delights that hee loued yet shall hee bee 〈◊〉 in that hee held his foundation maugre all tribulation but as it were by 〈◊〉 for that which hee possessed in alluring loue hee shall forge with 〈◊〉 sorrowe This thinke I is the fire that shall enritch the one and â—…ge the other trying both yet condemning neither If wee say thâ—… 〈◊〉 〈◊〉 of heere is that whereof CHRIST spake to those on his left 〈◊〉 〈◊〉 from mee yee cursed into euerlasting fire and that all such 〈◊〉 builded 〈◊〉 strawe and stubble vpon their foundation are part of the sayd cursed who notwithstanding after a time of torment are to bee dedeliuered by the merit of their foundation then can wee not thinke that those on the right hand to whome hee shall say Come you blessed c. Are any other sauing those that built gold siluer and precious stones vppon the said foundation But this fire of which the Apostle speaketh shall bee as a tryall both to the good and the bad both shall passe through it for the word sayth Euery mans worke shal bee made manifest for the day of the Lord shall declare it because it shal bee reuealed by the fyre and the fire shall try euery mans worke of what sort it is If the fire trye both and he that hath an abiding worke be rewarded and hee whose worke shal burne shall bee indamaged then cannot this be that euerlasting fire For into that shall none enter but the cursed on the left hand in the last iudgement whereas the blessed shall passe through this wherein some of them shal be so tryed that their building shall abide vnconsumed and other-some shall haue their worke burned and yet shal bee saued them-selues in that their loue vnto Christ exceeded al their carnall imperfections And if they bee saued then shall they stand on Christes right hand and shall bee part of those to whome it shall bee said Come you blessed of my father inherite the kingdome c. and not on the left hand amongst the cursed to whome it shall bee sayd Depart from me c. For none of these shall be saued by fire but all of them shall be bound for euer in that place where the worme neuer dyeth there shall they burne world without end But as for the time betweene the bodily death and the last iudgement if any one say that the spirits of the dead are all that while tryed in such fire as neuer moueth those that haue not built wood straw or stubble afflicting onely such as haue wrought such workes eyther here or there or both or that mans worldly affects beeing veniall shall â—…e the purging fire of tribulation onely in this world and not in the other if any hold thus I contradict him not perhaps he may hold the truth To this tribuâ—… also may belong the death of body drawne from our first parents sinne and inflicted vppon each man sooner or later according to his building So may also the Churches persecutions wherein the Martyrs were crowned and all the rest afflicted For these calamities like fire tryed both sorts of the buildings consuming both workes and worke men where they found not Christe for the foundation and consuming the workes onely and sauing the worke-men by this losse where they did finde him and stubble c. built vppon him but where they found workes remayning to eternall life there they consumed nothing at all Now in the last dayes in the time of Antichriste shall be such a persecution as neuer was before And many buildings both of gold and stubble being all founded vppon Christe shall then bee tryed by this fire which will returne ioy to some and losse to others and yet destroy none of them by reason of their firme foundation But whosoeuer hee bee that loueth I do not say his wife with carnall affection but euen such shewes of pyety as are vtter alliens from this sensuality with such a blinde desire that hee preferreth them before Christ this man hath not Christ for his foundation and therefore shall neither bee saued by 〈◊〉 noâ—… otherwise because hee cannot bee conioyned with Christ who faith playnely of such men Hee that loueth father or mother more then me is vnworthy of me And he that loueth sonne or daughter more then me is not worthy of mee But hee that loueth them carnaliy yet preferreth Christ for his foundation and had rather loose them all then Christ if hee were driuen to the losse of one such a man shall bee saued but as it were by fire that is his griefe in the loosing of them must needes bee as great as his delight was in enioying them But hee that loues father mother c. according to Christ to bring them vnto his Kingdome or bee delighted in thâ—… because they are the members of Christ this loue shall neuer burne away liâ—…â—…ood straw stubble but shall stand as a building of gold siluer and preâ—… 〈◊〉 for how can a man loue that more then Christ which he loueth 〈◊〉 〈◊〉 sake onely L. VIVES 〈◊〉 day of a the Lord Where-vnto all secrets are referred to be reuealed and therefore they are worthy of reprehension that dare presume to censure acts that are doubtfull 〈◊〉 â—…rable onely by coniectures seeme they neuer so bad 〈◊〉 thâ—…se that thinke those sinnes shall not be laid to their 〈◊〉 where-with they mixed some workes of mercy CHAP. 27. NOw a word with those that hold none damned but such as neglect to doe workes of mercy worthy of their sinnes because S. Iames saith There shall be 〈◊〉 mercylesse to him that sheweth no mercy he therfore that doth shew merâ—… say they be his life neuer so burdened with sin and corruption shal not withstanding haue a mercyful iudgement which wil either acquit him from al paines 〈◊〉 〈◊〉 deliâ—… 〈◊〉 after a time of sufferance And this made Christ distinguish 〈◊〉 〈◊〉 â—…om 〈◊〉 â—…obate only by their performance and not performance of 〈◊〉 〈◊〉 〈◊〉 the one wherof is rewarded with euerlasting ioy and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for their daily sins that they may bâ—… pardoned through 〈◊〉 〈◊〉 of 〈◊〉 the Lords praier say they doth sufficiently proue for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christian â—…aith not this praier so likewise is ther no daily 〈◊〉 〈◊〉 〈◊〉 when we say And forgiue vs our trespasses as we forgiue them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perform this later clause accordingly for Christ saie they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiue men their trespasses your heauenly father will forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he said generally hee will forgiue you yours Bee they 〈◊〉 〈◊〉 so 〈◊〉 neuer so ordinary neuer so continual yet works of mercy 〈◊〉 〈◊〉 them al away wel they do wel in giuing their aduice to perform works 〈◊〉 〈◊〉 worthy of their â—…ns for if they should haue said that any works of mercâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the greatest and most customary sins they should bee 〈◊〉
the vnbridled out-rage of dissolute souldiers at the sacking of Cities For when HALARICVS was ready to enter into the Citty he caused two Edicts to bee proclamed to his souldiers The one was that euery man should abstaine from slaughter and laying violent handes vpon any person because such cruell deedes did highly displease him The other was that whosoeuer had taken Sanctuarie in the temples of the chiefe Apostles should haue no harme done vnto them nor those holie temples bee prophaned by any and that the offendor should suffer death The City of Rome was taken by the Gothes after it was founded Anno. M. C. L. XIIII Cal. April PLAVIVS and VARRO being Consulls But after what manner is was taken the Historiographers make small relation PAPT STA EGNATIVS saith that he had the manner of the taking of it out of the workes of PROCOPIVS a Greeke author and that hee did not a little maruell why the Interpreter did wittingly and willingly ouer-skippe that place or if it were so that hee lighted vpon an vnperfect booke that hee tooke no better heed to marke what was wanting I my selfe haue not seene PROCOPIVS the Greeke author therefore the truth of the cause shall relie vpon the credit of EGNATIVS a man verie industrious and learned as farre as I canne iudge by his workes These are his words ensuing HALARICVS had now besieged Rome the space of two yeares when HONORIVS remayning carelesse at Rauenna was neither able nor durst come to succor and releeue the Citty For hee regarded nothing lesse then the wel-fare and safety of the City after the death of STILICO hauing no care to place another Generall in his roome which might haue managed the warres against the Gothes These things were motiues to stirre vp the Gothes to besiege the Cittie perceiuing that either the Romane souldiers daylie decaied or that they went about their affaires without any corage But when they found that they could not winne it by force hauing besieged it a long time in vaine then their barbarous enemies turne their thoughts to attempt what they may doe by policy And now they beginne to make a false shew of their departing home into their owne country wherefore they call three hundered young men out of their whole army excelling in actiuity of body and corage of minde which they giue as a present to the Noble-men of Rome hauing instructed them before hand that by their lowly carriage and obsequious seruice they should bend themselues to win the fauor and good liking of their maisters that on a certaine day concluded betwen them about noone-time when the Romane princes were either a sleepe or idly disposed they should come speedily to the gate which is named Asinaria Porta there suddenly rushing vpon the keepers murder them speedely and then set open the gate for their country-men to enter beeing ready at hand In the meane while the Gothes prolonged their returne dissembling cunningly that some-time they wanted this thing and some-time that At last these three hundered young men wakeâ—…il to take the tide of oportunity dispatched their taske coragiously which they had vndertaken at the appointed day set the gate wide open to their countri-men and friends Now the Goths hauing gotten entrance rifle ransack spoile and wast the whole City procuring far greater dishonor shame vnto the Roman Nation then they did losse by the taking of it There are some which thinke the gate was set open by the meanes of PROBA a most famous wealthy woman pittying the lamentable and distressed case of the common people who died euery where like brute beasts pined with famine and afflicted with grieuous diseases There are two things worthy of serious marking first that HALARICVS made an Edict that no violence or harme should be offered vnto them which fled into the Temples of the Saints especially of Saint PETER and PAVL which thing was carefully kept Next when it was told HONORIVS being at Rauenna that Rome was lost hee thought it had beene meant of a certaine French-man a quarrellous and fighting fellow whose name was ROME maruelling that hee was so soone gone with whom hee had so little before beene most pleasant And thus much writeth EGNATâ—…VS Now the most blasphemous and wicked people faâ—…sly imputed the cause of all their miseries and enormities vnto the Christian Religion denying that euer it would haue come to passe that Rome should haue beene taken if they had kept still the Religions deuoutly obserued by their Ancestors and commended by tradition vnâ—…o their Posterity As though the French-men before time had not taken wasted and ransacked that Citty for the very same cause namely for the breach of their oth yea at that time when the prophane ceremonies of their Heathenish Religion as they say were in their chiefest prime and pride And as though few Christian Emperors had managed their affaires well or as though the decay of the Empire and ruine of it did not begin vnder the Emperors of the Gentiles And as if HONORIVS had not lost Rome by the same negligence and sloathfulnesse that GALIENVS lost Aegipt Aâ—…a 〈◊〉 passing the matter ouer with a pleasant test when newes came vnto him of thâ—… lâ—…se of them Wherefore against these slanderous persons who would haue beene enemies and aduersaries of the Christian Religion though no calamity had happened to them AVGVSTINE wrote two and twenty bookes defending the Citty of God that is to say the Christian Religion against the rage and fury of their frantick and impious calumniations FINIS The argument out of the second booke of the Retractations of Saint Augustine TRiumphant Rome ruinated and deiected from her throne of Maiesty into a gulphe of calamity by the violent irruption of the barbarous Gothes managing their bloudy wars vnder the standard of ALARICVS the worshippers of false and many gods whom wee brand in the fore-head with the common name of heathenâ—… Pagans began to breath out more damnable and virulent blasphemies against the true GOD then their bestiall mouthes had euer breathed out befâ—… labouring with might and maine to lay a heape of slanders vpon the neck of Christian relâ—…on as the wicked Mother of all this mischiefe and murderer of their worldly happinesse Wherefore the fire and zeale of Gods House burning within my bowells I resolued to compile these bookes of the Citty of God to batter down the strongest hold of their bitter blasphemies and dispel the thick clowds of their grosse errors Some yeares passed ouer my head before I could compile and finish the whole frame of this worke by reason of many intercedent affaires whose impatient hast of quick expedition would admit no delay But at last this great and laborious worke of the Citty of God was ended in two and twenty bookes of which the first fiue rebate the edge of their erronious opinions which build the prosperity of humane affaires vpon such a tottering foundation that they thinke it cannot stand long
can glory attend the armes of the daughter city against the mother do yee make a difference in that their field was larger theÌ„ the fencers stage that they fought not in view of the theater but the whole world presenting a spectacle of eternall impiety both to the present times and to all posteritie But your great guardian-gods bore all this vnmooued sitting as spectators of this tragedy whilest for the three Curiatij that were flaine the sister of the Horatij must be stabbed by the hand of her owne brother to make euen the number with hir two other brethren that Romes conquest might cost no lesse bloud then Alba's losse did which as the fruite of the victory h was vtterly subuerted euen this place which the gods after Ilium which the Greekes destroyed and Lauinium where Latinus placed fugitiue Aeneas as King had chosen to bee their third place of habitation But it may be they were gone hence also and so it came to be razed yes sure all they that kept the state of it vp were departed from their shrines Then they left Alba where Amulius had raigned hauing thrust out his brother and went to dwell at Rome where Romulus had raigned hauing killed his brother Nay but before this demolition say they the people of Alba were all transported vnto Rome to make one Cittie of both Well be it so yet the Cittie that was the seate Royall of Ascanius and the third habitacle of the Troian gods was vtterly demolished And much bloud was spilt before they came to make this miserable confusion of both these people 's together Why should I particularize the often renouation of these warres vnder so many seuerall kings which when they seemed to be ended in victory began so often againe in slaughters and after combination and league brake out so fresh betweene kindred and kindred both in the predecessors and their posteritie No vaine Embleme of their misery was that continuall standing open of Ianus his gate so that for all the helpe of these gods-guardians there was not one King of them that continued his raigne in peace L. VIVES a ALba There were many Alba's one in Spaine called also Virgao Another in that part of France called Prouence a towne of the Heluii A third in Italy by the Lake Fucinus now called Lago di Marso or Lago di Celaeno c. A fourth in Lombardy called Pompeia The fift vpon Mount Albanus called Alba Longa. And Rome not onely that which Romulus built was a collony of the Albanes brought out by Romulus and Remus but many thinke that the old Rome also that was long before was built by Romulus Aeneas his sonne which being at length through pestilence and often inuasion left desolate was by the Albans pitying the inhabitants cases restored and diuerse of them sent to repaire and people it b Three bretheren Liu lib. 1. It is commonly knowne that Metius Suffetius the Dictator of Alba counselled and agreed with Tullus the King of Rome to take a course to saue the liues of so many innocent people on both sides and to haue the controuersie decided by a few onely so making a league sixe men were appointed to fight for both the states soueraignties Now there were three bretheren in either armie these were turned together into the lists and whose side conquered that people should bee soueraigne c Besides Saint Augustine may be his owne comment herein hee tells it so plaine d Bewayling him Lauâ—…us Mezentius his sonne Aeneid 10. e Cyrus There were two Cyri the greater meant here Conqueror of Asiae Scythia and all the East reigning in the time of Tarquin the proud Hee tooke Craesus the ritch King of Lydia but by Tomiris Queene of Scythia himselfe was taken beheaded and his head souced in a tubbe of bloud to satisfie his cruell thirst Plutarch Strabo Trogus Herodotus c. Herodotus calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great King And there-vpon the other Persian Kings are vsually so stiled The other was Cyrus the lesser sonne to Darius brother to Artaxerxes whose iourney into Persia Xenophon wrote f Doe neuer passe With crownes hung all with labells and pendants g Amphitheater The Theater was like halfe a circle the Amphitheater like a full circle it was strowed with Sand and there the Fencers fought h Was vtterly Liu. In the first Veian warre when Metius of Alba stood as neuter with his armie and would not helpe Tullus according to the conditions of the league Tullus made him be drawne in peeces with horses destroied Alba remoued all the Albans to Rome Of the liues and deaths of the Romaine Kings CHAP. 15. BVt how ended their Kings still for Romulus let that flattering fable looke to him which hath sent him vp into heauen Let'some of their owne a writers iudge that affirme him torne in peeces by the Senate for his pride and that b I know not whom one Iulius Proculus was suborned to say that he appeared vnto him commanding him to bid Rome giue him diuine honor and so was the furie of the people surprised Besides an Ecclipse of the sunne falling out at the same time wrought so vpon the c ignorance of the rude vulgar that they ascribed all this vnto Romulus his worthe and glories As though that if the sunne had mourned as they thought it did d they should not rather imagine that it was because Romulus was murdered and therefore that the sunne turned his light from such a villanie as it did indeed when our Lord and Sauiour was crucified by the bloudy reprobate Iewes e That the Eclipse which befell at our Sauiours death was quite against the regular course of the stars is hence most plaine because it was the Iewes Easter which is continually kept at the ful of the Moone But f the regular eclipse of the Sunne neuer hapneth but in the changing of the Moone Now Cicero intimates plainely that this admission of Romulus into heauen was rather imagined then performed there where in Scipio's words De repub speaking of his prayses Hee attained so much saith hee that being not to be found after the sunnes Eclipse he was accounted as admitted into the number of the gods which opinion there is no man without admirable merit of vertue can purchase Now whereas hee saith that hee was not to bee found hee glanceth doubtlesse eyther at the secrecie of the murther or intimateth the violence of the tempest For other writers g adde vnto this Ecclipse a sudden storme which either was the agent or the occasion of Romulus his murther Now Tully in the same bookes speaking of h Hostilius third King after Romulus who was striken to death with thunder saith that hee was not reckoned amongst the gods because that which was prooued true that is that which they beleeued was so in Romulus the Romaines would not i embase by making it too common in giuing it to the one as well as the other And in
we leaue single as wanting m meanes of the bargaine chiefly some beeing widowes as Populonia Fulgura and Rumina nor wonder if these want sutors But this rable of base gods forged by inueterate superstition wee will adore saith hee rather for lawes sake then for religions or any other respect So that neither law nor custome gaue induction to those things either as gratefull to the gods or vse-full vnto men But this man whom the Philosophers as n free yet beeing a great o Senator of Rome worshipped that hee disauowed professed that hee condemned and adored that hee accused because his philosophy had taught him this great matter not to bee superstitious in the world but for law and customes sake to imitate those things in the Temple but not acte them in the Theater so much the more damnably because that which he counterfeited he did it so that the p people thought hee had not counterfeited But the plaier rather delighted them with sport then wronged them with deceite L. VIVES APostles a times It may bee the proofes are the Epistles that are dispersed vnder the name of him to Paul and Paul vnto him but I thinke there was no such matter But sure it is that he liued in Nero's time and was Consull then and that Peter and Paul suffred martirdome about the same time For they and hee left this life both within two yeares it may be both in one yeare when Silius Nerua and Atticus Vestinus were Consulls b Booke against superstitions These and other workes of his are lost one of matrimony quoted by Hierome against Iouinian of timely death Lactant of earth-quakes mentioned by himselfe These and other losses of old authors Andrew Straneo my countriman in his notes vpon Seneca deploreth a tast of which he sent me in his Epistle that vnited vs in friendship He is one highly learned and honest as highly furthering good studies with all his power himselfe and fauoring all good enterprises in others c Strato Son to Archelaus of Lanpsacus who was called the Phisicall because it was his most delightfull studie hee was Theophrastus his scholler his executor his successor in his schoole and maister to Ptolomy Philadelphus There were eight Strato's Laërt in Uit. d That not the The grammarians cannot endure Nâ—… and quidem to come together but wee reade it so in sixe hundred places of Tully Pliny Lâ—… and others vnlesse they answere vnto all these places that the copiers did falsify them I doe not thinke but an interposition doth better this I say e Recorded As Dyonisius Phalaris Mezentius Tarquin the Proud Sylla Câ—…a Marius Tiberius Claâ—… and Caligula f Some haue The Persian Kings had their Eunuches in whome they put especiall trust So had Nero g Osyris Hee beeing cut in peeces by his brother Typhon and that Isis and Orus Apollo had reuenged his death vpon Typhon they went to seeke the body of Osyris with great lamentation and to Isis her great ioy found it though it were disparkled in diuers places and herevpon a yearely feast was instituted on the seeking of Osyris with teares and finding him with ioy Lucane saith herevpon Nunquam satis quaâ—…us Osyris the ne're wel-sought Osyris h Be his aduocates Uadaeri is to bring one to the iudge at a day appointed Vadimonium the promise to bee there So the phrase is vsed in Tully to come into the Court and the contrary of it is non obire not to appeare Pliny in the preface of his history and many other authors vse it the sence here is they made the gods their aduocates like men when they went to try their causes i Arch-plaier Archimimus coâ—… of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to imitate because they imitated their gestures whom they would make ridiculous as also their conditions and then they were called Ethopaei and Ethologi whereof comes Ethopeia Quintil. Pantomimi were vniuersall imitators Archimimi the chiefe of all the Mimikes as Fano was in Vespasians time Who this was that Seneca mentions I know not k Terrible She was iealous and maligned all her step-sons and Ioues harlots so that shee would not forbeare that same Daedalian statue which Ioue beeing angry threatned to marry in 〈◊〉 For being reconciled to him she made it be burnt Plut. Hence was Numa's old law No 〈◊〉 touch Iuno's altar Sacrifice a female lambe to Iuno with disheueled hayre l Bellona Some â—…ke her his mother and Nerione or as Varro saith Neriene his wife which is as Gelâ—… a Sabine word signifieth vertue and valour and thence came the Nero's surname â—…es had it from the Greekes who call the sinewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence comes our Nerâ—… and the Latine Neruus Plaut Trucul Mars returning from a iourney salutes his wife Neâ—… 〈◊〉 Noct. Att. lib. 10. m Meanes of the bargaine That is one to bee coupled with henâ—…â—…es the Latine phrase Quaerere condicionem filiae to seeke a match for his daughter 〈◊〉 lib. 4. Cic. Philipp It was vsed also of the Lawiers in diuorses Conditione tua 〈◊〉 〈◊〉 I le not vse thy company n As free We must seeme Philosophy saith Seneca to be free vsing free as with a respect not simply o Seneca Hee was banished by Claudius but 〈◊〉 being executed and Agrippina made Empresse she got his reuocation and senatorship â—…torship of the Emperor that hee might bring vp her sonne Nero. So afterward Trâ—…â—…ximus and he were Consulls Ulp. Pandect 36. Hee was won derfull ritch Tranquill Tatius The gardens of ritch Seneca p People His example did the harme which Eleâ—…â—…ed â—…ed to auoide Macchab. 2. 6. with far more holinesse and Philosophicall truth Seneca his opinion of the Iewes CHAP. 11. THis man amongst his other inuectiues against the superstitions of politique 〈◊〉 Theology condemnes also the Iewes sacrifices chiefly their saboaths sayâ—… 〈◊〉 by their seauenth day interposed they spend the seauenth part of their 〈◊〉 idlenesse and hurt themselues by not taking diuers things in their time â—…et dares he not medle with the Christians though then the Iewes deadly 〈◊〉 vpon either hand least he should praise them against his countries old cusâ—… or dispraise them perhaps against a his owne conscience Speaking of the 〈◊〉 he saith The custome of that wicked nation getting head through all the world the vanquished gaue lawes to the vanquishers This hee admired not â—…ing the worke of the god-head But his opinion of their sacraments hee subscribeth They know the cause of their ceremonies saith hee but most of the people doe they know not what But of the Iewish sacrifices how farre gods institutions first directed them and then how by the men of God that had the mistery of eternity reuealed to them they were by the same authority abolished wee haue both els-where spoken chiefly against the b Manichees and in this worke in conuenient place meane to say some-what more L. VIVES AGainst a his owne Nero hauing fired Rome many were blamed for the
painfull is iustly termed 〈◊〉 death then life and therefore is it called the second death because it folâ—…th the first breach of nature either betweene God and the soule or this and the â—…dy of the first death therefore wee may say that it is good to the good 〈◊〉 〈◊〉 to the bad But the second is bad in all badnesse vnto all good to none L. VIVES IT a is called Bruges copy differs not much all is one in substance b Second death 〈◊〉 2. 11. and 21 8. Whether death propagated vnto all men from the first be punishment of sinne to the Saints CHAP. 3. â—…ere's a question not to be omitted whether the first death bee good to 〈◊〉 â—…ood If it be so how can it be the punishment of sinne for had not our 〈◊〉 sinned they had neuer tasted it how then can it bee good to the vpâ—… cannot happen but vnto offenders and if it happen but vnto offenders 〈◊〉 not be good for it should not be at all vnto the vpright for why should 〈◊〉 punishment that haue no guilt Wee must confesse then that had not 〈◊〉 parents sinned they had not dyed but sinning the punishment of death â—…cted vpon them and all their posteritie for they should not produce 〈◊〉 â—…ng but what them-selues were and the greatnesse of their crime depraued 〈◊〉 â—…ture so that that which was penall in the first mans offending was made 〈◊〉 in the birth of all the rest for they came not of man as man came of the 〈◊〉 The dust was mans materiall but man is mans parent That which is earth is 〈◊〉 flesh though flesh be made of earth but that which man the father is man the 〈◊〉 is also For all man-kinde was in the first man to bee deriued from him by the 〈◊〉 when this couple receiued their sentence of condemnation And that 〈◊〉 man was made not in his creation but in his fall and condemnation that 〈◊〉 â—…got in respect I meane of sinne and death For his sinne a was not cause of 〈◊〉 weaknesse in infancie or whitenesse of body as we see in infants those God would haue as the originall of the yonglings whose parents he had cast downe to 〈◊〉 mortality as it is written Man was in honor and vnderstood not but became 〈◊〉 the beasts that perish vnlesse that infants bee weaker in motion and appetite 〈◊〉 all other creatures to shew mans mounting excellence aboue them all comâ—…le to a shaft that flieth the stronger when it is drawne farthest back in the 〈◊〉 Therefore mans presumption and iust sentence adiudged him not to those â—…lities of nature but his nature was depraued vnto the admission of conâ—…entiall in-obedience in his members against his will thereby was bound to death by necessity and to produce his progeny vnder the same conditions that his crime deserued From which band of sin if infants by the mediators grace be freed they shall onely bee to suffer the first death of body but from the eternall penall second death their freedome from sinne shall quit them absolutely L. VIVES HIs sinne a was not Here is another question in what state men should haue beene borne had they not sinned Augustine propounds it in his booke De baptis paruul some thinke they should haue beene borne little and presently become perfect men Others borne little but in perfect strength onely not groweth and that they should presently haue followed the mother as we see chickens and lambes The former giue them immediate vse of sence and reason the later not so but to come by degrees as ours do Augustine leaues the doubt as hee findes it seeming to suppose no other kinde of birth but what we now haue Why the first death is not withheld from the regenerat from sinne by grace CHAP. 4. IF any thinke they should not suffer this being the punishment of guilt and there guilt cleared by grace he may be resolued in our booke called De baptismo paruulorum There we say that the seperation of soule and body remaineth to succeed though after sinne because if the sacrament of regeneration should be immediately seconded by immortality of body our faith were disanulled being an expectation of a thing vnseene But by the strength and vigor of faith was this feare of death to be formerly conquered as the Martires did whose conflicts had had no victory nor no glory nay had bin no conflicts if they had beene deified and freed from corporall death immediatly vpon their regeneration for if it were so who would not run vnto Christ to haue his child baptised least hee should die should his faith be approued by this visible reward no it should be no faith because he receiued his reward immediatly But now the wounderfull grace of our Sauiour hath turned the punishment of sinne vnto the greater good of righteousnesse Then it was said to man thou shalt die if thou sinne now it is said to the Martir die to auoid sin Then if you breake my lawes you shall dy now if you refuse to die you breake my lawes That which we feared then if we offended we must now choose not to offend Thus by Gods ineffable mercy the punishment of sin is become the instrument of vertue and the paine due to the sinners guilt is the iust mans merit Then did sinne purchase death and now death purchaseth righteousnes I meane in the Martires whome their persecutors bad either renounce their faith or their life and those iust men chose rather to suffer that for beleeuing which the first sinners suffred for not beleeuing for vnlesse they had sinned they had not dyed and Martires had sinned if they had not died They dyed for sinne these sinne not because they die The others crime made death good which before was euill but God hath giuen such grace to faith that death which is lifes contrary is here made the ladder whereby to ascend to life As the wicked vse the good law euill so the good vse death which is euill well CHAP. 5. FOr the Apostle desiring to shew the hurt of sin being vnpreuented by grace doubted not to say that the law which forbids sinne is the strength of sinne The sting 〈◊〉 saith he is sinne and the strength of sinne is the lawe Most true for a forbidding of vnlawfull desires increase them in him where righteousnesse is not of power to suppresse all such affects to sinne And righteousnesse can neuer be lâ—…d without gods grace procure this loue But yet to shew that the law is not euill though hee calls it the strength of sinne hee saith in another place in the 〈◊〉 question The law is holy and the commandement holy and iust and good Was that then which is good saith he made death to me GOD forbid buâ—… sinne that it might appeare sinne wrought death in me by that which is good b that siâ—…e might be out of measure sinfull by the commandement Out of measure 〈◊〉
saying that it reioyceth not in iniquitie but that enuy reioyceth therein For the Pagan authors doe vse these differences g I desire saith Tully Fathers conscript I desire to bee mercifull Heere hee vseth Cupio in a good sence and who is so peruerse to say hee should haue vsed Volo rather And Tâ—…rence his lasciuious youth h I would haue none but Philumena saith hee That this will was lust his i ancient seruantes answeare declareth saying to his Maister How much better were it for you to cast this loue out of your heart rather then seeke to inflame it more therein That they vsed ioy in an euill sence Virgills verse of the foure perturbations doth record Hinc metuunt cupiuntque dolent gaudentque Heere-hence they feare disire displeas'd content And the same author in another place saith Mala mentis gaudia The mindes badde ioyes So then both good and euill doe will beware and take ioye and to reherse them in other tearmes the good and badde doe desire feare and reioyce mary those doe it well and these badly according as their wills are And that sadnesse for which the Stoickes can afforde a wise man iust nothing is apparent in good men especiall of our profession For the Apostle praiseth the Corinthians for that they were Godly sorrowfull I but may some say the Apostle congratulateth their sorrowe in repentance and that is proper to none but sinners for his words run thus I perceiue well that the same Epistle made you sorrie though it vvere but for a season but I now reioyce not that you were sorrie but that you sorrowed vnto repentance for you sorrovved Godlie so that in nothing you vvere hurt by vs. For Godlie sorrovv causeth k repentance vnto saluation not to bee repented of but the vvorldly sorrovv causeth death for behold this Godlie sorrovv vvhat great care it hath vvrought in you Verelie the Stoickes may answere for themselues that this sorrowe seemed vsefull vnto their repentance but it cannot bee in a wise man because hee cannot doe an act sinne-full or worthie of repentance nor can admit any thing that should procure sadnesse in him For they say that l Alcibiades if I haue not forgetten the mans name thinking himselfe happie and m Socrates disputing against it and proouing him miserable because he was not wise fell a weeping So here was his want of wisdome cause of this good sorrow whereby hee greeued that hee was as hee should not bee but a wise man say the Stoickes can neuer haue this sorrow L. VIVES Eâ—… a and Tusc. lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a good affect and may be vnderstood two waie either arising of pleasure whose contrary is sorrow or it may deriue from that purified will which the Stoickes held for I said before that the Stoickes held that wills were onely good as Tully plainely relateth b Ioy for euxltation It is need to ioye but not to exult warinesse also is a iudicious avoidance of euill feare an amazed and reason-lesse deiection c Seeking the I see not vnto what so long a discourse of words onely out of the translation can 〈◊〉 if hee produced them out of their originall there were some reason for it d Ioy Peace saith the vulgar but the 70. Ioy. e Good is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It were too idle to vse many wordes in perswading all men in what doubts soeuer to haue recourse to the scriptures This Hierome vrgeth and Augustine heere warneth confirming it by his example Wee haue opposers that say it is farre more sure in the latine then in the originiall but I will neuer trouble my selfe to answere them they are few and those are fooles and time will either stop their mouthes seeing their breth is vainely spent or the consent of the learned will silence their â—…sh clamours f Peace in earth The greeke is and good will vnto men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all is to one purpose g I desire In Calilni 1. and Tully vseth Cupio sixe hundred times in this sence And this Argument of Augustines out of the latine writers is fitter to his purpose then all those out of the scriptures and that not so much against the Greekes Stoickes as Tully the Latinist h I â—…ld Charinus his wordes in Terences Andria Philumena quasi beloued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was supposed the daughter of Chremes My commentator hath held his peace a great many bookes through but here hee hath got his tongue againe Philumena saith hee was a Whore Troth this is no honest mans part to make a chaste Virgin an Whore oh but hee â—…keth as many of our times doe also that there is no man speakes in the Poets but Theeues and Pandars nor any woman but Whores and Bawdes And Philumena beeing found in a â—…-house what could this doue-eyd innocent Preaching Friar do lesse then take her for Whore i Ancient Or miser For Charinus was not wise inough in his loue This was 〈◊〉 â—…n Birrhia k Repentance vnto So wee reade commonly The olde copies and Bruges bookes reade vnto the impenitent for saluation falsly the Coleyne readeth it the best as wee haue translated it For the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c l Alcibyades Kinsman to Pericles Prince of Athens to whose tuition hee was left Hee was the most beautifull personage of the world of wondrous witte and most industrious in art military hee was the Athenians generall in their warres against Lacedaemon and Sicylie No man had euer a more flexible wit to the two greatest diuersities hight of vertue and hight of vice of his life Plutarch Emilius Prâ—…s and Iustine knowne authors doe write m Socrates Who taught him and made shewe of loue to him to keepe him from the vnchast loue of others Plato mentions him often Socrates would some-times cherish him when hee obeied him and some-times chide him sharpely when he brake out into exorbitances As yee may reade in Plato's Alcibiades of the nature of man Socrates saith Tully hauing perswaded him that hee had nothing that was man in him and that high borne Alcibiades diffred nothing from a common porter hee grew into great griefe and beseeched Socrates to teach him vertue and abolish this his basenesse Tusc. 4. Of the perturbations of minde which the iust doe moderate and rule aright CHAP. 9. BVt concerning these questions of perturbations the Philosophers are already answered in the 9. booke in which we shew that theircontention is rather verbâ—… then reall But according to our religion and scriptures the cittizens of GOD as long as they are pilgrimes and in the way of GOD doe feare desire reioyce and sorrow But their loue beeing right streighteth all those affects They feete eternall paine and desire eternall ioy They sorrow for the present because as yet they sigh in themselues wayting for their adoption euen the redemption of their bodâ—…s they reioyce in hope because that
small that hee that discerneth them as they flie must haue a sharpe eye but when they alight vpon the body they will soone make them-selues knowne to his feeling though his sight discerne them not Super Exod. By this creature Origen vnderstands logick which enters the mind with such stings of vndiscerned subtlety that the party deceiued neuer perceiueth till he be fetched ouer But the Latines nor the Greekes euer vsed either Cynipes or Snipes nor is it in the seauentie eyther but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnat-like creatures saith Suidas and such as eate holes in wood Psal. 104. The Hebrew and Chaldee Paraphrase read lice for this word as Iosephus doth also d Horse-flyes Or Dogge-flies the vulgar readeth flyes onely e Grashoppers The fields plague much endamaging that part of Africa that bordereth vpon Egipt Pliny saith they are held notes of Gods wrath where they exceed thus f Groned vnder Perfracti perfractus is throughly tamed praefractus obstinate g Passe-ouer Phase is a passing ouer because the Angel of death passed ouer the Israelites houses smote them not hence arose the paschall feast Hieron in Mich. lib. 2. not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer as if it had beene from the passion In Matth. h Whose name In Hebrew Iosuah and Iesus seemes all one both are saluation and Iesus the sonne of Iosedech in Esdras is called Iosuah i Whose sonne Mat. 1. an 〈◊〉 all the course of the Gospell Christ is especially called the sonne of two Abraham or Dauid for to them was hee chiefly promised k à non fando And therefore great fellowes that cannot speake are some-times called infants and such also as stammer 〈◊〉 their language and such like-wise as being expresse dolts and sottes in matter of learning will challenge the names of great Artists Philosophers and Diuines Finis lib. 16. THE CONTENTS OF THE seauenteenth booke of the City of God 1. Of the times of the Prophets 2. At what time Gods promise concerning 〈◊〉 Land of Canaan was fulfilled and Israell â—…ed it to dwell in and possesse 3. The Prophets three meanings of earthly â—…lem of heauenly Ierusalem and of both 4. The change of the kingdome of Israel Anâ—…â—…uels mother a prophetesse and a type 〈◊〉 〈◊〉 Church what she prophecied 5. The Prophets words vnto Heli the priest â—…g the taking away of Aarons priestâ—… 6. The promise of the priest-hood of the 〈◊〉 and their kingdome to stand eternally â—…ed in that sort that other promises of 〈◊〉 â—…nded nature are 〈◊〉 kingdome of Israell rent prefiguring â—…all diuision betweene the spirituall â—…ll Israel 〈◊〉 â—…ises made to Dauid concerning his 〈◊〉 〈◊〉 fulfilled in Salomon but in Christ. 〈◊〉 â—…phecy of Christ in the 88. psalme 〈◊〉 â—…s of Nathan in the booke of Kings 〈◊〉 〈◊〉 diuers actions done in the earthly Ieâ—… 〈◊〉 the kingdome differing from Gods 〈◊〉 to shew that the truth of his word conâ—…â—…he glory of an other kingdome and anâ—…â—…g 11. The substance of the people of God who 〈◊〉 Christ in the flesh who only had power to 〈◊〉 â—…e soule of man from hell 12. â—…her verse of the former psalme and 〈◊〉 〈◊〉 to whom it belongeth 13. Whether the truth of the promised peace may be ascribed vnto Salomons time 14. Of Dauids endeauors in composing of the psalmes 15. Whether all things concerning Christ his church in the psalmes be to bee rehearsed in this worke 16. Of the forty fiue psalme the tropes and truths therein concerning Christ and the church 17. Of the references of the hundreth and tenth psalme vnto Christs priest-hood and the two and twentith vnto his passion 18. Christs death and resurrection prophecied in psalme 3. et 40. 15. et 67. 19. The obstinate infidelity of the Iewes declared in the 69. psalme 20. Dauids kingdome his merrit his sonne Salomon his prophecies of Christ in Salomons bookes and in bookes that are annexed vnto them 21. Of the Kings of Israel and Iudah after Salomon 22. How Hieroboam infected his subiects with Idolatry yet did God neuer failed them in Prophets nor in keeping many from that infection 23. The state of Israel and Iudah vnto both their captiuities which befell at different times diuersly altered Iudah vnited to Israell and lastly both vnto Rome 24. Of the last Prophets of the Iewes about the time that Christ was borne FINIS THE SEVENTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the times of the Prophets CHAP. 1. THus haue we attained the vnderstanding of Gods promises made vnto Abraham and due vnto Israel his seed in the flesh and to all the Nations of earth as his seed in the spirit how they were fulfilled the progresse of the Cittie of God in those times did manifest Now because our last booke ended at the reigne of Dauid let vs in this booke proceed with the same reigne as farre as is requisite All the time therefore betweene Samuels first prophecy and the returning of Israel from seauenty yeares captiuity in Babilon to repaire the Temple as Hieremy had prophecied all this is called the time of the Prophets For although that the Patriarch Noah in whose time the vniuersall deluge befel and diuers others liuing before there were Kings in Israel for some holy and heauenly predictions of theirs may not vndeseruedly be called a Prophets especially seeing wee see Abraham and Moses chiefly called by those names and more expressly then the rest yet the daies wherein Samuel beganne to prophecy were called peculiarly the Prophets times Samuel anoynted Saul first and afterwards he beeing reiected hee anoynted Dauid for King by Gods expresse command and from Dauids loines was all the bloud royall to descend during that Kingdomes continuance But if I should rehearse all that the Prophets each in his time successiuely presaged of Christ during all this time that the Cittie of God continued in those times and members of his I should neuer make an end First because the scriptures though they seeme but a bare relation of the successiue deeds of each King in his time yet being considered with the assistance of Gods spirit will prooue either more or as fully prophecies of things to come as histories of things past And how laborious it were to stand vpon each peculiar hereof and how huge a worke it would amount vnto who knoweth not that hath any insight herein Secondly because the prophecies concerning Christ and his Kingdome the Cittie of God are so many in multitude that the disputations arising hereof would not be contained in a farre bigger volume then is necessary for mine intent So that as I will restraine my penne as neare as I can from all superfluous relations in this worke so will I not ommit any thing that shall be really pertinent vnto our purpose L. VIVES CAlled a Prophets The Hebrewes called them Seers because they saw the Lord in his predictions or prefigurations of any thing with
doe better for the solution of this question to beginne at that time chiefly because then the Holy Spirit descended vpon that society wherein the second law the New Testament was to bee professed according as Christ had promised For the first law the Old Testament was giuen in Sina by Moyses but the later which Christ was to giue was prophecied in these words The law shall goe forth of Zion and the word of the LORD from Ierusalem Therefore hee said himselfe that it was fit that repentance should bee preached in his name throughout all nations yet beginning at Ierusalem There then beganne the beleefe in CHRIST crucified and risen againe There did this faith heate the heartes of diuers thousands already who sold their goods to giue to the poore and came cheerefully to CHRIST and to voluntary pouerty withstanding the assalts of the bloud-thirsty Iewes with a pacience stronger then an armed power If this now were not done by Magike why might not the rest in all the world bee as cleare But if Peters magike had made those men honour Christ who both crucified him and derided him beeing crucified then I aske them when their three hundered three scorce and fiue yeares must haue an end CHRST died in the a two Gemini's consulshippe the eight of the Calends of Aprill and rose againe the third daie as the Apostles saw with their eyes and felt with their hands fortie daies after ascended hee into Heauen and tenne daies after that is fiftie after the resurrection came the Holy Ghost and then three thousand men beleeued in the Apostles preaching of him So that then his name beganne to spread as wee beleeue and it was truely prooued by the operation of the Holy Ghost but as the Infidels feigne by Peters magike And soone after fiue thousand more beleeued through the preaching of Paul and Peters miraculous curing of one that had beene borne lame and lay begging at the porch of the Temple Peter with one word In the name of our LORD IESVS CHRIST set him sound vpon his feete Thus the church gotte vppe by degrees Now reckon the yeares by the Consulls from the descension of the Holie Spirit that was in the Ides of Maie vnto the consulshippe of b Honorius and Eutychian and you shall finde full three hundered three score and fiue yeares expired Now in the next yeare in the consulship of c Theodorus Manlius when christianity should haue beene vtterly gone according to that Oracle of deuills or fiction of fooles what is done in other places wee neede not inquire but for that famous cittie of Carthage wee know that Iouius and Gaudentius two of Honorius his Earles came thether on the tenth of the Calends of Aprill and brake downe all the Idols and pulled downe their Temples It is now thirty yeares agoe since almost and what increase christianity hath had since is apparant inough and partly by a many whom the expectation of the fulfilling of that Oracle kept from beeing reconciled to the truth who since are come into the bosome of the church discouering the ridiculousnesse of that former expectation But wee that are christians re â—…re indeed and name doe not beleeue in Peter but in f him that Peter beleeued in Wee are edifyed by Peters sermons of Christ but not bewitched by his charmes nor deceiued by his magike but furthered by his religion CHRIT that taught Peter the doctrine of eternitie teacheth vs also But now it is time to set an end to this booke wherein as farre as neede was wee haue runne along with the courses of the Two Citties in their confused progresse the one of which the Babilon of the earth hath made her false gods of mortall men seruing them and sacrificing to them as shee thought good but the other the heauenly Ierusalem shee hath stucke to the onely and true GOD and is his true and pure sacrifice her selfe But both of these doe feele one touch of good and euill fortune but not with one faith nor one hope nor one law and at length at the last iudgement they shall bee seuered for euer and either shall receiue the endlesse reward of their workes Oâ—… these two endes wee are now to discourse L. VIVES IN the a two First sure it is Christ suffered vnder Tyberius the Emperor Luke the Euangelist maketh his baptisme to fall in the fifteenth yeare of Tyberius his reigne So then his passion must be in the eighteenth or ninteenth for three yeares hee preached saluation Hier. So â—…ith Eusebius alledging heathen testimonies of that memorable eclips of the Sunne as namely our of Phlegon a writer of the Olympiads who saith that in the fourth yeare of the two hundered and two Olympiade the eighteenth of Tyberius his reigne the greatest eclips befell that euer was It was midnight-darke at noone-day the starres were all visible and an earth-quake shooke downe many houses in Nice a city of Bythinia But the two Gemini Ruâ—… and Fusius were Consulls in the fifteenth yeare of Tyberius as is easily prooued out of Tacitus lib. 5. and out of Lactantius lib. 4. cap. 10. where hee saith that in that yeare did Christ suffer and him doth Augustine follow here But Sergius Galba afterwards Emperor and L. Sylla were Consulls in the eighteenth yeare b Honorius and In the consulship of these two 〈◊〉 draue the Gothes and Vandals into Italy Honorius the Emperor beeing Consull the fourth time Prosper saith this was not vntill the next yeare Stilicon and Aurelian beeing 〈◊〉 c Theodorus Claudian made an exellent Panegyrike for his consulship wherein hee sheweth that hee had beene Consul before Prosper maketh him Consull before Honorius his fourth Consulship but I thinke this is an error in the time as well as in the copie For it must bee read Beeing the second time Consul Eutropius the Eunuch was made Consull with him but soone after hee was put to death Wherevpon it may bee that Eutropius his name was blotted out of the registers and Theodorus Manlius hauing no fellow was taken for two Theodorus and Manlius as Cassiodorus taketh him but mistakes himselfe Yet about that time they began to haue but one Consull d Now 30. yeares Vnto the third yeare of Theodosius Iunior wherein Augustine wrote this e In him that Peter For who is Paul and who is Apollo the ministers by whom you beleeue Finis lib. 18. THE CONTENTS OF THE nineteenth booke of the City of God That Varro obserued 288. sectes of the Philophers in their question of the perfection of goodnesse 2. Varro his reduction of the finall good out of al these differences vnto three heads three definitions one onely of which is the true one 3. Varro his choise amongst the three forenamed sects following therin the opinion of Antiochus author of the old Academicall sect 4. The Christians opinion of the cheefest good and euill which the Philosophers held to bee within themselues 5. Of liuing sociably with our neighbours how
world beleeueth besides him But this they obiect implyeth that they beleeue not that there were any miracles done at al No why then is Christs ascension in the flesh so generally auowed why doth the world in such learned and circumspect times beleeue such incredible things without seeing them confirmed by miracles were they credible and therefore beleeued why then do not they them-selues beleeue them Our conclusion is briefe either this incredible thing which was not seene was confirmed by other incrediles which were seen or else this beeing so credible that it need no miracle to proue it condemneth their own grosse incredulity that will not beleeue it This I say to silence fooles for we cannot deny but that the miraculous Ascension of Christ in the flesh was ratified vnto vs by the power of many other miracles The Scriptures doe both relate them and the end where-vnto they tended They were written to work faith in men the faith they wrought hath made them far more famous They are read to induce the people to beleeue yet should not be read but that they are beleeued and for miracles there are some wrought as yet partly by the Sacraments partly by the memories and praiers of the Saints but they are not so famous nor so glorious as the other for the Scriptures which were to bee divulged in all places hath giuen lustre to the first in the knowledges of all nations whereas the later are knowne but vnto the citties where they are done or some parts about them And generally there are few that know them there and many that do not if the Citty be great when they relate them to others they are not beleeued so fully so absolutely as the other although they be declared by one christian to another The miracle that was done at Millayne when I was there might well become famous both because the Citty was of great largenesse and likewise for the great concourse of people that came to the Shrine of Protasius a and of Geruase where the blinde man obteined his sight The bodies of these two Martyrs lay long vnknown vntil b Ambrose the Bishop had notice of them by a relation in a dreame But that at Carthage whence Innocentius one that had bin an aduocate of the neighbor state receiued his health was vnknown vnto the most wheras notwithstanding I was present and saw it with mine eies for he was the man that gaue intertainment vnto mee my brother Alipius not being Clergy-men as yet but onley lay christians and wee dwelt as then in his house he lay sicke of a many fistulaes bred in his fundament those secret parts of the body the Chyurgions had lanced him and put him to extreme and bitter paines whereas notwithstanding they had left one part vntouched which they must perforce make incision into â—…re they could possibly cure him but they cured al the rest only that being omitted troubled them exceedingly and made all their applications tend to no purpose Innocentius marking their protractions and fearing another incision which a Physitian that dwelt in his house had told him they would be driuen to make whome they would not suffer to see how they cut him wher-vpon Innocentius had angerly barred him his house could scarcely be brought to receiue him again at last he burst forth saying wil you cut me again wil it come to his sayings whom you wil not haue to see your tricks But they mocked at the ignorance of the Physitian and bad Innocentius be of good cheare there was no such matter Wel the time passed on but no helpe of the malady could bee seen the Chyurgions did still promise fayre that they would cure him by salue not by incision Now they had got an old man and a cunning Chyurgion called c Ammonius to ioin with them he viewing the sore affirmed as much as they which assurance of his did satisfie Innocentius that he him-selfe did now begin to gibe and ieast at his other Physitian that said hee must bee cutte againe Well to be briefe when they had spent some weekes more they all left him shewing to their shame that hee could not possible bee cured but by incision This and the excessiue feare thereof strucke him immediately beyond his sences but recollecting of him-selfe he bad them begon and neuer more come at him being enforced now by necessity to send for a cunning Surgeon of Alexandria one that was held a rare Artist to performe that which his anger wuold not let the others do The man comming to him and like a worke-man obseruing the worke of the others by the scarrs they had left like a honest man aduised him to let them finish the cure who had tane that great paines with it as hee had with wonder obserued for true it was that incision was the onely meanes to cure him but that it was farre from him to depriue those of the honor of their industry whose paines in the cure hee saw had beene so exceeding great So the former Surgeons were sent for to performe it and this Alexandrian must stand by and see them open the part which was other-wise held to be vncurable The businesse was put off vntill the next day But the Surgeons being all departed the house was so filled with sorrow for the griefe of their maister that it shewed more like a preparation for a funerall then any thing else and was very hardly suppressed Now he was dayly visited by diuers holy men and namely by Saturninus of blessed memory the Bishoppe of vzali and Gelosus Priest and Deacon of the Church of Carthage as also by Bishop Aurelius who onely is yet liuing of all these three a man of worthy respect and one with whome I now and then had conferred about the wonderful workes of God I haue often taken occasion to speake of this and sound that he remembred it exceeding wel These men visiting him towards the euening hee prayed them all to come againe the next day to be spectators of his death rather then his paines for his former suffrings had so terrified him that he made no question but that hee should immediately perish vnder the Surgions hands They on the other side bad him bee comforted trust in God and beare his will with patience Then went we to prayers and kneeling of vs downe hee threw him-selfe forcibly on his face as if one had thrust him on and so began to pray with such passion of mind such flouds of teares such grones and sobbes euen almost to the stopping of his breath that it is vtterly inexplicable Whether the rest praied or marked him I know not for my selfe could not pray a iot onely I said in my heart Lord whose praiers wilt thou heare if thou heare not his for me thought his prayer could not but procure his sute well we rose and being blessed by the Bishop we departed the roome he in the meane time intreating them to
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 Eâ—…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