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 〈◊〉
slew him as hee was vpon going into Italy Hee was a religious Christian Prince This of him and the rest here mentioned I haue from Eutropius Paulus Diaconus Oros. and Pomp. Laetus l Pompey Ptolomyes guard flew him in a boate before all the people of Alexandria looking on them An vn worthy death for so worthy a man Liu. Flor. Plutarch Lucane Appian m Theodosius He was a Spaniard Gratian at Syrmium made him his fellow Emperor with the peoples great applause being a man both vertuous and valiant descended from Traian and they say like him in person He tooke Maximus at Aquileia and beheaded him n A yonger Valentinian Of the faith and deuotion of Theodosius Emperor CHAP. 26. SO he did not onely keepe the faith which hee ought him in his life time but like a Christian indeede receiued his little brother Valentinian into his protection and defence when Maximus his murderer had chased him from his state and held the care of a father ouer him which he needed not haue done but might easilyly haue taken all to himselfe had his ambition ouerpoysed his religion But he preserued his state imperiall for him and gaue him all the comfort honest courtesie could bestowe And when as the good fortune of Maximus begot him a terrible name Theodosius did not creepe into a corner of his Palace with wizards and coniurers but sent to b Iohn that liued in a wild ernesse of Aegipt whome he had hard was graced from God by the spirit of prophecy to him sent hee and receiued a true promise of victory So soone after hauing killed the tyrant Maximus he restored the c child Valentinian to this empire from whence he was driuen shewing him all the reuerend loue that could be and when this child was slaine as hee was soone after either by treachery or by some other casualty and that Eugenius another tyrant was vnlawfully stept vp in his place receiuing another answer from the prophet his faith being firme hee fetched him downe from his vsurped place rather by prayer then power for the soldiors that were in the battell on the vsurpers side told it vnto vs that there came such a violent wind from Theodosius his side that it smote their darts forth of their hands and if any were throwen it tooke them presently in an instant and forced them vpon the faces of those that threw them And therefore d Claudian though no Christian sings this well of his praise O nimiuâ—… dilâ—…cte deo cui militat aethaer â—…t coniurati veniunt ad clâ—…ssica venti O god's belou'd whomâ—… powers aereall And winds come arm'd to helpe when thou dost callâ—… And being victor according to his faith and presage hee threw downe certaiue Images of Iupiter which had beene consecrated I know not with what ceremonies against him and mirthfully and kindly e gaue his footemen their thunderboults who as they well might iested vpon them because they were glad and said they would abide their flashes well inough for the sonnes of his foe some of them fell in the fight not by his command others being not yet Christians but flying into the Church by this meanes hee made Christians and loued them with a Christian charyty nor diminishing their honoures a whit but adding more to them He suffered no priuat grudges to bee held against any one after the victory He vsed not these ciuill warres like as Cynna Marius and Syâ—… did that would not haue them ended f when they were ended but he rather sorrowed that they were begun then ended then to any mans hurt And in all these troubles from his reignes beginning hee forgot not to assist and succouâ—… the labouring Church by all the wholesome lawes which hee could promulgate against the faithlesse g Valens an Arrian heretike hauing done much hurt therein wherof he reioyced more to be a member then an earthly Emperour He commanded the demolition of all Idols of the Gentiles knowing that not so much as earthly blessings are in the diuells power but all and each particular in Gods And what was there euer more memorable then that religious h humility of his when being euen forced by his attendants to reuenge the iâ—…iury offered him by the Thessalonicans vnto whome notwithstanding at the Bishoppes intreaties hee had promised pardon hee was excommunicaâ—… and showed such repentaunce that the people intreating for him rather did lament to see the imperiall Maiesty so deiected then their feared his warâ—… when they had offended These good workes and a tedious roll of such like did he beare away with him out of this transitory smoake of all kinde of humaine glory their rewarde is eternall felicitie giuen by the true God onely to the good For the rest be they honors or helpes of this life as the world it selfe light ayre water earth soule sence and spirit of life this he giueth promilcually to good and bad and so he doth also with the greatnesse and continuance of the temporall Empires of all men whith he bestoweth on either sort as he pleaseth L. VIVES WHen a as Andragathius one of Maximus his Countes an excellent souldior and a cunning leader managed all the warre and with his trickes brought Theodosius to many shrewd plunges b Iohn An Anchorite that had the spirit of prophecie presaging many things and this victory of Theodosius amongst others Prosper Aquitan Theodosius sent often to him for counsell in difficult matters Diacon c The childe He made him being Gratians brother Emperor of the West but Arbogastes Count of Uienna slew him by treachery set vp Eugenius and with a mighty power of Barbarians stopped the passage of the Alpes to keepe Theodoâ—…s back The godly Prince fasted and prayed all the night before the battle and the next day fought with them though being farre their inferiour in number and yet by gods great and miraculous power gotte a famous victory Eugenius was taken and put to death Arbogastes slew himselfe d Claudian Most men hold him an Aegiptian and so Posidonius that liued with him and was his familiar affirmeth Not Posidonius the Rhodian but a certaine Prelate of Africa He was borne to Poetry elegantly wittied but a little superstitious There is a Poeme of Christ vnder his name perhaps he made it to please Honorius for he was a great flatterer The verses here cited are in his Panegyrike vpon Honorius his third Consulship written rather in his praise then vpon Theodosius though he speake of this victory at the Alpes which like a scurrilous flatterer hee rather ascribeth to Honorius his fate and felicity then to Theodosius his piety For thus hee saith Victoria velox Auspiciis effecta tuis pugnastis vterque Tu fatis genitorque manu te propter Alpeâ—… Inuadi faciles cauto nec profuit hosti Munitis haesisse lâ—…cis spes irrita valli Concidâ—… scopulis patuerunt claustra reuulsis Te propter gelidis Aquilo de monte procellis
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
be other beginnings found eyther knowne to God or his fâ—…es saith Apulcius out of Plato e Which conteyneth This is Plato's opinion related by Augustine not his owne This I adde because our truth-hunter sets it as Augustines and then comes in with his realityes and formalities such as Augustine neuer dreamed of For Plato saith God is the mindes light like as the sunne wee see is the light of the body whereby we see So is God the cause of our vnderstanding whose sacred light infuseth things and the knowledge of truth into vs. De Rep. 6. The sunne is the light of the world visible and God of the inuisible Nazanz f He did with most Plato Xenophon Aeschines Xenocrates and other reduced Socrates his wordes into Dialogues wherein hee most elegantly reprehendeth their ignorance that perswaded both them-selues and the multitude that they knew all things Such were Protogoras Gorgias Euthydemus Dionysodorus and others g Wher-vpon His disputation saith Plato ouerthrew him Three saith Laertius accused him Anytus Melitus Lycon an Orator in Anytus his defence of the trades-mens tumultuous crew and the other Cittizens whome Socrates had often derided Melitus defended the Poets whom Socrates would haue expelled the Citty Of these thinges read Plato and Xenophon in their Apologies for Socrates But the playnest of all is Laertius in his life of Socartes He was condemned by two hundred eighty one sentences h Callumnious My accusers saith Socrates nor my crymes can kill me but enuy onely which both hath destroyed and will destroy the worthyest euer i Yet did Athens They did so greeue for his death that they shut vp all the schooles and made a sad vacation all ouer the Citty put Melitus to death banished Anitus and erected Socrates a brazen statue of Lysippus his workemanship k Many All the sects almost deriued from Socrates the Platonists Academikes Cyrenaikes Cynikes Peripatetiques Megarians and Stoikes t Study and emulation This onely question made all the sects m Which being not For his disputations rather were confutations of others then doctrines of his owne For professing himselfe to know nothing hee thought it vnfit to affirme any thing Plato's Thaeatetus n The finall good To which all things haue reference Cic. de finib For this saith hee lib. 3. beeing the vtmost you knowe I interprete the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Wee may call it the last or the end for which all thinges are desired and it selfe onely for it selfe as Plato Aristotle and the rest affirme o Aristippus A Cyrenian the first Socratist that taught for money as hee would haue also paid for his learning But Socrates neuer tooke pay saying his Genius forbad him Hee suffered also Dionysius of Syracusa the younger to deride him and flattered him for gayne Hee made bodily pleasure the greatest good Diog. Laert. Of them the Cyrenaikes Phylosophers had their originall An end of this with a briefe note out of Hierome vppon Ecclesiastes speaking of pleasure Let this quoth he Be affirmed by some Epicurus or Aristippus or the Cynikes or such Phylosophicall cattell it must bee the Cyrenaikes for what had the Cynikes to doe with bodily pleasures p Antisthenes The author of the Cynikes or Dogsect maister to Diogines of Synope the Cynike hee held vertue the greatest good q Each of The diuersity of opinions herein you may read in Cicero his 2. de finibus And wee haue toucht them briefely in the preface to his worke de legibus Of Plato the cheefe of Socrates his schollers who diuided Phylosophy into three kindes CHAP. 4. BVt of all Socrates his schollers there was one whose glory worthily obscured all the rest Plato a Hee was an Athenian borne of honest parentage and endowed with perfection of vnderstanding farre more then all his fellowes So hee thinking that his inuention and b Socrates his instructions were all too short of the true ayme of Phylosophy and therefore would needes goe trauell to any place where Fame tolde him he might drinke of the fount of noble sapience So went hee into c Aegipt and there learnt all that hee held worth learning and from thence into d Italy where the Pythagoreans were famous and there didde he drayne from the most eminent teachers all the Phylosophy of Italy And because hee dearely affected his maister Socratâ—…s hee maketh him in all his Dialogues to temperate that which a either he had learned of others or inuented of him-selfe with his delicate vrbanity and motality So whereas the study of f wisedome is eyther concerning action or contemplation and thence assumeth two seuerall names actiue and contemplatiue the actiue consisting in the practise of morality in ones life and the contemplatiue in penetrating into the abstruse causes of nature and the nature of Diuinity g Socrates is said to excell in the actiue Pythagoras in the contemplatiue But Plato conioyned them into one perfect kinde which h hee subdiuided into three sorts The Morall consisting chiefly in action The Naturall in contemplation The Rationall in i distinction of true and false k which though it bee vsefull in both the other yet it pertaineth more particularly to contemplation And therefore this Trichotomy or triple diuision doth not contradict the other Dichotomy that includeth all in action and contemplation But as for Plato's opinion herein what should be the end of all actions the cause of all natures and the light of all reasons is both tedious to follow and may not bee rashly affirmed For l delighting in his maister Socrates his dissembling of his knowledge whome hee maketh disputant in all his dialogues and affecting that he left his owne opinions in these great questions as ambiguous very neare as his maisters yet do we intend out of his owne discourses and his relations m from others to repeat some of his positions eyther such as do square with truth of that religion which our faith professeth and defendeth or such as oppose it as farre as shall concerne the singularity or multititude of goddes whome the Catholike religion sayth we must worship for the obtayning of eternall felicity in the life to come For it may be that such as knew Plato to excell al the other Phlosophers of al nations and vnderstood him far bettter then others do think that in God is the cause of natures the light of reason and the rule of life which haue reference to the three Phylosophies Naturall Rationall and Morall n For if a man were created by his excelling part to aspire to that which excelleth all that is the One True almighty God without whome nothing hath being no reason instructeth and no vse assisteth o then let him be searched out in whom we haue all security let him be beheld in whom is al our certainty let him bee beloued in whome is all our morality L. VIVES PLato a His parents were Aristo and Perictione Hee came from Codrus by the father the last King of Athens by the mother
then either Architas or Timeus d 〈◊〉 Africans bordring on the Ocean Atlas was the first King brother to Saâ—… 〈◊〉 to Caelus A great Astronomer Hee taught his Sonne Hesperus and many 〈◊〉 〈◊〉 for hee had seauen daughters all married to the Heroës that had Sonnes 〈◊〉 â—…ous then the Parents Hee taught diuers of the vulgar also whence the 〈◊〉 Libia where Hercules learnt it and disputed of it e Egiptians Their Philosophy 〈◊〉 but most part from Chaldea chiefely from Abraham though they as Diodoâ—…â—…ibe â—…ibe it to Isis and Osiris Uulcan Mercury and Hercules How euer sure it is 〈◊〉 Philosophy was diuine and much false and filthy f Indians There Philosoâ—…â—…ed Brachmans of whome read Philostratus his Uita Apollon Thyan and Straâ—… 〈◊〉 of Alexander the Macedonian his conquests g Persians They had the 〈◊〉 Zoroaster taught h Cladaees The chiefe Astrologians and diuinators of the 〈◊〉 â—…e read Diodorus lib. 3. i Scythians Their Philosophers whilom contended 〈◊〉 â—…tians for antiquity a nation valiant plaine iust harmelesse doing more by naâ—…â—…en Greece with all her laborious discipline k Galles or Frenchmen They had 〈◊〉 〈◊〉 Caesar Comment Gallic Bell. and Poets also which were both Philosophers and 〈◊〉 Saronidae Dio. l. 6. they had also the wisards that the people came vnto for trifles No 〈◊〉 â—…gst them might be offered without a Philosopher that was a Naturalist diuine 〈◊〉 〈◊〉 and these ruled all in all places Their Druides as Strabo saith lib. 4. were both 〈◊〉 â—…d Moralists l Spaniards In Spaine before siluer and gold were found there was 〈◊〉 â—…ny Philosophers and the people liued wounderfull religiously euery society had 〈◊〉 â—…y the yeare chosen out of the most learned and iudicious ranke of men equity 〈◊〉 â—…or of iustice then without lawes clangor yet the Turdetani now called the 〈◊〉 had certaine wounderfull old lawes written few or no controuersies were 〈◊〉 and those that were did either concerne vertuous emulation the reasons of 〈◊〉 gods of good manners or of some such theames which the learned disputed of 〈◊〉 and called the women to bee auditors Afterwards certaine mountaines that 〈◊〉 â—…all within brake out and burned and the melted gould and siluer left adâ—… such fine â—…uffes in mens mindes so shewing this to the Phaenicians who were 〈◊〉 â—…erall marchants of the world they bartered of their mettalls away to them for 〈◊〉 â—…o value The Phaenicians spying this gaine acquainted diuers of the Asians and 〈◊〉 therewith and so came often thether with a multitude of men sometimes with 〈◊〉 and otherwhiles with but two or three Marchants shippes Now many either 〈◊〉 â—…e and the soyle or else louing gold better then their gods set vp their rests in 〈◊〉 â—…d by one tricke or other found meanes to contract alliance with others and then 〈◊〉 â—…y to send Colonyes into Spaine out of all Asia and the Iles adiacent and 〈◊〉 〈◊〉 their villenies amongst the filly ignorant soules Then began the Spaniards to 〈◊〉 â—…ir owne wealth to fight to prey one vpon another first priuately and soone after in whole armies afterward to flat nations warre waged vnder alien leaders the Phâ—…nicians aâ—… first the authors both of their present and future misfortunes Then good manners got them gone equity was sent packing away and lawes came vp together with digging of mettaâ—…s and other traffiques so that farewell Philosophy and all artes grew almost to vtter ruine 〈◊〉 they were not written but onely passed by tradition from mouth to eare But that which remained of theeÌ„ was renewed by some wel-wishing wits in the time of the Romaine peace bâ—… first the Gothes and afterward the Saracins rooted them vtterly from amongst the vulgaâ—… There is an old memorial extant of the ancient times written in greek and Latine I hope by 〈◊〉 to illustrate the original of any natiue couÌ„try m Of the elements That is such as conceiue to further theÌ„ the elements such as think them the orignalls of al neuer leaue GOD any thing to doe whose will disposeth all things n For that which is knowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sath the greeke o His inuisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Creation and the thing created Vâ—… thinketh that this inuisibility is meant of the fome and fabrik of heauen and earth according to that of the Psalme The heauens declare the glory of God and the firmament sheweth the workes of his hands And we find Aristotle and many more to gather by the world externall shape of the world that there is a God that hath a prouidence and care of the world and the same they gather by the course and motion of times by the order of our life and of the whole vniuerse wherein such things could not be done but by that most wise and glorious gouernor oâ—… the said vniuerse Augustine translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutions to make it imply that men may conceiue the secrets of GOD by his workes euen from the worlds first constitution to perswade vs that this knowledge had existence before Christ his comming or Moyses lawe eueâ—… from the first creation of the world And this me thinkes is nearest vnto Pauls minde whom this place disputeth against the Philosophers telling them that when or where euer they liue they may finde a god the gouernor and father of all vniuersity and that for so followes the sequele and that by the workes which he hath made may his inuisibility bee certainly gathered p Eternall vertue Not onely his secret wisdome and iustice but his illustrious deity and power vnlesse you take away And so and let the rest depend vpon the former for the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coniunction was the cause that qoqque was thrust into the Latine interpretatation q In him we liue The ancients called GOD the life that is diffused throughout the vniuerse and the aire also so that this is true howsoeuer that in him wee liue wee moue and haue our beeing Aratus also said that al waies courts hauens and all places and things were full of Ioue which his interpretor attributeth to the ayre r In which place The Romaines and Greekes worshipped mens statues for gods the Egiptians beasts What the excellence of a religious Christian is in these Philosophicall artes CHAP. 10. NOw if a christian for want of reading cannot vse such of their words as fits disputations because hee neuer heard them or cannot call that part thaâ—… treates of nature either naturall in Latine or physicall in Greeke nor that thaâ—… inquires the truth rationall or Logicall nor that which concernes rectifying of manners and goodnesse of ends Morall or Ethicall yet thence it followes not that he knowes not that from the true God is both Nature whereby hee made vs like his Image Reason wherby we know him and Grace wherby we are blessed in beeing vnited to him This then is the cause why wee prefer these
for the other the Romaines had those gods and this worship and the Grecians others the French others from theirs Spaine Scythia India Persia all seuerall Bâ—… all that professe CHRIST haue one GOD and one sacrifice d All for the world Liuing vnder Diocletian a sore persecutor of Christianity e Witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a witnesse f â—…hy câ—…eth Why came it not ere now or so g Mountaine Some bookes leaue out of 〈◊〉 â—…se the 70. read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the mount of the Lord and house of our God h Iâ—…â—…er It was the beginning or seminary of Gods Church i Commanded Some adde the deuills to depart but it is needlesse k Maternall The mistery is that nothing that oâ—… Sauiour touched is stained or corrupted l In prophecies In Moyses lawe m Performances In our law by Apostles and other holy Preachers n Concerning health Or to befal the health better o Confirming or the rule of which they challenge to themselues in fitting wicked aâ—…fections with correspondent effects For they can vse their powers of nature farre mâ—…re knowingly then we in procuring health or sicknesse Finis lib 10. THE CONTENTS OF THE eleuenth booke of the City of God 〈◊〉 Of that part of the worke wherein the deâ—…ion of the beginnings and ends of the â—…es the Heauenly and Earthly are deâ—… 〈◊〉 Of the knowledge of God which none can 〈◊〉 but through the Mediator betweene â—…d Man the Man Christ Iesus 〈◊〉 Of the authority of the canonicall scripâ—…â—…de by the spirit of God 〈◊〉 â—…at the state of the world is neither eâ—… nor ordained by any new thought of 〈◊〉 â—…f he meant that after which he meant â—…re 〈◊〉 â—…at we ought not to seeke to comprehend â—…te spaces of time or place ere the world 〈◊〉 〈◊〉 That the World and Time had both one â—…g nor was the one before the other 〈◊〉 Of the first sixe daies that had morning â—…g ere the Sunne was made 〈◊〉 〈◊〉 we must thinke of Gods resting the 〈◊〉 â—…fter his six daies worke 〈◊〉 â—…is to bee thought of the qualities of 〈◊〉 â—…ording to scripture 〈◊〉 â—…e vncompounded vnchangeable 〈◊〉 Father the Sonne and the Holy 〈◊〉 God in substance and quality euer 〈◊〉 same 〈◊〉 â—…ether the Spirits that fell did euer 〈◊〉 the Angells in their blisse at their 〈◊〉 〈◊〉 〈◊〉 happinesse of the iust that â—…as yet 〈◊〉 〈◊〉 reward of the diuine promise comâ—… the first men of Paradise before sins 〈◊〉 〈◊〉 Whether the Angells were created in 〈◊〉 of happinesse that neither those that 〈◊〉 â—…hey should fall nor those that perseueâ—…â—…ew they should perseuer 〈◊〉 〈◊〉 this is meant of the deuill Hee aâ—… in the truth because there is no 〈◊〉 him 〈◊〉 Thâ—… meaning of this place The diuell 〈◊〉 from the beginning 〈◊〉 Of the different degrees of creatures 〈◊〉 â—…ble vse and reasons order do differ 17. That the vice of malice is not naturall but against nature following the will not the Creator in sinne 18. Of the beauty of this vniuerse augmented by Gods ordinance out of contraries 19. The meaning of that God seperated the light from the darkenesse 20. Of that place of scripture spoken after the seperation of the light and darkenesse And God saw the light that it was good 21. Of Gods eternall vnchanging will and knowledge wherin he pleased to create al things in forme as they were created 22. Concerning those that disliked some of the good Creators creatures and thought some things naturally euill 23. Of the error that Origen incurreth 24. Of the diuine Trinity notifying it selfe in some part in all the workes thereof 25. Of the tripartite diuision of all philosophicall discipline 26. Of the Image of the Trinity which is in some sort in euery mans nature euen before his glorification 27. Of Essence knowledge of Essence and loue of both 28. Whether we draw nearer to the Image of the holy Trinity in louing of that loue by which we loue to be and to know our being 29. Of the Angells knowledge of the Trinity in the Deity and consequently of the causes of things in the Archetype ere they come to be effected in workes 30. The perfection of the number of sixe the first is compleate in all the parts 31. Of the seauenth day the day of rest and compleate perfection 32. Of their opinion that held Angells to be created before the world 33. Of the two different societies of Angells not vnfitly tearmed light and darkenesse 34. Of the opinion that some held that the Angells were ment by the seuered waters and of others that held waters vncreated FINIS THE ELEVENTH BOOKE OF THE CITTIE OF GOD. Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of that part of the worke wherein the demonstration of the beginings and ends of the two Citties the heauenly and the earthly are declared CHAP. 1. WE giue the name of the Citty of GOD vnto that society wherof that scripture beareth wittnesse which hath gotten the most excellent authority preheminence of all other workes whatsoeuer by the disposing of the diuine prouidence not the affectation of mens iudgements For there it is sayd Glorious things are spoken of thee thou Citty of God and in an other place Great As the LORD and greatly to bee praised in the Citty of our God euen vpon his holy mountaine increasing the ioy of all the earth And by and by in the same Psalme As wee haue heard so haue wee seene in the Citty of the Lord of Hoastes in the Citty of our God God â—…th established it for euer and in another The riuers streames shall make glad the Citie of God the most high hath sanctified his tabernacle God is in the middest of it vnâ—…ed These testimonies and thousands more teach vs that there is a Citty of God whereof his inspired loue maketh vs desire to bee members The earthly cittizens prefer their Gods before this heauenly Citties holy founder knowing not that he is the God of gods not of those false wicked and proud ones which wanting his light so vniuersall and vnchangeable and beeing thereby cast into an extreame needy power each one followeth his owne state as it were and begs peculiar honors of his seruants but of the Godly and holy ones who select their owne submission to him rather then the worlds to them and loue rather to worship him their God then to be worshipped for gods themselues The foes of this holy Citty our former ten bookes by the helpe of our Lord King I hope haue fully â—…ffronted And now knowing what is next expected of mee as my promise viz. to dispute as my poore talent stretcheth of the originall progresse and consummation of the two Citties that in this worldly confusedly together 〈◊〉 the assistance of the same God and King of ours I set pen to paper intending 〈◊〉 〈◊〉 shew the beginning of these two arising from the difference betweene 〈◊〉 â—…gelical powers Of the
The knowledge De genes ad lit lib. 4. Where hee calleth it morning when the Angells by contemplating of the creation in themselues where is deepe darkenesse lift vp themselues to the knowledge of God and if that in him they learne all things which is more certaine then all habituall knowledge then is it day It growes towards euening when the Angels turne from God to contemplate of the creatures in themselues but this euening neuer becommeth night for the Angells neuer preferre the worke before the worke man that were most deepe darke night Thus much out of Augustine the first mentioner of mornings euenings knowledges What wee must thinke of Gods resting the seauenth day after his sixe daies worke CHAP. 8. BVt whereas God rested the seauenth day froÌ„ al his workes sanctified it this is not to be childishly vnderstood as if God had taken paines he but spake the word and a by that iâ—…telligible and eternal one not vocall nor temporal were all things created But Gods rest signifieth theirs that rest in God as the gladnesse of the house signifies those yâ— are glad in the house though some-thing else and not the house bee the cause thereof How much more then if the beauty of the house make the inhabitants glad so that wee may not onely call it glad vsing the continent for the contained as the whole Theaâ—…er applauded when it was the men the whole medowes bellowed for the Oxen but also vsing the efficient for the effect as a merry epistle that is making the readers merry Theâ—…fore the scripture affirming that God rested meaneth the rest of all things in God whom he by himself maketh to rest for this the Prophet hath promised to all such as he speaketh vnto and for whom he wrote that after their good workes which God doth in them or by them if they first haue apprehended him in this life by faith they shal in him haue rest eternal This was prefigured in the sanctification of the Saboath by Gods command in the old law whereof more at large in due season L. VIVES BY a that intelligible Basil saith that this word is a moment of the will by which wee conceiue better of things What is to be thought of the qualities of Angels according to scripture CHAP. 9. NOw hauing resolued to relate this holy Cities originall first of the angels who make a great part thereof so much the happier in that they neuer a were pilgrims let vs see what testimonies of holy wriâ—…t concerne this point The scriptures speaking of the worlds creation speake not plainly of the Angels when or in what order they were created but that they were created the word heauen includeth In the beginning God created heauen and earth or rather in the world Light whereof I speake now are there signified that they were omitted I cannot thinke holy writ saying that God rested in the seauenth day from all his workes the same booke beginning with In the beginning God created heauen and earth to shew that nothing was made ere then Beginning therefore with heauen earth and earth the first thing created being as the scripture plainely saith with-out forme and voide light being yet vn made and darknesse being vpon the deepe that is vpon a certaine confusion of earth and waters for where light is not darknesse must needes be then the creation proceeding and all being accomplished in sixe dayes how should the angels bee omitted as though they were none of Gods workes from which hee rested the seuenth day This though it be not omitted yet here is it not plaine but else-where it is most euident The three chilâ—… sung in their himne O all yee workes of the Lord blesse yee the Lord amongst which they recken the angels And the Psalmist saith O praise God in the heauens 〈◊〉 him in the heights praise him all yee his angells praise him all his hoasts praise 〈◊〉 sâ—…e and Moone praise him staâ—…res and light Praise him yee heauens of heauens 〈◊〉 the waters that be aboue the heauens praise the name of the Lord for hee spake the 〈◊〉 and they were made he commanded they were created here diuinity calls the â—…ls Gods creatures most plainly inserting them with the rest saying of all He spâ—…ke the word and they were made who dares thinke that the Angels were made after the sixe daies If any one bee so fond hearken this place of scripture confounds him vtterly e When the starres were made all mine angels praised mee with a loude voice Therefore they were made before the starres and the stars were made the fourth day what they were made the third day may wee say so God forbid That dayes worke is fully knowne the earth was parted from the waters and two â—…nts tooke formes distinct and earth produced all her plants In the second day then neither Then was the firmament made betweene the waters aboue and below and was called Heauen in which firmament the starres were created the fourth day c Wherefore if the angels belong vnto Gods sixe dayes worke they are that light called day to commend whose vnity it was called one day not the first day nor differs the second or third from this all are but this one doubled vâ—…to 6. or 7. sixe of Gods workes the 7. of his rest For when God said Let there be light there was light if we vnderstand the angels creation aright herein they are made partakers of that eternall light the vnchangeable wisdome of God all-creating namely the onely be gotten sonne of God with whose light they in their creation were illuminate and made light called day in the participation of the vnchangeable light day that Word of God by which they all things else were created For the true light that lightneth euery man that coÌ„meth into this world this also lightneth euery pure angell making it light not in it selfe but in God from whom if an Angell fall it becommeth impure as all the vncleane spirits are being no more a light in God but a darknesse in it selfe depriued of all perticipation of the eternall light for Euill hath no nature but the losse of good that is euill L. VIVES NEuer were a pilgrims But alwayes in their country seeing alwayes the face of the father b When the starres Iob. 38 7. So the Septuagints doe translate it as it is in the teâ—…t c Wherefore if The Greeke diuine put the creation of spirituals before that of things corporall making God vse them as ministers in the corporall worke and so held Plato Hierome following Gregorie and his other Greeke Maisters held so also But of the Greekes Basil and Dionysius and almost all the Latines Ambrose Bede Cassiodorus and Augustine in this place holds that God made althings together which agreeth with that place of Ecclesiasticus chap. 18. vers 1. He that liueth for euer made althings together Of the vncompounded vnchangeable Trinity the Father the Sonne
knowledge of it then the draught 〈◊〉 dust and iustice is one in the changelesse truth and another in the 〈◊〉 â—…oule And so of the rest as the firmament betweene the waters aboue 〈◊〉 called heauen the gathering of the waters the apparance of land 〈◊〉 â—…f plants creation of foules and fishes of the water and foure fooâ—…ed 〈◊〉 â—…he earth and last of man the most excelling creature of all All these the 〈◊〉 â—…scerned in the Word of God where they had their causes of their proâ—…â—…mmoueable and fixed otherwise then in them selues clearer in him 〈◊〉 in them-selues yet referring all those workes to the Creators praise 〈◊〉 â—…ke morning in the mindes of these contemplators L. VIVES 〈◊〉 a plainer They haue both sharper wittes then we and the light whereby they 〈◊〉 â—…he â—…rinity is farre brighter then that by which wee know our selues creaâ—…â—…owing â—…owing the effect better in the cause then in it selfe c The vnderstanding Matheâ—…â—…ciples giue better knowledge of times and figures then draughts which can neâ—…â—…ct as to present the thing to the eye truly as it is and better conceiue wee by 〈◊〉 a straight line is the shortest draught from point to point and that all lines drawne 〈◊〉 â—…ter to the cyrcle are equall by the precepts of Geometry rather then by all the 〈◊〉 â—…f dust nay of Parrhasius or Apelles d Dust The old Mathematicians drew â—…tions in dust wiâ—…h a compasse the better to put out or in what they would This 〈◊〉 was a dooing when Syracusa was taken Liu. Tully calleth it learned dust De nat 〈◊〉 secto in puluere metas saith Persius Lines in diuided dust Satyr 1. 〈◊〉 perfection of the number of sixe the first is complete in all the parts CHAP. 30. â—…ese were performed in sixe dayes because of the perfection of the a 〈◊〉 of six one being six times repeated not that God was tied vnto time 〈◊〉 not haue created all at once and afâ—…erwards haue bound the motions 〈◊〉 â—…ngruence but because that number signified the perfection of the 〈◊〉 six is b the first number that is filled by coniunction of the parts the 〈◊〉 â—…ird and the halfe which is one two and three all which conioyned 〈◊〉 â—…arts in numbers are those that may be described of how c many they 〈◊〉 â—…alfe a third a fourth and so forth But foure being in nine yet is no iust 〈◊〉 one is the ninth part aâ—…d three the third part But these two parts one 〈◊〉 are farre from making nine the whole So foure is a part of ten but no 〈◊〉 â—…one is the tenth part two the fifâ—… fiue the second yet these three parts 〈◊〉 5 make not vp full ten but eight onely As for the number of twelfe 〈◊〉 exceed it For there is one the twelfe part six the second foure the third 〈◊〉 fourth and two the sixt But one two three foure and sixe make aboue 〈◊〉 â—…mely sixteene This by the way now to prooue the perfection of the 〈◊〉 of fixe the first as I said that is made of the coniunction of the parts 〈◊〉 did God make perfect all his workes Wherefore this number is not to â—…d but hath the esteeme apparantly confirmed by many places of scripâ—…â—…r was it said in vaine of Gods workes Thou madest all things in number 〈◊〉 〈◊〉 measure L. VIVES THe a number Pythagoras and Plato after him held all things to be disposed by numbers teaching them so mysteriously that it seemed they sought to conceale them from the expresse professors not onely the prophane vulgar Our diuines both Greeke Latine put many mysteries in numbers But Hierome the most of all affirming that the Euangelist omitted some of Christs progenie to make the rest fall in a fit number b For six The perfection of a number is to consist of all the parts such are scarce in Arithmetique and such is sixe onely within ten and twenty seauen within a hundred for this latter consists of 1. 2. 4. 7. and 14. The mysterie of the creation is conteined in the number of sixe Hier. in Ezech. c Of how many as an halfe a fourth a fift sixth c. foure in nine is neither halfe three nor foure and so vp to the ninth as farre as nine goeth For the least quantitatiue part nameth the number as the twelfth of twelue the twentith in twentie and that is alwayes an vnite This kinde of part we call an aliquote Euclide calleth an aliquote onely a part the rest parts For his two definitions his third and his fourth are these A part is a lesse number diuiding a greater Parts are they that diuide not And so the old writers vsed these words Of the seauenth day the day of rest and complete perfection CHAP. 31. BVt in the seauenth day that is the a seuenth repetition of the first day which number hath perfection also in another kinde God rested and gaue the first rule of sanctification therein The day that had no euen God would not sanctifie in his workes but in rest For there is none of his workes but being considered first in God and then in it selfe will produce a day knowledge and an euens Of the perfection of seauen I could say much but this volume groweth bigge and I feare I shall be held rather to take occasion to shew my small skill then to respect others edification Therefore we must haue a care of grauitie and moderation least running all vpon number b wee bee thought neglecters of weight and measure c Let this bee a sufficient admonition d that three is the first number wholy odde and foure wholy euen and these two make seauen which is therefore often-times put for e all as here The iust shall fall seauen times a day and arise againe that is how oft soeuer hee fall hee shall rise againe This is not meant of iniquitie but of tribulation drawing him to humility Againe Seauen times a day will I praise thee the same hee had sayd before His praise shall bee alwayes in my mouth Many such places as these the Scripture hath to prooue the number of seauen to bee often vsed for all vniuersally Therefore is the holy spirit called often-times f by this number of whom Christ said Hee shall teach vs all truth There is Gods rest wherein wee rest in God In this whole in this perfection is rest in the part of it was labour Therefore wee labour because wee know as yet but in part but when perfection is come that which is in part shall be abolished This makes vs search the scriptures so labouriously But the holy Angels vnto whose glorious congregation our toylesome pilgrimage casts a long looke as they haue eternall permanence so haue they easie knowledge and happy rest in God helping vs without ttouble because their spirituall pure and free motions are without labour L. VIVES THe a seauenth Signifying all things created at once b Wee be thought alluding to the precedent saying God made
Hiâ—…ome expoundes it thus Wee may not omit to declâ—… how GOD that cannot lie promised life before eternity Euen since the world as it is 〈◊〉 〈◊〉 〈◊〉 â—…s made and time ordeined to passe in daies months years in this course the times passe 〈◊〉 come being past or future Whervpon some Philosophers held no time present but all either past or to come because all that we doe speake or thinke either passeth as it is a doing or is so come if it bee not done We must therefore beleeue an eternity of continuance before these â—…ldly times in which the Father was with the Sonne and the Holy Ghost and if I may say so all â—…ity is one Time of Gods nay innumerable Times for he being infinite was before time and shall exceede all Time our world is not yet 6000. yeares old what eternities what huge Times and originalls of ages may we imagine was before it wherein the Aâ—…gells Thrones Dominations and other hoasts serued God and subsisted by Gods command â—…out measure or courses of Times So then before all these Times which neither the tongue 〈◊〉 declare the minde comprize or the secret thought once touch at did GOD the Father of visdome promise his Word and Wisdome and Life to such as would beleeue vpon this promise Thus far Hierome Peter Lumbard obiecting this against him-selfe maketh Hierome speake it as confuting others not affirming himselfe Sent. lib. 2. So doth he with Augustine also is many places an easie matter when great authors oppose ought that wee approoue Augstine against the Priscillianists saith that them times were called eternall before which there was no time as if one should say from the creation our common reading is before the world began the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The defence of Gods vnchanging will against those that fetch Gods workes about from eternity in circles from state to state CHAP. 17. NOâ—… doe I doubt that there was no man before the first mans creation but deny the I cannot tell what reuolution of the same man I know not how often or of others like him in nature nor can the Philosophers driue mee from this by obiecting acutely they thinke that nullum a infinitum est scibile infinite thâ—…s are beyond reach of knowledge And therefore God say they hath definite formes in himselfe of all the definite creatures that hee made nor must his goodnesse be euer held idle nor his workes temporall as if he had had such an e ternity of leasure before and then repented him of it and so fell to worke therefore say they is this reuolution necessary the world either remayning in change which though it hath beene alwaies yet was created or else being dissolued and re-edified in this circular course otherwise giuing Gods workes a temporall beginning wee seeme to make him disallow and condemne that leasure that he rested in from all eternity before as sloathfull and vselesse But if hee did create from eternity now this and then that and came to make man in time that was not made before then shall hee seeme not to haue made him by knowledge which they say containes nothing infinite but at the present time by chance as it came into his minde But admit those reuolutions say they either with the worlds continuance in change or circular reuolution and then wee acquit GOD both of this so long and idle seeming cessation and from all operation in rashnesse and chance For if the same things bee not renewed the vatiâ—…ion of things infinite are too incomprehensible for his knowledge or prescience These batteries the vngodly doe plant against our faith to winne vs into their circle but if reason will not refute them faith must deride them But by Gods grace reason will lay those circularities flat inough For here is these mens error running rather in a maze then stepping into the right way that they proportionate the diuine vnchangeable power vnto they humaine fraile and weake spirit in mutability and apprehension But as the Apostle saith b Comparing themselues to themselues they know not themselues For because their actions that are suddainely done proceede all from new intents their mindes beeing mutable they doe imagine not GOD for him they cannot comprehend but themselues for GOD and compare not him to himselfe but themselues in his stead vnto themselues But wee may not thinke that GODS rest affects him one way and his worke another hee is neuer affected nor doth his nature admit any thing that hath not beene euer in him That which is affected suffereth and that which suffers is mutable For his vacation is not idle sloathfull nor sluggish nor is his worke painefull busie or industrious Hee can rest working and worke resting Hee can apply an eternall will to a new worke and begins not to worke now because he repenteth that hee wrought not before But if hee rested first and wrought after which I see not how man can coceiue this first and after were in things that first had no beeing and afterwards had But there was neither precedence nor subsequence in him to alter or abolish his will but all that euer hee created was in his vnchanged fixed will eternally one and the same first willing that they should not be and afterwards willing that they should be and so they were not during his pleasure and began to be at his pleasure Wonderously shewing to such as can conceiue it that hee needed none of these creatures but created them of his pure goodnesse hauing continued no lesse blessed without them from alll vn-begunne eternity L. VIVES NVâ—… infinitum a Arist. metaphys 2. and in his first of his posterior Analitikes he saith that then know we a thing perfectly when we know the end and that singularities are infinite bâ—…â—…rsalities most simple So as things are infinite they cannot bee knowne but as they are defiâ—… they may And Plato hauing diuided a thing vnto singularities forbiddes further progresse for they are infinite and incomprehensible b Comparing Cor. 2. 10. This place Erasmus saith Augustine vseth often in this sence Against such as say that things infinite are aboue Gods knowledge CHAP. 18. BVt such as say that things infinite are past Gods knowledge may euen aswell leape head-long into this pit of impiety and say that God knoweth not all numbers That numbers are infinite it is sure for take what number you can and thinke to end with it let it bee neuer so great and immense I will ad vnto it not one nor two but by the law of number multiply it vnto ten times the summe it was And so is euery number composed that one a cannot be equall to another but all are different euery perticular being definite and all in generall infinite b Doth not GOD then know these numbers because they are infinite and can his knowledge attaine one sum of numbers not the rest what mad man would say so nay they dare
not exclude numbers from Gods knowledge Plato hauing so commended God for vsing them in the worlds creation and our Scripture saith of God Tâ—… 〈◊〉 ordered al things in measure number and weight and the Prophet saith He 〈◊〉 the world and the Gospell saith All the heires of your heads are numbred God forbid the that we should think yâ— he knoweth not number whose wisdome 〈◊〉 â—…standing is in numerably infinite as Dauid saith for the infinitenesse of 〈◊〉 â—…hough it bee beyond number is not vnknowne to him whose knowâ—… infinite Therefore if whatsoeuer bee knowne be comprehended in the 〈◊〉 that knowledge then is all infinitenesse bounded in the knowledge of 〈◊〉 â—…ecause his knowledge is infinite and because it is not vncomprehensiâ—… 〈◊〉 knowledge Wherefore if numbers infinitenesse bee not infinite vnâ—… knowledge nor cannot bee what are wee meane wretches that dare preâ—…â—…mit his knowledge or say that if this reuolution bee not admitted in 〈◊〉 renewing God cannot either fore-know althings ere hee made them 〈◊〉 them when hee made them whereas his wisdome beeing simply and â—…ly manifold can comprehend all incomprehensibility by his incomâ—…le comprehension so that whatsoeuer thing that is new and vnlike to all 〈◊〉 should please to make it could not bee new nor strange vnto him nor 〈◊〉 â—…ore-see it a little before but containe it in his eternall prescience L. VIVES 〈◊〉 Two men two horses or whatsoeuer make both one number I inquire not 〈◊〉 â—…hether the number and the thing numbred bee one or no the schooles ring of that â—…gh b Doth not The best reading Of the worlds without end or ages of ages CHAP. 19. 〈◊〉 doth so and that there is a continual connexion of those times which 〈◊〉 â—…lled Secula a seculorum ages of ages or worlds without end running 〈◊〉 indestinate difference onely the soules that are freed from misery reâ—…â—…ernally blessed or that these words Secula seculorum doe import the 〈◊〉 remayning firme in Gods wisdome and beeing the efficient cause of â—…ory world I dare not affirme The singular may bee an explication of 〈◊〉 as if wee should say Heauen of heauen for the Heauens of heauens â—…D calls the firmament aboue which the waters are Heauen in the sinâ—… 〈◊〉 and yet the Psalme saith and you waters that bee aboue the Heauens 〈◊〉 of the LORD Which of those two it be or whether Secula 〈◊〉 another meaning is a deepe question We may let it passe it belongs 〈◊〉 proposed theame but whether wee could define or but obserue 〈◊〉 discourse let vs not aduenture to affirme ought rashly in so obsâ—…â—…ouersie Now are wee in hand with the circulary persons that 〈◊〉 â—…ings round about till they become repaired But which of these opiniâ—… be true concerning these Secula seculorum it is nothing to these reuoâ—…â—…cause whether the worlds of worlds bee not the same revolued but oâ—…â—…uely depending on the former the freed soules remayning still 〈◊〉 â—…lesse blisse or whether the Worldes of worldes bee the formes 〈◊〉 â—…sitorie ages and ruling them as their subiects yet the circulariâ—…â—…o place heere how-soeuer The Saints b eternall life ouerthroweth 〈◊〉 L. VIVES 〈◊〉 a The scriptures often vse these two words both together Hierome in â—…p ad Gal. expounds them thus we 〈◊〉 saith he the difference betweene Seculum Seculum Secuâ—… and secula seculorum Seculuâ—… some-times a space of time some-times eternity the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it is written with the letter van before it it is eternity when otherwise it is 50. yeares or a Iubily And therefore the Hebrew seruant that loued his Maister for his wife and children had his care bored and was commanded to serue an age Seculum 50. yeares And the Moabites and Amonites enter not into the Church of God vntill the 15. generation and not vntill an age for the yeare of Iubily quit all hard conditions Some say that Seculum seculorum hath the same respect that Sanctu Sanctorum Caelum Caelorum the Heauens of heauens had or as the Works of workes or Song of songs That difference that the heauens had to those whose heauens they were and so the rest the holy aboue all holy the song excelling all songs c. So was secula seculorum the ages excelling all ages So they say that this present age includeth all from the worlds beginning vnto the iudgement And then they goe further and begin to graduate the ages past before and to come after it whether they were or shal be good or ill falling into such a forrest of questions as whole volumes haue beene written onely of this kinde b Eternall Returning no more to misery nor were that happy without certeynty of eternity nor eternall if death should end it Of that impious assertion that soules truely blessed shall haue diuers reuolutions into misery againe CHAP. 20. FOr what a Godly eares can endure to heare that after the passage of this life in such misery if I may call it a life b being rather so offensiue a death and yet c we loue it rather then that death that frees vs from it after so many intollerable mischieues ended all at length by true zeale and piety wee should be admitted to the sight of God and bee placed in the fruition and perticipation of that incorporeall light and vnchangeable immortall essence with loue of which we burne all vpon this condition to leaue it againe at length and bee re-infolded in mortall misery amongst the hellish immortalls where GOD is lost where truth is sought by hate where blessednesse is sought by vncleanesse and bee cast from all enioying of eternity truth or felicity and this not once but often being eternally reuolued by the course of the times from the first to the later and all this because by meanes of these circularities transforming vs and our false beaâ—…des in true miseries successiuely but yet eternally GOD might come to â—…ow his owne workes Whereas otherwise hee should neither bee able to rest from working not know ought that is infinite Who can heare or endure this Which were it true there were not onely more wit in concealing it but also 〈◊〉 speake my minde as I can more learning in not knowing it d for if wee shalbâ—…â—…ssed in not remembring them there e why doe wee agrauate our misery 〈◊〉 knowing them here But if wee must needs know them there yet let vs 〈◊〉 〈◊〉 selues ignorant of them here to haue the happier expectation then the 〈◊〉 that wee shall attaine here expecting blessed eternity and there 〈◊〉 onely blisse but with assurance that it is but transitory But if they â—…y that no man can attaine this blisse vnlesse hee know the transitory reuolutions thereof ere hee leaue this life how then doe they confesse that the more one loues GOD the easilier shall hee attaine blisse and yet teach the way how 〈◊〉 â—…ll this louing affect 〈◊〉 will not but loue him lightly whome hee
opinion for it is not lawfull to hold any creature be it neuer so small to haue any other Creator then God euen before it could be vnderstood But the Angells whome they had rather call Gods though c at his command they worke in things of the world yet wee no more call them creators of liuing things then we call husband-men the creators of fruites and trees L. VIVES WIth a therâ—… With the Epicurists that held althings from chance or from meere nature without GOD althings I meane in this sublâ—…ary world which opinion some say was Aâ—…les or with the heretikes some of whome held the diuills creators of al things corporal b Those that Plato in his Timaeus brings in God the Father commanding the lesser Gods to make the lesser liuing creatures for they are creatures also and so they tooke the immortall beginning of a creature the soule from the starres imitating the Father and Creator and borrowing parcells of earth water and ayre from the world knit them together in one not as they were knit but yet in an insensible connexion because of the combination of such small parts whereof the whole body was framed One Menander a Scholler of Symon Magus said the Angells made the world Saturninus said that 7. Angells made it beyond the Fathers knowledge c Though The Angells as Paul saith are Gods ministers and deputies and do â—…y things vpon earth at his command for as Augustine saith euery visible thing on earth is under an Angelicall power and Gregory saith that nothing in the visible would but is ordered by a visible creature I will except Miracles if any one contend But Plato as he followeth Mâ—…s in the worlds creation had this place also of the creation of liuing things from the Scripures for hauing read that God this great architect of so new a worke said â—…et vs make 〈◊〉 after our owne Image thought he had spoken to the Angells to whose ministery he supposed mans creation committed But it seemed vnworthy to him that God should vse them in â—…king of man the noblest creature and make all the rest with his own hands and therfore he thought the Angels made all whose words if one consider them in Tullies translation which I vse he shal find that Plato held none made the soule but God and that of the stars which â—…ully de 〈◊〉 1. confirmes out of Plato saying that the soule is created by God within the elementary body which he made also and the lesser Gods did nothing but as ministers câ—…e those which hee â—…ad first created and forme it into the essence of a liuing creature Seneca explanes Plaâ—… more plainely saying That when God had laid the first foundation of this rare and excellent frame of nature and begun it he ordayned that each peculiar should haue a peculiar gouernor and though himselfe â—…ad modelled and dilated the whole vniuerse yet created he the lesser gods to be his ministers 〈◊〉 vice-gerents in this his kingdome That no nature or forme of any thing liuing hath any other Creator but God CHAP. 25. WHereas there is one forme giuen externally to all corporall substances according to the which Potters Carpenters and other shape antiques and figures of creatures and another that containeth the efficient causes hereof in the secret power of the vniting and vnderstanding nature which maketh not onely the natural formes but euen the liuing soules when they are not extant The first each artificer hath in his brayne but the later belongs to none but God who formed the world and the Angells without either world or Angells for from that 〈◊〉 all diuiding and all effectiue diuine power which cannot be made but makes and which in the beginning gaue rotundity both to the Heauens Sunne from the same had the eye the apple and all other round figures that wee see in nature their rotundity not from any externall effectiue but from the depth of that creators power that said I fill heauen and earth and whose wisdome reacheth from end to end ordering all in a delicate Decorum wherefore what vse he made of the Angels in the creation making all himselfe I know not I dare neither ascribe them more then their power nor detract any thing from that But with their fauours I attribute the estate of althings as they are natures vnto God onely of whome they thankefully aknowledge their being we do not then call husbandmen the creators of trees or plants or any thing else fot we read Neither is he that planteth any thing neither he that watereth but God that giueth the increase No not the earth neither though it seemes the fruitful mother of al things that grow for wee read also God giueth bodies vnto what hee will euen to euery seed his owne body Nor call wee a woman the creatrixe of her child but him that said to a seruant of his Before I formed thee in the wombe I knew thee although the womans soule being thus or thus affected may put some quality vpon her burthen b as we read that Iacob coloured his sheepe diuersly by spotted stickes yet shee can no more make the nature that is produced then shee could make her selfe what seminall causes then soeuer that Angells or men do vse in producing of things liuing or dead or c proceed from the copulation of male and female d or what affections soeuer of the mother dispose thus or thus of the coullour or feature of her conception the natures thus or thus affected in each of their kindes are the workes of none but God whose secret power passeth through all giuing all being to all what soeuer in that it hath being e because without that hee made it it should not bee thus nor thus but haue no being at all wherefore if in those formes externall imposed vpon things corporall we say that not workemen but Kings Romulus was the builder of Rome and Alexander of f Alexandria because by their direction these citties were built how much the rather ought we to call God the builder of nature who neither makes any thing of any substance but what hee had made before nor by any other ministers but those hee had made before and if hee withdraw his g efficient power from things they shall haue no more being then they had ere they were created Ere they were I meane in eternity not in time for who created time but he that made them creatures whose motions time followeth L. VIVES THat a all-diuiding All diuiding may be some addition the sence is good without it b As we Pliny saith that looke in the Rammes mouth and the collour of the veines vnder his tongue shal be the colour of the lambe he getteth if diuers diuers and change of waters varieth it Their shepehards then may haue sheep of what collour they will which Iacob knew well inough for he liking the particolours cast white straked rods into the watring places at Ramming
of rule ouer our mindes vicious partes as our slaues In order of nature the soule is aboue the body yet is it harder to rule then the body But this lust whereof we speake is the more shamefull in this that the soule doth neither rule it selfe therein so that it may not lust nor the body neither so that the will rather then lust might mooue these parts which if it were so were not to bee ashamed of But now it shameth not in other rebellious affects because when it is conquered of it selfe it conquereth it selfe although it bee inordinately and vitiously for although these parts be reasonlesse that conquere it yet are their parts of it selfe and so as I say it is conquered of it selfe For when it conquereth it selfe orderly and brings al the parts vnder reason this is a laudable and vertuous conquest if the soule bee Gods subiect But it is lesse ashamed when it obeyeth not the vicious parts of it selfe then when the body obeyeth not it because it is vnder it dependeth of it and cannot liue without it But the other members beeing all vnder the will without which members nothing can bee performed against the will the chastity is kept vnviolated but the delight in sin is not permitted d this contention fight and altercation of lust and will this neede of lust to the sufficiency of the will had not beene layd vpon the wed-locke in Paradise but that disobedience should bee the plague to the sinne of disobedience other wise these members had obeied their wills aswell as the rest e the seede of generation should haue beene sowne in the vessell as corne is now in the fielde What I would say more in this kinde modesty bids me forbeare alittle and first aske f pardon of chasâ—…e eares I neede not doe it but might proceed in any discourse pertinent to this theame freely and without any feare to bee obscene or imputation of impurity to the words being as honestly spoken of these as others are of any other bodily members Therefore he that readeth this with vnchaste suggestions let him accuse his owne guilt not the nature of the question and obserue hee the effect of turpitude in him-selfe not that of necessity in vs which the chaste and religious reader will easily allow vs to vse in confuting of our experienced not our credulous aduersary who drawes his arguments from proofe not from beleefe For hee that abhorreth not the Apostles reprehension of the horrible beastlinesse of women who peruerted the naturall vse and did against nature will reade this without offence especially seeing wee neither rehearse nor reprehend that damnable bestiality that hee condemnes but are vpon discouery of the affects of humaine generation yet with avoydance of obscene tearmes as well as hee doth avoide them L. VIVES AS long a as In this world the sonnes thereof beget and the sonnes thereof are begotten but by Christs mercy they become the sonnes of the Kingdome they are generate by sinne and regenerate by grace b Do wee not This is the common opinion of the schooles Sent. lib. 2. dist 20. But some of the Greekes doe hold that generation should haue beene both without sinne and copulation which is not likely For to what end then was the difference of sexe and the members of generation giuen c Command For wee doe farre more easily rule our body then the rebellious affects of the soule which warre perpetually with reason so that the soule rules the body with more ease then it doth the inferior part of it selfe a This contention Aquinas doth not depriue the marriage in Paradise of all pleasure but alloweth it that which is pure and chaste and farre vnlike to our obscene and filthy delight in copulation r Uessell or generatiue field put for the place of conception as Uirgil doth Hoc faciunt nimio ne luxu obtusior vsus Sit genitali aruo f Pardon So we doe being to speake of obscene matters with such words as these sauing your reuerence or sauing your presense So doth Pliny in his preface beeing to insert words of barbarisme rusticity and bluntnesse into his worke That our first Parents had they liued without sinne should haue had their members of generation as subiect vnto their wills as any of the rest CHAP. 24 MAn therefore should haue sowne the seede and woman haue receiued it as neede required without all lust and as their wills desired for as now wee are our articulate members doe not onely obey our will our hands or feete or so but euen those also that we mooue but by small sinewes and Tendones we contract and turne them as wee list as you see in the voluntary motions of the mouth and face And the a lungs the softest of all the intrailes but for the marrow and therefore placed in the arches of the breast far more safely to take in and giue out the breath and to proportionate the voice doe serue a mans will entirely like a paire of Smiths or Organs bellowes to breath to speake to cry or to sing I omit that it is naturall in some creatures if they feele any thing bite them to mooue the skin there where it bites and no where else shaking off not onely flies but euen dartes or shaftes by this motion of the skinne Man cannot doe this what then could not God giue it vnto what creatures hee listed Euen so might man haue had the obedience of his lower parts which his owne disobedience debarred For GOD could easily haue made him withall his members subiected to his will euen that which now is not mooued but by lust for we see some mens natures farre different from other some acting those things strangely in their bodies which others can neither do nor hardly will beleeue c There are that can mooue their eares one or both as they please there are that can mooue all their haire towards their fore-head and back againe and neuer mooue their heads There are that can swallow yee twenty things whole and contracting but their guts a little giue you euery thing vp as whole as if they had but put it into a bagge d There are that can counterfeite the voices of birds other men so cunningly that vnlesse you see them you cannot discerne them for your hearts e There are that can breake winde back-ward so artificially that you would thinke they sung f I haue seene one sweat when hee listed and it is sure that g some can weepe when they list and shed teares plentifully But it is wonderfull that diuers of the brethren h tried of late in a Priest called Restitâ—…tus of the i village of k Calamon who when he pleased and they requested him to shew them this rare experiment l at the fayning of a lamentable sound 〈◊〉 himselfe into such an extasie that hee lay as dead sencles of all punishing â—…cking nay euen of burning but that he felt it sore after his awaking And
absolute security from all incursions of hostility The place therefore 〈◊〉 this promised peace is to haue residence is eternall it is that heauenly â—…alem that free-woman where the true Israel shall haue their blessed aâ—… the name importeth Hierusalem a that is Beholding God the desire 〈◊〉 reward must beare vs out in Godlynesse through all this sorrowfull â—…ge L. VIVES HIerusalem a that is Hierome saith it was first called Iebus then Salem thirdly Hierusalem and 〈◊〉 Aelia Salem is peace as the Apostle saith vnto the Hebrewes Hierusalem the vision of peace This was that Salem wherein Melchisedech raigned Ioseph and Hegesip It was called Aelia of Aelius Adrian the emperor that repayred it after the destruction by Titus in emulation of his auncestors glory The Gentiles called it both Solymae Solymi and Hierusalem Some draw that Solymi from the Pisidians in Lycia called of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some from the Solymi a people of Pontus in Asia who perished as Eratosthenes writeth with the Peleges and Bebricians Eupolemus as Eusebius saith deriued the name Solymi from Salomon quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salomons temple and some thinke Homer called it so but Iosephus lib. 7. saith it was called Solyma in Abrahams time And when Dauid had built a tower in it the Iebuzites hauing taken it before and fortified it it was named Hierosolyma for the Hebrewes call a fortification Hieron but it was rather called Iebus after it was called Salem then before for it is held that Melchisedech built it and he called it Salem And the Canaanites whose King he was dwelt therein and he was otherwise called the iust King saith Hegesippus for so was he named after his father yet Hierome De loc Hebraic ad Damas. saith that Salem was not Hierusalem but another Citty in the country of Sychem a part of Chanaan where the ruines of Melchisedechs palace are yet to be seene as the memories of a most ancient and magnificent structure I omit to relate whence Strabo deriueth the originall of Hierusalem out of Moyses for Strabo was neuer in Chanaan I omit those also that say that Hierusalem was Luz and Bethel Bethel being a village long after it as I said before Of Dauids endeuours in composing of the Psalmes CHAP. 14. GOds citty hauing this progresse Dauid raigned first in the tipe therof the terrestrial Hierusalem now Dauid had great skil in songs and loued musike not out of his priuat pleasure but in his zealous faith whereby in the seruice of his and the true God in diuersity of harmonious and proportionat sounds hee mistically describeth the concord and vnity of the celestiall Citty of God composed of diuers particulars Al his prophecies almost are in his Psalmes A hundred and fifty whereof that which wee call the booke of Psalmes or the Psalter contayneth Of which b some will haue them onely to be Dauids that beare his name ouer their title Some thinke that onely they that are intitled each peculiarly a Psalme of Dauid arâ—… his the rest that are intitled to Dauid were made by others and fitted vnto his person But this our Sauiour confuteth his owne selfe saying that Dauid called Christ in the spirit his Lord cyting the hundreth and tenth Psalme that beginneth thus The Lord sayd vnto my Lord sit thou on my right hand vntill I make thine enemies thy foote-stoole Now this Psalme is not entituled of Dauid but to Dauid as many more are But I like their opinion best that say hee made all the 150. entitling them sometimes with other names and those pertinent vnto some prefiguration or other and leauing some others vntituled at all as God pleased to inspire these darke misteries and hidden varieties all vsefull how-so-euer into his minde Nor is it any thing against this that wee read the Psalmes of some great Prophets that lined after him vpon some of his Psalmes as if they were made by them for the spirit of prophecy might aswel foretel him their names as other maters that â—…tained to their persons as the Reigne of King Iosias was reuealed vnto a Prophet who fore-told of his doings and his very name about three hundred of yeares before it came to passe L. VIVES DIuersity of a Harmonious and. The seuerall â—…nstruments vsed in this harmony are rehersed 1. Chron. 15. Augustine in Proaem Quinquag saith of the instrument called the 〈◊〉 that it is fit â—…or celestiall harmony and to be vsed in matters diuine because the 〈◊〉 of it in the tuning do all ascend vpwards b Some will Iames Perez my countryman who wrote the last not so eloquent as learned large commentaries vpon the Psalmes In the beginning of them disputeth a while about the authors of the Psalmes and affirmeth that the Iewes neuer made question of it before Origens time but all both wrot and beleeued 〈◊〉 Dauid wrot them all But when Origen began with rare learning and delicate wit to draw all the propheticall sayings of the Old-testament vnto Christ already borne hee made the Iewes runne into opinions farre contrarying the positions of their old maisters and fall to depâ—…ing of the scriptures in all they could yet were there some Hebrewes afterwards that held as the ancents did that Dauid was the onely author of all the Psalmes Some againe held that he made but nine and that other Prophets wrot the rest viz. some of the sonnes of Corah Ethan Asaph or Idythim Those that haue no titles they do not know whose they are onely they are the workes of holy men they say Marry Rabby Salomon that impudent Rabbine maketh tenne authors of the Psalmes Melchisedech Abraham Moyses the sonnes of Chora Dauid Salomon Asaph Ieduthim and Ethan but Origen Ambrose Hillary Augustine and Casâ—… make Dauid the author of them all vnto whome Iames Perez agreeth confirming it for the trueth by many arguments read them in him-selfe for the bookes are common I 〈◊〉 Hieromes words to Sophronius and Cyprians concerning this poynt let this suffice at this 〈◊〉 c To Dauid So is the Greeke indeed but I haue heard diuers good Hebraicians sâ—…y that the Hebrewes vse the datiue case for the genitiue d As the raigne 1. Kings 11. Whether all things concerning Christ and his Church in the Psalmes be to be rehearsed in this worke CHAP. 15. I see my reader expecteth now that I should deliuer all the prophecies concerâ—… Christ and his Church contayned in the Psalmes But the abundance 〈◊〉 rather then the want hindreth me from explaning all the rest as I haue 〈◊〉 and as the cause seemes to require I should be too tedious in reciting 〈◊〉 〈◊〉 feare to choose any part least some should thinke I had omitted any that 〈◊〉 more necessary Againe another reason is because the testimony wee 〈◊〉 is to be confirmed by the whole body of the Psalter so that though all 〈◊〉 affirme it yet nothing may contrary it least wee should otherwise seeme â—…ch out verses for our purpose
come to him in the morning and they strengthening his spirit with as good consolations as they could giue him The feared morning was now come the holy men came according to their promises so did the Surgeons the terrible Irons were made ready and all things fit for such a worke whilest all the company sat silent in a deepe amazement The chiefe and such as had more authority then the rest comforted him as well as they could his body was layd fit for the hand of him that was to cut him the clothes vntyed the place bared the Surgeon veweth it with his knife in his hand ready to lance it feeling with his fingers where the vlcerous matter shouldlye at length hauing made an absolute triall of all the part that was before affected hee found the orifice firmely closed and euery place thereof as sound and as solid as it was first created Then ioy prayses vnto God with teares of comfort were yeelded on al sides beyond the power my pen hath to describe them In the same towne one Innocentia a deuout woman and one of the chiefe in the citty had a canker on her brest a kind of sore which the Surgeons told her is vtterly d incurable wherefore they â—…se either to cut the infected part away or for the prolonging of the life as Hippocrates they say doth aduise to omit all attempt of â—…uring it This a skillfull Phisitian her familiar friend told her so that shee now sought helpe of none but the Lord who told her in a dreame that at e Easter next which then drew neare shee should marke on the womans side by the fount what woman shee was that being then Baptized should first meete her and that shee should in treat her to signe the sore with the signe of the crosse She did it and was cured The former Phisitian that had wished her to abstaine from all attempt of cure seeing her afterwards whole and sound whome hee knew certainely to haue had that vncurable vlcer before earnestly desired to know how shee was cured longing to finde the medicine that had frustrated Hippocrates his Aphorisme Shee told him Hee presently with a voyce as if hee had contemned it in so much that she feared exceedingly that hee would haue spoken blasphemy replied Why I thought you would haue told me some strange thing she standing al amazed Why is it so strange quoth hee for CHRIST to heale a Canker that could rayse one to life that had beene foure dayes dead When I first heard of this it greeued mee that so great a miracle wrought vpon so great a personage should bee so suppressed where-vpon I thought it good to giue her a checking admonition thereof and meeting her and questioning the matter shee told mee shee had not concealed it so that I went and enquired of her fellow matrons who told mee they neuer heard of it Behold sayd I to her before them haue you not concealed it when as your nearest familiars do not know of it Where-vpon shee â—…ell to relate the whole order of it vnto their great admiration and the glorification of GOD. There was also a Phisitian in the same towne much troubled with the Goute who hauing giuen vp his name to bee Baptised the night before hee should receiue this sacrament in his sleepe was forbidden it by a crue of curled headed Negro boyes which he knew to bee Deuills but hee refusing to obey them they stamped on his feete so that they put him to most extreame payne yet hee keeping his firme resolue and being Baptised the next day was freed both from his paine and the cause thereof so that hee neuer had the Goute in all his daies after But who knew this man wee did and a few of our neighbour brethren other-wise it had beene vtterly vnknowne One of f Curubis was by Baptisme freed boâ—…h from the Palsie and the excessiue tumor of the Genitories so that he went from the font as found a man as euer was borne Where was this knowne but in Curubis and vnto a few besides But when I heard of it I got Bishop Aurelius to send him to Carthage notwithstanding that it was first told mee by men of sufficient credite Hesperius one that hath beene a Captaine and liueth at this day by vs hath a litte Farme called Zubedi in the liberties of fussali which hee hauing obserued by the harme done to his seruants and cattle to bee haunted with euill spirits hee entreated one of our Priests in mine absence to go thether and expell them by prayer One went prayed and ministred the Communion and by GODS mercy the Deuill was quit from the place euer after Now hee had a little of the earth wherein the Sepulchre of CHRIST standeth bestowed vpon him by a friend which hee had hung vp in his Chamber for the better a voydance of those wicked illusions from his owne person Now they being expelled hee knew not what to do with this earth being not willing for the reuerence hee bore it to keepe it any longer in his lodging So I and my fellow Maximus Bishoppe of Synica being at the next towne hee prayd vs to come to his house wee did hee told vs all the matter and requested that this Earth might bee buried some-where and made a place for prayer and for the Christians to celebrate Gods seruice in and it was done accordingly Now there was a country youth that was troubled with the Palsie who hearing of this desired his Parents to bring him thether They did so where hee prayed and was presently cured Victoriana is a towne some thirty miles from Hippo regium There is a memoriall of the two Martyres of Millayne Geruase and Protasius and thether they carried a young man who bathing him-selfe in summer at noone day was possessed with a Deuill Being brought hether he lay as one dead or very neare death meane while the Lady of the village as custome is entred the place vnto euening prayers with her maydes and certaine votaresses and began to sing Psalmes which sound made the man start vp as in an afright and with a terible rauing hee catched fast hold vpon the Altar whence hee durst not once moue but held it as if hee had beene bound to it Then the Deuili within him began mournefully to cry for mercy relating how and when hee entred the man and lastly saying that hee would leaue him hee named what parts of him hee would spoyle at his departure and saying these words departed But one of the mans eyes fell downe vpon his cheeke and hung onely by a little string all the puple of it with is naturally blacke becomming white which the people whome his cries had called seeing they fell to helpe him with their prayers and though they reioyced at the recouery of his wittes yet sorrowed they for the losse of his eye and aduised him to get a Surgeon for it But his sisters husband who brought
we leaue single as wanting m meanes of the bargaine chiefly some beeing widowes as Populonia Fulgura and Rumina nor wonder if these want sutors But this rable of base gods forged by inueterate superstition wee will adore saith hee rather for lawes sake then for religions or any other respect So that neither law nor custome gaue induction to those things either as gratefull to the gods or vse-full vnto men But this man whom the Philosophers as n free yet beeing a great o Senator of Rome worshipped that hee disauowed professed that hee condemned and adored that hee accused because his philosophy had taught him this great matter not to bee superstitious in the world but for law and customes sake to imitate those things in the Temple but not acte them in the Theater so much the more damnably because that which he counterfeited he did it so that the p people thought hee had not counterfeited But the plaier rather delighted them with sport then wronged them with deceite L. VIVES APostles a times It may bee the proofes are the Epistles that are dispersed vnder the name of him to Paul and Paul vnto him but I thinke there was no such matter But sure it is that he liued in Nero's time and was Consull then and that Peter and Paul suffred martirdome about the same time For they and hee left this life both within two yeares it may be both in one yeare when Silius Nerua and Atticus Vestinus were Consulls b Booke against superstitions These and other workes of his are lost one of matrimony quoted by Hierome against Iouinian of timely death Lactant of earth-quakes mentioned by himselfe These and other losses of old authors Andrew Straneo my countriman in his notes vpon Seneca deploreth a tast of which he sent me in his Epistle that vnited vs in friendship He is one highly learned and honest as highly furthering good studies with all his power himselfe and fauoring all good enterprises in others c Strato Son to Archelaus of Lanpsacus who was called the Phisicall because it was his most delightfull studie hee was Theophrastus his scholler his executor his successor in his schoole and maister to Ptolomy Philadelphus There were eight Strato's Laërt in Uit. d That not the The grammarians cannot endure Nâ—… and quidem to come together but wee reade it so in sixe hundred places of Tully Pliny Lâ—… and others vnlesse they answere vnto all these places that the copiers did falsify them I doe not thinke but an interposition doth better this I say e Recorded As Dyonisius Phalaris Mezentius Tarquin the Proud Sylla Câ—…a Marius Tiberius Claâ—… and Caligula f Some haue The Persian Kings had their Eunuches in whome they put especiall trust So had Nero g Osyris Hee beeing cut in peeces by his brother Typhon and that Isis and Orus Apollo had reuenged his death vpon Typhon they went to seeke the body of Osyris with great lamentation and to Isis her great ioy found it though it were disparkled in diuers places and herevpon a yearely feast was instituted on the seeking of Osyris with teares and finding him with ioy Lucane saith herevpon Nunquam satis quaâ—…us Osyris the ne're wel-sought Osyris h Be his aduocates Uadaeri is to bring one to the iudge at a day appointed Vadimonium the promise to bee there So the phrase is vsed in Tully to come into the Court and the contrary of it is non obire not to appeare Pliny in the preface of his history and many other authors vse it the sence here is they made the gods their aduocates like men when they went to try their causes i Arch-plaier Archimimus coâ—… of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to imitate because they imitated their gestures whom they would make ridiculous as also their conditions and then they were called Ethopaei and Ethologi whereof comes Ethopeia Quintil. Pantomimi were vniuersall imitators Archimimi the chiefe of all the Mimikes as Fano was in Vespasians time Who this was that Seneca mentions I know not k Terrible She was iealous and maligned all her step-sons and Ioues harlots so that shee would not forbeare that same Daedalian statue which Ioue beeing angry threatned to marry in 〈◊〉 For being reconciled to him she made it be burnt Plut. Hence was Numa's old law No 〈◊〉 touch Iuno's altar Sacrifice a female lambe to Iuno with disheueled hayre l Bellona Some â—…ke her his mother and Nerione or as Varro saith Neriene his wife which is as Gelâ—… a Sabine word signifieth vertue and valour and thence came the Nero's surname â—…es had it from the Greekes who call the sinewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence comes our Nerâ—… and the Latine Neruus Plaut Trucul Mars returning from a iourney salutes his wife Neâ—… 〈◊〉 Noct. Att. lib. 10. m Meanes of the bargaine That is one to bee coupled with henâ—…â—…es the Latine phrase Quaerere condicionem filiae to seeke a match for his daughter 〈◊〉 lib. 4. Cic. Philipp It was vsed also of the Lawiers in diuorses Conditione tua 〈◊〉 〈◊〉 I le not vse thy company n As free We must seeme Philosophy saith Seneca to be free vsing free as with a respect not simply o Seneca Hee was banished by Claudius but 〈◊〉 being executed and Agrippina made Empresse she got his reuocation and senatorship â—…torship of the Emperor that hee might bring vp her sonne Nero. So afterward Trâ—…â—…ximus and he were Consulls Ulp. Pandect 36. Hee was won derfull ritch Tranquill Tatius The gardens of ritch Seneca p People His example did the harme which Eleâ—…â—…ed â—…ed to auoide Macchab. 2. 6. with far more holinesse and Philosophicall truth Seneca his opinion of the Iewes CHAP. 11. THis man amongst his other inuectiues against the superstitions of politique 〈◊〉 Theology condemnes also the Iewes sacrifices chiefly their saboaths sayâ—… 〈◊〉 by their seauenth day interposed they spend the seauenth part of their 〈◊〉 idlenesse and hurt themselues by not taking diuers things in their time â—…et dares he not medle with the Christians though then the Iewes deadly 〈◊〉 vpon either hand least he should praise them against his countries old cusâ—… or dispraise them perhaps against a his owne conscience Speaking of the 〈◊〉 he saith The custome of that wicked nation getting head through all the world the vanquished gaue lawes to the vanquishers This hee admired not â—…ing the worke of the god-head But his opinion of their sacraments hee subscribeth They know the cause of their ceremonies saith hee but most of the people doe they know not what But of the Iewish sacrifices how farre gods institutions first directed them and then how by the men of God that had the mistery of eternity reuealed to them they were by the same authority abolished wee haue both els-where spoken chiefly against the b Manichees and in this worke in conuenient place meane to say some-what more L. VIVES AGainst a his owne Nero hauing fired Rome many were blamed for the
fact by the villens of his Court and amongst the rest the Christians whom Nero was assured should smart for all because they were of a new religion so they did indeede and were so extreamely tortured that their pangs drew teares from their seuerest spectators Seneca meane while begged leaue to retire into the contrie for his healths sake which not obtayning hee kept himselfe close in his chamber for diuers moneths Tacitus saith it was because hee would not pertake in the malice that Nero's sacriledge procured but I thinke rather it was for that hee could not endure to see those massacres of innocents b Manichees They reuiled the old Testament and the Iewes lawe August de Haeres ad Quodvultdeum Them scriptures they sayd GOD did not giue but one of the princes of darkenesse Against those Augustine wrote many bookes That it is plaine by this discouery of the Pagan gods vanity that they cannot giue eternall life hauing not power to helpe in the temporall CHAP. 12. NOw for the three Theologies mythycall physicall and politicall or fabulous naturall and ciuill That the life eternall is neither to be expected from the fabulous for that the Pagans themselues reiect and reprehend nor from the ciuill for that is prooued but a part of the other if this bee not sufficient to proue let that bee added which the fore-passed bookes containe chiefely the 4. concerning the giuer of happinesse for if Felicity were a goddesse to whom should one goe for eternall life but to her But being none but a gift of GOD to what god must we offer our selues but to the giuer of that felicity for that eternall and true happinesse which wee so intirely affect But let no man doubt that none of those filth-adored gods can giue it those that are more filthyly angry vnlesse that worship be giuen them in that manner and herein proouing themselues direct deuills what is sayd I thinke is sufficient to conuince this Now hee that cannot giue felicity how can he giue eternall life eternall life wee call endlesse felicity for if the soule liue eternally in paines as the deuills do that is rather eternall death For there is no death so sore nor sure as that which neuer endeth But the soule beeing of that immortall nature that it cannot but liue some way therefore the greatest death it can endure is the depriuation of it from glory and constitution in endlesse punishment So hee onely giueth eternall life that is endlessely happy that giueth true felicity Which since the politique gods cannot giue as is proued they are not to bee adored for their benefits of this life as wee shewed in our first fiue precedent bookes and much lesse for life eternall as this last booke of all by their owne helpes hath conuinced But if any man thinke because old customes keepe fast rootes that we haue not shewne cause sufficient for the reiecting of their politique Theology let him peruse the next booke which by the assistance of GOD I intend shall immediately follow this former Finis lib. 6. THE CONTENTS OF THE seauenth booke of the City of God 1. Whether diuinity be to be found in the select gods since it is not extant in the politique Theology chapter 1. 2. The selected gods and whither they be excepted from the baser gods functions 3. That these gods elections are without all reason since that baser gods haue nobler charges 4. That the meaner gods beeing buried in silence more better vsed then the select whose 〈◊〉 were so shamefully traduced 〈◊〉 Of the Pagans more abstruse Phisiologicall doctrine 6. Of â—…rro his opinion that GOD was the soule 〈◊〉 world and yet had many soules vnder 〈◊〉 on his parts al which were of the diuine nature 7. Whether it stand with reason that Ianus and Terminus should be two gods 8. 〈◊〉 the worshippers of Ianus made him two 〈◊〉 yet would haue him set forth with 〈◊〉 〈◊〉 〈◊〉 â—…es power and Ianus his compared 〈◊〉 〈◊〉 â—…ther Ianus and Ioue bee rightly diâ—… 〈◊〉 or no. 〈◊〉 Of Ioues surnames referred all vnto 〈◊〉 〈◊〉 God not as to many 〈◊〉 〈◊〉 Iupiter is called Pecunia also 〈◊〉 〈◊〉 the interpretation of Saturne and 〈◊〉 â—…roue them both to be Iupiter 〈◊〉 〈◊〉 the functions of Mars and Mercury 〈◊〉 Of certaine starres that the Pagans call 〈◊〉 〈◊〉 Of Apollo Diana and other select gods 〈◊〉 â—…ts of the world 〈◊〉 That Varro himselfe held his opinions of 〈◊〉 〈◊〉 be ambiguous 18. The likeliest cause of the propagation of Paganisme 19. The interpretations of the worship of Saturne 20. Of the sacrifices of Ceres Elusyna 21. Of the obscaenity of Bacchus sacrifice 22. Of Neptune Salacia and Venillia 23. Of the earth held by Varro to be a goddesse because the worlds soule his God doth penetrate his lowest part and communicateth his essence there-with 24. Of Earths surnames and significations which though they arose of diuers originalls yet should they not be accounted diuers gods 25. What exposition the Greeke wise-men giue of the gelding of Atys 26. Of the filthinesse of this great Mothers sacrifice 27. Of the Naturallists figments that neither adore the true Diety nor vse the adoration thereto belonging 28. That Varro's doctrine of Theology hangeth no way togither 29. That all that the Naturalists refer to the worlds parts should be referred to GOD. 30. The means to discerne the Creator from the Creatures and to auoide the worshipping of so many gods for one because their are so many powers in one 31. The peculiar benefits besides his common bounty that GOD bestoweth vpon his seruants 32. That the mistery of our redemption by Christ was not obscure in the precedent times but continually intimated in diuers significations 33. That Christianity onely is of power to lay open the diuills subtilly and delight in illuding of ignorant men 34. Of Numa his bookes which the Senate for keeping their misteries in secret did command should be burned 35. Of Hydromancy whereby Numa was mocked with apparitions FINIS THE SEVENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Whether diuinity be to be found in the select Gods since it is not extant in the Politique Theologie CHAP. 1. VVHereas I employ my most diligent endeauor about the extirpation of inueterate and depraued opinions which the continuance of error hath deeply rooted in the hearts of mortall men and whereas I worke by that grace of GOD who as the true GOD is able to bring this worke to effect according to my poore talent The quicke and apprehensiue spirits that haue drawne full satisfaction from the workes precedent must beare my proceedings with pardon and pacience and not thinke my subsequent discourse to bee superfluous vnto others because it is needlesse vnto them The affirmation that diuinity is not to bee sought for terrestriall vies though thence wee must desire all earthly supplies that we neede but for the celestiall glory which is neuer not eternall