosed cometh from thence they being as the house and hee as comming out of the house But wee referre both these names vnto the nations and neither vnto him they are both the house because the old enemy is hid and housed in them and they are of the house when out of secret hate they burst into open violence Now where as hee sayth They went vp into the plaine of the Earth and compassed the tents of the Saints about and the beloued City wee must not thinke they came to any one set place as if the Saints tents were in any one certaine nation or the beloued Citty either no this Citty is nothing but Gods Church dispersed throughout the whole earth and being resident in all places and amongst all nations as them words the plaine of the Earth do insinuate there shall the tents of the Saints stand there shall the beloued Ctty stand There shall the fury of the presecuting enemy guirt them in with multitudes of all nations vnited in one rage of
ment hereby S. Augustine confesseth that he cannot define Sup. Genes lib. 8. These are secrets all vnneedfull to be knowne and all wee vnworthy to know them Of the new Heauen and the new Earth CHAP. 16. THe iudgement of the wicked being past as he fore-told the iudgement of the goodâ—…ust follow for hee hath already explained what Christ said in briefe They shall go into euerlasting paine now he must expresse the sequell And the righteous into life eternall And I saw saith he a new heauen and a new earth The first heauen and earth were gone and so was thesea for such was the order described before by him when he saw the great white throne one sitting vpon it froÌ„ whose face they fled So then they that were not in the booke of life being iudged and cast into eternall fire what or where it is I hold is vnknowne to a all but those vnto whome it please the spirit to reueale it then shall this world loose the figure by worldly fire as it was erst destroyed by earthly water Then as I said shall all the worlds corruptible qualities be burnt away all those that held correspondence with our corruption shall be agreeable with immortality that the world being so substantially renewed may bee fittly adapted vnto the men whose substances are renewed also But for that which followeth There 〈◊〉 no more sea whether it imply that the sea should bee dried vp by that vniuersall conflagration or bee transformed into a better essence I cannot easily determyne Heauen and Earth were read shal be renewed but as concerning the sea I haue not read any such matter that I can remember vnlesse that other place in this booke of that which hee calleth as it were a sea of glasse like vnto christall import any such alteration But in that place hee speaketh not of the worlds end neither doth hee say directly a sea but as a sea Notwithstanding it is the Prophets guise to speake of truths in misticall manner and to mixe truths and types together and so he might say there was no more sea in the same sence that hee sayd the sea shall giue vp hir dead intending that there should be no more turbulent times in the world which he insinuateth vnder the word Sea L. VIVES VNknowne a to all To all nay Saint Augustine it seemes you were neuer at the schoole-mens lectures There is no freshman there at least no graduate but can tell that it is the elementany fire which is betweene the sphere of the moone and the ayre that shall come downe and purge the earth of drosse together with the ayre and water If you like not this another will tell you that the beames of the Sonne kindle a fire in the midst of the ayre as in a burning glasse and so worke wonders But I doe not blame you fire was not of that vse in your time that it is now of when eâ—…y Philosopher to omit the diuines can carry his mouth his hands and his feete full of fire 〈◊〉 in the midst of Decembers cold and Iulies heate Of Philosophers they become diuines and yet keepe their old fiery formes of doctrine still so that they haue farre better iudgement 〈◊〉 〈◊〉 hot case then you or your predecessors euer had Of the glorification of the Church after death for euer CHAP. 17. AND I Iohn saith hee sawe that Holie Cittie new Ierusalem come downe from GOD out of Heauen prepared as a bride trimmed for her husband And I heard a great voice out of Heauen saying behold the Tabernacle of GOD is with men and hee will dwell with them and they shal be his people and hee himselfe shal be their GOD with them And GOD shall wipeawaie all teares from their eyes and there shal be no more death neither teares neither crying neither shall there bee any more paine for the first things are passed And hee that sate vpon the Throne sayd behold I make althings new c. This cittie is sayd to come from Heauen because the grace of GOD that founded it is heauenly as GOD saith in Esay I am the LORD that made thee This grace of his came downe from heauen euen from the beginning and since the cittizens of GOD haue had their increase by the same grace giuen 〈◊〉 the spirit from heauen in the fount of regeneration But at the last Iudgement of GOD by his Sonne Christ this onely shall appeare in a state so glorious that all the ancient shape shal be cast aside for the bodies of each member shall cast aside their olde corruption and put on a new forme of immortality For it were too grosse impudence to thinke that this was 〈◊〉 of the thousand yeares afore-sayd wherein the Church is sayd to reigne with Christ because he saith directly GOD shall wipe awaie all teares from their eies and there shal be no more death neither sorrowes neither crying neither shall there bee any more paine Who is so obstinately absurd or so absurdly obstinate as to averre that any one Saint much lesse the whole society of them shall passe this transitory life without teares or sorrowes or euer hath passed it cleare of them seeing that the more holy his desires are and the more zealous his holinesse the more teares shall bedew his Orisons Is it not the Heauenly Ierusalem that sayth My teares haue beene my meate daie and night And againe I cause my bedde euerie night to swimme and water my couch with teares and besides My sorrow is renewed Are not they his Sonnes that bewayle that which they will not forsake But bee cloathed in it that their mortality may bee re-inuested with eternity and hauing the first fruites of the spirit doe sigh in themselues wayting for the adoption that is the redemption of their bodies Was not Saint Paul one of the Heauenlie Cittie nay and that the rather in that hee tooke so great care for the earthly Israelites And when a shall death haue to doe in that Cittie but when they may say Oh death where is thy sting Oh hell where is thy b victorie The sting of death is sinne This could not bee sayd there where death had no sting but as for this world Saint Iohn himselfe saith If wee say wee haue no sinne wee deceiue our selues and there is no truth in vs. And in this his Reuelation there are many things written for the excercising of the readers vnderstanding and there are but few things whose vnderstanding may bee an induction vnto the rest for hee repeteth the same thing so many waies that it seemes wholy pertinent vnto another purpose and indeed it may often bee found as spoken in another kinde But here where hee sayth GOD shall wipe awaie all teares from their eyes c this is directly meant of the world to come and the immortalitie of the Saints for there shal be no sorrow no teares nor cause of sorrowe or teares if any one
disgrace banishment death and bondage which of these can be performed in so little time as the offence is excepting a the fourth which yeelds euery man the same measure that hee meateth vnto others according to that of the law An eye for an eye and a toâ—…th for a tooth Indeed one may loose his eye by this law in as small a time as hee put out another mans by violencâ—… 〈◊〉 is a man kisse another mans wife and bee therefore adiudged to bee whipt is not that which hee did in a moment paid for by a good deale longer sufferance is 〈◊〉 〈◊〉 pleasure repaide with a longer paine And what for imprisonâ—… 〈◊〉 â—…ry one iudged to lye there no longer then hee was a doing his villaâ—… 〈◊〉 〈◊〉 seruant that hath but violently touched his maister is by a iust law 〈◊〉 〈◊〉 many yeares imprisonment And as for damages disgraces and 〈◊〉 〈◊〉 are not many of them darelesse and lasting a mans whole life wherâ—… be 〈◊〉 a proportion with the paines eternall Fully eternall they cannot 〈◊〉 〈◊〉 the life which they afflict is but temporall and yet the sinnes they 〈◊〉 are all committed in an instant nor would any man aduise that the contiâ—… 〈◊〉 〈◊〉 penalty should be measured by the time of the fact for that be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what villany so-euer is quickly dispatched and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weighed by the length of time but by the foulenesse of the crime 〈◊〉 for him that deserues death by an offence doth the law hold the time that 〈◊〉 〈◊〉 〈◊〉 â—…ing to bee the satisfaction for his guilt or his beeing taken away from the fellowship of men whether That then which the terrestriall Citty can do by the first death the celestiall can effect by the second in clearing her selfe of malefactors For as the lawes of the first cannot call a dead man back againe into their society no more do the lawes of the second call him back to saluation that is once entred into the second death How then is our Sauiours words say they With what measure yee mete with the same shall men mete to you againe if temporall sinnes be rewarded with eternall paines O but you marke not that those words haue a reference to the returning of euill for euill in our nature and not in one proportion of time that is hee that doth euill shall suffer euill without limitation of any time although this place be more properly vnderstood of the iudgments and condemnations whereof the Lord did there speake So that he that iudgeth vniustly if he be iudged vniustly is paid in the same measure that hee meated withall though not what he did for he did wrong in iudgment and such like he suffreth but he did it vniustly mary he is repaid according to iustice L. VIVES EXcepting the a fourth This was one of the Romanes lawes in the twelue tables and hereof doth Phauorinus dispute with Sep. Caecilius in Gellius lib. 20. The greatnesse of Adams sinne inflicting eternall damnation vpon all that are out of the state of Grace CHAP. 12. BVt therefore doth man imagine that this infliction of eternall torment is vniustice because his fraile imperfection cannot discerne the horriblenesse of that offence that was the first procurer thereof For the fuller fruition man had of God the greater impiety was it for him to renounce him and therein was hee worthy of euer-lasting euill in that he destroyed his owne good that otherwise had beene euerlasting Hence came damnation vpon all the stock of man parent and progenie vnder-going one curse from which none can be euer freed but by the free and gracious mercy of God which maketh a seperation of mankinde to shew in one of the remainders the power of grace and in the other the reuenge of iustice Both which could not bee expressed vpon all man-kinde for if all had tasted of the punishments of iustice the grace and mercy of the redeemer had had no place in any and againe if all had beene redeemed from death there had beene no obiect left for the manifestation of Gods iustice But now there is more left then taken to mercy that so it might appeare what was due vnto all without any impeachment of Gods iustice who not-withstanding hauing deliuered so many hath herein bound vs for euer to praise his gracious commiseration Against such as hold that the torments after the iudgement shall bee but the meanes whereby the soules shall bee purified CHAP. 13. SOme Platonists there are who though they assigne a punishment to euery sinne yet hold they that all such inflictions be they humaine or diuine in this life or in the next tend onely to the purgation of the soule from enormities Where-vpon Virgil hauing said of the soules Hinc metunt cupiuntque c. Hence feare desire c And immediatly Quin vt supremo cum lumine vita reliquit Non tamen omne malâ—…m miseris nec funditùs omnes Corporeae excedunt pestes penitùsque necesse est Multa diù concreta modis inolescere miris Ergo exercentur poenis veterumque malorum Supplicia expendunt aliae panduntur inanes Suspensa ad ventos aliis sub gurgite vasto Insectum eluitur scelus aut exuritur igni For when the soules do leaue the bodies dead Their miseries are not yet finished Nor all their times of torment yet compleate Many small crimes must needes make one that 's great Paine therefore purgeth them and makes them faire From their old staines some hang in duskie ayre Some in the deepe do pay the debt of sinne And fire is chosen to cleanse others in They that hold this affirme that no paines at all are to be suffered after death but onely such as purge the soules and those shall be cleared of all their earthly contagion by some of the three vpper elements the fire the ayre or the water The ayre in that he saith Suspensae ad ventos the water by the words Sub gurgite vasto the fire is expresly named aut exuritur igni Now indeed wee doe confesse that there are certaine paines during this life which do not properly afflict such as are not bettred but made worse by them but belong onely to the reforming of such 〈◊〉 take them for corrections All other paines temporall and eternall are laid vpon euery one as God pleaseth by his Angells good or bad either for some sinne past or wherein the party afflicted now liueth or else to excercise and declare the vertue of his seruants For if one man hurt another a willingly or by chance it is an offence in him to doe any man harme by will or through ignorance but God whose secret iudgement assigned it to be so offendeth not at all As for temporall paine some endure it heere and some here-after and some both here and there yet all is past before the last iudgement But all shall not come into these eternall paines which not-with-standing shall bee
delights that hee loued yet shall hee bee 〈◊〉 in that hee held his foundation maugre all tribulation but as it were by 〈◊〉 for that which hee possessed in alluring loue hee shall forge with 〈◊〉 sorrowe This thinke I is the fire that shall enritch the one and â—…ge the other trying both yet condemning neither If wee say thâ—… 〈◊〉 〈◊〉 of heere is that whereof CHRIST spake to those on his left 〈◊〉 〈◊〉 from mee yee cursed into euerlasting fire and that all such 〈◊〉 builded 〈◊〉 strawe and stubble vpon their foundation are part of the sayd cursed who notwithstanding after a time of torment are to bee dedeliuered by the merit of their foundation then can wee not thinke that those on the right hand to whome hee shall say Come you blessed c. Are any other sauing those that built gold siluer and precious stones vppon the said foundation But this fire of which the Apostle speaketh shall bee as a tryall both to the good and the bad both shall passe through it for the word sayth Euery mans worke shal bee made manifest for the day of the Lord shall declare it because it shal bee reuealed by the fyre and the fire shall try euery mans worke of what sort it is If the fire trye both and he that hath an abiding worke be rewarded and hee whose worke shal burne shall bee indamaged then cannot this be that euerlasting fire For into that shall none enter but the cursed on the left hand in the last iudgement whereas the blessed shall passe through this wherein some of them shal be so tryed that their building shall abide vnconsumed and other-some shall haue their worke burned and yet shal bee saued them-selues in that their loue vnto Christ exceeded al their carnall imperfections And if they bee saued then shall they stand on Christes right hand and shall bee part of those to whome it shall bee said Come you blessed of my father inherite the kingdome c. and not on the left hand amongst the cursed to whome it shall bee sayd Depart from me c. For none of these shall be saued by fire but all of them shall be bound for euer in that place where the worme neuer dyeth there shall they burne world without end But as for the time betweene the bodily death and the last iudgement if any one say that the spirits of the dead are all that while tryed in such fire as neuer moueth those that haue not built wood straw or stubble afflicting onely such as haue wrought such workes eyther here or there or both or that mans worldly affects beeing veniall shall â—…e the purging fire of tribulation onely in this world and not in the other if any hold thus I contradict him not perhaps he may hold the truth To this tribuâ—… also may belong the death of body drawne from our first parents sinne and inflicted vppon each man sooner or later according to his building So may also the Churches persecutions wherein the Martyrs were crowned and all the rest afflicted For these calamities like fire tryed both sorts of the buildings consuming both workes and worke men where they found not Christe for the foundation and consuming the workes onely and sauing the worke-men by this losse where they did finde him and stubble c. built vppon him but where they found workes remayning to eternall life there they consumed nothing at all Now in the last dayes in the time of Antichriste shall be such a persecution as neuer was before And many buildings both of gold and stubble being all founded vppon Christe shall then bee tryed by this fire which will returne ioy to some and losse to others and yet destroy none of them by reason of their firme foundation But whosoeuer hee bee that loueth I do not say his wife with carnall affection but euen such shewes of pyety as are vtter alliens from this sensuality with such a blinde desire that hee preferreth them before Christ this man hath not Christ for his foundation and therefore shall neither bee saued by 〈◊〉 noâ—… otherwise because hee cannot bee conioyned with Christ who faith playnely of such men Hee that loueth father or mother more then me is vnworthy of me And he that loueth sonne or daughter more then me is not worthy of mee But hee that loueth them carnaliy yet preferreth Christ for his foundation and had rather loose them all then Christ if hee were driuen to the losse of one such a man shall bee saued but as it were by fire that is his griefe in the loosing of them must needes bee as great as his delight was in enioying them But hee that loues father mother c. according to Christ to bring them vnto his Kingdome or bee delighted in thâ—… because they are the members of Christ this loue shall neuer burne away liâ—…â—…ood straw stubble but shall stand as a building of gold siluer and preâ—… 〈◊〉 for how can a man loue that more then Christ which he loueth 〈◊〉 〈◊〉 sake onely L. VIVES 〈◊〉 day of a the Lord Where-vnto all secrets are referred to be reuealed and therefore they are worthy of reprehension that dare presume to censure acts that are doubtfull 〈◊〉 â—…rable onely by coniectures seeme they neuer so bad 〈◊〉 thâ—…se that thinke those sinnes shall not be laid to their 〈◊〉 where-with they mixed some workes of mercy CHAP. 27. NOw a word with those that hold none damned but such as neglect to doe workes of mercy worthy of their sinnes because S. Iames saith There shall be 〈◊〉 mercylesse to him that sheweth no mercy he therfore that doth shew merâ—… say they be his life neuer so burdened with sin and corruption shal not withstanding haue a mercyful iudgement which wil either acquit him from al paines 〈◊〉 〈◊〉 deliâ—… 〈◊〉 after a time of sufferance And this made Christ distinguish 〈◊〉 〈◊〉 â—…om 〈◊〉 â—…obate only by their performance and not performance of 〈◊〉 〈◊〉 〈◊〉 the one wherof is rewarded with euerlasting ioy and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for their daily sins that they may bâ—… pardoned through 〈◊〉 〈◊〉 of 〈◊〉 the Lords praier say they doth sufficiently proue for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christian â—…aith not this praier so likewise is ther no daily 〈◊〉 〈◊〉 〈◊〉 when we say And forgiue vs our trespasses as we forgiue them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perform this later clause accordingly for Christ saie they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiue men their trespasses your heauenly father will forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he said generally hee will forgiue you yours Bee they 〈◊〉 〈◊〉 so 〈◊〉 neuer so ordinary neuer so continual yet works of mercy 〈◊〉 〈◊〉 them al away wel they do wel in giuing their aduice to perform works 〈◊〉 〈◊〉 worthy of their â—…ns for if they should haue said that any works of mercâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the greatest and most customary sins they should bee 〈◊〉
bodilesse for euer or else all soules shall haue their bodies againe and consequently they whose bodies perished before the time of perfection Which soeuer of these two be receiued for truth that which we will now by and by affirme concerning Infants is to be vnderstood of Ab-ortiues also if they haue any part in the resurrection Whether Infants shall rise againe in the stature that they died in CHAP. 14. NOw as touching infants I say they shall not rise againe with that littlenesse of bodie in which they died the sudden and strange power of GOD shall giue them a stature of full growth For Our Sauiours words There shall not one heire of our heads perish doe onely promise them all that they had before not excluding an addition of what they had not before The infant wanted the perfection of his bodies quantity as euery a perfect infant wanteth that is it was not come to the full height and bignesse which all are borne to haue and haue at their birth potentially not actually as all the members of man are potentially in the generatiue sperme though the child may want some of them as namely the teeth when it is borne In which hability of substance that which is not apparant vntill afterwards lieth as one would say wound vppe before from the first originall of the sayd substance And in this hability or possibility the infant may bee sayd to bee tall or low already because hee shall prooue such hereafter Which may secure vs from all losse of body or part of body in the resurrection for if wee should be made all a like neuer so tall or giantlike yet such as were reduced from a taller stature vnto that should loose no part of their bodie for Christ hath sayd they should not loose an haire And as for the meanes of addition how can that wondrous worke-man of the world want fit substance to ad where he thinketh good L. VIVES EUery a perfect infant Euery thing hath a set quantity which it cannot exceed and hath a power to attaine to it from the generatiue causes whereof the thing it selfe is produced by which power if it be not hindered it dilateth it selfe gradually in time till it come to the fulnesse where it either resteth or declineth againe as it grew vppe This manner of augmentation proceedeth from the qualities that nature hath infused into euery thing and neither from matter nor forme Whether all of the resurrection shal be of the stature of Christ. CHAP. 15. BVt Christ himselfe arose in the same stature wherein hee died nor may wee say that at the resurrection hee shall put on any other height or quantity then that wherein he appeared vnto his disciples after hee was risen againe or become as tall as any man euer was Now if wee say that all shall bee made equall vnto his stature then must many that were taller loose part of their bodies against the expresse wordes of CHRIST Euery one therefore shall arise in that stature which hee either had at his full mans state or should haue had if hee had not died before As for Saint Pauls words of the measure of the fulnesse of CHRIST they either imply that all his members as then beeing ioyned with him their head should make vp the times consummation or if they tend to the resurrection the meaning is that all should arise neither younger nor elder but iust of that age whereat CHRIST himself suffered and rose againe For the learned authors of this world say that about thirty yeares man is in his full state and from that time hee declineth to an age of more grauity and decay wherefore the Apostle saith not vnto the measure of the body nor vnto the measure of the stature but vnto the measure of the age of the fulnesse of CHRIST What is meant by the conformation of the Saints vnto the Image of the Sonne of GOD. CHAP. 16. ANd whereas he saith that the predestinate shal be made like to the Image of the Sonne of GOD this may be vnderstood of the inward man for he saith else-where fashion not your selues like vnto this world but bee yee changed by the renewing of your minde So then when wee are changed from being like the world wee are made like vnto the Image of the Sonne of God Besides wee may take it thus that as hee was made like vs in mortality so wee should bee made like him in immortality and thus it is pertinent to the resurrection But if that it concerne the forme of our rysing againe then it speaketh as the other place doth onely of the age of our bodies not of their quantities Wherefore all men shall arise in the stature that they either were of or should haue beene of in their fulnesse of mans state although indeed it is no matter what bodies they haue of old men or of infants the soule and bodie beeing both absolute and without all infirmity So that if any one say that euery man shall rise againe in the same stature wherein hee died it is not an opinion that requireth much opposition Whether that women shall retaine their proper sexe in the resurrection CHAP. 17. THere are some who out of these words of Saint Paul Till wee all meete together in the vnity of faith and knowledge of the Sonne of GOD vnto a perfect man and vnto the measure of the age of the fulnesse of IESVS CHRIST would proue that no woman shall retaine her sexe in the resurrection but all shall become men for GOD say they made man onely of earth and woman of man But I am rather of their minde that hold a resurrection in both sexes For there shall be none of that lust which caused mans confusion For our first parents before their fall were both naked and were not ashamed So at the later day the sinne shal be taken away and yet nature still preserued The sexe in woman is no corruption it is naturall and as then shal be free both from child-birth nor shall the female parts be any more powerfull to stirre vp the lusts of the beholders for all lust shall then be extinguished but praise and glory shal be bee giuen to GOD for creating what was not and for freeing that from corruption which hee had created For In the beginning when a rib was taken from Adam being a sleepe to make Eâ—…e this was a plaine prophecy a of Christ and the Church Adams sleepe was CHRISTS death from whose side beeing opened with a speare as hee hung vpon the crosse came bloud and water the two Sacraments whereby the church is built vp For the word of the text is not formauit nor finxit but Aedificâ—…it eam in mulierem hee built her vppe into a woman So the Apostle calleth the church the aedification of the body of CHRIST The â—…man therefore was GODS creature as well as man but made of man b for vnity sake And in the manner thereof
man and to kill one another to make meate of yea euen the mother to massacre and deuowre her owne child Nay is not our very d sleepe which wee tearme rest some-times so fraught with disquiet that it disturbes the soule and all her powers at once by obiecting such horred terrours to the phantasie and with such an expression that shee cannot discerne them from true terrours This is ordinary in some diseases besides that the deceiptfull fiends some-times will so delude the eye of a sound man with such apparitions that although they make no fâ—…rther impression into him yet they perswade the sence that they are truely so as they seeme and the deuills desire is euer to deceiue From all these miserable engagements representing a kinde of direct hell wee are not freed but by the grace of IESVS CHRIST For this is his name IESVS IS A SAVIOVR and he it is that will saue vs from a worse life or rather a perpetuall death after this life for although wee haue many and great comforts by the Saints in this life yet the benefits hereof are not giuen at euery ones request least wee should apply our faith vnto those transitory respects whereas it rather concerneth the purchase of a life which shal be absolutely free from all inconuenience And the more faithfull that one is in this life the greater confirmation hath hee from grace to endure those miseries without faynting where-vnto the Paynin authors referre their true Philosophy which their Gods e as Tully saith reuealed vnto some few of them f There was neuer saith hee nor could there bee a greater guift giuen vnto man then this Thus our aduersaries are faine to confesse that true Philosophy is a diuine gift which beeing as they confesse the onely helpe against our humane miseries and comming from aboue hence then it appeareth that all mankinde was condemned to suffer miseries But as they confesse that this helpe was the greatest guift that GOD euer gaue so doe wee avow and beleeue that it was giuen by no other God but he to whom euen the worshippers of many gods giue the preheminence L. VIVES MIght a hee bee left There was neuer wild beast more vnruely then man would bee if education and discipline did not represse him hee would make all his reason serue to compasse his apperites and become as brutish and fond as the very brutest beast of all b One comming Of such accidents as this read Pliny lib. 7. cap. 4. and Valer. Max. lib. 9. c Diseases As the poxe call them French Neapolitane Spanish or what you will they are indeed Indian and came from thence hether Childeren are borne with them in the Spanish Indies or the pestilent sweate that killeth so quickly the ancient writers neuer mention these Such another strange disease a Nobleman lay sicke of at Bruges when I was there the Emperor Charles beeing as then in the towne Iohn Martin Poblatio told mee that hee had neuer read of the like and yet I will auouch his theory in phisicke so exact that either the ancient phisitions neuer wrote of it or if they did their bookes are lost and perished d Sleepe So Dido complayneth to her sister of her frightfull dreames Uirg Aeneid e As Tully saith But where I cannot finde vnlesse it bee in his 5. de finibus f There was neuer The words of Plato in his Timaeus translated by Tully towards the end of the dialogue Tullyâ—…ath â—…ath it also in his fifth de Legib. Of accidents seuered from the common estate of man and peculiar onely to the iust and righteous CHAP. 23. BEsides those calamities that lie generally vpon all the righteous haue a peculiar labour to resist vice and be continually in combat with dangerous temptations The flesh is some-times furious some-times remisse but alwaies rebellious against the spirit and the spirit hath the same sorts of conflict against the flesh so that wee cannot doe as wee would or expell all concupiscence but wee striue by the helpe of GOD to suppresse it by not consenting and to curbe it as well as we can by a continuall vigilance least we should bee deceiued by likelyhoods or suttleties or involued in errors least wee should take good for euill and euill for good least feare should hold vs from what wee should doe and desire entice to vs do what we should not least the sunne should set vpon our anger least enmity should make vs returne mischiefe for mischiefe least ingratitude should make vs forget our benefactors least euill reports should molest our good conscience least our rash suspect of others should deceiue vs or others false suspect of vs deiect vs least sinne should bring our bodies to obey it least our members should bee giuen vppe as weapons to sinne least our eye should follow our appetite least desire of reuenge should drawe vs to inconuenience least our sight or our thought should stay too long vpon a sinfull delight least we should giue willing eare to euill and vndecent talke least our lust should become our law and least that wee our selues in this dangerous conflict should either hope to winne the victory by our owne strength or hauing gotten it should giue the glory to our selues and not to his grace of whom Saint Paul saith Thankes bee vnto GOD who hath giuen vs victory through our Lord Iesus Christ and else-where In all these things we are more then conqueror through him that loued vs. But yet wee are to know this that stand wee neuer so strong against sinne or subdue it neuer so much yet as long as wee are mortall wee haue cause euery day to say Forgiue vs our trespasses But when wee ascend into that Kingdome where immortality dwelleth wee shall neither haue warres wherein to fight nor trespasses to pray for nor had not had any heere below if our natures had kept the guifts of their first creation And therefore these conflicts wherein wee are endangered and whence we desire by a finall victory freedome are part of those miseries where-with the life of man is continually molested Of the goods that GOD hath bestowed vpon this miserable life of ours CHAP. 24. NOw let vs see what goods the Great Creator hath bestowed in his mercy vpon this life of ours made miserable by his iustice The first was that blessing before our Parents fall Increase and multiply fill the earth c. And this hee reuoked not for all that they sinned but left the guift of fruitfulnesse to their condemned off-spring nor could their crime abolish that power of the seede-producing seed inherent and as it were wouen vppe in the bodies of man and woman vnto which neuerthelesse death was annexed so that in one and the same current as it were of man-kinde ranne both the euill merited by the parent and the good bestowed by the creator In which originall euill lieth sinne and punishment and in which originall good lieth propagation and conformation or information But of those euills
Surgeons b Anotamists they call them haue often cut vp dead men and liue men sometimes to learne the posture of mans inward parts and which way to make incisions and to effect their cures yet those members whereof I speake and whereof the c harmony and proportion of mans whole body doth consist no man could euer finde or durst euer vndertake to enquire which if they could bee knowne we should finde more reason and pleasing contemplation in the forming of the interior parts then wee can obserue or collect from those that lye open to the eye There are some parts of the body that concerne decorum onely and are of no vse such are the pappes on the brests of men and the beard which is no strengthning but an ornament to the face as the naked chins of women which being weaker were other-wise to haue this strengthning also do plainly declare Now if there be no exterior part of man that is vse-full which is not also comely and if there bee also parts in man that are comely and not vse-full then GOD in the framing of mans body had a greater respect of dignity then of necessity For necessity shall cease the time shall come when wee shall doe nothing but enioy our lustlesse beauties for which we must especially glorifie him to whom the Psalme saith Thou hast put on praise and comlinesse And then for the beauty and vse of other creatures which God hath set before the eyes of man though as yet miserable and amongst miseries what man is able to recount them the vniuersall gracefulnesse of the heauens the earth and the sea the brightnesse of the light in the Sunne Moone and Starres the shades of the woods the colours and smells of flowres the numbers of birds and their varied hewes and songs the many formes of beasts and fishes whereof the least are the rarest for the fabrike of the Bee or Pismier is more admired then the Whales and the strange alterations in the colour of the sea as beeing in seuerall garments now one greene then another now blew and then purple How pleasing a sight sometimes it is to see it rough and how more pleasing when it is calme And O what a hand is that that giueth so many meates to asswage hunger so many tastes to those meates with-out helpe of Cooke and so many medecinall powers to those tastes How delightfull is the dayes reciprocation with the night the temperatenesse of the ayre and the workes of nature in the barkes of trees and skinnes of beasts O who can draw the perticulars How tedious should I be in euery peculiar of these few that I haue heere as it were heaped together if I should stand vpon them one by one Yet are all these but solaces of mans miseries no way pertinent to his glories What are they then that his blisse shall giue him if that his misery haue such blessings as these What will GOD giue them whome hee hath predestinated vnto life hauing giuen such great things euen to them whome hee hath predestinated vnto death What will hee giue them in his kingdome for whome hee sent his onely sonne to suffer all iniuries euen to death vpon earth Wherevpon Saint Paul sayth vnto them Hee who spared not his owne sonne but gaue him for vs all vnto death how shall hee not with Him giue vs all things also When this promise is fulfilled O what shall wee bee then How glorious shall the soule of man bee with-out all staine and sinne that can either subdue or oppose it or against which it need to contend perfect in all vertue and enthroned in all perfection of peace How great how delightfull how true shall our knowledge of all things be there with-out all error with-out all labour where wee shall drinke at the spring head of GODS sapience with-out all difficulty and in all felicity How perfect shall our bodies bee beeing wholy subiect vnto their spirits and there-by sufficiently quickned and nourished with-out any other sustenance for they shall now bee no more naturall but spirituall they shall haue the substance of â—…sh quite exempt from all fleshly corruption L. VIVES PArtly a necessary Such as husbandry the Arte of Spinning weauing and such as man cannot liue without b Anatomists that is cutters vp of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a section incision or cutting c Harmony The congruence connexion and concurrence of any thing may be called so it commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adapt or compose a thing proportionably Of the obstinacie of some few in denying the resurrection which the whole world beleeueth as it was fore-told CHAP. 25. BVT as touching the goods of the minde which the blessed shall enioy after this life the Philosophers and wee are both of one minde Our difference is concerning the resurrection which they deny with all the power they haue but the increase of the beleeuers hath left vs but a few opposers CHRIST that disprooued the obstinate euen in his proper body gathering all vnto his faith learned and vnlearned wise and simple The world beleeued GODS promise in this who promised also that it should beleeue this It was a not Peters magick that wrought it but it was that GOD of whome as I haue said often and as Porphyry confesseth from their owne Oracles all their Gods doe stand in awe and dread Porphyry calles him GOD the Father and King of GODS But GOD forbid that wee should beleeue his promises as they doe that will not beleeue what hee had promised that the world should beleeue For why should wee not rather beleeue as the world doth and as it was prophecied it should and leaue them to their owne idle talke that will not beleeue this that the world was promised to beleeue for if they say wee must take it in another sence because they will not doe that GOD whome they haue commended so much iniury as to say his Scriptures are idle things Yet surely they iniure him as much or more in saying they must bee vnderstood other-wise then the world vnderstandeth them which is as GOD both promised and performed Why cannot GOD raise the flesh vnto eternall life Is it a worke vnworthy of God Touching his omnipotencie whereby hee worketh so many wonders I haue sayd enough already If they would shew mee a thing which hee cannot doe I will tell them hee cannot lye Let vs therefore beleeue onely what hee can doe and not beleeue what hee cannot If they doe not then beleeue that hee can lye let them beleeue that hee will doe what hee promiseth And let them beleeue as the world beleeues which hee promised should beleeue and whose beleefe hee both produced and praised And how prooue they the worke of the resurrection any way vnworthy of GOD There shall be no corruption there-in and that is all the euill that can be-fall the body Of the elementary orders wee haue spoken already as also of the possibility of the swift motion
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.
1. Cor. 15. 50. Rom. 7. We follow things forbidden Martirdom to the vnbaptized in the steed of baptisme Iohn 3. Math 16. Iohn 12. Psal 116. Death good to the good and bad to the bad Who may be said to bee dysng Death what it is The time of life is a course vnto death Eccl. 11. 28. Psal. 6. 5 The second death Louvaine copie defectiue as I doe thinke it may very lawfully in this Comparison or analogy Genes 〈◊〉 Rom. 8. Genes 2 17. 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 〈◊〉 had not died Wis 9. 15 Palliâ—…i Coniecture deceiueth the Philosophers Gens 3. The Center In Timaeo 〈◊〉 Cor. 15 How man seeth Virg Aenâ—… ad 6. 1. Cor. 15 What bodies our first parents had Pro. 3. 18. Psal. 42. 6. Psal. 59. 9. Paradise Eden The riuers of Paradise Genes 18. Tob. 12. Luc. 23. Rom. 8. 10 Rom. 8. 29 1. Cor. 15. 42 44 45 Rom. 8. 〈◊〉 Christ the heauenly man 1 Co. 15. 22 Man formed Man how created Isa. 57. 16. I Coâ—… 2. 11 Ecclâ—…3 21. Psa. 148. 8. Iohn 4. 24. Genes 7. 22. Eccl 24. 〈◊〉 The Apostatical Angels The diuel at the iudgment shal be cast into the second death 〈◊〉 Vergâ—…ra 〈◊〉 Coâ—…li The Louaine copy defectiue Lanctantius Death propagate by sinne Grace 1. Cor. 15. 39 Flesh vsed for man Rom 3. 20 Gala. 3. 11 Iohn 1. 13 Ioh. 20. 13 Gal. 5. 19 20 21. The works of the flesh The mentall vices ascribed to the flesh Animosity 1. Cor. 5. 〈◊〉 2 3 4. Wis. 9 15 The deuills haue no flesh yet haue they fleshly workes 10. 5. The mindes foure affects Rom. 3. 7 1. Cor. 3. 〈◊〉 1 Cor 2 11 12 13 14. Rom. 3. 10 Gen. 46 27. 1. Cor 3 4 Soule 〈◊〉 man Lawfull hate Will. Psa. 11 1 Io. 2 2. Tim. 3 2 4. Phil. 1 Psa. 119 20 Wis. 6 20 Psa. 31 Psa. 4 Psal. 16 11 Rom. 11. 20 Amo and Diâ—…o diffâ—… Esay 57. 12 Mat. 7. 12. Luc. 2 14 1 Cor. 13 6 Andr. act 2 Sâ—… 1 Sadnesse according to God 2 Cor. 7 8 9 10 11 Alcibiades his sadnesse Erapathia Philumena The Louaine copies defectiue Alcibiades Rom. 8 23 1. Cor. 15 54 Mat. â—…4 12 Mat. 10 22 1 Io. 1 8 2 Cor. 9 7. Gal 6 1 Psal. 2â—… 2 Philip. 3 14 Rom. 12 15 2 Cor. 11 3 〈◊〉 Cor. 11. 〈◊〉 Mat. 3 Iohn 11 Luk â—…2 Mat 26 Rom. 1 30 Psal. 69 20 1. Ioh. 4 18 Psal 9 9 Psal. 9. 1â—… 〈◊〉 Crime Theut The state of our first parents 〈◊〉 〈◊〉 Ioh. 〈◊〉 Exod 32. Kin. 11. 1. Ti. 2. 14. Rom 5. 12. 14. Gen. 3. 12. a Trope Paradise It was not the fruit but disobeâ—… that oâ—…threw Adam Obedience the mother of all 〈◊〉 Pride â—…e 10. â—…ll â—…kes done by 〈◊〉 〈◊〉 â—…l persons Humility Psal. 73. Gen. 3. 5. Pro. 16. 18. Ps. 83. 〈◊〉 in 〈◊〉 accuse 〈◊〉 〈◊〉 〈◊〉 Abrahams obedience The punishment of disobedience Psa. 144. 4 Paines of the flesh 〈◊〉 〈◊〉 〈◊〉 a geâ—…ll name 〈◊〉 all viciâ—… effects 1 Thess. 4. 4. 5. Carnal copulation Gen 2. 25. Gen 3. 〈◊〉 Gen 3. 7. What vvas ment by the tree of the knovvledge of good and euill Câ—…pestra The Gymâ—… Tusc. lib 3. The Louanists defectiue here Pâ—… in french is go onfoâ—…d The parts of the soule Dâ—… Naturall shame Cynikes The cloake The donatians and Circumcelliones Genesis 1. Lust gâ—…oing vpon sin Psal. 138 3 The Adamites The distinction oâ—… sexes in the crâ—…tion Mat. 19 4 The soules power ouer the body Rom. 1 26. The geneâ—… field Extraordinâ—…ies powers of motion in some perons Restitus his extasie The lungs Hermotimus of Clazomene The first mans felicitâ—… erâ—… heâ—… sinned The monthly flowers in women Man hath no power of himselfe to avoide sinne Psal. 3. 3 Psal. 18. 1 Augustines Eutopia The tvvo Citties Rom. 9. 2â—… Gal. 4. 21 22. 23. 24 25. Isay 54. 1 The earthly Citty in two formes An allegorie Sina thâ—…moun Wisd. 8. 1. True concord Earthly peace a false good obteined â—…y warre The good contend not one against another An archetype Gal. 6. 2. 1. Th. 5. 14 Gal. 6. 1. Mat. 18. 15. 1. Ti. 5. 20 Mat. 18. 35 How a sacrifice should be offâ—…ed Rom. 6. 13. 〈◊〉 5. What a City is Ionicus The first Citty Henochia Iudea Gen. 49. 9. Hierâ—…e Burgarinâ—… Pliny the secâ—…d A quadraâ—… in number Intercalation of daies Gen. y. 11. Psal 90. 20 The month of the moone Gen. 4. 1 Gen. 5. 8. Maturity Affinity the propagator of charity The latines haue three words for cousin germaines Caine possession Henoc dedication Seth resurrection Enos man Gen. 4 19 20 21 â—…2 Genes 4. 26. Rom. 8. 24 25. Rom. 10. 13. Two Henoches Luc. â—…0 34 Exod 26. 7 Psal. 51. 4 Haire-cloath Naamah Gen 5 12. Psal. 49 11 Psal. 73 20 Psal. 52. 8 Psal. 40 4 Cant. 2. 4 Psal. 103 Marâ—… 1. Maâ—… 3. 1. Gen. 6. The sonnes of Sâ—… called Angeâ—…â—…ically Psal. 82. 6. Baruch 5. Angels vvhat it is â—…bus and Succâ—…us Aquila a 〈◊〉 The Apocrypha The cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 6 7 Gods prescience and act a like firme and both vnalterable 〈◊〉 13. â—…3 The Arke a type of the church Mount Olympus Apelles anheretique Mortayses subscudines Stellions Bees Virg. Geor. 4. 〈◊〉 9. â—…5 Gâ—…n 9. 26. Câ—… 1. 2 1. Cor. 11 19 Mat. 7 16 Phil. 1 16 18. Isâ—…i 5 Mat. 20 2â—… Mat. 26 39 2. Cor. 13 1. Cor. 1 25 Pâ—…r vsâ—…d 〈◊〉 a 〈◊〉 The plaine of 〈◊〉 Niâ—… Belus The Hebrewes Babilons confusion The power of humility Nimrod Gen. 11. God moueth not from place to place 1. Cor. 3 God speaketh three manner of waies Aenid 3. The Pygmees A cubite A foote An hand-bredth A spanne Sciopodes a people Checker-workes Cynocephali a people 〈◊〉 Munkeyes Sphinxes The Antipodes Derep. li. 6. Psa. 14. 3. 4. Psa. 52. 3. 4. The Hebrew tongue Egypt Ham. Aethiopia Assyria Charra Gen. 11. Gen. â—…4 Mesopotamia Gen. 11. 1. Act 7. 2. 3. The Chaldeaeans worshippe the fire Gen. 12. Acts. 7. 2. Galat. 3. 17 Asia Sicyon Pelopomâ—…sus Europe 〈◊〉 〈◊〉 1â—… 〈◊〉 God vvill not bee tempted Gen. 13. 8 〈◊〉 Gen. 13. Hyperbole a 〈◊〉 in 〈◊〉 The Loâ—…inists defectiue Psal. 111. Genes 14. This the Louanists haue left out as erronious Genes 15. Starres invisible 〈◊〉 our eyes 〈◊〉 〈◊〉 Gen. 15 Luc. 1. 34. Mat. 24. 〈◊〉 Gen. 15 Galat. 3. 17 Rhinocorura Gen. 16. 1. Cor. 7. 4. Gen. 16. 6. Gen. 1â—… Circumcision a type oâ—… regeneration Gen. 2 19 Eccl. 14. 17 Rom. 4. 15 Psal. 119. Gen. 17. 6 7. Sarai Sarah Câ—…ses of 〈◊〉 Gen. 19 Heb. 132 Gen. 18. 18. Lots wife Gen. 20 Gen. 21. 6 Rom. 9. Hebr. 11. Rom. 8. God will see in the Mount an Hebrew prouerbe Gen. 25. 〈◊〉 Second mariage The louaine copy defectiue Gen. 25. Idumaea Gen. 26. 1. Abraham and Isaac compared Faithfull vvedlock better then faithlesse singlenesse The blessing of Iâ—…cob Lenticula what it is Io. 1. 51.
freed a-many from it 2. Of the carnall life apparant in the soules viciousnesse as well as the bodies 3. That sinne came from the soule and not the flesh and that the corruption which sinne hath procured is not sinne but the punishment of sinne 4. What it is to liue according to man and to liue according to God 5. That the Platonists teach the natures of soule and bodie better then the Maniches yet they erre in ascribing sinne vnto the nature of the flesh 6. Of the quality of mans will vnto which all affections Good and Bad are subiect 7. That Amor and Dilectio are of indifferent vse in the Scriptures both for Good and Euill 8. Of the three passions that the Stoykes allow a wiseman excluding sadnes as foe to a vertuous mind 9. Of the perturbations of mind which the iust doe moderate and rule aright 10. Whether Man had those perturbations in Paradise before his fall 11. The fall of the first Man wherein Nature was made good and cannot bee repair'd but by the Maker 12. Of the quality of Mans first offence 13. That in Adams offence his Euill will was before his euill woorke 14. Of the pride of the transgressioÌ„ which was worse then the transgression it selfe 15. Of the iust reward that our first parents receiued for sinne 16. Of the euill of lust how the name is geâ—…rall to many vices but proper vnto venereall concupiscence 17. Of the nakednesse that our first parents discouered in themselues after their sinne 18. Of the shame that accompanieth copulation as well in common as in mariage 19. That the motions of wrath and lust are so violent that they doe necessarily require to bee suppressed by wisdome and that they were not 〈◊〉 our Nature before our fall depraued it 20. Of the vaine obscaenity of the Cynikes 21. Of the blessing of multiplication before sinne which the transgression did not abolish but onely linked to lust 22. That God first instituted and blessed the band of marriage 23. Whether if man had not sinned hee should haue begotten children in paradice and whether there should there haue bin any contention betweene chastity and lust 24. That our first parents had they liued without sinne should haue had their members of generation as subiect vnto their wills as any of the rest 25. Of the true beatitude vnattayne ablâ—… 〈◊〉 this life 26. That our first parents in Paradise migâ—… haue produced manking without any shamâ—… appetite 27. That the sinners Angels and men caâ—…not with their peruersenesse disturbe Gods prouidence 28. The state of the two Citties the Heauenly and the Earthly FINIS THE FOVRTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus That the inobedience of the first man had drawne all mankinde into the perpetuity of the second death but that Gods grace hath freed a many from it CHAP. 1. WE said in our precedent bookes that it was Gods pleasure to propagate all men from one both for the keeping of humaine nature in one sociable similitude and also for to make their vnity of originall be the meanes of their concord in heart Nor should any of this kinde haue dyed but the first two the one whereof was made of the other and the other of nothing had incurred this punishment by their disobedience in committing so great a sinne that their whole nature being hereby depraued was so transfused through all their off-spring in the same degree of corruption and necessity of death whose kingdome here-vpon became so great in man that all should haue beene cast headlong in the second death that hath no end by this due punishment but the vndue a grace of God acquitted some from it whereby it comes to passe that whereas man-kinde is diuided into so many nations distinct in language discipline habite and fashion yet is there but two sorts of men that doe properly make the two citties wee speake of the one is of men that liue according to the flesh and the other of those that liue according to the spirit either in his kinde and when they haue attained their desire either doe liue in their peculiar peace L. VIVES VNdue a grace For God owes no man any thing and therefore it is called grace because it comes gratis freely and because it maketh the receiuer gratum thankfull Who hath giâ—… vnto him first and hee shall be recompensed Rom. 11. 35. If it were due he should not then giue but restore it Not by the workes of righteousnesse which wee haue done but according to his 〈◊〉 hee saued vs. Tit. 3. 5. Of the carnall life apparant in the soules viciousnesse as well as the bodies CHAP. 2. WE must first then see what it is to liue according to the flesh and what according to the spirit The raw and inconsiderate considerer hereof not attending well to the scriptures may thinke that the Epicureans were those that liued according to the flesh because â—…hey made bodily pleasure that summum boâ—… and all such as any way held corporall delight to be mans chiefest good as the vulgar also which not out of Philosophy but out of their owne pronenesse to lust can delight in no pleasures but such as are bodily and sensible but that the Stoickes that placed this summum bonum in the minde liue according to the spirit for what is mans minde but his spirit But the Scriptures prooue them both to follow the courses of the flesh calling the flesh not onely an earthly animate body as it doth saying All flesh is not the same flesh for there is one flesh of men and another flesh of beasts and another of fishes and another of birdes but it vseth the worde in farre other significations amongst which one is that it calleth whole man that is his intire nature flesh vsing the part for the whole as By the workes of the lawe shall no flesh be iustified What meanes hee by no flesh but no man hee explaineth him-selfe immediatly a man is iustified by faith without the workes of the lawe And in another place No man is iustified by the lawe The word was made flesh What is that but man Some misconceiuing this place held that Christ had no humaine soule For as the part is taken for the whole in these words of Mary Magdalene They haue taken away my Lord and I know not where they haue laide him Meaning onely the flesh of Christ which shee thought they had taken out of the Sepulchre so is the part taken for the whole when wee say flesh for Man as in the quotations before Seeing therefore that the Scripture vseth flesh in so many significations too tedious heere to recollect To finde what it is to liue according to the flesh the course being enill when the flesh is not euill let vs looke a little diligently into that place of the Apostle Paul to the Galathians where hee saith The workes of the flesh are