cessit pars Heleno ãâã Pyrhus death got Helenus that part that now he holds that is after his death Whether a man at the houre of his death may be said to be amongst the dead or the dying CHAP. 9. ãâã now for the time of the soules separation from the body bee it good or ãâã whether wee say it is in death or after it if it bee after death it is not ãâã ââ¦en being past and gone but rather the present life of the soule good or ãâã the death was euill to them whilest it was death that is whilest they ãâã ââ¦ffered it because it was a grieuous passion though the good vse this ãâã How then can death being past be either good or bad Againe if we ãâã ââ¦ell we shall find that that grieuous passion in man is not death For a as ãâã we feele we liue as long as we liue we are before death not in it for ãâã ââ¦ath comes it taketh away all sence yea euen that which is greeued by ãâã ââ¦pproach And therefore how we may call those that are not dead but in ãâã ââ¦ges of deadly affliction dying is hard to explaine though they may bee ãâã ordinarily so for when death is come they are no more in dying but in ãâã or death Therefore is none dying but the liuing because when one is in ãâã ââ¦atest extreamity or b passage as we say ' if his soule be not gone hee is ãâã aliue then Thus is hee both liuing and dying going to death and from life ãâã liuing as long as the soule is in the body and not yet in death because the ãâã is vndeparted And when it is departed then he is not in death but rather ãâã death who then can say who is in death no man dying is if no man can be ãâã ââ¦ng and dying at once for as long as the soule is in the body we cannot ãâã ââ¦at he liues c But if it be said that he is dying who is drawing towards ãâã and yet that the dying and the liuing cannot be both in one at once then know not I who is liuing L. VIVES ãâã long But death is a temporally effected separation of soule and body and as soone ãâã members begin to grow cold hee beginnes to dye the departure of the soule is ãâã ââ¦ance of death the one is no sooner gone but the other is there b Passage Mart. ãâã ââ¦d agas Aââ¦le agas animam Ago to do agere animam to die because the ancient ãâã ãâã the soule was but a breath and so beeing breathed out death followed c But if If hee bee said to dye that drawes towards death then all our life is death for ãâã soone as euer wee are borne the body begins to seeke how to thrust out the soule and ãâã life and by little doe expell it Which made some Philosophers say that we dyed in ouâ⦠ãâã and that that was the end of death which we call the end of life either because then we began to liue or because death was then ended and had done his worst Whether this mortall life be rather to be called death then life CHAP. 10. FOr as soone as euer man enters this mortall body hee beginnes a perpetuall iourney vnto death For that this changeable life enioynes him to if I may call the course vnto death a life For there is none but is nearer death at the yeares end then hee was at the beginning to morrow then to day to day then yesterday by by then iust now now then a little before a each part of time that we passe cuts off so much from our life and the remainder still decreaseth so that our whole life is nothing but a course vnto death wherin one can neither stay nor slacke his pace but all runne in one manner and with one speed For the short liuer ranne his course no faster then the long both had a like passage of time but the first had not so farre to runne as the later both making speede alike It is one thing to liue longer and another to runne faster Hee that liues longer runneth farther but not a moment faster And if each one begin to bee in death as soone as his life beginnes to shorten because when it is ended hee is not then in death but after it then is euery man in death as soone as euer he is conceiued For what else doe all his dayes houres and minutes declare but that they beeing done the death wherein hee liued is come to an end and that his time is now no more in death hee being dead but after death Therefore if man cannot be in life and death both at once hee is neuer in life as long as he is in that dying rather then liuing body Or is he in both in life that is still diminished and in death because hee dies whose life diminisheth for if hee be not in life what is it that is diminished vntill it bee ended and if hee bee not in death what is it that diminisheth the life for life being taken from the body vntill it be ended could not be said now to be after death but that death endââ¦d it and that it was death whilest it diminished And if man be not in death but after it when his life is ended where is he but in death whilest it is a diminishing L. VIVES EAch a part All our life flowes off by vnspied courses and dieth euery moment of this hasting times Quintilian Time still cuts part of vs off a common prouerbe Poets and Philosophers all say this and Seneca especially from whom Augusââ¦ine hath much of that hee relateth heere Whether one may be liuing and dead both together CHAP. 11. BVt if it be absurd to say a man is in death before he came at it for what is it that his course runs vnto if he be there already chiefly because it is ãâã too strange to say one is both liuing and dying sith wee cannot say one is both sleeping and waking wee must finde when a man is dying Dying before death come hee is not then is hee liuing dying when death is come is hee not for then is hee dead This is after death and that is before it b When is hee in death then for then is hee dying to proportionate three things liuing dying and dead vnto three times before death in death and after Therefore when hee is in death that is neither liuing or before death nor dead or after death is hard to bee defined For whilest the soule is in the body especially with sence man liues assured as yet beeing soule and bodie and therefore is before death and not in it But when the soule and sence is gone then is hee dead and after death These two then take away his meanes of being in death or dying for if hee liue hee is before death and if he cease to liue hee is after death Therefore hee is neuer
pouerty could not deserue to bee beleeued of the enemie yet should hee not bee put to this paine without an heauenly reward for his paines L. VIVES INward a man The minde being often so vsed in Pauls Epistles b Coueteousnesse of mony The vulgar translation hath Cupiditas but Augustine hath auaritia a better word for the Greeke is ãâã ãâã ãâã ãâã ãâã loue of money c Many sorrowes Thus farre Paul d Poore without He meaneth the Apostle Paul e Naked The words of Iob comforting himselfe in the losse of his goodes and children f elsewhere namely in the same chapter Verse 17. g Rich in good workes In these thinges they shall bee rich indeed h Kept more safely Laying vp the treasure of eternity for them-selues in heauen in that they haue giuen freely vnto the poore and needie Which is declared by that which followeth in the same chapter of Mathew beeing Christes owne workes i And therefore one Paulinus The Gothes hauing sackt Rome and ouer-running all Latium the ãâã Campania Calabria Salentinum Apulia or Aprutium spoyling and wasting al as they went like a generall deluge their fury extended as far as Consentia a Citty in Calabria called now Cosenza and forty yeares after that Genserike with the Moores and Vandals brake out again tooke Rome filling all Campania with ruine raized the citty of Nola. Of which Cittie at that time Paulinus was Bishop as Paulus Diaconus writeth a most holy and as Saint Gregory saith an eloquent man exceedingly read in humaine learning and not altogether void of the spirit of prophecie who hauing spent all hee had in redeeming Christian captiues and seeing a widow bewayling her captiue sonne and powring forth her pious lamentations mixt with teares his pietie so vrged him that hee could not rest vntill hee had crossed ouer into Affricke with the widow where her sonne was prisoner And there by exchange of him-selfe for hir sonne redeemed him and gaue him free vnto his mother Now his sanctity growing admirable in the eies of the Barbarians hee had the freedome of all his cittizens giuen him and so was sent backe to his country Thereof read at large in Gregories third booke of Dialogues But I thinke Augustine speakes not of this later invasion for then was Paulinus departed this life but of the first irruption of the Gothes k Whereby them-selues were good Namely their vertue which no man can depriue them off and that onely is the good which makes the possessors good For if riches bee good as Tully saith in his Paradoxes why do they not make them good that inioy them l Mammon Mammon after Hierome is a Syriake word signifying that vnto them that ãâã ãâã ãâã ãâã ãâã doth vnto the Greekes namely Ritches Augustine elswere saith that Mammon in the Punike language is gaine and that the Affrican and Hebrew tongues do accord in the signification of many wordes Serm. de verb. Dom. quaest Euang. Of the end of this transitory life whether it be long or short CHAP. 10. THe extremity of famine they say destroyed many Christians in these inuasions Well euen of this also the faithfull by induring it patiently haue made good vse For such as the famine made an end off it deliueuered from the euils of this life as well as any other bodily disease could doe such as it ended not it taught them a sparing diet and ablenesse to faste Yea but many Christians were destroyed by the foulest variety that might bee falling by so many sortes of death why this is not to bee disliked off since it is common to all that euer haue beene borne This I know that no man is dead that should not at lengââ¦h haue died For the liues ending makes the long life and the short all one neither is their one better and another worse nor one longer then another shorter which is not in this end made equall And what skils it what kind of death do dispatch our life when he that dieth cannot bee forced to die againe And seeing that euery mortall man in the daily casualties of this life is threatned continually with inumerable sortes of death as long as he is vncertaine which of them he shall taste tell me whether it were better to a suffer but one in dying once for euer or still to liue in continual feare then al those extreames of death I know how vnworthy a choice it were to choose rather to liue vnder the awe of so many deathes then by once dying to bee freed from all their feare for euer But it is one thing when the weake sensitiue flesh doth feare it and another when the purified reason of the soule ouer-comes it A bad death neuer followes a good life for there is nothing that maketh death bad but that estate which followeth death Therfore let not their care that needes must dye bee imployed vppon the manner of their death but vppon the estate that they are eternally to inherit after death Wherefore seeing that all Christians know that the death of the religious b begger amongst the dogs licking his sores was better theÌ the death of the wicked rich man in all his c silks and purples what power hath the horrour of any kind of death to affright their soules that haue ledde a vertuous life L. VIVES SVffer but one So said Caesar that hee had rather suffer one death at once then feare it continually b Religious begger the story is at large in Saint Luke the 16. Chapter beginning at the 19. verse of Lazarus and the rich glutton c. c Silks Byssus is a kinde of most delicate line as Plinie saith in his naturall history lib. 19. Of buryall of the dead that it is not preiudiciall to the state of a Christian soule to be forbidden it CHAP 11. OH but in this great slaughter the dead could not bee buryed Tush our holy faith regards not that holding fast the promise It is not so fraile as to think that the rauenous beasts can depriue the body of any part to be wanting in the resurrection where not a hayre of the head shall be missing Nor would the scripture haue said Feare not them that kill the bodie but are not able to kill the soule if that which the foe could doe vnto our dead bodies in this world should any way preiudice our perfection in the world to come Vnlesse any man will be so absurd as to contend that they that can kil the body are not to be feared before death least they should kill it but after death least hauing killed it they should not permit it buriall Is it false then which Christ saith Those that kill the body after they can do no more and that they haue power to do so much hurt vnto the dead carkasse God forbid that should be false which is spoken by the truth it selfe Therefore it is said they do something in killing because then they afflict the bodyly sence for a while but afterwards
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 ââ¦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 liââ¦ââ¦body but none of soule their soules being dead that is forsaken of God lââ¦g power as long as their immortall proper life failes not to afforde them ãâã but in the last damnation though man bee not insensitiue yet this sence of ãâã ââ¦ing neither pleasing nor peacefull but sore and
because preuarication is added c the lawe beeing also contemned ãâã the lust of sinne Why doe wee recite this Because as the lawe is not ãâã ââ¦en it exciteth concupiscence in the bad so earth is not good when it inââ¦th the glory of the good neither the law when it is forsaken by sinners and ãâã them Preuaricators nor death when it is vnder-taken for truth and maâ⦠them Martyrs Consequently the law forbidding sinne is good and death ãâã 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 ãâã that is good badly and the vse death that is bad well L. VIVES ãâã a of It is naturall vnto exorbitant minds the more a thing is forbidden them ãâã to affect it as women whose mindes are most vnstayed desire that onely that ãâã ââ¦hibited So that whereas men knew not what it was to goe to the stewes nor ãâã vpon it in comes the lawe and saith thou shalt not goe and so taught them all ãâã to goe setting their depraued natures vpon pursuite of those vnlawfull actes I ãâã saith Paul what concupiscence was vntill the law told me Thou shalt not couet ãâã that Solâ⦠set downe no lawe against parricide which being vnknowne hee was ãâã to declare then punish Pro Ros. Amerin b That sinne The old bookes read ãâã ââ¦ner Augustine ad Simplic an lib 1. quotes it thus that the sinner might bee out ãâã a sinner c. but his quotations are both false For thus it should be read indeed ãâã ââ¦er might bee out of measure sinfull c. Sinner being referred to sinne ãâã ãâã ãâã ãâã ãâã ãâã ââ¦ith the Greeke vnlesse you will make sinfull a nowne and no participle as Salust ââ¦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 ââ¦rall sence by which nature is wrung this way and that in the composition ãâã ãâã liuing creature vntill it bee dead and vntill all the sence be gone wherein ãâã ãâã 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 ââ¦tnesse But what-so-euer it is in death that takes away b our sence with so ââ¦ous a sence being faithfully indured it augmenteth the merite of paciââ¦ââ¦ut taketh not away the name of paine It is sure the death of the first man ââ¦pagate though if it be endured for faith and iustice it bee the glory of ââ¦nerate Thus death being the reward of sinne some-time quitteth sinne ãâã ââ¦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 ââ¦oyded and therefore wee take part of it least the whole should fall vpon ãâã 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 dââ¦th as I say that wee suffer a when wee die and causeth vs dye is good vnto ãâã ãâã 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 ãâã a when The dead and the dying are said both to be in death death being both in ãâã departure and after in the first as a passion in the second as a priuation Both are of ãâã the authors Virg. ãâã ââ¦amus quanquam media iam morte tenetur ãâã ãâã lies now in midst of death that is a dying and the ãâã Morte Neoptolemi regnorum reddita
dying nor in death For this is sought as present in the change of the times and is found the one passing into the other without the least interposed space Doe we not see then that by this reason the death of the bodie is nothing If it bee how is it any thing beeing in nothin and whereing nothing can be for if we liue it is not any thing yet because wee are before it not in it if we liue not it is nothing still for now wee are after it and not in it But now if death bee nothing before nor after what sence is there in saying before or after death I would to God wee had liued well in Paradise that death might haue bin nothing indeede But now there is not onely such a thing but it is so greeuous with vs as neither tongue can tell nor reason avoide Let vs therefore speake according to c custome for so wee should and call the time ere death come before death as it is written d Iudge none blessed before his death Let vs call the ãâã when it is already come after death this or that was after his death and let us speake of the present time as wee can hee dying gaue such a legacy hee dying left thus much or thus much though no man could do this but the liuing and rather before his death then at or in his death And let vs speake as the holy scripture speaketh of the dead saying they were not after death but in death For in death there is no remembrance of thee for vntill they rise againe they are iustly said to bee in death as one is in sleepe vntill hee awake Though such as are in sleepe wee say are sleeping then may wee not say that such as are dead are dying For they that are once seperate wholy froÌ them bodies are past dying the bodily death whereof we speake any more But this that I say one cannot declare how the dying man may be sayd to liue or how the dead man can be sayd to bee in death for how can he bee after death if hee bee in death since wee cannot call him dying as we may doe hee that is in sleepe sleeping or hee that is in languor ââ¦guishing or hee that is in sorrow sorrowing or in life liuing But the dead vntill they arise are said to bee in death yet wee cannot say they are dying And therefore I thinke it was not for no cause perhaps God decreed it that mortor the latine word for to die could not by any meanes bee brought by e grammartians vnto the forme of other verbes f Ortor to arise hath ortus in the preterperfect tense and so haue other verbes that are declined by the participle of the pretertense But Morior must haue mortuus for the preterperfect tence doubling the letter V. for Mortuus endes like fatuus arduus conspicuus and such like that are no preterperfect tenses but nownes declined without tenses ãâã times and this as if it were a nowne decsinable that cannot be declined is put for the participle of the present tense So that it is conuenient that as it cannot effect the signification by act no more should the name be to bee g declined by arte Yet by the grace of Our Redeemer we may decline that is avoide the second death For this is the sore one and the worst of euills beeing no separation but rather a combination of body and soule vnto eternall torture Therein sââ¦all none bee a fore death nor after death but eternally in death neuer liuing neuer dead but euer dying For man can neuer be in worse death then when the death he is in is endlesse L. VIVES TOo a strange Insolens for insolitum vn-accustomed Salusts worde that antiquary and Gellius his ape b When is he Oh Saint Augustine by your fauor your witts edge is too blunt here you not our rare schoole diuines the first is the first is not the last is the last is not death is not in this instant for now it is done conceiue you not Why thus It was but now and now it is not not yet then thus but you must into the schooles and learne of the boies for those bables are fitter for them then for men But you and I will haue a great deale of good talke of this in some other place c Custome The mistresse of speach whom all artes ought to obserue d Iudge none Like Solons saying No man can bee called blessed and he be dead because hee knowes not what may befall him e Grammarians You are too idle in this chapter Saint Augustine First in commanding vs to apply our speech to the common sence and secondly in naming gramarians in a matters of diuinity how much more in drawing any argument pertayning to this question from them If any smatterer of our diuines had done it hee should haue beene hissed out of our schooles but you follow the old discipline and keepe the artes combined mixing each others ornament and no way disioyning them f Orior That comparison holdes in grammar it is a great question and much tossed Aristarchus a great grammarian defended it and Crates building vpon Chrisippus his Perianomalia did oppose it Varro's fragments herevpon lay downe both their reasons and Quintilian disputes of it Caius Caesar wrote also to Cicero concerning Analogie Doubtlesse it must be allowed in many things but not in all otherwise that art cannot stand nor hardly worldly discourse g Declined Alluding to the ambiguity of the worde declinari it cannot bee declined that is avoided nor declined that is varied by cases Of the death that God threatned to promise the first man withall if he transgressed CHAP. 12. IF therefore it bee asked what death GOD threatned man with all vpon his trangression and breach of obedience whether it were bodily or spirituall or that second death we answere it was all the first consisteth of two and the second entirely of all for as the whole earth consists of many lands and the whole Church of many Churches so doth the vniuersall death consist of all the first consisting of two the bodies and the soules beeing the death wherein the soule beeing foresaken of GOD forsaketh the bodie and endureth paines for the time but the second beeing that wherein the soule being forsaken of GOD endureth paines for euer Therefore when GOD sayd to the first man that hee placed in Paradise as concerning the forbidden fruite Whensoeuer thou eatest thereof thou shaâ⦠die the death he comprehends therein not onely the first part of the first death wheresoeuer the soule looseth God nor the later onely wherein the soule leaneth the body and is punished after that seperation but also that last part or the second which is the last of deaths eternall and following after all all this is comprehended in that commination What punishment was first layd on mans preuarication CHAP. 13. FOr after mankinde had broken the precept hee was
middlemost place of the world and keepes there in the owne nature immoueable The Philosophers maruelled that the earth fell not seeing it hung in the ayre but that which they thought a fall should then bee no fall but an ascending for which way soeuer earth should goe it should goe towards the heauen and as it is no maruell that our Hemisphere ascendeth not no more is it of any else for the motion should be all one aboue and beneath beeing all alike in a globe But is a thing to bee admired and adored that the earth should hang so in the ayre beeing so huge a masse as Ouidââ¦ith ââ¦ith Terra pila similis nullo fulcimine nixa Aëre suspenso tam graue pendet onus Earths massy globe in figure of a ball Hangs in the ayre vpheld by nought at all â⦠With the eye Plato in his Timaeus speaking of mans fabrick saith that the eyes were endowââ¦ââ¦th part of that light that shines burnes not meaning the suns for the Gods commanded ãâã ââ¦re fire brother to that of heauen to flow from forth the apple of the eye and thereâ⦠when that and the daies light do meete the coniunction of those two so well acquainted ãâã produceth sight And least that the sight should seeme effected by any other thing ãâã ââ¦re in the same worke hee defineth collours to bee nothing but fulgores e corporibus maââ¦s fulgors flowing out of the bodies wherein they are The question whether one seeth ãâã ââ¦ission or reception that is whether the eye send any beame to the obiect or receiue aââ¦ââ¦om it is not heere to bee argued Plato holds the first Aristotle confuteth him in his ãâã De sensoriis and yet seemes to approue him in his Problemes The Stoickes held the first ãâã whom Augustine De Trinitate and many of the Peripatetiques follow Aphrodiseus held ãâã the eye sends forth spirits Pliny saith it receiueth them Haly the Arabian maketh the ãâã to goe from the eye and returne suddainely all in a moment the later Peripatetiquesââ¦ing ââ¦ing Occam and Durandus admit no Species on either side But of this in another place ãâã both would haue the eye send some-thing forth and receiue some-thing in Against those that hold that man should not haue beene immortall if he had not sinned CHAP. 19. ãâã now let vs proceed with the bodies of the first men who if they had not ââ¦ed had neuer tasted of that death which we say is good only to the good ãâã ââ¦s all men know a seperation of soule and body wherein the body of the ãâã that had euident life hath euident end For although we may not doubt ãâã ââ¦he soules of the faithfull that are dead are in rest yet a it were so much ãâã for them to liue with their bodies in good state that they that hold it most ãâã to want a bodie may see themselues conuinced herein directly For ãâã man dare compare those wise men that haue either left their bodies or are to ãâã them vnto the immortall gods to whom the great GOD promised perpeâ⦠of blisse and inherence in their bodies And Plato thought it the greatest ââ¦ing man could haue to bee taken out of the body after a course vertuously ãâã and placed in the bosomes of those gods that are neuer to leaue their ãâã Scilicet immemores supra vt conuexa reuisant Rursus incipiant in corpora velle reuerti The thought of Heauen is quite out of their braine Now gan they wish to liue on earth againe Which Virgil is commended for speaking after Plato So that hee holds that ãâã ââ¦oules of men can neither bee alwaies in their bodies but must of force bee ââ¦d from them nor can they bee alwaies without their bodies but must bee ãâã successiuely now to liue and now to die putting b this difference that ãâã men when they die are caried vp to the stars and euery one staies a while in ãâã fit for him thence to returne againe to misery in time and to follow the ãâã of being imbodied againe so to liue againe in earthly calamity but your ãâã are bestowed after their deaths in other bodies of men or beasts accorââ¦g to their merits In this hard and wretched case placeth hee the wisest soules who haue no other bodies giuen them to bee happy in but such as they can neither bee eternally within nor eternally abandon Of this Platonisme Porphyry as I said else-where was ashamed because of the christian times excluding the soules not onely from the bodies of beasts and from that reuolution but affirming them if they liued wisely to bee set free from their bodies so as they should neuer more bee incorporate but liue in eternall blisse with the Father Wherefore least he should seeme in this point to be exceeded by the Christans that promised the Saints eternall life the same doth hee giue to the purified soules and yet to contradict Christ hee denies the resurrection of their bodies in incorruptibility and placeth the soule in blisse without any body at all Yet did hee neuer teach that these soules should bee subiect vnto the incorporated gods in matter of religion Why so because he did not thinke them better then the Gods though they had no bodies Wherfore if they dare not as I think they dare not preferre humaine soules before their most blessed though corporeall gods why doe they thinke it absurd for christianity to teach that our first parents had they not sinned had beene immortall this beeing the reward of their true obedience and that the Saints at the resurrection shall haue the same bodies that they laboured in here but so that they shal be light and incorruptible as their blisse shal be perfect and vnchangeable L. VIVES YEs a were it If the following opinion of Plato concerning them were true b This difference Plato saith that some creatures follow God well are like him and are reuolued with the sphere of heauen vntill they come belowe and then they fall Some get vp againe some are ouer-whelmed these are the foolish and those the wise the meane haue a middle place So the wise soule is eleuated to heauen and sits there vntill the reuolution bring it downe againe from seeing of truth others voluntarily breake their wings and fall ere the time bee expired The Philosophers soules at the end of 3000. yeares returne to the starre whence they came the rest must stay 10000. yeares ere they ascend That the bodies of the Saints now resting in hope shal become better then our first Fathers was CHAP. 20. THe death that seuereth the soules of the Saints from their bodies is not troublesome vnto them because their bodies doe rest in hope and the efore they seemed sencelesse of all reproach here vpon earth For they do not as Plato will haue men to do desire to forget their bodies but rather remembââ¦ing what the truth that deceiueth none said vnto them a that they should not loose an
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 hiââ¦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 ââ¦ssity For so the Angels did appearing visibly and sensibly not of necessity ãâã of power and will to affoord their ministerie vnto man in more congruence ãâã 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 ãâã did who knew them not to be Angels And therefore the Angell saith in Tobiââ¦n saw mee eate but you saw it but in vision that is you thought I had eaten as ãâã 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 ãâã so decoct it and dispââ¦rse the iuice through the veines for nutââ¦iment nor yet did they deâ⦠mens eyes by seeming to mooue that which they had for their chaps and yet moouing ãâã not or seeming to chaw bread or flesh and yet leauing it whole They did eate really ãâã ââ¦ere not nourished by eating c Of Christ Luke the 23. The earth saith Bede vpon ãâã ââ¦ce drinketh vp water one way and the sunne another the earth for neede the sunne ãâã power And so our Sauiour did eate but not as we eate that glorious body of his tooke ââ¦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. ãâã ââ¦s the bodyes that haue a liuing soule though as yet vnquickned by the ââ¦it are called animate yet are our soules but bodyes so are the other calââ¦tuall yet God forbid we should beleeue them to bee spirit or other then ââ¦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 ãâã his earthly body but because he shall be so endowed from heauen that he ãâã ââ¦habite it with losse of his nature onely by attaining a celestiall quality ãâã ââ¦st man was made earth of earth into a a liuing creature but not into b ââ¦ing spirit as ââ¦ee should haue beene had hee perseuered in obedience ââ¦lesse therefore his body needing meate and drinke against hunger and ãâã and being not kept in youth from death by indissoluble immortality but ãâã by the Tree of life was not spirituall but onely animaââ¦e yet should it not ãâã ââ¦ied but that it incurred Gods heauy sentence by offending And though he ãâã take of other meates out of Paradice yet had he bin c ââ¦bidden to touch ãâã of life he should haue bin liable to time corruption in that life onely ãâã had he continued in spirituall obedience though it were but meerely aniâ⦠might haue beene eternall in Paradise Wherefore though by these words ãâã d When soeuer you eate thereof you shall dye the death wee vnderstand by ãâã the seperation of soule and body yet ought it not seeme absurd in that ãâã dyed not the very day that they tooke this deadly meate for that very ãâã their nature was depraued and by their iust exclusion from the Tree ãâã 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 sowââ¦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 brââ¦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 sheââ¦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 dââ¦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 ãâã 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 ââ¦ssed and ioyned with God bâ⦠which coniunction it imparteth integrity and immorââ¦ââ¦to the body c Forbidden Out of much diuersity of reading I hold this the best for ãâã ââ¦oule that liueth and the quickning spirit that giueth life d When soeuer Symmachus ãâã Hierome expounds this place better thou shalt be mortall But indââ¦ed we die as soone ãâã 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. Sââ¦e therefore do vnaduisedly thinke that God when he breathed in his face the ââ¦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 ãâã Christs breathing vpon his Apostles after his resurrection and saying ãâã the Holy spirit thinking that this ââ¦was such another breathing so that ãâã ââ¦angelist might haue sayd they became liuing soules which if hee had ãâã it would haue caused vs to imagine all reasonable soules dead that are ãâã ââ¦kned by Gods spirit though their bodies seeme to bee a liue But it ãâã so when man was made as the Scripture sheweth plaine in these words ãâã ââ¦d GOD formed man being dust of the Earth which some thinking to ãâã 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 Greeââ¦e ãâã ãâã ãâã ãâã ãâã 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
ceasing and destruction ensuing which was performed by the Romanes as I erst related But the house of the New Testament is of another lustre the workemanship being more glorious and the stones being more precious But it was figured in the repaire of the old Temple because the whole New Testament was figured in the old one Gods prophecy therefore that saith In that place will I giue peace is to be meant of the place signified not of the place significant that is as the restoring that house prefigured the church which Christ was to build so GOD said in this place that is in the place that this prefigureth will I giue peace for all things signifying seeme to support the persons of the things signified as Saint Peter said the Rock was Christ for it signifyed Christ. So then farre is the glory of the house of the New Testament aboue the glory of the Old as shall appeare in the finall dedication Then shall the desire of all nations appeare as it is in the hebrew for his first comming was not desired of all the nations for some knew not whom to desire nor in whom to beleeue And then also shall they that are Gods elect out of all nations come as the LXX read it for none shall come truely at that day but the elect of whoÌ the Apostle saith As he hath elected vs in him before the beginning of the world for the Architect himself that sayd Many are called but few are chosen he spoke not of those that were called to the feast and then cast out but meant to shew that hee had built an house of his elect which times worst spight could neuer ruine But being altogither in the church as yet to bee hereafter sifited the corne from the chaffe the glory of this house cannot be so great now as it shal be then where man shal be alwaies there where he is once The Churches increase vncertaine because of the commixtion of elect and reprobate in this world CHAP. 49. THerefore in these mischieuous daies wherein the church worketh for his fu ture glory in present humility in feares in sorrowes in labours and in temptations ioying onely in hope when shee ioyeth as she should many rebrobaââ¦e liue amongst the elect both come into the Gospells Net and both swim at randon in the sea of mortality vntill the fishers draw them to shore and then the ãâã owne from the good in whom as in his Temple God is all in all We acknowledge therefore his words in the psalme I would declare and speake of them ãâã are more then I am able to expresse to be truly fulfilled This multiplication ãâã at that instant when first Iohn his Messenger and then himselfe in person ãâã to say Amend your liues for the Kingdome of God is at hand He chose him disâ⦠and named the Apostles poore ignoble vnlearned men that what great ãâã soeuer was done hee might bee seene to doe it in them He had one who abused his goodnesse yet vsed hee this wicked man to a good end to the fulfilling of his passion and presenting his church an example of patience in tribulation And hauing sowne sufficiently the seed of saluation he suffered was buried and ãâã againe shewing by his suffering what wee ought to endure for the truth and ãâã resurrection what we ought for to hope of eternity a besides the ineffaââ¦ament of his bloud shed for the remission of sinnes Hee was forty daies ãâã with his disciples afterwardes and in their sight ascended to heauen ââ¦es after sending downe his promised spirit vpon them which in the comming gaue that manifest and necessary signe of the knowledge in languages of ãâã to signifie that it was but one Catholike church that in all those natiââ¦ââ¦uld vse all those tongues L. VIVES ãâã a the ineffable For Christs suffrance and his life hath not onely leaft vs the vertue ãâã Sacraments but of his example also whereby to direct ourselues in all good courses ãâã Gospell preached and gloriously confirmed by the bloud of the preachers CHAP. 50. ãâã then as it is written The law shall goe forth of Zion and the word of ãâã Lord from Ierusalem and as Christ had fore-told when as his disciplies ââ¦onished at his resurrection he opened their vnderstandings in the scripâ⦠told them that it was written thus It behoued Christ to suffer and to rise ãâã the third day and that repentance and remission of sinnes should bee preached in ãâã ââ¦mongst all nations beginning at Ierusalem and where they asked him of ãâã comming and he answered It is not for you to know the times and seasons ãâã father hath put in his owne power but you shall receiue power of the Holie ãâã hee shall come vpon you and you shal be witnesses of mee in Ierusalem and in ãâã in Samaria and vnto the vtmost part of the earth First the church spred ãâã ââ¦om Ierusalem and then through Iudaea and Samaria and those lights ãâã world bare the Gospell vnto other nations for Christ had armed them ãâã Feare not them that kill the body but are not able to kill the soule they had ãâã of loue that kept out the cold of feare finally by their persons who ãâã him aliue and dead and aliue againe and by the horrible persecutiâ⦠by their successors after their death and by the euer conquered to ãâã ââ¦conquerable tortures of the Martires the Gospell was diffused ãâã all the habitable world GOD going with it in Miracles in vertues and ãâã of the Holy Ghost in so much that the nations beleeuing in him who ãâã for their Redemption in christian loue did hold the bloud of those Martires in reuerence which before they had shed in barbarousnesse and the Kings whose edicts afflicted the church came humbly to be warriours vnder that banner which they cruelly before had sought vtterly to abolish beginning now to persecute the false gods for whom before they had persecuted the seruants of ãâã true GOD. That the Church is confirmed euen by the schismes of Heresies CHAP. 51. NOw the deuill seeing his Temples empty al running vnto this Redeemer set heretiques on foote to subert Christ in a christiaÌ vizar as if there were yâ allowance for them in the heauenly Ierusalem which their was for contrariety of Philosophers in the deuills BabiloÌ Such therfore as in the church of God do distast any thing and a being checked aduised to beware do obstinately oppose themselues against good instructions and rather defend their abhominations then discard them those become Heretikes and going forth of Gods House are to be held as our most eager enemies yet they doe the members of the Catholike Church this good that their fall maketh them take better hold vpon God who vseth euill to a good end and worketh all for the good of those that loue him So then the churches enemies whatsoeuer if they haue the power to impose corporall afflictioÌ they exercise her patience
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 gaââ¦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 shââ¦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 sââ¦e honoureth not the Father that sent him Hee addeth forth-with Verelie verelie I say vnto you hee that heareth my Worde and beleeââ¦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 ãâã 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 ââ¦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 ââ¦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 ââ¦th particularly recorded If we should imagine this to be an earthly booke ãâã 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 ââ¦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 shââ¦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 ãâã 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 ãâã according to his workes This hee repeateth againe here to shew the order ãâã 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 acââ¦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 ââ¦d ãâã ãâã ãâã ãâã ãâã 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 ââ¦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 ãâã ãâã 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 ãâã 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
intemperate through extremity of cold also the further parts of Ister to Scithia and the hether parts towards Thracia Where the Towne Tomus is famous by the banishment of OVID who often writeth that he liued amongst the Getes They also inhabited the Mediterranean parts towards Germanie and the spring head of the Riuer Ister STRABO writeth in his seauenth book that in former time they were named DACI and DAVI when those nearer vnto Pontus were named GETES by the Greeks and that both those people spake one kinde of language Although PLINIE intimateth vnto vs that there was no other difference betweene this people but that the Greekes named them Getes whome the Romaines called Daci But wee will follow STRABO in this place The Getes sayth hee are a barbarous and sauage nation strong and of a stout minde contemning death because they are perswaded that the soules doe returne againe as MELA writeth or if they doe not returne yet that they are not vttterly extinguished and that they remoue into better places But if neither happen yet that death is better than life It is reported that in later times the Getes were named Ostrogothes and the Daci called Visigothes after their countrey names because these bordered more toward the West and the other more toward the East But oftentimes these names are attributed as well to the one as to the other without any difference both by the olde and new writers They report that this nation when the Romaines did flourish most made an inuasion into a Prouince of the people of Rome in the warre of MITHRIDATES whome LVCVLLVS beeing Generall and managing the military affaires in Asia with a great armie expelled out of Misia After that they departed out of their owne countrey boundes with Baerebista their Captaine after hee had accustomed them to labour and millitary discipline and that they brought many Nations vnder the yoke of subiection And that hauing passed ouer the riuer Isther with a great armie they wasted and spoyled Thracia Macedonia Illiryum farre into the countries putting the Romaines in great feare of them And that while the Romaines were making ready their forces to goe out against them BaeREBISTA their Captaine dyed AVGVSTVS sent forth almost tenne Legions against them and so wasted and diminished their forces that hee brought them from two hundred thousand to forty thousand and sped so well against them that he had almost subiugated the whole Nation to the Romaine Empire But a few yeares after they entring into the boundes of the Romaines slew OPPIVS SABINVS and his armie who had borne the office of a Consull yet CORNELIVS FVSCVS DOMITIAN being Emperour after many bickerings at last repressed their fury TRAIANVS the Emperor warred often against them whereby he gotte him-selfe greate glory and renowne ANTONIVS CARACALLA plagued them grieuously oportunity seruing his turne when they neither dreamed nor suspected any such matter Also in the daies of GORDIANVS they spread them-selues often into the bounds of the Romains But GORDIANVS the younger compelled them with little labour to depart out of their Prouince with great losse Now this stout and mutinous people discontented with the limits of their owne abode many times hunted after oportunity to inuade the possessions of other nations Therefore PHILIPPVS VOSTRENSIS being Emperor who first of the Romaine Princes professed Christian religion More then three hundred thousand of them making a great slaughter and spoyle entred forciblie into Thracia and Mysia adioyning neaerest vnto them DECIVS was sent to driue them away who had such bad lucke in his attempts that hee gaue ouer before he obtained his purpose which thing he closely smothered succeeding PHILIPPVS in his gouernment Afterward GALLVS the father and VOLVSIANVS his son concluded a peace with them vpon conditions vnprofitable vnto them-selues which the Gothes kept not very long bearing them-selues bolde vpon the slothfulnesse and idlenesse of GALIENVS the Prince and assayled not only to make an attempt against Thracia and Mysia but also against Asia Minor They wasted and spoiled Bythinia and returning ãâã Europe they made great spoyle and wast in Thrasia and Macedonia and when they were making towards Achaia MAââ¦RINVS incountred them discomfited them aâ⦠put them to flight pursuing them so hard at the heeles that hee draue them into their owne boundes But they did not stay long there although now departing out of their bounds they were to deale with a most valiant Prince who had bone no lesse fortunate than he was valorous if he had liued longer in his Princely gouernment CLAVDI S was the man which partly destroyed and partly tooke CCC thousand of them Which is an argument that the number of this people were almost infinite For not many yeares after they rose vp in armes against AVRELIAVS possessing the Empire and were vanquished at the first encounter at Danubius ãâã COTANTINVS made such a slaughter of them that at last he inforced them to be at quiet for many yeres For the condit on of their fight was such that they did neither conquer without great harme done to ãâã enemies nor were ouercome without much hurt done to them-selues And these things were acted by the Gothes while they had proper places of their owne to inhabite Now in the raigne of Prince VALENS the Hunns which are likewise Scythians them-selues yet more cruell barbarous and rude in the affaires of humane Commerce remaining neare the Riphaean mountaines enclosed betweene Tanais and the people named Massagetae chased the Gothes by force out of the region which they did inhabite And although this region be not very commodious for the vse of men by reason of the extreme coldnes yet the Hunns did esteeme it to bee more wholesome and pleasant than all the rest being a people bred and brought vp in a soile seldome warmed with the beames of the sun Now the Gothes driuen out of their country houses and dwelling places hauing bene accustomed before time to inuade the bounds of other Nations were now in such a narrow streight that they must either valiantly lose their liues or remaine within the possessions of strangers hauing none of their owne There are some that affirme that those Getes which we said were named Ostrogothes came into the territories of the people of Rome but that the Visigothes dismayed and amated with the aduerse fortune of their associats aduised them-selues to shift their dwelling dreading to abide the like tempest that the Ostrogothes had suffered the forces of the Hunns ouerflowing al like the swelling Sea spoiling and destroying the neighbouring countries round about This matter induced the Visigothes to dispatch Ambassadors with spee dy expedition to VALENS the Romame Emperor who in the name of the whole Nation humbly intreated that he would grant them the countrey of Mysia which is on this side the Riuer Danubius for their habitation and dwelling ââ¦arnestly pretesting and vowing in the behalfe of all their Countrey-men that they would all receiue the
celebrated and their monuments prouided and they themselues in their life time would lay charges vpon their children concerning the burying or translating of their bodies b Tobye in burying of the dead was acceptable vnto God as the Angell testifieth And the Lord himselfe being to arise againe on the third day commended the good worke of that c religious woman who powred the precious ointment vpon his head and body and did it to bury him And the d Gospell hath crowned them with eternall praise that tooke downe his body from the crosse and gaue it honest and honorable buriall But yet these authorities prooue not any sence to be in the dead carcases themselues but signifie that the prouidence of God extendeth euen vnto the very bodies of the dead for he is pleased with such good deedes and do buildvp the beliefe of the resurrection Where by the way wee may learne this profitable lesson how great the reward of almes-deeds done vnto the liuing may be e since this dutie fauour shewen but vnto the dead is not forgotten of God There are other propheticall places of the holy f Patriarkes concerning the intombing or the translation of their owne bodies But this is no place to handle them in and of this wee haue already spoken sufficiently but if the necessaries of mans life as meate and clothing though they bee wanting in great extremitie yet cannot subuert the good mans patience nor drawe him from goodnesse how much lesse power shall those things haue which are omitted in the burying of the dead to afflict the soules that are already at quiet in the secret receptacles of the righteous And therefore when as in that great ouerthrow of Rome and of other Cities the bodies of the Christians wanted these rights it was neitheir fault in the liuing that could not performe them nor hurt to the dead that could not feele them L. VIVES a ORnament The Platonists held onely the soule to bee man and the body to be but a case or couer vnto it or rather a prison But Augustine holdeth the surer opinion that the body is a part of the man b Toby Toby the 2. and 12. c The good worke of that religious meaning Mary Magdalen Math. 26. 10. 12. d Gospell Iohn the 19. 38. c. meant of Ioseph of Arimathea and Nicodemus e Since this a draught of colde water giuen in the name of the Lord shall not want reward Math. 10. 42. f Patriarches Iacob at his death charged his sonne Ioseph to carry his body vnto the Sepulcher of his elders and not to leaue it in Aegipt Genes 47. 29. 30. And Ioseph himselfe commanded his brethren that they should remember and tell their posteritie that when they went away into the land of promise they should carry his bones thether with them Genesis the last Chapter and 25. verse Of the captiuitie of the Saints and that therein they neuer wanted spirituall comfort CHAP. 13. I But many Christians say they were lead into captiuitie This indeed had been a lamentable case if they had been lead vnto some place where they could not possibly haue found their God But for comforts in captiuity the scriptures haue store The a three children were in bondage so was Daniel so were b others of the Prophets but they neuer wanted God their comforter No more did he here abandon his faithfull being vnder the command of barbarous men who forsooke not his c Prophet beeing euen in the bellie of a beast This now they with whom wee are to deale had rather scorne then beleeue yet of that fable in their owne bookes they are fully perswaded namely that that same excellent harper d Arion of Methymna beeing cast ouer boord was taken vp on a Dolphins back and so borne safe to land Is our history of Ionas more incredible then this yes because it is more e admirable and it is more admirable because more powerfull L. VIVES THe a Three children Dâ⦠1. 6. Ananias Azarias and Misael together with Daeniell himselfe were prisoners in Babilon vnder Nabuchadnczzar b Others of the Prophets As Ieremy Ezechiel and others c Prophet Meaning Ionas who was three daies in the Whales belly a figure of Christ our Sauiours resurrection from death to life d Arion The tale of Arion and the Dolphin is common amongst authors Herodotus was the first that wrote it Musar lib. 1. After him Ouid in his Fastorum and Pliny lib. 9. Gellius lib. 16. Aelian in his booke de animalibus and others Arion was a harper in Nethyniâ⦠a towne of Lesbos in the time of the seauen Sages of Greece for Periander loued him dearely Some say he first inuented the Tragicke verse and the Chorus and sung in Dithyrambiques This Arion returning out of Italy with great wealth and perceiuing the saylers conspiring his destruction for his money intreated them to take all he had and saue his life which when he could not obtaine hee begged leaue but to play a little vpon his harpe to comfort himselfe therewith against death and vnto the sound of his instrument they say their gathered diuers Dolphins together and Arion being skild in the nature of this fish with his harpe and all as he was leaped out of the shippe vpon one of their backes who carried him safe and sound vnto Taenarus where yet is seene the Image of a Dolphin swiming with a man vpon his backe Pliny prooues by many examples that the Dolphin is a louer of man e Admirable To be kept so long in the Whales guts Of Marcus Regulus who was a famous example to animate all men to the enduring of volââ¦ntary captiuity for their religion which notwithstanding was vnprofitable vnto him by reason of his Paganisme CHAP. 14. YEt for all this our enemies haue one worthy exmaple proposed by one of their most famous men for yâ willing toleration of bondagein the cause of religion a Marcus Attilius Regulus general of the Romanes forces was prisoner at Carthage Now the Carthaginians being more desirous to exchange their prisoners then to keepe them sent Regulus with their Embassadors to Rome to treat vpon this exchange hauing first sworne him that in case he effected not what they desired he should returne as captiue vnto Carthage so he went vnto Rome and hauing a day of audience granted him hee perswaded the direct contrary vnto his ambassage because he held it was not profitable for the Romans to exchange their prisoners Nor after this perswasiue speach did the Romaines compell him to returne vnto his enemies but willingly did he go backe againe for sauing of his oth But his cruell foes put him to death with horrible and exquisite torments for shutting him b in a narrow barrell strucken all full of sharpe nayles and so forcing him to stand vpright being not able to leane to any side without extreame paines they killed him euen with ouerwatching him This vertue in him is worthy of euerlasting praise being
made greater by so great infelicity Now his oth of returne was taken c by those gods for the neglect of whose forbidden worship those infidells hold these plagues laid vpon mankind But if these gods being worshipped onely for the attainement of temporall prosperity either desired or permitted these paines to be layd vpon one that kept his oth so truly what greater plague could they in their most deserued wrath haue inflicted vpon a most periur'd villain then they laid vpon this religious worthy but why do not I confirme mine d argument with a double prooââ¦e If he worshipped his gods so sincerely that for keeping the oth which he had taken by their deities he would leaue his naturall country to returne not vnto what place he liked but vnto his greatest enemies if he held that religiousnesse of his any way beneficiall vnto his temporall estate which he ended in such horrible paines hee was farre deceiued For his example hath taught all the world that those Gods of his neuer further their worshippers in any prosperity of this life since he that was so deuout and dutifull a seruant of theirs for all that they could doe was conquered and led away captiue Now if the worship of these Gods returne mens happinesse in the life to come why then do they callumniate the profession of the Christians saying that that misery fell vpon the citty because it gaue ouer the worship of the old gods when as were it neuer so vowed vnto their worship yet might it tast of as much temporall misfortune as euer did Regulus vnlesse any man will stand in such brainelesse blindnesse against the pure truth as to say that a whole city duelie worshipping these Gods cannot bee miserable when one onely man may as though the gods power were of more hability and promptnesse to preserue generalls then perticulars e what doth not euery multitude consist of singularities If they say that Regulus euen in all that bondage and torment might neuerthelesse bee happie in the f vertue of his constant minde then let vs rather follow the quest of that vertue by which an whole cittie may be made truely happy for a citties happinesse and a particular mans doe not arise from any seuerall heads the cittie being nothing but a multitude of men vnited in one formality of religion and estate wherefore as yet I call not Regulus his vertue into any question It is now sufficient that his very example is of power to enforce them to confesse that the worship exhibited vnto the gods aymes not any way at bodily prosperity nor at things externally accident vnto man because that Regulus chose rather to forge all these then to offend his gods before whom hee had passed his oth But what shall wee say to these men that dare glorie that they had had one city of that quality whereof they feare to haue all the rest If they haue no such feare let them then acknowledge that what befell Regulus the same may befal an whole city though their deuotion may paralell his in this worship of their gods and therefore let them cease to slander the times of Christianity But seeing that our question arose about the captiued Christians let such as hereby take especiall occasion to deride and scorne that sauing religion marke but this be silent that if it were no disgrace vnto their gods that one of their most zealous worshippers by keeping his othe made vnto them should bee neuerthelesse depriued of his country and haue no place left him to retire to but must perforce bee returned to his enemies amongst whom he had already endured an hard and wretched captiuity was now lastly to taste of a tedious death in most execrable strange and cruel torments then far lesse cause is there to accuse the name of Christ for the captiuitie of his Saints for that they expecting the heauenly habitation in true faith knew full well that they were but pilgrims in their natiue soiles and g habitations here vpon earth and subiect to all the miseries of mortalitie L. VIVES MArcus a Attilius Regulus This is a famous history and recorded by many This Regulus in the first Carthaginian warre was made Consull with Lucius Manlius Uolsco vnto which two the Affrican warre was committed being the sole warre that the Romanes at that time waged Regulus was the first Romane that euer lead armie ouer the Seas into Affricke where hauing foiled the Carthaginians in many battailes hee droue them to seeke for helpe of Zanthippus of Lacedaemon a singular and well practised captaine by whose meanes the warre was renewed and in a set fight the Romane army ouer-come Attilius Regulus taken by his enemies Who hauing beene kept diuers yeeres prisoner in Carthage together with his fellow captiues in the foureteenth yeare of the warre and the 503. after the building of Rome was sent Embassador to the Romanes about the exchanging of their prisoners swearing vnto his enemies to returne vnlesse he attained the effect of his Embassage Comming to Rome and hauing a day of hearing appointed the Consull desired him to ascend the Consuls seate and thence to vtter his opinion of the Embassage which he at first refused to vtter but being commanded by the Senate to do it he did so and therevpon vtterly diswaded that which the Carthaginians desired because the Carthaginian prisoners at Rome were young and able for the warres but the Romanes at Carthage old past militarie vse and not very needfull in counsell To his opinion the whole Senate assented Now hee himselfe though hee were hindered by his children kinsmen seruants countrimen familiars clients and the most part of the people yet would not stay but needes would goe to discharge his othe which he had sworne to his enemies although hee knew that the Affricans would hate him deadly and so put him to death with some cruell torture or other So returning vnto Carthage and declaring the effect of his embassage he was put to death indeed with strange and intollerable torments b In a narrow barrell some relate it in another manner but all agree that hee was ouer-watched vnto death c By the gods It had beene more significantly spoken to haue said by those gods c. with an emphasis d Argument with a double proofe It is a Dilemma If man receiue the rewarde following the due worship of those gods in this life why perished Regulus being so deuout in that kinde if he haue it not vntill after this life why do they as whippers expect the prosperous estate of this life from them e What doth not each multitude How then can the multitude bee happy when euery particular man is miserable f Uertue of his minde So holds Tully in many places Seneca also and all learned and wise men speaking of Regulus g Habitations meaning these earthly ones Whether the Taxes that the holy Virgins suffered against their wills in their captiuities could pollute the vertues of their minde
owne shame he shamed at the filthinesse that was committed vppon hir though it were l without her consent and m being a Romain and coueteous of glory she feared that n if she liued stil that which shee had indured by violence should be thought to haue been suffered with willingnesse And therfore she thought good to shew this punishment to the eies of men as a testimony of hir mind vnto whome shee could not shew her minde indeed Blushing to be held a partaker in the fact which beeing by another committed so filthyly she had indured so vnwillingly Now this course the Christian women did not take they liue still howsoeuer violated neither for all this reuenge they the ruines of others vppon them-selues least they should make an addition of their owne guilt vnto the others if they should go and murder them-selues barbarously because their enemies had forst them so beastially For howsoeuer they haue the glory of their chastity stil within them o being the restimony of their conscience this they haue before the eies of their God and this is all they care for hauing no more to looke to but to do wel that they decline not from the authority of the law diuine in any finister indeauour to auoid the offence of mortall mans suspition L. VIVES a LVcretia This history of Lucretia is common though Dionisius relate it some-what differing from Liuie they agree in the summe of the matter b Reuenge so sayth Liuie in his person But giue me your right hands and faiths to inflict iust reuenge vppon the adulterer and they all in order gaue her their faiths c One declaming Who this was I haue not yet read One Glosse saith it was Virgil as hee found recorded by a great scholler and one that had read much But Uirgil neuer was declamer nor euer pleaded in cause but one and that but once perhaps that great reader imagined that one to bee this which indeed was neuer extant Which he might the better doe becasue he had read such store of histories and better yet if he were Licentiat or Doctor d He was chased Tarquin the King and all his ofspring were chased out of the Cittie of this in the third book e The offender Cicero saith that touching a Romains life there was a decree that no Iudgement should passe vpon it without the assent of the whole people in the great Comitia or Parliaments called Centuriata The forme and manner of which iudgement he sets down in his oration for his house and so doth Plutarch in the Gracchi f Lucretia her selfe which aggrauats the fact done by Lucretia a noble and worthy matron of the Citty g Placed amongst these Uirgil in the 6. of his Aeneads diuides Hell into nine circles and of the third hee speaketh thus Proxima deinde tenent maesti loca qui sibi lethum Insontes peperere manu lucemque perosi Proiecere animas quam vellent athere in alto Nunc pauperiem durââ¦s perferre labores Fata obstant tristique palus innabilis vnda Alligat nouies Styx interfusa coercet In english thus In the succeeding round of woe they dwell That guiltlesse spoild them-selues through blacke despight And cast their soules away through hate of light O now they wish they might returne t' abide Extremest need and sharpest toile beside But fate and deepes forbid their passage thence And Styx that nine times cuttes those groundlesse fennes h Which none could know For who can tell whether shee gaue consent by the touch of some incited pleasure i Hir learned defenders * It is better to read her learned defenders or her not vnlearned defenders then her vnlearned defenders as some copies haue it k Is there any way It is a Dilemma If shee were an adulteresse why is she commended if chaste why murdered The old Rethoricians vsed to dissolue this kinde of Argument either by ouerthrowing one of the parts or by retorting it called in greeke ãâã ãâã ãâã ãâã ãâã a conuersion or retortion Examples there are diuers in Cicero de Rethorica Now Augustine saith that this conclusion is inextricable vnavoidable by either way l Without her consent For shee abhorred to consent vnto this act of lust m A Romaine The Romaine Nation were alwaies most greedy of glory of whom it is said Vincet amor patriae laudumque immensa cupido Their countries loue boundles this of glory And Ouid saith of Lucrece in his Fasti Succubuit famae victa puella metu Conquer'd with feare to loose her fame she fell n If she liued after this vncleanesse committed vpon hir o Being the testimony for our glory is this saith Saint Paul 2. Cor. I. 12. the testimony of our consciences And this the Stoikes and all the heathenish wise men haue euer taught That there is no authority which allowes Christians to be their owne deaths in what cause soeuer CHAP. 19. FOr it is not for nothing that wee neuer finde it commended in the holy canonicall Scriptures or but allowed that either for attaining of immortalitie or auoyding of calamitie wee should bee our owne destructions we are forbidden it in the law Thou shalt not kill especially because it addes not Thy neighbour as it doth in the pohibition of false witnesse Thou shalt not beare false witnesse against thy neighbour Yet let no man thinke that he is free of this later crime if he beare false witnesse against him-selfe because hee that loues his neighbour begins his loue from him-selfe Seeing it is written Thou shalt loue thy neighbour as thy selfe Now if hee bee no lesse guiltlesse of false witnesse that testifieth falsely against him-selfe then hee that doth so against his neighbour since that in that commandement wherein false witnesse is forbidden it is forbidden to be practised against ones neighbor whence misvnderstanding conceits may suppose that it is not forbiddeÌ to beare false witnesse against ones selfe how much plainer is it to bee vnderstood that a man may not kill him-selfe seeing that vnto the commandement Thou shalt not kil nothing being added excludes al exception both of others of him to whom the command is giuen And therefore some would extend the intent of this precept euen vnto beasts and cattell and would haue it vnlawfull to kill any of them But why not vnto hearbes also and all things that grow and are nourished by the earth for though these kindes cannot bee said to haue a sence or feeling yet they are said to be liuing and therfore they may die and consequently by violent vsage be killed VVherfore the Apostle speaking of these kinde of seedes saith thus Foole that which thou sowest is not quickened except first it die And the Psalmist saith He destrored their vines with baile but what Shall wee therefore thinke it sinne to cutte vp a twigge because the commandement sayes thou shalt not kill and so involue our selues in the foule error of the
Manichees VVherefore setting aside these dotages when we read this precept Thou shalt not kill If wee hold it not to bee meant of fruites or trees because they are not sensitiue nor of vnreasonable creatures either going flying swimming or creeping because they haue no society with vs in reason which God the Creator hath not made common both to them and vs and therefore by his iust ordinance their deaths and liues are both most seruiceable and vse-full vnto vs then it followes necessarily that thou shalt not kil is meant only ofmen Thou shalt not kill namely Neither thy self or another For he that kils him-selfe kils no other but a man L. VIVES TO haue a sence Aristotle saith that plants are animate and liuing creatures but yet not sensitiue But Plato being of Empedocles his opinion holds them both liuing and sensitiue Either may be they may die because they do liue howsoeuer Of some sort of killing men which notwithstanding are no murthers CHAP. 20. Indeed the authority of the law diuine hath sette downe some exceptions wherein it is lawfull to kill a man But excepting those whome God commaundes to bee slayne either by his expresse law or by some particular commaund vnto any person by any temporall occasion and hee committeth not homicide that owes his seruice vnto him that commaundeth him beeing but as the sword is a helpe to him that vseth it And therefore those men do not breake the commandement which forbiddeth killing who doe make warre by the authority of a Gods commaund or beeing in some place of publike magistracie do putte to death malefactors according to their lawes that is according to the rule of iustice and reason Abraham was not onely freed from beeing blamed as a murtherer but he was also commended as a godly man in that hee would haue killed his sonne Isaack not in wickednesse but in obedience And it is a doubtfull question whether it bee to bee held as a command from God that b Iepthe killed his daughter that met him in his returne seeing that he had vowed to sacrifice the first liuing thing that came out of his house to meete him when hee returned conqueror from the warres c Nor could Sampson be excused pulling downe the house vpon him-selfe and his enemies but that the spirit within him which wrought miracles by him did prompt him vnto this act Those therfore beeing excepted which either the iustice of the law or the fountaine of all iustice Gods particular commaund would haue killed he that killeth either himself or any other incurreth the guilt of a homicide L. VIVES AVthority a of Gods command As the Iewes did they waged warres but it was by Gods expresse command But if they were counted godly that to please God though against natural humanitie afflicted his enemies with war and slaughter truly then cannot we butbe held the most vngodly of the world that butcher vp so many thousand Christians against the expresse will of God b Iepthe Iudges the 11. Chapt. Verse 31. Whose fact was like that which the Tragedians write of Agamemnon who sacrificed his daughter Iphigenia vnto Diana at Aulis Many reproue this sacrifice of Iephte for his vowe was to bee interpreted as ment of those things which were accustomed to be offred with Gods good pleasure and so was that of Agamemnons to haue bene construed also c Nor could Sampson Iudges the 16. chapter and the 30. verse That voluntary death can neuer be any signe of magnanimity or greatnes of spirit CHAP 21. WHo soeuer haue committed this homicide vppon them-selues may perhaps bee commended of some for their greatnesse of spirit but neuer for their soundnesse of iudgement But indeed if you looke a little deeper into the matter it cannot bee rightly termed magnanimitie when a man beeing vnable to indure either casuall miseries or others oppressions to auoid them destroyeth him-selfe For that minde discouereth it selfe to bee of the greatest infirmitie that can neither indure hard bondage in his bodie or the fond opinion of the vulgar and worthily is that spirit entitled great that can rather indure calamities then auoyde them And in respect of their owne purity and inlightned conscience can sette at naught the triuiall censures of mortall men a which are most commonly enclowded in a mist of ignorance and errour If wee shall thinke it a part of magnanimity to putte a mans selfe to death then is b Cleombrotus most worthie of this magnanimous title who hauing read Platoes booke of the immortality of the soule cast himself headlong from the toppe of a wall and so leauing this life went vnto another which hee beleeued was better For neither calamity nor guiltinesse either true or false vrged him to avoide it by destroying himselfe but his great spirit alone was sufficient to make him catch at his death and breake all the pleasing fetters of this life Which deed notwithstanding that it was rather great then good Plato himselfe whom he read might haue assured him who be sure would haue done it or taught it himselfe if he had not discerned by the same instinct whereby he discerned the soules eternity that this was at no hand to bee practised but rather vtterly c prohibited L. VIVES VVHich a Are indeed The ancient wise men were euer wont to call the people the great Maister of Error b Cleombrotus This was the Ambraciot who hauing read Plato's dialogue called Phaedo of the immortality of the soule that hee might leaue this life which is but as a death and passe vnto immortality threw himselfe ouer a wall into the sea without any other cause in the world Of him did Callimachus make an epigrame in Greeke and in Latine I haue seene it thus Vita vale muro praeceps delapsus ab alto Dixisti moriens Ambraciota puer Nullum in morte malum credens sed scripta Platonis Non ita erant animo percipienda tuo When Cleombrotus from the turret threw Himselfe to death he cried new life adue Holding death hurtlesse But graue Plato's sense He should haue read with no such reference There was also another Cleombrotus King of Lacedaemon whom Epaminondas the Thebane ouercame c Rather vtterly prohibited For in the beginning of his Phaedo hee saith it is wickednesse for a man to kill himselfe and that God is angred at such a fact like the maister of a family when any of his slaues haue killed themselues and in many other places he saith that without Gods command no man ought to leaue this life For here we are all as in a set front of battell euery one placed as God our Emperor and Generall pleaseth to appoint vs and greater is his punishment that forsaketh his life then his that forsaketh his colours Of Cato who killed himselfe being not able to endure Caesars victory CHAP. 22. BVt many haue killed themselues for feare to fal into the hands of their foes We dispute not here de facto whether
vndoubted faith in our scriptures all which made choyce rather to endure the tirany of their enemies then bee their owne butchers But now we will prooue out of their owne records that Regulus was Cato's better in this glory For Cato neuer ouer-came Caesar vnto whom he scorned to be subiect and chose to murder himselfe rather then bee seruant vnto him But Regulus ouer-came the Africans and in his generallship returned with diuers noble victories vnto the Romanes neuer with any notable losse of his Citizens but alwaies of his foes and yet being afterwards conquered by them hee resolued rather to endure slauery vnder them then by death to free himselfe from them And therein hee both preserued his paciencie vnder the Carthaginians and his constancy vnto the Romanes neither depriuing the enemy of his conquered body nor his countrymen of his vnconquered minde Neither was it the loue of this life that kept him from death This hee gaue good proofe of when without dread hee returned back vnto his foes to whoÌ he had giuen worse cause of offence in the Senate-house with his tongue then euer he had done before in the battaile with his force therefore this so great a conqueror and contemner of this life who had rather that his foes should take it from him by any torments then that hee should giue death to himselfe howsoeuer must needes hold that it was a foule guilt for man to bee his owne murderer Rome amongst all her worthies and eternized spirits cannot shew one better then hee was for hee for all his great victories continued b most poore nor could mishap amate him for with a fixt resolue and an vndanted courage returned he vnto his deadliest enemies Now if those magnanimous and heroicall defenders of their earthly habitacles and those true and sound seruants of their indeede false gods who had power to cut downe their conquered foes by lawe of armes seeing themselues afterwardes to bee conquered of their foes neuerthelesse would not be their owne butchers but although they feared not death at al yet would rather endure to bee slaues to their foes superiority then to bee their owne executioners How much more then should the Christians that adore the true God and ayme wholie at the eternall dwellings restraine themselues from this foule wickednesse whensoeuer it pleaseth God to expose them for a time to taste of temporall extremities either for their triall or for correction sake seeing that hee neuer forsaketh them in their humiliation for whom hee being most high humbled himselfe so low e especially beeing that they are persons whom no lawes of armes or military power can allowe to destroy the conquered enemies L. VIVES IN a his flesh For hee was afflicted with a sore kinde of vlcere b Most poore Liuy in his eighteene booke and Valerius in his examples of pouerty write this When Attilius knew that his generallship was prolonged another yeare more hee wrote to the Senate to haue them send one to supply his place His chiefe reason why hee would resigne his charge was because his seauen acres of ground beeing all the land hee had was spoyled by the hired souldiers which if it continued so his wife and children could not haue whereon to liue So the Senate giuing the charge of this vnto the Aediles looked better euer after vnto Attilius his patrimony c Especialy being that they He makes fighting as far from Christian piety as religious humanity is from barbarous inhumanity That sinne is not to be auoided by sinne CHAP. 24. VVHat a pernicious error then is heere crept into the world that a man should kill himselfe because either his enemy had iniured him or means to iniure him whereas hee may not kill his enemy whether hee haue offended him or bee about to offend him This is rather to bee feared indeede that the bodie beeing subiect vnto the enemies lust with touch of some enticing delight do not allure the will to consent to this impurity And therefore say they it is not because of anothers guilt but for feare of ones owne that such men ought to kill themselues before sinne be committed vpon them Nay the minde that is more truly subiect vnto God and his wisdome then vnto carnall concupiscence will neuer be brought to yeeld vnto the lust of the owne flesh be it neuer so prouoked by the lust of anothers But if it be a damnable fact and a detestable wickednesse to kill ones selfe at all as the truth in plaine tearmes saith it is what man will bee so fond as to say let vs sinne now least we sinne hereafter let vs commit murder now least wee fall into adultery hereafter If wickednesse be so predominant in such an one as hee or shee will not chuse rather to suffer in innocence than to escape by guilt is it not better to aduenture on the vncertainety of the future adultery then the certainety of the present murder is it not better to commit such a sinne as repentance may purge then such an one as leaues no place at all for repentance This I speake for such as for auoyding of guilt not in others but in themselues and fearing to consent to the lust in themselues which anothers lust inciteth doe imagine that they ought rather to endure the violence of death But farre bee it from a Christian soule that trusteth in his God that hopeth in him and resteth on him farre bee it I say from such to yeeld vnto the delights of the flesh in any consent vnto vncleanesse But if that a concupiscentiall disobedience which dwelleth as yet in our b dying flesh doe stirre it selfe by the owne licence against the law of our will how can it bee but faltlesse in the body of him or her that neuer consenteth when it stirres without guilt in the body that sleepeth L. VIVES COncupiscentiall a Disobedience The lust of the bodie is mooued of it selfe euen against all resistance and contradiction of the will and then the will being ouercome by the flesh from hence ariseth shame as we will shew more at large hereafter b Dying flesh Our members being subiect vnto death doe die euery day and yet seeme to haue in them a life distinct from the life of the soule if then the lustfull motions that betide vs in sleepe bee faltlesse because the will doth not consent but nature effects them without it how much more faltlesse shall those bee wherein the will is so so farre from resting onely that it resists and striues against them Of some vnlawfull acts done by the Saints and by what occasion they were done CHAP. 25. BVt there were a some holy women say they in these times of persecution who flying from the spoylers of their chastities threw themselues head-long into a swift riuer which drowned them and so they died and yet their martirdomes are continually honored with religious memorialls in the Catholike Church Well of these I dare not iudge rashly in any thing
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 louââ¦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 aââ¦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 haââ¦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
and there are Mimikes which are called otherwise Plaine-feete plani-pedes wearing neither shooes nor buskins but comming bare-foote vpon the Stage The Satyres notwithstanding and the Miââ¦kes are both included vnder the Comedie And some say so is the Tragedie too But the Tragedie discourseth of lamentable fortunes extreame affects and horrible villanies but farre from turpitude The Comedie treates of the Knaueries and trickes of loue being brought into it by Menander to please the Macedonians that stood affected to such passages The Satyre containeth the looser Faunes and Siluanes whose rusticall iestes delighted much and sometimes they would lament But as they were vââ¦lceanely and slouenly goddes so were their speeches often times foule and dishonest to heare But the Mimikes forbore no beastlinesse but vsed extreeme licentiousnesse And yet these were more tollerable then other things which were acted in the sollemnities of Bacchus which for their incredible filthinesse were expelled out of Italie by a decree of the Senate Also in the Saturnalia and Floralia which twoo feastes were celebrated by common strumpets and the most raskally sort of all men The actors of the Floralia though they reuerenced not their owne goddesse yet when Cato came they reuerenced him and would not act them in his presence What the Komaines opinion was touching the restraint of the liberty of Poesie which the Greekes by the counsaile of their Goades would not haue restrained at all CHAP. 9. WHat the Romaines held concerning this point a Cicero recordeth in his bookes which he wrote of the Common wealth where Scipio is brought in saying thus If that the priutledge of an old custome had not allowed them Comedies could neuer haue giuen such proofes of their vââ¦esse vpon Theaters And some of the ancient Greekes pretended a conuenince in their vicious opinion and made it a law that c the Comedian might speake what he would of any man by his name Wherfore as Africanus saith well in the same booke Whom did not the Poet touch nay whom did he not vexe whom spared he perhaphs so saith one he quipt a sort of wicked seditious vulgar fellowes as d Cleo e Clytophon and f Hyperbolus to that we assent quoth hee againe though it were fitter for such falts to bee taxed by the g Censor then by a Poet but it was no more decent that h Pericles should bee snuffed at hauing so many yeares gouerned the Citty so well both in warre and peace then it were for i our Plautus or Naeuius to deride k Publius or Cneius Scipio or for l Caecilius to mocke m Marcus Cato And againe a little after Our twelue Tables quoth hee hauing decreed the obseruation but of a very few things n vpon paine of death yet thought it good to establish this for one of that few that none should o write or acte any verse derogatory from the good name of any man or preiudiciall vnto manners Excellently well for our liues ought not to bee the obiects for Poets to play vpon but for lawfull magistracy and throughly informed iustice to iudge vpon nor is it fit that men should here them-selues reproached but in such places as they may answere and defend their owne cause in Thus much out of Cicero in his fourth booke of The Common wealth which I thought good to rehearse word for word onely I was forced to leaue out some-what and some-what to transpose it for the easier vnderstanding For it giues great light vnto the proposition which I if so be I can must prooue and make apparant Hee proceedeth further in this discourse and in the end concludeth thus that the ancient Romanes vtterly disliked that any man should be either praised or dispraised vpon the stage But as I said before the Greekes in this though they vsed lesse modesty yet they followed more conuenience seeing they saw their gods so well to approue of the represented disgraces not onely of men but euen of themselues when they came vpon the stage whether the plaies were fictions of Poetry or true histories of their deeds and I wish their worshippers had held them onely worth the laughing at and not worth imitation for it were too much pride in a Prince to seeke to haue his owne fame preserued when hee sees his gods before him set theirs at six and seauen For where as it is said in their defence that these tales of their gods were not true but merely poeticall inuentions and false fictions why this doth make it more abhominable if you respect the purity of your religion and if you obserue the malice of the diuil what cuÌninger or more deceitful fetch can there be For when an honest worthy ruler of a contry is slandered is not the slaÌder so much more wicked impardonable as this parties life that is slandered is clearer and sounder from touch of any such matter what punishment then can be sufficient for those that offer their gods such foule and impious iniury L. VIVES CIcero a recordeth in his If of all the ancient monuments of learning which are either wholy perished or yet vnpublished if I should desire any one extant it should bee Cicero his sixe bookes de Republica For I doubt not but the worke is admirable and gesse but by the fragments which are extant I doe heare that there are some that haue these bookes but they keepe them as charily as golde apples but vntill they come forth to light let vs make vse of the coniectures recorded in other places of Cicero his workes b where Scipio The Cornelian family amongst other sur-names got vp that of Scipio from one of their bloud that was as a staffe Scipionis Vicè to his kinde and sickly Father Of this family were many famous men of whom wee meane to speake some-what in their due places This whom Tully brings in speaking in his worke De Republica was sonne vnto L. Aemilius Paulus that conquered Perseus King of Macedon Scipio the sonne of the greater Scipio African adopted him for his sonne and so he was called Aemilianus of the stock of whence he was discended He razed Carthage and Numance c The Comedian this was the olde Comedy ãâã ãâã ãâã ãâã ãâã and of this we said before that the citizens for feare of being brought vpon the stage would either begin to liue well if so they intended or at least forbeare to bee seene do euill Socrates said it was meete to expose ones selfe freely to the Comick Pen for if they write true of our vices they are a meane to reforme vs if they write false it concernes not vs. Yet euen Socrates himselfe that innocent hurtlesse man was mocked by Aristophanes in his Nebulae a knauish comedie set forth onely to that end And this was one of the greatest proofes that the Poets of this Old kinde of Comedy at that time had mercenarie Pens and followed peruerse and maleuolent affects c Cleon hee was a Lether-seller a seditious
besides those which flattery consecrated to the dead Caesars as one to C. Caesar by Antonyes law which Cicero reproueth Phillippic 2. one to Augustus and so to diuers others But those that Numa made were the principall alwaies and the principall of them was Ioues Flamin the Diall he onely of all the rest went in a white Hat and was held the most reuerend His ceremonies and lawes are recounted both by Plutarch in his Problemes and also by Gellius lib. 10. out of Fabius Pictor Massurius Sabinus Varro and others The lowst in degree of all the Flamines was the Pomonall Flamine because Pomona the goddesse of Apples was of the least esteeme Others there were of meane dignity as Vulcanes Furidà s Father Falacers The Goddesses that pretected mount Palatine and mother Florà s d which kind of Priesthood Though the Flamines were of great authority yet were all obedient vnto the chiefe Priest for so the people commanded it should be when in the second warre of Affrike L. Mettellus being chiefe Priest with-held the consul Posthumus being Mars his Flamine and would not let him leaue his order nor his sacrifices and likewise in the first warre of Asia P. Licinius high Priest staid Q. Fabius Pictor then Praetor and Quirinall Flamine from going into Sardinia e as their crests they wore Apèx is any thing that is added to the toppe or highest part of a thing here it is that which the Flamine bore vpon his head his cap or his tufte of woll Lucane Et tollens opicem generoso vertice Flamen The Flamine with his cap and lofty crest Sulpitius lost his Priesthood because his crest fell of whilst he was a sacrificing saith Valerius lib. 1. The Romaines gaue not this crest but vnto their greatest men in religion as now we giue Miters they called it Apex saith Seruius vpon the eight Aenead ab apendo which is to ouercome and hence comes Aptus Apiculum filum that was the small tufted thred which the Flamines folded their Crests in Fabius speaketh of these Crests and Virgill Hinâ⦠exultantes Salââ¦os nudosque Laper cos lanigerosque apices Here Salii danc'd naked Lupeââ¦ci there and there the tufted crownes Aenead 8. f Onely three of those their chiefe and true Flamines inheritours of the auncient Flaminshippe g the loue of his cittizens Romulus being dead the people began to suspect that the Senate had butchered him secretly amongst them-selues So Iulius Proculus appeased the rage of the multitude by affirming that hee saw Romulus ascending vp into heauen Liuye in his first booke Ennius brings in the people of Rome lamenting for Romulus in these words O Romule Romule dic qualem te patriae custodem Dij genuerunt Tu proauxisti nos intra lvmiââ¦s oras O Pater O genitor patriae O sanguine disoââ¦iunde O Romulus O Romulus shevv vs hovv they thy countries gard the gods begat Thou brought vs first to light O thou our father thy countries father borne of heauenly seed h called Quirinus many of such mens names haue beene chaunged after their deyfying to make them more venerable hauing cast of their stiles of mortality for so was Laeda so called when she was aliue after her death and deification stiled Nemesis and Circe Marica and Ino Matuta And Aeneas Iupiter Indiges Romulus was called Quirinus to gratifie the Sabines In which respect also the Romaines were called Quirites of Cures a towne of the Sabines or else as Ouid saith Siue quòd Hasta Quiris priscis est dicta Sabinis Bellicus a ãâã veââ¦t in Astra deus Siue suâ⦠Reginomenposuââ¦re Quirites Seu qââ¦a Romanis iunxerat ille Cures Or for the Sabines speares Quirites call His weapons name made him celestiall Or els they so enstilâ⦠him herevpon because he made them and the Cures one That if the Romaine gods had had any care of Iustice the Citie should haue had their formes of good gouernment from them rather then to goe and borrow it of other nations CHAP. 16. IF the Romaines could haue receiued any good instructions of morality from their gods they would neuer haue beene a beholding to the Athenians for Solons lawes as they were some yeares after Rome was built which lawes notwithstanding they did not obserue as they receiued them but endeauoured to better them and make them more exact and though b Licurgus fained that hee gaue the Lacedemonians their lawes by the authorization of Apollo yet the Romanes very wisely would not giue credence to him c therfore gaue no admission to these lawes Indeed d Numa Pompilius Romulus his sucessor is said to haue giuen them some lawes but e al too insufficient for the gouernment of a Cittie He taught them many points of their religion f but it is not reported that hee had these institutions from the gods Those corruptions therefore of minde conuersation and conditions which were so great that the g most learned men durst affirme that these were the cankers by which all Common-weales perished though their walls stood neuer so firme those did these gods neuer endeauor to with-hold from them that worshipped them but as wee haue proued before did rather striue to enlarge and augment them with all their care and fullest diligence L. VIVES BEholding a to the Athenians In the 300. yeare after Romes building when there had beene many contentions betweene the Patricians the Plebeyans they sent three Ambassadours to Athens to coppy out Solons lawes and to learne the policy and ciuility of the rest of the Greekes that the Romane estate might bee conformed and settled after the manner of the Grecians Chaerephanes was then gouernor of Athens it beeing the 82. Olympiade The Ambassadors dispatched their affaires with all diligence and returned the next yeare after and then were the Decemuiri elected to decree lawes and those wrote the first ten tables of the Romanes ciuill lawe and afterwards they added two more all which were approoued in the great Parliament called Comitia Centuriata And these were their noblest lawes which were written in the twelue Tables Liuy lib. 3. Dionys. lib. 10 others also b Lycurgus The lawes which Lycurgus gaue as ââ¦e faigned by Apollo's oracle to the Lacedemonians are very famous The Greeke and Latine authors are full of this mans honours and of the hard lawes which he gaue the Spartans There is a worke of Xenophons extant onely of these lawes and many of them are recorded in Plutarche I neede not trouble the Reader in so plaine a matter c therefore gaue no admission And also because Solons lawes were more accomodate and appliable to ãâã education and mansuetude then the rough seuere ones of Lycurgus as Plato and Aristotle doe very well obserue For his lawes aimed at no other end but to make the Spartanis warriers d Numa Pompilius He was borne at Cures in the country of the Sabines and was the bestman of his time in the world Of this
kinsfolkes bewailing her the Priests and other religious following the hearse with a sadde silence Neere to the gate was a caue to which they went downe by a ladder there they let downe the guilty person alone tooke away the ladder and shutte the caue close vp and least she should starue to death they set by her bread milke and oyle of each a quantitie together with a lighted lampe all this finished the Priests departed and on that day was no cause heard in law but it was as a vacation mixt with great sorrow and feare all men thinking that some great mischiefe was presaged to befall the weale publick by this punishment of the Vestall The vowes and duties of those Vestals Gellius amongst others relateth at large Noct. Atticarum lib. 1. b Neuer censuring others Before Augustus there was no law made against adulterers nor was euer cause heard that I know of concerning this offence Clodius indeed was accused for polluting the sacrifices of Bona Dea but not for adulterie which his foes would not haue omitted had it laine within the compasse of lawe Augustus first of all instituted the law Iulian against men adulterers it conteined some-what against vnchaste women also but with no capitall punishment though afterwards they were censured more sharpely as we read in the Caesars answers in Iustintans Code and the 47. of the Pandects Dionysius writeth that at Romes first originall Romulus made a lawe against adultery but I thinke hee speakes it Graecanicè as hee doth prettily well in many others matters Of Romulus his murther of his brother which the gods neuer reuenged CHAP. 6. NOw I will say more If those Deities tooke such grieuous and heinous displeasure at the enormities of men that for Paris his misdemeanour they would needes vtterly subuert the citty of Troy by fire and sword much more then ought the murder of Romulus his brother to incense their furies against the Romaines then the rape of Menelaus his wife against the Troians Parricide a in the first originall of a Citty is far more odious then adultery in the wealth and height of it Nor is it at all pertinent vnto our purpose b whether this murder were commanded or committed by Romulus which many impudently deny many doe doubt and many do dissemble Wee will not intangle our selues in the Laborinth of History vpon so laborious a quest Once sure it is Romulus his brother was murdered and that neither by open enemies nor by strangers If Romulus either willed it or wrought it so it is Romulus was rather the cheefe of Rome then Paris of Troy VVhy should the one then set all his goddes against his countrey for but rauishing another mans wife and the other obtaine the protection of c the same goddes for murdering of his owne brother If Romulus bee cleare of this imputation then is the whole citty guilty of the same crime howsoeuer in giuing so totall an assent vnto such a supposition and in steed of killing a brother hath done worse in killing a father For both the bretheren were fathers and founders to it alike though villany bard the one from dominion There is small reason to be showne in mine opinion why the Troians deserued so ill that their gods should leaue them to destruction and the Romaines so well that they would stay with them to their augmentation vnlesse it bee this that being so ouerthrowne and ruined in one place they were glad to flie away to practise their illusions in another nay they were cunninger then so they both stayed still at Troy to deceiue after their old custome such as afterwards were to inhabit there and likewise departed vnto Rome that hauing a greater scope to vse their impostures there they might haue more glorious honours assigned them to feede their vaine-glorious desires L. VIVES PArricide a in Parricide is not onely the murther of the parent but of any other equall some say ' Parricidium quasi patratio caedis committing of slaughter It is an old law of Num's He that willingly doth to death a free-man shall be counted a Parricide b Whether this murther There be that affirme that Remus being in contention for the Kingdome when both the factions had saluted the leaders with the name of King was slaine in the byââ¦kerng between them but whether by Romulus or some other none can certainely affirme Others and more in number saie that he was slaine by Fabius Tribune of the light horsemen of Romulus because he leaped in scorne ouer the newly founded walles of Rome and that Fabius did this by Romulus his charge Which fact Cicero tearmes wicked and inhumaine For thus in his fourth booke of Offices he discourseth of it But in that King that built the citty it was not so The glosse of commodity dazeled his spirits and since it seemed fitter for his profit to rule without a partner then with one he murdered his owne brother Here did he leape ouer piety nay and humanity also to reach the end hee aimed at profit though his pretence and coullour about the wall was neither probale nor sufficient wherfore be it spoken with reuerence to Quirinus or to Romulus Romulus in this did well c The same godds Which were first brought to Aeneas to I auiniun from thence to Alba by Ascanius and from Alba the Romaines had them by Romulus with the Assent of Numââ¦tor and so lastly were by Tullus transported all vnto Rome Of the subuersion of Ilium by Fimbria a Captaine of Marius his faction CHAP. 7. IN the first a heate of the b ciuill wars what hadde poore Ilium done that c Fimbria they veriest villaine of all d Marius his sette should raize it downe with more fury and e cruelty then euer the Grecians had shewed vpon it before For in their conquest many escaped captiuity by flight and many avoided death by captiuity But Fimbria charged in an expresse edicte that not a life should bee spared and made one fire of the Citty and all the creatures within it Thus was Ilium requited not by the Greekes whom her wronges had prouoked but by the Romaines whom her ruines had propagated their gods in this case a like adored of both sides doing iust nothing or rather beeing able to do iust nothing what were the gods gone from their shrines that protected this towne since the repayring of it after the Grecian victory If they were shew me why but still the better citizens I finde the worse gods They shut out Fimbria to keepe all for Sylla hee set the towne and them on fire and burned them both into dust and ashes And yet in meane-time f Sylla's side was stronger and euen now was hee working out his powre by force of armes his good beginnings as yet felt no crosses How then could the Ilians haue dealt more honestly or iustly or more worthy of the protection of Rome then to saue a citty of Romes for better endes and to keepe out a
Tunc data libertas odijs resolutà que legum Frenis ira ruit The medicine wrought too sore making the cure Too cruell for the patient to indure The guilty fell but none yet such remaining Hate riseth at full height and wrath disdaining Lawes reines brake out For in that war of Sylla and Marius besides those that fell in the field the whole cittie streetes Market-places Theaters and Temples were filled with dead bodies that it was a question whether the conquerors slaughtered so many to attaine the conquest or because they had already attained it In Marius his first victory at his returne from exile besides infinite other slaughters Octauius his head the Consuls was polled vp in the pleading-place Caesar and d Fimbra were slaine in their houses the two e Crassi father and son killed in one anothers sight f Bebius and Numitorius trailed about vpon hookes till death g Catulus poisoned him-selfe to escape his enemies and h Menula the Iouial Flamine cutte his owne veines and so bled him-selfe out of their danger Marius hauing giuen order for the killing of all them whome he didde not i re-salute or profer his hand vnto L. VIVES TO vse a Tullies words For the following words are Tullyes in his 3. Inuectiue against Cateline Where men were slaine by Cinna and Marius saith he wee haue already rehearsed in our third Oration for Sylla namely the two bretheren C. and L. Iulij Caesars Attillius Soranus P. Lentulus L. Crassus M. Anthony the Orator Gn. Octauius L. Cornelius Merula the Diall Flamine Consuls L. Catulus Q. Arcarius M. Bebius Numitorius Sext. Licinius b ââ¦ylla and reuenged Tullyes wordes also ibid. c In these wordes Lib. 2. Sylla quoque immensis acceââ¦sit cladibus vltor Ille quod exiguum restabat sanguinis vrbi Hausit damque minis iam putrida membra recidit Excessit medicina modum Then Sylla came to auenge the worthi's slaine And that small Romaine bloud that did remaine He drew but clean sing still the parts impure The medicine wrought to sure d Fimbria There was one C. Fimbria whome Velleius calles Flauius he was a Marian and the razer of Ilium There was an other C. Fimbria sur-named Licinius who liued with the Gracchi and entring inro the ciuil wars was slaine in his own house as Caesar was of this Fimbria speaks Tully de clar orator And he it was I thinke that would not giue his iudgemet in the contention about a good man Cic. offic lib 3. Valer. lib. 7. e Crassi The son fel by the hands of the soldiors of Fimbria Cinna's Lieutenant the father stabbed him-selfe f Bebius He was torne in peeces by the executioners like a beast without any vse of yron vppon him Lucan lib. 2. Vix te sparsum per viscera Bebi Innumeras inter carpentis membra coronae Discerpsisse manus Nor thee poore Bebius torne And scattered through a thousand bloudy hands Renting them in a ring g Catulus L. Luctatius Catulus was ioynt Consull with Marius in his 4. Consulship in the Cimbrian warre and tryumphed with him ouer them The whole Senate intreating Marâ⦠for him he answered he must die which Catulus hearing of stifeled him-selfe with coales whether swallowing them as Portia did or inclosing the smoake close in his chamber hauing newly limed it so he died it is not certaine for this later is a present way to death vnlesse remedies be forth-with gotten Some think he died of poison as Augustine saith here h Merula He cut his veines in Ioues shrine i Re-salute That was the signe that Marius gaue for life and death How Sylla reuenged Marius his murthers CHAP. 28. NOw as for Sylla's victory the reuenger of al this cruelty it was not got withâ⦠much store of cittizens bloud and yet the wars only hauing ended and nâ⦠the grudges this victory brake out into a far more cruell wast in the midst of al the peace For after the butcheries that the elder Marius had made beeing yet bâ⦠fresh and bleeding there followed worse by the handes of the yonger Marius Carbo both of the old faction of Marius These two perceiuing Sylla to come vppon them being desperate both of safety and victory filled all with slaughters both of them-selues and others For besides the massacre they made else-where in the citty they besieged the Senate in the very Court and from thence as from a prison dragged them out by the heades to execution b Mutius Seaeuola the Priest was slain iust as he had hold of the altar of Vesta the most reuerend relique of all the cittie c almost quenching that fire with his bloud which the Virgins care kept alwaies burning Then entered victorious Sylla into the citty d and in the common streete wars cruelty now done and peaces beginning put seauen thousand vnarmed men to the sword not in fight but by an expresse commaund And after that he put euen whom he list to death throughout the whole citty in so much that the slaughters grew so inumerable e that one was gladde to put Sylla in mind that he must either let some liue or else he should haue none to bee Lord ouer And then indeed this rauenous murtherer began to be restrained by degrees and a f table was set vp with great applause with proscribed but 2000. of the Patriots and Gentlemen appointing them all to bee presently killed The number made all men sad but the manner cheered them againe nor were they so sad that so many should perish as they reioyced that the rest should escape Neuerthelesse this cruell carelesnesse of theirs groned at the exquisite torments that some of the condemned persons suffered in their deaths For g one of them was torn in peeces by meÌs hands without touch of iron wher the executioÌers shewed far more cruelly in rending this liuing man thus then they vse ordinarily vpon a dead beast h Another hauing first his eies pluckt out and then all the parts of his body cut away ioint by ioint was forced to liue or rather to die thus long in such intollerable torment Many also of the noblest citties and townes were put vnto the sacke and as one guilty man is vsed to be led out to death so was one whole Citty as then laid out and appointed for execution These were the fruits of their peace after their warres wherin they hasted not to gette the conquest but were swift to abuse it being got Thus this peace bandied in bloud with that war and quite exceeded it for then war killed but the armed but this peace neuer spared the naked In the war he that was striken if hee could might strike againe but in this peace he that escaped the war must not liue but tooke his death with patience perforce L. VIVES THe yonger a Marius Son to the elder ioined Consul with Carbo ere he were 25. yeares old by forced meanes He commanded his man Damasippus to kill all the Patriots in the citty who
rest should be intirely hers now let vs looke in to the reasons why that God that can giue those earthly goods aswel to the good as the euill and consequently to such as are not happy should vouchsafe the Romaine empire so large a dilatation and so long a contiunance for we haue already partly proued and hereafter in conuenient place will proue more fully that it was not their rable of false gods that kept it in the state it was in wherefore the cause of this was neither a Fortune nor Fate as they call them holding Fortune to be an euent of things beyond al reason and cause and Fate an euent from some necessity of order excluding the will of god and man But the god of Heauen by his onely prouidence disposeth of the kingdomes of Earth which if any man will say is swayd by fate and meane by that fate b the will of God he may hold his opinion still but yet he must amend his phrase of speach for why did hee not learne this of him that taught him what fate was The ordinary custome of this hath made men imagine fate to bee c a power of the starres so or so placed in natiuities or conceptions which d some do seperate from the determination of God and other some do affirme to depend wholy therevpon But those that hold that the starres do manage our actions or our passions good or ill without gods appointment are to be silenced and not to be heard be they of the true religion or bee they bondslaues to Idolatry of what sort soeuer for what doth this opinion but flattly exclude alll deity Against this error we professe not any disputation but onely against those that calumniat Christian religion in defence of their imaginary goddes As for those that make these operations of the starres in good or bad to depend vpon Gods will if they say that they haue this power giuen them from him to vse according to their owne wills they do Heauen much wronge in imagining that any wicked acts or iniuries are decreed in so glorious a senate and such as if any earthly city had but instituted the whole generation of man would haue conspired the subuersion of it And what part hath GOD left him in this disposing of humaine affaires if they be swayed by a necessity from the starres whereas he is Lord both of starres and men If they do not say that the starres are causes of these wicked arts through a power that god hath giuen them but that they effect them by his expresse commaund is this fit to be imagined for true of God that is vnworthy to be held true of the starres e But if the starres bee said to portend this onely And not to procure it and that their positions be but signes not causes of such effects for so hold many great schollers though the Astrologians vse not to say f Mars in such an house signifieth this or that no but maketh the child-borne an homicide to g grant them this error of speech which they must learââ¦e to reforme of the Philosophers in all their presages deriued from the starres positions how commeth it to passe that they could neuer shew the reason of that diuersity of life actions fortune profession arte honour and such humaine accidentes that hath befallne two twinnes nor of such a great difference both in those afore-said courses and in their death that in this case many strangers haue come nearer them in their courses of life then the one hath done the other beeing notwithstanding borne both within a little space of time the one of the other and conceiued both in one instant and from one acte of generation L. VIVES FOrtune a Nor fate Seeing Augustine disputeth at large in this place concerning fate will diue a littlle deeper into the diuersity of olde opinions herein to make the ââ¦est more plaine Plato affirmed there was one GOD the Prince and Father of all the rest at whose becke all the gods and the whole world were obedient that al the other gods celestial vertues were but ministers to this Creator of the vniuerse and that they gouerned the whole world in places and orders by his appointment that the lawes of this great God were vnalterable and ineuitable and called by the name of Necessities No force arte or reason can stoppe oâ⦠hinder any of their effectes whereof the prouerbe ariseth The gods themselues must serue necessity But for the starres some of their effects may be auoided by wisdome labour or industry wherein fortune consisteth which if they followed certaine causes and were vnchangeable should bee called fate and yet inferre no necessity of election For it is in our powre to choose beginne or wish what wee will but hauing begunne fate manageth the rest that followeth It was free for Laius saith Euripides to haue begotten a sonne or not but hauing begotten him then Apollo's Oracle must haue the euents prooue true which it presaged Thâ⦠and much more doth Plato dispute obscurely vpon in his last de repub For there hee puttes the three fatall sisters Necessities daughters in heauen and saith that Lachesis telleth the soules that are to come to liue on earth that the deuill shall not possesse them but they shal rather possesse the deuill But the blame lieth wholy vpon the choise if the choise bee naught GOD is acquit of all blame and then Lachesis casteth the lottes Epicurus derideth all this and affirmes all to bee casuall without any cause at all why it should bee thus or thus or if there bee any causes they are as easie to bee auoided as a mothe is to bee swept by The Platonists place Fortune in things ambiguous and such as may fall out diuersely also in obscure things whose true causes why they are so oâ⦠otherwise are vnknowne so that Fortune dealeth not in things that follow their efficient cause but either such as may bee changed or are vndiscouered Now Aristotle Phys. 2. and all the Peripatetikes after him Alex. Aphrodisiensis beeing one is more plaine Those things saith hee are casuall whose acte is not premeditated by any agent as if any man digge his ground vppe to make it fatte finde a deale of treasure hidden this is Fortune for hee came not to digge for that treasure but to fatten his earth and in this the casuall euent followed the not casuáll intent So in things of fortune the agent intendeth not the end that they obtaine but it falleth out beyond expectation The vulgar call fortune blinde rash vncertaine madde and brutish as Pacuuius saith and ioyne Fate and Necessity together holding it to haue ãâã powre both ouer all the other gods and Ioue their King himselfe Which is verified by the Poet that said What must bee passeth Ioue to hold from beeing Quod fore paratum ãâã id summum exuperat Iouem For in Homer Ioue lamenteth that hee could not saue his sonne
but not principall and perfect the first of which doe buâ⦠assist vs in things beyond our power but the later do effect that with is in our ãâã Plutarch relating the Stoikes opinion saith that they hold the euents ãâã thinâ⦠to haue a diuerse originall some from that great necessity some from fate some from liberty of will some from fortune and chance particular They follow Plato indeed in all their doctrine of fate Which ââ¦lutarch both witnesseth and the thing it selfe sheweth But whereas they say yâ all things comes of fate and that in fate there is a necessity then they speake of the prouidence and wil of God For as we haue shewen they called Ioue fate and that said Pronâ⦠that prouidence wherby he ruleth all fate like-wise b We neither subiect The Platonists say the gods must needs be as they are and that not by adding any external necessity but that naturall one because they cannot be otherwise being also voluntary because they would bee no otherwise Wherfore I wonder at Plinius Secundus his cauillation against Gods omnipotency that he cannot do al things because he cannot dye nor giue him-selfe that he can giue a man death It is vnworthy so learned a man Nay he held it a great comfort in the troubles of this life to thinke that the gods somtimes were so afflicted that like men they would wish foâ⦠death and could not haue it he was illuded bee-like with the fables that maketh Pluto grieue at his delay of death as Lucian saith Et rector terrae quem longa saecula torquet Mors dilata deum Earths god that greeued sore his welcome Death should be so long delayed c Oâ⦠wils arâ⦠not A hard question and of diuers diuersly handled Whether Gods fore-knowlede impose a necessity vppon thinges In the last chapter I touched at somthings correspondent Many come out of the new schooles prepared fully to disputation with their fine art of combinations that if you assume they will not want a peece to defend and if you haue this they wil haue that so long till the question be left in greater clouds then it was found in at first as this pâ⦠case God knoweth I will run to morrow suppose I will not run put case that suppose the otheâ⦠And what vse is there of these goose-traps To speake plainly with Augustine here a man sinneth not because God knoweth that he wil sin for he need not sin vnles he list and if he do not God fore-knoweth that also or as Chrysostome saith vpon the Corinthians Christ indeed saith ãâã is necessary that scandal should be but herein he neither violateth the will nor inforceth the life ãâã fore-telleth what mans badnesse would effect which commeth not so to passe because God fore-saw ãâã but because mans will was so bad for Gods praescience did not cause those effects but the corruptiâ⦠of humaine mindes caused his praescience Thus far Chrysostome interpreted by learned Donatâ⦠And truly Gods praescience furthereth the euent of any thing no more then a mans looking oâ⦠furthereth any act I see you write but you may choose whether to write or no so is it in him furthermore all future things are more present vnto God then those things which we call present are to vs for the more capable the soule is it comprehendeth more time present So Gods essence being infinite so is the time present before him he the only eternity being only infinite The supposition of some future things in respect of Gods knowledge as wel as ours hath made this question more intricate then otherwise it were d Therfore law This was obiected vnto them that held fate to be manager of all euents since that some must needs be good and some bad why should these be punished and those rewarded seeing that their actions being necessities and fates could neyther merit praise nor dispraise Again should any bee animated to good or disswaded from vice when as the fate beeing badde or howsoeuer must needes bee followed This Manilius held also in these wordes Ast hominum mentitanto sit gloria maior Quod cââ¦lo gaudente venit rursusque nocentes Odcrimus magis in culââ¦am penasque creatos Nec resert scelââ¦s vnde cadat scelus esse fatendum est Hââ¦c qââ¦que est sic ipsum expendere faââ¦um c. Mans goodnesse shines more bright because glad fate And heauen inspires it So the bad we hate Far worse 'cause ââ¦ate hath bent their deeds amisse Nor skils it whence guilt comes when guilt it is Fates deed it is to heare it selfe thus scaâ⦠c. But wee hold that the good haue their reward and the bad their reproch each one for his free actions which he hath done by Gods permission but not by his direction e Nor doth man His sin ariseth not from Gods fore-knowledge but rather our knowledge ââ¦iseth from this sin For as our will floweth from Gods will so doth our knowledge from his knowledge Thus much concerning fate out of their opinions to make Augustines the Playner Of Gods vniuersall prouidence ruling all and comprising all CHAP. 11. WHerefore the great and mighty GOD with his Word and his holy Spirit which three are one God only omnipotent maker and Creator of euery soulâ⦠ãâã of euery body in participation of whom all such are happy that follow his ãâã and reiect vanities he that made man a reasonable creature of soule and body ââ¦d he that did neither let him passe vnpunished for his sin nor yet excluded him ââ¦om mercy he that gaue both vnto good and bad essence with the stones power of production with the trees senses with the beasts of the field aââ¦d vnderstanding with the Angels he from whome is all being beauty forme and order number weight and measure he from whom al nature meane excellent al seeds of forme all formes of seed all motion both of formes and seedes deriue and haue being He that gaue flesh the originall beauty strength propagation forme and shape health and symmetry He that gaue the vnreasonable soule sence memory and appetite the reasonable besides these phantasie vnderstanding and will He I say hauing left neither heauen nor earth nor Angel nor man no nor the most base and contemptible creature neither the birds feather nor the hearbes flower nor the trees leafe without the true harmony of their parts and peacefull concord of composition It is no way credible that he would leaue the kingdomes of men and their bondages and freedomes loose and vncomprized in the lawes of his eternall prouidence How the ancient Romaines obtained this increase of their Kingdome at the true Gods hand being that they neuer worshipped him CHAP. 12. NOw let vs look what desert of the Romains moued the true God to augment their dominion he in whose power al the Kingdoms of the earth are For the ãâã performaÌce of with we wrot our last book before to proue yâ their gods whom they worshipped in
it from religious men to expect eternall life from eyther of them Lastly Varro him-selfe reckons his goddes from mans originall beginning with Ianus and so proceedes through mans life to his age and death ending with m Naenia a goddesse whose verses were sung at old mens funerals And then hee mentions goddes that concernes not man but his accidents as apparrell meate and such necessaries of life shewing what each onely could and consequently what one should aske of each one In which vniuersall dilligence of his hee neuer shewed whome to aske eternall life of for which onely it is that wee are Christians Who is therefore so dull that hee conceiueth not that this man in his dilligent discouery of politike Diuinity and his direct and apparant comparison of it with the fabulous kinde and his playne affirmation that this fabulous kinde was a part of the ciuill desired onely ãâã to gette a place for the naturall kinde which hee called the Phylosophers kinde in the mindes of men Fully reprehending the fabulous kinde but not daring meddle with the ciuill onely shew it subiect to reprehension so that it beeing excluded together with the fabulous the naturall kinde might haue sole place in the elections of all good vnderstandings Of which kinde GOD willing I meane to speake more peculiarly and fully in place conuenient L. VIVES FOr a women ipsam or ipsas It is a great question in Phylosophy Plato and Aristole say no only they let down in copulation a certain humor like vnto sweat which hath no vse in generation Pythagoras and Democritus say they are spermatique and Epicurus also after them as he vseth to follow Democritus Hipponax as a meane between them both saith it is sperm but not vseful in generation because it remaineth not in the vessel of conception b Wine and ãâã The Satyrs and mad-women called the Howling-Bacchae followed Bacchus Here-vpon Eustathius saith he had his name from that confused cry ãâã ãâã ãâã ãâã ãâã is to be mad and that a c more was added to help the sound The women were also called Mimallonides of a hil in Asia minor called minans Bassarides and Thyiades of Thyia where Bacchus his rites had first institution Plutarch describeth their pomp thus First was carryed a flag on of wine a sprig of a vinet then one led a goate after a boxe a pine apple and a vine-prop all which afterward grew out of vse and gaue place to better De cupid opum There was also the vanne Virgill which is otherwise called the creele Seruius Varro names the vine-prop and the pine-apple with were like the Iuy lauelins yâ the Bacchae bore which followed Bacchus into India These Iauelins were all guirt roââ¦nd with branches of the vine and Iuy this Iuy they added because one kinde of it procureth madnes and makes men drunk saith Plutarch without wine and appeaseth theÌ that are ready to fal into fury indeed al Iuy is called ãâã ãâã ãâã ãâã ãâã of ãâã ãâã ãâã ãâã ãâã to prouoke lust the Thirse is also the nuptial crown also the lamp that they bore in honor of Dionysius but when it striues for the crowne it is written ãâã ãâã ãâã ãâã ãâã the last sillable acute In those sacrifices the offers were rapt with fury thence came the name of Bacchus Val. Prob. Bacchari is to rage and the Bacchae were those raging bedlem women that performed this sacrifice to Liber Pater they were called Maenades He Menoles quasi all mad as Clement saith Euseb. c They were mad Quiet mindes would not haue committed such fooleries filthynesse and butcheries for many slaughters were committed in those sacrifices Pentheus Minus King of India Lycurgus of Thrace and Orpheus were all thus murdered d Yet the Senate of the expulsion by a decree read Liuy lib. 39. e Intercidona So it is in most of the old copyes f Pilumnus Pilumnus and Picumnus were bretheren gods Picamnus found out the mannuring of grounds and therefore ââ¦as called Pilumnusââ¦ound ââ¦ound out the manner of braying or grinding of corne and thââ¦fore was worshipped by the Bakers and the pestle called Pilum after him Seru in Aeâ⦠9 Italy saith Capella ascribeth the grinding of corne to Pilumnus lib. 2. Pilum was also a ãâã weapon with a three square yron headâ⦠nine nches long the staffe fiue foote ãâã and also an instrument where-with they beat any thing to poulder in a morter iModââ¦stus The ancient Heturians and Latines made all their meale by morters with hand-labour Afterwards were Milles inuented for fit vse which had also plaine and wodden pestles Plin. l. 18. Marcellus saith that Pilumnus and Picumnus were rulers of marriage fortunes Varro de vita pop Rom. l. 2. If the child liued that the Midwife placed it vppon the earth for to bee straight and lucky and then was there a bed made in the house for Pilumnus and Picumnus d Domiducus Capella cals Iuno so Interduca Domiduca Vnxia and Cynthia saith he thou art to be inuoked at marriages by the virgins to protect their Iourney l. 2. he speaketh to Iuno thou must lead them to fortunate houses at the anoynting of the posts stick down al good luck there and when they put of their girdle in their beds then do not faile them al this Capella h Paranymps Hierome called them the pronubi such as brought the Bride to hir husbands bed the Latines also called them auspices because as Tully saith they hand-fisted them and presaged good luck to the marriage these came from the Bridegroom to the Bride and returned fromhiâ⦠to him for the vaile Tacitus hath these words of Nero he was obscaene in all things lawfull and lawlesse and left no villany vnpractised but for more filthinesse made a sollemne marriage with one of his kennell of his vnnaturall letchers called Pythagoras hee wore his vaile sent two auspices to him ordained the brid-bed and the nuptiall tapers i Virginensis Capella seemes to call her Cinthiâ⦠Iuno The virgins of old wore a Virgin fillet Hom. Odyss 11. which custome Rome got vp kept it vntil the ruine of the Empire Martia Qui zona soluit diu Ligatam who loos'd the long knit-fillet c. In ãâã they vse them yet k Priapus he was expelled from Lampsâ⦠where he was borne for the hugenesse of his pre-pendent Seruius Lactantius writes that he Silenus his asse being al in Bacchus his company stroue who bore the better toole and that the Asse ouer-came him and therfore Pryapus killed him Collumnella calleth him the terrible-memberd-god Ouid in his Priapââ¦ia hath much hereof which for shames-sake I omit l Hvgâ⦠and beast-like Ouid confirmeth this ãâã ãâã ãâã ãâã grauis ãâã c. Since Pryapus thou hast so huge a toole And a little after ãâã ãâã ãâã ãâã pampiââ¦o caput Ruber ãâã ãâã ãâã Thou croââ¦n'd in vines with fiery face dost fitte Yet looks thy toole as fiery euery whitte Horace also vseth fascinum
fact by the villens of his Court and amongst the rest the Christians whom Nero was assured should smart for all because they were of a new religion so they did indeede and were so extreamely tortured that their pangs drew teares from their seuerest spectators Seneca meane while begged leaue to retire into the contrie for his healths sake which not obtayning hee kept himselfe close in his chamber for diuers moneths Tacitus saith it was because hee would not pertake in the malice that Nero's sacriledge procured but I thinke rather it was for that hee could not endure to see those massacres of innocents b Manichees They reuiled the old Testament and the Iewes lawe August de Haeres ad Quodvultdeum Them scriptures they sayd GOD did not giue but one of the princes of darkenesse Against those Augustine wrote many bookes That it is plaine by this discouery of the Pagan gods vanity that they cannot giue eternall life hauing not power to helpe in the temporall CHAP. 12. NOw for the three Theologies mythycall physicall and politicall or fabulous naturall and ciuill That the life eternall is neither to be expected from the fabulous for that the Pagans themselues reiect and reprehend nor from the ciuill for that is prooued but a part of the other if this bee not sufficient to proue let that bee added which the fore-passed bookes containe chiefely the 4. concerning the giuer of happinesse for if Felicity were a goddesse to whom should one goe for eternall life but to her But being none but a gift of GOD to what god must we offer our selues but to the giuer of that felicity for that eternall and true happinesse which wee so intirely affect But let no man doubt that none of those filth-adored gods can giue it those that are more filthyly angry vnlesse that worship be giuen them in that manner and herein proouing themselues direct deuills what is sayd I thinke is sufficient to conuince this Now hee that cannot giue felicity how can he giue eternall life eternall life wee call endlesse felicity for if the soule liue eternally in paines as the deuills do that is rather eternall death For there is no death so sore nor sure as that which neuer endeth But the soule beeing of that immortall nature that it cannot but liue some way therefore the greatest death it can endure is the depriuation of it from glory and constitution in endlesse punishment So hee onely giueth eternall life that is endlessely happy that giueth true felicity Which since the politique gods cannot giue as is proued they are not to bee adored for their benefits of this life as wee shewed in our first fiue precedent bookes and much lesse for life eternall as this last booke of all by their owne helpes hath conuinced But if any man thinke because old customes keepe fast rootes that we haue not shewne cause sufficient for the reiecting of their politique Theology let him peruse the next booke which by the assistance of GOD I intend shall immediately follow this former Finis lib. 6. THE CONTENTS OF THE seauenth booke of the City of God 1. Whether diuinity be to be found in the select gods since it is not extant in the politique Theology chapter 1. 2. The selected gods and whither they be excepted from the baser gods functions 3. That these gods elections are without all reason since that baser gods haue nobler charges 4. That the meaner gods beeing buried in silence more better vsed then the select whose ãâã were so shamefully traduced ãâã Of the Pagans more abstruse Phisiologicall doctrine 6. Of ââ¦rro his opinion that GOD was the soule ãâã world and yet had many soules vnder ãâã on his parts al which were of the diuine nature 7. Whether it stand with reason that Ianus and Terminus should be two gods 8. ãâã the worshippers of Ianus made him two ãâã yet would haue him set forth with ãâã ãâã ãâã ââ¦es power and Ianus his compared ãâã ãâã ââ¦ther Ianus and Ioue bee rightly diâ⦠ãâã or no. ãâã Of Ioues surnames referred all vnto ãâã ãâã God not as to many ãâã ãâã Iupiter is called Pecunia also ãâã ãâã the interpretation of Saturne and ãâã ââ¦roue them both to be Iupiter ãâã ãâã the functions of Mars and Mercury ãâã Of certaine starres that the Pagans call ãâã ãâã Of Apollo Diana and other select gods ãâã ââ¦ts of the world ãâã That Varro himselfe held his opinions of ãâã ãâã be ambiguous 18. The likeliest cause of the propagation of Paganisme 19. The interpretations of the worship of Saturne 20. Of the sacrifices of Ceres Elusyna 21. Of the obscaenity of Bacchus sacrifice 22. Of Neptune Salacia and Venillia 23. Of the earth held by Varro to be a goddesse because the worlds soule his God doth penetrate his lowest part and communicateth his essence there-with 24. Of Earths surnames and significations which though they arose of diuers originalls yet should they not be accounted diuers gods 25. What exposition the Greeke wise-men giue of the gelding of Atys 26. Of the filthinesse of this great Mothers sacrifice 27. Of the Naturallists figments that neither adore the true Diety nor vse the adoration thereto belonging 28. That Varro's doctrine of Theology hangeth no way togither 29. That all that the Naturalists refer to the worlds parts should be referred to GOD. 30. The means to discerne the Creator from the Creatures and to auoide the worshipping of so many gods for one because their are so many powers in one 31. The peculiar benefits besides his common bounty that GOD bestoweth vpon his seruants 32. That the mistery of our redemption by Christ was not obscure in the precedent times but continually intimated in diuers significations 33. That Christianity onely is of power to lay open the diuills subtilly and delight in illuding of ignorant men 34. Of Numa his bookes which the Senate for keeping their misteries in secret did command should be burned 35. Of Hydromancy whereby Numa was mocked with apparitions FINIS THE SEVENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Whether diuinity be to be found in the select Gods since it is not extant in the Politique Theologie CHAP. 1. VVHereas I employ my most diligent endeauor about the extirpation of inueterate and depraued opinions which the continuance of error hath deeply rooted in the hearts of mortall men and whereas I worke by that grace of GOD who as the true GOD is able to bring this worke to effect according to my poore talent The quicke and apprehensiue spirits that haue drawne full satisfaction from the workes precedent must beare my proceedings with pardon and pacience and not thinke my subsequent discourse to bee superfluous vnto others because it is needlesse vnto them The affirmation that diuinity is not to bee sought for terrestriall vies though thence wee must desire all earthly supplies that we neede but for the celestiall glory which is neuer not eternall
this great huge masse that framed and guideth all the waters that set vp the sunne as the worlds clearest light and gaue it congruent act and motion c that taketh not all power from the spirits infernall that afforded nourishment moist or dry vnto euery creature according to the temperature that founded the earth and maketh it fertill that giueth the fruites thereof to men and beasts that knowes and orders all causes principall and secondary that giueth the moone her motion and hath set downe waies in heauen and earth to direct our change of place that hath grac'd the wit he created with arts and sciences as ornaments to nature that instituted copulation for propagation sake that gaue men the vse of the earthly fire to meet by and vse in their conuentions Tââ¦se ââ¦re the things that learned Varro either from others doctrine or his owne ãâã striueth to ascribe vnto the selected Gods by a sort of I wotte nere ãâã ââ¦aiurall interpretations L. VIVES WHâ⦠a two parts Gen. 1. 1. In the beginning God created heauen and earth Which ãâã make the whole world including in heauen all things celestiall in earth all things mortall b And now An Epilogue of all the gods powers which he hath disputed of c That taketh Read Iob. 40. 41. of the deuills power from God The meanes to discerne the Creator from the creatures and to auoyde the worshipping of so many gods for one because there are so many powers in one CHAP. 30. BVt these are the operation of one onely and true God yet as one the saââ¦e god in all plaâ⦠all in all not included in place not confined to locall quaââ¦tie ââ¦sible and immutable filling heauen and earth with his present power His nature a needing no helpe So doth he dispose of all his workes of creation ââ¦t each one hath the peculiar motion permitted it For though it can doe noâ⦠without him yet is not any thing that which he is He doth much by his Angeâ⦠ãâã onely he maketh them also blessed So that imagine he do send his Angelââ¦ââ¦o ãâã for some causes yet he maketh not the men blessed by his Angels bâ⦠by hiâ⦠selfe he doth the angels from this true and euerlasting God and from noââ¦ââ¦ther hope we for life eternall L. VIVES ãâã Nââ¦ding as the other gods do that must be faine to haue assistance in their faculty poweâ⦠The Peeââ¦r benefits besides his coââ¦on bounty that God bestoweth vpon his seruants CHAP. 26. FOr of him besides these benefits whereof wee haue spoken partly such as ãâã left to the administration of nature and bestowed both vpon good and bad wee ãâã a particular bounty of his loue perticular only to the good for although we ãâã neuer yeeld him sufficient thankes for our being life sence and vnderstanding of him yet for that he hath not forsaken vs when we were inuolued in sinne turââ¦d away from his contemplation and blinded with loue of blacke iniquity for that ãâã hath sent vs his Word his onely Sonne by whose incarnation and extrâ⦠passion for vs we might conceiue how a dearely god esteemed vs and ãâã singuler sacrifice bee purged from our guilt and by the illumination of ãâã spirit in our hears tread downe all difficulties and ascend to that eternall ãâã ineffable sweetnes of his contemplation what heart how many tounges ãâã to returne sufficient thankes for this last benefit L. VIVES ãâã ãâã dearely Rom. 8. 32. Who spared not his owne sonne but gaue him for vs all to death c. ãâã That the Mistery of our redemption by Christ was not obscure in the precedent times but continually intimated in diuers significations CHAP. 32. ãâã Mistery of Eternall life euen from the first originall of mankinde was ãâã the angells declared vnto such as God voutchsafed by diuers signes ãâã ââ¦all shadowes congruent to the times wherin they were shewed And ãâã ââ¦ebrewes being gathered into a common wealth to keepe the memory ãâã ââ¦ty had diuers that prophecied the things that should fall out from the ãâã of Christ vnto a this very day some of which Prophets b vnderstood ãâã ââ¦cies and some did not Afterwards they were pispersed amongst the ãâã leaue them c the testimony of the scriptures which promised eââ¦ernal ãâã Iesus Christ for not only al the Prophecies which were in words ãâã ââ¦epts which had reference to actions and manners were therein conâ⦠but all their sacrifices also the Priesthoods temple or tabernacle altars ââ¦ies feasts and what euer hath reference to that diuine worship of God ãâã presages and propheticall significations of that eternall life bestowed by ãâã all which we now beleeue either are fulfilled or see are now in fulfilling ãâã shal be fulfilled hereafter in him L. VIVES ãâã a this very day For the Prophecies are not yet at an end and though the summe ãâã ãâã all were fuââ¦filled in Christ yet by him diuers things since are to come to passe ãâã particularly beene intimated in the prophecies as that not in one prophet onely ãâã ââ¦ring together of the dispersed Israell at the end of the world b Understood All ãâã ââ¦phets vnderstood not their prophecies nor did those that vnderstood part vnderâ⦠ãâã they spoake not them-selues but by Gods inspiraââ¦ion whose counselles they ãâã fully acquainted with nor did God vse them as men skilfull in future euents but ãâã as hee ment to speake to the poeple by yet deny we not but that the summe of all their ãâã thââ¦ing of the Messias was reuealed to them by God almighty The gentiles ãâã of opinion that the Sybills and the other Prophets vnderstood not all their presages ãâã ââ¦ey spake them at such times as they were rapt beyond their reason and hauing put ãâã proper mindes were filled with the deity And therefore Iamblicus saith that the ãâã and sober that the Sibilles and prophets are in their prophecying the dasker and obscurer their prophecies are and then they speake plainely and clearly when they are wholy Enthusiasticall In mysteriis c The testimonie That the scriptures might be dispersed throughout the world wherein the consequents of Christs comming and suffering were so plainely described that none that had seene or heard of Christs life and doings could deny that he it waââ¦of whom they were prophecied That Christianity onely is of power to lay open the Deuills subtilty and delight in illuding of ignorant men CHAP. 33. THis onely true religion is of power to lay open that the Gentiles gods are most vncleane spirits desiring vpon the occasion of some departed soules or vnder the shapes of some earthly creatures to bee accounted gods and in their proud impurity taking pleasure in those obscaenities as in diuine honours maligning the conuersion of all mens soules vnto the true God From whose beastly and abhominable tyranny a man then getteth free when hee layeth his beliefe vpon him who by his rare example of humillity declared from what height and
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 rââ¦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 Socraticalâ⦠discipline CHAP. 3. SOcrates therefore was a the first that reduced Philosophy to the reforââ¦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 vpoÌ 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 opinioÌ 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 yâ 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 Pââ¦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
fourth the goods of the soule sciences artes and good opinions But in the first he putteth measure moderation and oportunity All which as hee writeth to Dionysius import that GOD is the proportion cause measure author and moderator of all goodnesse And in his 2. de Repub. hee calleth GOD the greatest good and the Idea of good And therefore Apuleius defineth GOD to bee the professor and bestower of Beatitude Dogm Plat. And Speusippus defineth him to be A liuing immortall and supernaturall essence sufficing to beatitude and cause of nature and all goodnesse The contemplation of this good didde Plato say made a man happy For in his Banquet Diotima a most wise woman biddeth Socrates to marke her speach well And then falling into a discourse that our loue concerned beauty at last shee drew to a deeper theame affirming a beauty that was eternall immutable and vndiminished nor increased nor fayre in one part and not in another nor beeing subiect to any vicissitude or alteration of times Nor beautyfull in one respect and not in all Whose beauty is neyther altered by place nor opinion nor is as a part or an accident of that essence wherein it is But it is euer existem in one and the same forme and from thence flowes all the Worldes beauty yet so as neyther the originall of any thing decreaseth it nor the decay augmenteth it or giueth any effect or change to it This holy and venerable beauty when a man beginneth to behold truly that is beeing dislinked from the loue of other beauties then is not hee farre from the toppe of his perfection For that is the way to thinges truly worth desiring Thus must wee bee truly ledde vnâ⦠it when a man ascendeth by degrees from these inferior beauties vnto that supreme one transporting him-selfe from one fayre obiect vnto two and so vnto all the rest of all beautyfull desires where-vppon the like disciplines must needes follow of which the onely cheefe and cheefly to bee followed is the contemplation of that supreme beauty and from thence to draw this lesson thus must a man internally beauteous direct his life Saw you but this once cleare you would scorne ritches honours and exterior formes Tell me now saith shee how great a happynesse should hee giue thee that should shew thee this sincere this purest beauty not circumscript with a forme of mortality nor with coullors nor mettals or such like trash but in it selfe meerely diuine and one and the same to all eternity I pray thee wouldst thou not admire his life that should haue his wisnes so full as to behold and inioy this gloryous beauty O gloryous pertaker of vnchanged solid vertue Friend of the all powerfull God and aboue all other Diuine and immortall These are the wordes of wise Diotyma vnto Socrates to which hee replyeth that hee beleeued her and that hee laboureth to perswade man-kinde that there is no such meane to attaine the possession of this pulchritude as the loue of it and that no man should thinke it were ynough to dispute of it in wordes or to contemplate there-vppon with an vnpurged heart Which things is hard nay neere impossible saith Plato yet teacheth hee that beatitude is attained by imitation of GOD De leg 4. where speaking of GODS friendes and enemies hee saith That it must bee a wise mans continuall meditation how to follow God and make him the rule of his courses before all mortall men to whose likenesse his cheefe study must bee to ââ¦old him-selfe what it is to be like GOD hee sheweth in his Thaeatetus it is to bee iust wise and holy And in his Epistle to Hermeas and his fellowes hee saith That if any man bee a Phylosopher hee aymeth at the knowledge of God and his father as farre as happy men can attayne it And in his Epinomis speaking of GOD hee saith Him doth each man especially admire and consequently is inflamed with the power of humaine witte to labour for this beatitude in this life present and expecting a place after death with those that haue serued vertue This saith Plato who placed the greatest beatitude in the life to come For hee sayth in the same booke That none or very few can attayn happynesse in this life but great hope there is after this life to inioy the happynesse for which wee haue beene so carefull to keep and continue our courses in goodnesse and honesty And towards the end hee saith It is wickednes to neglect God the reason of all beeing so fully already discouered Hee that can make vse of all this I cââ¦t him truly wise and firmely avow that when hee dyeth he shall not be any longer in the common fashion of this life but haue a certayne peculiar excellence alloted him to bee both most wise and most happie And liue a man so where he will in Iland or continent hee shall pertake this faelicity and so shall he that vseth these directions wheresoeuer in gouernment of others or in priuate estate referring all to God But as wee sayd before so say wee still very few attaine this perfection ãâã this life this life this is most true and no way rashly spoken Thus much out of his ãâã In the end of his De Repub. thus Behold now the rewards stable and glorious which ãâã shall receiue both of god and man besides the particular benefits that his iustice doth reâ⦠ãâã But all these are nothing neither in number nor quantity in respect of those after death ãâã ãâã Phaedon wherefore saith Socrates while wee liue here on earth let vs haue as little ãâã ãâã ââ¦h the body as may be for so wee shall get to some knowledge and keeping a good watch ãâã ãâã that God set vs free from it wee shall passe away pure from contagion to conuerse with ãâã ââ¦ies and by our selues haue full vnderstanding of that sincere and pure truth which ãâã ãâã that is a going my way hath a great hope to bee there crowned with the fruition of ãâã ââ¦ch in his life he suffered so many afflictions And after If he be a true Philosopher that ãâã Gods must needs beare a great stroke with him namely that he cannot attaine the pure ãâã ââ¦ill after this life Thus much out of Plato in diuers places partly the words and ãâã ââ¦te which being assumed to shew his opinion out of his owne workes maketh ãâã ââ¦s to ad any quotations out of other Platonists b Euen those that loue I wounder ãâã his logike saith that their is no loue but delight the world controules him I ãâã ââ¦ent friend yet my delight departed with him But this is not the least nor the last ãâã ââ¦hat booke To enioy is to take delight of in any thing as Augustine writeth in his ãâã Wee enioy that wee take pleasure in of the vse and the fruit hereafter in the ãâã ââ¦ke c Whether the Ionian Though Plato had much from Pythagoras yet was ãâã Philosopher for hee followed Socrates more
these deuills thus ãâã Men ioying a in reason perfect in speach mortall in body immortall in ãâã ââ¦onate and vnconstant in minde brutish and fraile in body of discrepant conââ¦ââ¦d conformed errors of impudent boldnesse of bold hope of indurate labour ãâã ââ¦taine fortune perticularly mortââ¦ll generally eternall propagating one anoâ⦠of life slowe of wisdome sudden of death and discontented in life these dwell ãâã In these generals common to many he added one that he knew was false ãâã b slowe of wisdome which had he omitted hee had neglected to perfect ââ¦ription For in his description of the gods heâ⦠saith that that beatitude ãâã men doe seeke by wisdome excelleth in them so had hee thought of any ãâã deuills their definition should haue mentioned it either by shewing them ââ¦ticipate some of the gods beatitude or of mans wisdome But hee hath no ââ¦ion betweene them and wretches though hee bee fauourable in discoueââ¦ââ¦eir maleuolent natures not so much for feare of them as their seruants ãâã ââ¦ould read his positions To the wise hee leaues his opinion open inough ãâã ââ¦hat theirs should bee both in his seperation of the gods from all temâ⦠of affect and therein from the spirits in all but eternitie and in his ââ¦tion that their mindes were like mens not the gods nay and that not ãâã wisedome which men may pertake with the gods but in being proue to passions which rule both in the wicked and the witlesse but is ouer ruled by the wise man yet so as hee had c rather want it then conquer it for if hee seeke to make the diuells to communicate with the gods in eternity of mind onely not of body then should hee not exclude man whose soule hee held eternall as well as the rest and therefore hee saith that man is a creature mortall in body and immortall in soule L. VIVES IOying a in reason Or contending by reason Cluentes of Cluo to striue b Slow Happy ââ¦s hee that getts to true knowledge in his age Plato c Rather want A wise man hath rathâ⦠haue no passions of mind but seeing that cannot be he taketh the next course to keepe theâ⦠vnder and haue them still in his power Whether the ayry spirits can procure a man the gods friendships CHAP. 9. WHerfore if men by reason of their mortal bodies haue not that participation of eternity with the gods that these spirits by reason of their immortall bodiâ⦠haââ¦e what mediators can their be between the gods men that in their best part their soule are worse then men and better in the worst part of a creature the body for all creatures consisting of body and soule haue the a soule for the better part bee it neuer so weake and vicious and the body neuer so firme and perfect because it is of a more excelling nature nor can the corruption oâ⦠vice deiect it to the basenesse of the body but like base gold that is dearer thâ⦠the best siluer so farre doth it exceed the bodies worth Thus then those ioly mediators or posts from heauen to earth haue eternity of body with the gods and corruption of soule with the mortalls as though that religion that must make god and man to meete were rather corporall then spirituall But what guilt or sentence hath hung vp those iugling intercedents by the heeles and the head downeward that their lower partes their bodies participate with the higher powers and their higher their soules with the lower holding correspondence with the Gods in their seruile part and with mortalls in their principall for the body as Salust saith is the soules slaue at least should bee in the true vse and hee proceeds the one wee haue common with beasts the other with gods speaking of man whose body is as mortall as a beasts Now those whome the Philosophers haue put betweene the gods and vs may say thus also Wee hâ⦠body and soule in community with gods and men but then as I said they are bound with their heeles vpward hauing their slauish body common with the gods and their predominant soule common with wretched men their worst part aloft and their best vnderfoote wherefore if any one thinke them eternall with the gods because they neuer die the death with creatures let vs not vnderstand their boâ⦠to bee the eternall pallace wherein they are blessed but b the eternall priâ⦠wherein they are damned and so he thinketh as he should L. VIVES THâ⦠ãâã a fâ⦠For things inherent neuer change their essentiall perfection and I do wondâ⦠that ãâã the Peripatetique schoole of Paris would make any specificall difference of souleâ⦠b Dâ⦠Not in the future tence for they are damned euersince their fall Ploââ¦ines opinion that men are lesse wretched in their mortality then the diââ¦lls are in their eternity CHAP. 10. IT is said that Plâ⦠that liued but a lately vnderstood Plato the best of any Hee seaking of mens soules saith thus b The father out of his mercy bound them ãâã fââ¦r a season So that in that mens bonds their bodies are mortal he impuâ⦠it ââ¦o God the fathers mercy thereby freeing vs from the eternall tediousâ⦠of this life Now the deuills wickednesse is held vnworthy of this fauour ãâã passiue soules haue eternall prisons not temporall as mens are for they ãâã happier then men had they mortall bodies with vs and blessed soules with the Gods And mens equalls were they if they had but mortall bodies to their ââ¦hed soules and then could worke them-selues rest after death by faith and ãâã But as they are they are not only more vnhappy then man in the wretchednesse of soules but far more in eternity of bondage in their bodies c hee would ãâã haue men to vnderstand that they could euer come to bee gods by any grace or wisdome seeing that he calleth them eternall diuells L. VIVES Bâ⦠a Lately In Probus his time not 200. yeares ere Honââ¦rius his raigne In Plotine ãâã saith him thought Plato's academy reuiued Indeed hee was the plainest and puâ⦠ââ¦ists that euer was Plato and Plotinus Princes of the Philosophers Macrob. Porphiry ãâã ãâã wrot his life and prefixed it vnto Plotines workes b The father Plato said this of ãâã ãâã gods in Timaeo but Plotine saith it was the mercy of yâ father to free maÌ from this liues ãâã his words are these Ioue the father pitying our soules laââ¦s prefixed an expiration ãâã ââ¦ds wherein wee labour and granted certaine times for vs to remaine without bodies there ãâã ãâã worlds soule rââ¦leth eternally out of all this trouble De dub animae c For hee Apuleius ãâã ââ¦th that which followeth ãâã the Platonists that held mens soules to become Daemones after death CHAP. 11. ãâã saith a also that mens soules are Daemones and become b Lares if their ãâã be good if euill c Lemures goblins if different d Manes But ââ¦tious this opinion is to all goodnesse who sees not for be men neuer so ââ¦ous
CHAP. 25. By the fayth of this mistery might the ancient Saints of God also bee iustified together with godly life not only before the law was giuen the hebrewes for they wanted not Gods instructions nor the Angels but also in the very ãâã of the law though they seemed to haue carnall promises in the types of spyrââ¦al thinges it being therefore called the old Testament For there were Propââ¦s then that taught the promise as wel as the Angels and one of them was he ââ¦se sacred opinion of mans good I related before It is good for me to adhere vnâ⦠In which Psalme the two Testaments are distinguished For first hee ââ¦ng those earthly promises abound so to the vngodly saith his b feete slippâ⦠and that he was almost downe as if hee had serued God in vayne seeing that ââ¦ty that hee hoped of God was bestowed vppon the impious and that hee laboured sore to know the reason of this and was much troubled vntill hee entred into the sanctuary of God and there beheld their endes whome hee in errour thought happy But then c as hee saith hee saw them east downe in their exââ¦on and destroyed for their iniquity and that all their pompe of temporall ãâã was become as a dreame leauing a man when hee is awake frustrate of ââ¦ed ioyes hee dreamed off And because they shewed great here vpon ãâã saith hee In thy Citty thou shalt make their Image bee held as nothing ãâã good it was for him to seek those temporalties at none but Gods hands ââ¦weth ââ¦aying I was as a beast before thee yet was I alwaies with thee as a beast ââ¦erstanding For I should haue desired such goodes as the wicked could not ãâã with mee but seeing them abound with goods I thought I had serued thee ãâã end when as they that hated thee inioyed such felicity Yet was I alwaies with ãâã fought no other goddes to begge these thinges vppon And then it followâ⦠Thou hast holden me by my right hand thou hast guided me by thy will and hast asâ⦠into glory As if all that which he saw the wicked inioy were belonging ãâã left hand though seeing it he had almost falne What haue I in heauen but ãâã sayth he And would I haue vpon earth but thee Then hee doth checke himâ⦠iustly for hauing so great a good in Heauen as afterwards hee vnderstood ãâã yet begging so transitory frayle and earthen a thing of God here below d ãâã heart faileth and my flesh but God is the God of mine heart A good fayling to ãâã the lower and elect the loftyer So that in another Psalme he sayth My soule ââ¦geth and fainteth for the Courtes of the Lord. And in another My heart fainteth ãâã thy sauing health But hauing sayd both heart and flesh fainteth hee reioyned not The God of mine heart and flesh but the God of my heart for it is by the heart that ãâã ââ¦sh is cleansed as the Lord sayth Cleanse that which is within and then that ãâã is without shall be cleane Then he calleth God his portion not any thing of ãâã but him-selfe God is the God of my heart and my portion for euer Because ãâã mens manifold choyces he chose him only For e behold saith he they ãâã ââ¦thdraw them-selues from them shall perish f thou destroyest al them that go ãâã from thee that is that make them-selues prostitute vnto many gods and then ââ¦owes that which is the cause I haue spoken al this of the Psalme As for me it is good for mee to adhere vnto GOD not to withdraw my selfe nor to goe a whoring And then is our adherence to God perfect when all is freed that should bee freed But as wee are now the hold is I put my trust in the Lord God for hope that is seene is no hope how can a man hope for that which he seeth savth the Apostle But when we see not our hope then we expect with patience wherein lette vs do that which followeth each one according to his talent becomming an Angell a messenger of God to declare his will and praise his gratious glory That I may declare all thy workes saith hee in the gates of the daughter of Sion This is that gloryous Citty of God knowing and honouring him alone This the Angells declared inuiting vs to inhabite it and become their fellow Cittizens in it They like not that wee should worship them as our elected Gods but with them him that is God to vs both Nor to sacrifice to them but with them be a sacrifice to him Doubtlesse then if malice giue men leaue to see the doubt cleared al the blessed immortalls that enuy vs not and if they did they were not blessed but rather loue vs to haue vs partners in their happinesse are farre more fauourable and beneficiall to vs when wee ioyne with them in sacrificing our selues to the adoration of the Father the Sonne and the holy Spirit L. VIVES WHich a Psal. 73. diuinely soluing of this question of the Phylosophers Why one God ruling all haue the good so often hurt and the bad so much good Or Epicurus his Dilemma If there be a God whence is euill If none whence is good Augustine recites some verses and we wil breefely interpose here and there a word b Feete slipped or moued by the vnworthy euent to take another way it seeming to him to haue done so little good in this c Them All things saith the wise man are secret vntil the end but then the good life helps and the bad hurts the one rewarded and the other plagued for then all appeareth in truth d My heart A sanctified man in all his troubles and faintings of strength and counsell still keepes heart-hold of God making him his portion for euer loose he all thinges God he will neuer loose Augustine me thinks applyeth this to the defect of spirit through the vehement desire of celestiall comfortes For the soule will languish into much loue and lose all the selfe in entyre speculation of that it affecteth Or he may meane that although all bodily meanes of strength or state do faile a good man yet his minde will stil sticke firmely vnto God and entertaine a contempt of all worldly wealth and all guifts of wit or fortune in respect of this God this onely ritches and heritage e Behold Therefore is it good to adhere to him from whom who-soeuer departeth perisheth f Thou destroyest Wee ought to keepe our soule chaste as the spouse of God which if it go a whoring after the desires and lusts of the world neglecting God hee casteth it off as a man doth his dishonest wife and diuorceth it from him And this is the death of the soule to leaue the true life thereof Of Porphyry his wauering betweene confessing of the true God and adoration of the diuels CHAP. 26. Me thinkes Porphrry I know not how is ashamed of his Thevrgicall acquaintance Hee had some knowledge of good
son d What of Or which because thou canst not deny thou dost so falter in thy doctrine and contrary thy selfe that first thâ⦠teachest that the Theurgikes c. And this is the better reading of the two What perswasions blinded Porphiry from knowing Christ the true wisdome CHAP. 28. THus drawest thou men into most certaine error and a art not ashamed of it being a professor of vertue and wisdome which if thou truely respected thou woldest haue knowne Christ the vertue and wisdome of god the father and not b haue left his sauing humility for the pride of vaine knowledg Yet thou confessest that the vertue of c continence onely without Theurgy and with those Teletae thy frutlesse studies is sufficient to purge the soule spiritually And once thou saidst that the Teletae eleuate not the soule after death as they do now nor benefit the spirituall part of the soule after this life and this d thou tossest and tumblest onely I thinke to shew thy selfe skilfull in those matters and to please curious eares or to make others curious But thou dost well to say this art is dangerous both e for the lawes against it and for the f performance of it I would to God that wretched men would heare thee in this and leaue the gulfe or neuer come neare it for feare of being swallowed vp therein Ignorance thou saist and many vices annexed therevnto are not purged away by any Teletae but only by the fathers intellect his Mens that knoweth his will But that this is Christ thou beleeuest not contemning him for assuming flesh of a woman for being crucified like a fellon because thou thinkest it was fit that the eternall wisedome should contemne those base things and be imbodied in a most eleuated substance I but he fulfills that of the prophet I will destroy the wisedome of the wise and cast away the vnderstanding of the prudent Hee doth not destroy his wisdome in such as hee hath giuen it vnto but that which others ascribe to themselues who haue none of his and therefore the Apostle followes the propheticall testimony thus where is the wise Where is the Scribe where is the g disputer of the ãâã ââ¦ath not God made the wisedome of this world foolishnesse for seeing the world by wisdome knew not God in the wisdome of God it pleased God by the foolishnesse of preaching to saue them that beleeue Seeing also that the Iewes require a signe and the Grecians seeke after wisdome But we preach Christ crucified a stumbling blocke vnto the Iewes and foolishnesse vnto the Grecians But vnto them that h are called both Iewes and Grecians we preach Christ the power and wisdome of God for the i foolishnesse of God is wiser then men and the weaknesse of God is stronger then men This now the wise and strong in their owne conceit do account as foolish and weake But this is the grace that cures the weake and such as boast not proudly of their false happinesse but humbly confesse their true misery L. VIVES ARt not a ashamed An old phrase in the latine malum non te pudet b Haue left For he was first of our religion and afterwards fell from it and railed at it like a mad man c Cââ¦ce De abst animal Continence and frugality eleuate the soule and adioyne it vnto God But Plato is farre more learned and elegant vpon this poynt in his Charmides shewing ãâã temperance purgeth the mind and is the onely cure of an infected conscience that no ââ¦er enchantments can cleanse the soule from corruption d Tossest Porphyry is most abâ⦠in his Tantologies as wee may see in that common booke of his de predicabilibus e For the lawes Plato for bad it and the ciuill lawes do so also sub pana f Performance Being ââ¦gerous if it be failed in for the Deuils will be angry and doe the vnperfect magitian much mischiefe as many horrible examples haue testified for they loue perfect impiety from ãâã there is no regresse vnto piety Therefore they terrifie men there vnto g Disputer ãâã and naturalist ãâã ãâã ãâã ãâã ãâã and is referred to the Philosophers immoderate iangâ⦠h ãâã To godlinesse and piety and made Cittizens of God i Foolishnesse Uulgarius ãâã crosse foolish because it seemed so yet is it wiser then men for the Philosophers kept a ãâã about trifles and superfluities whilest the crosse produced the worlds redemption Anâ⦠ãâã deity seemed weake in beeing nailed to the crosse yet is it farre more strong then ãâã not onely because the more wee seeke to suppresse it the more it mounteth and spreaâ⦠but also because the strongest deuill was bound and crushed downe by CHRIST in ãâã weake forme Of the Incarnation of our Lord Iesus Christ which the impious Platonists shame to acknowledge CHAP. 29. THou teachest the Father and his Sonne calling him his intellect and their meane by which wee thinke thou meanest the holy spirit calling them after your manner three Gods Wherein though your words bee extrauagant yet you haue a little glympse of that we must all relye vpon But the incarnation of the vnchangeable Sonne that saueth vs all and bringeth vs all to that other which we beleeue and relie vpon that you shame to confesse You see your true country though a long long way off and yet you will not see which way to get thether Thou confessest that the grace to vnderstand the deity is giuen to a very few Thou saiest not few like it or few desire it but is giuen to a few fully confessing the guift of it to lye in Gods bountie and not in mans sufficiencie Now thou playest the true a Platonist and speakest plainer saying That no man in this life can come to perfection of Wisdome yet that Gods grace and prouidence doth fulfill all that the vnderstanding lacketh in the life to come O hadst thou knowne Gods grace resident in Iesus Christ our Lord O that thou couldst haue discerned his assuming of body and soule to bee the greatest example of grace that euer was But what in vaine doe I speake to the dead But as for those that esteeme thee for that wisdome or curiositie in artes vnlawfull for thee to learneâ⦠perhaps this shall not be in vaine Gods grace could neuer bee more graceââ¦y extolled then when the eternall sonne of God came to put on man and made man the meane to deriue his loue to all men whereby all men might come to him who was so farre aboue all men beeing compared to them immortall to mortall vnchangeable to changeable iust to vniust and blessed to wretched And because hee hath giuen vs a naturall desire to bee eternally blessed hee remaining blessed and putting on our nature to giue vs what wee desired taught vs by suffering to contemne what wee feared But humility humilitie a butthen vnacquainted with your stiffe neckes must bee the meane to bring you to credence of this truth For what can it seeme incredible
that both the world and the gods made by that great GOD in the world had a beginning but shall haue no end but by the will of the creator endure for euer But they haue a b meaning for this they say this beginning concerned not time but substitution for c euen as the foote say they if it had stood eternally in the dust the foote-step should haue beene eternall also yet no man but can say some foote made this step nor should the one be before the other though one were made by the other So the world and the God there-in haue beene euer coeternall with the creators eternitie though by him created Well then put case the soule bee and hath beene eternall hath the soules misery beene so also Truly if there be some-thing in the soule that had a temporall beginning why might not the soule it selfe haue a beginning also And then the beatitude being firmer by triall of euill and to endure for euer questionlesse had a beginning though it shall neuer haue end So then the position that nothing can be endlesse that had a temporall beginning is quite ouer-throwne For the blessednesse of the soule hath a beginning but it shall neuer haue end Let our weaknesse therefore yeeld vnto the diuine authoritie and vs trust those holy immortalls in matter of religion who desire no worship to them-selues as knowing all is peculiar to their and our God nor command vs to sacrifice but vnto him to whom as I said often and must so still they and wee both are a sacrifice to be offered by that priest that tooke our manhood and in that this priesthood vpon him and sacrificed himselfe euen to the death for vs. L. VIVES ANd a necessary Plato subiects the soule both in the body and without the body vnto the power of the fates that after the reuolution of life death must come and after the purification of the soule life againe making our time in the body vncertaine but freeing vs from the body a 1000. years This reuolution they held necessary because God creating but a seââ¦nuÌber of soules in the beginning the world should otherwise want men to inhabite it it being so ãâã and we so mortall This Virgill more expresly calls a wheele which being once turned about restores the life that it abridged and another turning taking it away againe both brâ⦠things to one course This from death to death that from life to life but that worketh by death and this by life b A meaning It is well knowne that Plato held that God created the world But the question is whether it began temporally some yeares ago or had no temââ¦ll beginning Plutarch Atticus and Seuerus held that Plato's world had a beginning ââ¦porall but was neuer to haue end But Crantor Plotine Porphyry Iamblichus Proculus and ãâã all Platonists thought that it neuer beganne nor neuer should haue end So doth ãâã adioyning this and Pythagoras his opinion in one for Plato Pythagorized in all naâ⦠questions This Cicero Iustine Martir and Boetius doe subscribe vnto also Plato ââ¦th Apuleius de deo Socrat. held all these gods to bee true incorporeall liuing and eternall ãâã neither beginning nor end Yet Apuleius in his Dogma Platonis affirmes that Plaâ⦠taught vncertainely concerning the worlds beginning saying one while it had an origiâ⦠and another while it had none c Euen as Our Philosophers disputing of an ãâã that is coequall in time and beeing with the cause compare them to the Sunne and the ãâã light Of the vniuersall way of the soules freedome which Porphyry sought amisse and therefore found not that onely Christ hath declared it CHAP. 32. THis is the religion that containes the vniuersall way of the soules freedome ââ¦or no where els is it found but herein This is the a Kings high way that leads to the eternall dangerlesse Kingdome to no temporall or transitory one And ââ¦reas Porphyry saith in the end of his first booke De regressu animae that there ãâã ãâã one sect yet either truely Philosophicall b Indian or Chaldaean that teachetâ⦠this vniuersall way and that hee hath not had so much as any historicall reaâ⦠of it yet hee confesseth that such an one there is but what it is hee knoweth ãâã So insufficient was all that hee had learnt to direct him to the soules true ââ¦me and all that himselfe held or others thought him hold for he obserâ⦠want of an authority fit for him to follow But whereas hee saith that ãâã of the true Philosophy euer had notice of the vniuersall way of the soules ãâã he shewes plaine that either his owne Phylosophy was not true or els ãâã ãâã wanted the knowledge of this way and then still how could it be true for ãâã vniuersall way of freeing the soules is there but that which freeth all soules ãâã coÌnsequently without which none is freed But whereas he addeth Indian or Chaldaean he giues a cleare testimony that neither of their doctrines contaiâ⦠this way of the soules freedome yet could not he coââ¦ceale but is stil a telling ãâã ãâã from the Chaldaeans had hee the diuine oracles What vniuersall way ãâã doth hee meane that is neither receiued in Philosophy nor into those Paâ⦠disciplines that had such a stroke with him in matters of diuinity because ãâã with them did the curious fond superstition inuocation of all Angells ãâã which he neuer had so much as read of What is that vniuersall way not peculiar to euery perticuler nation but common to c all the world and giuen to it by the power of God Yet this witty Philosopher knew that some such way thers was For hee beleeues not that Gods prouidence would leaue man-kinde without a meane of the soules freedome He saith not there is no such but that so great and good an helpe is not yet knowne to vs nor vnto him no meruell for Prophyry was yet all d for the world when that vniuersall way of the soules freedome christianity was suffered to be opposed by the deuills and their seruants earthly powers to make vp the holy number of Martires e that is witnesses of the truth who might shew that all corporall tortures were to be endured for aduancement of the truth of piety This Porphyry saw and thinking persecution would soone extinguish this way therefore held not this the vniuersall not conceiuing that that which he stucke at and feared to endure in his choice belonged to his greater commendation and confirmation This therefore is that vniuersal way of the soules freedome that is granted vnto all nations out of Gods mercy the knowledge whereof commeth and is to come vnto all men wee may not nor any hereafter say why f commeth it so soone or why so late for his wisdome that doth send it is vnsearcheable vnto man Which he well perceiued when he sayd it was not yet receiued or knowne vnto him he denied not the truth thereof because he as yet had it
and ãâã thing respectiuely for another the one valuing them by the light of ãâã the other by the pleasure or vse of the sense And indeede a certaine ãâã loue hath gotten such predominance in reasonable natures that alâ⦠generally all Angells excell men in natures order yet by the lawe of ââ¦nesse good men haue gotten place of preferment before the euill ãâã ãâã the vice of malice is not naturall but against nature following the will not the creation in sinne CHAP. 17. ãâã in respect of the deuills nature not his will wee doe vnderstand ãâã place a right He was the beginning of Gods workes For where the vice of ãâã in the nature was not corrupted before a vice is so contrary to ãâã that it cannot but hurt it b therefore were it no vice for that nature that ãâã God to doe so but that it is more naturall to it to desire adherence with God c The ââ¦ill wil then is a great proofe that the nature was good But as God is the ãâã Creator of good natures so is hee the iust disposer of euill wills that when they vse good natures euill hee may vse the euill wills well Therevpon hee ãâã that the deuills good nature and euill will should bee cast downe and deââ¦d by his Angells that is that his temptations might confirme his Saints whom the other sought to iniurâ⦠And because God in the creating of him foresaw both his euill will and what good God meant to effect thereby therefore the Psalmist saith this Dragon whom thou hast made for a scorne that in that very creation that it were good by Gods goodnesse yet had God foreknowledge how to make vse of it in the bad state L. VIVES THe a vice Socrates and the Stoickes held vertue naturall vice vnnaturall For follow the conduct of the true purity of our nature seperated froÌ depraued opinion we shall neuer sin b Therefore If it did the nature that offendeth more real good to offend then forbeare it were no offence nor error but rather a wise election and a iust performance c The euill will Thence arise all sinnes and because they oppose nature nature resisteth them whereby offending pleases their will but hurts the nature the will being voluntarily euill their nature forced to it which were it left free would follow the best for that it loues and goe the direct way to the maker whose sight at length it would attaine Of the beauty of this vniuerse augmented by Gods ordinance out of contraries CHAP. 18. FOr God would neuer haue fore-knowne vice in any worke of his Angell or Man but that hee knew in like manner what good vse to put it vnto so makeing the worldes course like a faire poeme more gratious by Antithetique figures Antitheta a called in Latine opposites are the most decent figures of all elocution some more expresly call them Contra-posites But wee haue no vse of this word though for the figure the latine and all the tongues of the world vse it b S. Paul vseth it rarely vpon that place to the Corynthes where he saith By the armâ⦠of righteousnesse on the right hand and the left by honor and dishonor by euill report and good as deceiuers and yet true as vnknowne and yet knowne as dying and behold ãâã liââ¦e as chastned and yet not killed as sorrowing and yet euer glad as poore and yet make ãâã ãâã ritch as hauing nothing yet possessing althings Thus as these contraries opposed doe giue the saying an excellent grace so is the worlds beauty composed of contrarieties not in figure but in nature This is plaââ¦e in Ecclesiasticus in this verse Against euill is good and against death is life so is the Godly against the sinner ãâã looke for in all thy workes of the highest two and two one against one L. VIVES ANââ¦a a are Contraposites in word and sentence Cic. ad Heren lib. 4. calleth it ãâã Coââ¦position saith Quintilian conââ¦tion or ãâã is diuersly vsed First in opposition of ãâã ââ¦o one as feare yeelded to boldnesse shame to lust it is not out witte bâ⦠your helpe Secondly of sentence to sentence as He may rule in orations but must yeeld in iudgements ãâã There also is more to this purpose so as I see no reason why Augustine should say the word ãâã ãâã ãâã ãâã with vs. b S. Paul Augustine makes Paul a Rhetorician Well it is tolerable ãâã saith iââ¦d one of vs said so our eares should ring of herefie presently ãâã are so ready ãâã some mens ââ¦ongue ends because indeed they are so full of it themselues The meaning of that place God seperated the light from darkenesse CHAP. 19. ââ¦erefore though the hardnesse of the Scriptures be of good vse in produââ¦ing many truths to the light of knowledge one taking it thus and another ââ¦et so as that which is obscure in one place bee explaned by some other ãâã by manifest proofes Whether it be that in their multitude of opiniââ¦e light on the authos meaning or that it bee too obscure to bee atââ¦nd yet other truths vpon this occasion be admitted yet verily I thinke ââ¦urdity in Gods workes to beleeue the creation of the Angels and the seâ⦠of the cleane ones from the vncleane then when the first light Lux ââ¦de Vppon this ground And God separated the light from the darkenesse ââ¦od called the light day and the darkenkesse he called night For hee onely was ãâã discerne them who could fore-now their fall ere they fell their deâ⦠of light and their eternall bondage in darkenesse of pride As for the ãâã wee see viz this our naturall light and darkenesse hee made the two ãâã lights the Sunne and the Moone to seperate them Let there be lights saith ãâã firmament of the Heauen to seperate the day from the night And by and ãâã God made two great lights the a greater light to rule the day and the ãâã rule the night Hee made both them and the starres And God sette ãâã the firmament of heauen b to shine vppon the earth and to rule in the ãâã night and to seperate the light from darkenesse but betweene that light ãâã the holy society of Angells shining in the lustre of intelligible truth ãâã opposite darkenesse the wicked Angels peruersly falne from that light ãâã ââ¦ee onely could make seperation who fore-knoweth and cannot but ãâã all the future euils of their wils not their natures L. VIVES ãâã The greater light to rule or to begin yâ day ãâã ãâã ãâã ãâã ãâã So the Septuagints transâ⦠ãâã both rule beginning principium is vsed somtimes for rule as in Ps. 110. v. 3. ãâã or that they might shine ãâã ãâã ãâã ãâã ãâã Some of the Latines haue vsed the infinitiue ãâã the coniunction Pestis acerba boum pecorumque aspergere virus saith Virgil. Of that place of scripture spoken after the seperation of the light and darkenes And God saw the light
originall of it selfe and returned vppon it selfe it would ãâã vnto beatitude exempting vs from need of any other good But seeing ãâã hath beeing from GOD our author doubtlesse wee must both ãâã to teach vs true wisedome and to inspire vs with the meanes to beââ¦ââ¦essed by his high sweetnesse L. VIVES ãâã a by the vse vsuâ⦠I translate practise fructus vse otherwise Here seemes to bee an ãâã of the word vse for whereas he sayth workmanships stands on three grounds naââ¦ââ¦d vse vse is here practise But he wrested it to his meaning namely the practise of eââ¦ââ¦eferred to vse or profit therby iudged b I Know we haue fruition of yâ wee deââ¦ââ¦er end therfore saith Aug. We only inioy God and vse al things else Of this read ââ¦tr Christ. In 80. quest De trinit where he ties fruition to eternal felicity vse to the ãâã him had Peter Lumbard inough Sent. l. 1. the schoolmeÌ euen more then inough Of the Image of the Trinity which is in some sort in euery mans nature euen before his glorification CHAP. 26. ãâã we haue in our selues an image of that holy Trinity which shal be perfecââ¦ââ¦y reformation and made very like it though it be far vnequall and farre ãâã from it briefly neither coeternall with God nor of his substance yet is it ãâã ââ¦est it of any creature for we both haue a being know it and loue both our ââ¦d knowledge And in these three no false apparance euer can deceiue vs. ãâã not discerne them as thinges visible by sence as wee see colours heare ãâã ââ¦scent smels taste sauors and touch things hard and soft the a abstacts of ãâã ââ¦bleÅ we conceiue remember desire in incorporeal formes most like ãâã ââ¦ther in those three it is not so I know b without al phantastical imagiââ¦ââ¦at I am my selfe that this I know and loue I feare not the c Academike ãâã ââ¦s in these truths yâ say what if you er d if I er I am For he that hath no ãâã ââ¦ot er and therfore mine error proues my beeing which being so how ãâã ââ¦holding my being for though I be one that may er yet doubtles in that ãâã being I er not consequently if I know that I know my being loââ¦e two I adioyne this loue as a third of equall esteeme with the two ãâã not erre in that I loue knowing the two thinges I loue without ãâã they were false it were true that I loued false thinges For how could I bee iustly checked for louing of false thinges if it were false that I loued them But ââ¦ing the thinges loued are true and sure how can the loue of them bee bâ⦠true and sure And there is no man that desireth not to bee as there is none deâ⦠not to be happy for how can he haue happinesse and haue no beeing L. VIVES THe a abstracts For shutte our eyes and tast our thought tells vs what a thing whitenesse and sweetnesse is wher-vpon our dreames are fraught with such thinges and we are able to iudge of them without their presence But these are in our exterior sences our imagination our common sence and our memory all which beasts haue as well as wee and in these many things are rashly obserued which if wee assent vnto wee erre for the sences are their weake dull and vnsure teachers teaching those other to apprehend things often false for true But the reasonable mind being proper only to man that ponders al and vseth all dilligence to auoyd falsehoods for truth warning vs to obserue well ere we iudge b Phantasticall Of fancy already c Academickes These took away the trust of the sences and held that nothing was known If you said I know this stone to moue because I see it or touch it they replyed What if you erre Did you neuer thinke you saw some-what moue that stood still as in sayling or riding Did you neuer thinke some-what moued that moued not vnder your touch There you were deceiued so may you bee now Restrayne your assent nothing offends wisedome more then consent before full knowledge d If I erre Therefore our Phylosophers vppon Aristotles Posteriora say that this proposition is of the greatest euidence Of essence knowledge of essence and loue of both CHAP. 27. SO a naturally doth this delight that very wretches for nothing else but this would rather leaue their misery then the World knowing them-selues wretches tho yet would they not dye And the most wretched of all eyther in wise iudgements for b their foolishnesse or in theirs that hold themselues blessed for their defect hereof If one should profer them an immortality of misery and tell them if they refused it they should become iust nothing and loose all beeing verily they would reioyce and choose an eternall misery before a millity of beeing This our common sence testifieth For why doe they feare to end their misery by death rather then continue it but that nature still wisheth to hold a beeing And therefore seeing they know they must dye they do make such great accoumpt of a long life in their misery ere they dye Wherein doubtlesse they shew how thankefull they will bee for immortality though it had not end of their misery And what of brute beasts that vnderstand not this from the Dragon to the worme Do they not shew their loue of being by auoyding death al waies possible The trees and plants that haue no sence of death nor meanes to auoyd it do they not put forth one sprig into the aire another c deeper into the earth whereby to attract nutriment and preserue their beeing Nay the very bodyes that ãâã neyther sence nor vegetation by their very motion vpwardes downewardes or middle suspension moue to the conseruation of their essence and nature Now then may bee gathered how much mans nature is beloued and loth to bee deceiued from hence that man had rather d lament in a sound minde then reiâ⦠in folly Which power is in no mortal creature but man others haue sharper sights then wee yet not any can behold the incorporeall light which in some sort lightneth our mindes producing a true iudgement of all these thinges ãâã ãâã as wee are capable of it But though the vnreasonable creatures senââ¦ââ¦eine no knowledge yet some similitude of knowledge there is in them ãâã ââ¦er corporall creatures hauing no sence in themselues are but the obiâ⦠of others sences therefore called sensible and the growth and power ãâã ãâã the trees drawe nutriment this is like their sence But these and all othââ¦ââ¦porall bodies causes are hid in nature marry their formes in the diuerâ⦠ãâã parts of the worlds structure are apparant to vs seemingly professing a ãâã be knowne since they could not know themselues but our bodily senââ¦ââ¦ge not of them though they apprehend them That is left vnto a farre ãâã ââ¦cellent interior sence discerning iust and vniust f iust by the intelliââ¦ââ¦rme vniust by
not exclude numbers from Gods knowledge Plato hauing so commended God for vsing them in the worlds creation and our Scripture saith of God Tâ⦠ãâã ordered al things in measure number and weight and the Prophet saith He ãâã the world and the Gospell saith All the heires of your heads are numbred God forbid the that we should think yâ he knoweth not number whose wisdome ãâã ââ¦standing is in numerably infinite as Dauid saith for the infinitenesse of ãâã ââ¦hough it bee beyond number is not vnknowne to him whose knowâ⦠infinite Therefore if whatsoeuer bee knowne be comprehended in the ãâã that knowledge then is all infinitenesse bounded in the knowledge of ãâã ââ¦ecause his knowledge is infinite and because it is not vncomprehensiâ⦠ãâã knowledge Wherefore if numbers infinitenesse bee not infinite vnâ⦠knowledge nor cannot bee what are wee meane wretches that dare preââ¦ââ¦mit his knowledge or say that if this reuolution bee not admitted in ãâã renewing God cannot either fore-know althings ere hee made them ãâã them when hee made them whereas his wisdome beeing simply and ââ¦ly manifold can comprehend all incomprehensibility by his incomââ¦le comprehension so that whatsoeuer thing that is new and vnlike to all ãâã should please to make it could not bee new nor strange vnto him nor ãâã ââ¦ore-see it a little before but containe it in his eternall prescience L. VIVES ãâã Two men two horses or whatsoeuer make both one number I inquire not ãâã ââ¦hether the number and the thing numbred bee one or no the schooles ring of that ââ¦gh b Doth not The best reading Of the worlds without end or ages of ages CHAP. 19. ãâã doth so and that there is a continual connexion of those times which ãâã ââ¦lled Secula a seculorum ages of ages or worlds without end running ãâã indestinate difference onely the soules that are freed from misery reââ¦ââ¦ernally blessed or that these words Secula seculorum doe import the ãâã remayning firme in Gods wisdome and beeing the efficient cause of ââ¦ory world I dare not affirme The singular may bee an explication of ãâã as if wee should say Heauen of heauen for the Heauens of heauens ââ¦D calls the firmament aboue which the waters are Heauen in the sinâ⦠ãâã and yet the Psalme saith and you waters that bee aboue the Heauens ãâã of the LORD Which of those two it be or whether Secula ãâã another meaning is a deepe question We may let it passe it belongs ãâã proposed theame but whether wee could define or but obserue ãâã discourse let vs not aduenture to affirme ought rashly in so obsââ¦ââ¦ouersie Now are wee in hand with the circulary persons that ãâã ââ¦ings round about till they become repaired But which of these opiniâ⦠be true concerning these Secula seculorum it is nothing to these reuoââ¦ââ¦cause whether the worlds of worlds bee not the same revolued but oââ¦ââ¦uely depending on the former the freed soules remayning still ãâã ââ¦lesse blisse or whether the Worldes of worldes bee the formes ãâã ââ¦sitorie ages and ruling them as their subiects yet the circulariââ¦ââ¦o place heere how-soeuer The Saints b eternall life ouerthroweth ãâã L. VIVES ãâã a The scriptures often vse these two words both together Hierome in ââ¦p ad Gal. expounds them thus we ãâã saith he the difference betweene Seculum Seculum Secuâ⦠and secula seculorum Seculuâ⦠some-times a space of time some-times eternity the hebrew is ãâã ãâã ãâã ãâã ãâã and when it is written with the letter van before it it is eternity when otherwise it is 50. yeares or a Iubily And therefore the Hebrew seruant that loued his Maister for his wife and children had his care bored and was commanded to serue an age Seculum 50. yeares And the Moabites and Amonites enter not into the Church of God vntill the 15. generation and not vntill an age for the yeare of Iubily quit all hard conditions Some say that Seculum seculorum hath the same respect that Sanctu Sanctorum Caelum Caelorum the Heauens of heauens had or as the Works of workes or Song of songs That difference that the heauens had to those whose heauens they were and so the rest the holy aboue all holy the song excelling all songs c. So was secula seculorum the ages excelling all ages So they say that this present age includeth all from the worlds beginning vnto the iudgement And then they goe further and begin to graduate the ages past before and to come after it whether they were or shal be good or ill falling into such a forrest of questions as whole volumes haue beene written onely of this kinde b Eternall Returning no more to misery nor were that happy without certeynty of eternity nor eternall if death should end it Of that impious assertion that soules truely blessed shall haue diuers reuolutions into misery againe CHAP. 20. FOr what a Godly eares can endure to heare that after the passage of this life in such misery if I may call it a life b being rather so offensiue a death and yet c we loue it rather then that death that frees vs from it after so many intollerable mischieues ended all at length by true zeale and piety wee should be admitted to the sight of God and bee placed in the fruition and perticipation of that incorporeall light and vnchangeable immortall essence with loue of which we burne all vpon this condition to leaue it againe at length and bee re-infolded in mortall misery amongst the hellish immortalls where GOD is lost where truth is sought by hate where blessednesse is sought by vncleanesse and bee cast from all enioying of eternity truth or felicity and this not once but often being eternally reuolued by the course of the times from the first to the later and all this because by meanes of these circularities transforming vs and our false beaââ¦des in true miseries successiuely but yet eternally GOD might come to ââ¦ow his owne workes Whereas otherwise hee should neither bee able to rest from working not know ought that is infinite Who can heare or endure this Which were it true there were not onely more wit in concealing it but also ãâã speake my minde as I can more learning in not knowing it d for if wee shalbââ¦ââ¦ssed in not remembring them there e why doe wee agrauate our misery ãâã knowing them here But if wee must needs know them there yet let vs ãâã ãâã selues ignorant of them here to haue the happier expectation then the ãâã that wee shall attaine here expecting blessed eternity and there ãâã onely blisse but with assurance that it is but transitory But if they ââ¦y that no man can attaine this blisse vnlesse hee know the transitory reuolutions thereof ere hee leaue this life how then doe they confesse that the more one loues GOD the easilier shall hee attaine blisse and yet teach the way how ãâã ââ¦ll this louing affect ãâã will not but loue him lightly whome hee
painfull is iustly termed ãâã death then life and therefore is it called the second death because it folââ¦th the first breach of nature either betweene God and the soule or this and the ââ¦dy of the first death therefore wee may say that it is good to the good ãâã ãâã 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 ãâã 2. 11. and 21 8. Whether death propagated vnto all men from the first be punishment of sinne to the Saints CHAP. 3. ââ¦ere's a question not to be omitted whether the first death bee good to ãâã ââ¦ood If it be so how can it be the punishment of sinne for had not our ãâã 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 ãâã not be good for it should not be at all vnto the vpright for why should ãâã punishment that haue no guilt Wee must confesse then that had not ãâã parents sinned they had not dyed but sinning the punishment of death ââ¦cted vpon them and all their posteritie for they should not produce ãâã ââ¦ng but what them-selues were and the greatnesse of their crime depraued ãâã ââ¦ture so that that which was penall in the first mans offending was made ãâã in the birth of all the rest for they came not of man as man came of the ãâã The dust was mans materiall but man is mans parent That which is earth is ãâã flesh though flesh be made of earth but that which man the father is man the ãâã is also For all man-kinde was in the first man to bee deriued from him by the ãâã when this couple receiued their sentence of condemnation And that ãâã man was made not in his creation but in his fall and condemnation that ãâã ââ¦got in respect I meane of sinne and death For his sinne a was not cause of ãâã 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 ãâã mortality as it is written Man was in honor and vnderstood not but became ãâã the beasts that perish vnlesse that infants bee weaker in motion and appetite ãâã all other creatures to shew mans mounting excellence aboue them all comââ¦le to a shaft that flieth the stronger when it is drawne farthest back in the ãâã Therefore mans presumption and iust sentence adiudged him not to those ââ¦lities of nature but his nature was depraued vnto the admission of conââ¦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 ãâã 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 lââ¦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 ãâã 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 siââ¦e might be out of measure sinfull by the commandement Out of measure ãâã
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 aââ¦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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã deprauation and condemnation for in him were we all when as he beeing ââ¦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 ãâã naturall propagation which beeing corrupted by sinne must needs produce man of that same nature the slaue to death the obiect of iust condeÌnation 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 accoÌplished 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 ãâã earth thou shalt returne L. VIVES EArth a thou wast ãâã ãâã ãâã ãâã ãâã say the Septuagints by the later article ãâã ãâã ãâã ãâã ãâã 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 Aquiââ¦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 defeÌd this City of God ãâã is ãâã 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 ãâã ââ¦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 ãâã in our last booke A corruptible body is heauy vnto the soule In adding corââ¦le he sheweth that this being
it to bee diffused froÌ the midst of earth geometrically called the c center vnto the extreamest parts of heaueÌ through al the parts of the world by d misticall numbers making the world a blessed creature whose soule enioyeth ful happines of wisdom yet leaueth not the body wose bodie liueteh eternally by it and as though it consist of so many different ãâã yet can neither dull it nor hinder it Seeing then that they giue their conââ¦res this scope why will they not beleeue that God hath power to eternize ãâã bodies wherein the soules without being parted from them by death or ãâã ââ¦rdened by them at all in life may liue most in blessed eternity as they ãâã ãâã gods doe in firy bodies and their Iupiter in all the foure elements If ãâã ââ¦es cannot be blessed without the bodies bee quite forsaken why then let ãâã ââ¦ods get them out of the starres let Iupiter pack out of the elements if they ãâã goe then are they wretched But they will allow neither of these they ãâã ââ¦uerre that the Gods may leaue their bodies least they should seeme to ââ¦ip mortalls neither dare they barre them of blisse least they should conââ¦ââ¦em wretches Wherefore all bodies are not impediments to beatitude but ãâã the corruptible transitory and mortall ones not such as God made man ãâã but such as his sinne procured him afterwards L. VIVES ãâã a must This is scripture that the body is earth and must become earth Homer ãâã it the Grecians for he calls Hectors carcasse earth Phocylides an ancient writer ãâã thus ãâã ãâã ãâã ãâã ãâã c. Our body is of earth and dying must Returne to earth for Man is made of dust ãâã ââ¦er hath also the like recited by Tully Tusc. qu. 1. wherein the words that Augustine ãâã ââ¦xtant Mors est finitas omnibus quae generi humano angorem Nec quicquam afferunt reddenda est terra terra Of all the paines wherein Mans soule soiournes Death is the end all earth to earth returnes ãâã ââ¦t the gods Some bookes read terrene gods falsly Augustine hath nothing to doe ãâã ââ¦e gods in this place c Center A center is that point in the midst of a sphaericall ãâã ââ¦m whence all lines drawne to the circumference are equall It is an indiuisible point ãâã ââ¦d parts neither should it bee all in the midst nor the lines drawne from it to the cirâ⦠equall as not beeing all drawne from one part Plato placeth the worldes ãâã the center and so distends it circularly throughout the whole vniuerse and then ãâã ââ¦ng his position makes the diuine power aboue diffuse it selfe downe-ward euen ãâã ââ¦ter d Musicall numbers Hereof see Macrobius Chalcidins and Marsilius Ficinus ãâã ââ¦at of Plato's Timaeus which he either translated or reformed from the hand of anââ¦ââ¦ese numbers for their obscurity are growne into a prouerbe Of the terrene bodies which the Philosophers hold cannot be in heauen but must fall to earth by their naturall weight CHAP. 18. ãâã but say they an earthly body is either kept on earth or caried to ãâã ââ¦th by the naturall weight and therefore cannot bee in heauen The first ãâã ââ¦de were in a wooddie and fruitfull land which was called Paradise But ãâã we must resolue this doubt seeing that both Christs body is already asââ¦d and that the Saints at the resurrection shall doe so also let vs ponder these earthly weights a little If mans arte of a mettall that being put into the water sinketh can yet frame a vessell that shall swim how much more credible is it for Gods secret power whose omnipotent will as Plato saith can both keepe things produced from perishing and parts combined from dissoluing whereas the combination of corporall and vncorporeall is a stranger and harder operation then that of corporalls with corporalls to take a all weight from earthly things whereby they are carried downe-wards and to qualifie the bodies of the blessed soules so as though they bee terrene yet they may bee incorruptible and apt to ascend descend or vse what motion they will with all celerity Or b if the Angells can transport bodily weights whether they please must we thinke they doe it with toile and feeling of the burden Why then may we not beleeue that the perfect spirits of the blessed can carry their bodies whither they please and place them where they please for whereas in our bodily carriage of earthly things we feele that the c more bigge it is the heauier it is and the heauier the more toile-some to beare it is not so with the soule the soule carrieth the bodily members better when they are big and strong then when they are small and meagre and whereas a big sound man is heauier to others shoulders then a leane sicke man yet will he mooue his healthfull heauinesse with farre more agility then the other can doe his crasie lightnesse or then he can himselfe if famine or sicknesse haue shaken off his flesh This power hath good temperature more then great weight in our mortal earthly corruptible bodies And who can describe the infinite difference betweene our present health and our future immortality Let not the Philosophers therefore oppose vs with any corporall weight or earthly ponderosity I will not aske them why an earthly body may not bee in heauen as well as d the whole earth may hang alone without any supportation for perhaps they will retire their disputation to the center of the world vnto which all heauy things doe tend But this I say that if the lesser Gods whose worke Plato maketh Man all other liuing things with him could take away the quality of burning from the fire and leaue it the light e which the eye transfuseth shall wee then doubt that that GOD vnto whose will hee ascribes their immortality the eternall coherence and indissolubility of those strange and diuers combinations of corporealls and incorporealls can giue man a nature that shall make him liue incorruptible and immortal keeping the forme of him and auoyding the weight But of the faith of the resurrection and the quality of the immortall bodies more exactly God willing in the end of the worke L. VIVES ALL a weight These are Gods admirable workes and it is the merit of our faith that we owe vnto God to beleeue them I wonder the schoolemen will inquire of these things define them by the rules of nature b If the Angells To omit the schooles and naturall reasons herein is the power of an Angell seene that in one night God smote 80000 men of the Assyrians campe by the hand of an Angel 4. Kings 19. Now let Man go brag of his weaknesse c The world big Here is no need of predicamentall distinctions hee vseth big for the maâ⦠weight not for the quantity d The whole earth It hangs not in nothing for it hangs in the ayre yet would ayre giue it way but that it hath gotten the
haire of their head they desire and waite for the resurrection of their bodies wherein they suffred such paines and are neuer to suffer more b For if they hated not their flesh when they were faine to bind it from rebelling by the law of the spirit how much shall they loue it becomming wholy spirituall for if wee may iustly call the spirit seruing the flesh carnall then so may we call the flesh seruing the spirit spirituall c not because it shal be turned into the spirit as some thinke because it is written It is sowne a naturall bodie but it arisââ¦th a spirituall bodie but because it shall serue the spirit in all wonderfull and ready obeisance to the fulfilling of most secure will of indissolluble immortality all sence of trouble heauynesse and corruptibility beeing quike taken from it For it shall not bee so bad as it is now in our best health nor as it was in our first paââ¦ts before sinne for they though they had not dyed but that they sinned ãâã ââ¦aine to eate corporal meate as men do now hauing earthly and not spiritual bodies and though they should neuer haue growne old and so haue died the ãâã of life that stood in the midst of Paradise vnlawfull for them to tast of affording them this estate by GODS wonderfull grace yet they eate of more ãâã then that one which was forbidden them because it was bad but ãâã their instruction in pure and simple obedience which is a great vertue in a ââ¦ble creature placed vnder God the creator for though a man touched no ãâã ââ¦et in touching that which was forbidden him the very act was the sinne ãâã obedence they liued therefore of other fruites and eate least their carnall ãâã should haue beene troubled by hunger or thirst but the tast of the tree ãâã ãâã was giuen them to confirme them against death and weakenesse by age ãâã rest seruing them for nutriment and this one for a sacrament the tree of life ãâã ãâã earthly paradise being as the wisdome of God is in the heauenly whereof ãâã ãâã ââ¦itten It is a tree of life to them that imbrace it L. VIVES VNâ⦠them a That Luc. 21. 7. b For if Ephes. 5. 29 no man euer yet hated his owne flesh c Not because Saint Origen faith that all our corporall nature shall become spirituall and all ãâã ââ¦ance shal become a body purer and clearer then the light and such an one as man canââ¦ââ¦ine God shall be all in all so that euery creature shall be transmuted into that which ãâã then all namely into the diuine substance for that is the best Periarch Of the Paridise wherein our first parents were placed and that it may be taken spiritually also without any wrong to the truth of the history as touching the reall place CHAP. 21. WHerevpon some referred that a Paradise wherein the first man was placed as the scripture recordeth al vnto a spiritual meaning taking the trees to ãâã ââ¦es as if there were b no such visible things but onely that they were ãâã signifie things intelligible As if there were not a reall Paradise because ãâã vnderstand a spiritual one as if there were not two such women as Agar ãâã and two sonnes of Abraham by them the one being a bond woman and ãâã ãâã free because the Apostle saith that they signified the two Testaments ãâã ãâã the Rocke gushed not forth in water when Moyses smot it because that ãâã ââ¦ay prefigure Christ the same Apostle saying the rocke was Christ No man ãâã that the Paradise may be vnderstood the blisse of the Saints the c foure ãâã foure vertues prudence fortitude temperance and iustice the trees all ãâã ââ¦sciplines the tree of life wisdome the mother of the rest the tree of the ââ¦edge of good and euill the triall of transgression for God decreed a puââ¦nt for sinne iustly and well if man could haue made vse of it to his owne ãâã These things may also be vnderstood of the Church and that in a better ãâã as prophetique tokens of things to come Paradise may be taken for the Church as wee d read in the canticles thereof The foure flouds are the foure Ghospels the frutefull trees the Saints their fruits their workes the tree of life the holy of holies Christ the tree of the knowledge of good and euill free election of will for if man once forsake Gods will he cannot vse him-selfe but to his owne destruction and therefore hee learneth either to adhere vnto the good of all goods or to affect his owne onely for louing himselfe he is giuen to himselfe that being in troubles sorrowes and feares and feeling them withall hee may sing with the Psalmist My soule is cast downe within me and being reformed I will waite vpon thee O God my defence These and such like may be lawfully vnderstood by Paradise taken in a spirituall sence so that the history of the true and locall one be as firmely beleeued L. VIVES PAradise a Augustine super Genes ad lit lib. 8. recites three opinions of Paradice 1. Spirituall onely 2. locall onely third spirituall and locall both and this he approues for the likeliest But where Paradise was is a maine doubt in authors Iosephus placeth it in the east and so doth Bede adding withall that it is a region seuered by seas from all the world and lying so high that it toucheth the moone Plato in his Phaedo placeth it aboue the cloudes which others dissalow as vnlikely Albertus Grotus herein followeth Auicen and the elder writers also as Polibius and Eratosthenes imagining a delicate and most temperate region vnder the equinoctiall gainst the old Position that the climate vnder the equinoctiall was inhabitable The equinoctiall diuides the torrid Zone in two parts touching the Zodiacke in two points Aries and Libra There did hee thinke the most temperate clime hauing twelue howers day and twelue night all the yeare long and there placed hee his Paradise So did Scotus nor doth this controull them that place it in the east for there is cast and west vnder the equinoctiall line Some say that the sword of fire signifieth that burning clymate wherein as Arrianus saith there is such lightning and so many fiery apparitions where Paradise was Hierome thinketh that the Scriptures doth shew and though the Septuagintes translate in Eden from the east Oriens is a large signification Hierome saith thus for Paradise there is Ortus Gan. Eden is also Deliciae pleasures for which Symmachus translateth Paradisus florens That also which followeth Contra Orientem in the Hebrew Mikkedem Aquila translateth ãâã ãâã ãâã ãâã ãâã we may read it from the beginning Symmachus hath ãâã ãâã ãâã ãâã ãâã and Theodotion ãâã ãâã ãâã ãâã ãâã both which signifie beginning and not the east whereby it is plaine that God had made Paradise before he made heauen and earth as we read also in the Hebrew God had planted the
of Iacobs stock how can their sonnes sonnes or their sonnes be accompted amongst the seauentie fiue that went in this company vnto Egipt for there is Machir reckoned Manasses his sonne and Galaad Machirs sonne and there is Vtalaam Ephraims sonne reckoned Bareth Vtalaams sonne Now these could not be there Iacob finding at his comming that Iosephs children the fathers and grand-fathers of those foure last named were but children of nine yeares old at that time But this departure of Iacob thether with seauentie fiue soules conteineth not one day nor a yeare but all the time that Ioseph liued afterwards by whose meanes they were placed there of whome the Scripture saith Ioseph dwelt in Egipt and his brethren with him a hundred yeares and Ioseph saw Ephraims children euen vnto the third generation that was vntill hee was borne who was Ephraims grand-child vnto him was he great grand-father The scripture then proceedeth Machirs sonnes the sonne of Manasses were brought vp on Iosephs knees This was Galaad Manasses his grand-child but the scripture speaketh in the plurall as it doth of Iacobs one daughter calling her daughters as the a Latines vse to call a mans onely child if hee haue no more liberi children Now Iosephs felicitie being so great as to see the fourth from him in discent wee may not imagine that they were all borne when hee was but thirty nine yeares old at which time his father came into Egipt this is that that deceiued the ignorant because it is written These are the names of the children of Israel which came into Egipt with Iacob their father For this is said because the seauentie fiue are reckoned with him not that they all entred Egipt with him But in this transmigration and setling in Egipt is included all the time of Iosephs life who was the meanes of his placing here L. VIVES THe a Latines Sempronius Asellio called Sempronius Gracchus his onely sonne liberi and it was an vsuall phrase of old Gell. Herenn Digest lib. 50. Iacobs blessing vnto his sonne Iudah CHAP. 41. SO then if wee seeke the fleshly descent of Christ from Abraham first for the good of the Citty of God that is still a pilgrim vpon earth Isaac is the next and from Isaac Iacob or Israel Esau or Edom being reiected from Israel Iudah all the rest being debarred for of his tribe came Christ. And therefore Israel at his death blessing his sonnes in Egipt gaue Iudah this propheticall blessing Iudah a thy bretheren shall praise thee thine hand shall bee on the neck of thine enemies thy fathers sonnes shall adore thee As a Lyons whelpe Iudah shalt thou come vp b from the spoile my sonne Hee shall lye downe and sleepe as a Lyon or a Lyons whelpe who shall rouse him The scepter shall not depart from Iudah nor a law-giuer from betweene his feete vntill Shiloe come and the people bee gathered vnto him Hee shall binde his Asse fole vnto the Vine and his Asses colt c with a rope of hayre he shall wash his stole in wine and his garment in the bloud of the grape his eyes shall be redde with wine and his teeth white with milke These I haue explained against Faustus the Manichee as farre I thinke as the Prophecie requireth Where Christs death is presaged in the worde sleepe as not of necessitie but of his power to dye as the Lion had to lye downe and sleepe which power him-selfe auoweth in the Gospell I haue power to lay downe my life and power to take it againe no man taketh it from mee but I lay it downe of my selfe c. So the Lion raged so fulfilled what was spoken for that same Who shall rouse him belongeth to the resurrection for none could raise him againe but he himselfe that said of his body Destroy this temple and in three dayes I will raise it vp againe Now his manner of death vpon the high crosse is intimated in this shalt thou come vp and these words Hee shall lye downe and ââ¦pe are euen these Hee bowed downe his head and giue vp the ghost Or it may meane the graue wherein hee slept and from whence none could raise him vp as the Prophets and he him-selfe had raised others but him-selfe raised him-selfe as from a sleepe Now his stole which hee washeth in wine that is cleanseth from sinne in his bloud intimating the sacrament of baptisme as that addition And his garment in the bloud of the grape expresseth what is it but the Church and eyes being redde with wine are his spirituall sonnes that are drunke with her cup as the Psalmist saith My cup runneth ouer and his teeth whiter then the milke are his nourishing wordes where-with hee feedeth his little weaklings as with ãâã This is he in whome the promises to Iudah were laide vp which vntill they ãâã there neuer wanted kings of Israell of the stock of Iudah And vnto him ââ¦ll the people bee gathered this is plainer to the sight to conceiue then the ââ¦gue to vtter L. VIVES IVda a thy brethren Iudah is praise or confession b From the spoile From captiuity saith the Hebrew all this is meant of Christs leading the people captiue his high and sacred ascention and the taking of captiuitie captiue Hierome c With a rope of hayre With a rope onely say some and his asses colte vnto the best vine saith Hierome from the Hebrew And for this Asses colte saith he may be read the Citty of God whereof we now speake the seuentie read it ãâã ãâã ãâã ãâã ãâã to the vine branch ãâã ãâã ãâã ãâã ãâã is the twist of the Vine as Theophrastus saith and thence haue the two kindes of luy their names Diosor Plin. so might cilicium come into the Latine text that Augustine vsed if the Greeke were translated Helicium otherwise I cannot tell how Of Iacobs changing of his hands from the heads of Iosephs sonnes when he blessed them CHAP. 42. BVt as Esau and Iacob Isaacs two sonnes prefigured the two peoples of Iewes and Christians although that in the flesh the Idumaeans and not the Iewes came of Esau nor the Christians of Iacob but rather the Iewes for thus must the words The elder shall serue the yonger be vnderstood euen so was it in Iosephs two sonnes the elder prefiguring the Iewes and the yonger the Christians Which two Iacob in blessing laide his right hand vpon the yonger who was on his left side and his left vpon the elder who was on his right side This displeased their father who told his father of it to get him to reforme the supposed mistaking and shewed him which was the elder But Iacob would not change his hands but said I know sonne I know very well hee shall bee a great people also but his yonger brother shall be greater then hee and his seede shall fill the nations Here is two promises now a people to the one and a fulnesse of
away of Aarons priest-hood CHAP. 5. BVt this was more plainely spoken vnto Heli the priest by a man of God a whose name we read not but his ministery proued him a Prophet Thus it is written There came a man of GOD vnto Heli and said vnto him Thus saith the Lord did not I plainely appeare vnto the house of thy father when they were in Egiptin Pharaos house and I chose him out of all the tribes of Israel to bee my priest to offer at mine Altar to burne incense and to weare b an Ephod and I gaue thy fathers house al the burnt offrings of the house of Israel for to eate Why then haue you looked in scorne vpon my sacrifices and offrings and c honored thy children aboue me to d blesse the first of all the offrings of Israell in my sight wherefore thus saith the LORD GOD of Israell I said thy house and thy fathers house shall walke before mee for euer nay not so now for them that honour me saith the Lord will I honour and them that despise me will I despise Behold the daies come that I will cast out thy seed and thy fathers seed that there shall not bee an e old man in thine house I will destroy euery one of thine from mine Altar that thine eyes may faile and thine heart faint and all the remainder of thy house shall fall by the sword and this shal be a signe vnto thee that shall befall thy two sonnes Ophi and Phinees in one day shall they both die And I wil take my selfe vppe a faithfull Priest that shall doe according to mine heart I will build him a sure house and hee shall walke before mine Annointed for euer And the f remaines of thy house shall come and bow downe to him for an halfe-penny of siluer saying Put mee I pray the in some office about the priest-hood that I may eate a morsell of bread We cannot say that this prophecy plainely denouncing the change of their old priest-hood was fulfilled in Samuel g for though Samuel were of that tribe that serued the Altar yee was he not of the sons of Aaron to whose progeny God tied the priest-hood and therefore in this was that change shadowed that Christ was to perfome and belonged to the Old Testament properly but figuratiuely vnto the New beeing now fulfilled both in the euent of the prophecy and the historie that recordeth these words of the Prophet vnto Heli. For afterwardes there were Priests of Aarons race as Abiathar and Zador in ãâã reigne and many more for the time came wherein the change was to bee effected by Christ. But who seeth not now if hee obserue it with the eye of faith that all is fulfilled the Iewes haue no Tabernacle no Temple no Altar nor any Priest of Aarons pedegree as GOD commanded them to haue Lust as this Propâ⦠said Thou and thy fathers house shall walke before mee for euer Nay not so now for them that honour mee will I honour c. By his fathers house hee meaneth not Eli his last fathers but Aarons from whom they all descended as these words Did I not appeare to thy fathers house in Egipt c. Doe plainely prooue Who was his Father in the Egiptian bondage and was chosen priest after their freedome but Aaron of his stocke then it was here said there should bee no more priests as wee see now come to passe Let faith bee but vigilant and it shall discerne and apprehend truth euen whether it will or no. Behold saith he the daies doe come that I will cast out thy seed c. T' is true the daies are come Aarons seede hath now no Priest and his whole off-spring behold the sacrifice of the christians goriously offered all the world through with fayling eyes and fainting hearts but that which followeth All the remainder of thine house ãâã fell by the sword c. belongs properly to the house of Heli. And the death of his sonnes was a signe of the change of the Priest-hood of Aarons house and signified the death of the Priest-hood rather then the men But the next place to the priest that Samuel Heli his successor prefigured I meane Christ the Priest of the New Testament I will take mee vp a faith-full Priest that shall do all according to mine heart I will build him a sure house c. This house is the heauenly Ierusalem and he shall walke before mine annoynted for euer that is hee shall conuerse with them as hee said before of the house of Aaron I sayd thou and thine house shall walke before mee for euer Behold mine annointed that is ãâã annointed flesh not mine annointed Priest for that is Christ himselfe the Sauiour So that his house and flocke it is that shall walke before him it may bee meant also of the passage of the faithfull from death vnto life at the end of their mortality and the last iudgement But whereas it is said He shall doe all according to mine heart wee may not thinke that GOD hath any heart beeâ⦠ãâã hearts maker but it is figuratiuely spoaken of him as the scripture doth ãâã ââ¦er members the hand of the LORD the finger of GOD c. And least ãâã should thinke that in this respect man beareth the Image of GOD the ââ¦re giueth him wings which man doth want Hide mee vnder the shadow of ãâã ââ¦gs to teach men indeed thaââ¦ââ¦hose things are spoken with no true but a ââ¦ll reference vnto that ineffable essence On now and the remaines of ãâã ââ¦use shall come and bow downe vnto him c. This is not meant of the ãâã of Heli but of Aarons of which some were remayning vntill the comming ãâã ââ¦RIST yea and are vnto this day For that aboue the remaynder of thy ãâã shall fall by the sword was meant by Heli his linage How then can both ãâã places bee true that some should come to bow downe and yet the sword ãâã deuoure all vnlesse they bee meant of two the first of Aarons linage and ãâã ââ¦cond of Helies If then they bee of those predestinate remainders whereof ãâã ââ¦ophet saith The remnant shal be saued and the Apostle at this present time is ãâã ãâã remnant through the election of grace which may well bee vnder-stood ãâã ãâã remnant that the man of GOD speakes off heere then doubtlesse they ãâã in Christ as many of their nations Iewes did in the Apostles time and ãâã though very few do now fulfilling that of the Prophet which followeth ãâã downe to him for an halfe penny of siluer to whom but vnto the great ãâã who is God eternall For in the time of Aarons Priest-hood the people ãâã ââ¦ot to the temple to adore or bow downe to the priest But what is that ãâã halfe pennie of siluer Onely the breuity of the Word of ââ¦aith as the Aâ⦠saith The Lord will make a short accompt in the earth that siluer is put for ââ¦ord the Psalmist proueth saying
In that d you did it to one of these you did it vnto me He saith thereâ⦠ââ¦t he trusted in him as the Apostles trusted in Iudas when hee was ãâã Apostle Now the Iewes hope that their Christ that they hope for ãâã ââ¦er die and therefore they hold that the law and the Prophets prefigâ⦠ãâã ãâã ours but one that shal be free from all touch of death whom they doe ãâã for and may doe long inough And this miserable blindnesse maketh ãâã take that sleepe and rising againe of which wee now speake in the literall sence not for death and resurrection ãâã 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⦠ãâã thou suffer thine Holy one to see corruption What man could say ãâã ãâã flesh rested in that hope that his soule should not bee left in hell but ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã e That saueth vs ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 thââ¦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 ãâã 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 ãâã 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 ââ¦ne of the LORD Hee is made to reprooue our thoughts it ââ¦reeueth vs to looke vpon him for his life is not like other mens his waies are of another fashion He ãâã vs triflers and avoideth our waies as vncleannesse he commendeth the ends of ãâã iust and boasteth that GOD is his father Let vs see then if he say true let ââ¦ue what end he shall haue If this iust man be GODS Sonne he will helpe him ãâã deliuer him from the hands of his enemies let vs examine him with rebukes ãâã ââ¦ments to know his meekenesse and to prooue his pacience Let vs condemne ãâã to a shamefull death for he saith he shal be preserued Thus they imagine ãâã ââ¦ay for their malice hath blinded them In d Ecclesiasticus also is the fuââ¦ââ¦th of the Gentiles prophecied in these words Haue mercy vpon vs O ãâã GOD of all and send thy feare amongst the Nations lift vppe thine hand ãâã the Nations that they may see thy power and as thou art sanctified in vs beââ¦ââ¦em so be thou magnified in them before vs that they may know thee as wee know ãâã that there is no God but onely thou O LORD This propheticall praier we see ãâã in Iesus Christ. But the scriptures that are not in the Iewes Canon are ãâã ââ¦d proofes against our aduersaries But it would be a tedious dispute and ãâã
Isis after his death and because the child died as soone as it was borne therefore they picture it with the finger on the mouth because it neuer spake I like not this interpretation it is too harsh and idle The statue signified that some-what was to bee kept secret as the goddesse Angerona in the like shape did at Rome Macroâ⦠Ouid. Metam 9. Sanctaque Bubastis variisque coloribus Apis. Quique premit vocem digitoque silentia suadet Saint Isis and that party colour'd Oxe And he whose lips his hand in silence lockes To this it may be Persius alluded saying digito compesce labelluÌ lay your finger on your mouth d The Oxe Apis the Oxe No man I thinke Greeke or Latine euer wrote of the Egyptian affaires but he had vp this Oxe but especially Herodo Diodo Stra. Plutar. Euseb. Suidas Varro Mela Pliny Solinus and Marcellinus Hee was all black but for a square spotte of white in his fore-head saith Herodotus on his right side saith Pliny his hornes bowed like a Crescent for he was sacred vnto the Moone Marcellinus Hee had the shape of an Eagle vpon his back and a lumpe vpon his tongue like a black-beetle and his taile was all growne with forked haires When hee was dead they sought another with great sorrow neuer ceasing vntill they had found a new Apis like him in all respects Him did Egipt adore as the chiefe god and as Macrobius saith with astonished veneration nor might hee liue longer then a set time if hee did the priests drowned him e Nourished At Memphis saith Strabo was a temple dedicated vnto Apis and thereby a goodly parke or enclosure before which was an Hall and this enclosure was the dams of Apis whereinto hee was now and then letten in to sport him-selfe and for strangers to see him His place where hee laie was called the mysticall bed and when he went abroade a multitude of vshers were euer about him all adored this Oxe-god the boyes followed him in a shole and hee himselfe now and then bellowed forth his prophecies No man that was a stranger might come into this temple at Memphis but onely at burials f They did not worship Some did draw this worship of the Oxe from the institution of Isis and Osyris for the vse that they found of this beast in tillage Some againe say Osyris himselfe was an Oxe Isis a Cow either because of Ioâ⦠or vpon some other ground Some say besides as Diodorus telleth vs that Osyris his soule went into an Oxe and remaineth continually in the Oxe Apis and at the drowning of this goeth into the next Some affirme that Isis hauing found Osyris his members dispersed by Typhon put them into a wodden Oxe couered with an Oxes hide so that the people seeing this beleeued that Osyris was become an Oxe and so began to adore that as if it had beene him-selfe This was therefore the lining Osyris but the body that lyeth coffined in the temple is called Serapis and worshipped as the dead Osyris h Iacobs Eewes Gen. 30. Of this I discoursed else-where The LXX doe translate this place confusedly Hierome vpon Genesis explaineth it The Kings of Argos and Assyria at the time of Iacobs death CHAP. 6. APis the King of Argos not of Egipt dyed in Egipt a Argus his sonne succeeded him in his kingdome and from him came the name of the Argiues For neither the Citty nor the countrey bare any such name before his time He reigning in Argos and b Eratus in Sicyonia Baleus ruling as yet in Assyria Iacob dyed in Egypt being one hundred forty seauen yeares in age hauing blessed his sonnes and Nephewes at his death and prophecied apparantly of CHRIST saying in the blessing of Iudah The Scepter shall not depart from Iudah nor the law-giuer from betweene his feete vntill c that come which is promised him And d hee shall bee the nations expectation Now in e Argus his time Greece began to know husbandry and tillage fetching seedes from others For Argus after his death was counted a God and honoured with temples and sacrifices Which honor a priuate man one Homogyrus who was slaine by thunder had before him because hee was the first that euer yoaked Oxen to the plough L VIVES ARgus a his sonne by Niobe Phoroneus daughter some call him Apis. It might bee Apis that begot him of Niobe and was reckoned for a King of Argos because he ruled for his sonne vntill hee came to age and then departed into Egypt leauing his sonne to his owne Eusebius saith hee left the kingdome to his brother Aegialus hauing reigned seauentie yeares There was another Argus Arestors sonne who kept Io Iunoes Cowe in Egipt and another also surnamed Amphion whilom Prince of Pylis Orchomene in Arcadia b Eratus Peratus saith Pausanias and sonne to Neptune and Chalcinia Leucippus his daughter Eusebius calleth him Heratus hee reigned forty seauen yeares c Untill that which is promised So read the Septuagints but Herome readeth Untill hee come that is to bee sent The Hebrew Shiloh d Hee shall bee Some copies leaue out shall bee and so doth the text of the LXX e In Argus his time For Ceres came thether in Phenneus his reigne a little after Peratus and shee they say was the first that euer taught the Athenians husbandry In what Kings time Ioseph dyed in Egypt CHAP. 7. IN Mamitus a his time the twelfth Assyrian King and b Phennaeus his the eleuenth King of Sicyonia Argus being aliue in Argos as yet Ioseph dyed in Egypt being a hundred ten yeares old after the death of him Gods people remaining in Egypt increased wonderfully for a hundred forty fiue yeares together vntill all that knew Ioseph were dead And then because their great augmentation was so enuied and their freedome suspected a great and heauy bondage was laide vpon them in the which neuerthelesse they grew vp still for all that they were so persecuted and kept vnder and at this time the same Princes ruled in Assyria and Greece whom we named before L. VIVES MAmitus a his So doth Eusebius call him but saith that hee was but the eleuenth King of that Monarchie Hee reigned thirty yeares b Plemneus So doth Pausanias write this Kings name hee ruled as Eusebius saith forty eight yeares What Kings liued when Moyses was borne and what Goddes the Pagans had as then CHAP. 8. IN a Saphrus his time the fourteenth Assyrian King b Orthopolus being then the twelfth of Sicyon and c Criasus the fift of Argos d Moyses was borne in Egypt who led the people of God out of their slauery wherein God had excercised their paciences during his pleasure In the afore-said Kings times e Prometheus as some hold liued who was sayd to make men of earth because he f taught them wisdome so excellently well g yet are there no wise men recorded to liue in his time h His brother Atlas indeed is said to haue beene a great
and Sawe which Daedalus greeuing at that the glory ãâã Arte should bee shared by another slew the youth and being therefore condemned hee ãâã Minos in Creete who interteined him kindly and there hee built the Labyrinth ãâã Now Seruius Aenead 6. saith that hee and his sonne Icarus being shutte in the ãâã hee deceiued his keepers by perswading them hee would make an excellent worke ãâã King and so made him and his sonne wings and flew away both But Icarus flying ãâã the sunne melted his waxen ioyntes and so hee fell into the sea that beareth his ãâã ãâã lighted at Sardinia and from thence as Salust saith he flew to Cumae and ãâã ãâã a temple to Apollo Thus Seruius Diod. and others say hee neuer came in Sardiâ⦠ãâã into Sicilia whether Minos pursued him Cocalus reigning then in Camarina who ãâã ââ¦our of a long discourse with him in his bathe held him there vntill hee had choaked ãâã ââ¦le saith that Crotalus his daughters killed him but hee interpreteth a ship and ãâã ââ¦ee his wings whose speed seemed as if hee flew away Diodorus reckoneth many ãâã in Sicilia Cocalus intertaining him with all courtesie because of his excellent ãâã and that it was a Prouerbe to call any delicate building a Daedalean worke ãâã 1. ãâã ãâã ãâã ãâã ãâã c. Vnder his feete a foote-stoole was which in Daedalean worke did passe ãâã calleth the honey combes Daedalean houses Geo. 4. and Circe hee calleth Daedaâ⦠in Polit. saith that the statues hee made would goe by them-selues I and runne ãâã Plato in Memnone Vnlesse they were bound Hee that had them loose had fuââ¦ââ¦ts of them Hee made a statue of Venus that mooued through quick-siluer that ãâã Arist. 1. de Anima Palaephatus referres all this to the distinction of the feete all staââ¦ââ¦ore him making them alike Hee learnt his skill in Egipt but hee soone was his ãâã ââ¦tter For hee alone made more statues in Greece then were in all Egypt At Memâ⦠Vulcans porche so memorable a worke of his that hee had a statue mounted on it ãâã honors giuen him for the Memphians long after that had the temple of Daedalus ãâã ââ¦nour which stood in an I le neere Memphis But I wonder which Cumae the wriâ⦠when they say hee flew to Cumae whether the Italian or the Ionian whence the ãâã ãâã descended Most holde of the Italian For thence hee flew into Sicilia and of this ãâã ãâã ââ¦nd Iuuenall meane Iuuenall where hee saith how Vmbritius went to Cumae and ãâã Aeneas conferreth with Sybilla of Cumae But the doubt is because the Icarian ãâã ãâã drowned sonnes name is not betweene Crete and Italy but betweene Crete ãâã ââ¦re vnto Icarus one of the Sporades Ilands of which the sea saith Varro is ãâã and the I le beareth Icarus his name who was drowned there in a ship-wrack ãâã name to the place Ouid describeth how they flew in their course in these ãâã Et iam Iunonia laua Parte Samos fuerat Delosque parosque relictae Dextra Lebynthos erat faecundaque melle Calydna Now Paros Delos Samos Iunoes land On the left hand were left on the right hand Lebynth and hony-full Calydna stand ââ¦ee ââ¦ew an vnknowne way to the North. But the Ionian Cumae and not the Itaââ¦ââ¦th from Crete But Seruius saith that if you obserue the worde hee flew toââ¦ââ¦th but if you marke the historie hee flew by the North. So that the fable hath added some-what besides the truth vnlesse it were some other Icarus or some other cause of this seas name who can affirme certainly in a thing of such antiquity l Oedipus Laius Grand-child to Agenor and sonne to Labdacus King of Thebes in Boetia married Iocasta Creons daughter who seeming barren and Layus being very desirous of children went to the oracle which told him hee neede not bee so forward for children for his owne sonne should kill him Soone after Iocasta conceiued and had a sonne the father made holes to bee bored through the feete and so cast it out in the woods but they that had the charge gaue it to a poore woman called Polybia and she brought it vp in Tenea a towne in the Corinthian teritory It grew vp to the state and strength of a man and being hardy and high minded he went to the Oracle to know who was his father for hee knew hee was an out-cast child Layus by chance came then from the Oracle and these two meeting neare Phoris neither would giue the way so they fell to words and thence to blowes where Laius was slaine or as some say it was in a tumulte in Phocis Oedipus and hee taking seuerall parts Iocastâ⦠was now widdow and vnto her came the Sphynx with a riddle for all her wooers to dissolue hee that could should haue Iocasta and the Kingdome he that could not must dye the death Her riddle was what creature is that goeth in the morning on foure feete at noone on two and at night on three This cost many a life at last came Oedipus and declared it so maried his mother and became King of Thebes The Sphynx brake her necke from a cliffe Oedipus hauing children by his mother at last knew whome hee had maried and whome he had slaine where-vpon hee pulled out his owne eyes and his sonnes went to gether by the eares for the Kingdome Thus much out of Diod. Strabo Sophocles and Seneca for it is written in tragedyes Hee was called Oedipus quasi ãâã ãâã ãâã ãâã ãâã swollen fete The Sphynx saith Hesiod was begot betwne Typhon and the Chymaera Ausonius Iâ⦠Gryphiis makes her of a triple shape woman-faced griffin-winged and Lyon-footed His words be these Illa etiam thalamos per trina aenigmata querens Qui bipes ââ¦t quadrupes foret ââ¦t trââ¦pes omnia solus Terruit Aoniam volucris ââ¦o virgo triformis Sphinx volucris pennis pedibus fera fronte pulla A mariage she seeking by ridles three What one might two three and foure-footed be Three-shaped bird beast made she Greece distrest Sphinx maid-fac'd fetherd-foule foure-footed beast But indeed this Sphynx was a bloudy minded woman All this now fell out saith Eusebius In Pandions time the Argiues and in the Argonautes time Palaephatus saith that Cadââ¦s hauing put away his wife Harmonia shee tooke the mountaine Sphynx in Boeotia and from that roust did the Boeotians much mischiefe Now the Boeotians called treacheries Aenigâ⦠riddles Oedipus of Corynth ouer-came her and slew her l From the truth of For of nothing is nothing inuented saith Lactant and Palaephatus m Ganymed Tantalus stole him and gaue him to Ioue he was a goodly youth and sonne to Tros King of Troy Ioâ⦠made him his cup-bearer and turned him into the signe Aquary Tros warred vpon Tantalus for this as Phââ¦cles the Poet writeth Euseb. and Oros. say that hee was stollen from ãâã which tooke the name from that fact it was a place neare the citty Parium in Phrygia
otherwise e But euer-more holding it selfe in higher respect then any other good what-so-euer mentall or corporall For it knoweth both the vse of it selfe and of all other goods that maketh a man happy But where it wanteth bee there neuer so many goods they are none of his that hath them because hee cannot giue them their true natures by good application of them That man therefore alone is truly blessed that can vse vertue and the other bodyly and mentall goods which vertue cannot be with-out all vnto their true end If hee can make good vse of those things also that vertue may easily want he is the happier in that But if hee can make that vse of all things what-so-euer to turne them either to goods of the body or of the minde then is hee the happiest man on earth for life and vertue are not all one The wise-mans life onely it is that deserues that name for some kinde of life may bee wholy voyde of vertue but no vertue can be with-out life And so likewise of memory reason and other qualities in man all these are before learning it cannot bee with-out them no more then vertue which it doth teach But swiftnesse of foote beauty of face strength of body and such may bee all with-out vertue and all of them are goods of them-selues with-out vertue yet is vertue desired for it selfe neuerthelesse and vseth these goods as befitteth Now f this blessed estate of life they hold to bee sociable also desiring the neighbours good as much as their owne and wishing them in their owne respects as well as it selfe whether it be the wiues and children or fellow cittizen or mortall man what-so-euer nay suppose it extend euen to the Gods whome they hold the friends of wise-men and whome wee call by a more familiar name Angels But of the ends of the good and euill they make no question wherein onely they say they differ from the new Academikes nor care they what habite Cynicall or what-so-euer a man beare so he auerre their ends Now of the three lines contemplatiue actiue and mixt they choose the last Thus saith Varro the old Academikes taught g Antiochus maister to him and Tully beeing author hereof though Tully make him rather a Stoike then an old Academike in most of his positions But what is that to vs wee are rather to looke how to iudge of the matter then how others iudge of the men L. VIVES THe a horsman But eques hath beene of old time vsed for equus Gell. Marcell Macrob. and Seruius all which doe prooue it out of Ennius Annal. lib. 7. and Uirgil Aenead 3. And it was the old custome to say that the horse rode when the man was on his backe as well as the man him-selfe Macrob. Saturnal 6. b Poculum Poculum is also the thing that is in the vessell to bee drunke especially in the Poets Uirg Georg. 1. c Uertue or methode Which ripening out of the seedes infused by nature groweth vp to perfection and then ioynes with the first positiues of nature in the pursuite of true beatitude thus held the Academikes hee that will read more of it let him looke in Aristotles Morality and Tullyes de finib lib. 5. Vnlesse hee will fetch it from Plato the labour is more but the liquor is purer d More or lesse Bodily goods lesse then mentall and of the first health more then strength quicknesse of sence more then swiftnesse of foote e But euer-more Nor is it arrogance in vertue to haue this knowledge of her-selfe and to discerne her onely excellence surmounting all f This blessed The Stoikes placed it in a politique manner of life but their meaning Seneca explaineth De vita beata making two kinâ⦠of common wealths the one a large and comely publike one conteining GOD and Man and this is the whole world the other a lesser where-vnto our ãâã hath bound vs as the Athenian state or the Carthaginians Now some follow the greater common-weale liuing wholy in contemplation and others the lesser attending the state and action of that and some apply them selues to both Besides a wise man often-times abandoneth to gouerne because either the state respecteth him not or the maners thereof are vnreformable The latter made Plato liue in priuate the first Zeno Chrysippus and diuerse other g Antiochus An Ascalonite he taught Uarro Lucullus Tully and many other nobles of Rome all in forme of the ancient Academy together with some inclination to Zeno yet calling the men of his profession rather reformed Academikes then renewed Stoikes and therefore Brutus who was an auditor of his brother Aristius and many other Stoikes did greatly commend his opinion of beatitude Indeed it was very neere Stoicisme as wee sayd else-where and their difference was rather verball then materiall Some few things onely were changed which Antiochus called his reformations of the old discipline The Christians opinion of the chiefest good and euill which the Philosophers held to be within them-selues CHAP. 4. IF you aske vs now what the Citty of God saith first to this position of the perfection of good and euill it will answere you presently eternall life is the perfection of good and eternall death the consummation of euill and that the ayme of all our life must bee to auoyde this and attaine that other Therefore is it written The iust shall liue by faith For wee see not our greatest good and therefore are to beleeue and hope for it nor haue wee power to liue accordingly vnlesse our beleefe and prayer obteyne helpe of him who hath giuen vs that beleefe and hope that hee will helpe vs. But such as found the perfection of felicity vpon this life placing it either in the body or in the minde or in both or to speake more apparantly eyther in pleasure or in vertue or in pleasure and rest together or in vertue or in both or in natures first affects or in vertue or in both fondlye and vainely are these men perswaded to finde true happynesse heere The Prophet scoffes them saying The Lord knoweth the thoughts of men or as Saint Paul hath it of the wise that they are vaine For who can discourse exactly of the miseries of this life Tully a vppon his daughters death did what hee could But what could hee doe in what person can the first affects of nature bee found with-out alteration what hath not sorrow and disquiet full power to disturbe the pleasure and quiet of the wisest So strength beauty health vigour and actiuity are all subuerted by their contraries by losse of limmes deformitie sicknesse faintnesse and vnweeldinesse And what if a member fall into some tumor or other affect what if weakenesse of the back bend a man downe to the ground making him neere to a foure-footed beast is not all the grace of his posture quite gone and then the first guifts of nature whereof sence and reason are the two first because of the apprehension of truth how
easily are they lost how quite doth deafenesse or blindnesse take away hearing and sight and then for the reason how soone is it subuerted by a phreneticall passion a Lethargy or so Oh it is able to wring teares from our eies to see the actions of phrenetique persons so wholy different nay so directly contrary vnto reasons direction what need I speake of the Dââ¦moniakes whose vnderstanding the diuel wholy dulleth and vseth all their powers of soule and body at his owne pleasure and what wise man can fully secure himselfe from these incursions Againe how weake is our apprehension of truth in this life when as we reade in the true booke of wisedome the corruptible body is heauy vnto the soule and the earthly mansion keepeth downe the minde that is full of cares And that same b ãâã ãâã ãâã ãâã ãâã that violent motion vnto action c which they recken for one of natures first positiues in good men is it not that that effecteth those strange and horrible acts of madnesse when the reason sence are both besotted and obnubilate Besides vertue which is not from nature but commeth after wards from industry when it hath gotten the highest stand in humanity what other workehath it but a continuall fight against the in-bred vices that are inherent in our owne bosomes not in others chiefely that d ãâã ãâã ãâã ãâã ãâã that temperance which suppresseth the lusts of the flesh and curbeth them from carying the mind away into mischiefe for that same is a vice when as the Apostle saith the flesh lusteth against the spirit and that contrary is a vertue when the spirit lusteth after the flesh for they saith hee are contrary so that you cannot do what you would And what would wee what is our desire in this perfection of God but that the flesh should not lust against the spirit and that there were no vice in vs against which the spirit should lust which since we cannot attaine in this life would wee neuer so faine let vs by God grace endeuour this that we do not subiect our spirit vnto the concupiscence of our flesh and so seale vnto the bond of sinne with a free consent So that farre bee it from vs euer to thinke that wee haue attayned the true happinesse whilst wee liue here Who is so wise but hath now and then divers fights against his owne lustes what is the office of prudence is it not to discerne betweene things to be chosen things to be refused to the end that no error be incurred in either This testifieth that there is euil in vs and that we are in euil It teacheth vs that it is euill to assent vnto sinne and good to avoyd it But yet neither can prudence nor temperance rid our liues of that euill which they fore-warne vs of and arme vs against And what e of Iustice that giueth euery one his due and the iust order of nature is that the soule bee vnder God the flesh vnder the soule and both together vnder God Is it not plaine that this is rather continually laboured then truely attained in this life for the lesse that the soule both meditate of God the lesse it serueth him and the more that the flesh lusteth against the soule the lesse command hath the soule ouer it wherefore as long as wee are obiected vnto this languour and corruption how dare we say we are safe or if not safe much more blessed by the perfection of attayned blesse Now there is also Fortitude another authenticall testimony of humaine miseries endured with Patience I wonder with what face the Stoikes deny these to bee euills of which f they confesse that if a wise man cannot or ought not to endure them hee may lawfully nay he must needs kill him-selfe and auoyd this life To this hight is their proud stupidity growne building all there beatitude vpon this life that if their wise man g were blind deafe lame and made the very hospitall of all agonies and anguish which shouldly so sore on him that they should force him be his owne death yet this life that is enuironed with all those plagues are not they ashamed to call blessed Osweete and blessed life which it is requisite that death do conclude for if it be blessed why then keepe it still but if those euills make it avoydable what is become of the blisse or what are these but euills that haue such power to subuert the good of fortitude making iâ⦠not onely guilty of deiection but of dotage in affirming that one and the same life is blessed and yet must be auoyded who is so blind that seeth not that if it be the one it cannot possibly be the other O but say they the auoydance is caused by the effect of the ouerpressing infirmity why may they not aswell bid adue to obstinacy and confesse that it is wretched was it patience that made Cato kill him selfe no he would not haue done it but that he tooke Caesars victory so vnpatiently where was his fortitude now gone it yeelded and was so troden downe that it fled both light and life as blessed as it was Was not his life then blessed why then it was wretched Why then are not they true euills that can make ones life so wretched and so to be auoyded And therefore the Peripatetiques and old Academikes whose sect Varro stands wholy for did better in calling these accidents plainely euill But they haue one foule errour to hold his life that endureth these euills blessed if hee rid him-selfe from them by his owne voluntary destruction The paines and torments of the body are euill say they and the greater the worse which to avoyde you must willingly betake your selfe to death and leaue this life what life this that is so encombred with euills What is it then blessed amongst so many euills that must bee avoyded or call you it blessed because you may abandon these euills when you list by death what if some power diuine should hold you from dying and keepe you continually in those euills then you would say this were a wretched life indeed well the soone leauing of it maketh not against the misery of it because if it were eternall your selfe would iudge it miserable It is not quit of misery therefore because it is short nor much lesse is it happynesse in that the misery is short It must needes be a forcible euill that hath power to make a man nay and a wise man to be his owne executioner it being truely said by them-selues that it is as it were natures first and most forcible precept that a man should haue a deare respect of him-selfe and therefore avoyde the hand of death by very naturall instinct and so bee-friend him-selfe that hee should still desire to bee a liuing creature and enioy the coniunction of his soule and body Mighty are the euills that subdue this natural instinct which is in al men to desire to aviod death and subduing
it so farre that what was before abhorred should now be desired and rather then wanted effected by a mans owne hand Mighty is the mischiefe that maketh fortitude an homicide if that bee to bee called fortitude which yeeldeth so to these euills that it is faine to force him to kill him-selfe to auoyde these inconueniences whome it hath vndertaken to defend against all inconueniences Indede a wise man is to endure death with patience but that must come ab externo from another mans hand and not from his owne But these men teaching that hee may procure it to him-selfe must needs confesse that the euills are intollerable which ought to force a man to such an extreame inconuenience The life therefore that is liable to such a multitude of miseries can no way bee called happy if that men to auoyd this infelicity bee faine to giue it place by killing of them-selues and being conuinced by the certainty of reason are faine in this their quest of beatitude to giue place to the truth and to discerne that the perfection of beatitude is not resident in this mortall life when in mans greatest guifts the greater helpe they affoord him against anguish dangers and dolours the surer testimonies are they of humaine miseries For if true vertue can bee in none in whome there is no true piety then doe they not promise any many in whom they are any assurance from suffering of temporall sorrowes For true vertue may not dissemble in professing what it cannot performe but it aimeth at this onely that mans life which being in this world is turmoyled with all these extreames of sorrowes should in the life to come bee made pertaker both of safety and felicitie For how can that man haue felicitie that wanteth safety It is not therefore of the vnwise intemperate impacient or vniust that Saint Paul speaketh saying Wee are saued by hope but of the sonne of truepiety and obseruers of the reall vertues Hope that is seene is not hope for how can a man hope for that which hee seeth But if wee hope for that wee see not wee doe with patience abide for it Wherefore as wee are saued so are wee blessed by hope and as wee haue no holde of our safety no more haue wee of oâ⦠felicity but by hope paciently expecting it and beeing as yet in a desert of thornie dangers all which wee must constantly endure vntill wee come to the paradise of all ineffable delights hauing then passed all the perills of encombrance This security in the life to come is the beatitude wee speake of which the Philosophers not beholding will not beleeue but forge them-selues an imaginarie blisse here wherein the more their vertue assumes to it selfe the falser it procues to the iudgement of all others L. VIVES TUlly a vpon Hee had two children Marke a sonne and Tullia a daughter marryed first to Piso-frugus Crassipes and afterwards to Cornel. Dolabella and dyed in child-bed Tully tooke her death with extreame griefe Pompey Caesar Sulpitius and many other worthy men sought to comfort him both by letters and visitation but all being in vaine hee set vp his rest to bee his owne comforter and wrote his booke called Consolatio vpon this subiect which is not now extant yet it is cited often both by him and others There-in hee saith hee bewailed the life of man in generall and comforted him-selfe in particular Tusc. quest 1. b ãâã ãâã ãâã ãâã ãâã is to goe to any acte with vehemencie and vigor to goe roundly to worke ãâã ãâã ãâã ãâã ãâã is the violence of passion that carieth euery creature head-long to affect or to auoyde and are conuersant onely about things naturally to bee affected or auoyded as the Stoikes say and Cato for one in Tully c Which they The instinct where-by wee affect our owne preseruation is of as high esteeme as eyther the witte or memorie for turne it away and the creature cannot liue long after d ãâã ãâã ãâã ãâã ãâã Of this before e Of Iustice It comprehendeth both that distributiue change of estate and also vnto the line of reason and religion f They confesse Cic. de fin lib. 3. Tusc. quaest 4. g Were blinde It is a wise mans duty saith Cato the Stoike in Tully some-times to renounce the happiest ãâã So saith Seneca often h Ouer-passing infirmitie A diuersity of reading in the texts of Bruges and Basil but it is not to bee stood vpon i Natures first Cic. off 1. and De ãâã 3. and 5. Of liuing sociably with our neighbour how fitt it is and yet how subiect to crosses CHAP. 5. WE doe worthily approoue their enioyning a wise man to liue in mutuall society for how should our Celestiall Citty the nineteene booke whereof wee now haue in hand haue euer come to originall to prolation or to perfection but that the Saints liue all in sociable vnion But yet what is he that can recount all the miseries incident vnto the societies of mortalls Here what the Comedian saith with a generall applause a I married a wife b O what misery wanted I then I begot children so there 's one care more And those inconueniences that Terence pins on the back of loue as c iniuries enmities warre peace againe do not all these lackey our mortality continually do not these foote some times into the friendliest affections and doth not all the world keepe these examples in continuall renouation as warre I meane iniuries enmities And our peace is as vncertaine as we are ignorant of their affects with whome wee hold it and though we nigh know to day what they would do to morrow we shall not Who should be greater friends then those of one family yet what a many secret plots of malice lye euen amongst such to expell security their firmer peace becomming fouler malice and being reputed most loyall whereas it was onely most craftily faigned the far spread contagion of this made Tully let this saying runne out with his teares Treason is neuer so close carried as when it lurketh vnder the name of duty or affinity An open foe is easily watched but this your secret serpent both breedes and strikes ere euer you can discouer it Wherefore that which the holy scripture saith d A mans enemies are the men of his house this wee heare with great greefe for though a man haue fortitude to endure it or preuention to auoyde it yet if hee bee a good man hee must needes take great griefe at the badnesse of those so neare him bee it that they haue beene vsed vnto this viperous dissimulation of old or haue learnt it but of late So then if a mans owne priuate house affoord him no shelter from these incursions what shall the citty doe which as it is larger so is it fuller of brables and sutes and quarrels and accusations to grant the absence of seditions and ciuill contentions which are too often present and whereof the Citties are in continuall danger
when they are in their safest estate L. VIVES I a haue maried Ter. Adelph Act. 3. sc. 4. Demea's words b O what Some bookes haue it not as Terence hath it but they haue beene falsly copied c Iniuries Parmeno his words vnto Phadria d A mans enemies Mich. 7. and Matth. 10. The errour of humaine iudgments in cases where truth is not knowne CHAP. 6. ANd how lamentable and miserable are those mens iudgements whom the Citties must perforce vse as Magistrates euen in their most setled peace concerning other men they iudge them whose consciences they cannot see and therefore are often driuen to wring forth the truth by a tormenting of innocent witnesses And what say you when a man is tortured in his owne case and tormented euen when it is a question whether hee be guilty or no and though hee bee b innocent yet suffereth assured paines when they are not assured hee is faulty In most of these cases the Iudges ignorance turnes to the prisoners miserie Nay which is more lamentable and deserueth a sea of teares to washe it away the Iudge in torturing the accused least hee should put him to death being innocent often-times through his wretched ignorance killeth that party being innocent with torture whome hee had tortured to auoyde the killing of an innocent For if according vnto their doctrine hee had rather leaue this life then endure those miseries then hee saith presently that hee did the thing whereof hee is cleare indeed And beeing there-vpon condemned and executed still the Iudge cannot tell whether hee were guilty or no. Hee tortured him least hee should execute him guiltlesse and by that meanes killed him ere hee knew that hee was guilty Now in these mists of mortall societie whether shall the Iudge sitte or no Yes hee must sitte hee is bound to it by his place which hee holdeth wickednesse not to discharge and by the states command which hee must obey But hee neuer holds it wickednesse to torture guiltlesse witnesses in other mens causes and when the tortures haue ore-come the patience of the innocent and made them their owne accusers to put them to death as guilty whome they tortured but to trie being guiltlesse nor to let many of them dye euen vpon the very racke it selfe or by that meanes if they doe escape the hang-man Againe what say you to this that some bringing a iust accusation against this man or that for the good of the state the accused endureth all the tortures without confession and so the innocent plaintiffes beeing not able to prooue their plea are by the Iudges ignorance cast and c condemned These now and a many more then these the Iudge holdeth no sinnes because his will is not assenting vnto them but his seruice to the state compells him and his ignorance of hurt it is that maketh him doe it not any will to hurt This now is misery in a man if it bee not malice in a wise man is it the troubles of his place and of ignorance that cause those effects and doth not hee thinke hee is not well enough in beeing free from accusation but hee must needes sitte in beatitude d how much more wisdome and discretion should hee shew in acknowledging his mortality in those troubles and in detesting this misery in him-selfe crying out vnto GOD if hee bee wise with the Psalmist Lord take mee out of all my troubles L. VIVES TOrmenting a of For in the cause pertaining them the seruant still is called in question and so is the guiltlesse commonly brought to the torment This kinde of Triall is oft mentioned in Tully It was once forbidden Ciâ⦠pro deiotar Tacit. l. 2 b Yet sufficient It was a true tyrant were it Tarquin the proud or whosoeuer that inuented torments to trye the truth for neither hee that can endure them will tell the truth nor hee that cannot endure them Paine saith one will make the innocent a lyer c Condemned By that lawe that saith Let the accuser suffer the paines due to the accused if hee cannot prooue hiâ⦠accusation d How much more A needelesse difference there is here in some copyes but I may well omitte it Difference of language an impediment to humane society The miseries of the iustest warres CHAP. 7. AFter the citty followeth the whole world wherein the third kind of humane society is resident the first beeing in the house and the second in the citty Now the world is as a floud of waters the greater the more dangerous and first of all difference of language a diuides man from man For if two meete who perchance light vpon some accident crauing their abiding together and conference if neither of them can vnderstand the other you may sooner make two bruite beasts of two seuerall kindes sociable to one another then these two men For when they would common together their tongues deny to accord which being so all the other helpes of nature are nothing so that a man had rather bee with his owne dogge then with another man of a strange language But the great b westerne Babilon endeauoureth to communicate her language to all the lands she hath subdued to procure a fuller society and a greater aboundance of interpretours on both sides It is true but how many liues hath this cost and suppose that done the worst is not past for although she neuer wanted stranger nations against whom to lead her forces yet this large extention of her Empire procured greater warres then those named ciuill and confederate warres and these were they that troubled the soules of man-kinde both in their heate with desire to see them extinct and in their pacification with feare to see them renewed If I would stand to recite the massacres and the extreame effects hereof as I might though I cannot doe it as I should the discourse would bee infinite c yea but a wise man say they will wage none but iust warre Hee will not As if the very remembrance that himselfe is man ought not to procure his greater sorrow in that hee hath cause of iust warre and must needes wage them which if they were not iust were not for him to deale in sâ⦠that a wise man should neuer haue warre For it is the oââ¦her mens wickednesse that workes his cause iust that hee ought to deplore whether euer it produce warres or no Wherefore hee that doth but consider affectionately of all those dolorous and bloudy extreames must needes say that this is a mysery but hee that endureth them without a sorrowfull affect or thought thereof is farre more wretched to imagine hee hath the blisse of a God when hee hath lost the sence of a man L. VIVES DIuersity a of language Plin. lib. 7. b Westerne imperious Babilon Rome called imperious for her soueraignty that was so large and because her commands were so peremptory he alludes to the surname of Titus Manlius who was called imperious for executing his some The Romanes endeauoured to haue
much latine spoken in their Prouinces in so much that Spaine and France did wholy forget their owne languages and spake all latine Nor might any Embassage bee preferred to the Senate but in latine Their endeauour was most glorious and vsefull herein whatsoeuer their end was c Yea but Here hee disputeth against the Gentiles out of their owne positions That true friendship cannot bee secure amongst the incessant perills of this present life CHAP. 8. BVt admit that a man bee not so grossely deceiued as many in this wretched life are as to take his foe for his friend nor contrariwise his friend for his foe what comfort haue wee then remayning in this vale of mortall miseries but the vnfained faith and affection of sure friends whom the a more they are or the further of vs the more we feare least they bee endamaged by some of these infinite casualties attending on all mens fortunes We stand not onely in feare to see them afflicted by famine warre sicknesse imprisonment or so but our farre greater feare is least they should fal away through treachery malice or deprauation And when this commeth to passe and wee heare of it as they more friends wee haue and the farther off withal the likelier are such newes to be brought vs then who can decypher our sorrowes but he that hath felt the like we had rather heare of their death though that wee could not heare of neither but vnto our griefe For seeing wee enioyed the comfort of their friendships in their life how can wee but bee touched with sorrowes affects at their death hee that forbiddeth vs that may as well forbid all conference of friend and friend all sociall curtesie nay euen all humane affect and thrust them all out of mans conuersation or else prescribe their vses no pleasurable ends But as that is impossible so is it likewise for vs not to bewaile him dead whom wee loued being aliue For the b sorrow thereof is as a wound or vlcer in our heart vnto which bewaylements doe serue in the stead of fomentations and plaisters For though that the sounder ones vnderstanding be the sooner this cure is effected yet it proues not but that there is a malady that requireth one application or other Therefore in al our bewayling more or lesse of the deaths of our dearest frieÌds or companions wee doe yet reserue this loue to them that wee had rather haue them dead in body then in soule and had rather haue them fall in essence then in manners for the last is the most dangerous infection vpon earth and therfore it was written Is not mans life a b temptation vpon earth Wherevpon our Sauiour said Woe bee to the world because of offences and againe Because iniquity shal be increased the loue of many shal be cold This maketh vs giue thankes for the death of our good friends and though it make vs sad a while yet it giueth vs more assurance of comfort euer after because they haue now escaped all those mischieues which oftentimes seize vpon the best either oppressing or peruerting them endangering them how-soeuer L. VIVES THe a more they are Aristotles argument against the multitude of friends b Temptation The vulgar readeth it Is there not an appointed time to man vpoÌ earth Hierom hath it a warfare for we are in continuall warre with a suttle foxe whom wee must set a continuall watch against least he inuade vs vnprouided The friendship of holy Angells with men vndiscernable in this life by reason of the deuills whom all the Infidells tooke to be good powers and gaue them diuine honours CHAP. 9. NOw the society of Angells with men those whom the Philosophers called the gods guardians Lars and a number more names they set in the fourth place comming as it were from earth to the whole vniuerse and here including heauen Now for those friends the Angels we need not feare to be affected with sorrow for any death or deprauation of theirs they are impassible But this friendship betweene them and vs is not visibly apparant as that of mans is which addes vnto our terrestriall misery and againe the deuill as wee reade often transformes himselfe into an Angell of light to tempt men some for their instruction and some for their ruine and here is need of the great mercy of God least when wee thinke wee haue the loue and fellowship of good Angells they prooue at length pernicious deuills fained friends and suttle foes as great in power as in deceipt And where needeth this great mercy of GOD but in this worldly misery which is so enveloped in ignorance and subiect to be deluded As for the Philosophers of the reprobate citty who sayd they had gods to their friends most sure it was they had deuills indeed whom they tooke for deities all the whole state wherein they liued is the deuills monarchy and shall haue the like reward with his vnto all eternity For their sacrifices or rather sacriledges where-with they were honored and the obscaene plaies which they themselues exacted were manifest testimonies of their diabolicall natures Thereward that the Saints are to receiue after the passing of this worlds afflictions CHAP. 10. YEa the holy and faithfull seruants of the true GOD are in danger of the deuills manifold ambushes for as long as they liue in this fraile and foule browed world they must be so and it is for their good making them more attentiue in the quest of that security where their peace is without end and without want There shall the Creator bestowe all the guifts of nature vpon them and giue them not onely as goods but as eternall goods not onely to the soule by reforming it with wisdome but also to the body by restoring it in the resurrection There the vertues shall not haue any more conflicts with the vices but shall rest with the victory of eternall peace which none shall euer disturbe For it is the finall beatitude hauing now attained a consummation to all eternity Wee are sayd to bee happy here on earth when wee haue that little peace that goodnesse can afford vs but compare this happinesse with that other and this shall be held but plaine misery Therefore if wee liue well vpon earth our vertue vseth the benefits of the transitory peace vnto good ends if we haue it if not yet still our vertue vseth the euills that the want thereof produceth vnto a good end also But then is our vertue in full power and perfection when it referreth it selfe and all the good effects that it can giue being vnto either vpon good or euill causes vnto that onely end wherein our peace shall haue no end nor any thing superior vnto it in goodnesse or perfection The beatitude of eternall peace and that true perfection wherein the Saints are installed CHAP. 11. WEE may therefore say that peace is our finall good as we sayd of life eternall because the psalme saith vnto that citty whereof we write this
aboundance at length hee concludeth thus they haue sayd Blessed are the people that bee so yea but blessed are the people whose God is the Lord. b Charity In the Apostle it is honesty ãâã ãâã ãâã ãâã ãâã The peace of Gods seruants the fulnesse whereof it is impossible in this life to comprehend CHAP. 27. BVt as for our proper peace we haue it double with God heere below by faith and here-after aboue a by sight But all the peace we haue here bee it publike or peculiar is rather a solace to our misery then any assurance of our felicity And for our righteousnesse although it be truly such because the end is the true good where-vnto it is referred yet as long as we liue here it consisteth b rather of sinnes remission then of vertues perfection witnesse that prayer which all Gods pilgrims vse and euery member of his holy Citty crying dayly vnto him Forgiue vs our trespasses as wee forgiue them that trespasse against vs. c Nor doth this prayer benefite them whose faith wanting workes is dead but them whose faith worketh by loue for because our reason though it be subiect vnto God yet as long as it is in the corruptible body which burdeneth the soule cannot haue the affects vnder perfect obedience therefore the iustest man stands in neede of this prayer For though that reason haue the conquest it is not without combat And still one touch of infirmity or other creepeth vpon the best conquerour euen when he hopes that he holds all viciousnesse vnder making him fall either by some vaine word or some inordinate thought if it bring him not vnto actuall errour And therefore as long as we ouer-rule sinne our peace is imperfect because both the affects not as yet conquered are subdued by a dangerous conflict and they that are vnder already doe deny vs all securitie and keepe vs dooing in a continuall and carefull command So then in all these temptations whereof God said in a word d Is not the life of man a temptation vpon earth who dare say hee liueth so as hee need not say to God Forgiue vs our trespasses none but a proud soule Nor is he mighty but madly vain-glorious that in his owne righteousnesse will resist him who giueth grace to the humble where-vpon it is written God resisteth the proud and giueth grace to the humble Mans iustice therefore is this to haue God his Lord and him-selfe his subiect his soule maister ouer his body and his reason ouer sinne eyther by subduing it or resisting it and to intreate God both for his grace for merite and his pardon for sinne and lastly to be gratefull for all his bestowed graces But in that final peace vnto which all mans peace and righteousnesse on earth hath reference immortality and incorruption doe so refine nature from viciousnesse that there wee shall haue no need of reason to rule ouer sinne for there shall bee no sinne at all there but GOD shall rule man and the soule the body obedience shall there bee as pleasant and easie as the state of them that liue shal be glorious and happy And this shall all haue vnto all eternity and shal be sure to haue it so and therefore the blessednesse of this peace or the peace of this blessednesse shall be the fulnesse and perfection of all goodnesse L. VIVES BY a sight Being then face to face with GOD. b Rather of sinnes For the greatest part of our goodnesse is not our well doing but Gods remission of our sinnes c Nor doth this For as a medecine otherwise holesome cannot benefit a dead body so this parcell of praier can doe him as little good that saith it if in the meane while hee bee not friends with his brother d Is not mans Our vulgar translation is Is there not an appointed time for man vpon earth but Saint Aug. followes the LXX as he vseth To liue sayth Seneca is to wage continuall warre So that those that are tossed vppe and downe in difficulties and aduenture vpon the roughest dangers are valourous men and captaines of the campe whereas those that sit at rest whilest others take paines are tender turtles and buy their quiet with disgrace The end of the wicked CHAP. 28. BVt on the other side they that are not of this society are desteined to eternall misery called the second death because there euen the soule being depriued of GOD seemeth not to liue much lesse the body bound in euerlasting torments And therefore this second death shal be so much the more cruell in that it shall neuer haue end But seeing warre is the contrary of peace as misery is vnto blisse and death to life it is a question what kinde of warre shall reigne as then amongst the wicked to answere and oppose the peace of the Godly But marke only the hurt of war it is plainly apparant to be nothing but the aduerse dispose and contentious conflict of things betweene themselues What then can be worse then that where the will is such a foe to the passion the passion to the will that they are for euer in-suppressible and ir-reconcileable and where nature and paine shall hold an eternall conflict and yet the one neuer maister the other In our conflicts here on earth either the paine is victor and so death expelleth sence of it or nature conquers and expells the paine But there paine shall afflict eternally and nature shall suffer eternally both enduring to the continuance of the inflicted punishment But seeing that the good and the badde are in that great iudgement to passe vnto those ends the one to bee sought for and the other to bee fled from by Gods permission and assistance I will in the next booke following haue a little discourse of that last day and that terrible iââ¦gement Finis lib. 19. THE CONTENTS OF THE twentith booke of the City of God 1. Gods iââ¦dgments continually effected his last iudgement the proper subiect of this booke following 2. The change of humaine estates ordered by Gods vnsearcheable iudgements 3. Salomons disputation in Eclesiastes concerning those goods which both the iust and vniust doe share in 4. The Authors resolution in this dicourse of the iudgement to produce the testimonies of the New Testament first and then of the Old 5. Places of Scripture proouing that there shal be a day of iudgment at the worlds end 6. What the first resurrection is and what the second 7. Of the two Resurrections what may bee thought of the thousand yeares mentioned in Saint Iohns reuelation 8. Of the binding and loosing of the deuill 9. What is meant by Christs raigning a thousand yeare with the Saints and the difference betweene that and his eternall reigne 10. An answere to the obiection of some affirming that resurrection is proper to the body only and not to the Soule 11. Of Gog and Magog whom the deuill at the worlds end shall stirre vp against the church of God 12. Whether
vnto the consummation So then as there are two regenerations one in faith by Baptisme and another in the flesh by incorruption so are there two resurrections the first That is now of the soule preuenting the second death The later Future of the bodie sending some into the second death and other some into the life that despiseth and excludeth all death whatsoeuer Of the two resurrections what may bee thought of the thousand years mentioned in Saint Iohns Reuelation CHAP. 7. SAint Iohn the Euangelist in his Reuelation speaketh of these two resurrections in such darke manner as some of our diuines exceeding their owne ignorance in the first doe wrest it vnto diuers ridiculous interpretations His words are these And I sawe an Angell come downe from Heauen hauing the keye of the bottomlesse pitte and a great chaine in his hand And hee tooke that Dragon that old Serpent which is the deuill and Sathan and bound him a thousand yeares ââ¦d hee cast him into the bottomlesse pitte and shut him vppe and sealed the dores vpon him that hee should deceiue the people no more till the thousand yeares were fulfilled For after hee must bee loosed for a little season And I saw seates and they set vpon them and iudgement was giuen vnto them and I saw the soules of them which were slaine for the testimonie of IESVS and for the worde of GOD and worshipped not the beast nor his Image neither had taken his marke vpon their fore-heads or on their handes and they liued and reigned with CHRIST a thousand yeares But the rest of the dead men shall not liue againe vntill the thousand yeares be finished this ãâã the first resurrection Blessed and Holy is hee that hath his part in the first resurrection for on such the second death hath no power but they shall be the Priests of GOD and of CHRIST and reigne with him a thousand yeares The chiefest reason that mooued many to thinke that this place implied a corporall resurrection was drawne from a the thousand yeares as if the Saints should haue a continuall Sabboth enduring so long to wit a thousand yeares vacation after the sixe thousand of trouble beginning at mans creation and expulsion out of Paradise into the sorrowes of mortalitie that ââ¦ce it is written One daie is with the LORD as a thousand yeares and a thousââ¦d yeares as one daie therefore sixe thousand yeares beeing finished as the sixe daies the seauenth should follow for the time of Sabbath and last a thousand yeares also all the Saints rising corporallie from the dead to ââ¦elebrate it This opinion were tolerable if it proposed onely spirituall deights vnââ¦o the Saints during this space wee were once of the same opinion our selues but seeing the auouchers heereof affirme that the Saints after this resurrection shall doe nothing but reuell in fleshly banquettes where b the cheere shall exceed both modesty and measure this is grosse and fitte for none but carnall men to beleeue But they that are really and truely spirituall doe call those Opinionists c Chiliasts the worde is greeke and many bee interpreted Millenaryes or Thousand-yere-ists To confute them heere is no place let vs rather take the texts true sence along with vs. Our LORD IESVS CHRIST saith No man can enter into ãâã strong mans house and take away his goods vnlesse hee first binde the strong man and then spoyle his house meaning by this strong man the deuill because hee alone was able to hold man-kinde in captiuity and meaning by the goods hee would take away his future faithfull whome the deuill held as his owne in diuers sinnes and impieties That this Stong-man therefore might bee bound the Apostle sawe the Angell comming downe from heauen hauing the keye of the bottomlesse pitte and a great chaine in his hand And hee tooke sayth hee the Dragon that olde serpent which is the deuill and Sathan and bound him a thousand yeares that is restrayned him from seducing or with-holding them that were to bee set free The thousand yeares I thinke may bee taken two waies either for that this shall fall out in the last thousand that is d on the sixth daie of the workes continuance and then the Sabboth of the Saints should follow which shall haue no night and bring them blessednesse which hath no end So that thus the Apostle may call the last part of the current thousand which make the sixth daie a thousand yeares vsing the part for the whole or else a thousand yeares is put for eternity noting the plenitude of time by a number most perfect For a thousand is the solid quadrate of tenne tenne times tenne is one hundered and this is a quadrate but it is but a plaine one But to produce the solide multiply ten by a hundered and there ariseth one thousand Now if an hundered bee some-times vsed for perfection as wee see it is in CHRISTS wordes concerning him that should leaue all and follow him saying Hee shall receiue an hundered-fold more which the Apostle seemeth to expound saying As hauing nothing and yet possessings althings for hee had sayd before vnto a faithfull man the whole worlde is his ritches why then may not one thousand bee put for consummation the rather in that it is the most solide square that can bee drawne from tenne And therefore wee interprete that place of the Psalme Hee hath alway remembered his couenant and promise that hee made to a thousand generations by taking a thousand for all in generall On. And ââ¦ee cast him into the bottomlesse pitte hee cast the deuills into that pitte that is the multitude of the wicked whose malice vnto GODS Church is bottomlesse and their hearts a depth of enuie against it hee cast him into this pitte not that hee was not there before but because the deuill beeing shut from amongst the Godly holds faster possession of the wicked for hee is a most sure hold of the deuills that is not onelie cast out from GODS seruants but pursues them also with a causelesse hate forward And shut him vppe and sealed the dore vpon him that hee should deceiue the people no more till the thousand yeares were expired he sealed that is his will was to keepe it vnknowne who belonged to the diuell and who did not For this is vnknowne vnto this world for we know not whether he that standeth shall fall or he that lieth along shall rise againe But how-so-euer this bond restraineth him from tempting the nations that are Gods selected as he did before For God chose them before the foundations of the world meaning to take them out of the power of darkenesse and set them in the kingdome of his sonnes glory as the Apostle saith For who knoweth not the deuils dayly seducing and drawing of others vnto eternall torment though they bee none of the predestinate Nor is it wonder iâ⦠the diuell subuert some of those who are euen regenerate in Christ and walke in his wayes 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 sââ¦eth take heed least hee fall I thinke these places meane not of bodily falls but ãâã the soules If then resurrection concerne them that fall and that the soule ââ¦y also fall it must needs follow that the soule may rise againe Now Saint ãâã hauing said On such the second death shall haue no power proceedeth thus But ãâã shall bee the Priests of God and of Christ and shall reigne with him a thousand ââ¦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 ââ¦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 ãâã 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 goodââ¦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 ãâã 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 eââ¦y Philosopher to omit the diuines can carry his mouth his hands and his feete full of fire ãâã 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 ãâã ãâã 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 ãâã 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 ãâã 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
Iudgement shal be but the meanes whereby the soules shal be purified 14. The temporall paines of this life afflicting al man-kinde 15. That the scope of Gods redeeming vs is wholy pertinent to the world to come 16. The lawes of Grace that all the ââ¦regenerate are blessed in 17. Of some christians that held that hells paines should not be eternal 18. Of those that hold that the Intercession of the Saints shal saue all men from damnation 19. Of such as hold that heretiques shal be saued in that they haue pertaken of the body of Christ. 20. Of such as allow this deliuerance onely to wicked and reuolted Catholikes 21. Of such as affirme that al that abide in the Catholike faith shal be saued for that faith 22. Of such as affirme that the sinnes committed amongst the workes of mercy shal not be called into Iudgement 23. Against those that exclude both men deuils from paines eternal 24. Against those that would proue al damnation frustrate by the praiers of the Saints 25. Whether that such as beeing baptized by heretiques become wicked in life or amongst Catholiques and then fal away into heresies schismes or contynuing amongst Catholiques be of vicious conuersation can haue any hope of escaping damnation by the priuiledge of the Sacraments 26. What it is to haue Christ for the foundation where they are that shal be saued as it were by fire 27. Against those that thinke those sinnes shall not be laid to their charge wherewith they mixed some workes of mercy FINIS THE ONE AND TVVENTITH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Why the punishment of the damned is here disputed of before the happinesse of the Saints CHAP. 1. SEEing that by the assistance of Our LORD and SAVIOVR IESVS CHRIST the Iudge of the quick and the dead we haue brought both the Citties the one whereof is GODS and the other the deuills vnto their intended consummation wee are now to proceed by the helpe of GOD in this booke with the declaration of the punishment due vnto the deuill and all his confederacy And this I choose to doe before I handle the glories of the blessed because both these the wicked are to vndergo their sentences in body and soule and it may seeme more incredible for an earthly body to endure vndissolued in eternall paines then without all paine in euerlasting happinesse So that when I haue shewne the possibility of the first it may bee a great motiue vnto the confirmation of the later Nor doth this Methode want a president from the Scriptures themselues which some-times relate the beatitude of the Saints fore-most as here They that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation and some times afterward as here The Sonne of man shall send forth his Angells and they shall gather out of his Kingdome al things that offend and them which doe iniquitie and shall cast them into a furnace of fire there shal be wayling and gnashing of teeth Then shall the iust shine like the Sunne in the Kingdome of the Father and againe And these shall goe into euerlasting paine and the righteous into life eternall Besides hee that will looke into the Prophets shall finde this ordeâ⦠often obserued it were too much for me to recite all my reason why I obserue it heere I haue set downe already Whether an earthly bodie may possibly be incorruptible by fire CHAP. 2. WHat then shall I say vnto the vn-beleeuers to prooue that a body carnall and liuing may endure vndissolued both against death and the force of eternall fire They will not allowe vs to ascribe this vnto the power of God but vrge vs to prooue it to them by some example If wee shall answere them that there are some creatures that are indeed corruptible because mortall yet doe liue vntouched in the middest of the fire and likewise that there are a kinde a of Wormes that liue without being hurt in the feruent springs of the hot bathes whose heare some-times is such as none can endure and yet those wormes doe so loue ãâã liue in it that they cannot liue without it this either they will not beleeue vnlesse they see it or if they doe see it or heare it affirmed by sufficient authority then they cauill at it as an insufficient proofe for the proposed question for that these creatures are not eternall howsoeuer and liuing thus in this heate nature hath made it the meane of their growth and nutriment not of their torment As though it were not more incredible that fire should nourish any thing rather then not consume it It is strange for any thing to be tormented by the fire and yet to liue but it is stranger to liue in the fire and not to bee tormented If then this later be credible why is not the first so also L. VIVES A Kinde a of wormes There are some springs that are hot in their eruptions by reason of their passages by vaines of sulphurous matter vnder ground Empedocles holds that the fire which is included in diuers places of the earth giueth them this heate Senec. Quaest. nat lib. 3. Their waters are good for many diseases Many of those naturall bathes there are in Italy and likewise in Germany whereof those of Aquisgrane are the best Of these bathes read Pliny lib. 1. 32. In these waters doe the wormes liue that he speaketh of Whether a fleshly body may possibly endure eternall paine CHAP. 3. YEa but say they a there is no body that can suffer eternally but it must perish aâ⦠length How can we tell that Who can tell whether the b deuills doe suffer in their bodies when as the confesse they are extreamely tormented If they answere that there is no earthly soule and visible body or to speake all in one no flesh that can suffer alwaies and neuer die what is this but to ground an assertion vpon meere sence and apparance for these men know no flesh but mortall and what they haue not knowne and seene that they hold impossible And what an argument it this to make paine the proofe of death when it is rather the testimony of life for though our question bee whether any thing liuing may endure eternall paine and yet liue still yet are wee sure it cannot feele any paine at all vnlesse it liue paine beeing inseperably adherent vnto life if it be in any thing at all Needs then must that liue that is pained yet is there no necessity that this or that paine should kill it for all paine doth not kill all the bodies that perish Some paine indeed must by reason that the soule and the body are so conioyned that they cannot part without great torment which the soule giueth place vnto and the mortall frame of man beeing so weake that it cannot withstand this c violence thereupon are they seuered But afterwards
they shall be so reioyned againe that neither time nor torment shall bee able to procure their seperation Wherefore though our flesh as now bee such that it cannot suffer all paine without dying yet then shall it become of another nature as death also then shal be of another nature For the death then shal be eternall and the soule that suffereth it shall neither bee able to liue hauing lost her God and onely life nor yet to avoide torment hauing lost all meanes of death The first death forceth her from the body against her will and the second holds her in the body against her will Yet both are one in this that they enforce the soule to suffer in the body against her will Our opponent will allow this that no flesh as now can suffer the greatest paine and yet not perish but they obserue not that there is a thing aboue the body called a soule that rules and guides it and this may suffer all torment and yet remaine for euer Behold now here is a thing sensible of sorrow and yet eternall this power then that is now in the soules of all shal be as then in the bodies of the damned And if wee weigh it well the paines of the bodie are rather referred to the soule The soule it is and not the body that feeles the hurt inflicted vpon any part of the bodie So that as wee call them liuing and sensitiue bodies though all the life and sense is from the soule so likewise doe wee say they are greeued bodies though the griefe bee onely in the soule So then when the bodie is hurt the soule grieueth with the bodie When the minde is offended by some inward vexation then the soule greeueth alone though it bee in the bodie and further it may greeue when it is without the bodie as the soule of the ritch glutton did in hell when hee sayd I am tormented in this flame But the bodie wanting a soule grieueth not nor hauing a soule doth it grieue without the soule If therefore it were meete to draw an argument of death from the feeling of paine as if wee should say hee may feele paine ergo he may die this should rather inferre that the soule may die because it is that which is the feeler of the paine But seeing that this is absurd false how then can it follow that those bodies which shal be in paine shall therefore bee subiect vnto death Some d Platonists hold that those parts of the soule wherein feare ioye and griefe were resident were mortall and perished wherevpon Virgill sayd Hinc metuunt cupiuntque dolent gaudent hence that is by reason of those mortall parts of the soule did feare hope ioye and griefe possesse them But touching this wee prooued in our foureteenth booke that after that their soules were purged to the vttermost yet remained there a desire in them to returne vnto their bodies and where desire is there griefe may bee For hope beeing frustate and missing the ayme turneth into griefe and anguish Wherefore if the soule which doth principally or onely suffer paine bee notwithstanding e after a sort immortall then doth it not follow that a body should perish because it is in paine Lastly if the bodie may breed the soules greefe and yet cannot kill it this is a plaine consequent that paine doth not necessarily inferre death Why then is it not as credible that the fire should grieue those bodies and yet not kill them as that the body should procure the soules ââ¦nguish and yet not the death Paine therefore is no sufficient argument to proue that death must needs follow it L. VIVES THere is a no body A common proposition of Aristotle Plato Epicurus Zeno Cicero Seneca all the ancient Philosophers b Whether the deuills The Platonists dispute among theÌselues whether the bodies of the Damones haue feeling Some say thus the feeling lieth onely in the Nerues and sinewes The Daemones haue now sinewes ergo Others as the old Atheists say that the feeling is not in the sinewes but in the spirit that engirteth them which if it leaue the sinew it becommeth stupid and dead therefore may the bodies of these Daemones both feele and be felt and consequently bee hurt and cut in peeces by a more solid body and yet notwithstanding they doe presently reioyne and so feele the lesse paine though they feele some the more concrete and condensate that their bodies are the more subiect are they to suffer paine and therefore they doe some of them feare swords and threatnings of casting them downe headlong Mich. Psell. and Marc. Chââ¦rrones Hence it is perphaps that Virgil maketh Sibylla bid Aeneas draw his sword when they went downe to hell Aeneid 6. c Uiolence Paine saith Tully Tusc. quaest 2. is a violent motion in the body offending the sences which if it exceede oppresseth the vitalls and bringeth death whether it arise of the super-abundance of some quality of the bodie of heate moysture the spirits the excrements or of the defect of any of them or ab externo which three are generally the causes of paine d Some Platonists Aristotle affirmes as much De anima lib. e After a sort For it was not from before the beginning and yet shal be euerlasting it shall neuer be made nothing though it shall suffer the second death and endure eternally dying Natures testimonies that bodies may remaine vndiminished in the fire CHAP. 4. IF therefore the a Salamander liue in the fire as the most exact naturalists record and if there bee certaine famous hills in b Sicily that haue beene on fire continually from beyond the memory of man and yet remaine whole vnconsumed then are these sufficient proofes to shew that all doth not consume that burneth as the soule prooueth that all that feeleth paine doth not perish Why then should we stand vpon any more examples to prooue the perpetuity of mans soule and body without death or dissolution in euerlasting fire and torment That GOD that endowed nature with so many seuerall and c admirable qualities shall as then giue the flesh a quality whereby it shall endure paine and burning for euer Who was it but hee that hath made the flesh of a d dead Peacock to remaine alwaies sweete and without all putrefaction I thought this vnpossible at first and by chance being at meate in Carthage a boyled Peacock was serued in and I to try the conclusion tooke of some of the Lyre of the breast and caused it to be layd vp After a certaine space sufficient for the putrefaction of any ordinary flesh I called for it and smelling to it found no ill taste in it at all Layd it vp againe and thirty daies after I lookt againe it was the same I left it The like I did an whole yeare after and found no change onely it was somewhat more drie and solide Who gaue such cold vnto the chaffe that it will keepe snow vnmelted in it and withall
eternall after the last iudgment vnto them that endure them temporally after death For some shal be pardoned in the world to come that are not pardoned in this and acquitted there and not here from entring into paines eternall as I said before L. VIVES Willingly a or by Willingly that is of set purpose or through a wrong perswasion that ãâã doth him good when he hurteth him as the torturers and murtherers of the martyrs beleeued These were all guilty nor waâ⦠their ignorance excuseable which in what cases it may be held pardonable Augustine disputeth in Quaest. vet Nou. Testam The ãâã all paines of this life afflicting all man-kinde CHAP. 14. BVT fewe theâ⦠ãâã that endure none of these paines vntill after death Some indeed I haue known heard of that neuer had houres sickenes vntil their dying day and liued very long though notwithstanding mans whole life bee a paine in that it is a temptation and a warre-fare vpon earth as Holy Iob saith for ignorance is a great punishment and therefore you see that little children are forced to a auoyde it by stripes and sorrowes that also which they learne being such a paine to them that some-times they had rather endure the punishments that enforce them learne it then to learne that which would avoyde them a Who would not tremble and rather choose to die then to be an infant againe if he were put to such a choyce We begin it with teares and therein presage our future miseries Onely b Zoroastres smiled they say when hee was borne but his prodigyous mirth boded him no good for hee was by report the first inuentor of Magike which notwithstanding stood him not in a pins stead in his misfortunes for Ninus King of Assiriaouer came him in battel and tooke his Kingdome of Bactria from him So that it is such an impossibility that those words of the Scripture Great trauell is created for all men and an heauy yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe vntill the day that they returne vnto the mother of all things should not be fulfilled that the very infants being Baptised and therein quitte from all their guilt which then is onely originall are notwithstanding much and often afflicted yea euen sometimes by the incursion of Deuills which notwithstanding cannot hurt them if they die at that tendernesse of age L. VIVES WHo a would Some would thinke them-selues much beholding to God if they might begin their daies againe but wise Cato in Tully was of another minde b Zoroastres smiled He was king of Bactria the founder of Magique Hee liued before the Troian warre 5000. yeares saith Hermodotus Platonicus Agnaces taught him Hee wrot 100000. verses Idem Eudoxus maketh him liue 5000. yeares before Plato his death and so doth Aristotle Zanthus Lydius is as short as these are ouer in their account giuing but 600 betweene Zoroastres and Xerxes passage into Greece Pliny doubts whether there were many of this name But this liued in Ninus his time hee smiled at his birth and his braine beate so that it would lift vp the hand a presage of his future knowledge Plin. He liued twenty yeares in a desert vpon cheese which hee had so mixed that it neuer grew mouldy nor decayed That the scope of Gods redeeming vs is wholly pertinent to the world to come CHAP. 15. BVt yet notwithstanding in this heauy yoke that lieth vpon Adams children from ther birth to their buriall we haue this one meanes left vs to liue sober and to weigh that our first parents sin hath made this life but a paine to vs and that all the promises of the New-Testament belonge onely to the Heritage layd vp for vs in the world to come pledges wee haue here but the performance due thereto we shall not haue till then Let vs now therefore walke in hope and profiting day by day let vs mortifie the deeds of the flesh by the spirit for God knoweth all that are his and as many as are led by the spirit of God are the sons of God but by grace not by nature for Gods onely sonne by nature was made the sonne of man for vs that we being the sons of men by nature might become the sonnes of God in him by grace for hee remayning changelesse tooke our nature vpon him and keeping still his owne diuinity that wee being changed might leaue our frailety and apnesse to sinne through the participation of his righteousnesse and immortallity and keepe that which hee had made good in vs by the perfection of that good which is in him for as wee all fell into this misery by one mans sinne so shall wee ascend vnto that glory by one deified mans righteousnesse Nor may any imagine that hee hath had this passe vntill ãâã bee there where there is no temptation but all full of that peace which wee seeke by these conflicts of the spirit against the flesh and the flesh against the spirit This warre had neuer beene had man kept his will in that right way wherein it was first placed But refusing that now hee fighteth in himselfe and yet this inconuenience is not so bad as the former for happier farre is hee that striueth against sinne then hee that alloweth it soueraygnty ouer him Better is warre with hope of eternall peace then thraldome without any thought of freedome We wish the want of this warre though and God inspireth vs to ayme at that orderly peace wherein the inferiour obeyeth the superior in althings but if there were hope of it in this life as God forbid wee should imagine by yeelding to sinne a yet ought we rather to stand out against it in all our miseries then to giue ouer our freedomes to sinne by yeelding to it L. VIVES YEt a ought we So said the Philosophers euen those that held the soules to be mortall that vertue was more worth then all the glories of a vicious estate and a greater reward to it selfe nay that the vertuous are more happy euen in this life then the vicious and thereâ⦠Christ animates his seruants with promises of rewards both in the world to come and in this that is present The lawes of grace that all the regenerate are blessed in CHAP. 16. BVt Gods mercy is so great in the vessells whome hee hath prepared for glory that euen the first age of man which is his infancy where the flesh ruleth without controll and the second his child-hood where his reason is so weake that it giueth way to all ââ¦nticements and the mind is altogether incapable of religious precepts if notwithstanding they bee washed in the fountaine of regeneration and he dye at this or that age he is translated from the powers of darknes to the glories of Christ and freed from all paynes eternall and purificatory His regeneration onely is sufficient cleare that after death which his carnall generation had contracted with death But when he cometh to
the beleefe that CHRIST is GOD made his Citty to loue him So that euen as Rome hadde an obiect for hir loue which shee was ready to honour with a false beleefe So the Citie of GOD hath an obiect for her sayth which shee is euer ready to honour with a true and rightly grounded loue For as touching Christ besides those many miracles the holy Prophets also did teach him to be God long before his comming which as the fathers beleeued should come to passe so that we do now see that they are come to passe But as touching Romulus wee read that hee built Rome and raigned in it not that this was prophecyed before but as for his deifying their bookes affirme that it was beleeued but they shew not how it was effected for there were no miracles to proue it The shee Wolfe that fedde the two brethren with her milke which is held so miraculous what doth this prooue as concerning his deity If this shee Wolfe were not a strumpet but a brute beast yet the accident concerning both the bretheren alike why was not d Remus deified for company And who is there that if hee bee forbidden vppon paine of death to say that Hercules Romulus or such are deities had rather loofe his life then leaue to affirme it What nation would worship Romulus as a God if it were not for feare of Rome But on the other side who is hee that can number those that haue suffered death willingly in what forme of cruelty soeuer rather then deny the deity of Christ A light and little feare of the Romaine power compelled diuers inferior citties to honour Romulus as a god but neither feare of power torment nor death could hinder an infinite multitude of Martyrs all the world through both to beleeue and professe that Christ was God Nor did his Citty though shee were as then a pilgrime vppon earth and had huge multitudes within her euer go about to e defend her temporall estate against her persecutors by force but neglected that to gaine her place in eternity Her people were bound imprisoned beaten rackt burnt torne butchered and yet multiplyed Their fight for life was the contempt of life for their Sauiour Tully in his 3 De rep Or I am deceiued argueth that a iust Citty neuer should take armes but either for her safety or faith What he meanes by safety be sheweth else-where From those paines saith hee which the fondest may feele as pouerty banishment stripes imprisonment or so do priuate men escape by the ready dispatch of death But this death which seemeth to free priuate men from paines is paine it selfe vnto a citty For the aime of a citties continuance should bee eternity Death therfore is not so naturall to a common wealth as to a priuate man hee may often times bee driuen to wish for it but when a citty is destroyed the whole world seemes in a manner to perish with it Thus saith Tully holding the worlds eternity with the Platonists So then hee would haue a citty to take armes for her safety that is for her continuance for euer here vppon earth although her members perish and renew successiuely as the leaues of the Oliue and lawrell trees and such like as they are for death saith hee may free priuate men from misery but it is misery it selfe vnto a common-wealth And therefore it is a questioÌ whether the Saguntines did well in choosing the destruction of their citty before the breach of faith with the common-wealth of Rome an act which all the world commendeth But I cannot see how they could possibly keepe this rule that a Citty should not take armes but eyther for her faith or safety For when these two are ioyntly endangered that one cannot bee saued without the others losse one cannot determine which should bee chosen If the Saguntines had chosen to preserue their safety they had broken their faith If their faith then should they lose their safety as indeed they did But the safety of the Cittie of GOD is such that it is preserued or rather purchased by faith and fayth beeing once lost the safetie cannot possibly but perish also This cogitation with a firme and patient resolution crowned so many Martyrs for Christ when as Romulus neuer had so much as one man that would die in defence of his deity L VIVES VVIthin this a 600. yeares Tully speaketh not this of his owne times but in the person of Scipio Africanus the yonger and Laelius which Scipio liued about 602. yeares after the building of Rome which was not 600. yeares after the death of Romulus b More common For in those times liued Orpheus Musaeus Linus Philamnon Thamyris Orius ãâã Aristheas Proconnesius Pronetidas of Athens Euculus of Cyprus Phenius of Ithaca Hoââ¦r c. c Otherwise That is in saying he was but a man wheras the Romanes held him for a God Iames Passauant playeth the foole rarely in this place but it is not worth relating d Why was ãâã Remus Hee had a little Temple vppon Auentiââ¦e but it was an obscure one and rather like an Heroes temple then a gods e To defend She might haue repulsed iniuries by force and awed her aduersaries by power but shee deemed it fitter for such as professed the Ghospell of Christ to suffer then to offer to die then to kill to loose their body rather then the soule That the beleefe of Christes Deity was wrought by Gods power not mans perswasion CHAP. 7. BVt it is absurd to make any mention of the false Deity of Romulus when wee speake of Christ. But if the age of Romulus almost 600. yeares before Scipio were so stored with men of vnderstanding that no impossibility could enter their beleefe how much more wise were they 600. yeares after in Tulliestime in Tiberius his and in the daies of CHRISTS comming So that his resurrection and ascension would haue beene reiected as fictions and impossibilities if either the power of God or the multitude of miracles had not perswaded the contrary teaching that it was now shewne in Christ and hereafter to be shewne in all men besides and auerring it strongly against all horrid persecutions throughout the whole world through which the blood of the Martyrs made it spread and flourish They read the Prophets obserued a concordance and a concurrence of all those miracles the truth confirmed the noueltie beeing not contrary to reason so that at the last the World imbraced and professed that which before it had hated and persecuted Of the miracles which hath beene and are as yet wrought to procure and confirme the worlds beleefe in Christ-CHAP 8. BVt how commeth it say they that you haue no such miracles now adaies as you say were done of yore I might answer that they were necessary before the world beleeued to induce it to beleeue and he that seeketh to bee confirmed by wonders now is to bee wondred at most of al him-selfe in refusing to beleeâ⦠what al the
written of those that haue beene recorded since that time to this But at Calama the shrine is more ancient the miracles more often and the bookes farre more in number At Vzali also neare Vtica haue many miracles beene wrought by the power of the said Martyr where Bishoppe Eââ¦dius erected his memoriall long before this of ours But there they didde not vse to record them though it may bee they haue begunne such a custome of late For when wee were there wee aduised Petronia a Noble woman who was cured of an olde disease which all the Physitians had giuen ouer to haue the order of her miraculous cure drawne in a booke as the Bishoppe of that place liked and that it might bee read vnto the people And she did accordingly Wherin was one strange passage which I cannot omit though my time will hardly allow me to relate it A certaine Iew hadde aduised her to take a ring with a stone sette in it that is found i in the reines of an Oxe and sow it in a girdle of haire which shee must weare vppon her skinne vnder all her other rayments This girdle shee hadde on when shee sette forth to come to the Martyrs shrine but hauing left Carthage before and dwelling at a house of her owne by the Riuer k Bagrada as shee rose to go on the rest of her iourney shee spied the ring lye at her feete Whereat wondering shee felt for her girdle and finding it tyed as shee hadde bound it shee imagined that the ring was broken and so worne out But finding it whole then shee tooke this as a good presage of her future recouery and loofing her girdle cast both it and the ring into the Riuer Now they that will not beleeue that IESVS CHRISTE was borne without interruption of the virginall partes nor passed into his Apostles when the dores were shutte neyther will they beleeue this But when they examine it and finde it true then let them beleeue the other The woman is of noble birth nobly married and dwelleth at Carthage so great a Citty so great a person in the Citty cannot lye vnknowne to any that are inquisitiue And the Martyr by whose prayer shee was cured beleeued in him that was borne of an eternall virgin and entred to his Disciples when the doores were shutte And lastly where-vnto all hath reference who ascended into heauen in the flesh wherein hee rose againe from death for which faith this Martyr lost his life So that wee see there are miracles at this day wrought by GOD with what meanes hee liketh best who wrought them of yore but they are not so famous nor fastned in the memory by often reading that they might not bee forgotten For although wee haue gotten a good custome of late to read the relations of such as these miracles are wrought vpon vnto the people yet perhaps they are read but once which they that are present doe heare but no one else nor doe they that heare them keepe them long in remembrance nor will any of them take the paines to relate them to those that haue not heard them Wee had one miracle wrought amongst vs so famous and so worthy that I thinke not one of Hippon but saw it or knoweth it and not one that knoweth it that can euer forget it There were seauen brethren and three sisters borne all of one couple in l Caesarea a citty of Cappadocia their parents were noble Their father being newly dead and they giuing their mother some cause of anger shee laide an heauy m curse vpon them all which was so seconded by GODS iudgement that they were all taken with an horrible trembling of all their whole bodies which ougly sight they them-selues loathing that their country-men should behold became vagrant through most parts of the Romaine Empire Two of them Paul and Palladia came to vs beeing notified by their miseries in many other places They came some sifteene dayes before Easter and euery day they visited Saint Steuens shrine humbly beseeching GOO at length to haue mercy vpon them and to restore them their former health Where-so-euer they went they drew the eyes of all men vpon them and some that knew how they came so plagued told it vnto others that all might know it Now was Easter day come and many were come to Church in the morning amongst whome this Paul was one and had gotten him to the barres that enclosed Saint Steuens reliques and there was praying hauing holde of the barres Presently hee fell flatte downe and laye as if hee had slept but trembled not as hee had vsed to doe before euer in his sleepe The people were all amazed some feared some pittied him some would haue raised him and other some say nay rather expect the euent presently hee started vp and rose as sound a man as euer hee was borne With that all the Church resounded againe with lowde acclamations and praises to GOD. And then they came flocking to mee who was about to come forth to them euery one telling mee this strange and miraculous euent I reioyced and thanked GOD within my selfe Presently enters the young man and falleth downe at my knees I tooke him vp and kissed him so foorth wee went vnto the people who filled the Church and did nothing but crye GOD bee thanked GOD bee praysed Euery mouth vttered this I saluted them and then the crye redoubled At length silence beeing made the Scriptures were read and when it was Sermon time I made onely a briefe exhortation to them according to the time and that present ioy For in so great a worke of GOD I did leaue them to thinke of it them-selues rather then to giue eare to others The young man dined with vs and related the whole story of his mother and brethrens misery The next day after my Sermon I told the people that to morrow they should heare the whole order of this miracle read vnto them which I dooing made the young-man and his sister stand both vpon the steps that go vp into the chancell wherein I had a place aloft to speake from thence to the people that the congregation might see them both So they all viewed them the brother standing sound and firme and the sister trembling euery ioynt of her And they that saw not him might know Gods mercy shewen to him by seeing his sister and discerne both what to giue thankes for in him and what to pray for in her The relation being read I willed them to depart out of the peoples sight and began to dispute of the cause of this when as suddenly there arose another acclamation from about the shrine They that hearkned vnto mee left mee and drew thether for the maide when shee departed from the steps went thether to pray and assoone as shee touched the grate shee was so wrapt as he was and so restored to the perfect vse of all her limmes So while I was asking the reason of this noyse the people
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 fââ¦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 Tullyââ¦ath ââ¦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
fol. 709. Hose his prophecy fol. 714. Herod the King fol 737. Heretickes profit the Church fol. 742. I IAnus who hee was fol. 116. Iulianus who he was fol. 191. Iouianus who he was fol. 191. Iouinians death fol. 231. Iohn the Anchorite fol. 233. Israell what it signifieth fol. 614. Iudah his blessing explained fol. 615. Infants vvhy so called fol. 618. Iustice to bee performed in his life onelie fol. 626. Inquisition made by the Lord hovv it is taken fol. 631. India vvhat is is fol. 656. Inachus who hee was fol. 659. Io who shee was fol. 660. Isis vvho she vvas ibid. Ixion who hee was fol. 680. Iphigenia vvho she vvas fol. 696. Ionas the prophet fol. 713. Ioell the prophet fol. 714. Israel vvho are so called fol. 714. Ioel his prophecy fol. 716. Idumaea vvhere it is fol. 718. Iob vvhence hee descended fol. 739. Iulian the Apostata fol. 745. Iudgement day vvhen it shal bee fol. 793. Iohn Bapt. life like vnto the life of Elias fol. 831. Incredible things fol. 879. Innocentius his miraculous cââ¦re fol. 883. L LAbeos who they were fol. 70 Lawes of the twelue Tables fol. 78 Lycurgus his lawes ibid. Law what it is fol. 80 L. Furius Pylus a cunning latinist fol. 90 Lycurgus who he was fol. 379 Lawfull hate fol. 503 Lyberi how it is vsed by the latines fol. 615 Lupercalls what they are fol. 674 Liber why so called fol. 675 Labirinth what it was fol. 680 Linus who he was fol. 688 Laurentum why so called fol. 690 Latinus who he was fol. 692 Labdon who hee was fol. 698 M Manlius Torquatus fol. 37 Marius who he vvas fol. 93 Marius his happinesse fol. 94 Marius his crueltie fol. 95 Metellus his felicity fol 96 Marius his flight ibid. Marica a goddesse ibid. Mithridates vvho hee vvas fol. 98 Megalesian playes fol. 58 Mettellus who he was fol. 135 Man hovv he sinneth fol. 212 Mercurie who he vvas fol. 272 Moone drunke vp by an Asse fol. 384 Man formed fol. 492 Maspha what it signifieth fol. 633 Moyses his birth fol. 665 Minerua vvho she vvas fol. 668 Marathus vvho he vvas fol. 673 Minos vvho he vvas fol. 677 Minotaure vvhat it vvas fol. 679. Medusa vvho she vvas fol. 683 Musaeus vvho he vvas fol. 988. Mycenae vvhy so called fol. 690. Mnestheus vvho hee vvas fol. 697. Melanthus vvho hee vvas fol. 699. Micheas the prophet fol. 713. Micheas his prophecy fol. 776. Man desireth foure things by nature fol. 751. Man vvhat he is fol. 755. Miracles related by Augustine fol. 883. N NAsica prohibiteth sitting at plaies fol. 47. Neptunes prophesie fol. 108. Numitor and his children fol. 112. Nigidius Figulus who he was fol. 201. Nero Caesar who he was fol. 225. Niniuy the Citty fol. 576. Number of seauen signifieth the churches perfection fol. 625. Nabuchadonosors warres fol. 709. Naum vvhen hee liued fol. 718. Niniuy a figure of the church fol. 734. Natures primitiue gifts fol. 755. O OPtimates who they vvere fol. 91. Olympus vvhat Mount it is fol. 569. Osyris who hee was fol. 662. Ogyges vvho he was fol. 668. Oedipus who hee was fol. 686. Orpheus who he was fol. 688. Ozias the prophet fol. 713. Origens opinion of the restauration of the diuells to their former state fol. 657. P PAlladium image fol. 4. Phaenix who he was fol. 9. ãâã bishop of Nola. fol. 17. People how they are stiled fol. 35. Priests called Galli fol. 57. Pericles who he was fol. 67. Plato accompted a Demigod fol. 73. Priapus a god fol. 75. Pomona a goddesse fol. 77. Patriots and the people deuided fol. 83. Porsenna his warres fol. 84. Portian and Sempronian lawes ibid. Posthumus who he was fol. 98. Prodigious sounds of battells fol. 100. Plato expells some poets fol. 74. Pyrrhus who hee was fol. 133. Pââ¦s warre fol. 145. Piety what it is fol. 183. Pompey his death fol. 231. Plato his ridle fol. 286. Pluto why so called fol. 289. Plato who hee was fol. 303. Porphyry who hee was fol. 319. Plotine who he vvas ibid. Proteus vvho he vvas fol. 374. Pygmees vvhat they bee fol. 582. Prophecy spoken to Heli fulfilled in Christ. fol. 628. Psalmes vvho made them fol. 640. Psaltery vvhat it is fol. 641. Philo vvho hee vvas fol. 649. Pelasgus vvho hee vvas fol. 659. Phoroneus vvhy called a iudge fol. 660. Prometheus vvho hee vvas fol. 665. Pandora vvho she vvas fol. 666. Phorbus who he vvas fol. 667. ãâã and Helle who they vvere fol. ãâã â⦠ãâã the vvinged-horse fol. 684. Perseus who hee was fol. 687. Portumnus vvhat he is fol. 689. Picus vvho he vvas fol. 690. Pitacus vvho hee vvas fol. 710. Periander vvho hee vvas fol. 711. Ptolomy vvho hee vvas fol. 731. Philadelpus why so called fol. 732. Pompey his warres in Affrica fol. 736. Proselite what hee is fol. 740. Peter accused of sorcery fol. 746. Purgatory not to bee found before the day of iudgement fol. 857. Pauls vvords of the measure of fulnesse expounded fol. 897. Propagation not abolished though diminished by sinne fol. 907. R ROmaines iudgement in a case of life and death fol. 31. Romaines greedy of praise fol. 32. Romane orders fol. 73. Romane priests called Flamines fol. 76. Romulus a god fol. 77. Rome taken by the Galles fol. 93. Romaine Theater first erected fol. fol. 47. Romes salutations fol. 86. Rome punishing offenders fol. 84. Romaine gouernment three-fold fol. 91. Remus his death fol. 113. Romulus his death fol. 127. Regulus his fidelity 223. Radagasius King of the Gothes fol. 229. Roinocorura vvhat it is fol. 600. Repentance of God what it is fol. 632. Rabbi Salomons opinion of the authors of the psalmes fol. 641. Rhadamanthus vvho he was fol. 700. Roboams folly ibid. Rome second Babilon fol. 702. Rome imperious Babilon fol. 763. S Syracusa a Citty fol 11. Sacking of a Citty fol. 12. Scipio Nasica who he was fol. 45. Sanctuaries what they were fol. 49. Scipio's who they vvere fol. 66. Scipio's which vvere bretheren fol. 68. Seditions betweene great men and people fol. 79. Sabine virgins forced fol. 80. Sardanapalus last King of the Assyrians fol. 86. Sardanapalus his Epitaph ibid. Sylla who he was fol. 93. Sylla and Marius his vvar ibid. Sylla his cruelty fol. 98. Sempronian law fol. 109. Saguntum vvhat it vvas fol. 138. Salues vvarre fol. 145. Sertorius his death fol. 149. Scaeuola his fortitude fol. 179. Siluer when first coyned fol. 181. Socrates who he was fol. 300. Schooles of Athens fol. 319. Scripture speaketh of God according to our vveake vnderstanding fol. 565. Sauls reiections a figure of Christs kingdom fol. 632. Salomon a figure of Christ. fol. 634. Syon vvhat it signifieth fol. 643. Sotadicall verses vvhat they are fol. 642. Sycionians first King fol. 657. Semiramis who she was ibid. Sarpedon who he was fol. 677. Sphynx her riddle fol. 686. Stercutius who he vvas fol. 691. Swinging games fol. 698. Sangus vvho he was ibid. Sybils vvho they vvere fol. 703. Sages or vvise men of Greece fol. 710.
Solon vvho he was ibidem Septuagints vvho they vvere fol. 732. Sanctum sanctorum fol. 736. Society subiect to crosses fol. 761. Seruant not read in Scripture before Noah cursed his sonne fol. 773. Sinne mother of seruitude ibid. Saints where they shal be at the burning of the world fol. 8ââ¦3 Sodomites blindnesse of what kind it was fol. 300. T THomas Moore his praises fol. 62. Tarquin Collatine exild from Rome fol. 79. Tarquin the proude his death fol. 83. Tribunes first elected fol. 84. Tiberius Gracchus a law-giuer fol. 90. Tyrannus vvhat and vvhence fol. 91. Tarpeia who she was fol. 122. Tables of proscription fol. 148. Torquatus putting his sonne to death fol. 222. Theodosius who he was fol. 231. Theodosius his humility fol. 234. Thales Miletus vvho he was fol. 299. Trismegistus who hee was fol. 335. Thurimachus vvho he vvas fol. 659. Triton the Lake fol. 668. Triple penalty iââ¦osed on the Athenian vvomen fol. 670. Triptolemus who he vvas fol. 679. Taurus vvho he was fol. 680. Tautanes vvho he vvas fol. 697. Thales vvho he vvas fol. 710. Theman vvhere it is fol. 720. Time of Christs death fol. 749. Tully his sorrow for his daughters death fol. 706. Theeues haue a kinde of peace fol. 767. Temples vvhy erected to Martyrs fol. 898. V VVââ¦an vvho he was fol. 168. ââ¦tary pouerty fol. 223. Vâ⦠vvho he was fol. 234. Valentinian the elder fol. 745. Valens law fol. 746. Viues complaint for decââ¦ed charitie fol. 873. W VVArs of Affrica fol. 84. Wine how found out fol. 675. whores ââ¦ed shee ãâã fol. 701. Worme of the vvicked hovv to be vnderstood fol. 822. Will of God how it is changed fol. 887. X XEnocrates who he was fol. 318. Xerxes who he was fol. 659. Xanthus who he vvas fol. 676. Z ZEphanie the Prophet fol. 722. Zeale how to be taken fol. 807. Zoroastres who he was fol. 855. ERRATA Folio 24. l 22. r example for example f 25. l 33. r forgo for forge f 32. l 26. r thirst after glory for this of glory f. ãâã l 2â⦠r seeing for beeing f 40. l 31. r her for his f 43. l 18. r it for if f 53 l 17. r hands for heads f 62. l 25. r. ãâã ââ¦or vvorships f 69. l 27. r this for is f 88. line 24. read prouiso for prouision f 108. line I. read per ãâã ãâã ãâã l 26 r the for their f 109. l 18 r leuing for liuing 118. l 6. fift for first f 128. l 23. r field ââ¦or filed ãâã ãâã to be f 230. l 9. cryings for cringes l 15. r call for all f 259. l ult r and Diana for Diana and. f 240. l ãâã ãâã ââ¦ers ãâã oâ⦠f 321. l 41 r forbid for forbad f 334 l 16. r wife for wife f 339 l. 29. r not for not f ãâ¦ã l 35. ãâã then was he also for then we also f 396. l 22. r then for the. f ââ¦30 l 28. r nulâ⦠ãâã ãâã f ãâã l ãâã r worlds for words f 464. l 3. r them for then f 503 l 8. r which for with f 558. l 3. r ãâã ãâã ãâã l 1â⦠read swim for some f 608. line 34 r desired for edisred f 632. l 32. read euent for euen ãâã ãâã ãâã reparing for repaying f 760 line 7. r man for many f 767 line 9. r cruelty for cruelly f 798 ãâã ãâã many f ãâã l ãâã r dead for death f 810 l 4. r gaue for waue f 811 l 4 r we for were f 815. l 36. ãâ¦ã l 34. r of the for the of f 852 l 5 r then for them f 898 l 33. r saying for sauing f 906 l 6â⦠ãâã to for to vs. ãâã in Brâ⦠The Gothes ãâã driuen out of their country by the Hunns Valens the Emperor burnt aliue The house of the Balthi The death of the traitor Ruffinus The death of Radagaisus The deserued death of traiterous Stilâ⦠and his sonne Retract 1. Chap. 8. Retract 2. Chap. 5. Habac. 2. Rom. 8. Psal. 93. Psalm 61. Iames 4. 1. Pet. 5. Aenead 6. Lib. 7. c. 42 The Romans the proudest nation Lib. 7. A Eneid 6. At the last sack of Hierusalem the Romanes themselues filled the Temple with dead bodies A Eneid 2. The Image of the Palladâ⦠Epist. 2. Aene. 1. Aene. 2. Aene. 2. What Penu is Who were the Dij magni Piety Phaenix Increase by remission The Claudian family Syracusa Fabius Psal. 89. 32. 33. A description of the sack of a citie Rom. 5. 45. Rom. 2. 5. Thesaurâ⦠what it is Humaine goods what they are What Tribula is Ezech. 33. 1. Tim. 6. 6. 7. 8. Iob 1. 21. 1. Tim. 6. 9 16. vers 17 18. 19. Math. 6 19 20. 21. Paulinus bishop of Nola. Mammon The benefit of famine Mat 10. 28. Psal 79. 2. Luc. 16. 22. 1. Cor. 15. 52. Sepulchers Tâ⦠2. Math. 26. Iob. 19. 42 Gen. 47. c. Dan. 1. Ionas 2. Arion A Cittie Attilius Regulus The will sanctifies the body Math. 27. Three sorts of good ãâã ãâã Virgil once pleaded Al this is left out of the Paris edition The manner of iudgement in matter of a Romains life and death Hels nine circles It is a Literatsâ⦠in the text of al editions that I find Antistrophe The Romaine greedy of praise Will conquer c. ãâã Math. 2â⦠1. Cor 12. 36. Psal. 78. 47. That plants are aniââ¦ate or liuing creatures Abraham Gen. 22. Iudge 11. 30. 31. This is lefte out in the edition of Paris Agamemnon The people hovv stiled Reason aboue examples Math. 10. 23. Cap. 19. The Caâ⦠The inââ¦grity of the Cââ¦es Cato his sonne Maâ⦠Torquatâ⦠Attilius his pouerty Particular vocation 1. Cor. 2. 11. Pelagia Sempronia Eccl. 3. 27 The old manner of baptizing al this is left out of the Paris edition Rom. 11. 33. Rom. 12. 1â⦠Psal. 2. 1â⦠Paranomasia Psal. 42. 3. Psal. 96. 4. 5 Scipio Nasica The originall of the Carthaginian wars Labor better vnââ¦o Rome then quiet The ãâã Wââ¦res ãâã ãâã ãâã ãâã Nasica abolished the sitting at Playes The Romaine I heater when first erected Cauea what it is in the Theater The Priest better then his Gods The ãâã ãâã Plague of ãâã folââ¦ing the plague of ãâã ãâ¦ã ãâ¦ã ãâ¦ã The benefit of affliction Of sanctu aries or Asyla ãâ¦ã 2. Tim. 3. How hatefull the name of Christians was once at Rome The gods neuer taught their vvorships good manners Bââ¦hia Mother of the Gods The ãâã offered to the Gods ãâã ãâã ãâã ãâã ãâã Aâ⦠The Priests called Galli The ablution of the mother of the gods The Megalesian plaies Fercula vvhat they vvere Diâ⦠hoââ¦r ãâã to beââ¦factors Pro. 6. 26 Satyra 3. The Fugalia Fugia a goddesse Vitula * The Fugalia weare feasts in Rome instituted for the expulsing of Taââ¦quin and the Kings a Fugando saith Censorinus ãâã ãâã ãâã ãâã ãâã Rough Siluer Roughnes defined Philosophies precepts The Philosophers more worthy of diuine honour then the Gods Sir Thomas Moore Danne
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 ãâã Rom. 8. Genes 2 17. ãâã ãâã had ãâã ãâã ãâã had not died Wis 9. 15 Palliââ¦i Coniecture deceiueth the Philosophers Gens 3. The Center In Timaeo ãâã 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. ãâã Christ the heauenly man 1 Co. 15. 22 Man formed Man how created Isa. 57. 16. I Coâ⦠2. 11 Ecclââ¦3 21. Psa. 148. 8. Iohn 4. 24. Genes 7. 22. Eccl 24. ãâã The Apostatical Angels The diuel at the iudgment shal be cast into the second death ãâã Vergââ¦ra ãâã Coââ¦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. ãâã 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. ãâã 1 Cor 2 11 12 13 14. Rom. 3. 10 Gen. 46 27. 1. Cor 3 4 Soule ãâã 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 Diââ¦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. ââ¦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 ãâã Cor. 11. ãâã Mat. 3 Iohn 11 Luk ââ¦2 Mat 26 Rom. 1 30 Psal. 69 20 1. Ioh. 4 18 Psal 9 9 Psal. 9. 1â⦠ãâã Crime Theut The state of our first parents ãâã ãâã Ioh. ãâã 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 oââ¦threw Adam Obedience the mother of all ãâã Pride ââ¦e 10. ââ¦ll ââ¦kes done by ãâã ãâã ââ¦l persons Humility Psal. 73. Gen. 3. 5. Pro. 16. 18. Ps. 83. ãâã in ãâã accuse ãâã ãâã ãâã Abrahams obedience The punishment of disobedience Psa. 144. 4 Paines of the flesh ãâã ãâã ãâã a geââ¦ll name ãâã all viciâ⦠effects 1 Thess. 4. 4. 5. Carnal copulation Gen 2. 25. Gen 3. ãâã Gen 3. 7. What vvas ment by the tree of the knovvledge of good and euill Cââ¦pestra The Gymâ⦠Tusc. lib 3. The Louanists defectiue here Pâ⦠in french is go onfoââ¦d The parts of the soule Dâ⦠Naturall shame Cynikes The cloake The donatians and Circumcelliones Genesis 1. Lust gââ¦oing vpon sin Psal. 138 3 The Adamites The distinction oâ⦠sexes in the crââ¦tion Mat. 19 4 The soules power ouer the body Rom. 1 26. The geneâ⦠field Extraordinââ¦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 thââ¦moun Wisd. 8. 1. True concord Earthly peace a false good obteined ââ¦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 offââ¦ed Rom. 6. 13. ãâã 5. What a City is Ionicus The first Citty Henochia Iudea Gen. 49. 9. Hierââ¦e Burgarinâ⦠Pliny the secââ¦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 ââ¦2 Genes 4. 26. Rom. 8. 24 25. Rom. 10. 13. Two Henoches Luc. ââ¦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 Angeââ¦ââ¦ically Psal. 82. 6. Baruch 5. Angels vvhat it is ââ¦bus and Succââ¦us Aquila a ãâã The Apocrypha The cause ãâã ãâã ãâã ãâã ãâã 5 6 7 Gods prescience and act a like firme and both vnalterable ãâã 13. ââ¦3 The Arke a type of the church Mount Olympus Apelles anheretique Mortayses subscudines Stellions Bees Virg. Geor. 4. ãâã 9. ââ¦5 Gââ¦n 9. 26. Câ⦠1. 2 1. Cor. 11 19 Mat. 7 16 Phil. 1 16 18. Isââ¦i 5 Mat. 20 2â⦠Mat. 26 39 2. Cor. 13 1. Cor. 1 25 Pââ¦r vsââ¦d ãâã a ãâã The plaine of ãâã 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 ãâã 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. ââ¦4 Mesopotamia Gen. 11. 1. Act 7. 2. 3. The Chaldeaeans worshippe the fire Gen. 12. Acts. 7. 2. Galat. 3. 17 Asia Sicyon Pelopomââ¦sus Europe ãâã ãâã 1â⦠ãâã God vvill not bee tempted Gen. 13. 8 ãâã Gen. 13. Hyperbole a ãâã in ãâã The Loââ¦inists defectiue Psal. 111. Genes 14. This the Louanists haue left out as erronious Genes 15. Starres invisible ãâã our eyes ãâã ãâã Gen. 15 Luc. 1. 34. Mat. 24. ãâã 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 Cââ¦ses of ãâã 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. ãâã 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 Iââ¦cob Lenticula what it is Io. 1. 51.
forth of GODS mouth ãâã that which is equall and consubstantiall with him let them read or heare ãâã owne words Because thou art luke warme and neither colde nor hotte it will ãâã 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 obserââ¦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 ãâã Shewing that in his time the Church vsed the Latine translation from the seauentie and noâ⦠Hiââ¦s I wonder therefore that men should be excluded from sober vsing of diuerse translations e ãâã ãâã ãâã ãâã ãâã ãâã the Greeke is we vse it of those that forme any thing out of claye that is ââ¦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. ãâã Mâ⦠speaking of Cato Maiââ¦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 ãâã a petty orator and Paul a madde man or an heretique Not ãâã ãâã ãâã ãâã ãâã The Chaldees read a speaking spirit Here Augustine shewes plainly how necessarie the true knowledge of the meaââ¦gs of words is in art and discipline h I haue made I say 57. 16. the 70. also read it ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã sââ¦guis If it be simply one whether is it fire breath or bloud Terenc Compressi animam I ãâã my breath Plaut Faetet anima vxoris tuae Your wiues breath stinkes and Pliny Anima ãâã virus graue A Lions breath is deadly poison i Soule I like this reading better then Bââ¦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 ââ¦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 ââ¦osition of the substances wherein they are but that it is created from aboue within man ââ¦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 ãâã ââ¦risilliannists and some others but euen that good Christian Lactantius not that I or ãâã wiser then I will approoue him in this but in that hee seemeth to stand zealously ââ¦d vnto Christ. His words are these Hauing made the body he breathed into it a soule out of ãâã lââ¦ing fountaine of his owne spirit which is eternall Institut diuin lib. 2. wherein hee seemes ãâã ãâã 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
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 geââ¦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 ãâã 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⦠ãâã this life 26. That our first parents in Paradise migâ⦠haue produced manking without any shamâ⦠appetite 27. That the sinners Angels and men caââ¦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 ãâã 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 ââ¦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