besides his female rapes defamed heauē but with one d Ganimede but she hath both shamed heauen and polluted earth with multitudes of e profest and publike Sodomites It may be thought that Saturne that gelded his father comes neere or exceedes this filthinesse O but in his religion men are rather killed by others then guelded by them-selues He eate vp his sonnes say the Poets let the Physicall say what they will history saith he killed them yet did not the Romaines learne to sacrifice their sonnes to him from the Africans But this Great mother brought her Eunuches euen into the Romaine temple keeping her bestiall reakes of cruelty euen there thinking to helpe the Romaines to strength by cutting away their strengths fountaines What is Mercuries theft Venus her lust the whoredome and the turpitude of the rest which were they not commonly sung vpon stages wee would relate what are they all to this foule euill that the Mother of the gods onely had as her peculiar chiefly the rest being held but poeticall fictions as if the Poets had inuented this too that they were pleasing to the gods So the◅ it was the Poets audatiousnesse that recorded them but whose is it to exhibite them at the gods vrgent exacting them but the gods direct obscaenity the deuills confessions and the wretched soules illusions But this adoration of Cibele by gelding ones selfe the Poets neuer inuented but did rather abhorre it then mention i◅ Is any one to bee dedicated to these select Gods for blessednesse of life hereafter that cannot liue honestly vnder them here but lies in bondage to such vncleane filthinesse and so many dammed deuills but all this say they hath reference to the world nay looke if it be not to the wicked f ◅hat cannot bee referred to the world that is found to bee in the world But we doe seeke a minde that trusting in the true religion doth not worshippe the world as his God but commendeth it for his sake as his admired worke and being expiate from all the staines of the world so approcheth to him that made the world wee see these selected gods more notified then the rest not to the aduancement of their merits but the diuul ging of their shames this proues them men as not onely Po◅es but histories also do explaine for that which Virgill saith Aen. 8. Primus ab aethereo venit Saturnus Olympo Arma Iouis fugiens regnis exul ademptis An g Whence Saturne came Olimpus was the place Flying Ioues armes exil'd in wretched case d so as followeth the same hath h Euemerus written in a continuate history translated into latine by Ennius whence because much may bee taken both in Greeke and also in Latine that hath bin spoken against these error by others before vs I cease to vrge them further L. VIVES B◅g a Of. These Galli were allowed to beg of the people by a law that Metellus made O◅id shewes the reason in these verses Dic inquam parua cur stipe quaerat opes Contulit aes populus de quo delubra Metellus Fecit ait dandae mos stipis inde manet Tell me quoth I why beg they basely still Metellus built the shrine o' th' townes expence quoth he and so the begging law came thence Cicero in his sacred and seuerest lawes of those times charged that None but the Idaean goddesses Priests should beg his reason is because it fills the mind with folly and empties the purse of mony But what if Augustine or Cicero saw now how large and ritch societies go a begging to those on whome they might better bestow something whilest hee meane time that giueth it sitteth with a peece of browne bread and a few herbes drinking out of an earthen put full of nothing but water and a great sort of children about him for whose sustenance he toyleth day and night and he that beggeth of him is a ritch begger fed with white and purest bread patrridge and capons and soaked in spiritfull and delicious wines b Red any thing Of their interpretation c Monsters He seemeth to meane Priapus d Ganimede Sonne to Troos King of Phrigia a delicate boy Tantalus in hunting forced him away and gaue him to Ioue in Crete Ioue abused his body The Poets fable how Ioue catcht him vp in the shape of an eagle and made him his chiefe cupbearer in place of Hebe and Vulcan Iuno's children and turned him into the signe Aquary e Profest Openly avowing their bestiall obsc◅ity f What cannot There is not any other reading true but this g Whence Saturne E◅r to Aeneas Uirg Aenead h Euemerus Some read Homerus falsely for it was Eue◅rus as I said that wrot the History called Sacred Of the Naturalists figments that neither adore the true deity nor vse the adoration thereto belonging CHAP. 27. WHen I consider the Physiologies which learned and quick witted men haue endeuoured to turne into diuine matters I discouer as plaine as day that they cannot haue reference to ought but naturall and terrestriall though inuisible obiects all which are farre from the true God If this extended no further then the congruence which true religion permitted then were their want of the knowledge of the true God to be deplored and yet their abstinence from acting or authorizing obscaenity to be in part approued But since that it is wickednesse to worship either body or soule for the true God whose onely dwelling in the soule maketh it happy how much more vile is it to adore these things with a worship neither attaining saluation nor temporall renowne and therefore if any worldly element be set vp for adoration with temple priest or sacrifice which are the true Gods peculiar or any created spirit all were it good and pure it is not so ill a thing because the things vsed in the worship are euill as because they are such as are due onely to his worship to whom all worship is due But if any one say hee worshippeth the true God in monstrous statues sacrifices of men crowning of priuities gelding paiments for sodomy wounds filthy and obscaene festiuall games hee doth not offend because hee that hee worshippeth is to bee worshipped but because he is not to be worshipped so as hee doth worship him But he that with these filthinesses worshippeth not God the creator of all but a creature be it harmlesse or no animate or dead double is his offence to God once for adoring that for him which is not hee and once for adoring him with such rites as is a not to be afforded vnto either But the foulnesse of these mens worship is plaine but what or whom they worship is not so were it not for their owne history that recordes the gods that exacted those bestialities so terribly so therefore doubtlesse they were deuills called by their politique Theologie into Idols and passing from thence into mens hearts L. VIVES IS a not to be Nothing is to be worshipped in that manner neither God nor that
Liâ—… lib. 25. Marcellus entring vpon the walles and looking ouer all the citty standing at that time 〈◊〉 and goodly is said to haue shed teares partly for ioy of this so great a conquest and partly for pitty of the Cities ancient glory The ouer-throwe of the Athenian nauie the wracke of two great armies with their Captaines so many warres and rich Kings and all that before him to be in a moment on fire came all into his minde at once This is also in Ualerius Maximus de humanitate e Nay he had a care Liuie as before Marcellus by a generall consent of the Captaines forbad the soldiers to violate any free body leauing them all the 〈◊〉 â—…or spoile which edict contained the assurance of the sayd free women from death and all other violence as well aâ—… that of their chastities f Fabius the conqueror of Tarentum In the second Carthaginian warre Tarentum a famous citie in Calabria fell from the Romanes vnto Hanâ—…bal but 〈◊〉 Salinator the Captaine of the Romane garrison retired into the tower This Citie Fabâ—… Maximus recouered and gaue his soldiors the spoile of it This is that Fabius that in the said second Punicke warre by his sole wisdome put life into all the Romanes dying hopes and by his cunning protraction blunted the furie of Hannibal And of him Enius said truly Vnus homo nobis cunctando restituit rem One mans wise set delay restor'd vs all I neither can nor list now to stand vpon all the errors of the first Commentator of this booke it were too tedious and too troublesome But because in this place he goeth astray with many others who indeed in other mens iudgements are learned in such matters but in their owne iudgements most learned nor to say trueth are they vnlearned I could not choose but giue the reader this admonition that this Fabius is not hee that was called Maximus but his Grandfather was called so because hee being Censor with P. Decius diuided the whole commonty of Rome into foure Tribes which he named Vrbanae though I deny not that this Fabius of whom Augustine speaketh deserued this name but the world as then did not giue it him g Secretary Hereof read Liuie in his 27. Booke That the cruell effects following the losses of warre did but follow the custome of warre and wherein they were moderated it was through the power of the name of Iesus Christ. CHAP. 6. THerefore all the spoile murther burning violence and affliction that in this fresh call amitie fell vpon Rome were nothing but the ordinary effects following the a custome of warre But that which was so vnaccustomed that the sauage nature of the Barbarians should put on a new shape and appeare so mercifull that it would make choise of great and spacious Churches to fill with such as it meant to shew pitty on from which none should bee haled to slaughter or slauerie in which none should bee hurt to which many by their courteous foes should be conducted and out of which none should bee lead into bondage This is due to the name of Christ this is due to the Christian profession he that seeth not this is blinde hee that seeth it and praiseth it not is thanklesse hee that hinders him that praiseth it is madde God forbid that any man of sence should attribute this vnto the Barbarians brutishnesse It was God that struck a terror into their truculent and bloudy spirits it was he that bridled them it was he that so wonderously restrained them that had so long before fore-told this by his Prophet b I will visit their offences with the rod and their sinne with scourges yet will I not vtterly take my mercy from them L. VIVES CVstome a of warre Quintilian recordes the accidents that follow the sacking of Cities in his eight booke thus The flames were spread through the temples a terrible cracking of falling houses was heard and one confused sound of a thousand seuerall clamours Some fled they knew not whether some stuck fast in their last embraces of their friends the children and the women howled and the old men vnluckily spared vntill that fatall day then followed the tearing away of all the goods out of house and temple and the talke of those that had carried away one burden and ranne for another and the poore prisoners were driuen in chaines before their takers and the mother endeuouring to carry her silly infant with her and where the most gaine was there went the victors together by th' eares Now these things came thus to passe because the soldiers as they are a most proud and insolent kinde of men without all meane and modestie haue no power to temper their auarice lust or furie in their victory and againe because taking the towne by force if they should not do thus for terror to the enemie they might iustly feare to suffer the like of the enemy b I will visit It is spoken of the sonnes of Dauid Psal. 89. If they be not good c. Of the commodities and discomodities commonly communicated both to good and ill CHAP. 7. YEa but will a some say Why doth God suffer his mercy to be extended vnto the gracelesse and thankelesse Oh! why should we iudge but because it is his worke that maketh the sunne to shine daily both on good and bad the raine to fal both on the iust and vniust For what though some by meditating vpon this take occasion to reforme their enormities with repentance other some as the Apostle saith despising the ritches of Gods goodnes and long suffering in their hardnesse of heart and impenitency b do lay vp vnto them-selues wrath against the day of wrath and the reuelation of Gods iust iudgement who will c reward each man according to his workes Neuerthelesse Gods patience still inuiteth the wicked vnto repentance as this scourge doth instruct the good vnto patience The mercy of God imbraceth the good with loue as his seuerity doth correct the bad with paines For it seemed good to the almighty prouidence to prepare such goods in the world to come as the iust onely should inioy and not the vniust and such euils as the wicked only should feele and not the godly But as for these temporall goods of this world hee hath left them to the common vse both of good and badde that the goods of this world should not be too much desired because euen the wicked doe also partake them and that the euils of this world should not bee too cowardly auoyded where-with the good are sometimes affected But there is great difference in the d vse both of that estate in this world which is called prosperous and that which is e called aduerse For neither do these temporall goodes extoll a good man nor doe the euill deiect him But the euill man must needs bee subiect to the punishment of this earthly vnhappinâ—…sse because hee is first corrupted by this earthly happinesse
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
euill angels though they knew the worlds creator CHAP. 3. 〈◊〉 thus what Platonist or other Philosopher soeuer had held so and 〈◊〉 God and glorified him as God and beene thankfull and not become 〈◊〉 conceits nor haue been an author of the peoples error nor winked at â—…re they would haue confessed that both the blessed immortalls and 〈◊〉 mortalls are bound to the adoration of one onely GOD of gods 〈◊〉 God and ours That sacrifice is due onely to the true God CHAP. 4. 〈◊〉 owe that Greeke Latria or seruice both in our selues and sacrifices 〈◊〉 all his temple and each one his temples he vouchsafing to inhabit 〈◊〉 â—…mme and each in particuler being no more in all then in one for he 〈◊〉 â—…ltiplied nor diminished b our hearts eleuated to him are his altars 〈◊〉 〈◊〉 sonne is the priest by whom we please him we offer him bloudy saâ—… wee shed our bloud for his truth and incence when wee burne in 〈◊〉 c the gifts he giueth vs we doe in vowes returne him his benefits 〈◊〉 vnto him in set solemnities least the body of time should bring 〈◊〉 vngratefull obliuion we offer him the sacrifices of humility praises 〈◊〉 of our heart in yâ— fire offeruent loue for by the sight of him as we may 〈◊〉 to be ioyned with him are we purged from our guilty filthy affects 〈◊〉 â—…ted in his name he is our blessed founder our desires accomplishâ—… we elect or rather re-elect for by our neglect we lost him him thereâ—… re-elect whence religion is deriued and to him we do hasten with the 〈◊〉 to attaine rest in him being to be blessed by attainment of that fiâ—…â—…tion for our good whose end the Philosophers iangled about is noâ—… to adhere vnto him and by his intellectuall and incorporeall embrace 〈◊〉 growes great with all vertue e and true perfection This good are we â—…loue with all our heart with all our soule and all our strength To this 〈◊〉 â—…ught to be lead by those that loue vs and to lead those wee loue So is 〈◊〉 â—…mandements fulfilled wherein consisteth all the lawe and the Proâ—… Thou shalt loue g thy h Lord thy i God k with all thine heart with 〈◊〉 and with all thy minde and l Thou shalt loue thy neighbour as thy selfe 〈◊〉 a man how to loue him-selfe was this end appointed where-vnto to referre all his workes for beautitude for he that loues himselfe desireth but to bee blessed And the end of this is coherence with god So then the command of louing his neighbour being giuen to him that knowes how to loue himselfe m what doth it but command and commend the loue of God vnto him This Gods true worshippe true piety true religion and due seruice to God onely wherefore what immortall power soeuer vertuous or otherwise that loueth vs as it selfe it desires wee should but bee his seruants for beatitude of whence it hath beautitude by seruing him If it worshippe not God it is wretched as wanting God if it do then will not it bee worshipped for God It rather holds and loues to hold as the holy scripture writeth Hee that sacrificeth to any gods but the one god shall bee rooted out for to be silent in other points of religion there is none dare say a sacrifice is due but vnto god alone But much is taken from diuine worship and thrust into humane honors either by excessiue humility or pestilent flattery yet still with a reserued notice that they are men held worthy indeed of reuerence and honor or at most n of adoration But who euer sacrificed but to him whom hee knew or thought or faigned to be a God And how ancient a part of Gods worship a sacrifice is Caine and Abel do shew full proofe God almighty reiecting the elder brothers sacrifice and accepting the yongers L. VIVES ALL a in summe The Chruch b Our hearts Therevpon are we commanded in diuine seruice to lift vp our hearts at the preparation to communion Herein being admonished to put off all worldly thought and meditate wholly vpon god lifting all the powers of our soule to speculate of his loue for so is the mind quit from guilts and lets and made a fit temple for God b His onely sonne Some read we and the priest please him with his onely sonne read which you like c The guifts What we giue to God is his owne not ours nor can we please him better then referre what hee hath giuen vs vnto him againe as the fount whence they slowed What shall I render ouer to the Lord saith the Psalmist for all his benefites towards â—…ee I will take the cup of saluation and call vpon the name of the Lord. This is the onely relation of grace if thou hast grace d Re-elect Tully deriues religion of relegendo reading againe and calles it the knowledge of GOD as Trismegistus doth Lactantiuis had rather deriue it of religando binding beecause the religious are bound to God in bonds of Piety Augustine of religendo re-electing I thinke because it was fittest for his present allusion e True perfection Plato saith that a happy man by speculation of the diuine pulchritude shal bring forth true vertues not any formes onely In conuiuio f Thou shalt loue O what a few lawes might serue mans life how small a thing might serue to rule not a true Christian but a true man indeed hee is no true man that knoweth not and worshippeth not Christ. What needeth all these Digests Codes glosses counselles and cauteles In how few words doth our great Maister shew euery man his due course Loue thee that which is aboue aswell as thou canst and that which is next thee like thy selfe which doing thou keepest all the laws and hast them persit which others attaine with such toyle scarcely keepe with so many iuitations and terrors Thou shalt then bee greater then Plato or Pythagoras with all their trauells and numbers then Aristotle with all his quirkes and sillogismes what can bee sweeter then loue thou â—…rt taught neither to feare fly nor shrinke g Thy. God to many yet the most properly to his seruants and yet euer common h Lord. And therefore to be reuerenced i God And onely God k Withal thine heart Loue God with all thine heart saith Augustine de doctri Christian. that is referre all thy thoughts with all thy soule that is referre all thy life with all thy mind that is referre all thine vnderstanding vnto him of whome thou hadst them all He leaues no part of vs to be giuen to another but wil haue the fruition ofall himselfe Origen explaines the hart viz the thought worke and memory the soule to bee ready to lose it for Gods sake The minde to professe or speake nothing but Godly things l Thou shalt Augustine de Doct. xpâ—…n saith that all men are neighbours one to another And so saith Christ in the first precept for as Chysostome saith Man is Gods Image
because that this lawfull act of nature is from our first parents acâ—…nied with our penall shame L VIVES 〈◊〉 â—…thly a Citty For it was lawfull to haue an whore or a concubine De Concub. â—…t lib. 25. Augustine sheweth plainly that Romes old ciuill law allowed much that 〈◊〉 prohibited This they gain-say that seeke to adapt Heatheisme to Christianity and 〈◊〉 so long that corrupting both and disliking eyther they wil proue neyther good 〈◊〉 good Christians b Dare not professe This is Ciceroes proofe that pleasures are not 〈◊〉 all good loues to be published and he that hath it may glory in it but none dare 〈◊〉 bodily pleasures c That great author Our Passauantius hath sayd nothing along â—…ere he speaks who this was sayth he mine expositor settes not downe nor can I telâ—… 〈◊〉 or I 'le not beleeue ye yet faith who can be so hard hearted as not to beleeue him 〈◊〉 swearing when hee confesseth plainely hee knowes not cheefely in that which wee 〈◊〉 â—…ily beleeue hee knew not indeed though he should sweare neuer so fast that hee 〈◊〉 troth mine honest Passauant thou mightst do better to haue followed thy names 〈◊〉 and haue made no stand at all here But Lucan lib. 7. cals Tully thus and the 〈◊〉 quoted by Augustine are his Tusc. q. l. 3. d Sight That the mindes but not the eies 〈◊〉 behold and iudge of the effect That the motions of wrath and lust are so violent that they do necessarily require to be suppressed by wisedome and that they were not in our nature before our fall depraued it CHAP. 19. HEere-vppon the most accute and iudicious Philosophers held wrath and lust to be two vicious partes of the minde because they moued man without all order and measure to actes vncondemned by wisedome and therefore needed to be ouer-swayed by iudgement and reason which a third part of the soule they placed as in a tower to bee soueraigne ouer the rest that this commaunding and they obeying the harmony of iustice might bee fully kept in man These partes which they confesse to bee vicious in the most wise and temperate man so that the minde had neede still to tye them from exorbitance to order allowe them that liberty only which wisedome prescribeth as b wrath in a lust repulse of wrong and lust in propagation of ones of spring these I say were not vicious at all in man whilest hee liued sinlesse in Paradise For they neuer aymed at any thing besides rectitude reason directing them without raynes But now when-soeuer they moue the iust and temperate man they must bee hamperd downe by restraynt which some do easily and others with great difficulty They are now no partes of a sound but paynes of a sicke nature And whereas shamefastnesse couereth not wrath nor other affects in their immoderate actes as it doth lusts what is the reason but that it is not the affect but the assuming will that moues the other members performing those affectionate actes because it ruleth as cheefe in their vse For hee that beeing angry rayles or strikes could not doe it but that the tongue and the hand are appointed to doe so by the will which moues them also when anger is absent but in the members of generation lust is so peculiarly enfeoffed that they cannot moue if it be away nor stirre vnlesse it beeing eyther voluntary or forcibly excited doe mooue them This is the cause of shame and auoydance of beholders in this acte and the reason why a man beeing in vnlawfull anger with his neighbour had rather haue a thousand looke vppon him then one when hee is in carnall copulation with his wife L. VIVES VVHich a third part Plato in his Timaeus following Timaeus the LocriaÌ„ other Pythagorists diuides the soule into three parts and in his De Rep. He places anger in the heart concupiscence in the liuer and spleene and reason the Lady and gouernesse of the worke as Claudian sayth in the brayne b Wrath in a iust It was called the whetstone of valor the rayser of iust and vehement affects against the foe or a wicked Cittizen Cicero Seneca de Ira. Of the vaine obscaenity of the Cynikes CHAP. 20. THis the dogged Phylosophers that is the Cynikes obserued not auerring that truly dogged vnpure and impudent sentence against mans shamefastnesse that the matrimoniall acte beeing lawfull is not shame but ought if one lust to bee done in the streete Euen very naturall shame subuerted this soule error For though Diogenes is sayd to doe thus once glorying that his impudence would make his secte the more famous Yet afterwards the Cynikes leâ—…t it and shame preuailed more with them as they were 〈◊〉 then that absurd error to become like dogges And therefore I thinke that 〈◊〉 or those that did so did rather shewe the motions of persons in copulation â—…o the beholders that saw not what was done vnder the cloake then that 〈◊〉 performed the venereall act in their viewe indeed For the Philosophers 〈◊〉 not ashamed to make shew of copulation there where lust was ashamed to â—…e them Wee see there are Cynikes to this daie b weareing cloakes â—…aring clubbes yet none of them dare doe this if they should they would 〈◊〉 all the streete vpon their backes either with stones or spittle Question 〈◊〉 therefore mans nature is iustlie ashamed of this act for that disobedience whereby the genitall members are taken from the wills rule and giuen â—…s is a plaine demonstration of the reward that our first Father had for his 〈◊〉 and that ought to bee most apparant in those partes because thence is 〈◊〉 â—…ture deriued which was so depraued by that his first offence from which 〈◊〉 〈◊〉 is freed vnlesse that which was committed for the ruine of vs all wee 〈◊〉 then all in one and is now punished by Gods iustice beeing expiated in 〈◊〉 one by the same Gods grace L. VIVES 〈◊〉 a Cynikes Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dogge Antisthenes Socrates his scholler was their author â—…ir fashions were to reuile and barke at all men to bee obscene in publike without â—…g and to beget all the children they could finally what euer we are ashamed to doe 〈◊〉 secret that would they doe openly yet were they great scorners of pleasures and of 〈◊〉 matters yea euen of life Of this sect were as I said Antisthenes the author Diogenes 〈◊〉 Crates of Thebes and Menippus of Phaenice Tully saith their manners were 〈◊〉 â—…ill and abhominable In offic b Wearing cloakes The cloake was the Greekes 〈◊〉 â—…t as the gowne was the Romanes The Cynikes wore old tattered cloakes and 〈◊〉 in their hands Augustine calls them clubbes Herein they bost that they are like 〈◊〉 their tattered robe being like his Lyons-skin their staffe like his club and their 〈◊〉 â—…sures as his were monsters Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are Epistles vnder Diogenes 〈◊〉 that say these garments are vnto him
victories For any part of it that warreth against another desires to bee the worlds conqueror whereas indeed it is vices slaue And if it conquer it extolls it selfe and so becomes the owne destruction but if wee consider the condition of worldly affaires and greeue at mans opennesse to aduersity rather then delight in the euents of prosperitie thus is the victory deadly for it cannot keepe a soueraigntie for euer where it got a victory for once Nor can wee call the obiects of this citties desires good it being in the owne humaine nature farre surmounting them It desires an earthly peace for most base respects and seeketh it by warre where if it subdue all resistance it attaineth peace which notwithstanding the aduerse part that fought so vnfortunately for those respects do want This peace they seeke by laborious warre and obteine they thinke by a glorious victory And when they conquer that had the right cause who will not gratulate their victory and be glad of their peace Doubtlesse those are good and Gods good guifts But if the things appertaining to that celestiall and supernall cittie where the victory shall be euerlasting be neglected for those goods and those goods desired as the onely goods or loued as if they were better then the other misery must needs follow and increase that which is inherent before Of that murderer of his brother that was the first founder of the earthly citie whose act the builder of Rome paralleld in murdering his brother also CHAP. 5. THerefore this earthly Citties foundation was laide by a murderer of his owne brother whom he slew through enuie being a pilgrim vpon earth of the heauenly cittie Wherevpon it is no wonder if the founder of that Cittie which was to become the worlds chiefe and the Queene of the nation followed this his first example or a archetype in the same fashion One of their Poets records the fact in these words b Fraterno primi madâ—…erunt sanguine muri The first walles steamed with a brothers bloud Such was Romes foundation and such was Romulus his murder of his brother 〈◊〉 as their histories relate onely this difference there is these bretheren were both cittizens of the earthly cittie and propagators of the glory of Rome for whose institution they contended But they both could not haue that glory that if they had beene but one they might haue had For he that glories in dominion must needs see his glory diminished when hee hath a fellow to share with him Therefore the one to haue all killed his fellow and by villanie grew vnto bad greatnesse whereas innocencie would haue installed him in honest meannesse But those two brethren Caine and Abel stood not both alike affected to earthly matters nor did this procure enuie in them that if they both should reigne hee that could kill the other should arise to a greater pitch of glory for Abel sought no dominion in that citty which his brother built but that diuell enuy did all the â—…chiefe which the bad beare vnto the good onely because they are good for the possession of goodnesse is not lessned by being shared nay it is increased 〈◊〉 it hath many possessing it in one linke and league of charity Nor shall hee 〈◊〉 haue it that will not haue it common and he that loues a fellow in it shall hâ—… it the more aboundant The strife therfore of Romulus Remus sheweth the â—…on of the earthly city in it selfe and that of Caine Abel shew the opposition 〈◊〉 â—…he city of men the city of God The wicked opose the good But the good 〈◊〉 â—…e perfect cannot contend amongst them-selues but whilst they are vnperâ—…â—…ey may contend one against another in that manner that each contends aâ—… him-selfe for in euery man the flesh is against the spirit the spirit against 〈◊〉 〈◊〉 So then the spirituall desire in one may fight against the carnall in anoâ—… or contrary wise the carnall against the spirituall as the euill do against the gâ—… or the two carnal desires of two good men that are inperfect may contend 〈◊〉 〈◊〉 bad do against the bad vntil their diseases be cured themselues brought to â—…lasting health of victory L. VIVES Aâ—…type a It is the first pattent or copy of any worke the booke written by the authors â—…e hand is called the Archetype Iuuenall Et iubet archetypos iterum seruare Cleanthas And bids him keepe Cleanthes archetypes b 〈◊〉 Lucan lib. 8. The historie is knowne c His brother built Did Caine build a citty 〈◊〉 〈◊〉 meanes hee the earthly citty which vice and seperation from God built the latter I 〈◊〉 d The wicked This is that I say vice neither agrees with vertue nor it selfe for amity 〈◊〉 â—…ongst the good the bad can neither bee friends with the good nor with themselues Of the langours of Gods Cittizens endure in earth as the punishments of sinne during their pilgrimage and of the grace of God curing them CHAP. 6. BVt the langour or disobedience spoken of in the last booke is the first puâ—…ment of disobedience and therefore it is no nature but a corruption for 〈◊〉 it is said vnto those earthly prilgrimes and God proficients Beare a yee 〈◊〉 â—…hers burdens and so yee shall fulfill the Law of Christ and againe admonish the 〈◊〉 â—…fort the feble be patient towards all ouer-come euill with goodnesse see that 〈◊〉 hurt for hurt and againe If a man be fallen by occasion into any sinne you that 〈◊〉 â—…all restore such an one with the spirit of meekenesse considering thy selfe least 〈◊〉 be tempted and besides let not the sunne go downe vpon your wrath and 〈◊〉 〈◊〉 Gospell If thy brother trespasse against thee take him and tell him his falt beâ—… 〈◊〉 and him alone 〈◊〉 â—…cerning the scandalous offenders the Apostle saith Them that sin rebuke 〈◊〉 the rest may feare and in this respect many things are taught concerning â—…g And a great charge is laid vpon vs to keep that peace there where that 〈◊〉 of the c seruants being commanded to pay the ten thousand talents hee ought because hee forcibly exacted his fellowes debt of an hundred pence Vnto which simily the Lord Iesus addeth this cloze So shall mine heauenly father doe vnto you except you forgiue each one his brothers trespasses from your hearts Thus are Gods cittizens vpon earth cured of their diseases whilest they are longing for the celestiall habitation But the Holy spirit worketh within to make the salue worke that is outwardly applied otherwise though God should speake to mankinde out of any creature either sensibly or in dreames and not dispose of our hearts with his inward grace the preaching of the truth would not further mans conuersion a whitte But this doth God in his secret and iust prouidence diuiding the vessells of wrath and mercy And it is his admirable and secret worke that sinne e being in vs rather the punishment of sinne as the Apostle
the meanes alone to him who concealeth the plainest workes of nature from our apprehensions Esaias his doctrine concerning the iudgement and the resurrection CHAP. 21. THe dead saith the prophet Esaias shall arise againe and they shall arise againe that were in the graues and all they shal be glad that are in the earth for the Dew that is from thee is health to them and the Land or earth of the wicked shall fall All this belongs to the resurrection And whereas he saith the land of the wicked shall fall that is to bee vnderstood by their bodies which shal be ruined by damnation But now if wee looke well into the resurrection of the Saints these wordes The dead shall arise againe belong to the first resurrection and these they shall arise againe that were in the graues vnto the second And as for those holie ones whom CHRIST shall meete in their flesh this is fittely pertinent vnto them All they shal be glad that are in the earth for the dewe that is from thee is health vnto them By health in this place is meant immortality for that is the best health and needes no daiely refection to preserue it The same prophet also speaketh of the iudgement both to the comfort of the Godly and the terror of the wicked Thus saith the Lord Behold I will incline vnto them as a floud of peace and the glory of the Gentiles like a flowing streame Then shal yee suck yee shal be borne vpon her shoulders and be ioyfull vpon her knees As one whom his mother comforteth so will I comfort you and yee shal be comforted in Ierusalem And when yee see this your hearts shall reioyce and your bones shal flourish as an herbe and the hand of the Lord shal be knowne vnto his seruants and his indignation against his enemies For be hold the Lord will come with fire and his chariots like a whirle-winde that hee may recompence his anger with wrath and his indignation with a flame of fire for the LORD will iudge with fyre and with his sword all flesh and the slaine of the LORD shal be many Thus you heare as touching his promises to the good hee inclineth to them like a floud of peace that is in all peacefull abundance and such shall our soules bee watred withall at the worldes end but of this in the last booke before This hee extendeth vnto them to whom hee promiseth such blisse that wee may conceiue that this floud of beatitude doth sufficently bedewe all the whole region of Heauen where we are to dwell But because he bestoweth the peace of incorruption vpon corruptible bodies therefore hee saith he will incline as if hee came downe-wards from aboue to make man-kinde equall with the Angells By Ierusalem wee vnderstand not her that serueth with her children but our free mother as the Apostle saith which is eternall and aboue where after the shockes of all our sorrowes bee passed wee shall bee conforted and rest like infants in her glorious armes and on her knees Then shall our rude ignorance bee inuested in that vn-accustomed blessednesse then-shall wee see this and our heart shall reioyce what shall wee see it is not set downe But what is it but GOD that so the Gospell might bee fulfilled Blessed are the pure in heart for they shall see GOD. And all that blisse which wee now beleeue but like fraile-men in farre lesse measure then it is wee shall then behold and see Here wee hope there wee shall enioye But least wee should imagine that those causes of ioye concerned onelie the spirit hee addeth And your bones shall flourish as an herbe Here is a plaine touch at the resurrection relating as it were what hee had omitted These things shall not bee done euen then when wee doe see them but when they are already come to passe then shall wee see them For hee had spoken before of the new heauen and earth in his relations of the promises that were in the end to bee performed to the Saints saying I will create new Heauens and a new Earth and the former shall not hee remembered nor come into minde but bee you glad and reioyce therein for behold I will create Ierusalem as a reioycing and her people as a ioye and I will reioyce in Ierusalem and ioye in my people and the voice of weeping shal be heard no more in her nor the voice of crying c. This now some applie to the proofe of Chiliasme because that the Prophets manner is to mingle tropes with truthes to excercise the Reader in a fitte inquest of their spirituall meanings but carnall sloath contents it selfe with the litterall sence onely and neuer seekes further Thus farre of the Prophets wordes before that hee wrote what wee haue in hand now for-ward againe And your bones shall flourish like 〈◊〉 herbe that hee meaneth onelie the resurrection of the Saintes in this his addition prooues And the hand of the LORD shal bee knowne amongst his seruantes What is this but his hand distinguishing his seruants from such as scorne him of those it followeth And his indignation against his enemies or as another interprets it a against the vnfaithfull This is no threatning but the effect of all his threatnings For behold saith hee the LORD will come with fire and his chariots like a whirle-winde that hee may recompence his anger with wrath and his indignation with a flame of fire For the LORD will iudge with fire and with his sword all flesh and the slaine of the LORD shal bee many whither they perish by fire or sword or whirle-winde all denounce but the paine of the Iudgement for hee saith that GOD shall come as a whirle-winde that is vnto such as his comming shal be penall vnto Againe his chariots beeing spoke in the plurall imploy his ministring Angells But whereas hee saith that all flesh shal bee iudged by this fyre and sword wee doe except the Saints and imply it onelie to those which minde earthlie things and such minding is deadlie and such as those of whome GOD saith My spirit shall not alwaie striue with man because hee is but flesh But these words The slaine or wounded of the LORD shal bee many this implieth the second death The fire the sword and the stroke may all bee vnderstood in a good sence for GOD hath sayd hee would send fyre into the world And the Holie Ghost descended in the shape of fiery tongues Againe I came not saith CHRIST to send peace but the sworde And the scripture calls GODS Word a two edged sworde because of the two Testaments Besides the church in the Canticles saith that shee is wounded with loue euen as shotte with the force of loue So that this is plaine and so is this that wee read that the LORD shall come as a Reuenger c. So then the Prophet proceedes with the destruction of the wicked vnder the types of such as in the olde law forbare