is the righteousnesse of GOD made manifest without the law hauing witnesse of the law and the Prophets to wit the righteousnesse of GOD by the faith of IESVS CHRIST vnto all and vpon al that beleeue This righteousnesse of GOD belongeth vnto the New Testament and hath confirmation from the Old namely the law and the prophets Wee must therefore first of all propound the cause and then produce the confirmations for CHRIST himselfe so ordered it saying Euery scribe which is taught vnto the kingdome of heauen is like vnto an housholder which bringeth out of his treasury things both new and old He saith not both and new but if hee had not respected the order of dignity more then of antiquity he would haue done so and not as he did Places of Scripture prouing that there shal be a daie of Iudgement at the worlds end CHAP. 5. OVr Sauiour therefore condeming the citties whom his great miracles did not induce vnto faith and preferring aliens before them telleth them this Isay vnto you it shal be easier for Tyrus a and Sydon at the day of iudgement then for you And by and by after vnto another cittie Isay vnto you that it shal be easier for them of the Land of Sodome in the daie of iudgement then for thee Here is a plaine prediction of such a day Againe The men of Niniuie saith hee shall arise in iudgement with this generation and condemne it c. The Queene of the south shall rise in Iudgement with this generation and shall condemne it c. Heere wee learne two things 1. that there shal be a iudgement 2. that it shal be when the dead doe arise againe For Our Sauiour speaking of the Niniuites and of the Queene of the South speaketh of them that were dead long before Now b hee sayd not shall condemne as if they were to bee the iudges but that their comparison with the afore-said generation shall iustly procure the iudges condemning sentence Againe speaking of the present commixtion of the good and bad and their future seperation in the day of Iudgement hee vseth a simily of the sowne wheate and the tares sowne afterwards amongst it which hee expoundeth vnto his disciples Hee that soweth the good seed is the Sonne of Man the field is the world the good seed they are the children of the Kingdome the tares are the children of the wicked the enemy that soweth that is the deuill the haruest is the end of the world and the reapers bee the Angells As then the tares are gathered and burned in the fire so shall it bee in the ende of this worlde the Sonne of Man shall send forth his Angells and they shall gather out of his Kingdome all things that offend and they which doe iniquity and shall cast them into a furnace of fire there shal be weeping and gnashing of teeth Then shall the iust men shine as the Sunne in the Kingdome of their Father Hee that hath eares to heare let him heare Hee nameth not the Iudgement day heere but hee expresseth it farre more plainely by the effects and promiseth it to befall at the end of the world Furthermore hee saith to his disciples Verely I say vnto you that when the Sonne of Man shall sit in the Throne of his Maiesty then yee which followed mee in their regeneration shall sit also vpon twelue thrones and iudge the twelue tribes of Israell Here wee see that Christ shall bee iudge together with his Apostles Wherevpon hee sayd vnto the Iewes in another place If I through Beelzebub cast out deuills by whom doe your children cast them out therefore they shal be your iudges But now in that he speaketh of twelue thrones we may not imagine that he and one twelue more with him shal be the worlds Iudges The number of twelue includeth the whole number of the Iudges by reason of the two parts of seauen which number signifieth the totall and the vniuerse which two parts foure and three multiplied either by other make vp twelue three times foure or foure times three is twelue besides others reasons why twelue is vsed in these words of our Sauiour Otherwise Mathias hauing Iudas his place Saint Paul should haue no place left him to sit as Iudge in though hee tooke more paines then them all but that hee belongeth vnto the number of the Iudges his owne wordes doe proue Know yee not that we shall iudge the Angells The reason of their iudgements also is included in the number of twelue For Christ in saying To iudge the twelue tribes of Israel excludeth neither the tribe of Leui which was the thirteenth nor all the other Nations besides Israell from vnder-going this iudgement Now whereas hee saith In the regeneration heereby assuredlie hee meanes the resurrection of the dead For our flesh shal be regenerate by incorruption as our soule is by faith I omit many things that might concerne this great daie because inquiry may rather make them seeme ambiguous or belonging vnto other purpose then this as either vnto CHRISTS dayly comming vnto his church in his members vnto each in perticular or vnto the destruction of the earthly Ierusalem because Our Sauiour speaking of that vseth the same phrase that hee vseth concerning the end of the world and the last iudgement so that wee can scarcely distinguish them but by conferring the three Euangelists Mathew Marke and Luke together in their places touching this point For one hath it some-what difficult and another more apparant the one explayning the intent of the other And those places haue I conferred together in one of mine Epistles vnto Hesychius of blessed memory Bishoppe of Salon the Epistle is intituled De fine seculi of the worldes ende So that I will in this place relate onely that place of Saint Mathew where CHRIST the last iudge beeing then present shall seperate the good from the badde It is thus When the Sonne of Man commeth in his glory and all the holy Angells with him then shal he sit vpon the throne of his glorie and before him shal be gathered all nations and he shall seperate them one from another as a sheepheard seperateth the sheepe from the goates and hee shall set the sheepe on his right hand and the goates on his left Then shall the King say to them on his right hand come yee blessed of my father inherite yee the Kingdome prepared for you from the foundations of the worlde For I was an hungered and you gaue mee meate I thirsted and you gaue mee drinke I was a stranger and you lodged mâ—… I was naked and yee cloathed mee I was sicke and yee visited mee I was in prison and yee came vnto mee Then shall the righteous answere him saying LORD when saw wee thee an hungred and fedde thee or a thirst and gaue thee drinke c. And the King shall answere and say vnto them Verely I say vnto you in asmuch as yee haue done
rereward of the armie of the Gothes and by that meanes hinder them from making any great slaughter or spoile of the country Afterward hee marched forward towardes them by the coast of the vpper sea with all the forces of his horse-men and foote-men The two armies pitch their Tents neere Rauenna the Gothes got that part which is named Pollentia via who in respect of their infinit number did farre exceed the Romanes but in regard of skill and militarie discipline they were in no sort comparable vnto them Now STILICO had often times gotte the vpper hand ouer the Gothes by his warrelike policie and had cooped them vppe in such a narrow place that sitting idlie at home hee might haue ended the warres at his pleasure if hee had beene willing But hee resolued to remaine with his armie vntill the Vandalls his friends and fauorites were come into France For hee was perswaded without any doubt that then good occasion would bee offered vnto him for obteyning the Empire for EVCHLRIVS his sonne Therefore he trifled away the time by making a few light skrmishes with the enemy But when HALARICVS had ferrited out his hidden drift by secret passages hee disclosed it to HONORIVS And when as by this good turne as by a ritch gift hee supposed hee should both calme the fury and insinuate himselfe into the fauor of HONORIVS hee was encoraged to make petition vnto him by the same ambassadors which he sent to reueale the treason of STILICO that hee would grant part of France vnto him for his people to inhabit there promising that they should liue after the lawes of the Romans to the aduancment of the Romane Empire and their warres and that they would be inferior to none of their Prouinces either in fealty or dutifull seruice The Emperour amazed with this doubtfull mischiefe made choice rather to admit the Gothes into part of his dominion then to procure a finall destruction to him and his by the disloyalty of perfidious STILICO But HALARICVS was not the first that discouered to HONORIVS what villanie STâ—… was forging Neuerthelesse he thought it was dangerous for him at any time to put such a man to death as was father in law vnto him by his two wiues beeing also so potent and mighty by his ritches farre aboue the highest degree of any priuat person Therefore hauing dispatched his letters hee sendeth them vnto STILICO by the ambassadors of the Goths willing him without delay to permit the Goths to haue free accesse into France STILICO gaue but cold entertainment to this newes for hee saw thaâ—… he was defrauded of his great hope and hee likewise suspected that his secret consultations some-time hidden in his brest were now divulged and dispersed into the ayre Yet for all that his stout and stuborne minde made some pause vpon the matter at last making choice of that which was safest for him hee answered that hee would obey the commaundement of his Prince Neuerthelesse being loath to giue ouer so and that the matter might not slippe wholie out of his hands hee suborneth one named SAVLVS and the souldiers of the Iewes to follow the Gothes hard at the heeles who killing some thousands of them oportunitie beeing offered might by that meanes exasperat the mindes of the people and mooue them to breake the league Now this SAVLVS vpon the LORDS Day which by the ancient institution of our religion wee obserue as sacred and holie wherein the Gothes were wholie intentiue to diuine seruices made a suddaine and violent assault against them and in the first tumult and vprore slew some of them The Gothes being terrified with this vnexspected accident consult suddenlie as well as they might in such a sudden and fearefull case whether they should arme themselues for their defence or not For they held it a haynous crime to touch any weapons to shedde mans bloud to make any slaughter of men on the festiuall day of Our Sauiour But when the furie of the Iewes was without any meane and measure in killing murdering and slaying then euery priuat person following his owne minde armed himselfe for his owne safety attending no longer what councell might asigne them to doe Now many of them beeing armed and come together HALARICVS hauing put his companies in arr 〈◊〉 so â—…ll as shortnesse of time would giue leaue casilie repressed the rage and madnesse of this 〈◊〉 and vnwar like people For the Gothes hauing a little conflict with them 〈◊〉 the Iewes and put them to flight Afterward hauing complained that they were enforced to pollute and contaminate the sacred and diuine law by the cruelty of them who had violated the lawes of men and also calling vpon Christ in whose name they tooke their oth when the league was confirmed betweene them whose holy day they had polluted against their will with effusion of bloud murders and slaughter then without 〈◊〉 inflamed with furie and rage they march thorough Italie to displate their bloudie colloures before the Citty of Rome Now not long before STILICO had dismissed some of his souldiers as men of small reckning and of no vse but in time of warre but by reason of the instant terror of imminent daunger hee was constrained to send to the Emperor to haue them sent backe againe vnto him with a new supplie of other companies that hee might goe with all the strength they could make to withstand the enterprizes of the Gothes HONORIVS being throughly possessed concerning the plot of trayterous STILICO sendeth a great armie of souldiers vnto him hauing priuilie giuen the captaines in charge that watching fitte occasion they should suddenlie kill STILICO and his sonne Now they hauing consulted one with another concerning this action and appointed a certainâ—… day when they might coragiously execute the commaundent of their prince suddenly aâ—…dat vnawares set vpon STILICO and his sonne some on this side some on that and so slew them both and some of his kindered which made resistance to rescue them This quick dispatch of these two Traytors was acted at Rome in Foro Paci in the Market place of peace But the improuident and carclesse Emperour after his generall was slaine had no care to place another in his roome I think he did it to preuent that any other hauing the like powre should attempt the like practize So that now the army beeing destitute of a chiefe commander was pittifully discomfited by the Gothes who made such hauoke and slaughther of the souldiers that the very name of the Gothes bred an exceeding terror and discoragement in the hearts of them all Now the Gothes hauing put the Romanes to the foile bring their bloudie ensignes to the City of Rome and tooke the same afflicted with a long siege and beeing entered into the towne they beginne to rifle ransacke and spoile it beeing farre more greedy euery man to get a good bootie then to commit slaughters rapes adulteries and such like odious and filthy facts as are commonlie acted by
not onely those of the weaker sort that liue in marriage hauing or seeking to haue children and keeping houses and families whome the Apostle in the Church doth instruct how to liue the wiues with their husbands and the husbands with their wiues children with their parents and the parents with their children the seruants with their maisters and the maisters with their seruants it is not these alone that get together these worldly goods with industry and loose them with sorrow and because of which they dare not offend such men as in their filthy and contaminate liues do extreamely displease them but it is also those of the highter sort such as are no way chayned in mariage such as are content with poore fare and meane attire Many of these through too much loue of their good name and safety through their feare of the deceits and violence of the wicked through frailtie and weaknesse forbeare to reprooue the wicked when they haue offended And although they doe not feare them so farre as to be drawne to actuall imitation of these their vicious demeanours yet this which they will not act with them they will not reprehend in them though herein they might reforme some of them by this reprehension by reason that in case they did not reforme them their owne fame and their safetie might come in danger of destruction Now herein they doe at no hand consider how they are bound to see that their fame and safety bee necessarily employed in the instruction of others but they do nothing but poyse it in their owne infirmitie which loues to be stroaked with a smooth tongue and delighteth in the e day of man fearing the censure of the vulgar and the torture and destruction of body that is they forbeare this dutie not through any effect of charitie but meerely through the power of auarice and greedy affection Wherefore I hold this a great cause why the good liuers do pertake with the bad in their afflictions when it is Gods pleasure to correct the corruption of manners with the punishment of temporall calamities For they both endure one scourge not because they are both guiltie of one disordered life but because they both doe too much affect this transitorie life not in like measure but yet both together which the good man should contemne that the other by them being corrected and amended might attaine the life eternall who if they would not ioyne with them in this endeauour of attaining beatitude they should be f borne with all and loued as our enemies are to be loued in Christianitie we being vncertaine whilest they liue here whether euer their heart shall bee turned vnto better or no which to doe the good men haue not the like but farre greater reason because vnto them g the Prophet saith Hee is taken away for his iniquity but his bloud will I require at the watch-mans hand h for vnto this end were watch-men that is rulers ouer the people placed in the churches that they should i not spare to reprehend enormities Nor yet is any other man altogether free from this guilt whatsoeuer he bee ruler or not ruler who in that dayly commerce and conuersation wherein humane necessity confines him obserueth any thing blame worthy and to reprehend it seeking to auoyde the others displeasure being drawne here-vnto by these vanities which he doth not vse as he should but affecteth much more then hee should Againe there 's another reason why the righteous should endure these temporall inflictions and was cause of holy k Iobs sufferance namely that hereby the soule may bee prooued and fully knowne whether it hath so much godlie vertue as to loue God freely and for himselfe alone These reasons being well considered tell me whether any thing be casuall vnto the good that tendeth not to their good vnlesse we shall hold that the Apostle talked idely when he said l Wee know all things worke together for the best vnto them that loue God L. VIVES IN something a yeelds The lust of the flesh is so inwardly inherent in our bodies and that affect is so inborne in vs by nature that great workeman of all thinges liuing who hath so subtilly infused it into our breasts that euen when our minde is quiet vppon another obiect we do propagate our ofspring in the like affection so that we can by no meanes haue a thought of the performing of this desire without beeing stung within with a certaine secret delight which many do make a sinne but too too veniall b by his Prophets and that very often as is plaine in Esay and Ieremy c But this is the fault Cicero in his offices saith There be some that although that which they thinke bee very good yet for feare of enuy dare not speak it d The hope As the guide of their pilgrimage e the day of man 1. Cor. 4. I passe little to bee iudged of you or of the day of man that is the iudgement of man wherein each man is condemned or approued of men whose contrary is the daie of the Lord which searcheth and censureth the secrets of all heartes f borne with and loued The wicked are not onely to bee indured but euen to bee loued also God commaunding vs to loue euen our enemies Mat. 5. g The Prophet Ezechiel Chap. 33. But if the watchman see the sword come and blow not the trumpet and the people bee not warned and the sword come take away any person from among them he is taken away for his iniquitie but his bloud will I require at the watch-mans hands h For vnto this end were watch-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke is Speculator in latin a watchman a discryer an obseruer and a Gouernor Cicero in his seauenth booke of his Epistles to Atticus saith thus Pompey would haue me to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sentinell of Campania and all the sea-coastes and one to whome the whole summe of the busines should haue speciall relation Andromache in Homer cals Hector Troiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watchman or guardian of Troy The Athenians called their Intelligencers and such as they sent out to obserue the practises of their tributary citties Episcopos Ouerseers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watchmen the Lacedemonians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderatores Gouernors Archadius the Lawyer cals them Episcopos that had charge of the prouision for vittailes Some thinke the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee heere a Pleonasme whereof Eustathius one of Homers interpreters is one and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one 1. Not spare to reprehend So saith saint Paul vnto Titus And so doe our Bishops euen in these times whome with teares we behold haled vnto martyrdome because they tell the truth in too bitter tearmes and persecute vice through all not respecting a whit their reuenues nor dignities Christ Iesus glorifie them k Iobs The history all men
many errors and terrors Of the seauenth chance d For if there were any reason A fit kinde of argument by repugnance which taking away the adiunct takes the subiect away also Tully mentions it in his Topikes How it was a iudgement of God that the enemie was permitted to excercise his lust vpon the Christian bodies CHAP. 27. IF you aske me now why these outrages were thus permitted I answere the prouidence of the creator gouernor of the world is high and his iudgements are vnsearchable a and his waies past finding out But aske your owne hearts sincerely whether you haue boasted in this good of continency and chastity or no whether you haue not affected humane commendations for it and so thereby haue enuied it in others I doe not accuse you of that whereof I am ignorant nor doe I know what answere your hearts will returne you vnto this question But if they answere affirmatiuely and say you haue done so then wonder not at all b that you haue now lost that whereby you did but seeke and c reioyce to please the eyes of mortall men and that you lost not that which could not bee shewed vnto men If you consented not vnto the others luxury your soules had the helpe of Gods grace to keepe them from losse and likewise felt the disgrace of humane glory to deterre them from the loue of it But your faint hearts are comforted on both sides on this side being approoued and on that side chastised iustified on this and reformed on the other But their hearts that giue them answere that they neuer gloried in the guift of virginity viduall chastity or continence in marriage but d sorting themselues with the meanest did e with a reuerend feare reioyce in this guift of God nor euer repined at the like excellence of sanctity and purity in others but neglecting the ayre of humane fame which alwaies is wont to accrew according to the rarity of the vertue that deserues it did wish rather to haue their number multiplied then by reason of their fewnesse to become more eminent Let not those that are such if the Barbarians Iust haue seized vpon some of them f alledge that this is meerely permitted nor let them thinke that God neglecteth these things because he some-times permitteth that which no man euer committeth vnpunished for some as weights of sinne and euill desires are let downe by a prâ—…sent and secret iudgement and some are reserued to that publique and vniuersall last iudgement And perhaps those who knew themselues vnguâ—…e and that neuer had their hearts puffed vppe with the good of this chastity and yet had their bodies thus abused by the enemie had notwithstanding some infirmity lurking within them which g if they had escaped this humiliation by the warres fury might haue increased vnto a fastidious pride Wherefore h as some were taken away by death least wickednesse should alter their vnderstandings so these here were forced to forgoe i some-thing least excesse of prosperitie should haue depraued their vertuous modestie And therefore from neither sort either of those that were proud in that their bodies were pure from all vncleane touch of others or that might haue growne proud if they had escaped the rape done by their foes from neither of these is their chastitie taken away but vnto them both is humilitie perwaded The vaine-glory which is k immanent in the one and imminent ouer the other was excluded in them both Though this is not to bee ouer-passed with silence that some that endured these violences might perhaps thinke that continencie is but a bodily good remaining as long as the body remaines vntouched but that it is not soly placed in the strength of the grace-assisted will which sanctifies both body and soule nor that it is a good that cannot be lost against ones will which error this affliction brought them to vnderstand for it they consider with what conscience they honor God and do with an vnmooued faith beleeue this of him that hee will not nay cannot any way forsake such as thus and thus do serue him and inuocate his name and do not doubt of the great acceptation which he vouchsafeth vnto chastitie Then must they neede perceiue that it followes necessarily that he would neuer suffer this to fall vpon his Saints if that by this meanes they should be despoiled of that sanctimonie which hee so much affecteth in them and infuseth into them L. VIVES ANd a his wayes the vulgar Rom. 12. 35. reades inuestigabiles for the direct contrarie minimè inuestigabiles Inuestigabilis is that which is found inuestigando with searching out But the wayes of the Lord cannot be found out by humaine vnderstanding The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperuestigabiles vnsearchable b That you lost that that you lost your fame and faire report and yet lost not your chastitie c Reioyced to please that is louingly desired d But sorting themselues with the meanest Rom. 12. 16. Bee not high minded but make your selues equall with them of the lower sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the originall verbally translated humilibus abducti e With reuerend feare Psalm 2. 11. Serue the Lord with feare or reioyce with trembling f Alledge we interprete not causari as the Philosophers doe in the Schooles in causa esse to be the cause but causam proferre to alledge as cause as Uirgill doth saying Causando nostros in longum ducis amores With allegations thou prolongs our loues g If they had escaped this humiliation Augustine here vseth humilitas for humiliatio I thinke which is a deiecting of a man by some calamitie Vnlesse that some will reade it thus Which if they had escaped the humility of this warres furie might haue blowne them vp into fastidious pride h As some were taken away The wordes are in the fourth of the booke of Wisdome the eleuenth verse and are spoken of Henoch but they are not here to bee vnderstood as spoken of him for hee was taken vp in his life vnto the Lord but of others who after their death were taken vp to God for the same cause that Henoch was before his death i Some thing what that something was modest shame prohibiteth to speake k Immanent in the one not as the Grammarians take it namely for vncontinuing or transitorie but immanens quasi intùs manens inherent ingrafted or staying within Augustine vseth it for to expresse the figure of Agnomination or Paranamasia which is in the two words immanent imminent which figure he vseth in many other places What the seruants of Christ may answer the Inâ—…dels when they vpbrayde them with Christs not deliuering them in their afflictions from the furie of their enemies furie CHAP. 28. VVHerefore all the seruants of the great and true God haue a comfort that 's firme and fixed not placed vpon fraile foundations of momentary and transitorie things and so they passe this temporall life in such manner as they
neuer neede repent them of enioying it because that herein they are prepared for that which is eternall vsing the goods of this world but as in a pilgrimage being no way entrapped in them and so making vse of the euills of this world as they make them serue alwayes either to their approbation or their reformation Those that insult vpon this their vprightnesse and when they see them fallen into some of these temporall inconueniences say vnto them a where is thy God Let them tell vs where their Gods are when they are afflicted with the like oppressions their gods which either they worship or desire to worship onely for the auoyding of such inconueniences The family of Christ can answer my God is euery where present in all places whole and powerfull no space includes him he can be present vn-perceiued and depart away againe vnmooued And he when he afflicts vs with these aduersities doth it either for triall of our perfections or reforming of our imperfections still reseruing an eternall rewarde for our patient sufferance of temporall distresses But who are you that I should vouchsafe to speake vnto you especially of your gods but most especially of mine owne God b who is terrible and to bee feared aboue all Gods for all the gods of the Heathen are Diuills but the Lord made the heauens L. VIVES WHere a is thy God Psal. 42. My teares haue beene my bread day and night whilest they dayly said vnto me where is now thy God b Who is terrible and to bee feared Psal. 95. 4. 5. That such as complaine of the Christian times desire nothing but to liue in filthy pleasures CHAP. 29. IF that a your Scipio Nasica were now aliue hee that was once your high Priest who when in the fearefull terror of the Carthaginian warres the most perfect man of all the citie was sought for to vndertake the entertainment of the Phrigian goddesse was chosen by the whole Senate he whose face perhaps you now durst not looke on hee would shame you from this grose impud◅nce of yours For what cause is there for you to exclaime at the prosperitie of the Christian faith in these times but onely because you would follow your luxury vncontrolled and hauing remoued the impediments of al troublesome oppositions swim on in your dishonest and vnhallowed dissolution Your affections do not stand vp for peace nor for vniuersal plenty and prosperity to the end that you might vse them when you hauethē as honest men should do that is modestly soberly temperately and religiously No but that hence you might keepe vp your vnreasonable expence in seeking out such infinite variety of pleasures and so giue birth vnto those exorbitances in your prosperities which would heape more mischiefs vpon you then euer befel you by your enemies b But Scipio your high Priest he whom the whole Senate iudged the best man amongst you fearing that this calamitie would fall vppon you that I speak of would not haue Carthage in those dayes the sole paralell of the Romaine Empire vtterly subuerted but contradicted Cato that spoke for the destruction of it because hee feared the foe of all weake spirits Security and held that Carthage would bee vnto his fellow Cittizens c as if they were young punies both a conuenient tutor and a necessary terror Nor did his iudgement delude him the euent it selfe gaue sufficient proofe whether he spoke true or no for afterwards when Carthage was raized downe and the greatest curber and terror of the Romaine weale-publike vtterly extinguished and brought to nothing Presently such an innumerable swarm of inconueniences arose out of this prosperous estate that the bondes of concord beeing all rent asunder and broken first with barbarous and e bloudy seditions and next f by continuall giuing of worse and worse causes by ciuill warres such slaughters were effected so much bloud was shedde by ciuill warres and so much inhumanitie was practised in proscribings riots and rapines that those Romaines that in the good time of their liues feared no hurt but from their enemies now in the corrupt time of their liues indured far worse of their owne fellowes and that lust after soueraignty which among all other sinnes of the world was most appropriate vnto the Romaines and most immoderate in them all at length getting head and happie successe in a fewe of the more powerfull it ouerpressed all the rest wearing them out and crushing their neckes with the yoake of vilde and slauish bondage L. VIVES IF that your Scipio a Nasica This man was the sonne of Cnius Cornelius Scipio who was slayne together with his brother Publius by the Carthaginians in Spaine in the second war of Affrica In the 14. year of which war the Decemuiri found a verse amongst the rest of the Prophecies in the books of the Sybils which fore-told that the enemy should be chased out of Italy if that the mother of the gods were transported from Pessinuns a citty of Phrygia vnto Rome Here-vpon an ambassage was sent to Attalus who as then was King of that country to demand the mother of the gods of him in the name of the Senate and people of Rome The Ambassadours as they went tooke the Oracle of Delphos in their way to know what hope there was of attaining this mother of the goddes of the stranger King Attalus The Oracle badde them bee of good courage Attalus woulde not bee agaynst the fulfilling of their request for the Image but withal willed them to haue an especiall care that when shee came into Italy the best man of the whole Cittie of Rome should giue hir intertainment and receiue hir into his custodie So the shippe returning vnto Ostia with the Image of the goddesse Publius Cornelius Scipio Nasica was by the Senators which were sworne to giue their opinions of the best man of the Cittie adiudged as the best man he being then but a youth and not out of his questorship which was his first steppe vnto dignity and so hee by the decree of the Senate receiued the Phrigian goddesse Liuie in his 29. booke and many others b But Scipio In the 600. yeare after the building of Rome when the Romaine Ambassadors that had bin at Carthage reported that there they had found a huge deale of furniture for shipping and all thinges fitt for a Nauall warre the Senate held a consultation about the beginning of a warre with the Carthaginians Now Marcus Portius Cato beeing Censor to assure the Romains their estate at length gaue counsell not onely to beginne this warre but vtterly to extirpate and demolish this terror of theirs Carthage But Nasica Scipio of whom we spoke but now would not see the people of Rome exposed to the inconueniences of too much Idlenesse nor that they should swimme in too much security and therefore would haue something to remaine as a bridle to curb the head-strong appetite of a powerful multitude Where-vppon he gaue them the counsell not onely
they to entrappe him for Varro recordeth all his courses and endeauours to associate himselfe and his Citty with those imaginary gods all which if it please God shall be rehersed in their due place But now since wee are to speake of the benefits which are pretended to come from those fained deities peace is a good benefit but it is a benefit giuen by the b true God onely as the raine the sunne and all other helpes of mans transitory life are which are common euen to the vngratious and vngratefull persons as well as the most thankefull But if these Romaine gods had any powre to bestow such a benefit as peace is vpon Numa or vpon Rome why did they neuer do it after when the Romaine Empire was in greater maiesty and magnificence was their sacrifices more powrefull at their first institution then at any time after Nay many of them then were not as yet instituted but remained vnspoaken of vntill afterwardes and then they were instituted indeed and kept for commodity sake How commeth it then to passe that Numa's 43. Or as some say 39. yeares were passed in such full peace and yet those sacrifices beeing neither instituted nor celebrated vntill afterwardes and the gods whom these sollemnities inuited beeing but now become the gardians and patrons of the state after so many hundred yeares from Romes foundation vntill the reigne of Augustus there is but c one yeare reckned and that is held as wholy miraculous which falling after the first African warre gaue the Romaines iust leaue to shut vp the gates of warres Temple L. VIVES IAnus a his temple Ianus was a god whose temple-dore beeing opened was a signe of wars and being shut of peace vnto Rome on all partes This was erected by Numa nere Argiletus his Sepulchre as a monument of the fight against the Sabines wherein a great deale of water bursting in at that gate gaue the Romaines much furtherance to the victorie And therevpon it was decreed that that gate should be opened as it were to giue assistance in all designes of warre He that is Numa was the first that shut the gate that he builded as saith Macrobius Saturnal 1. and Manlius the second time after the first Punike warre Augustus thirdlie Liu. lib. 1. b true God Therefore Christ our Sauiour gaue his disciples that peace which the world cannot giue c One yeare reckned T. Manlius Torquatus c. C. Attilius were Consulls this yeare if wee shall beleeue Eutropius who is no bad historian These Consulls hauing triumphed ouer the Sardes and hauing procured a settled peace both by sea and land shut the gates of Ianus Quirinus which not many monthes after was opened againe A. L Posthumus Albinus and Cn. Fuluius Centimalus beeing Consulls or as others saie Sp Carbilius was in Fuluius his place In the Illirian warre Whether the Romaines might iustly desire that their Citties estate should arise to preheminence by such furious warres when it might haue rested firme and quiet in such a peace as Numa procured CHAP. 10. VVIll they reply thinke you that the Imperiall state of Rome had no other meanes of augmentation but by continuance of warres nor any fitter course to diffuse the honour thereof then this A fit course surely why should any Empire make disquiet the scale vnto greatnesse In this little world of mans body is it not better to haue a meane stature with an vnmooued health then a huge bignesse with intollerable sicknesse to take no rest at the point where thou shouldst rest the end but still to confound the greater grouth with the greater griefe what euill had there beene nay what good had there not beene if those times had lasted that Salust so applawded saying Kings in the beginning for this a was first Imperiall name on earth were diuers in their goodnesse some exercised their corporall powers some their spirituall and mens liues in those times were without all exorbitance of habit or affect each one keeping in his owne compasse why should the Empire be aduanced by those practises that Virgil so detesteth saying Deterior donec paulatim dâ—…color aetas Et belli rabiâ—…s amor successit habendi b Vntill peruerse declining times succeed World-frighting warres and â—…ll-pretended need But indeed the Romaines as yet had a iust defence for their so continued contentions and warres because their foes engirting them with such vniuersall inuasions it was very necessity to saue them-selues and not their endeauour to become powrefull ouer others that put weapons into their hands Well bee it so For as Saluste writeth when they had well settled their estate by lawes customes and possessions and seemed sufficiently potent then as it is in most affaires of mortality out of their eminence arose enuy in others which armed many of their neighbour Kings against them and with-held most of their reputed friends from assisting them they rest standing affraid and a farre off But the Romaines them-selues sticking to warres tackling cheered vp one another to encounter the foe with courage standing in their armes as the bulwarkes of their freedome their countrey and their kinred And hauing made their vertue breake through all mistes of opposed daungers they aided those that affected them returning more gaine of friend-shippe to their estate by beeing the agents of bounty then the obiects rather by doing good turnes to others then by receiuing such of others In these formes of augmenting her selfe Rome kept a good Decorum But now in Numa's raigne was there any iniuries of enemy or inuasions concurring to disturbe this peace of his time or was there not If Rome were as then molested with wars yet did not oppose hostility with hostility then those meanes that kept the foe from beeing ouerthrowne in fight and yet without stroakes compelled them to composition those very meanes alone should bee still of powre to shut Ianus his gates and keepe this peace continually in Rome Which if it were not in their powre to doe then verily the Romaines had not their peace as long as it pleased the gods to allow it them but as long as the neighbour Princes listed not to inuade and trouble them c vnlesse those gods had farmed that which lieth not in theirs but others powre vnto each one at their pleasure as it it were by the letter pattent There is much difference truly in these deuills working vpon mens proper infirmities whether they worke with terrors or with incitations But howsoeuer were they of this powre alwaies and were not controuled by a superior soueraignty they would still be practising their authorities in warres and slaughters which as they fall out in truth ordinarily are rather the effects of mortall mens peculiar passions and affections then direct practises of the damned spirits L. VIVES FOr this a was So saith Iustine lib. 1. Herodotus and Pliny This institution deriued from Aegipt where they say that Menes was the first King though Diodorus affirme that
beastes from beeing part of him But what needes all this Lette vs go but vnto this reasonable creature man can there be a more damnable absurdity then to beleeue that part of Gods essence is beaten when an offending childis beaten To make the subsistence of almighty God be so lasciuious vniust wicked and damnable as diuers men are What man can indure to heare it but hee that is absolutely madde lastly how can God bee iustly angry with those that doe not worshippe him when as they are partes of his owne selfe that are guilty So then they are forced to say that euery particular godde hath his life and subsistence by him-selfe and that they are not peeces of one another but each one that is particularly knowne must haue his peculiar worshippe that is knowne I say because they cannot all bee knowne Ouer all whome Iupiter beeing King thence it comes as I imagine that they beleeue him to bee the sole erecter and protector of Romes Monarchy For if it were not hee that didde it whome should they thinke able to performe so great a worke each one hauing his peculiar taske already so distinctty assigned that one must by no meanes meddle with that which was vnder the charge of another So then the conclusion is it must needs bee onely the King of goddes that erected and preserued this Kingdome of men That the augmentations of Kingdomes are vnfitly ascribed to Ioue Victory whome they call a goddesse being sufficient of her selfe to giue a full dispatch to all such businesses CHAP. 14. NOw heree is a question why may not Soueraignty it selfe bee a God What should hinder it more then a hinders Victory Or what need men trouble Iâ—…e if Victory be but fauourable ynough and will stay with such as she meaneth to make conquerors If she be but propitious let Ioue mind his own businesse the nations shall come vnder b Yea but it may bee they are good men and loth to wrong their neighbours that wrong not them or to prouoke them to warre withoâ—…t a iuster cause then meere desire to inlarge their Kingdome Nay bee they of that minde I commend them with all mine heart L. VIVES THen a Victory Cato the elder built hir a little Temple by the Market place She had also a greater Temple by that little one which P Posth Megellus beeing Aedile built with the mulot-money hee hadde gathered and dedicated it in his Consulship with M. Attill Regulns in the Samnites warre Sylla ordained playes for her in the ciuill warres Ascon Pâ—…d Cicer. in Verr. Actio 1. She was daughter to Styx and Pallas Hesiod and had Zeale Power and Force to her bretheren which alwaies sitte by Ioue nor raigneth he nor any King without them b It may be There are some copyes that differ from vs heere but they are corrupted Whether an honest man ought to intertaine any desire to inlarge his Empire CHAP. 15. VVWherefore lette them obserue whether it befitte a good and vpright man to reioyce in the inlarging of his dominions For it was the badnesse of those against whome iust warres were whilome vnder-taken that hath aduanced earthly soueraignties to that port they now hold which would haue beene little still if no enemy had giuen cause nor prouocation to war by offring his neighbour wrong If men had alwaies beene thus conditioned the Kingdomes of the earth would haue continued little in quantity and peacefull in neighbourly agreement And then a many Kingdomes would haue beene in the world as a many families are now in a citty So that the waging warre and the augmentation of dominions by conquest may seeme to the badde as a great felicity but the good must needs hold it a meere necessity But because it would bee worse if the badde should gette all the Soueraignty and so ouer-rule the good therefore in that respect the honest men may esteem their owne soueraingty a felicity But doubtlesse hee is farre more happy that hath a good neighbour by him in quiet then hee that must bee forced to subdue an euil neighbour by contention It is an euill wish to wish for one that thou hatest or fearest or for one to trouble thee that thou mightst haue one to conquer VVherfore if the Romaines attained to so great an Empire by honest vpright iust wars why should they not reuerence their enemies iniquity take itfor their goddesses good For we see that Iniquity hath giuen good assistance to the increase of this Empire by setting on others vppon vniust prouocation to iust warre that so the Romaines might haue iust cause to subdue them and so consequently to inlarge their owne dominions And why should not Iniquity be a goddesse at least among forreyne Nations as well as Feare and Palenesse and Feuer was at Rome So that by these two Deities Iniquity and Victory the first beginning the warres and the latter ending them with the conquest Romes Empire was inlarged infinitely whilest Ioue kept holyday in the Capitoll For what hath Iupiter to doe heere whâ—…e those which they may say are but meerely his benefits are worshipped iâ—…ed and accoumpted for direct deities and partes of his essence Indeed 〈◊〉 should haue hadde a faire good hand in this businesse if that hee were called â—…eraignty as well as shee is called Victory But if that a Soueraignty bee but a meere guift of Ioues then why may not Victory bee so too Both would bee 〈◊〉 to bee so if the Romaines didde not worshippe a dead stone in the Capitoll bâ—… the true King of Kinges and Lord of all domination both in earth and Heauen L. VIVES Iâ—… a Kingdome So saith Homer in diuers places The reason why the Romaines in their appointments of seuerall Goddes for euery thing and euery action would needes place the Temple of Rest or Quiet with-out the Gates CHAP. 16. BVt I wonder much that the Romaines appointing particular goddes ouer euery thing and almost euery motion Agenoria that stirred men to action Stimula a that forced them forward b Murcia that neuer went out of her pace And as c Pomponius saith made men slouthfull and disabled them from action Strenua that made men resolute Vnto all which goddes and goddesses they offered publike sacrifices and kept sollemne feasts Beeing to dispose d of Quiet the goddesse of Rest her they onely vouchsafed a Temple without Port Collina but allowed hir no publike honors at all in the citty VVhether was this a signe of their vnquiet and turbulent spirits or that those who hadde such a rable of diuell-gods No worship and reuerence should neuer come to inioy that Rest where-vnto the true Phsition inuiteth vs Saying Learne of me that I am meeke Math. 11. 29. and lowly in heart and you shall find rest vnto your soules L. VIVES STimula a This may bee Horta that in her life-time was called Hersilia Romulus his wife called Horta of exhorting men to action Labeo Her Temple was neuer shutte to signifie
is Illeque and hee to be vnderstood it beeing vnderstood of Curius f T is true Nay all 〈◊〉 Marius built them after the Cymbrian warre but because there was a gutter betwixt them they seemed a couple h Opinion of men This is glory in generall but the true glorie is a soâ—…d aâ—…d expresse thing saith Tully no shadow and that is the vniforme praise of them that are gooâ—… 〈◊〉 vncorrupted voice of such as iudge aright of vertues exellence which answeres vertâ—… 〈◊〉 Eccho and followeth it like a shadow Tusc. quaest lib. 3. i Should not This Cato of Utica of whom he speaketh sued for the tribuneshippe and got it the praetorship and after one repulse Vatinius a fellow hated of GOD and man beeing preferred before him got that too the consulship and there had a finall repulse Hee was a man saith Plutarch fit to bee â—…ought for a magistrate and more fit to bee forced vnto dignities then to sue for them k Opinion In his oration which beeing Tribune hee made in the Senate against the Câ—…spiratours Salust Catilin l Hee that heareth The later Romaines were alwaies a talking of the vertues of their ancestry extolling them to heauen either because all things declined from better to worse or because they thought still that the times past were best m And 〈◊〉 â—…ption A diuersity of reading vitium esse contrarium è contrario all to one sence 〈◊〉 â—…ter is in all the old manuscripts Oâ—…â—…bition which beeing a vice is notwithstanding heerein held a vertue that it doth restraine vices of worse natures CHAP. 13. Bâ—…t hee is better sighted that can see this desire of glory to bee a vice Horace 〈◊〉 it and therefore sayd 〈◊〉 〈◊〉 tâ—…es sunt certa piacula quae te b 〈◊〉 lecto poterunt recreare libello You swell with thirst of praise but I can tell A medecine read this booke thrice ouer b well 〈◊〉 〈◊〉 his Odes hee sung this to the same purpose of suppressing ambitious thouâ—… 〈◊〉 〈◊〉 auidum domando 〈◊〉 〈◊〉 si Lybiam remotis 〈◊〉 〈◊〉 〈◊〉 vterque Paenus Seruiat vni He that can conquer his affects rebelling Hath larger Monarchy then he that swaâ—…s The Lybians c Gades and both Africas And more excelling 〈◊〉 notwithstanding those that doe not bridle their exorbitant affects by 〈◊〉 by the powre of the holy spirit and the loue of that intellectuall beauty 〈◊〉 they cannot bee happy yet they may bee lesse vnhappy in auoyding this 〈◊〉 of humaine glory howsoeuer Tully could not f dissemble this in his 〈◊〉 Of the Common-wealth where speaking of the instruction of a Prince for 〈◊〉 〈◊〉 hee saith hee must bee g nourished with glory and so there-vpon inferâ—… what worthy deedes this glory had drawne from his ancestors So that 〈◊〉 â—…e so farre from resisting this vice that they did wholy giue themselues 〈◊〉 â—…nt and excite each one thinking it vse-full to the state Though in 〈◊〉 bâ—…s of Philosophy Tully neuer dissembles h this contagion but confesâ—…th 〈◊〉 〈◊〉 cleare as day For speaking of studies ayming at the true good and contemning the vaine blasts of humaine praises hee inferreth this axione i Honour nourisheth artes and glory keepeth all men on worke in studies and what men approoue not lieth vnregarded L. VIVES Sayd a Epist. lib. 1. to Maecenas ter purè thrise ouer b well The Philosophers bookes of manners are to bee read purely diligently not against the will but desirously that wee may reape profit thereby for so doing wee shall Prophyry saith wee must come with cleane handes as vnto a sacrifice c Latius Carm. lib. 2. ad Salust d Gades An Island of Spaine famous for Hercules his trauells and pillers e Both Africa's Acron and Porphyâ—…y thinke that by the one hee meaneth Lybeans and by the other the Gadetanes whom the Africans first placed there as if the Poet intended a coniunction of Empire in lands diuided by seas as hee saith in the said place before f Dissemble Some read Silere conceale but the old Copies â—…ead it as wee haue set it downe g Nourished Stoicisme A wise man is a creature of glory Symonides quoted by Xenophon in his Hieron distinguisheth a man from all other creatures in this especiall thing that hee is touched by glory and honour h This contagion The proposition ab in the Latine text is superfluous our reading is in the better i Honour Prooem Tusc. quaest That wee are to auoide this desire of humaine honour the glory of the righteous being wholy in GOD. CHAP. 14. VVHerefore without doubt wee had better resist this desire then a yeelde to it For much the nearer are we to GOD as we are purer from this impurity which although in this life it bee not fully rooted out of the heart because it is a temptation that troubleth euen the best proficients in religion yet let the loue of righteousnesse suppresse the thirst of ambitiousnesse And thus if some things lie vnrespected because men approoue them not and yet bee good and honest then let the loue of humaine praise blush and giue place to the loue of truth For this is a great enemy to our faith if that the affect of glory haue more roome in our hearts then the feare or loue of our GOD and therefore hee saith How can you beleeue that expect honor one from another and seeke not the honour thâ—… commeth of GOD And likewise it is said of some that beleeued in him and yet durst not professe it They loued the praise of men more then the praise of GOD. Which the holy Apostles did not for they preached the name of Christ where it was b not onely not approoued of as Tully saith and what men approoue not lieth vnregarded but where it was euen detested holding the rule that their maister the mindes phisition had taught them Whosoeuer shall deny mee before men him will I also deny c before my Father which is in Heauen and d before the Angells of GOD So that all their reproaches by their cruell persecutions their extreame paines could not driue them from preaching this saluation let the madnesse of man oppose what it could And whereas this diuine life conuersation and doctrine of theirs hauing suppressed all hardnesse of heart and erected the peace of righteousnesse was crowned with an vnbounded glory in Christ 〈◊〉 church this did not they rest as in the expected guerdon of their vertues but referred it all vnto Christ his glory by whose grace they were what they weâ—… And the same did they trans-fuse into such as they conuerted vnto the 〈◊〉 of him whereby they might become such as they were before them 〈◊〉 to keepe them from touch of humaine ambition their Maister taught thâ—… this Take heede that you doe not your good deedes before men to be seene of them or else yee shall haue no rewarde of your father which is in heauen But least they should misconceiue
asked him if he would go to Epirus with him he would giue him the forth part of his kingdom he replied it was not fit for al the people would wish rather to be vnder his coÌ„mand then Pirrhus his Pirrhus content with this answer admired the plaine magnanimity of the man offered him mony as a friend he would none m One that Cornelius Ruffinus this was Fabritius the Censor put him off the Senat for being worth ten pound in coined siluer Liu. libâ—… nay he had beene Dictator saith Gellius lib. 4. this was the first Cornelius that was called Sybiâ—… and then Silla of all the Cornelian family Macrob he was first consull with Manl. Cur. denatus and thirteen yeares after with C. Iunius n poore men Rome was neuer more fertile of continent honest men then in the warre of Pirrhus The difference betweene the desire of glory and the desire of rule CHAP. 19. THere is a difference betweene desire of glory and desire of rule for though the first do incline to the second yet such as affect the true humane glory haue a desire to be pleasing vnto good iudgments for ther is much good in manners whereof many can iudge well although many againe haue not this good not go that honest way to glory honor and soueraignty that Salust saith of He goeth the true way But whosoeuer desires to rule without that desire of glory which keeps men in awe of good iudgments he careth not by what villany he compasse affect and so his going about it will shew And therefore the hunter of glory either followeth the true tract or couers his courses so well that he is held to bee still in the true tract and thought to be good when hee is not so wherefore to the vertuous contempt of glory is a great vertue because God beholdeth it and not the iudgemeÌ„t of man for whatsoeuer he doth before men to shew this contempt hee hath no reason to thinke they suspect him amisse that thinke hee doth it for his more glory But he that contemneth their opinatiue praise contemneth also with it their vnaduised suspect yet not their saluation if he be good because he that hath his goodnesse from God is of that iustice that he loueth his very enemies and so loueth them that he wisheth his slanderers backe-bitâ—…rs reformed and to become his companions not here but in his eternall country for his commenders as he respecteth not their praises so hee neglecteth not their loues desiring neither to falsefie their prayses nor delude their loues and therefore vrgeth theÌ„ to the praise of him from whom euery one hath al his praise-worthy endowments But that man that despising glory doteth on dominatioÌ„ is worse then a beast both in a manners barbarisme lustes extremity Such men Rome hath had for though it had lost the care of credit yet it retained stil the affect of souerainty nay Rome saith History had many such But b Nero Caesar was he that got first of all to the top-turret of all this enormity whose luxury was such that one would not haue feared any manly act of his yet was his cruelty such as one ignoraÌ„t of him would not haue thought any effeminat sparke resideÌ„t in him yet euen such as this man was haue no dominion but from the great Gods prouidence holding mans vices soÌ„etimes worthy of such plagues The scripture of him is plaine By me kings raigne Princes Tyrans by me gouerne the earth But c least Tyrannus here should be taken only for vild wicked kings not as it it meant for al the old worthies heare Vir. Pars mihi pacis crit dextraÌ„ tetigisse Tâ—…ranni d Some peace I hope by touching your kings hands But elsewhere it is more plainely spoken of God that he maketh an hipocrite to raigne because the people are snared in peruersnesse Wherefore though I haue done what I can to show the cause why the true and iust God gaue the Romaines such assistance in erecting their Empires and Citties earthly glory vpon such a frame of Monarchy yet there may be a more secret cause then yet we see namely the diuers deserts of the world open to God though not to vs it being plaine to all godly men that no man can haue true vertue without true piety that is the true adoration of the one and true God nor is that vertue true neither when it serueth but for humane ostentation But those that are not of the etereternall citty called in the scriptures the citty of God they are more vse-full to their earthly citty e in possessing of that world-respecting vertue then if they wanted that also But if f those that are truly Godly and vp-right of life come to haue the gouernment of estates there can no greater happines befall the world then through the mercy of God to be gouerned by such men And they do attribute all their vertues be they neuer so admired vnto the grace of God only g who gaue them to their desires their faith and prayers besides they know how far they are from true perfection of iustice I meane such as is in the angelicall powers for whose fellowship they make them-selues fit But let that vertue that serueth humaine glory without piety be neuer so much extolled it is not comparable so much as with the vnperfect beginnings of the Saints vertues whose assured hope standeth fixed in the grace and mercy of the true God L. VIVES MAnners a Barbarisme or vices barbarisme read whether you will b Nero Sonne to Domitius Aenobarbus and Agrippina daughter to Germanicus adopted by Cl. Caesar his Stepfather and named Nero â—…aesar after him he succeded him and was the last of Caesars bloud that was emperor a man of strange cruelty and beastlinesse and for these vices left noted to all posterity otherwise as Suetonius saith he was desirous of eternity of same He called Aprâ—… after him-selfe Neroneus and ment to haue named Rome Neropolis c Least Tirans Of this before the King the tyran diffred not of old the word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to command or sway Uirgill Te propter lybicae gentis Nomadumque Tyranni Odêre incensi for thee the Libians and Numidian Kings hated him fore c. and Horace carm 3. Princeps et innantem Maricae Littoribus tenuisse Lyrim latè Tyrannus c. Tyrannus is some-times Lord some-times a cruell Prince sometimes a Potent Prince Acron So Augustine here putteth worthy for Potent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke being both power and fortitude as Homer Pindarus often vse it In Nemeis de Hercule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sonnes valor d Some peace Latinus his words of Aeneas whom he held to be a good man e In possessing A falty place the sence is when they haue that desire of human glory they are of more vse in an ea thly state theÌ„ when they want
eyther excerciseth the humility or beates downe the pride nothing a at all in nature being euill euill being but a priuation of good but euery thing from earth to heauen ascending in a degree of goodnesse and so from the visible vnto the inuisible vnto which all are vnequall And in the greatest is God the great workeman yet b no lesser in the lesse which little thinges are not to be measured to their owne greatnesse beeing neare to nothing but by their makers wisedome as in a mans shape shane his eye-brow a very nothing to the body yet how much doth it deforme him his beauty consisting more of proportion and parilyty of parts then magnitude Nor is it a wonder that c those that hold some nature bad and produced from a bad beginning do not receiue GODS goodnesse for the cause of the creation but rather thinke that hee was compelled by this rebellious euill of meere necessity to fall a creating and mixing of his owne good nature with euill in the suppression and reforming thereof by which it was so foyled and so toyled that he had much adoe to re-create and mundifie it nor can yet cleanse it all but that which hee could cleanse serues as the future prison of the captiued enemy This was not the Maniches foolishnes but their madnesse which they should abandon would they like Christians beleeue that Gods nature is vnchangeable incorruptible impassible and that the soule which may be changed by the will vnto worse and by the corruption of sinne be depriued of that vnchangeable light is no part of God nor Gods nature but by him created of a farre inferiour mould L. VIVES NOthing a at all This Augustine repeats often and herein do al writers of our religion besides Plato Aristotle Tully and many other Philosophers agree with him Plato in his Timaeus holds it wicked to imagine any thing that God made euill he being so good a God him-selfe for his honesty enuied nothing but made all like him-selfe And in his 2. de rep he saith The good was author of no euill but only of things good blaming Hesiod and Homer for making Ioue the author of mischiefe confessing God to be the Creator of this vniuerse therby shewing nothing to be euill in nature I will say briefly what I thinke That is good as Aristotle saith iâ—…â—…s â—…etorik which we desire either for it selfe or for another vse And the iust contrary is euil wâ—…efore in the world some things are vsefull and good some auoideble bad Some 〈◊〉 and indifferent and to some men one thing is good and to others bad yea vnto one man at seuerall times seuerall good bad or neuter vpon seueral causes This opinioÌ„ the weaknesse of our iudgements respects of profit do produce But only that is the diuine iudgement which so disposeth all things that each one is of vse in the worlds gouernment And hee knoweth all without error that seeth all things to bee good and vsefull in their due seasons which the wise man intimates when hee saith That God made all things good each in the due time Therefore did hee blesse all with increase and multiplication If any thing were alwayes vnprofitable it should bee rooted out of the creation b No lesse Nature is in the least creatures pismires gnats bees spiders as potent as in horses oxâ—…n whales or elephants and as admirable Pliny lib. 11. c Those This heresie of the Manichees Augustine declareth De heres ad Quod vult deum Contra Faust. Manich. De Genes ad liter Of the error that Origen incurreth CHAP. 23. Bvt the great wonder is that some hold one beginning with vs of all thinges and that God created all thinges that are not of his essence otherwise they could neuer haue had beeing And yet wil not hold that plaine good beleefe of the Worlds simple and good course of creation that the good God made all thinges good They hold that all that is not GOD after him and yet that all is not good which none but God could make But the a soules they say not part but creatures of God sinned in falling from the maker being cast according to their deserts into diuers degrees down from heauen got certaine bodies for their prisons And ther-upon the world was made say they not for increase of good but restrrint of bad and this is the World Herein is Origen iustly culpable for in his Periarchion or booke of beginnings he affirmes this wherein I haue much maruaile that a man so read indiuine scriptures should not obserue first how contrary this was to the testimony of scripture that confirmeth all Gods workes with this And God saw that it was good And at the conclusion God saw all that hee made and loe it was very good Auerring no cause for this creation but onely that the good God should produce good things where if no man had sinned the world should haue beene adorned and filled b onely with good natures But sin being commited it did not follow that all should be filled with badnes the far greater part remaining still good keeping the course of their nature in heauen nor could the euil willers in breaking the lawes of nature auoyd the iust lawes of the al-disposed God For as a picture sheweth well though it haue black colors in diuers places so the Vniuerse is most faire for all these staines of sins which notwithstaÌ„ding being waighed by themselues do disgrace the lustre of it Besides Origen should haue seene and all wise men with him that if the world were made onely for a penall prison for the transgressing powers to bee imbodyed in each one according to the guilt the lesse offenders the higher and lighter and the greater ones the baser and heauier that then the Diuels the worst preuaricators should rather haue bin thurst into the basest that is earthly bodies then the worst men But that we might know that the spirits merits are not repaid by the bodies qualitie the worst diuell hath an c ayry body and man though he be bad yet of farre lesse malice and guilt hath an earthly body yea had ere his fall And what can be more fond then to thinke that the Sunne was rather made for a soule to be punished in as a prison rather then by the prouidence of God to bee one in one world as a light to the beauty and a comfort to the creatures Otherwise two ten or en hundred soules sinning all a like the world should haue so many Sunnes To auoyd which we must rather beleeue that there was but one soule sinned in that kind deseruing such a body rather then that the Makers miraculous prouidence did so dispose of the Sunne for the light comfort of things created It is not the soules whereof speake they know not what but it is their owne soules that are so farre from truth that they must needes be attanted and restraned Therefore these three I
eldest holds them resolued into most pure ayre which S. Thomas dislikes for such bodies could neuer penetrate the fire nor the heauens But he is too Aristotelique thinking to binde incomprehensible effectes to the lawes of nature as if this were a worke of nature strictly taken and not at the liberty of GODS omnipotent power or that they had forced through fire and heauen by their condensed violence Some disliked the placing of an element aboue heauen and therefore held the Christalline heauens composed of waters of the same shew but of a farre other nature then the Elementary Both of them are transparent both cold but that is light and ours heauy Basill sayth those waters doe coole the heate of the heauens Our Astronomicall diuines say that Saturnes frigidity proceedeth from those waters ridiculous as though all the starres of the eighth spere are not cooler then Saturne These waters sayth Rede are lower then the spirituall heauens but higher then all corporeall creatures kept as some say to threaten a second deluge But as others hold better to coole the heate of the starres De nat◅rer But this is a weake coniecture Let vs conclude as Augustine doth vpon Genesis How or what they are we know not there they are we are sure for the scriptures authority weigheth downe mans witte c In stead of Another question tossed like the first How the elements are in our bodies In parcels and Atomes peculiar to each of the foure saith Anaxagoras Democritus Empedocles Plato Cicero and most of the Peripatetiques Arabians Auerroes and Auicen parcels enter not the bodies composition sayth another but natures only This is the schoole opinion with the leaders Scotus and Occam Aristole is doubtfull as hee is generally yet holdes the ingresse of elements into compoundes Of the Atomists some confound all making bodies of coherent remaynders Others destroy all substances Howsoeuer it is wee feele the Elementary powers heate and drought in our gall or choller of the fire heate and moysture ayry in the blood colde and moyst watery in the fleame Colde and dry earthly in the melancholly and in our bones solydity is earth in our brayne and marrow water in our blood ayre in our spirits cheefely of the heart fire And though wee haue lesse of one then another yet haue some of each f But there And thence is all our troublesome fleame deriued Fitly it is seated in the brayne whether all the heate aspyreth For were it belowe whither heate descendeth not so it would quickly growe dull and congeale Whereas now the heate keepes it in continuall acte vigor and vegetation Finis lib. II. THE CONTENTS OF THE twelfth booke of the Citty of God 1. Of the nature of good and euil Angells 2. That no essence is contrary to God though al the worlds frailty seeme to bee opposite vnto this immutable eternity 3. Of gods enemies not by nature but will which hurting them hurteth their good nature because there is no vice but hurteth nature 4. Of vselesse and reason-lesse natures whose order differeth not from the Decorum held in the whole vniuerse 5. That the Creator hath deserued praise in euery forme and kind of Nature 6. The cause of the good Angels blisse and the euills misery 7. That wee ought not to seeke out the cause of the vicious will 8. Of the peruerse loue wherby the soule goeth from the vnchangeable to the changeable good 9. Whether he that made the Angels natures made their wils good also by the infusion of his loue into them through his holy Spirit 10. Of the falsenes of that History that saith the world hath continued many thousand years 11. Of those that hold not the Eternity of the world but either a dissolution and generation of innumerable worlds or of this one at the expiration of certaine yeares 12. Of such as held Mans Creation too lately effected 13. Of the reuolution of Tymes at whose expiration some Phylosophers held that the Vniuerse should returne to the state it was in at first 14. Of Mans temporall estate made by God out of no newnesse or change of will 15. Whether to preserue Gods eternall domination we must suppose that he hath alwaies had creatures to rule ouer and how it may bee held alwaies created which is not coeternall with God 16. How wee must vnderstand that God promised Man life eternall before all eternity 17. The defence of Gods vnchanging will against those that fetch Gods works about frō eternity in circles from state to state 18. Against such as say thinges infinite are aboue Gods knowledge 19. Of the worlds without end or Ages of Ages 20. Of that impious assertion that soules truly blessed shall haue diuer s reuolutions into misery againe 21. Of the state of the first Man and Man-kinde in him 22. That God fore-knew that the first Man should sin and how many people he was to translate out of his kind into the Angels society 23. Of the nature of Mans soule being created according to the Image of God 24. Whether the Angels may bee called Creators of any the least creature 25. That no nature or forme of any thing liuing hath any other Creator but God 26. The Platonists opinion that held the Angels Gods creatures Man the Angels 27. That the fulnesse of Man-kind was created in the first Man in whome God fore-saw both who should bee saued and who should bee damned FINIS THE TVVELFTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the nature of good and euill Angels CHAP. 1. BEfore I speake of the creation of man wherein in respect of mortall reasonable creatures the two Citties had their originall as we shewed in the last booke of the Angels to shew as well as wee can the congruity and conuenience of the society of Men with Angels and that there are not foure but rather two societies of Men and Angels qualitied alike and combined in eyther the one consisting both of good Angels and Men and the other of euill that the contrariety of desires betweene the Angels good and euill arose from their diuers natures and beginnings wee may at no hand beleeue God hauing beene alike good in both their creations and in all things beside them But this diuersity ariseth from their wils some of them persisting in God their common good and in his truth loue and eternity and other some delighting more in their owne power as though it were from them-selues fell from that common al-blessing good to dote vppon their owne and taking pride for eternity vayne deceit for firme truth and factious enuy for perfect loue became proud deceiptfull and enuious The cause of their beatitude was their adherence with GOD their must their miseries cause bee the direct contrary namely their not adherence with GOD. Wherefore if when wee are asked why they are blessed and wee answere well because they stucke fast vnto GOD and beeing asked why they
are wretched wee answere well because they stucke not vnto GOD Then is there no beatitude for any reasonable or vnderstanding creature to attaine but in God So then though all creatures cannot bee blessed for beastes trees stones c. are incapable hereof yet those that are are not so of them-selues beeing created of nothing but they haue it from the Creator Attayning him they are happy loosing him vnhappy But hee him-selfe is good onely of him-selfe and therefore cannot loose his good because hee cannot loose him-selfe Therefore the one true blessed God wee say is the onely immutable good and those thinges hee made are good also because they are from him but they are â—…able because they were made of nothing Wherefore though they bee not the cheefe goods God beeing aboue them yet are they great in beeing able to adhere vnto the cheefe good and so bee happy without which adherence they cannot but bewrteched Nor are other parcels of the creation better in that they cannot bee wretched For wee cannot say our other members are better theÌ„ our eies in that they cannot be blind but euen as sensitiue nature in the worst plight is better then the insensible stone so is the reasonable albeit miserable aboue the brutish that cannot therefore bee miserable This being so then this nature created in such excellence that though it bee mutable yet by inherence with God that vnchangeable good it may become blessed Nor satisfieth the own neede without blessednesse nor hath any meanes to attayne this blessenesse but God truly committeth a great error and enormity in not adhering vnto him And all sinne is against nature and hurtfull there-vnto Wherefore that nature differeth not in Nature from that which adhereth vnto God but in Vice And yet in that Vice is the Nature it selfe laudable still For the Vice beeing iustly discommended commendeth the Nature The true dispraise of Vice being that it disgraceth an honest nature So therefore euen as when wee call blindnesse a fault of the eyes wee shew that sight belongeth to the eye And in calling the fault of the eares deafenesse that hearing belonges to the eare So likewise when wee say it was the Angels fault not to adhere vnto God we shew that that adherence belonged to their natures And how great a praise it is to continue in this adherence fruition liuing in so great a good without death error or trouble who can sufficiently declare or imagine Wherefore since it was the euill Angells fault not to adhere vnto GOD all vice beeing against nature It is manifest that GOD created their natures good since it is hurt only by their departure from him That no essence is contrary to GOD though all the worlds frailty seeme to be opposite to his immutable eternity CHAP. 2. THis I haue said least some should thinke that the Apostaticall a powers whereof wee speake had a different nature from the rest as hauing another beginning and b not GOD to their author VVhich one shall the sooner auoyd by considering what GOD sayd vnto Moyses by his Angells when hee sent him to the children of Israell I am that I am For God beeing the highest essence that is eternall and vnchangeable gaue essence to his creatures but not such as his owne d to some more and to some lesse ordering natures existence by degrees for as wisedome is deriued from being wise so is essence ab ipso esse of hauing being the word is new not vsed of the old Latinists but taken of late into the tongue to serue for to explayne the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it expresseth word for word Wherefore vnto that especiall high essence that created all the rest there 's no nature contrary but that which hath no essence f For that which hath beeing is not contrary vnto that which hath also beeing Therefore no essence at all is contrary to GOD the cheefe essence and cause of essence in all L VIVES APostaticall a powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A forsaker of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The diuels are such that fall from GOD. Theodoret writing of Goddes and Angells sayth the Hebrew word is Satan the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome interpreteth it an aduersary or transgressor b Not GOD Least some should thinke GOD created not their nature c I am Of this already in the eight booke d To some Arist de mundo The nearest vnto GOD sayth Apuleius doe gayne from his power the most celestiall bodies and euery thing the nearer him the more Diuine and the farther the lesser Thus is GODS goodnesse deriued gradually from Heauen vnto vs. And our beleefe of this extension of GODS power wee must thinke that the nearer or farder off that hee is the more or lesse benefite nature feeleth Which the Phylosopher gaue him to vnderstand when hee sayd That Gods essence is communicated to some more and to some lesse For in his predicaments he directly affirmeth that essence admitteth neither intention nor remission more nor lesse A stone hath essence as well as an Angell This therefore is referred to the excellence and qualityes adherent or infused into the essence which admitte augmentation and diminution e The word is Not so new but that Flauius Sergius vsed it before Quintilian but indeed it was not in generall vse till of late when Philosophy grew into the latine tongue f For that Nothing saith Aristotle is contrary to substance taking contrary for two opposites of one kinde as blacke and white both colours for he reckneth not priuations nor contradictories for contraries as he sheweth in his diuision of opposites into foure species Of Gods enemies not by nature but will which hurting them hurteth their good nature because their is no vice but hurteth nature CHAP. 3. THe scripture calleth them Gods enemies because they oppose his soueraignty not by nature but wil hauing no power to hurt him but them selues Their wil to resist not their power to hurt maketh them his foes for he is vnchangeable and wholly incorruptible wherefore the vice that maketh them oppose God is their owne hurt and no way Gods onely because it corrupteth their good nature Their nature it is not but there vice that contratieth God euill onely being contrary to good And who denies that God is the best good so then vice is contrary vnto God as euill is vnto good The nature also which it corrupteth is Good and therefore opposed by it but it stands against God as euill onely against good but against this nature as euill and hurt also for euill cannot hurt GOD but incoruptible natures onely which are good by the testimony of the hurt that euill doth them for if they were not good vice could not hurt them for what doth it in hurting them but a bolish their integrity lustre vertue safety and what euer vice can diminish or roote out of a good nature which if it bee not therein vice taketh it not
were to raigne there â—…ingly The Lord will seeke him a man saith hee meaning either Dauid or the mediator prefigured in the vnction of Dauid and his posterity Hee doth not say he will seeke as if hee knew not where to finde but hee speaketh as one that seeketh our vnderstanding for wee were all knowen both to God the father and his sonne the seeker of the lost sheepe and elected in him also before the beginning of the world c He will seeke that is he will shew the world that which hee himselfe knoweth already And so haue we acquiro in the latine with a preposition to attaine and may vse quaero in that sence also as questus the substantiue for gaine L. VIVES Tâ—… a skirt Or hemme or edge any thing that he could come nearest to cut the Iewes vsed edged garments much according to that command in the booke of Numbers The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing of his doublet Ruffinus translateth it Summitatem b His 〈◊〉 Which were three hundred saith Iosephus lib. 6. c He will seeke A diuersity of reaâ—… I thinke the words from And so haue we acquiro to the end of the chapter bee some 〈◊〉 of others The Kingdome of Israell rent prefiguring the perpetuall diuision betweene the spirituall and carnall Israell CHAP. 7. SAul fell againe by a disobedience and Samuell told him againe from God Thou hast cast off the Lord and the Lord hath cast off thee that thou shalt no more bee King of Israell Now Saul confessing this sinne and praying for pardon and that Samuell would go with him to intreat the Lord. Not I saith Samuell thou hast cast off the Lord c. And Samuell turned him-selfe to depart and Saul held him by the lappe of his coate and it rent Then quoth Samuell the Lord hath rent the Kingdome of Israell from thee this day and hath giuen it vnto thy neighbor which is better then thee and Israell shall bee parted into two and shall no more bee vnited nor hee is not a man that hee should repent c. Now hee vnto whome these words were said ruled Israell fourty yeares euen as long as Dauid and yet was told this in the beginning of his Kingdome to shew vs that none of his race should reigne after him and to turne our eyes vppon the line of Dauid whence Christ our mediator tooke his humanity Now the originall read not this place as the Latines doe The Lord shall rend the Kingdome of Israell from thee this day but the Lord hath rent c. from thee that is from Israell so that this man was a type of Israell that was to loose the Kingdome as soone as Christ came with the New Testament to rule spiritually not carnally Of whome these wordes and hath giuen it vnto thy neighbour sheweth the consanguinity with Israell in the flesh and so with Saul and that following who is better then thee implyeth not any good in Saul or Israell but that which the Psalme saith vntill I make thine enemies thy footstoole whereof Israell the persecutor whence Christ rent the Kingdome was one Although there were Israell the wheat amongst Israell the chaffe also for the Apostles were thence and Stephen with a many Martyrs besides and from their seed grew up so many Churches as Saint Paul reckoneth all glory fiing God in his conuersion And that which followeth Israell shall bee parted into two concerning this point assuredly namely into Israell Christs friend and Israell Christs foe into Israell the free woman and Israell the slaue For these two were first vnited Abraham accompanying with his maid vntill his wiues barrennesse being fruitfull she cryed out Cast out the bondwoman her sonne Indeed because of Salomons sin we know that in his sonne Roboams time Israell diuided it selfe into two parts and either had a King vntill the Chaldeans came subdued and ren-versed all But what was this vnto Saul Such an euen was rather to be threatned vnto Dauid Salomons father And now in these times the Hebrews are not diuided but dispersed all ouer the world continuing on still in their errour But that diuision that God threatned vnto Saul who was a figure of this people was a premonstration of the eternall irreuocable separation because presently it followeth And shall no more bee vnited nor repent of it for it is no man that it should repent Mans threatnings are transitory but what God once resolueth is irremoueable For where wee read that God repented it portends an alteration of things out of his eternall prescience And likewise where hee did not it portends a fixing of things as they are So here wee see the diuision of Israell perpetuall and irreuocable grounded vppon this prophecy For they that come from thence to Christ or contrary were to doe so by Gods prouidence though humaine concâ—… cannot apprehend it and their separation is in the spirit also not in the flesh And those Israelites that shall stand in Christ vnto the end shall neuer perâ—… with those that stayed with his enemies vnto the end but be as it is here said 〈◊〉 seperate For the Old Testament of Sina begetting in bondage shall doe them no good nor any other further then confirmeth the New Otherwise as long as Moses is read d the vaile is drawne ouer their hearts and when they 〈◊〉 to Christ then is remooued For the thoughts of those that passe from 〈◊〉 to him are changed and bettered in their passe and thence their felicitie 〈◊〉 〈◊〉 is spirituall no more carnall Wherefore the great Prophet Samuel 〈◊〉 〈◊〉 had annointed Saul when hee cryed to the Lord for Israel and hee â—…d him and when hee offered the burnt offering the Philistins comming against Israell and the Lord thundred vpon them and scattered them so that they fell before Israell tooke e a stone and placed it betweene the f two Maspha's the Old and the New and named the place Eben Ezer that is the stone of 〈◊〉 saying Hetherto the Lâ—… hath helped vs that stone is the mediation of our 〈◊〉 by which wee come from the Old Maspha to the New from the thought of a carnall kingdome in all felicitie vnto the expectation of a crowne of spiriâ—… glory as the New Testamenâ—… teacheth vs and seeing that that is the sum â—…ope of all euen â—…itherto hath God helped vs. L. VIVES Bâ—… disobedience For being commanded by Samuel from God to kill all the Amalechites 〈◊〉 and beast hee tooke Agag the King aliue and droue away a multitude of Cattle 〈◊〉 lappe of his coate Diplois is any double garment c The Lord hath rent Shall rend â—…us But hath rent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the LXX d The vaile The vaile that Moiâ—…â—…ed â—…ed his face was a tipe of that where-with the Iewes couer their hearts vntill they bee 〈◊〉 1. Corinth 3. e Astone Iosephus saith that hee placed it at Charron and called 〈◊〉 lib. 6. f
ceasing and destruction ensuing which was performed by the Romanes as I erst related But the house of the New Testament is of another lustre the workemanship being more glorious and the stones being more precious But it was figured in the repaire of the old Temple because the whole New Testament was figured in the old one Gods prophecy therefore that saith In that place will I giue peace is to be meant of the place signified not of the place significant that is as the restoring that house prefigured the church which Christ was to build so GOD said in this place that is in the place that this prefigureth will I giue peace for all things signifying seeme to support the persons of the things signified as Saint Peter said the Rock was Christ for it signifyed Christ. So then farre is the glory of the house of the New Testament aboue the glory of the Old as shall appeare in the finall dedication Then shall the desire of all nations appeare as it is in the hebrew for his first comming was not desired of all the nations for some knew not whom to desire nor in whom to beleeue And then also shall they that are Gods elect out of all nations come as the LXX read it for none shall come truely at that day but the elect of whoÌ„ the Apostle saith As he hath elected vs in him before the beginning of the world for the Architect himself that sayd Many are called but few are chosen he spoke not of those that were called to the feast and then cast out but meant to shew that hee had built an house of his elect which times worst spight could neuer ruine But being altogither in the church as yet to bee hereafter sifited the corne from the chaffe the glory of this house cannot be so great now as it shal be then where man shal be alwaies there where he is once The Churches increase vncertaine because of the commixtion of elect and reprobate in this world CHAP. 49. THerefore in these mischieuous daies wherein the church worketh for his fu ture glory in present humility in feares in sorrowes in labours and in temptations ioying onely in hope when shee ioyeth as she should many rebrobaâ—…e liue amongst the elect both come into the Gospells Net and both swim at randon in the sea of mortality vntill the fishers draw them to shore and then the 〈◊〉 owne from the good in whom as in his Temple God is all in all We acknowledge therefore his words in the psalme I would declare and speake of them 〈◊〉 are more then I am able to expresse to be truly fulfilled This multiplication 〈◊〉 at that instant when first Iohn his Messenger and then himselfe in person 〈◊〉 to say Amend your liues for the Kingdome of God is at hand He chose him disâ—… and named the Apostles poore ignoble vnlearned men that what great 〈◊〉 soeuer was done hee might bee seene to doe it in them He had one who abused his goodnesse yet vsed hee this wicked man to a good end to the fulfilling of his passion and presenting his church an example of patience in tribulation And hauing sowne sufficiently the seed of saluation he suffered was buried and 〈◊〉 againe shewing by his suffering what wee ought to endure for the truth and 〈◊〉 resurrection what we ought for to hope of eternity a besides the ineffaâ—…ament of his bloud shed for the remission of sinnes Hee was forty daies 〈◊〉 with his disciples afterwardes and in their sight ascended to heauen â—…es after sending downe his promised spirit vpon them which in the comming gaue that manifest and necessary signe of the knowledge in languages of 〈◊〉 to signifie that it was but one Catholike church that in all those natiâ—…â—…uld vse all those tongues L. VIVES 〈◊〉 a the ineffable For Christs suffrance and his life hath not onely leaft vs the vertue 〈◊〉 Sacraments but of his example also whereby to direct ourselues in all good courses 〈◊〉 Gospell preached and gloriously confirmed by the bloud of the preachers CHAP. 50. 〈◊〉 then as it is written The law shall goe forth of Zion and the word of 〈◊〉 Lord from Ierusalem and as Christ had fore-told when as his disciplies â—…onished at his resurrection he opened their vnderstandings in the scripâ—… told them that it was written thus It behoued Christ to suffer and to rise 〈◊〉 the third day and that repentance and remission of sinnes should bee preached in 〈◊〉 â—…mongst all nations beginning at Ierusalem and where they asked him of 〈◊〉 comming and he answered It is not for you to know the times and seasons 〈◊〉 father hath put in his owne power but you shall receiue power of the Holie 〈◊〉 hee shall come vpon you and you shal be witnesses of mee in Ierusalem and in 〈◊〉 in Samaria and vnto the vtmost part of the earth First the church spred 〈◊〉 â—…om Ierusalem and then through Iudaea and Samaria and those lights 〈◊〉 world bare the Gospell vnto other nations for Christ had armed them 〈◊〉 Feare not them that kill the body but are not able to kill the soule they had 〈◊〉 of loue that kept out the cold of feare finally by their persons who 〈◊〉 him aliue and dead and aliue againe and by the horrible persecutiâ—… by their successors after their death and by the euer conquered to 〈◊〉 â—…conquerable tortures of the Martires the Gospell was diffused 〈◊〉 all the habitable world GOD going with it in Miracles in vertues and 〈◊〉 of the Holy Ghost in so much that the nations beleeuing in him who 〈◊〉 for their Redemption in christian loue did hold the bloud of those Martires in reuerence which before they had shed in barbarousnesse and the Kings whose edicts afflicted the church came humbly to be warriours vnder that banner which they cruelly before had sought vtterly to abolish beginning now to persecute the false gods for whom before they had persecuted the seruants of 〈◊〉 true GOD. That the Church is confirmed euen by the schismes of Heresies CHAP. 51. NOw the deuill seeing his Temples empty al running vnto this Redeemer set heretiques on foote to subert Christ in a christiaÌ„ vizar as if there were yâ— allowance for them in the heauenly Ierusalem which their was for contrariety of Philosophers in the deuills BabiloÌ„ Such therfore as in the church of God do distast any thing and a being checked aduised to beware do obstinately oppose themselues against good instructions and rather defend their abhominations then discard them those become Heretikes and going forth of Gods House are to be held as our most eager enemies yet they doe the members of the Catholike Church this good that their fall maketh them take better hold vpon God who vseth euill to a good end and worketh all for the good of those that loue him So then the churches enemies whatsoeuer if they haue the power to impose corporall afflictioÌ„ they exercise her patience
The name of God is principally his of whome by whome and in whome al things haue their existence shewing in part the nature and vertue of that incomprehensible Trine Secondly and as one may say abusiuely the Scripture calleth them gods vnto whome the word is giuen as our Sauiour testifieth in the Gospell and so are the Heauenly powers also called as seemeth by that place of the Psalme God standeth in the assembly of the gods c. Thirdly and not abusiuely but falsely the Deuills are called gods also All the gods of the heathen are Deuills Origen in Cantie This last question Augustine taketh from the seauenty for Hierome translateth it from the Hebrew Idols and not Diuells Psa 96. 5. e The Greeke Where wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is this superfluously added of Augustine for many Philosophers and many nations both held and honored the Sunne onely for God and referred the power of all the rest vnto it alone Macrob. f All that we do Our well doing benefiteth not God nor betters him so that there is nothing due vnto vs for being good but wee our selues owe God for all by whose grace it is that wee are good g Which worketh by It is dead and lacketh all the power and vigour when it proceedeth not in the workes of charity A definition of a people by which both the Romaines and other kingdomes may challenge themselues common-weales CHAP. 24. BVt omit the former difinition of a people and take this A people is a multitude of reasonable creatures conioyned in a general communication of those things it respecteth and them to discerne the state of the people you must first consider what those things are But what euer they bee where there is a multitude of men conioyned in a common fruition of what they respect there may fitly bee sayd to bee a people the better that their respects are the better are they them-selues and other-wise the worse By this definition Rome had a people and consequently a common-weale what they embraced at the first and what afterwards what goodnesse they changed into bloudinesse what concord they forsooke for seditions confederacies and ciuill warres History can testifie and wee in part haue already related Yet this doth not barre them the name of a people nor their state of the stile of a common-wealth as long as they beare this our last definition vnin-fringed And what I haue sayd of them I may say of the Athenians the Greekes in generall the Egyptians and the Assirian Babilonians were there dominions great or little and so of all nations in the world For in the Citty of the wicked where GOD doth not gouerne and men obey sacrificing vnto him alone and consequently where the soule doth not rule the body nor reason the passions there generally wanteth the vertue of true iustice That there can be no true vertue where true religion wanteth CHAP. 25. FOr though there be a seeming of these things yet if the soule and the reason serue not God as he hath taught them how to serue him they can neuer haue true dominion ouer the body nor ouer the passions for how can that soule haue any true meane of this decorum that knoweth not God nor serueth his greatnesse but runneth a whoring with the vncleane and filthy deuills No those things which shee seemes to account vertues and thereby to sway her affects if they bee not all referred vnto God are indeed rather vices then vertues For although some hold them to bee reall vertues a when they are affected onely for their owne respect and nothing else yet euen so they incurre vaine-glory and so loose their true goodnesse For as it is not of the flesh but aboue the flesh that animates the body So it is not of man but aboue man which deifies the minde of man yea and of all the powers of the heauens L. VIVES WHen a they The Stoikes held vertue to bee her owne price content with it selfe and to bee affected onely for it selfe This is frequent in Seneca and in Tullies Stoicysmes and Plato seemes to confirme it Tully setts downe two things that are to be affected meerely for them-selues perfection of internall goodnesse and that good which is absolutely externall as parents children friends c. These are truly deare vnto vs in them-selues but nothing so as the others are De finib lib. 5. It is a question in diuinity whether the vertues are to bee desired meerely for them-selues Ambrose affirmeth it In Epist. ad Galat. Augustine denieth it De Trinit lib. 13. Peter Lumbard holdes them both to bee worthy of loue in them-selues and also to haue a necessary reference vnto eternall beatitude But indeed they are so bound vnto Gods precepts that hee that putteth not Gods loue in the first place cannot loue them at all Nor can hee so loue them for them-selues that hee preferre them before God their author and their founder or equall the loue of them with the loue of him their nature is to lift the eyes of him that admireth them vnto GOD so that hee that seeketh for them-selues is by them euen ledde and directed vnto him the consummation vnto which they all doe tend But Saint Augustine in this place speaketh of the Gentiles whose vertues desiring externall rewardes were held base and ignominious but if they kept them-selues content with their owne sole fruition then were they approoued but this was the first steppe to arrogance by reason that heereby they that had them thought none so good as them-selues The peace of Gods enemies vse-full to the piety of his friends as long as their earthly pilgrimage lasteth CHAP. 26. WHerefore as the soule is the fleshes life so is God the beatitude of man as the Hebrewes holy writte affirmeth a Blessed is the people whose God is the Lord wretched then are they that are strangers to that GOD and yet 〈◊〉 those a kinde of allowable peace but that they shall not haue for euer because they vsed it not well when they had it But that they should haue it 〈◊〉 this life is for our good also because that during our commixtion with Babilon wee our selues make vse of her peace and faith doth free the people of God at length out of her yet so as in the meane time wee liue as pilgrims in her And therefore the Apostle admonished the Church to pray for the Kings and Potentates of that earthly Citty adding this reason That wee may lead a quiet life in all godlinesse and b charity And the Prophet Hieremy fore-telling the captiuitie of Gods ancient people commanding them from the Lord to goe peaceably and paciently to Babilon aduised them also to pray saying For in her peace shall be your peace meaning that temporall peace which is common both to good and bad L. VIVES BLessed a is Psal. 144. 15. Where the Prophet hauing reckoned vp all the goods of fortune children wealth peace prosperitie and all in
Father inherite you the kingdome prepared for you for if there were not another reigning of Christ with the Saints in another place whereof him-selfe saith I am with you alway vnto the end of the world the Church now vpon earth should not bee called his kingdome or the kingdome of heauen for the Scribe that was taught vnto the kingdome of God liued in this thousand yeares And the Reapers shall take the tares out of the Church which grew vntill haruest together with the good corne which Parable he expoundeth saying The â—…est is the end of the world and the reapers are the Angels as then the tares are gathered and burned in the fire so shall it be in the end of the world The sonne of man shall send forth his Angels and they shall gather out of his kingdome all things that offend What doth hee speake heare of that kingdome where there is no offence No but of the Church that is heere below Hee saith further Who-so-euer shall breake one of these least commandements and teach men so hee shall bee called the least in the kingdome of heauen but who-so-euer shall obserue and teach them the same shall bee called great in the kingdome of heauen Thus both these are done in the kingdome of heauen both the breach of the commandements and the keeping of them â—…hen hee proceedeth Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees that is of such as breake what they teach and as Christ 〈◊〉 else-where of them Say well but doe nothing vnlesse you exceed these that is â—…th teach and obserue you shall not enter into the kingdome of heauen Now the kingdome where the keeper of the commandements and the contemner were 〈◊〉 said to be is one and the kingdome into which he that saith and doth not shal not enter is another So then where both sorts are the church is that now is but where the better sort is only the church is as it shal be here-after vtterly exempt from euill So that the church now on earth is both the kingdom of Christ and the kingdome of heauen The Saints reigne with him now but not as they shall doe here-after yet the tares reigne hot with them though they grow in the Church â—…ngst the good seed They reigne with him who do as the Apostle saith If yee 〈◊〉 be risen with Christ seeke the things which are aboue where Christ sitteth at the 〈◊〉 â—…d of God Set your affections on things which are aboue and not on things 〈◊〉 are on earth of whome also hee saith that their conuersation is in heauen â—…ly they reigne with Christ who are with all his kingdom where he reigneth 〈◊〉 how do they reigne with him at all who continuing below vntill the worlds 〈◊〉 vntill his kingdome be purged of all the tares do neuer-the-lesse seeke their 〈◊〉 pleasures and not their redeemers This booke therefore of Iohnsâ—…th â—…th of this kingdome of malice wherein there are daily conflicts with the â—…my some-times with victory and some-times with foyle vntill the time of that most peaceable kingdome approach where no enemy shall euer shew his 〈◊〉 this and the first resurrection are the subiect of the Apostles Reuelation For hauing sayd that the deuill was bound for a thousand yeares and then was to bee loosed for a while hee recapitulateth the gifts of the Church during the sayd thousand yeares And I saw seates saith he and they sat vpon them and iudgement was giuen vnto them This may not bee vnderstood of the last iudgement but by the seales are 〈◊〉 the rulers places of the Church and the persons them-selues by whom it is gouerned and for the Iudgement giuen them it cannot be better explaned then in these words what-so-euer yee binde on earth shall be bound in heauen and what-so-euer yee loose on earth shall bee loosed in heauen Therefore saith Saint Paul 〈◊〉 haue I to doe to iudge them also that bee without doe not yee iudge them that 〈◊〉 within On. And I saw the soules of them which were slaine for the witnesse of Iesus 〈◊〉 for the word of God vnderstand that which followeth they raigned with Christ a 〈◊〉 yeares These were the martires soules hauing not their bodies as yet for 〈◊〉 soules of the Godly are not excluded from the Church which as it is now is 〈◊〉 kingdome of God Otherwise she shold not mention them nor celebrate their â—…ories at our communions of the body and bloud of Christ nor were it necessary 〈◊〉 â—…in our perills to run vnto his Baptisme or to be afraid to dy without it nor to seeke reconciliation to his church if a man haue incurred any thing that exacteth repentance or burdeneth his conscience Why doe we those things but that euen such as are dead in the faith are members of Gods Church Yet are they not with their bodies and yet neuer-the-lesse their soules reigne with Christ the whole space of this thousand yeares And therefore wee reade else-where in the same booke Blessed are the dead which dye in the Lord Euen so saith the spirit for they rest from their labours and their workes follow them Thus then the Church raigneth with Christ first in the quick and the dead for Christ as the Apostle saith that hee might thence-forth rule both ouer the quick and the dead But the Apostle heere nameth the soules of the martyrs onely because their kingdome is most glorious after death as hauing fought for the truth vntill death But this is but a taking of the part for the whole for wee take this place to include all the dead that belong to Chrsts kingdome which is the Church But the sequell And which did not worship the beast neither his Image neither had taken his marke vpon their fore-heads or on their hands this is meant both of the quick and dead Now although wee must make a more exact inquiry what this beast was yet is it not against Christianity to interpret it the society of the wicked opposed against the com pany of Gods seruants and against his holy Citty Now his image that is his dissimulation in such as professe religion and practise infidelity They faigne to bee what they are not and their shew not their truth procureth them the name of Christians For this Beast consisteth not onely of the professed enemies of Christ and his glorious Hierarchy but of the tares also that in the worlds end are to be gathered out of the very fields of his owne Church And who are they that adore not the beast but those of whome Saint Pauls aduise taketh effect Bee not vnequally yoaked with the Infidells These giue him no adoration no consent no obedience nor take his marke that is the brand of their owne sinne vpon their fore-heads by professing it or on their hands by working according to it They that are cleare of this be they liuing or be they dead they reigne with Christ
not the for bidden meates rehearsing the gratiousnesse of the New Testament from CHRISTS first comming euen vnto this Iudgement we haue now in hand For first he tells how GOD saith that hee commeth to gather the nations and how they shall come to see his glorie For all haue sinned saith the Apostle and are depriued of the glorie of GOD. Hee sayth also that hee will leaue signes amongst them to induce them to beleeue in him and that hee will send his elect into many nations and farre Islands that neuer heard of his name to preach his glory to the Gentiles and to bring their bretheren that is the bretheren of the elect Israell of whome hee spake into his presence to bring them for an offering vnto GOD in chariots and vpon horses that is by the ministerie of men or angells vnto holie Ierusalem that is now spread through-out the earth in her faithfull Cittizens For these when GOD assisteth them beleeue and when they beleeue they come vnto him Now GOD in a simily compares them to the children of Israel that offered vnto him his sacrifices with psalmes in the Temple as the church doth now in all places and hee promiseth to take of them for priests and for leuites which now wee see hee doth For hee hath not obserued fleshly kindred in his choise now as hee did in the time of Aurons priest-hood but according to the New Testament where CHRIST is priest after the order of Melchisedech hee selecteth each of his priests according to the merit which GODS grace hath stored his soule with as wee now behold and these b Priests are not to bee reckned of for their places for those the vnworthie doe often hold but for their sanctities which are not common both to good and bad Now the prophet hauing thus opened Gods mercies to the church addeth the seueral ends that shall befall both the good and bad in the last iudgement in these w◅ds As the new heauens and the new earth which I shall make shall remaine before mee saith the LORD euen so shall your seede and your name And from month to moneth and from Sabbath to Sabbath shall all flesh come to worshippe before mee saith the LORD And they shall goe forth and looke vpon the members of the men that haue transgressed against mee for their women shall not die neither shall their fire bee quenshed and they shal be an abhorring vnto all flesh Thus endeth the Prophet his booke with the end of the world Some in this place for members read c carkasse hereby intimating the bodies euident punishment though indeed a carkasse is properly nothing but dead flesh but those bodies shal be lyuing otherwise how should they bee sensible of paine vnlesse wee say they are dead bodies that is their soules are fallen into the second death and so wee may fitly call them carkasses And thus is the Prophets former words also to bee taken The land of the wicked shall fall Cadauer a carkasse all knowes commeth of Cado to fall Now the translators by saying the carkasses of the men doe not exclude women from this damnation but they speake as by the better sexe beeing that woman was taken out of man But note especially that where the Prophet speaking of the blessed sayth all flesh shall come to worshippe Hee meaneth not all men for the greater number shal be in torments but some shall come out of all nations to adore him in the Heauenly Ierusalem But as I was a saying since here is mention of the good by flesh and of the bad by carkasses Verelie after the resurrection of the flesh our faith whereof these words doe confirme that which shall confine both the good and bad vnto their last limits shal be the iudgement to come L. VIVES AGainst a the vnfaithfull Hierome out of the hebrew and the seauenty readeth it Against his enemies b Priests are not to be It is not priest-hood nor orders that maketh a man any whit respected of GOD for these dignities both the Godly and vngodly doe share in but it is purity of conscience good life and honest cariage which haue resemblance of that immense that incorruptible nature of GOD those winne vs fauour with him c Carkasses So doth Hierome reade it But marke Saint Augustines vprightnesse rather to giue a fauorable exposition of a translation to which hee stood not affected then any way to cauill at it How the Saints shall goe forth to see the paines of the wicked CHAP. 22. BVt how shall the good goe forth to see the bad plagued Shall they leaue their blessed habitations and goe corporally to hell to see them face to face God forbid no they shall goe in knowledge For this implieth that the damned shal be without and for this cause the Lord calleth their place vtter darkenesse opposite vnto that ingresse allowed the good seruāt in these words Enter into thy Maisters ioye and least the wicked should be thought to goe in to bee seene rather then the good should goe out by knowledge to see them being to know that which is without for the tormented shall neuer know what is done in the Lords Ioye but they that are in that Ioye shall know what is done in the vtter darkenesse Therefore saith the Prophet they shall goe forth in that they shall know what is without for if the Prophets through that small part of diuine inspiration could know these things before they came to passe how then shall not these immortalls know them being passed seeing that in them the Lord is al in all Thus shall the Saints bee blessed both in seed and name In seed as Saint Iohn saith And his seed remaineth in him In name as Isaias saith So shall your name continue from moneth to moneth and from Sabbath to Sabbath shall they haue rest vpon rest passing thus from old and temporall types to new and euerlasting truthes But the paines of the wicked that eternall worme and that neuer dying fire is diuersly expounded either in reference to the bodie onelie or to the soule onely or the fire to belong to the bodie reallie and the worme to the soule figuratiuely and this last is the likeliest of the three But heere is no place to discusse peculiars Wee must end this volume as wee promised with the iudgement the seperation of good from badde and the rewards and punishments accordingly distributed Daniels prophecy of Antichrist of the iudgement and of the Kingdome of the Saints CHAP. 23. OF this Iudgement Daniel prophecieth saying that Antichrist shall fore-run it and so hee proceedeth to the eternall Kingdome of the Saints for hauing in a vision beheld the foure beasts types of the foure Monarchies and the fourth ouer-throwne by a King which all confesse to bee Antichrist and then seeing the eternall Empire of the Sonne of man CHRIST to follow Daniell saith hee Was troubled in spirit in the middest of my body and the visions of mine head made mee
5. 44. Abbot Agatho Ancid 4. Virg. Aâ—…g log 8. Apuleius accused of Magick Magike forbidden The elements chaiâ—…ed The deuills habâ—…ion Rom 1. 21. 22. 23. Isay 19 1 Luc. 1. Luc. 1. Mat 16. â—…6 Mat 8. 29 Spirits and deuills called into Images Psal. 96. 1. Cor. 1. 8. 4. How man doth make the deuill god The deuills benefâ—…es hurtfull De Philosoph Orac. Malice The Martires memory succeeded the Idols Mercuries tombe The Necia plaâ—…es Three Aesculapiâ—… The Crocodile The Mercury Hermopolis Trismegistus Cypâ—… 〈◊〉 〈◊〉 〈◊〉 Martires not to be adored Plaies of the passion of Iesus Christ vnlawfull The Louanists want this Isis. Ceres Wheate put barley out of credit In coÌ„uiuio Daemones Dâ—… 〈◊〉 〈◊〉 pasâ—… An history of a Philosopher thaâ—… was in a stoâ—… at sea 〈◊〉 of 3. 〈◊〉 〈◊〉 Paâ—… 〈◊〉 〈◊〉 Phantasie Opinion Affects how 〈◊〉 man Pyey 〈◊〉 Angells why called after the affect that their offices releâ—…e Tâ—… 〈◊〉 〈◊〉 subâ—…s â—…o pasâ—… 〈◊〉 〈◊〉 〈◊〉 The Circian colours Apuleâ—… his description of maâ—… The deuills miserable immortality Plotine Eudemonâ—… Genâ—… Lareâ—… 〈◊〉 The golden 〈◊〉 〈◊〉 Daemon Lâ—…res Lemures Maâ—…s The diâ—… eternally miserable Enuy. Phil 2. God not polluted by being present vnto wise men God incoÌ„prehensible God is to be partly knoâ—…ne of his creatures God assumed man All this commenâ—…ary the Lovanists do lâ—…aue quite out Daemon vsed alway in the scripture on the worst part 〈◊〉 â—…t it is 〈…〉 Daemâ—… Maâ—… 1. â—…4 Math 4. Christs miracles Temptation The diuels knowledge The diuels oâ—…en decemed Loue of fâ—…e obiâ—…s The certâ—…y of Gods wâ—… â—…s 50. 1. Pâ—… 130. 2. â—…s 95 3. â—…s 96 4 5. Mar. 1. 24. Ps. 82. 6. Men called Gods Why. Cor 1. 8. ver 5. 6 The diuelâ—… not to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods seruants Laâ—… Dulâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. 17 Mat. 5. 14 〈◊〉 〈◊〉 Psa. 116. 12 13. Râ—…ligon The sum of â—…lle eligion Neighbors who bee they Our friend our second selfe Psal. 15. 2 Psa. 51 16 17. 〈◊〉 Psal. 50 1â—… 13. Ver. 14 15 Mich. 6 6 7. 8 Heb. 13. 16 Mercy â—…el 30. 23 Rom. 12 1 Verse 2. Psam â—…3 28 The christâ—…ans sacrifice The sacrament of the altar Psal. 87. 2 Gen. 17 1â—… Gen. 21 Genâ—…s Geâ—… 9 Exod. 14 Exod. 15 â—…od 23 The Teletae Goetia Magike Pharmacy Theurgy Plato's law Platos gods Psellus his Daemones Porphyries gods The deuills apparitions 2. Cor. 11. 14 Proâ—… Lib. 2. Chaeremon Porphyryes 〈◊〉 of the gods that loue sacrifices Isis. Osyris Man a 〈◊〉 〈◊〉 All time 〈◊〉 to God 〈◊〉 33 〈◊〉 Whether the Fathers â—…aw God or no. Heb 2. 2. Io 5 37. Exo. 33. 20 veâ—…se 23. Lycurgus Mâ—… 6. 2â—… 29. 30. Godâ—… proâ—… Periurgikes Tâ—… 〈◊〉 excell the Pagans The angels 〈◊〉 god Procurare Actius Naeuius Augur The 〈◊〉 â—…pent Claudia a Vestall Iuglerâ—… Illusionâ—… Aâ—… 〈◊〉 〈◊〉 tâ—…e 〈◊〉 Exod. 13. â—…os 4. Ios. 6. 1 Kingâ—… 5. The diuels vvorke vvonders for their vvorship Ps. 72. Offices The Angels refuse honours Apoc. 19. Acts. 〈◊〉 The church a sacrifice Hovv The Martâ—…rs the diuels conquerers Heroes and Semigods 〈◊〉 Heâ—… Rapâ—… Proseâ—…p lib. 2. Scipio African Sin onely â—…euers man from God Exorcisme Porphyry his opinion of the Trinity Heed must bee had of discourse of the Trinity The Sabellian Heretikes Whether the Phylosophers kneâ—… the â—…inity Serapis his answere Plotine 〈◊〉 〈◊〉 24. Pride 〈◊〉 one from light of the mistery of redemption Io. 1. 14. Io. 6. 60. Io. 8. 25. The 〈◊〉 â—…s 73. 28. Ps. 83. The flesh is cleansed by the heart Rom. 8. 24. Christ 〈◊〉 vpon hâ—…m whole mâ—…n Virgil. Eâ—… 4. The Theurgikes cannot purge or cleanse 〈◊〉 spâ—… 1. Cor. Abd. 1. Esay 33. The wisdome of the word foolishnesse Amelita Plato's opinion of thâ—… worlds creaâ—…on The Kings lâ—…gh way Genes 22 Psalm 60 Iohn 14 Esay 2 Luk. 24 A recâ—…pitulation of the former ten bookâ—… 〈◊〉 〈◊〉 〈◊〉 â—…7 2 〈◊〉 4â—… 1 〈◊〉 â—…6 How God speaketh vnto man No Godhead of the sonnes waisted in his assumption of man Faith concernes things inuisible Sensâ—… To see Whether the world be created Mâ—…odorus 〈◊〉 Time Eternity Gal. 4. 26. Knowledge of a creature Gods rest not personall but efficient Iob. 38. 7â—… Vnitie in 〈◊〉 Religious phrases God â—…ly 〈◊〉 〈…〉 A pure conscience Ioh. 8. 44. 〈◊〉 1. 3. 8. Thâ—… 〈◊〉 Iohn 8. 44 Psâ—… 17. 16. 〈◊〉 â—…4 12 〈◊〉 28. 13. 〈◊〉 15. Iob. 40. Psal. 104 Good 〈◊〉 better 〈◊〉 bad Angells Iob. 40 〈◊〉 â—…ill Câ—… 1 6 7 8 9 10. 〈◊〉 〈◊〉 thâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Louvaine copie defectiue Gen 1. 4. 5. Darknes Gen. 1. Plato The iust cause of the worlds creation Nothing â—…aturaly â—…ell Questons in the consideration of nature The holy spirit 〈◊〉 persoâ—… 〈◊〉 〈◊〉 Louâ—…aine copy defectiue The parts of a vvorke man Vse Fruit. Fruitiâ—… 〈◊〉 〈◊〉 〈◊〉 Wâ—… 1â—… The number of sixe Pro. 24. 16. The number of â—…auen Ps. 104. Mat. 18. 10. A beginning Iohn 13. Ps. 104. 30. Eph. 5. 8. Iameâ—… 4. Gen. 1. Ps. 95. Waters aboue heauen Elements how commixtures The seat of the brayne God the onely immutable good To adhere vâ—…o God Exod. 3. Essence Apoâ—…a Gods enemies Vice and 〈◊〉 Exod. 8 Natures absolute excellence euen in things that punish man Punishment of malefactor in the sunne The goodnesse of fire Salamander Eccl. 10. Psal. 19. The diuine essence neuer can faile Tâ—… inordinate loue of things bad not the things â—…selues The fall from good the cause of euill Psal. 73. The creation of the Angells Eze. 28. 12 The dgreeâ—… of grace The Egiptian yeares The Greeke histories 〈◊〉 thâ—…n the Egiptianâ—… in the computation of the Monarchies The liberty that the old wriâ—…ers vsed in computation of time The monthly years Nothing coâ—…uall that hath an extreame Ecc. 1. 9. 10 Rom 6. 〈◊〉 Thess. 4. Psal. 12. 7. Reuolution of times Isâ—… 65. 17. God eternall Psal. 11. Rom. 11. 14 Wisâ—… 3. Times 〈◊〉 12 〈◊〉 2 The 〈◊〉 〈◊〉 what they are Arguments against the creation of things in time 2. Cor. 10 1â—… Gods vvorking his resting 〈◊〉 Number 〈◊〉 Wâ—… 11 17 Mâ—… 10 30 〈◊〉 〈◊〉 〈◊〉 Genes 〈◊〉 Psal. 148 Secula 〈◊〉 〈◊〉 〈◊〉 True felicity Our life 〈◊〉 to death Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodnesse of obedience Disâ—… amongst men vvorâ—… Gen. 2. Breathing in his face 1. Cor. 11. Angells the creators of nothing Angells Gods deputies and â—…rs Gen. 1. 〈◊〉 Cor. 37. 1. Cor. 1538 Hier. 1. Pliâ—…ib 8. A child like a dâ—…uill Iohn Lamuza Womens longing that are with child Alexandria Psal. 46. 8. In Timaeo Mariage commended in the creation Psa. 25. 10 The Louaynists are deafe on this side but not blind they can see to leaue out all this The forsaking of God â—…e death of the soule Maâ—… 10. 28 Death by sinne Psal 49 â—…0 Infants weaker theâ—… the young of any other creature Why death remaineth after baptisâ—… Gen. 2.