Therfore that vision is kept for vs beeing the reward of faith of which also the Apostle Iohn speaking saith When hee shall appeare wee shall bee like vnto him because wee shall see him as hee is But wee must vnderstand by the face of GOD his manifestation and not to bee any such member as wee haue in the body and doe call it by that name Wherefore when it is demanded of vs what the Saints shall doe in that spirituall body I doe not say that I see now but I say that I beleeue according to that which I read in the Psalme I beleeued and therefore I spake I say therefore that they shall see GOD in the body but whether by the same manner as wee now see by the body the Sunne Moone Starres Sea and Earth it is no small question It is a hard thing to say that then the Saints shall haue such bodyes that they cannot shutte and open their eyes when they will But it is more hard to say that who-so-euer shall shutte their eyes there shall not see GOD. For if the Prophet Heliseus absent in body saw his seruant Giezi receiuing the guifts which Naaman gaue vnto him whome the afore-said Prophet had cleansed from the deformitye of his leprosie which the wicked seruant thought hee had done secretly his maister not seeing him how much more shall the Saints in that spirituall body see all things not onely if they shutte their eyes but also from whence they are absent in body For then shall that bee perfect of which the Apostle speaking saith Wee know in part and Prophecie in part but when that shall come which is perfect that which is in part shall bee done away Afterward that hee might declare by some similitude how much this life doth differ from that which shall bee not of all sortes of men but also of them which are endewed heere with an especiall holynesse hee saith When I was a childe I vnderstood as a childe I did speake as a child I thought as a child but when I became a man I put away childish things Wee see now in a Glasse in a darke-speaking but then wee shall see face to see Now I know in part but then shall I knowe euen as I am knowne If therefore in this life where the prophesie of admirable men is to bee compared to that life as children to a young man Not-with-standing Heliseus sawe his seruant receiuing guifts where hee himselfe was not shall therefore the Saints stand in neede of corporall eyes to see those things which are to bee seene which Heliseus beeing absent needed not to see his seruant For when that which is perfect is come neither now the corruptible body shall any more aggrauate the soule and no incorruptible thing shall hinder it For according to the LXX interpreters these are the words of the Prophet to Giezi Did not my heart goe with thee and I knew that the man turned backe from his charriot to meete thee and thou hast receiued money c. But as Hierome hath interpreted it out of the Hebrew Was not my heart saith hee in presence when the man returned from his Charriot to meete thee Therefore the Prophet sayd That hee sawe this thing with his heart wonderfully ayded by the diuine powre as no man doubteth But how much more shall all abound with that guift when GOD shall bee all things in all Neuer-the-lesse those corporall eyes also shall haue their office and shall bee in their place and the spirit shall vse them by the spirituall body For the Prophet did vse them to see things present though hee needed not them to see his absent seruant which present things hee was able to see by the spirit though hee did shut his eyes euen as hee saw things absent where hee was not with them GOD forbid therefore that wee should say that the Saints shall not see GOD in that life their eyes being shut whome they shall all alwayes see by the spirit But whether they shall also see by the eyes of the body when they shall haue them open from hence there ariseth a question For if they shall bee able to doe no more in the spirituall body by that meanes as they are spirituall eyes than those are able which wee haue now with-out all doubt they shall not bee able to see GOD Therefore they shall bee of a farre other power if that incorporate nature shall bee seene by them which is conteined in no place but is whole euery where For wee doe not say because wee say that GOD is both in heauen and also in earth For hee saith by the Prophet I fill heauen and earth that hee hath one part in heauen and another in earth but hee is whole in heauen and whole in earth not at seuerall times but hee is both together which no corporall nature can bee Therefore there shall bee a more excellent and potent force of those eyes not that they may see more sharply then some serpents and Eagles are reported to see for those liuing creatures by their greatest sharpnesse of seeing can see nothing but bodies but that they may also see incorporat things And it may be that great powre of seeing was granted for a time to the eyes of holy Iob yea in that mortall body when hee saith to GOD. By the hearing of the eare I did he are thee before but now my eye doth see thee therefore I despised my selfe consumed and esteemed my selfe to bee earth and ashes Although there is nothing to the contrary but that the eye of the heart may be vnderstood concerning which eyes the Apostle saith To haue the eyes of your heart enlightned But no Christian man doubteth that GOD shal be seene with them when hee shal be seen which faithfully receiueth that which GOD the maister saith Blessed are the pure in heart because they shall see GOD. But it now is in question whether hee may bee seene there also with corporall eyes For that which is written And all flesh shall see the saluation of God without any knotte or scruple of difficulty may so bee vnderstood as if it had beene sayd And euery man shall see the CHRIST of GOD who as hee hath beene seene in bodie shall likewise bee seene in bodie when hee shall iudge the quicke and the dead But that hee is the Saluation of GOD there are also many other testimonies of the Scriptures But the wordes of that worthie and reuerent old man Simeon declare it more euidentlie who after hee had receiued the Infant CHRIST into his hands Now sayth hee lettest thou thy seruant O LORD depart in peace according to thy worde because mine eyes haue seene thy saluation Also that which the aboue recited Iob saith as it is found in many coppies taken from the Hebrew And I shall see GOD in my flesh Verelie hee prophecied the Resurrection of the flesh without all doubt yet hee sayd
had the spirit of prophecy She was called in Greeke Thespiodon in Latine Carmente Dionys. Of hir Ouid saith Ipsa Mone quae nomâ—…n habes de carmine dictum Quâ—… simul â—…thereos animo concâ—…perat ignes Ore dabâ—… pleno carmina vera Dei And thou that from the verse deriues thy name And againe And being filled with aethâ—…iall fyre She spake as Phaebus did her breast inspire There was the gate Carmentall in Rome called afterwards Scelerata and neare to it an Altar in the Capitoll where shee was placed There were also the Carmenae which told the destiuies of new borne children whence Nicostrata had hir name Varro They were also called 〈◊〉 and Camaenae without S. and they that honoured them were called Prophets of their prophecies There was also Faunus and Fauna brother and sister he-mens fortune-teller and she-womens q Rumina goddesse of dugs Plin. Fest. There-was the fig-tree Ruminall where the she-wolfe gaue Romulus and Remus sucke They offered milke and sprinckled the sacrifices with milke that were offered to this goddesse r Potina Or Potica Donat. in Terentii Phormio The children were consecrated to Educa Potica and Cuba goddesses of meate drinke and sleep Virg. Nec Deus hunc Mâ—…nsa dea nec dignata cubili est Nor would the god giue meat nor goddesse sleepe s Educa Not Edulica t Venilia Turnus his mother sister to Latinus his wife Amatâ—… Venilia of Ventus winde or of Venio to come Varro u Cumanae Cumanae were the Muses of Cano to sing Seru. or Cumaenae of Casta mens a chast minde saith Festus Their Temple was at Port Capena in the first ward or region of the citty Camaena in Latine is Musa in Greeke They ruled humanity and learning as wel as song Cic. Tus. quaest 1. They were called Muses of inquiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of Phylosophy x Consus This was Hippoposeidon Liâ—… Dion Plut. The Arcadians built him a Temple before Romulus and Remus calling him yâ— god of Counsels Wherfore his Altar neuer came out of the earth where it lay hidde but only at his feast He directed Romulus in the rape of the Sabines the Greekes say he strucke the earth with his mase and it brought forth the first horse and thence hath he his name True it is that he first tamed horses in those parts add made them fit for mans vse y Sentia Or Senta or Fauna oâ—… Fatua sister and wife to Faunus daughter to Picus So called à Fando because shee helped children to speake Senta because we speake our thoughts But this is but coniecturall we leaue it with the rest z Iuuaentas Of hir hereafter a Degrees from youth The text is Post praetextaâ—… Prâ—…texta was a vesture of dignity and magistracy brought from Hetruria to Rome not woâ—…e by boies vntill Tarquinius Priscus his son had the wearing of that and the golden Bosse for being valorous in the wars from that time all free children wore it mary the Bosse was only theirs whose fathers had bin Head-Officers Curules Macrob. At fourteene yeares they laid it by anâ—… took yâ— mans gowne Toga virilis the Senators sons the Latus clauus which some say Augustus first put on at yâ— age the Latus Clauus was a purple coat but not a gown b Fortuna baâ—…bata The men of old offered yâ— first shauings of their chins vnto Apollo as Theseus did for one going to Delos Plutarch c Mutinus Some ad Tutinus but it hath bin the falt of som copier 〈◊〉 old so he hath passed vn-obserued I do not think it was Augustins for in his 6. book he vsâ—… but Priapus for both these Lactantius readeth it well Mutinus though some of his 〈◊〉 haue Futinus d One soule Plato Cicero and the Stoicks held the world to be but one creature and to liue one life as a man liueth Of their opinion that held God to bee the soule and the world to bee the bodie CHAP. 12. WHat of this Ought not this to moue the sharpest wittes nay all in generall For indeed there is no great sharpnesse of wit required to the laying aside of all wrangling and to attend but whether God be the worlds soule or no and whether the world his body or no both making one creature whether he be natures a store-house containing all things in him-selfe whether that out of his b soule that animateth al this whole masse the liues and beings of all liuing creatures be taken or no each one according to their natures and whether that there bee nothing on earth which is not part of God If this were true marke but the irreligious consequence hereof A man if it were so should not tread but still hee treades part of God vnder his feete and in euery creature that he killed he should kill a part of the Deitie I will not relate what others may thinke vpon I cannot speake it without exceeding shame L. VIVES NAtures Store-house Lucan Placido natura receptat Cuncta finu b Soule A Pythagoricall sentence which Virgill expresseth Principio calum terras composque liquentes Lucenâ—…â—…bum lunae Titaniaque astra Spiritus â—…lit totamque infuâ—…a per artus Mâ—…s agitat â—…olem magno se corpore miscet Heauen Earth and Sea each in his proper bound The moones bright globe and all the spangled round A spirit within doth feed doth moue and passe Through euery parcell of this spacious masse And likewise in his Georgikes lib. 4. His quidam signis atque haec exempla secuâ—…i Esse apibus partem diuinae mentis haâ—…stus Ethereoâ—… dixére Deum namque ire per omnes Terrasque 〈◊〉 maris Caelumque profundum Hinc pecudâ—…s armenta viros genus omne seraruÌ„ Quem que sibi tenuâ—…s nascentem arescere vitas Scilicet huc reddi deinde resoluta referri Omniâ—…â—…orti esse locum sed viâ—…a volare Sider is iâ—… numerum atque alto succedere caelo c. These signes made some affirme that in a Bee Was part of that celestiall Deity For Gods diffused essence doth appeare Regent in earth aire sea and euery sphere To which for life beasts birds and men do runne And when their slender vitall threedâ—…s are spunne To this they all returne death hath no right To ought of this but to the starry height They tâ—…wre and there sit ranckt in heauens high frame c. c According to Some more some lesse and some lesser The nearer him the more the farther the lesse This is the opinion of many and amongst others of Aristotle de mundo Of such as hold that the reasonable creatures onely are parts of the diuine essence CHAP. 13. IF they say indeed that all things in the whole world do not participate essence with God but yet all reasonable creatures doe truly I cannot see how that can stand Then all the world is not God for otherwise how can they keepe brute
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 Tâ—…se â—…re the things that learned Varro either from others doctrine or his owne 〈◊〉 striueth to ascribe vnto the selected Gods by a sort of I wotte nere 〈◊〉 â—…aiurall interpretations L. VIVES WHâ—… a two parts Gen. 1. 1. In the beginning God created heauen and earth Which 〈◊〉 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 saâ—…e god in all plaâ—… all in all not included in place not confined to locall quaâ—…tie â—…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 â—…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—… 〈◊〉 onely he maketh them also blessed So that imagine he do send his Angelâ—…â—…o 〈◊〉 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 noâ—…â—…ther hope we for life eternall L. VIVES 〈◊〉 Nâ—…ding as the other gods do that must be faine to haue assistance in their faculty poweâ—… The Peeâ—…r benefits besides his coâ—…on bounty that God bestoweth vpon his seruants CHAP. 26. FOr of him besides these benefits whereof wee haue spoken partly such as 〈◊〉 left to the administration of nature and bestowed both vpon good and bad wee 〈◊〉 a particular bounty of his loue perticular only to the good for although we 〈◊〉 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 turâ—…d away from his contemplation and blinded with loue of blacke iniquity for that 〈◊〉 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 〈◊〉 singuler sacrifice bee purged from our guilt and by the illumination of 〈◊〉 spirit in our hears tread downe all difficulties and ascend to that eternall 〈◊〉 ineffable sweetnes of his contemplation what heart how many tounges 〈◊〉 to returne sufficient thankes for this last benefit L. VIVES 〈◊〉 〈◊〉 dearely Rom. 8. 32. Who spared not his owne sonne but gaue him for vs all to death c. 〈◊〉 That the Mistery of our redemption by Christ was not obscure in the precedent times but continually intimated in diuers significations CHAP. 32. 〈◊〉 Mistery of Eternall life euen from the first originall of mankinde was 〈◊〉 the angells declared vnto such as God voutchsafed by diuers signes 〈◊〉 â—…all shadowes congruent to the times wherin they were shewed And 〈◊〉 â—…ebrewes being gathered into a common wealth to keepe the memory 〈◊〉 â—…ty had diuers that prophecied the things that should fall out from the 〈◊〉 of Christ vnto a this very day some of which Prophets b vnderstood 〈◊〉 â—…cies and some did not Afterwards they were pispersed amongst the 〈◊〉 leaue them c the testimony of the scriptures which promised eâ—…ernal 〈◊〉 Iesus Christ for not only al the Prophecies which were in words 〈◊〉 â—…epts which had reference to actions and manners were therein conâ—… but all their sacrifices also the Priesthoods temple or tabernacle altars â—…ies feasts and what euer hath reference to that diuine worship of God 〈◊〉 presages and propheticall significations of that eternall life bestowed by 〈◊〉 all which we now beleeue either are fulfilled or see are now in fulfilling 〈◊〉 shal be fulfilled hereafter in him L. VIVES 〈◊〉 a this very day For the Prophecies are not yet at an end and though the summe 〈◊〉 〈◊〉 all were fuâ—…filled in Christ yet by him diuers things since are to come to passe 〈◊〉 particularly beene intimated in the prophecies as that not in one prophet onely 〈◊〉 â—…ring together of the dispersed Israell at the end of the world b Understood All 〈◊〉 â—…phets vnderstood not their prophecies nor did those that vnderstood part vnderâ—… 〈◊〉 they spoake not them-selues but by Gods inspiraâ—…ion whose counselles they 〈◊〉 fully acquainted with nor did God vse them as men skilfull in future euents but 〈◊〉 as hee ment to speake to the poeple by yet deny we not but that the summe of all their 〈◊〉 thâ—…ing of the Messias was reuealed to them by God almighty The gentiles 〈◊〉 of opinion that the Sybills and the other Prophets vnderstood not all their presages 〈◊〉 â—…ey spake them at such times as they were rapt beyond their reason and hauing put 〈◊〉 proper mindes were filled with the deity And therefore Iamblicus saith that the 〈◊〉 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 waâ—…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
by feare of misery My mother Blanche a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had wâ—…t to tell me whâ—…n I was a childe that the Syrens sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 in faire wether hhoping the later in the first and fearing the first in the 〈◊〉 〈◊〉 Our hope Not of vnhappinesse but vnhappy of the happinesse to come 〈◊〉 Gâ—… from Hee toucheth the Platomists controuersie some holding the soules giuen of GOD 〈◊〉 others that they were cast downe for their guilt and for their punnishment 〈◊〉 〈◊〉 〈◊〉 k sportes of soules A diuersity of reading but let vs make good 〈◊〉 〈◊〉 Of the state of the first man and man-kinde in him CHAP. 21. â—…rd question of Gods power to create new things without change of 〈◊〉 because of his eternitie being I hope sufficiently handled wee may 〈◊〉 that he did farre better in producing man-kinde from one man onely 〈◊〉 had made many for whereas he created some creatures that loue to be 〈◊〉 in deserts as Eagles Kites Lyons Wolues and such like and others 〈◊〉 rather liue in flockes and companies as Doues Stares Stagges a 〈◊〉 and such like yet neither of those sorts did hee produce of one alone 〈◊〉 many together But man whose nature he made as meane betweene Anâ—…asts that if hee obeyed the Lord his true creator and kept his hests 〈◊〉 be transported to the Angels society but if hee became peruerse in 〈◊〉 offended his Lord God by pride of heart then that hee might bee cast â—…h like a beast and liuing the slaue of his lusts after death bee destinate â—…all paines him did hee create one alone but meant not to leaue him â—…th-out another humaine fellow thereby the more zealously commendâ—… concord vnto vs men being not onely of one kinde in nature but also â—…dred in affect creating not the woman hee meant to ioyne with man â—…did man of earth but of man and man whom hee ioyned with her not of 〈◊〉 of himselfe that all man-kinde might haue their propagation from one L. VIVES 〈◊〉 Daâ—… in the diminutiue because it is a timorous creature neither wilde noâ—… 〈◊〉 God fore-knew that the first Man should sinne and how many people hee was to translate out of his kinde into the Angels society CHAP. â—…22 〈◊〉 was not ignorant that Man would sinne and so incurre mortallitye 〈◊〉 for him-selfe and his progenie nor that mortalls should runne on in 〈◊〉 of iniquitie that brute a beasts should liue at more attonement 〈◊〉 betweene them-selues whose originall was out of water and earth 〈◊〉 whose kinde came all out of one in honor of concord for Lyons neâ—… among them-selues nor Dragons as men haue done But God fore-saw 〈◊〉 that his grace should adopt the godly iustifie them by the holy spirit â—…ir sinnes and ranke them in eternall peace with the Angels the last 〈◊〉 dangerous death being destroyed and those should make vse of Godsâ—…g â—…g all man-kinde from one in learning how well God respected vnity in 〈◊〉 L. VIVES 〈◊〉 〈◊〉 Any place will holde bruite-beasts without contention sooner then 〈◊〉 mâ—…n is Woolâ—…e to man as the Greeke Prouerbe saith Pliâ—… lib. 7. and all other â—…gree among them-selues and oppose strangers The sterne Lion fights not with 〈◊〉 nor doth the Serpent sting the Serpent the beasts and fishes of the sea aâ—… with their owne kinde But man doth man the most mischiefe Dicâ—… saith Tully wrote a booke of the death of men He is a free and copious Peripatetique and herein hauing reckned vp inondations plagues burning exceeding aboundance of beaâ—… and other externall causes he compares then with the warres and seditions wherewith man hath destroyed man and finds the later farre exceeding the former This warre amongst men did Christ desire to haue abolished and for the fury of wrath to haue grafted the heate of zeale and charity This should bee preached and taught that Christians ought not to bee as wars but at loue one with another and to beare one with another mens minds are already to forward to shed bloud and do wickedly they neede not be set on Of the nature of mans soule being created according to the image of God CHAP. 23. THerefore God made man according to his a image and likenesse giuing him a soule whereby in reason and vnderstanding hee excelled all the other creatures that had no such soule And when hee had made man thus of earth and either b breathed the soule which he had made into him or rather made that breath one which he breathed into him for to breath is but to make a breth then c out of his side did hee take a bone whereof he made him a wife and an helpe as he was God for we are not to conceiue this carnally as wee see an artificer worke vp any thing into the shape of a man by art Gods hand is his power working visible things inuisibly Such as measure Gods vertue and power that can make seedes of seeds by those daily and vsuall workes hold this rather for a fable then a truth But they know not this creation and therefore thinke vnfaithfully thereof as though the workes of ordinary conception and production are not strange to those that know them not though they assigne them rather to naturall causes then account them the deities workes L. VIVES HIs a Image Origen thinkes that man is Christs image and therfore the scripture calls man Gods image for the Sonne is the fathers image some thinke the Holy Ghost is ment in the simyly But truely the simyly consists in nothing but man and the likenesse of God A man saith Paul is Gods image It may be referred to his nature and in that he is Gods likenesse may be referred to his guifts immortallity and such wherein he is like God b Breathed It is a doubt whether the soule were made before infused after or created with the body Aug de gens ad lit li. 7. saith that the soule was made with the other spiritual substances infused afterwards and so interpreteth this place Hee breathed into his face the breath of life Others take it as though the soule were but then made and so doth Augustine here c Out of his Why the woman was made after the man why of his ribbe when he was a sleepe and how of his rib read Magister sentent lib. 2. Dist. 18. Whether the Angels may be called creators of any the least creature CHAP. 24. BVt here wee haue nothing to doe with a them that hold the diuine essence not to medle with those things at all But b those that follow Plato in affirming that all mortall creatures of which man is the chiefe were made by the lesser created Gods through the permission or command of the creator and not by him-selfe that framed the world let them but absure the superstition wherein thy seeke to giue those inferiors iust honors and sacrifices and they shall quickly avoid the error of this
vnder the 〈◊〉 of the b Apostles and m Prophets which were all afterward examined 〈◊〉 â—…ust from canonicall authority But according to the Hebrew canonicall â—…res there is no doubt but that there were Gyants vpon the earth before 〈◊〉 â—…ge and that they were the sonnes of the men of earth and Cittizens of â—…all Citty vnto which the sonnes of God being Seths in the flesh forsakâ—…â—…ice adioyned them-selues Nor is it strange if they begot Gyants They 〈◊〉 〈◊〉 all Giants but there were farre more before the deluge then haue 〈◊〉 â—…ce whome it pleased the creator to make that wee might learne that a 〈◊〉 should neither respect hugenesse of body nor fairenesse of face but 〈◊〉 his beatitude out of the vndecaying spirituall and eternall goods that 〈◊〉 â—…iar to the good and not that he shareth with the bad which another 〈◊〉 â—…eth to vs saying There were the Gyants famous from the beginning that 〈◊〉 so great stature and so expert in war These did not the Lord choose neither 〈◊〉 the way of knowledge vnto them but they were destroyed because they 〈◊〉 wisdome and perished through there owne foolishnesse L. VIVES 〈◊〉 a is those That Augustine held that the Angells and Deuills had bodies he that 〈◊〉 â—…th this worke and his bookes de natura daemon de genesi ad literam shall see plainâ—…â—…eld it himselfe and spake it not as an other mans opinion as Peter Lumbard saith 〈◊〉 â—…ke It was his owne nor followed hee any meane authors herein hauing the 〈◊〉 and then Origen Lactantius Basil and almost all the writers of that time on his 〈◊〉 neede saith Michael Psellus de dâ—…monib that the spirits that are made messengers 〈◊〉 â—…ue bodies too as Saint Paul sayth whereby to mooue to stay and to appeare viâ—…â—…nd whereas the Scripture may in 〈◊〉 place call â—…hem incorporeall I answer that is 〈◊〉 of our grosser and more solid bodies in comparison of which the transparent inâ—… bodies are ordinarly called incorporeall Augustine giues the Angels most subtiliatâ—… 〈◊〉 â—…visible actiue and not paâ—…ue and such the Deuills had ere they fell but then 〈◊〉 were condensate and passiue as Psellus holds also b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Nâ—…ius 〈◊〉 a messenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Mitto to send and therefore the Angell saith Hierom is 〈◊〉 â—…f nature but of ministery And hereof comes Euangelium called the good message Homer and Tully vnto Atticus vse it often c Angels Turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into n and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 d And seeing Psellus affirmeth out of one Marke a great Daemonist that the deuills câ—…st forth sperme producing diuerse little creatures and that they haue genitories but not like mens from whence the excrement passeth but all deuills haue not such but onely the waâ—…y and the earthly who are also nourished like spunges with attraction of humor e Incubâ—… Oâ—… 〈◊〉 to lye vpon They are diuels that commix with women those that put them-selues vnder men as women are called succubi There are a people at this day that glory that their descent is from the deuills who accompanied with women in mens shapes and with men in womens This in my conceite is viler then to draw a mans pedegree from Pyrates theeues or famous hacksters as many doâ—… The Egiptians say that the Diuells can onely accompanie carnally with women and not with men Yet the Greekes talke of many men that the 〈◊〉 haue loued as Hiacinthus Phorbas and Hippolitus of Sicione by Apollo and Cyparissus by Sylâ—…nus f Yet doe I firmely Lactantius lib. 2. cap. 15. saith that the Angels whome God had appointed to preserue and garde man-kinde being commanded by God to beware of loosing their celestiall and substantiall dignity by earthly pollution not-with-standing were allured by their dayly conuersation with the women to haue carnall action with them and so sinning were kept out of heauen and cast downe to earth and those the deuill tooke vp to bee his agents and officers But those whom they begot being neither pure Angels nor pure men but in a meane betweene both were not cast downe to hell as their parents were not taken vp into heauen and thus became there two kindes of deuills one celestiall and another earthly And these are the authors of all mischiese whose chiefetaine the great Dragon is Thuâ—… saith Eusebius also lib. 5. And Plutarch confirmeth it saying That the fables of the Gods signified some-things that the deuills had done in the old times and that the fables of the Giants and Titans were all acts of the deuills This maketh mee some-times to doubt whether these were those that were done before the deluge of which the scripture saith And when the Angels of God saw the daughters of men c. For some may suspect that those Giants their spirits are they whome ancient Paganisme tooke for their Gods and that their warres were the subiect of those fables of the Gods g For the scriptures Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both good and faire Terence Phorm Eâ—…ch h Aquila In Adrians time hee turned the Scriptures out of Hebrew into Greeke Hierom calles him a curious and diligent translator and he was the first â—…ter the seauentie that came out in Greeke Euseâ—…ius liketh him not but to our purpose hee râ—…deth it the sonnes of the Gods meaning the holy Gods or Angels for God standing in the congregation of the people and he will iudge the Gods in the midst of it And Symachus following this sence said And when the sonnes of the mighties beheld the daughters of men c. i Apochrypha Sâ—…reta of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide They were such bookes as the Church vsed not openly but had them in priuate to read at pleasure as the Reuelation of the Apostle Peter the booke of his Actes c. k Epistle Hierom vpon the first Chapter of Paul to â—…itus â—…aith that Iudâ—… citeth an Apocryphall booke of Henochs Iudes words are these But Michael the Arcâ—…gell when hee stroâ—…e against the deuill and disputed about the body of Moyses durst 〈◊〉 blâ—… him with cursed speaking but said onely The Lord rebuke thee Which Enochâ—…yd â—…yd these words is vncertaine for they doe not seeme to bee his that was the seuenth from Adam For he was long before Moses vnlesse hee spake prophetically of things to come And therefore Hiâ—…rome intimateth that the booke onely whence this was was entitled Enoch l Prophets As the Nâ—…rites counterfeited a worke vnder Hieremiâ—…s name Aug. in Matt. â—…ap 27. m Aâ—… As Thomas his Gospel Peters reuelation and Barnabas his Gospell which was brought 〈◊〉 Alexandria signed with his owne hand in the time of the Emperor Zeno. How the words that God spake of those that were to perish in the deluge and their dayes shall be an hundred and twenty yeares are to bee vnderstood CHAP. 24. BVt whereas God said Their dayes shall be a hundred
both meane sixe and thâ—…e fingers Iuuenall to make them the more ridiculous saith they were not aboue a foote high d Sciopodae Or foote-shadowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foote e Checker-worke Mâ—…siuum opus Spartian vseth it and Pliny It is saith Hermolaus Barbarus vpon Plinies sixth booke and Baptista Egnatius vpon Spartian wrought with stones of diuers collours which beeing rightly laied together are the portraytures of images as is ordinary to bee seene in the pauementes at Rome and else-where in old workes for of late it is neglected Our in-laide workes in our chaires and tables in Spaine haue some resemblance thereof Perottus saith it is corrruptly called Musaicum but the true word is Musâ—…acum of 〈◊〉 and alledgeth this place of Pliny Barbarus seemes to bee of his minde also The â—…gar called it musaicum because it seemed to bee a worke of great wit and industry 〈◊〉 Cynocephali Worde for worde Dogges-heads Solinus maketh them a kinde of Apes â—…nd possible to bee turned from euer beeing wilde againe Diodorus accountes thâ—…m wilde beastes g At Hippon Some had added in the Margent Diaritum and Zarâ—…tum It should bee Diarrhytum Mela Strabo Pliny and Ptolomy speake of two 〈◊〉 in Affrica hauing their names from Knights or horse-men for so is the Greeke 〈◊〉 interpreted the one called Hippon Diarrhytus neare Carthage a little on this side and 〈◊〉 was Augustine Bishoppe the other called Hippon Regius beeing farther East and the 〈◊〉 ancient seate as Silius saith Tum vaga antiquis dilectus regibus Hippon Vaga and Hippon that old seate of Kings Touching at them both h Curious history Which he spake on before i Hermaphrodytes Verbally from the Greeke is the word Androgyuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman But they are called Hermaphrotes because the sonne of Hermes and Aphrodite that is Mercury and Venus was held to bee the first halfe-male k The chiese The masculine so saith the Latine Semi-mas When those were borne they were counted prodigies in olde times Lâ—… Lucane c. l The East In the East part of Affrick lying towards Nilus and Cyrene 〈◊〉 â—…le parts Affricke on the East from Asia m Exorbitant out of orbita the right path of nature n Definable It is knowne that the Philosophers defined man to bee a reasonable creature and added mortall because they held the most of their Gods and the Demones to be reasonable creatures and yet immortall o Monkeyes Cercopitheri tayled Apes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tayle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ape Martiall Callidus admissas eludere Simius hastas Si mihi cauda foret Cercopithecus eram I mockt their darted staues withouten faile Iust like a Monkey had I had a taile Aristotle calles those tailed Apes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De animal lib. 2. But some beasts there are with Lyons faces and Panthers bodies as bigge as an Hinde which hee calleth Cepi lib. 10. There are also a people neare the Fennes of Meotis called Cepi p Babiouns Sphynga a creature not much vnlike an Ape but bigger with a face like a woman and two dugges dangling before Solinus faith they liue in Ethiope and are easily taught and tamed The Poets giue the Sphinx a Virgins face a Lyons pawes and a Griffons wings Whether there bee any inhabitants of the earth called the Antipodes CHAP. 9. BVt whereas they fable of a a people that inhabite that land where the sunne riseth when it setteth with vs and goe with b their feete towards ours it is incredible They haue no authority for it but onely c coniecture that such a thing may bee because the earth hangeth within the orbes of heauen and each e part of the world is aboue and below alike and thence they gather that the other hemysphere cannot want inhabitants Now they consider not that although that it bee globous as ours is yet it may bee all couered with Sea and if it bee bare yet it followeth not that it is inhabited seeing that the Scripture that prooueth all that it saith to be true by the true euents that 〈◊〉 presageth neuer maketh mention of any such thing And it were too absurd to say that men might sayle ouer that huge Ocean and goe inhabite there that the progenie of the first man might people that part also But let vs goe and seeke amongst those seauentie two nations and their languages whether â—…ee can finde that Citty of GOD which remained a continuall pilgrim on 〈◊〉 vntill the deluge and is shewed to perseuere amongst the sonnes of 〈◊〉 after their blessing chiefly in Sem Noahs eldest sonne for Iaphets blessing 〈◊〉 to dwell in the tents of his brother L. VIVES PEople a that All Cosmographers diuide the heauen and consequently the earth into fiue Zones the vtmost whereof lying vnder the Poles and farre from the Heauens motion and the Sunnes heate are insufferably cold the mid-most being in the most violent motion of Heauen and heate of the Sunne is intolerably hot the two being interposed betweene both extreames are habitable one temperate Zone lying towards the North and the other towards the South the inhabitants of both are called Autichthones Now Cleomedes bids vs diuide those two Zones into foure equall parts those that dwell in the parts that lye in the same Zone are called Periaeci circumferentiall inhabitants those that dwell in diuers or in an vnequall distance from the Poles and equall from the equinoctiall are called Antoeci or opposites they that dwell in equall distances from both are called Antipodes The Periaeci differ in their day and night but not in seasons of the yeare the Antoeci iust contrary the Antipodes in both It was an old opinion which Tully Mela and other chiefe men followed that neuer man had any knowledge of the South Tully puts the great ocean betweene it and vs which no man euer passed Macrobius discourseth at large herevpon I do but glance at this for feare of clogging my reader This was a great perswasion to Augustine to follow Lactantius and deny the Antipodes for the learned men saw well that grant men no passage ouer that great sea vnto the temperate Southerne Clymate as Tully and other great authors vtterly denied them and then they that dwell there could not possibly be of Adams stocke so that he had rather deny them habitation there then contend in argument against so many learned opposits But it is most sure once that Antipodes there are and that we haue found away vnto them not onely in old times but euen by late sea maisters for of old diuers flying into the Persian gulfe for feare of Augustus sayled by the coast of Ethiopia and the Atlantike sea vnto Hercules pillers And in the prime of Carthages height some sayled from thence through Hercules his straytes into the red sea of Arabia and then were not the Bayes of Persia
Ioseph lib. 13. f Are not Kings For King is a greater name then Prince or Captaine bringing larger licence to the ruler and stricter bondage to the sâ—…biect 〈◊〉 Alexander Aristobulus kept his brothers prisoners during his life but beeing dead his 〈◊〉 Saloni whome the Greekes call Alexandra set them at liberty and made Alexander one of them King whome Ptolomy Demetrius and Antiochus foyled in many fights At length beeing sickly by often surfetting hee dyed Hee was a forward spiritâ—…d and a valorous tyrant but euer vnfortunate and vnwise Hee left the kingdome to Alexandra his wife who held it nine yeares letting the Pharisees rule all as befitted a woman to doe h Her two sonnes Their warre was worse then ciuill and befell saith Ioseph in the Consulship of Q Hortensius and Q. Metellus Creticus Olymp. a hundred eighty three Alexander and his wife had left Antipas afterwards called Antipater the â—…ch an â—…maean prefect of Idumaea who was factious and stirring and fauoured Hircanus aboue Aristobulus and set Aretes King of Arabia against Aristobolus and for Hircanus Hee soone assented and besieged Aristobulus in Hierusalem Then warred Pompey the great in Affrica and his Legate Aemil. Scaurus lead part of his forces into Syria and him did Aristobolus implore in his ayde Scaurus raysed the siege and afterward the bretheren contending for the kingdome before Pompey at Damascus were both dismissed Afterwards Aristobolus offending him hee marched into Iudaea tooke him prisoner and turned Iuda a into a Prouince of Rome Tully and C. Antonius being Consuls Ioseph lib. 15. i The state seemed too heauie So sayd Liuie of it indeed k The sanctum sanctorum The Romaines 〈◊〉 earnestly to see what God the Hebrewes worshipped thinking they had some statue of him in the Temple So Pompey and a few with him entred euen to this place which the Iewes heâ—… a sacriledge for any man but the priest to doe where he found nothing but a golden table a many tasters a great deale of spices and 2000. talents in the holy treasury of this enuy of his Tacitus speaketh Annal. 21. and saith that vpon this it was giuen out that the Iewes had no Images of their gods but worshipped in voide roomes and empty sanctuaries l And hauing seated By the sending of Aulus Gabinius who diuided also all the land into fiue parts and set rulers ouer them all Iosephus saith that in Caesars warre agaiâ—…st Ptolomy Hircanus and Antipater sent him ayde wherevpon hauing ended the warre hee made Hircanus high priest and Antipater according to his choice prouost of the whole land De bello Iuâ—… lib. 1. in Antiq. lib. m And within a few Antipater dying made his sonne Hircanus a dull and sloathfull youth gouernor of Ierusalem and Herode beeing as then scarcely fiâ—…teene yeare old ruler of Galilee who by his vertues surmounting his age quickly got the hearts of all the Syrians and so by a bribâ—… paide by them got the gouernment of Syria from Sextus 〈◊〉 〈◊〉 as then held it and afterwardes helping Octauius and Antony greatly in the warre oâ—… 〈◊〉 and Cassius got the stile of King of Iudaea giuen him by the Sâ—…nate hee beeing 〈◊〉 〈◊〉 borne So was Iacobs prophecy at his death fulfilled which alone might bee of power â—…ufficient to shew the Messias to the Iewes but that their eyes by Gods secret iudgements are so wholy sealed vp and enclowded Of the words becomming flesh our Sauiours birth and the dispersion of Iewes CHAP. 46. HErod reigning in Iudaea Romes gouernment being changed and a Augustus Caesar being Emperor the world beeing all at peace Christ according to the precedent prophecy was borne in Bethelem of Iudah beeing openly man of his Virgin-mother and secretly God of God his father for so the Prophet had said b Behold a Virgin shall conceiue and beare a sonne and she shall call his name Emanuel that is God with vs. Now he shewed his deity by many miracles which as farre as concerneth his glory and our saluation are recorded in the Gospell The first is his miraculous birth the last his as miraculous asâ—…ension But the Iewes who reiected him and slew him according to the needfulnesse of his death and resurrection after that were miserably spoiled by the Romanes chased all into the slauery of strangers and dispersed ouer the face of the whole earth For they are in all places with their Testament to shew that we haue not forged those prophecies of Christ which many of them considering both before his passion and after his resurrection beleeued in him and they are the remnant that are â—…aued through grace But the rest were blinde as the psalme saith Let their table be made a snare before them and their prosperity their ruine let their eyes be blinded that they see not and make their loines alway to tremble For in refusing to beleeue our scriptures their owne which they read with blindnesse are fulfilled vpon them c Some may say that the Sybills prophecies which concerne the Iewes are but fictions of the christians but that sufficeth vs that wee haue from the bookes of our enemies which wee acknowledge in that they preserue it for vs against their wills themselues and their bookes beeing dispersed as farre as GODS Church is extended and spread in euery corner of the world as that prophecy of the psalme which they themselues doe read fore-telleth them My mercifull GOD will preuent mee GOD will let me see my desire vpon mine enemies slay them not least my people forget it but scatter them abroade with thy power here did GOD shew his mercy to his church euen vpon the Iewes his enemies because as the Apostle saith through their fall commeth saluation to the Gentiles And therefore hee 〈◊〉 them not that is hee left them their name of Iewes still although they bee the Romaines slaues least their vtter dissolution should make vs forget the law of GOD concerning this testimony of theirs So it were nothing to say Slaye them not but that he addeth Scatter them abroade For if they were not dispersed through-out the whole world with their Scriptures the Church should want their testimonies concerning those prophecies fulfilled in our Messias L. VIVES AUgustus a Caesar In the forty and two yeare of his reigne and of the world fiue thousand one hundred ninety and nine was Christ borne Him-selfe and M. Plautius being Consulls Euseb. Cassiodorus referreth it to the yeare before Cn. Lentulus and M. Messala being Consuls b Behold a Uirgin Shall take a sonne into her wombe say the seauentie c Some may say But not truly for Lactantius and Eusebius cited them when the bookes were common in all mens hands Where if they had quoted what those bookes conteined not it would both haue beene impudence on their parts and disgrace to the cause of Christ. Besides Ouid and Uirgil vse many of the Sybills verses which can concerne none but Christ as Uirgills
fit it is and yet how subiect to crosses 6. The error of humaine iudgements in cases where truth is not knowne 7. Difference of language an impediment to humaine society The miseries of the iustest wars 8. That true friendship cannot be secure amongst the incessant perrills of this present life 9. The friendship of holy Angells with men vndiscernable in this life by reason of the diuells whom al the Infidells tooke to be good powers and gaue them diuine honors 10. The rewards that the Saints are to receiue after the passing of this worlds afflictions 11. The beatitude of eternall peace and that true perfection wherein the Saints are enstalled 12. That the bloudiest wars cheefe ayme is peace the desire which is natural in man 13. Of that vniuersal peace which no perturbances can seclude from the law of nature Gods iust iudgements disposing of euery one according to his proper desert 14. Of the law of Heauen and Earth which swayeth humaine society by councell and vnto which councell humaine society obeyeth 15. Natures freedome bondage caused by sinne in which man is a slaue to his own affects though he be not bond-man to any one besides 16. Of the iust law of souerainty 17. The grounds of the concord and discord betwixt the Cities of Heauen and Earth 18. That the suspended doctrine of the new Academy opposeth the constancy of Christianity 19. Of the habit and manners belonging to a Christian. 20. Hope the blisse of the heauenly Citizens during this life 21. Whether the Citty of Rome had euer a true common-wealth according to Scipio's definition of a common-wealth in Tully 22. Whether Christ the Christians God be he vnto whome onely sacrifice is to be offered 23. Porphery his relation of the Oracles touching Christ. 24. A definition of a people by which both the Romans and other kingdomes may challenge themselues common-weales 25. That there can be no true vertue where true religion wanteth 26. The peace of Gods enemies vsefull to the piety of his friends as long as their Earthly pillgrimage lasteth 27. The peace of Gods seruants the fullnesse wherof it is impossible in this life to comprehead 28. The end of the wicked FINIS THE NINETEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus That Varro obserued 288. sects of the Philosophers in their question of the perfection of goodnesse CHAP. 1. WHereas I am now to draw my discourse from the progresse vnto the consummation of the state of those two hierarchies the celestiall and the terrestriall I must therefore first lay downe their arguments as farre as the quantity beseeming this volume may permit who intend to make them-selues vp a beatitude extant euen in the continuall misfortunes of mans temporall mortality wherein my purpose is to paralell their vaine positions with our assured hope which GOD hath giuen vs and with the obiect of that assurance namely the true blessednesse which he will giue vs that so confirming our assertions both with holy scriptures and with such reasons as are fitt to be produced against Infidels the difference of their grounds and ours may bee the more fully apparant About that question of the finall good the Philosophers haue kept a wonderfull coyle amongst them-selues seeking in euery cranke and cauerne thereof for the true beatitude for that is the finall good being onely desired for it selfe all other goods hauing in their attainments a reference vnto that alone We do not call that the finall good which endeth goodnesse that is which maketh it nothing but that which profiteth it which giueth it fulnesse of perfection nor do wee call that the end of all euill whereby it ceaseth to bee euill but that point which mischiefe ariseth vnto still reseruing the mischieuous nature that we call the end of mischiefe So then the great good and the greatest euil are the ends of all good and euill the finall goodnesse and the finall badnesse About which two there hath beene wonderfull inquisition to auoide the finall euill and attaine the finall good this was the daily endeuour of our worldly Philosophers who though they were guilty of much exorbitance of error yet the bounds of nature were such limits to their Aphorismes that they sought no further then either the body the mind or both wherein to place this summum bonum of theirs From this tripartite foundation hath M. Varro in his booke De Philosophia most wittily and diligently obserued 288. sects to haue originall not in esse but in posse so many seuerall positions may bee drawne from those three fountaines of which to make a briefe demonstration I must begin with that which hee rehearseth in the booke afore named viz. That there are foure things which euery one desireth by nature without helpe of maister or industry or that habite of life which is called a vertue and is learned by degrees namely eyther sensible pleasure or sensible rest or both b which Epicurus calleth by one name of pleasure or c the vniuersall first positions of nature wherein these and the rest are included as in the body health and strength and in the minde sharpnesse of witte and soundnesse of iudgement these foure therefore pleasure rest both and natures first positiues are in the fabricke of man vnder these respects that either vertue the effect of doctrine is to be desired for them or for it selfe or they for vertue or for themselues And here are foundations for twelue â—…ects for by this meanes they are all tripled I will show it in one and that will make it apparant in all the rest Bodily pleasure being either set vnder vertue aboue it or equall with it giueth life to three diuers opinions It is vnder vertue when vertue ruleth it and vseth it for it is a vertue to liue for our countries good and for the same end to beget our children neither of which can be excluded from corporall delight for without that wee neither eate to liue nor vse the meanes of carnall generation But when this pleasure is preferred before vertue then is it affected in meere respect of it selfe and vertues ataynement is wholly referred vnto that that is all vertues acts must tend to the production of corporall pleasure or else to the preseruation of it which is a deformed kind of life because therein vertue is slaue to the commands of voluptuousnes though indeed that cannot properly bee called vertue that is so But yet this deformity could not want patronage and that by many Philosopers Now pleasure and vertue are ioyned in equallity when they are both sought for them selues no way respecting others Wheresore as the subiection preheminence or equality of vertue vnto voluptuousnesse maketh three sects so doth rest delight and rest and the first positiues of nature make three more in this kinde for they haue their three places vnder aboue or equall to vertue as well as the other thus doth the number arise d vnto twelue
would break the law that he bound him to and forsake his Maker yet did hee not take away his freedome of election fore-seeing the good vse that hee would make of this euill by restoring man to his grace by meanes of a man borne of the condemned seed of man-kinde and by gathering so many vnto this grace as should supply the places of the falne Angels and so preserue and perhaps augment the number of the heauenly Inhabitants For euill men do much against the will of God but yet his wisedome fore-sees that all such actions as seeme to oppose his will do tend to such ends as hee fore-knew to be good and iust And therefore wheras God is said To change his will that is to turne his meeknesse into anger against some persons the change in this câ—…se is in the persons and not in him and they finde him changed in their sufferances as a sore eye findeth the sun sharp and being cured findes it comfortable wheras this change was in the eie and not in the sun which keeps his office as he did at first For Gods operation in the hearts of the obedient is said to be his will where-vppon the Apostle faith It is God that worketh in you both will and deed For euen as that righteousnesse wherein both God him-selfe is righteous and whereby also a man that is iustified of God is such is termed the righteousnes of God So also is that law which hee giueth vnto man called his law whereas it is rather pertinent vnto man then vnto him For those were men vnto whom Christ said It is written also in your law though we read else-where The law of his God is in his heart and according vnto his wil which God worketh in man him-selfe is said to wil it because he worketh it in others who do will it as he is said to know that which hee maketh the ignorant to know For whereas S. Peter saith We now knowing God yea rather being knowne of God we may not hereby gather that God came but as then to the knowledg of those who hee had predestinate before the foundations of the world but God as then is said to know that which he made knowne to others Of this phraze of speach I haue spoken I remember heretofore And according vnto this Will wherby we say that God willeth that which he maketh others to will who know not what is to come hee willeth many things and yet effecteth them not The promise of the Saints eternall blisse and the wickeds perpetuall torment CHAP. 2. FOr the Saints doe will many things that are inspired with his holy will and yet are not done by him as when they pray for any one it is not hee that causeth this their praier though he do produce this will of praier in them by his holy spirit And therfore when the Saints do will and pray according to God wee may well say that God willeth it and yet worketh it not as we say hee willeth that him-self which he maketh others to wil. But according to his eternall wil ioined with his fore-knowledge therby did he create al that he pleased in heauen and in earth and hath wrought al things already as well future as past or present But when as the time of manifestation of any thing which God fore-knoweth to come is not yet come we say It shal be when God wil if both the time be vncertaine and the thing it selfe then we say It shall be if God will not that God shall haue any other will as than then hee had before but because that shall bee then effected which his eternall vnchanging will had from al eternity ordained The promise of the Saints eternall blisse and the wickeds perpetual torment CHAP. 3. VVHerefore to omit many wordes As we see his promise to Abraham In thy seed shall all nations be blessed fulfilled in Christ so shall that be fulfilled hereafter which was promised to the said seed by the Prophet The dead shal liue euen with their bodies shall they rise And whereas he saith I will create new heauens and a new earth and the former shall not be remembred nor come into minde But be you glad and reioice in the things I shal create For behold I will create Hierusalem as a reioycing and her people as a ioy c. And by another Prophet At that time shall thy people be deliuered euery one that shall bee found written in the booke of life and many that sleepe in the dust of the earth shall awake some to euer lasting life and some to shame and perpetuall contempt And againe they shall take the kingdome of the Saintes of the most High and possesse it for euer euen for euer and euer And by and by after His Kingdome is an euerlasting kingdome c. Together with all such places as I eyther put into the twentith booke or left vntouched All these things shall come to passe and those haue already which the infidels would neuer beleeue For the same GOD promised them both euen hee whome the pagan goddes do tremble before as Porphyry a worthy Phylosopher of theirs confesseth Against the wise men of the world that hold it impossible for mans bodie to be transported vp to the dwellings of ioy iâ—… heauen CHAP. 4. BVt the learned of the world thinke that they oppose this all-conuerting power very strongly as touching the resurrection when they vse that place of Cicero in his third booke de repub Who hauing affirmed that Romulus and Hercules were both deified yet were a not their bodies saith hee translated into heauen for nature will alow an earthly body no place but in the earth This is the wise mans argument which GOD knowes how vaine it is for admit that wee were all meere spirits without bodies dwelling in heauen and beeing ignorant of all earthly creatures and it should be told vs that one day we should be bound in corporal bodies might we not then vse this obiection to more power and refuse to beleeue that nature would euer suffer an â—…ncorporeall substance to bee bound or circumscribed by a corporeall one Yet is the earth full of vegetable soules strangely combined with earthly bodies Why then cannot God that made this creature transport an earthly body into heauen as well as he can bring a soule a purer essence then any celestiall body downe from heauen and inclose it in a forme of earth Can this little peece of earth include so excellent a nature in it and liue by it and cannot heauen entertaine it nor keepe it in it seeing that it liueth by an essence more excellent then heauen it selfe is Indeed this shall not come to passe as yet because it is not his pleasure who made this that we daily see and so respect not in a far more admirable manner then that shall be which those wise men beleeue not for why is it not more strange that a most pure