end of this present booke L. VIVES A a Worke of mercy For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the properly mercy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue mercie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in diuers more examples Against those that exclude both men and deuills from paines eternall CHAP. 23. FIrst then wee must shew why ' the church hath condemned them that affirme that euen the very deuills after a time of torment shal be taken to mercy The reason is this those holy men so many and so learned in both the lawes of GOD the Old and the New did not enuy the mundification and beatitude of those spirits after their long and great extremity of torture but they saw well that the words of Our Sauiour could not bee vntrue which hee promised to pronounce in the last iudgement saying Depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his Angells Hereby shewing that they should burne in euerlasting fire likewise in the Reuelation The deuill that deceiued them was cast into a lake of fire and brimstone where the beast and the false prophet shal be tormented euen day and night for euermore There hee saith euerlasting and here for euermore in both places excluding all termination and end of the time Wherefore there is no reason either stronger or plainer to assure our beleefe that the deuill and his angells shall neuer more returne to the glory and righteousnesse of their Saints then because the scriptures that deceiue no man tell vs directly and plainely that GOD hath not spared them but 〈◊〉 them downe into hell and deliuered them vnto chaines of darkenesse there to bee 〈◊〉 vnto the damnation in the iust iudgement then to bee cast into eternall fire and there to burne for euermore If this bee true how can either all or any men bee â—…iuered out of this eternity of paines if our faith whereby we beleeue the deâ—… to bee euerlastingly tormented be not hereby infringed for if those either all or some part to whome it shal be sayd Depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his angells shall not continue for eâ—… in the fire what reason haue wee to thinke that the deuill and his angells 〈◊〉 Shall the word of GOD spoken alike both to men and deuills be prooued 〈◊〉 vpon the deuills and not vpon the men So indeed should mans surmises â—…of more certainety then Gods promises But seeing that cannot bee they 〈◊〉 desire to escape this paine eternall must cease to argue against GOD and 〈◊〉 his yoake vpon them while they haue time For what a fondnesse were it to value the paines eternall by a fire only of a long contiâ—… but yet to beleeue assuredly that life eternall hath no end at all seeing 〈◊〉 the LORD in the same place including both these parts in one senâ—… 〈◊〉 â—…plainely These shall goe into euerlasting paines and the righteous into life 〈◊〉 Thus doth he make them parallells here is euerlasting paines and there 〈◊〉 eternall life Now to say this life shall neuer end but that paine shall were groâ—…sly absurd Wherefore seeing that the eternall life of the Saints shall bee without end so therefore is it a consequent that the euerlasting paine of the damned shal be as endlesse as the others beatitude Against those that would prooue all damnation frustrate by the praters of the Saints CHAP. 24. THis is also against those who vnder collour of more pitty oppose the expresse word of GOD and say that GODS promises are true in that men are worthy of the plagues he threatens not that they shal be layd vpon them For he will giue them say they vnto the intreaties of his Saints who wil be the readier to pray for them then in that they are more purely holy and their praiers wil be the more powerfull in that they are vtterly exempt from all touch of sinne and corruption Well and why then in this their pure holinesse and powrefulâ—…se of praier will they not intreate for the Angells that are to be cast into euerlasting 〈◊〉 that it would please GOD to mitigate his sentence and set them free from that intollerable fire Some perhaps will pretend that the holy Angells 〈◊〉 ioyne with the Saints as then their followes in praier both the Angells and men also that are guilty of damnation that God in his mercy would be pleased to pardon their wicked merit But there is no sound christian that euer held his or euer will hold it for otherwise there were no reason why the Church should not pray for the deuill and his Angells seeing that her LORD GOD hath willed her to pray for her enemies But the same cause that stayeth the Church for praying for the damned spirits her knowne enemies at this day the â—…ame shall hinder her for praying for the reprobate soules at this day of iudgement notwithstanding her fulnesse of perfection As now shee prayeth 〈◊〉 her enemies in mankinde because this is the time of wholesome repentance and therefore her chiefe petition for them is that GOD would grant them peniâ—… and escape from the snares of the deuill who are taken of him at his will as the Apostle â—…aith But if the church had this light that shee could know any of those wâ—… though they liue yet vpon the earth yet are predestinated to goe with the deuill into that euerlasting fire shee would offer as few praiers for them as shee doth for him But seeing that shee hath not this knowledge therefore praieth 〈◊〉 for all her foes in the flesh and ye is not heard for them all but onely for those who are predestinated to become her sonnes though they bee as yet her 〈◊〉 〈◊〉 If any shall die her impenitent foes and not returne into her boâ—… 〈◊〉 doth shee pray for them No because they that before death are not 〈◊〉 into CHRIST are afterward reputed as associates of the deuill And 〈◊〉 the same cause that forbids her to pray for the reprobate soules as then stoppâ—…â—…er for praying for the Apostaticall Angells as now and the â—…ame reason 〈◊〉 why wee pray for all men liuing and yet will not pray for the wicked nor 〈◊〉 being dead For the praier either of the Church or of some Godly persons is heard a for some departed this life but for them which being regenerat in Christ haue not spent their life so wickedly that they may be iudged vnworthy of such mercy or else so deuoutly that they may bee found to haue no neede of such mercy Euen as also after the resurrection there shal be some of the dead which shall obtaine mercy after the punishments which the spirits of the dead do suffer that they be not cast into euerlasting fire For otherwise that should not be truly spoken concerning some That they shall not be forgiuen neither in this world nor in the world to
come vnlesse there were some who although they haue no remission in this yet might haue it in the world to come But when it shal be said of the Iudge of the quick and the dead Come yee blessed of my father possesse the Kingdome prepared for you from the beginning of the world and to others on the contrary Depart from me yee curssed into euerlasting fire which is prepared for the deuill and his angells it were too much presumption to say that any of them should escape euerlasting punishment whom the Lord hath condemned to eternall torments so goe about by the perswasion of this presumption either also to despaire or doubt of eternall life Let no man therefore so vnderstand the Psalmist when he saith Will God forget to haue mercy or will he shut vp his louing kindnesse in displeasure that hee suppose that the sentence of GOD is true concerning the good false concerning the wicked or that it is true concerning good men and euill angells but concerning euill men to be false For that which is recorded in the Psalme belongeth to the vessells of mercy and to the sonnes of the promise of which the Prophet himselfe was one who when he had sayd Will God forget to haue mercy will he shut vp his louing kindnesse in displeasure straigth-way addeth And I sayd it is mine owne infirmity I will remember the yeares 〈◊〉 the right hand of the highest Verely hee hath declared what hee meant by these words Will the LORD shut vp his louing kindnesse in displeasure For truely this mortall life is the displeasure of God wherein man is made like vnto vanity and 〈◊〉 daies passe away like a shadow In which displeasure neuerthelesse GOD will not forget to bee gratious by causing his sunne to shine vpon the good and the euill and the 〈◊〉 to fall vpon the iust and vniust and so he doth not shut vp his louing kindnes in displeasure and especially in that which the psalme expresseth here saying I will remember the yeares of the right hand of the highest because in this most miserable life which is the displeasure of God he changeth the vessells of mercy into a better state although as yet his displeasure remaineth in the misery of this corruption because he doth not shut vp his mercies in his displeasure When as therefore the verity of this diuine song may be fulfilled in this manner it is not necessary that it should bee vnderstood of that place where they which pertaine not to the Citty of GOD shal be punished with euerlasting punishment But 〈◊〉 which please to stretch this sentence euen to the torments of the damned at least let them so vnderstand it that the displeasure of GOD remayning in them which is due to eternall punishment yet neuerthelesse that God doth not shut vp his louing kindnesse in this his heauy displeasure and causeth them not to 〈◊〉 tormented with such rigor of punishments as they haue deserued Yet not 〈◊〉 that they may b escape or at any time haue an end of those punishâ—… but that they shal be more easie then they haue deserued For so both 〈◊〉 â—…tch of GOD shall remaine and hee shall not shut vppe his louing â—…dnesse in his displeasure But I doe not confirme this thing because I doe 〈◊〉 contradict it 〈◊〉 not onely I but the sacred and diuine Scripture doth reproue and conuince them most plainely and fullie which thinke that to bee spoken rather by the way of threatning then truely when it is said Depart from mee yee wicked into â—…sting fire and also They shall goe into euerlasting punnishment and their 〈◊〉 shall not die and the fire shall not bee extinguished c. For the Niniuites 〈◊〉 fruitfull repentance in this life as in the field in which GOD would haue that to bee sowne with teares which should after-ward bee reaped with ioye And yet who will deny that to bee fulfiled in them which the LORD had spoken before vnlesse hee cannot well perceiue that the Lord doth not onely ouerthrow sinners in his anger but likewise in his mercy for sinners are confounded by two manner of waies either as the Sodomits that men suffer punishments for their sinnes or as the Niniuits that the sins of men bee destroied by repenting For Niniuy is destroied which was euill and good Niniuy is built which was not For the walls and houses standing stil the Citty is ouerthrowne in her wicked 〈◊〉 And so though the Prophet was grieued because that came not to 〈◊〉 which those men feared to come by his propehcy neuerthelesse that was â—…ought to passe which was fore-told by the fore-knowledge of God because 〈◊〉 which had fore-spoken it how it was to be fulfilled in a better manner But that they may know who are mercifull towards an obstinat sinner what that meaneth which is written How great oh LORD is the multitude of thy sweetnesse which thou hast hidden for them that feare thee let them also read that which followeth But thou hast performed it to them which hope in thee For what is Thou 〈◊〉 hidden for them which feare thee Thou hast performed to them which hope in thee but that the righteousnesse of GOD is not sweet vnto them because they know it 〈◊〉 which establish their owne righteousnesse for the feare of punishments which righteousnesse is in the law For they haue not tasted of it For they 〈◊〉 〈◊〉 themselues not in him and therefore the multitude of the sweetnesse of GOD 〈◊〉 hidden vnto them for truely they feare GOD but with that seruile 〈◊〉 which is not in loue because perfect loue casteth away feare Therefore hee performeth his sweetnesse to them which hope in him by inspiring his loue into them that when they glory with chaste feare not in that which loue casteth away but which remaineth for euer and euer they may glory in the LORD For Christ is the righteousnesse of God Who vnto vs of GOD as the Apostle saith is made wisdome and righteousnesse and sanctification and redemption That 〈◊〉 it is written Let him which reioyceth reioyce in the LORD They which will establish their owne righteousnesse know not this righteousnesse which grace doth giue without merrits and therefore they are not subiect to the righteousnesse of GOD which is CHRIST In which righteousnesse there is great aâ—… 〈◊〉 of the sweetnesse of GOD wherefore it is sayd in the Psalme Taste 〈◊〉 〈◊〉 how sweet the Lord is And wee truely hauing a taste and not our fill of it in this 〈◊〉 pilgrimage doe rather hunger and thirst after it that wee may bee saâ—… 〈◊〉 it afterward when we see him as he is and that shal be fulfilled which 〈◊〉 〈◊〉 I shal be satisfied when thy glory shal be manifested So CHRIST efâ—… abundance of his sweetnesse to those which hope in him But if 〈◊〉 〈◊〉 sweetnesse which they thinke to bee theirs for them which feare 〈◊〉 〈◊〉 〈◊〉 will not
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate seruice but with 〈◊〉 it onely to God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turne it Religion but still with a â—…ence to God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee haue no one word for but wee may 〈◊〉 worship which wee say is due onely to him that is the true God and â—…uants gods Wherefore if there be any blessed immortalls in heaâ—…â—…ther loue vs nor would haue vs blessed them wee must not serue but 〈◊〉 loue vs and wish vs happinesse then truly they wish it vs from the 〈◊〉 they haue it Or shall theirs come from one stocke and ours from 〈◊〉 L. VIVES 〈◊〉 dominations Iamblichus diuides the supernall powers into Angels Archanâ—…s Heroes Principalities and Powers and those hee saith doe appeare in diuerse â—…ions In Myster All the other Platonists make them but gods and Daemones 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue but it grew to be vsed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship Suidas But â—…e the seruice of men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place hee quoteth is 〈◊〉 c. Ephes. 6. 5. Hence ariseth the dictinction of adoratio Latria Dulia and â—…lla makes Latria and Dulia both one for seruice or bondage and sheweth it 〈◊〉 of Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seruice or bondage is mercenary For an â—…h in Xenophon I would redeeme this woman from slauery or bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Cyrus Cyripaed lib. 3. then the wife replied Let him redeeme himselfe from bonâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With his owne life Ibid. The scriptures also vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to bee seruile 〈◊〉 You shall doe no seruile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe Thou shall make 〈◊〉 to bâ—… slaue to thy Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Iob a begger is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue the last syllable but one long c Wee worship And so doth holy â—…tion d Things vnder vs Rightly for Colâ—… is to handle or exercise so 〈◊〉 all that wee vse or practise learning armes sports the earth c. It is also to inhabite 〈◊〉 〈◊〉 Such as till hired grounds are called coloni as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hired houses in citties and husbandmen that till their owne ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…nt forth to inhabit any where are called coloni Therevpon grew the name of 〈◊〉 〈◊〉 â—…olonies to omit the Greekes and Asians The townes that send out the colonies 〈◊〉 〈◊〉 Metropolitane cities thereof f Tyrii The Tyrianâ—… built Carthage and 〈◊〉 〈◊〉 with Dido Elisa that â—…ed from Pigâ—…lion after the death of Sicheus her husband This 〈◊〉 is as common as a 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All one with Latria saith Suidas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 are all one belonging to the gods For Orpâ—… they say first taught the misteries of religion and because hâ—…e was 〈◊〉 Thracian hee called this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else of Threâ—… 〈◊〉 oâ—… word to see h It is refâ—…rred Being taken for piety which is referred to our country pâ—…rents and kiâ—…d i The workes The vulgar call the mercifull godly mercy godlinesse So do the Spaniâ—…ds and French that speake Latine thâ—… 〈◊〉 k Fore and. These two words some copieâ—… 〈◊〉 〈◊〉 〈◊〉 Wherevpon it is said I will haue mercy and no sacrifice Osâ—… 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the learned vse it in that sence indeed The opinion of Plotine the Platonist concerning the supernall illumination CHAP. 2. BVt wee and those great Philosophers haue no conflict about this question for they well saw and many of them plainely wrot that both their beatitude â—…dours had originall from the perticipation of an intellectual light which they â—…nted God and different from themselues this gaue them all their light and by the 〈◊〉 of this they were perfect blessed a in many places doth Plotine ex 〈◊〉 〈◊〉 〈◊〉 that which we call the soule of this vniuerse hath the beatiâ—… 〈◊〉 〈◊〉 with vs â—…ly a light which it is not but which made it 〈…〉 it hath al the intelligible splendor This he arâ—… 〈…〉 from the visible celestiall bodies compared with these 〈…〉 the 〈◊〉 for b one and the Moone for another for 〈…〉 held to proceed from the reflection of the Sunne So saith 〈◊〉 〈◊〉 〈◊〉 the reasonaâ—… or intellectuall soule of whose nature all the 〈…〉 that are contained in Heauen hath no essence aboue it bâ—… 〈◊〉 〈◊〉 〈◊〉 creatâ—…d both it and all the world nor haue those supernall creâ—…tures their 〈◊〉 or vnderstanding of the truth from any other origâ—…ll then ours hath herein truly agreeing with the scripture where it is wriâ—… 〈◊〉 There was a man sent from God whose name was Iohn the same came for a witnesse to beare witnesse of the light that allmen d through him might beleeue e He 〈◊〉 〈◊〉 the light but 〈◊〉 to beare witnesse of the light That was the true light f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh into the world which difference sheweth that 〈◊〉 â—…sonable soule which was in Iohn could not bee the owne light but 〈◊〉 〈◊〉 â—…tion of â—…ther the true light This Iohn him-selfe confessed in his 〈◊〉 where he said Of â—…is 〈◊〉 〈◊〉 all we receiued L. VIVES 〈…〉 the contemplation of that good father ariseth all beatitude Plâ—… 〈…〉 saith yâ— our soules after their temporal labours shal enioy 〈◊〉 〈…〉 with yâ— soule of the vniuerse b For one For the Prince 〈◊〉 〈…〉 ariseth the Mâ—… for the worlds soule c Ther was A 〈◊〉 〈…〉 〈◊〉 â—…ger from 〈◊〉 consequently Iohn an 〈◊〉 〈◊〉 he could bring no such newes from any but God d Through him not in him 〈◊〉 for cursed is the man that trusteth in man but in the light by his testimonie yet 〈◊〉 cannot be distinguished to either side e Hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—…ophilact will haue a misterie The Saints are lights You are the light of the Christ. for they are deriued from his light Thence followeth that That was the true 〈◊〉 saith Augustine because that which is lightened ab externo is light also 〈◊〉 true light that enlightneth Or the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue relation to the preceâ—…â—…the sence bee Iohn was not that light of which I spake f Which lightneth not that 〈◊〉 â—…ghtned but because none are enlightned but by this light or as Chrysostome 〈◊〉 each man as farre as belongs to him to be lightned If any doe shutte their â—…st the beames the nature of the light doth not cause the darkenesse in them but 〈◊〉 â—…licious depriuing them-selues of such a good other-wise so generally spred 〈◊〉 word g That commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen allegorizeth vpon it it lightneth 〈◊〉 into the world of vertues not of vices 〈◊〉 worship of God wherein the Platonists failed in worshipping good or
shall rise againe incorruptible it is sowne in reproche but it is raised in glory it is sowâ—…n in weakenesse but raised in powre it is sowne an animated body but shall arise a spirituall body And then to prooue this hee proceedes for if there be a naturall or animated bodie there is also a spirituall body And to shew what a naturall body is hee saith The first man Adam was made a liuing soule Thus then shewed he what a naturall body is though the scripture doe noâ—… say of the first man Adam when God brâ—…athed in his face the breath of life that man became a liuing body but man became a liuing soule The first man was made a liuing soule saith the Apostle meaning a naturall body But how the spirituall body is to be taken hee sheâ—…eth also adding but the last man a quickning spirit meaning Christ assuredly who rose from death to dye no more Then hee proceedeth saying That was not first made which is spirituall but that which is naturall and that which is spirituall after-wards Here hee sheweth most plainly that he did meane by the liuing soule the naturall body and the spirituall by the quickning spirit For the naturall body that Adam had was first though it had not dyed but for that he sinned and such haue wee now one nature drawing corruption and necessity of death from him and from his sinne such also did Christ take vpon him for vs not needfully but in his power but the spirituall body is afterwards and such had Christ our head in his resurrection such also shall wee his members haue in ours Then doth the Apostle describe the difference of these two thus The first man is of the earth earthly the second is of heauen heauenly as the earthly one was so are all the earthly and as the heauenly one is such shall all the heauenly ones bee As wee haue borne the Image of the earthly so shall wee beare the image of the heauenly This the Apostle inferres vpon the sacrament of regeneration as hee saith else-where All yee that are baptized into Christ haue put on Christ which shall then be really performed when that which is naturall in our birth shall become spirituall in our resurrection that I may vse his owne wordes for wee are saued by hope Wee put on the image of the earthly man by the propagation of sinne and corruption adherent vnto our first birth but wee put on that of Heauenly man by grace pardon and promise of life eternall which regeneration assureth vs by the mercy onely of the mediator betweene God and man the man Christ Iesus whome the Angell calles the Heauenly man because hee came from Heauen to take vpon him the shape of earthly mortality and to shape it into heauenly immortality Hee calleth the rest heauenly also because they are made members of Christ by grace they and Christ being one as the members and the head is own body This he auerreth plainly in the chapter aforesaid by a man came dâ—…h and by a man came the resurrection from the dead for as in Adam all die euen so in Christ shall all bee made aliue and that into a quickning spirit that is a spirituall body not that all that die in Adam shall become members of Christ for many more of them shall fall into the eternall second death but it is said all and all because as none dy naturall but in Adam so none shall reuiue spirituall but in Christ wee may not then thinke that our bodies at the rusurrection shall be such as Adams was at the creation nor that this place As the earthly one was so are all the earthly is meant of that which was effected by the transgression for we may not thinke that Adam had a spiritual body ere he fell and in his fall was made a naturall one he that conceiueth it so giues but little regard to that great teacher that saith If ther be a natural body then is there also a spiritual as it is also written the first man Adam was made a liuing soule was this done after sinne being the first estate of man from whence the blessed Apostle tooke this testimony of the 〈◊〉 to shew what a naturall body was L. VIVES A Liuing a Or with a liuing soule but the first is more vsual in holy writ b A quickning â—…ssed and ioyned with God bâ—… which coniunction it imparteth integrity and immorâ—…â—…to the body c Forbidden Out of much diuersity of reading I hold this the best for 〈◊〉 â—…oule that liueth and the quickning spirit that giueth life d When soeuer Symmachus 〈◊〉 Hierome expounds this place better thou shalt be mortall But indâ—…ed we die as soone 〈◊〉 borne as Manilius saith Nascentes morimur finisque ab origine pendet Being borne we die our ends hangs at our birth How Gods breathing life into Adam and Christs breathing vpon his Apostles when be said receiue the holy spirit are to be vnderstood CHAP. 24. Sâ—…e therefore do vnaduisedly thinke that God when he breathed in his face the â—…th of life and man became a liuing soule did a not then giue him a soule but by the holy spirit onely quickned a soule that was in him before They ground 〈◊〉 Christs breathing vpon his Apostles after his resurrection and saying 〈◊〉 the Holy spirit thinking that this â—…was such another breathing so that 〈◊〉 â—…angelist might haue sayd they became liuing soules which if hee had 〈◊〉 it would haue caused vs to imagine all reasonable soules dead that are 〈◊〉 â—…kned by Gods spirit though their bodies seeme to bee a liue But it 〈◊〉 so when man was made as the Scripture sheweth plaine in these words 〈◊〉 â—…d GOD formed man being dust of the Earth which some thinking to 〈◊〉 translate c And GOD framed man of the Lome of the Earth because it was said before amist went vp from the earth and watred all the earth that lome should seeme to be produced by this mixture of earth and water for immediatly followeth And God framed man being dust of the earth as the Greeke translations d whence our latine is do read it but whether the Greeâ—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be formed or framed it maketh no matter e framed is the more proper word but they that vsed formed thought they avoyded ambiguity because that fingo in the latine is vsed f commonly for to feygne by lying or illuding This man therefore being framed of dust or lome for lome is moystned dust that this dust of the earth to speake with the scripture more expressly when it receiued a soule was made an animate body the Apostle affirmeth saying the man was made a liuing soule that is this dust being formed was made a liuing soule I say they but hee had a soule now already other-wise hee could not haue beene man being neither soule only nor body only but consisting of both T' is true the soule is not whole man
much latine spoken in their Prouinces in so much that Spaine and France did wholy forget their owne languages and spake all latine Nor might any Embassage bee preferred to the Senate but in latine Their endeauour was most glorious and vsefull herein whatsoeuer their end was c Yea but Here hee disputeth against the Gentiles out of their owne positions That true friendship cannot bee secure amongst the incessant perills of this present life CHAP. 8. BVt admit that a man bee not so grossely deceiued as many in this wretched life are as to take his foe for his friend nor contrariwise his friend for his foe what comfort haue wee then remayning in this vale of mortall miseries but the vnfained faith and affection of sure friends whom the a more they are or the further of vs the more we feare least they bee endamaged by some of these infinite casualties attending on all mens fortunes We stand not onely in feare to see them afflicted by famine warre sicknesse imprisonment or so but our farre greater feare is least they should fal away through treachery malice or deprauation And when this commeth to passe and wee heare of it as they more friends wee haue and the farther off withal the likelier are such newes to be brought vs then who can decypher our sorrowes but he that hath felt the like we had rather heare of their death though that wee could not heare of neither but vnto our griefe For seeing wee enioyed the comfort of their friendships in their life how can wee but bee touched with sorrowes affects at their death hee that forbiddeth vs that may as well forbid all conference of friend and friend all sociall curtesie nay euen all humane affect and thrust them all out of mans conuersation or else prescribe their vses no pleasurable ends But as that is impossible so is it likewise for vs not to bewaile him dead whom wee loued being aliue For the b sorrow thereof is as a wound or vlcer in our heart vnto which bewaylements doe serue in the stead of fomentations and plaisters For though that the sounder ones vnderstanding be the sooner this cure is effected yet it proues not but that there is a malady that requireth one application or other Therefore in al our bewayling more or lesse of the deaths of our dearest friēds or companions wee doe yet reserue this loue to them that wee had rather haue them dead in body then in soule and had rather haue them fall in essence then in manners for the last is the most dangerous infection vpon earth and therfore it was written Is not mans life a b temptation vpon earth Wherevpon our Sauiour said Woe bee to the world because of offences and againe Because iniquity shal be increased the loue of many shal be cold This maketh vs giue thankes for the death of our good friends and though it make vs sad a while yet it giueth vs more assurance of comfort euer after because they haue now escaped all those mischieues which oftentimes seize vpon the best either oppressing or peruerting them endangering them how-soeuer L. VIVES THe a more they are Aristotles argument against the multitude of friends b Temptation The vulgar readeth it Is there not an appointed time to man vpō earth Hierom hath it a warfare for we are in continuall warre with a suttle foxe whom wee must set a continuall watch against least he inuade vs vnprouided The friendship of holy Angells with men vndiscernable in this life by reason of the deuills whom all the Infidells tooke to be good powers and gaue them diuine honours CHAP. 9. NOw the society of Angells with men those whom the Philosophers called the gods guardians Lars and a number more names they set in the fourth place comming as it were from earth to the whole vniuerse and here including heauen Now for those friends the Angels we need not feare to be affected with sorrow for any death or deprauation of theirs they are impassible But this friendship betweene them and vs is not visibly apparant as that of mans is which addes vnto our terrestriall misery and againe the deuill as wee reade often transformes himselfe into an Angell of light to tempt men some for their instruction and some for their ruine and here is need of the great mercy of God least when wee thinke wee haue the loue and fellowship of good Angells they prooue at length pernicious deuills fained friends and suttle foes as great in power as in deceipt And where needeth this great mercy of GOD but in this worldly misery which is so enveloped in ignorance and subiect to be deluded As for the Philosophers of the reprobate citty who sayd they had gods to their friends most sure it was they had deuills indeed whom they tooke for deities all the whole state wherein they liued is the deuills monarchy and shall haue the like reward with his vnto all eternity For their sacrifices or rather sacriledges where-with they were honored and the obscaene plaies which they themselues exacted were manifest testimonies of their diabolicall natures Thereward that the Saints are to receiue after the passing of this worlds afflictions CHAP. 10. YEa the holy and faithfull seruants of the true GOD are in danger of the deuills manifold ambushes for as long as they liue in this fraile and foule browed world they must be so and it is for their good making them more attentiue in the quest of that security where their peace is without end and without want There shall the Creator bestowe all the guifts of nature vpon them and giue them not onely as goods but as eternall goods not onely to the soule by reforming it with wisdome but also to the body by restoring it in the resurrection There the vertues shall not haue any more conflicts with the vices but shall rest with the victory of eternall peace which none shall euer disturbe For it is the finall beatitude hauing now attained a consummation to all eternity Wee are sayd to bee happy here on earth when wee haue that little peace that goodnesse can afford vs but compare this happinesse with that other and this shall be held but plaine misery Therefore if wee liue well vpon earth our vertue vseth the benefits of the transitory peace vnto good ends if we haue it if not yet still our vertue vseth the euills that the want thereof produceth vnto a good end also But then is our vertue in full power and perfection when it referreth it selfe and all the good effects that it can giue being vnto either vpon good or euill causes vnto that onely end wherein our peace shall haue no end nor any thing superior vnto it in goodnesse or perfection The beatitude of eternall peace and that true perfection wherein the Saints are installed CHAP. 11. WEE may therefore say that peace is our finall good as we sayd of life eternall because the psalme saith vnto that citty whereof we write this
oppressed and such like as these Oh who can stand to collect or recount them These now albeit they kept this seemingly absurd order continually that in 〈◊〉 whole life wherein as the Prophet saith in the Psalme Man is like to 〈◊〉 and his daies like a shadow that vanisheth the wicked alone should posâ—… those temporall goods and the good onelie suffer euills yet might this 〈◊〉 referred to GODS iust iudgements yea euen to his mercies that such 〈◊〉 â—…ught not for eternall felicitie might either for their malice bee iustly 〈◊〉 by this transitory happinesse or by GODS mercie bee a comfort vnto the good and that they beeing not to loose the blisse eternall might for 〈◊〉 while bee excercised by crosses temporall either for the correction of 〈◊〉 or a augmentation of their vertues 〈◊〉 now seeing that not onely the good are afflicted and the badde exâ—… which seemes iniustice but the good also often enioy good and the 〈◊〉 euill this prooues GODS iudgements more inscrutable and his 〈◊〉 more vnsearcheable Although then wee see no cause why GOD â—…ld doe thus or thus hee in whome is all wisdome and iustice and no â—…nesse nor rashnesse nor iniustice yet heere wee learne that wee may 〈◊〉 esteeme much of those goods or misfortunes which wee see the badde share with the righteous But to seeke the good peculiar to the one and to aâ—… the euill reserued for the other And when we come to that great iudgement properly called the day of doome 〈◊〉 〈◊〉 consummation of time there we shall not onely see all things apparant but â—…ledge all the iudgements of GOD from the first to the last to bee firmeâ—…â—…ded vpon iustice And there wee shall learne and know this also why 〈◊〉 iudgements are generally incomprehensible vnto vs and how iust his â—…nts are in that point also although already indeede it is manifest vnto â—…full that wee are iustly as yet ignorant in them all or at least in the 〈◊〉 them L. VIVES 〈◊〉 augmentation That vertue might haue meanes to exercise her powers for shee 〈◊〉 â—…ction and leauing that shee languisheth nay euen perisheth as fire doth which 〈◊〉 â—…ell to worke vpon dieth But practise her vpon obiects of aduerse fortune and she 〈◊〉 out her owne perfection Salomons disputation in Ecclesiastes concerning those goods which both the iust and the vniust doe share in CHAP. 3. 〈◊〉 the wisest King that euer reigned ouer Israel beginneth his booke calâ—… a Ecclesiastes which the Iewes themselues hold for Canonicall in this 〈◊〉 b Vanity of Vanities all is vanity What remaineth vnto man of all â—…uells which hee suffereth vnder the Sunne Vnto which hee annexâ—… tormentes and tribulations of this declining worlde and the short â—…ift courses of time wherein nothing is firme nothing constant 〈◊〉 vanitie of althings vnder the Sunne hee bewayleth this also 〈◊〉 that seeing c There is more profitte in wisdome then in follie 〈◊〉 light is more excellent then darkenesse and seeing the wise-mans eyes are in his head when the foole wallketh in darkenesse yet that one condition one estate should befall them both as touching this vaine and transitory life meaning hereby that they were both a like exposed to those euills that good men and bad do some-times both a like endure Hee saith further that the good shall suffer as the bad do and the bad shall enioy goods as the good do in these words There is a vanity which is done vpon the earth that there bee righteous men to whome it commeth according to the worke of the wicked and there bee wicked men to whome it commeth according to the worke of the iust I thought also that this is vanity In discouery of this vanity the wise man wrote al this whole worke for no other cause but that wee might discerne that life which is not vanity vnder the sunne but truth vnder him that made the sunne But as d touching this worldly vanity is it not Gods iust iudgement that man being made like it should vanish also like it yet in these his daies of vanity there is much betweene the obeying and the opposing of truth and betweene partaking and neglecting of Godlinesse and goodnesse but this is not in respect of attayning or auoyding any terrestriall goods or euills but of the great future iudgment which shall distribute goods to the good and euils to the euil to remaine with them for euer Finally the said wise King concludeth his booke thus feare God and keepe his commandements for this is the whole duty of man for GOD will bring euery worke vnto iudgment e of euery dispisedman be it good or be it euill how can wee haue an instruction more briefe more true or more wholesome feare God saith he and keepe his commandements for this is the whole duty of man for he that doth this is full man and he that doth it not is in accompt nothing because he is not reformed according to the Image of truth but sticketh still in the shape of vanity for God will bring euery worke that is euery act of man in this life vnto iudgement be it good or euill yea the workes of euery dispised man of euery contemptible person that seemeth not tâ—… be noted at all God seeth him and despiseth him not neither ouer-passeth him in his iudgement L. VIVES ECclesiastes a Or the Preacher Many of the Hebrewes say that Salomon wrot this in the time of his repentance for the wicked course that he had runne Others say that he fore-saw the diuision of his kingdome vnder his sonne Rehoboam and therefore wrote it in contempt of the worlds vnstable vanity b Uanity of So the seauenty read it but other read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smoke of fumes Hierome c There is more Wisdome and folly are as much opposed as light and darkenesse d Touching this But that GOD instructeth our vnderstanding in this vanity it would vanish away and come to nought conceyuing falshood for truth and lying all consumed with putrifiing sinne at length like a fume it would exhale a way vnto che second death e Of euery despised man Our translations read it with euery secret thing Hierome hath it Pro omni errato The authors resolution in this discourse of the iudgement to produce the testimonies of the New-Testament first and then of the old CHAP. 4. THe testimonies of holy Scriptures by which I meane to proue this last iudgement of God must bee first of all taken out of the New-Testament and then out of the Old For though the later bee the more ancient yet the former are more worthie as beeing the true contents of the later The former then shall proceed first and they shal be backt by the later These that is the old ones the law and the prophets afford vs the former the new ones the Gospells and the writings of the Apostles Now the Apostle saith By the law commeth the knowledge of sinne But now
it vnto one of the least of these my bretheren yee haue done it vnto mee Then shall hee say vnto them on the left hand Depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his Angells for I was an hungered and yee gaâ—…e mee no meate I thirsted and yee gaue mee no drinke c. Then shall they also answere him saying LORD when sawe wee thee hungery or a thirst or a stranger or naked or in prison or sicke and did not minister vnto thee Then shall hee answere them and saie Verelie I saie vnto you in asmuch as yee did it not vnto one of the least of these yee did it not vnto mee And these shâ—…ll goe into euerlasting fire and the righteous into life eternall Now Iohn the Euangelist sheweth plainely that CHRIST fore-told this iudgement to bee at the resurrection For hauing sayd The Father iudgeth no man but hath committed all iudgement vnto the Sonne Because all men should honour the Sonne as they honour the Father hee that honoureth not the Sonne the sâ—…e honoureth not the Father that sent him Hee addeth forth-with Verelie verelie I say vnto you hee that heareth my Worde and beleeâ—…eth in him that sent mee hath euerlasting life and shall not come into c iudgement but shall passe from death to life Behold heere hee 〈◊〉 directly that the faithfull shall not bee iudged How then shall they by his iudgement bee seuered from the faithlesse vnlesse iudgement bee vsed heere for condemnation For that is the iudgement into which they that heare his word and beleeue in him that sent him shall neuer enter L. VIVES TYrus a and Sydon Two Citties on the Coast of Phoenicia called now Suri and Saiâ—… Postell Niger b Hee sayd not The accusers of the guilty persons are sayd to condemne him aswell as the Iudges c Iudgement but shall passe Our translation readeth it condemnation but hath passed Hierome readeth it transiet What the first resurrection is and what the second CHAP. 6. THen hee proceedeth in these words Verely verelie I say vnto you the houre shall come and now is when the dead shall heare the voyce of the Sonne of GOD and they that heare it shall liue For as the father hath life in himselfe so likewise hath â—…ee giuen vnto the Sonne to haue life in himselfe Hee doth not speake as yet of the second resurrection of that of the bodies which is to come but of the first resurrection which is now For to distinguish these two hee sayth the houre shall come and now is Now this is the soules resurrection not the bodies for the soules haue their deaths in sinne as the bodies haue in nature and therein were they dead of whome Our Sauiour sayd let the dead bury the dead to witte let the dead in soule bury the dead in bodie So then these wordes The houre shall come and now is when the dead shall heare the voice of the Sonne of GOD and they that heare it shall liue They that heare it that is they that obey it beleeue it and remaine in it Hee maketh no distinction heere betweene good and euill none at all For it is good for all to heare his voice and thereby to passe out of the death of sinne and impiety vnto life and eternity Of this death in sinne the Apostle speaketh in these wordes If one bee dead for all then were all dead and hee died for all that they which liue should not hence-forth liue vnto themselues but vnto him which died for them and rose againe Thus then all were dead in sinne none excepted either in originall sinne or in actuall either by being ignorant of good or by knowing good and not performing it and for all these dead soules one liuing Son came and died liuing that is one without all sinne that such as get life by hauing their sinnes remitted should no more liue vnto themselues but vnto him that suffered for all our sinnes and rose againe for all our iustifications that wee which beleeue vpon the iustifier of the wicked beeing iustified out of wickednesse and raysed as it were from death to life nay bee assured to belong vnto the first resurrection that now is For none but such as are heires of eternall blisse haue any part in this first resurrection but the second is common both â—…o the blessed and the wretched The first is mercies resurrection the second iudgements And therefore the Psalme saith I will sing mercie and iudgement vnto thee O LORD With this iudgement the Euangelist proceedeth thus Anâ—… hath giuen him power also to execute Iudgement in that hee is the Sonne of Man Loe heere now in that flesh wherein hee was iudged shall hee come to bee the whole worldes iudge For these wordes In that hee is the Sonne of Man haue a direct ayme at this And then hee addeth this Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voice and they shall come forth which haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of iudgement This is that iudgement which hee put before for condemnation when hee sayd Hee that heareth my Worde c. shall not come into iudgement but shall passe from death to life that is hee belongs to the first resurrection and that belongeth to life so that hee shall not come into condemnation which hee vnderstandeth by the worde Iudgement in this last place vnto the resurrection of Iudgement Oh Rise then in the first resurrection all you that will not perish in the the second For the houre will come and now is when the dead shall heare the voice of the Sonne of GOD and they that heare it shall liue that is they shall not come into condemnation which is called the second death vnto which they shall all bee cast head-long after the second resurrection that arise not in the first For the houre will come hee saith not that houre is now because it shal be in the worldes end in the which all that are in the graues shall heare His voice and shall come forth but hee saith not heare as hee sayd before and they that heare it shall liue for they shall not liue all in blisse which is onely to bee called life because it is the true life Yet must they haue some life otherwise they could neither heare nor arise in their quickned flesh And why they shall not all liue hee giueth this subsequent reason They that haue done good shal come forth vnto the resurrection of life and these only are they that shall liue they that haue done euill vnto the resurrection of condemnation and these GOD wot shall not liue for they shall die the second death In liuing badlie they haue done badly and in refusing to rise in the first resurrection they haue liued badly or at least in not continuing their resurrection
eternall after the last iudgment vnto them that endure them temporally after death For some shal be pardoned in the world to come that are not pardoned in this and acquitted there and not here from entring into paines eternall as I said before L. VIVES Willingly a or by Willingly that is of set purpose or through a wrong perswasion that 〈◊〉 doth him good when he hurteth him as the torturers and murtherers of the martyrs beleeued These were all guilty nor waâ—… their ignorance excuseable which in what cases it may be held pardonable Augustine disputeth in Quaest. vet Nou. Testam The 〈◊〉 all paines of this life afflicting all man-kinde CHAP. 14. BVT fewe theâ—… 〈◊〉 that endure none of these paines vntill after death Some indeed I haue known heard of that neuer had houres sickenes vntil their dying day and liued very long though notwithstanding mans whole life bee a paine in that it is a temptation and a warre-fare vpon earth as Holy Iob saith for ignorance is a great punishment and therefore you see that little children are forced to a auoyde it by stripes and sorrowes that also which they learne being such a paine to them that some-times they had rather endure the punishments that enforce them learne it then to learne that which would avoyde them a Who would not tremble and rather choose to die then to be an infant againe if he were put to such a choyce We begin it with teares and therein presage our future miseries Onely b Zoroastres smiled they say when hee was borne but his prodigyous mirth boded him no good for hee was by report the first inuentor of Magike which notwithstanding stood him not in a pins stead in his misfortunes for Ninus King of Assiriaouer came him in battel and tooke his Kingdome of Bactria from him So that it is such an impossibility that those words of the Scripture Great trauell is created for all men and an heauy yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe vntill the day that they returne vnto the mother of all things should not be fulfilled that the very infants being Baptised and therein quitte from all their guilt which then is onely originall are notwithstanding much and often afflicted yea euen sometimes by the incursion of Deuills which notwithstanding cannot hurt them if they die at that tendernesse of age L. VIVES WHo a would Some would thinke them-selues much beholding to God if they might begin their daies againe but wise Cato in Tully was of another minde b Zoroastres smiled He was king of Bactria the founder of Magique Hee liued before the Troian warre 5000. yeares saith Hermodotus Platonicus Agnaces taught him Hee wrot 100000. verses Idem Eudoxus maketh him liue 5000. yeares before Plato his death and so doth Aristotle Zanthus Lydius is as short as these are ouer in their account giuing but 600 betweene Zoroastres and Xerxes passage into Greece Pliny doubts whether there were many of this name But this liued in Ninus his time hee smiled at his birth and his braine beate so that it would lift vp the hand a presage of his future knowledge Plin. He liued twenty yeares in a desert vpon cheese which hee had so mixed that it neuer grew mouldy nor decayed That the scope of Gods redeeming vs is wholly pertinent to the world to come CHAP. 15. BVt yet notwithstanding in this heauy yoke that lieth vpon Adams children from ther birth to their buriall we haue this one meanes left vs to liue sober and to weigh that our first parents sin hath made this life but a paine to vs and that all the promises of the New-Testament belonge onely to the Heritage layd vp for vs in the world to come pledges wee haue here but the performance due thereto we shall not haue till then Let vs now therefore walke in hope and profiting day by day let vs mortifie the deeds of the flesh by the spirit for God knoweth all that are his and as many as are led by the spirit of God are the sons of God but by grace not by nature for Gods onely sonne by nature was made the sonne of man for vs that we being the sons of men by nature might become the sonnes of God in him by grace for hee remayning changelesse tooke our nature vpon him and keeping still his owne diuinity that wee being changed might leaue our frailety and apnesse to sinne through the participation of his righteousnesse and immortallity and keepe that which hee had made good in vs by the perfection of that good which is in him for as wee all fell into this misery by one mans sinne so shall wee ascend vnto that glory by one deified mans righteousnesse Nor may any imagine that hee hath had this passe vntill 〈◊〉 bee there where there is no temptation but all full of that peace which wee seeke by these conflicts of the spirit against the flesh and the flesh against the spirit This warre had neuer beene had man kept his will in that right way wherein it was first placed But refusing that now hee fighteth in himselfe and yet this inconuenience is not so bad as the former for happier farre is hee that striueth against sinne then hee that alloweth it soueraygnty ouer him Better is warre with hope of eternall peace then thraldome without any thought of freedome We wish the want of this warre though and God inspireth vs to ayme at that orderly peace wherein the inferiour obeyeth the superior in althings but if there were hope of it in this life as God forbid wee should imagine by yeelding to sinne a yet ought we rather to stand out against it in all our miseries then to giue ouer our freedomes to sinne by yeelding to it L. VIVES YEt a ought we So said the Philosophers euen those that held the soules to be mortall that vertue was more worth then all the glories of a vicious estate and a greater reward to it selfe nay that the vertuous are more happy euen in this life then the vicious and thereâ—… Christ animates his seruants with promises of rewards both in the world to come and in this that is present The lawes of grace that all the regenerate are blessed in CHAP. 16. BVt Gods mercy is so great in the vessells whome hee hath prepared for glory that euen the first age of man which is his infancy where the flesh ruleth without controll and the second his child-hood where his reason is so weake that it giueth way to all â—…nticements and the mind is altogether incapable of religious precepts if notwithstanding they bee washed in the fountaine of regeneration and he dye at this or that age he is translated from the powers of darknes to the glories of Christ and freed from all paynes eternall and purificatory His regeneration onely is sufficient cleare that after death which his carnall generation had contracted with death But when he cometh to
condemne the wicked that not knowing this thing and 〈◊〉 〈◊〉 〈◊〉 they might liue well and so there may bee some which may pray 〈◊〉 wicked how then doth hee performe it to them which hope in him seeing that 〈◊〉 they dreame by this sweetnesse he will not condemne them which doe not hope in him Therefore let vs seeke that sweetnesse of his which he performeth to them which hope in him and not that which hee is thought to effect vnto them which contemne and blaspheme him c In vaine therefore man inquireth that when he is departed out of the body which hee hath neglected to obtaine to himselfe beeing in the bodie That saying also of the Apostle d For God hath shut vp all in vnbeliefe that he may haue mercy on all is not spoken to that end that he will condemne none but it appeareth before in what sence it was spoken For when as the Apostle spake vnto the Gentiles to whom now beleeuing he wrote his Epistles concerning the Iewes who should afterward beleeue As yee saith hee in time past haue not beleeued GOD. Yet now haue obtained mercy through their vnbeliefe euen so now haue they not beleeued by the mercy shewed vnto you that they may also obtaine mercy Then he addeth whereby they flatter themselues in their errors and sayth For GOD hath shut vppe all in vnbeliefe that hee may haue mercy on all Who are they all but they of whom he did speake saying as it were Both yee and they Therefore GOD hath shut vp both Gentiles and Iewes all in vnbeliefe whom hee fore-knew and predestinated to bee made like the Image of his Sonne that beeing ashamed and cast downe by repenting for the bitternesse of their vnbeliefe and conuerted by beleeuing vnto the sweetnesse of the mercies of GOD might proclaime that in the Psalme How great is the multitude of thy sweetnesse Oh Lord which thou hast laid vp for them which feare thee but hast performed it to them which hope not in them-selues but in thee Therefore he hath mercy on all the vessells of mercy What meaneth of all That is to say of those of the Gentiles and also of those of the Iewes whom hee hath predestinated called iustified glorified not of all men and will conâ—…mne none of those L. VIVES FOr a some departed this life In the ancient bookes printed at Bruges and Coline those tenne or twelue lines which follow are not to bee found for it is written in this manner For the prayer either of the Church or of some godly persons is heard for some departed this â—…fe but for them whose life hath not beene spent so wickedly being regenerate in Christ c. Those things which follow are not extant in them neither in the copies printed at Friburge Neuer-the-lesse the stile is not dissonant from Augustines phrase peraduenture they are eyther wanting in some bookes or else are added heere out of some other worke of Augustine as the first Scholion afterward adioyned to the context of the speech Yet not so that they may b escape The particle of negation is to bee put formost that wee may read it yet not so that they may vnder-goe those punishments at any time In vaine c therefore man In the Bruges copie it is read thus In vaine therefore doth man inquire that after this body which hee hath neglected to get in the body d For GOD hath shut vp all in vnbeleefe Commonly wee read all things in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say all men Paul signifieth that no man hath any occasion to boast that hee is glorious vnto GOD by his owne merits 〈◊〉 that it is wholy to be attributed to the goodnesse and bounty of GOD. Whether that such as beeing baptized by heretiques become wicked in life or amongst Catholiques and then fall away into heresies and schismes or continuing amongst Catholiques be of vicious conuersation can haue any hope of escaping damnation by the priuiledge of the Sacraments CHAP. 12. NOw let vs answer those who doe both exclude the deuills from saluation as the other before doe and also all men besides whatsoeuer excepting such 〈◊〉 are 〈◊〉 in CHRIST and made pertakers of his body and bloud and these they will haue saued bee their liues neuer so spotted by sinne or heresie 〈◊〉 â—…ostle doth plainely controll them saying The workes of the flesh are 〈◊〉 which are adultery fornication vncleanesse wantonnesse Idolatry c. 〈◊〉 such like whereof I tell you now as I told you before that they which doe such things 〈◊〉 not inherite the Kingdome of GOD. This were false now if that such men should become Saints at any time whatsoeuer But this is true scripture and therefore that shall neuer come to passe And if they bee neuer made 〈◊〉 of the ioyes of heauen then shall they bee euer-more bound in the â—…ines of 〈◊〉 for there is no medium wherein hee that is not in blisse might â—…ue a plaâ—… free from torment And therefore it is fitte wee see how our Sauiours words may bee vnderstood â—…ere hee sayth This is the bread that came downe from heauen that hee 〈◊〉 〈◊〉 of it should not die I am the lyuing bread which came downe from heaâ—… 〈◊〉 of this bread hee shall liue for euer c. Those whome wee 〈◊〉 answere by and by haue gotten an interpretation for these places somewhat more restrained then those whome wee are to answere at this present For those other doe not promise deliuery to all that receiue the Sacraments but onely to the Catholikes of what manner of life soeuer for they onely are those that receiue the bodie of CHRIST not onely sacramentally but 〈◊〉 alâ—… 〈◊〉 they as beeing the true members of his bodie whereof the Apostle saith 〈◊〉 〈◊〉 〈◊〉 are one bread and one bodie Hee therefore that is in this â—…ity of CHRISTS members in one bodie the sacrament whereof the faithfull doe daylie communicate hee is truely sayd to receiue 〈◊〉 bodie and to drinke the bloud of CHRIST So that Heretiques and 〈◊〉 who are cut off from this bodie may indeed receiue the same 〈◊〉 〈◊〉 in 〈◊〉 them no good but a great deale of hurt in that great 〈◊〉 it will both make their paines more heauy and their continuance 〈◊〉 For they are not in that vnity of peace which is expressed a in 〈◊〉 〈◊〉 But â—…ow these that can obserue that hee that is not in CHRIST cannot receiue his body 〈◊〉 doe ouer-shoote themselues in promising absolution at one time or other to all the â—…ators of superstition Idolatry or heresie First because they ought 〈◊〉 obserue how absurd and farre from all likely hood 〈◊〉 that those bee they more or lesse that haue left the church and become 〈◊〉 heretiques should bee in beer estate then those whome they 〈◊〉 〈◊〉 to bee heretiques with them before that they were Catholikes 〈◊〉 〈◊〉 church if to bee baptized and to receiue CHRISTS body in the church bee
delights that hee loued yet shall hee bee 〈◊〉 in that hee held his foundation maugre all tribulation but as it were by 〈◊〉 for that which hee possessed in alluring loue hee shall forge with 〈◊〉 sorrowe This thinke I is the fire that shall enritch the one and â—…ge the other trying both yet condemning neither If wee say thâ—… 〈◊〉 〈◊〉 of heere is that whereof CHRIST spake to those on his left 〈◊〉 〈◊〉 from mee yee cursed into euerlasting fire and that all such 〈◊〉 builded 〈◊〉 strawe and stubble vpon their foundation are part of the sayd cursed who notwithstanding after a time of torment are to bee dedeliuered by the merit of their foundation then can wee not thinke that those on the right hand to whome hee shall say Come you blessed c. Are any other sauing those that built gold siluer and precious stones vppon the said foundation But this fire of which the Apostle speaketh shall bee as a tryall both to the good and the bad both shall passe through it for the word sayth Euery mans worke shal bee made manifest for the day of the Lord shall declare it because it shal bee reuealed by the fyre and the fire shall try euery mans worke of what sort it is If the fire trye both and he that hath an abiding worke be rewarded and hee whose worke shal burne shall bee indamaged then cannot this be that euerlasting fire For into that shall none enter but the cursed on the left hand in the last iudgement whereas the blessed shall passe through this wherein some of them shal be so tryed that their building shall abide vnconsumed and other-some shall haue their worke burned and yet shal bee saued them-selues in that their loue vnto Christ exceeded al their carnall imperfections And if they bee saued then shall they stand on Christes right hand and shall bee part of those to whome it shall bee said Come you blessed of my father inherite the kingdome c. and not on the left hand amongst the cursed to whome it shall bee sayd Depart from me c. For none of these shall be saued by fire but all of them shall be bound for euer in that place where the worme neuer dyeth there shall they burne world without end But as for the time betweene the bodily death and the last iudgement if any one say that the spirits of the dead are all that while tryed in such fire as neuer moueth those that haue not built wood straw or stubble afflicting onely such as haue wrought such workes eyther here or there or both or that mans worldly affects beeing veniall shall â—…e the purging fire of tribulation onely in this world and not in the other if any hold thus I contradict him not perhaps he may hold the truth To this tribuâ—… also may belong the death of body drawne from our first parents sinne and inflicted vppon each man sooner or later according to his building So may also the Churches persecutions wherein the Martyrs were crowned and all the rest afflicted For these calamities like fire tryed both sorts of the buildings consuming both workes and worke men where they found not Christe for the foundation and consuming the workes onely and sauing the worke-men by this losse where they did finde him and stubble c. built vppon him but where they found workes remayning to eternall life there they consumed nothing at all Now in the last dayes in the time of Antichriste shall be such a persecution as neuer was before And many buildings both of gold and stubble being all founded vppon Christe shall then bee tryed by this fire which will returne ioy to some and losse to others and yet destroy none of them by reason of their firme foundation But whosoeuer hee bee that loueth I do not say his wife with carnall affection but euen such shewes of pyety as are vtter alliens from this sensuality with such a blinde desire that hee preferreth them before Christ this man hath not Christ for his foundation and therefore shall neither bee saued by 〈◊〉 noâ—… otherwise because hee cannot bee conioyned with Christ who faith playnely of such men Hee that loueth father or mother more then me is vnworthy of me And he that loueth sonne or daughter more then me is not worthy of mee But hee that loueth them carnaliy yet preferreth Christ for his foundation and had rather loose them all then Christ if hee were driuen to the losse of one such a man shall bee saued but as it were by fire that is his griefe in the loosing of them must needes bee as great as his delight was in enioying them But hee that loues father mother c. according to Christ to bring them vnto his Kingdome or bee delighted in thâ—… because they are the members of Christ this loue shall neuer burne away liâ—…â—…ood straw stubble but shall stand as a building of gold siluer and preâ—… 〈◊〉 for how can a man loue that more then Christ which he loueth 〈◊〉 〈◊〉 sake onely L. VIVES 〈◊〉 day of a the Lord Where-vnto all secrets are referred to be reuealed and therefore they are worthy of reprehension that dare presume to censure acts that are doubtfull 〈◊〉 â—…rable onely by coniectures seeme they neuer so bad 〈◊〉 thâ—…se that thinke those sinnes shall not be laid to their 〈◊〉 where-with they mixed some workes of mercy CHAP. 27. NOw a word with those that hold none damned but such as neglect to doe workes of mercy worthy of their sinnes because S. Iames saith There shall be 〈◊〉 mercylesse to him that sheweth no mercy he therfore that doth shew merâ—… say they be his life neuer so burdened with sin and corruption shal not withstanding haue a mercyful iudgement which wil either acquit him from al paines 〈◊〉 〈◊〉 deliâ—… 〈◊〉 after a time of sufferance And this made Christ distinguish 〈◊〉 〈◊〉 â—…om 〈◊〉 â—…obate only by their performance and not performance of 〈◊〉 〈◊〉 〈◊〉 the one wherof is rewarded with euerlasting ioy and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for their daily sins that they may bâ—… pardoned through 〈◊〉 〈◊〉 of 〈◊〉 the Lords praier say they doth sufficiently proue for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christian â—…aith not this praier so likewise is ther no daily 〈◊〉 〈◊〉 〈◊〉 when we say And forgiue vs our trespasses as we forgiue them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perform this later clause accordingly for Christ saie they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiue men their trespasses your heauenly father will forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he said generally hee will forgiue you yours Bee they 〈◊〉 〈◊〉 so 〈◊〉 neuer so ordinary neuer so continual yet works of mercy 〈◊〉 〈◊〉 them al away wel they do wel in giuing their aduice to perform works 〈◊〉 〈◊〉 worthy of their â—…ns for if they should haue said that any works of mercâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the greatest and most customary sins they should bee 〈◊〉
talents and yet made him to lie for it afterwards because he would not forgiue his fellow a debt but of an hundred pence Wherefore in the vessells of mercy and the sonnes of promise the same Apostles words are truely effected mercy reioyceth against or aboue iudgement for those that liued so holily that they receiued others into the euerlasting habitations who had made them their friends with the riches of iniquity they themselues were diliuered by his mercy who iustifieth the sinner by rewarding him according to grace not according to merit He that professed this I was receiued to mercy that I might bee one of the faithfull was one of this iustified number Indeed such as are receiued by this number into the euerlasting habitations are not of that merit that they could bee saued without the intercession of the Church triumphant and therefore in them doth mercy more euidently eleuate it selfe aboue iudgement Yet may wee not thinke that euery wicked man being without reformation can bee admitted thether though hee haue beene beneficiall to the Saints and afforded them helpes from his riches which whether hee had gotten by sinister meanes or otherwise yet are no true riches but only in the thoughts of iniquity vnto him because he knoweth not the true ritches wherewith they abound that helpe such as he is into those eternall mansions Wherefore there must bee a certaine meane in the liues of such mercy that it bee neither so bad that the almes deeds done vnto those who being made friends to the doers may helpe them to Heauen be altogether fruitlesse nor yet so good that their owne sanctity without the mercies and suffrages of those whom they haue made there friends can possesse them of so hie a beatitude Now I haue often wondred that Virgill should haue vp this sentence of Christ Make you friends of the ritches of iniquity that they may receiue you into the euerlasting habitations Where vnto this is much like He that receiueth a Prophet in the name of a Prophet shall haue a Prophets reward c. for this Poet in describing of the c Elysian fields which they held the blessed soules to inhabite doth not onely place those there whose proper merits haue deserued it but also addeth this Quiâ—… sui memores alios fecêre merendo that is such as respecting their owne future estate deserued to be remembred by those others Iust as if hee had said as euery humble Christian saith commonly in commending him-selfe to some holy man or other Remember me and endeuoureth to procure this remembrance by desert But what the meane is here and what those sinnes are which hinder a man from heauen and yet are remitted by the intercession of his holy friends it is both difficult to finde and dangerous to determine I haue sought thus long my selfe and yet could neuer finde them out Perhaps they are concealed to stirre vs the rather to auoyde all sinne For if we knew for what sinnes we might expect the intercession of Saints our naturall idlenesse would drawe vs on securely in them and make vs relie so wholy vpon the helpe of others that wee should neuer seeke to auoyde them by reforming our selues but trust onely to those our friends whom wee had procured by the vnrighteous Mammon whereas now although our veniall sinne continue with vs and in what measure we know not yet our study to profit by prayer is both more feruent and our desire to win vs friends of the Saints better performed But both these deliueries both by our selues and others tend wholy to keepe vs out of the fire eternall not to free vs after we once bee in it For such as interpret that place of scripture Some fell in good ground and brought forth fruite some thirty-fold some sixty some an hundred by the Saints according to the diuersity of their merite that some should deliuer thirty men some sixty some a hundred neuer-the-lesse doe suppose that this deliuery shall bee at the iudgment and not after it By which opinion one obseruing what occasion diuerse tooke to liue in all loosenesse and exorbitance supposing that by this meanes all men might be saued is said to giue this witty answer Wee ought for this cause rather to liue vprightly to increase the number of the intercessors least otherwise there should be so few that euery one might saue his thirty his sixty or his hundred and yet an infinite company might remaine vnsaued of which why might not he be one that nousled him-selfe in his rash hope of helpe from another And thus much against those who not contemning the authority of our Scriptures doe not-with-standing wrest them to euill meanings following their owne fantasies and not the holy ghosts true intention But since we haue giuen them their answer we must now as we promised giue an end to this present volume L. VIVES HIs a ten pence Behold here Saint Augustine reckneth ten pence a day for a small almes but how many haue we now that giue so much how many potentates see you giue foure pence a day to the poore nay they thinke much with a peny or two pence But after the Dice let Ducates goe by thousands their fooles and iesters shall haue showers of their beneficence powred vpon them 't is a great mans part an embleame of Noblesse but aske them a peny for Christs sake and they are either as mute as stones or grieue at the sight of the guift they part from Respect of vertue now is low laid b They purchase So you shall haue diuerse take vp freely they care not where nor of whom nor in what fashion and then breake turne counterfeite banquerupts and satisfie their creditours with ten at the hundred and thinke they haue made a good hand of it and shall redeeme all with a little almes O fooles that thinke that God is taken with pence no it is the minde that hee respecteth such as is resident onely in honest brests Theeues and villaines haue now and then money good store and disperse it bountifully But let no man trust in his wealth or to purchase heauen with a peece of siluer c The Elysiâ—… fields Seruius deriues the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissolution of the soule from the body Where these fields are it is vncertaine Plato placeth them in the firmament full of all delights that can bee imagined Others place them in the hollow spheare of the Moone Seru. where the ayre is pure and vndisturbed Of this opinion Lucane seemeth to bee Phars 9. Pythagoras also and Plato were of opinion that this part of the ayre was inhabited with Daemones Demi-gods and Heroes Heare what Lucane saith of the spirit of Pompey Sequitur conuexa tonantis Quà niger astriferis connectitur axibus aër Quodque patet terras as inter lunaeque meatus Semidei manes habitant quos ignea virtus Innocuos vita patientes aetheris imi Fecit aternos animam collegit in
were carnall in respect of the spirit indeede not meerely of the flesh to whom Saint Paul sayd I could not speake vnto you as vnto spirituall men but as vnto carnall So man in this life is called spirituall though hee bee carnall still and haue a lawe in his members rebelling against the law of his minde But hee shal be spirituall in bodie when hee riseth againe â—…o that it is soâ—… a â—…urall bodie but raised a spirituall bodie as the sayd Apostle sayth But of the measure of this spirituall grace what and how great it shal be in the bodie I feare to determine for it were rashnesse to goe aâ—… it But seeing wee may not conceale the ioy of our hope for the glorifying of GOD and seeing that it was sayd from the very bowells of diuine rapture Oh LORD I haue loued the habitation of thine house wee may by GODS helpe make a coniecture from the goods imparted to vs in this transitory life how great the glories shal be that wee shall receiue in the other which as yet wee neither haue tried nor can any way truely describe I omit mans estate before his fall our first parents happinesse in the fertyle Paradise which was so short that their progeny had no taste of it Who is hee that can expresse the boundlesse mercies of GOD shewen vnto mankinde euen in this life that wee all trie and wherein we suffer temptations or rather a continuall temptation be wee neuer so vigilant all the time that we enioy it Of mans miseries drawne vpon him by his first parents and taken away from him onely by CHRISTS merites and gratious goodnesse CHAP. 22. COncerning mans first originall our present life if such a miserable estate bee to bee called a life doth sufficiently prooue that all his progeny was condemned in him What else doth that horred gulfe of ignorance confirme whence all error hath birth and wherein all the sonnes of Adam are so deepely drenshed that none can bee freed without toile feare and sorrow what else doth our loue of vanities affirme whence there ariseth such a tempest of cares sorrowes repinings feares madde exultations discords altercations warres treasons furies hates deceipts flatteries thefts rapines periuries pride ambition enuy murder parricide cruelty villany luxury impudence vnchastnesse fornications adulteries incests seuerall sorts of sinnes against nature beastly euen to bee named sacriledge heresie blasphemy oppression calumnies circumuentions cousnages false witnesses false iudgements violence robberies and such like out of my rememberance to recken but not excluded from the life of man All these euills are belonging to man and arise out of the roote of that error and peruerse affection which euery Sonne of Adam brings into the world with him For who knoweth not in what a mist of ignorance as wee see in infantes and with what a crue of vaine desires as wee see in boies all man-kinde entreth this world so that a might hee bee left vnto his owne election hee would fall into most of the fore-sayd mischiues But the hand of GOD bearing a raine vpon our condemned soules and powring our his mercies vpon vs not shutting them vppe in displeasure law and instruction were reuealed vnto the capacity of man to awake vs out of those lethargies of ignorance and to withstand those former incursions which notwithstanding is not done without great toyle and trouble For what imply those feares whereby wee keepe little children in order what doe teachers rods ferâ—…laes thongs and such like but confirme this And that discipline of the scriptures that sayth that our sonnes must bee beaten on the sides whilest they are childeren least they waxe stubborne and either past or very neere past reformation What is the end of all these but to abolish ignorance and to bridle corruption both which we come wrapped into the world withall what is our labour to remember things our labour to learne and our ignorance without this labour our agility got by toyle and our dulnesse if wee neglect it doth not all declare the promptnesse of our nature in it selfe vnto all viciousnesse and the care that must bee had in reclayming it Sloath dulnesse and negligence are all vices that avoide labour and yet labour it selfe is but a profitable paine But to omit the paines that enforce childeren tolearne the scarcely vsefull bookes that please their parents how huge a band of paines attend the firmer state of man and bee not peculiarly inflicted on the wicked but generallie impendent ouer vs all through our common estate in misery who can recount them who can conceiue them What feares what calamities â—…doth the losse of childeren of goods or of credite the false dealing of others false suspect open violence and all other mischieues inflicted by others heape vpon the heart of man beeing generally accompanied with pouerty inprisonment bandes banishments tortures losse of limmes or sences prostitution to beastly lust and other such horred euents So are wee afflicted on the other side with chances ab externo with cold heate stormes shoures deluges lightning thunder earthquakes falls of houses furie of beasts poisons of ayres waters plants and beasts of a thousand forts stinging of serpents byting of madde dogges a strange accident wherein a beast most sociable and familiar with man shall sometimes become more to bee feared then a Lion or a Dragon infecting him whom hee biteth with such a furious madnesse that hee is to bee feared of his family worse then any wilde beast what misery doe Nauigators now and then endure or trauellers by land what man can walke any where free from sudden accidents b One comming home from the court beeing sound enough of his feete fell downe broke his legge and died of 〈◊〉 who would haue thought this that had seene him sitting in the court Heli the Priest fell from his chaire where hee â—…ate and brake his neck What feares are husband-men yea all men subiect vnto that the fruites should bee hurt by the heauens or earth or caterpillers or locusts or such other pernicious things yet when they haue gathered them and layd them vp they are secured notwithstanding I haue knowne granaries full of 〈◊〉 borne quite away with an invndation Who can bee secured by his owne innocency against the innumerable incursions of the deuills when as wee see that they doe some-times afflict little baptized infants who are as innocent as can bee and by the permission of GOD euen vpon their harmelesse bodies doe shew the miseries of this life and excite vs all to labour for the blisse of the other Besides mans body wee see how subiect it is to c diseases more then phisick can either cure or comprehend And in most of these we see how offensiue the very medicines are that cure them nay euen our very meate we eate during the time of the maladies domination Hath not extremity of heate made man to drinke his owne vrine and others too Hath not hunger enforced man to eate