Charoâ—… Aeneids 6. calls Lady is the infernal Iuno And Iâ—… the celestiall is called the great and the infernall also saith Seruius For father Dis is called Iupiter infernall So Claudian sings in the silent ring of the spirits at the wedding of Orâ—…s and Proserpina Nostra parens Iuno tuqueâ—…germane tonaâ—…tis Et gener vnanimis conâ—…ortia dâ—…cite somni Mâ—…tuaque alternis 〈◊〉 〈◊〉 Iuno our mother and thou Ioues great sonne And brother sweetly may you take your rest Linckt in each others armes and breast to breast And Protesilaus in Lucian calls Plato Iupiter e Conquer Shewing saith Donate that the greatest enemies are sooner conquered by obâ—…ysance then opposition f Scipio The first generall that euer got sur name from his prouincial conquests was P. Cornelius Scipio Publius his sonne Hee subdued Afâ—…ica and sâ—…buerted Haniball and was instiled African I speake of Generals and prouinciall conquests Coriolanus had that name from the conquest of a towne and Sergius Fiâ—…enas was so surnamed for subduing the Fidenates From whence the Saints haue their power against the diuels and their pure purgation of heart CHAP. 22. GOdly men doe expell the aëreall powers opposing them from their possession by a exorcismes not by pacification and breake their Temptations by prayer not vnto them but vnto God against them For they conquer nor chayne no man but by the fellowship of sinne So that his name yâ— took on him humanity and liued without sinne confoundes them vtterly Hee is the Priest and sacrifice of the remission of sinnes Hee the Mediator betweene Gâ—… Daâ—… man euen the man Christ Iesus by whome wee are purged of sinne and reâ—…led vnto God for nothing seuers man from God but sinne which not our meâ—… but Gods mercy wipeth off vs it is his pardon not our power for all the poâ—… that is called ours is ours by his bountyous goodnesse for wee should thinke 〈◊〉 well of our flesh vnlesse wee liued b vnder a pardon all the while wee are in the flesh Therefore haue we our grace by a Mediator that beeing polluted by the flesh we might be purged by the like flesh This grace of God wherein his great mercy is shewne vs doth rule vs by faith in this life and after this life is ended wiâ—… transport vs by that vnchangeable truth unto most absolute perfection L. VIVES BY a exorcisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to admire Augustine translate sit so and Exorcista an adâ—…rer and Exorcismus admiration The Exorcist expelleth the diuell from the Chatecumâ—…nist ere he be baptised August Symbol It is the third of the lesser orders of the churh they are 〈◊〉 all seauen Of this and of Exorcisme before Baptisme read Petrus Lumbardus Sentent lib. 4. 〈◊〉 8. 24. b Vnder a pardon Vnder the law of sinne and infirmity least any one should extoâ—… him-selfe All the good wee doe comes from God by whose pardon wee are vnhusked of the old man sinne and by him we liue in iustice Of the Platonists principle in their purgation of the soule CHAP. 23. POrphyry saith that the Oracles sayd that neyther the Sunnes nor Moones Teletae could purge vs and consequently the Teletae of no goddes can For if the Sunnes and Moones the cheefe gods cannot whose is more powerfull But the Oracles answered quoth hee that the beginnings may least one should thinke that vppon the denyall of this power to the Sunne and Moone some other God of the multitude might doe it But what beginnings hee hath as a Platonist wee know For hee speakes a of God the father the Son called in greeke the Fathers intellect but of the spirit not a word at least not a playne one though what he meaneth by a meane betweene the two I cannot tell for if he follow c Plotinâ—… in his discourse of the three priuie essences and would haue this third the soules nature hee should not haue put it as the meane betweene the father and the son For Plotine puts it after the fathers intellect but Porphyry in calling it the meane interposeth it betweene them And this hee sayth as well as hee could or would but we cal it neither the fathers spirit alone nor the sonnes but both The Philosophers speake freely neuer fearing to offend religious eares in those incomprehensible misteries but wee must lay our wordes to a d line that wee produce no impious error by our freedome of speech concerning these matters Wherfore when we speake of God we neither talke of two principles nor three as â—…e may not say there were two goddes or three though when wee speake of the father the sonne or the holy ghost we say that each of these is God Nor say we with the Sabellian heretikes that he that is the father is the sonne and hee that is the holy ghost is the father and the sonne but the father is the sons father and the sonne the fathers sonne and the holy spirit both the fathers and the sonneâ—… but neyther father nor sonne True then it is that man is purged by none but the â—…ginning but this beginning is by them too variably taken L. VIVES OF a God the It is a question that hath troubled many Whether the Phylosopher had any notion of the Trinity First we our selues to whome the mistery of redempâ—…on is reuealed haue but a small glance God knowes of that radiant light But what the Phylosophers of old wrote hereof is easily apparant that they spoke it rather then knew what they spoke it is so obscure These secrets belonged not to their discouery It sufficed them to attaine the vnity of God And if by Gods inspiration they spoke oughtt concerning the Trinity it was rather to serue as a testimony of the future truth against their maisters opâ—…ns then to expres any vnderstanding they had therof them-selues Aristotle writes de 〈◊〉 et mundâ—… l. 2 yâ— the Pythagorists placed perfection in three the beginning midst and end and this nuâ—… bâ—… they vsed in religion Thence some hold that Theocritus his witch said To three I offer three I holy call But Virgill more plaine Terna tibi haec primum triplici diuersa colore Lycia circundo terque haec altaria circum Effigiem ducoâ—…numero deus impare gaudet First wrap I these three thornes to frame my spel Three times about the shape the altars then We compasse thrice God loues od numbers well And Zeno calleth Logos fate necessity God and Ioues soule But Plato seemes farre more plain for Socrates in his de Re p l. 6. hauing disputed sufficiently of the nature of good and affirmed that he held it too great a theame for any mans discourse to containe saith thus But O you happy men let vs leaue to say what is good vntill another time For I hold it vtterly incomprehensible of mans minde But my desire at this time is to expresse what the son of this good is which is most like to good
and 〈◊〉 thing respectiuely for another the one valuing them by the light of 〈◊〉 the other by the pleasure or vse of the sense And indeede a certaine 〈◊〉 loue hath gotten such predominance in reasonable natures that alâ—… generally all Angells excell men in natures order yet by the lawe of â—…nesse good men haue gotten place of preferment before the euill 〈◊〉 〈◊〉 the vice of malice is not naturall but against nature following the will not the creation in sinne CHAP. 17. 〈◊〉 in respect of the deuills nature not his will wee doe vnderstand 〈◊〉 place a right He was the beginning of Gods workes For where the vice of 〈◊〉 in the nature was not corrupted before a vice is so contrary to 〈◊〉 that it cannot but hurt it b therefore were it no vice for that nature that 〈◊〉 God to doe so but that it is more naturall to it to desire adherence with God c The â—…ill wil then is a great proofe that the nature was good But as God is the 〈◊〉 Creator of good natures so is hee the iust disposer of euill wills that when they vse good natures euill hee may vse the euill wills well Therevpon hee 〈◊〉 that the deuills good nature and euill will should bee cast downe and deâ—…d by his Angells that is that his temptations might confirme his Saints whom the other sought to iniurâ—… And because God in the creating of him foresaw both his euill will and what good God meant to effect thereby therefore the Psalmist saith this Dragon whom thou hast made for a scorne that in that very creation that it were good by Gods goodnesse yet had God foreknowledge how to make vse of it in the bad state L. VIVES THe a vice Socrates and the Stoickes held vertue naturall vice vnnaturall For follow the conduct of the true purity of our nature seperated froÌ„ depraued opinion we shall neuer sin b Therefore If it did the nature that offendeth more real good to offend then forbeare it were no offence nor error but rather a wise election and a iust performance c The euill will Thence arise all sinnes and because they oppose nature nature resisteth them whereby offending pleases their will but hurts the nature the will being voluntarily euill their nature forced to it which were it left free would follow the best for that it loues and goe the direct way to the maker whose sight at length it would attaine Of the beauty of this vniuerse augmented by Gods ordinance out of contraries CHAP. 18. FOr God would neuer haue fore-knowne vice in any worke of his Angell or Man but that hee knew in like manner what good vse to put it vnto so makeing the worldes course like a faire poeme more gratious by Antithetique figures Antitheta a called in Latine opposites are the most decent figures of all elocution some more expresly call them Contra-posites But wee haue no vse of this word though for the figure the latine and all the tongues of the world vse it b S. Paul vseth it rarely vpon that place to the Corynthes where he saith By the armâ—… of righteousnesse on the right hand and the left by honor and dishonor by euill report and good as deceiuers and yet true as vnknowne and yet knowne as dying and behold 〈◊〉 liâ—…e as chastned and yet not killed as sorrowing and yet euer glad as poore and yet make 〈◊〉 〈◊〉 ritch as hauing nothing yet possessing althings Thus as these contraries opposed doe giue the saying an excellent grace so is the worlds beauty composed of contrarieties not in figure but in nature This is plaâ—…e in Ecclesiasticus in this verse Against euill is good and against death is life so is the Godly against the sinner 〈◊〉 looke for in all thy workes of the highest two and two one against one L. VIVES ANâ—…a a are Contraposites in word and sentence Cic. ad Heren lib. 4. calleth it 〈◊〉 Coâ—…position saith Quintilian conâ—…tion or 〈◊〉 is diuersly vsed First in opposition of 〈◊〉 â—…o one as feare yeelded to boldnesse shame to lust it is not out witte bâ—… your helpe Secondly of sentence to sentence as He may rule in orations but must yeeld in iudgements 〈◊〉 There also is more to this purpose so as I see no reason why Augustine should say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vs. b S. Paul Augustine makes Paul a Rhetorician Well it is tolerable 〈◊〉 saith iâ—…d one of vs said so our eares should ring of herefie presently 〈◊〉 are so ready 〈◊〉 some mens â—…ongue ends because indeed they are so full of it themselues The meaning of that place God seperated the light from darkenesse CHAP. 19. â—…erefore though the hardnesse of the Scriptures be of good vse in produâ—…ing many truths to the light of knowledge one taking it thus and another â—…et so as that which is obscure in one place bee explaned by some other 〈◊〉 by manifest proofes Whether it be that in their multitude of opiniâ—…e light on the authos meaning or that it bee too obscure to bee atâ—…nd yet other truths vpon this occasion be admitted yet verily I thinke â—…urdity in Gods workes to beleeue the creation of the Angels and the seâ—… of the cleane ones from the vncleane then when the first light Lux â—…de Vppon this ground And God separated the light from the darkenesse â—…od called the light day and the darkenkesse he called night For hee onely was 〈◊〉 discerne them who could fore-now their fall ere they fell their deâ—… of light and their eternall bondage in darkenesse of pride As for the 〈◊〉 wee see viz this our naturall light and darkenesse hee made the two 〈◊〉 lights the Sunne and the Moone to seperate them Let there be lights saith 〈◊〉 firmament of the Heauen to seperate the day from the night And by and 〈◊〉 God made two great lights the a greater light to rule the day and the 〈◊〉 rule the night Hee made both them and the starres And God sette 〈◊〉 the firmament of heauen b to shine vppon the earth and to rule in the 〈◊〉 night and to seperate the light from darkenesse but betweene that light 〈◊〉 the holy society of Angells shining in the lustre of intelligible truth 〈◊〉 opposite darkenesse the wicked Angels peruersly falne from that light 〈◊〉 â—…ee onely could make seperation who fore-knoweth and cannot but 〈◊〉 all the future euils of their wils not their natures L. VIVES 〈◊〉 The greater light to rule or to begin yâ— day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagints transâ—… 〈◊〉 both rule beginning principium is vsed somtimes for rule as in Ps. 110. v. 3. 〈◊〉 or that they might shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Latines haue vsed the infinitiue 〈◊〉 the coniunction Pestis acerba boum pecorumque aspergere virus saith Virgil. Of that place of scripture spoken after the seperation of the light and darkenes And God saw the light
painfull is iustly termed 〈◊〉 death then life and therefore is it called the second death because it folâ—…th the first breach of nature either betweene God and the soule or this and the â—…dy of the first death therefore wee may say that it is good to the good 〈◊〉 〈◊〉 to the bad But the second is bad in all badnesse vnto all good to none L. VIVES IT a is called Bruges copy differs not much all is one in substance b Second death 〈◊〉 2. 11. and 21 8. Whether death propagated vnto all men from the first be punishment of sinne to the Saints CHAP. 3. â—…ere's a question not to be omitted whether the first death bee good to 〈◊〉 â—…ood If it be so how can it be the punishment of sinne for had not our 〈◊〉 sinned they had neuer tasted it how then can it bee good to the vpâ—… cannot happen but vnto offenders and if it happen but vnto offenders 〈◊〉 not be good for it should not be at all vnto the vpright for why should 〈◊〉 punishment that haue no guilt Wee must confesse then that had not 〈◊〉 parents sinned they had not dyed but sinning the punishment of death â—…cted vpon them and all their posteritie for they should not produce 〈◊〉 â—…ng but what them-selues were and the greatnesse of their crime depraued 〈◊〉 â—…ture so that that which was penall in the first mans offending was made 〈◊〉 in the birth of all the rest for they came not of man as man came of the 〈◊〉 The dust was mans materiall but man is mans parent That which is earth is 〈◊〉 flesh though flesh be made of earth but that which man the father is man the 〈◊〉 is also For all man-kinde was in the first man to bee deriued from him by the 〈◊〉 when this couple receiued their sentence of condemnation And that 〈◊〉 man was made not in his creation but in his fall and condemnation that 〈◊〉 â—…got in respect I meane of sinne and death For his sinne a was not cause of 〈◊〉 weaknesse in infancie or whitenesse of body as we see in infants those God would haue as the originall of the yonglings whose parents he had cast downe to 〈◊〉 mortality as it is written Man was in honor and vnderstood not but became 〈◊〉 the beasts that perish vnlesse that infants bee weaker in motion and appetite 〈◊〉 all other creatures to shew mans mounting excellence aboue them all comâ—…le to a shaft that flieth the stronger when it is drawne farthest back in the 〈◊〉 Therefore mans presumption and iust sentence adiudged him not to those â—…lities of nature but his nature was depraued vnto the admission of conâ—…entiall in-obedience in his members against his will thereby was bound to death by necessity and to produce his progeny vnder the same conditions that his crime deserued From which band of sin if infants by the mediators grace be freed they shall onely bee to suffer the first death of body but from the eternall penall second death their freedome from sinne shall quit them absolutely L. VIVES HIs sinne a was not Here is another question in what state men should haue beene borne had they not sinned Augustine propounds it in his booke De baptis paruul some thinke they should haue beene borne little and presently become perfect men Others borne little but in perfect strength onely not groweth and that they should presently haue followed the mother as we see chickens and lambes The former giue them immediate vse of sence and reason the later not so but to come by degrees as ours do Augustine leaues the doubt as hee findes it seeming to suppose no other kinde of birth but what we now haue Why the first death is not withheld from the regenerat from sinne by grace CHAP. 4. IF any thinke they should not suffer this being the punishment of guilt and there guilt cleared by grace he may be resolued in our booke called De baptismo paruulorum There we say that the seperation of soule and body remaineth to succeed though after sinne because if the sacrament of regeneration should be immediately seconded by immortality of body our faith were disanulled being an expectation of a thing vnseene But by the strength and vigor of faith was this feare of death to be formerly conquered as the Martires did whose conflicts had had no victory nor no glory nay had bin no conflicts if they had beene deified and freed from corporall death immediatly vpon their regeneration for if it were so who would not run vnto Christ to haue his child baptised least hee should die should his faith be approued by this visible reward no it should be no faith because he receiued his reward immediatly But now the wounderfull grace of our Sauiour hath turned the punishment of sinne vnto the greater good of righteousnesse Then it was said to man thou shalt die if thou sinne now it is said to the Martir die to auoid sin Then if you breake my lawes you shall dy now if you refuse to die you breake my lawes That which we feared then if we offended we must now choose not to offend Thus by Gods ineffable mercy the punishment of sin is become the instrument of vertue and the paine due to the sinners guilt is the iust mans merit Then did sinne purchase death and now death purchaseth righteousnes I meane in the Martires whome their persecutors bad either renounce their faith or their life and those iust men chose rather to suffer that for beleeuing which the first sinners suffred for not beleeuing for vnlesse they had sinned they had not dyed and Martires had sinned if they had not died They dyed for sinne these sinne not because they die The others crime made death good which before was euill but God hath giuen such grace to faith that death which is lifes contrary is here made the ladder whereby to ascend to life As the wicked vse the good law euill so the good vse death which is euill well CHAP. 5. FOr the Apostle desiring to shew the hurt of sin being vnpreuented by grace doubted not to say that the law which forbids sinne is the strength of sinne The sting 〈◊〉 saith he is sinne and the strength of sinne is the lawe Most true for a forbidding of vnlawfull desires increase them in him where righteousnesse is not of power to suppresse all such affects to sinne And righteousnesse can neuer be lâ—…d without gods grace procure this loue But yet to shew that the law is not euill though hee calls it the strength of sinne hee saith in another place in the 〈◊〉 question The law is holy and the commandement holy and iust and good Was that then which is good saith he made death to me GOD forbid buâ—… sinne that it might appeare sinne wrought death in me by that which is good b that siâ—…e might be out of measure sinfull by the commandement Out of measure 〈◊〉
because preuarication is added c the lawe beeing also contemned 〈◊〉 the lust of sinne Why doe wee recite this Because as the lawe is not 〈◊〉 â—…en it exciteth concupiscence in the bad so earth is not good when it inâ—…th the glory of the good neither the law when it is forsaken by sinners and 〈◊〉 them Preuaricators nor death when it is vnder-taken for truth and maâ—… them Martyrs Consequently the law forbidding sinne is good and death 〈◊〉 the reward of sinne euill But as the wicked vse all things good and euill badly so the iust vse all things euil and good well Therefore the wicked vse the 〈◊〉 that is good badly and the vse death that is bad well L. VIVES 〈◊〉 a of It is naturall vnto exorbitant minds the more a thing is forbidden them 〈◊〉 to affect it as women whose mindes are most vnstayed desire that onely that 〈◊〉 â—…hibited So that whereas men knew not what it was to goe to the stewes nor 〈◊〉 vpon it in comes the lawe and saith thou shalt not goe and so taught them all 〈◊〉 to goe setting their depraued natures vpon pursuite of those vnlawfull actes I 〈◊〉 saith Paul what concupiscence was vntill the law told me Thou shalt not couet 〈◊〉 that Solâ—… set downe no lawe against parricide which being vnknowne hee was 〈◊〉 to declare then punish Pro Ros. Amerin b That sinne The old bookes read 〈◊〉 â—…ner Augustine ad Simplic an lib 1. quotes it thus that the sinner might bee out 〈◊〉 a sinner c. but his quotations are both false For thus it should be read indeed 〈◊〉 â—…er might bee out of measure sinfull c. Sinner being referred to sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ith the Greeke vnlesse you will make sinfull a nowne and no participle as Salust â—…tens and Terence Fugitans c The law All the terrors of the law being contemâ—… such as haue turned their custome of sinne into their nature The generall euill of that death that seuereth soule and body CHAP. 6. WHerefore as for the death that diuides soule and body when they suffer it whome we say are a dying it is good vnto none For it hath a sharpe a â—…rall sence by which nature is wrung this way and that in the composition 〈◊〉 〈◊〉 liuing creature vntill it bee dead and vntill all the sence be gone wherein 〈◊〉 〈◊〉 and body was combined Which great trouble one stroake of the boâ—… or one rapture of the soule often-times preuenteth and out runneth sence in â—…tnesse But what-so-euer it is in death that takes away b our sence with so â—…ous a sence being faithfully indured it augmenteth the merite of paciâ—…â—…ut taketh not away the name of paine It is sure the death of the first man â—…pagate though if it be endured for faith and iustice it bee the glory of â—…nerate Thus death being the reward of sinne some-time quitteth sinne 〈◊〉 â—…ll rewarde L. VIVES VNnaturall a sence Sence for passion b Our sence with so grieuous a sence The first actiue the second passiue the great passion taketh away our power of ience Of the death of such as are not regenerate do suffer for Christ. CHAP. 7. FOr whosoeuer hee is that beeing not yet regenerate dyeth for confessing of Christ it freeth him of his sinne as wel as if he had receaued the sacrament of Baptisme For he that said Vnlesse a man bee borne againe of water and of the holy spirit he shall not enter into the kingdome of God excepteth these else-where in as generall a saying whosoeuer confesseth me before men him will I confesse before my father which is in heauen And againe He that looseth his soule for me shall finde it Hereupon it is that Pretious in the sight of the Lord is the death of the Saints For what is more deere then that death wherein all a mans badnes is abolished and his good augmented Those thad die daptized because they could liue no longer are not of that merite that those that die willingly where as they might haue liued longer because these had rather die in confessing of Christ then deny him and so come to baptisme a Which if they had done this sacrament wold haue for giuen it because they denied him for feare of death For in it euen their b villany was forgiuen that murdered Christ. c But how cold they loue Christ so dearely as to contemne life for him but by abounding in the grace of that spirit that inspireth where it pleaseth Pretious therefore is the death of those Saints who tooke such gratious hold of the death of Christ that they stuck not to engage their owne soules in the quest of him and whose death shewed that they made vse of that which before was the punishment of sinne to the producing of a greater haruest of glory But death ought not to seeme good because it is Gods helpe and not the owne power that hath made it of such good vse that beeing once propounded as a penalty laid vpon sinne it is now elected as a deliuerance from sinne and an expiation of sinne to the crowning of iustice with glorious victory L. VIVES WHich a if Intimating that no guilt is so great but Baptisme will purge it b Theâ—… villanie It is like he meanes of some that had holpen to crucifie Christ and were afterwards conuerted c But how It could not bee but out of great aboundance of grace that they should loue Christ as well as those that were baptized already in him That the Saints in suffering the first death for the truth are quit from the second CHAP. 8. FOr if wee marke well in dying well and laudably for the truth is a worse death â—…oyded and therefore wee take part of it least the whole should fall vpon 〈◊〉 and a second that should neuer haue end Wee vndertake the seperation of the body from the soule least wee should come to haue the soule seuered from God and then from the body and so mans first death beeing past the second that endlesse one should fall presently vpon him Wherefore the dâ—…th as I say that wee suffer a when wee die and causeth vs dye is good vnto 〈◊〉 〈◊〉 but it is well tolerated for attaining of good But when men once are in death and called dead then we may say that it is good to the good and bad to the bad For the good soules being seuered from their bodies are in rest the euill in torment vntill the bodies of the first rise to life eternall and the later vnto the eternall or second death L. VIVES 〈◊〉 a when The dead and the dying are said both to be in death death being both in 〈◊〉 departure and after in the first as a passion in the second as a priuation Both are of 〈◊〉 the authors Virg. 〈◊〉 â—…amus quanquam media iam morte tenetur 〈◊〉 〈◊〉 lies now in midst of death that is a dying and the 〈◊〉 Morte Neoptolemi regnorum reddita
by the words increase and multiply the number of 〈◊〉 â—…nat were fulfilled then should a better haue beene giuen vs namely 〈◊〉 the Angells haue wherein there is an eternall security from sinne 〈◊〉 and so should the Saints haue liued then after no tast of labour sorâ—… death as they shall do now in the resurrection after they haue endured 〈◊〉 L. VIVES 〈◊〉 The desire is a sinne aswell as the act not onely by the Scriptures but by the â—…ct discipline of humanity also Cic. Philippic 2. Though there be no law against it for 〈◊〉 â—…th not if this man desire thus much land let him be fined as Cato the elder pleaded 〈◊〉 â—…odians The fall of the first man wherein nature was made good and cannot be repaired but by the maker CHAP. 11. BVt God foreknowing althings could not but know that man would fall therefore wee must ground our City vpon his prescience and ordinance not vpon that which we know not and God hath vnreuealed For mans sinne could not disturbe Gods decree nor force him to change his resolue God fore-knew and preuented both that is how bad man whome hee had made should become and what good hee meant to deriue from him for all his badnesse For though God bee said to change his resâ—… as the scriptures a tropically say that hee repented c. Yet this is in respect of mans hope or natures order not according to his own prescience So then God made man vpright and consequently well-willed otherwise he could not haue beene vpright So that this good will was Gods worke man being there-with created But the euill will which was in man before his euill worke was rather a fayling from the worke of God to the owne workes then any worke at all And therefore were the workes euill because they were according to them-selues and not to God this euill will being as a tree bearing such bad fruite or man himselfe in respect of his euill will Now this euill will though it do not follow but oppose nature being a falt yet is it of the same nature that vice is which cannot but bee in some nature but it must bee in that nature which God made of nothing not in that which he begot of himselfe as his word is whereby althings were made for although God made man of dust yet hee made dust of nothing and hee made the soule of nothing which he ioyned with the body making full man But euills are so farre vnder that which is good that though they be permitted to bee for to shew what good vse Gods prouident iustice can make of them yet may that which is good consist without them as that true and glorious God him selfe and all the visible resplendent heauens do aboue this darkned misty aire of ours but euills cannot consist but in that which is good for all the natures wherein they abide being considered as meere natures are good And euill is drawne from nature not by abscission of any nature contrary to this or any part of this but by purifiying of that onely which was thus depraued Then b therefore is the will truely free when it serueth neither vice nor sin Such God gaue vs such we lost and cannot recouer but by him that gaue it as the truth saith If the sonne free you you shal be truly freed it is all one as if hee should say If the sonne saue you you shal be truely saued c for hee is the freer that is the Sauiour Wherefore d in Paradise both locall and spirituall man made God his rule to liue by for it was not a Paradise locall for the bodies good and not spirituall for the spirits nor was it a spirituall 〈◊〉 the spirits good and no locall one for the bodies Noe it was both for both But after that e that proud and therefore enuious Angell falling through that pride from God vnto him-selfe and choosing in a tiranicall vain glory raâ—…r to rule then to be ruled fell from the spirituall paradise of whose fall and 〈◊〉 fellowes that therevpon of good Angells became his I disputed in my ninth booke 〈◊〉 God gaue grace and meanes hee desiring to creepe into mans minde by his ill-perswading suttlely and enuying mans constancy in his owne fall chose the serpent one of the creatures that as then liued hurtlesse with the man 〈◊〉 â—…oman in the earthly paradise a beast slippery and moueable wreatchd â—…ots and fit f for his worke this hee chose to speake through abusing it 〈◊〉 subiect vnto the greater excellency of his angelicall nature and making it 〈◊〉 â—…rument of his spirituall wickdnesse through it he began to speake deceitâ—… vnto the woman beginning at the meaner part of man-kind to inuade the 〈◊〉 by degrees thinking the man was not so credulous nor so soone deluded 〈◊〉 would be seing another so serued before him for as Aaron consented not by â—…sion but yeelded by compulsion vnto the Hebrewes idolatry to make 〈◊〉 an Idol nor Salomon as it is credible yeelded worship to idols of his owne â—…ous beleefe but was brought vnto that sacriledge by his wiues perswaâ—… So is it to bee thought that the first man did not yeeld to his wife in this â—…ession of Gods precept as if hee thought shee said two but onely being â—…elled to it by this sociall loue to her being but one with one and both of 〈◊〉 â—…ture and kind for it is not in vaine that the Apostle saith Adam was not 〈◊〉 â—…iued but the woman was deceiued but it sheweth that the woman did 〈◊〉 the serpents words true but Adam onely would not breake company 〈◊〉 â—…is fellow were it in sinne and so sinned wittingly wherefore the Apostle 〈◊〉 not He sinned not but He was not seduced for hee sheweth that hee sinned 〈◊〉 by one man sinne entred into the world and a little after more plainely after â—…er of the transgression of Adam And those he meanes are seduced that 〈◊〉 the first to be no sinn which he knew to bee a sinne otherwise why should 〈◊〉 Adam was not seduced But he that is not acquainted with the diuine seâ—… might therein be deceiued to conceiue that his sinne was but veniall And 〈◊〉 in that the woman was seduced he was not but this was it that i deceiâ—… that hee was to bee iudged for all that he had this excuse The woman 〈◊〉 gauest me to be with me she gaue me of the tree and I did eate what need we 〈◊〉 then though they were not both seduced they were both taken in sin 〈◊〉 the diuells captiues L. VIVES â—…ally a Say Figuratiuely A trope saith Quintilian is the translation of one word 〈◊〉 the fit signification of another from the owne that God repented is a Metaphor 〈◊〉 〈◊〉 figure that who so knowes not and yet would learne for the vnderstanding of scripâ—… not go vnto Tully or Quintilian but vnto our great declamers who knowing not y◠〈◊〉 betweene Gramar
and Rhetorike call it all by the name of grammer b Then thereâ—… 〈◊〉 that it is otherwise not free for suppose it had not sinned but because then it is â—…m the burden of all crimes from all euill customes and is no more molested by the 〈◊〉 invasions of vice c He is the. They are both onely from God d In Paradise Parâ—… â—…asure and delight Man being placed in earthly Paradise had great ioy corporally 〈◊〉 greater spiritually for without this the bodies were painefull rather then pleasing 〈◊〉 is the fountaine of delight which being sad what ioy hath man in any thing e 〈◊〉 Enuy immediately succedeth pride by nature for a proud man so loueth himselfe â—…eues that any one should excell him nay equalize him which when he cannot auoid â—…es them whence it comes that enuy â—…itts chiefely amongst the highest honors 〈◊〉 the peoples fauor doth not alwaies grace the Prince alone Swetonius saith that Caliâ—… 〈◊〉 the meanest some for that the people fauored them others for their forme or 〈◊〉 〈◊〉 the diuell enuy mans holding of so high a place and this enuy brought death 〈◊〉 â—…d f Fit for Hee saith super genes ad lit that the deuill was not permitted to 〈◊〉 other creature but this that the woman might learne that from a poisonous creaâ—… 〈◊〉 nothing but poyson Pherecides the Syrian saith the diuells were cast from heaâ—… 〈◊〉 and that their chiefe was Ophioneus that is Serpentine g Subiect The diuell tooke the serpents body and therfore was the serpent held the most suttle creature of all as Augustine saith vpon Genesis h Sociall loue Necessitudo is oftneâ—… taken for loue and kinred then for need or necessity i Deceiued him Adam was deceiued in 〈◊〉 that he thought hee had a good excuse to appease Gods wrath withal in saying that he did it to gratifie his fellow and such an one as God God had ordayned to dwell with him Of the quality of mans first offence CHAP. 12. BVt if the difference of motion to sinne that others haue from the first man do trouble any one and that other sinnes doe not alter mans nature as that first transgression did making him lyable to that death torture of affect and corruption which we all feele now and he felt not at all nor should haue felt but that he sinned If this I say moue any one hee must not thinke therefore that it was a light 〈◊〉 that hee committed in eating of that fruite which was not a hurtfull at all but onely as it was forbidden For God would not haue planted any hurtfull thing in that delicate Paradise But vppon this precept was grounded obedience b the mother and guardian of al the other vertues of the soule to which it is good to be subiect pernicious to leaue leauing with it the Creators wil and to follow ones own This command then of for bearing one fruit when there were so many besides it beeing so easy to obserue and so short to remember cheefely when the affect opposed not the wil which followed vppon the transgreâ—…on was the more vniustly broken by how much it was the easier to keepe L. VIVES NOâ—… a hurtfull Of it selfe b The mother GOD layes nothing vppon his creatures men or angels as if hee needed their helpe in any thing but onely desireth to haue them in obedience to him Thence is the rule Obedience is better then sacrifice Hierome vpon the eleuenth Chaper of Ieremy Verse 3. Cursedis the man that heareth notthe wordes of this contract Not for the priuiledge of the nation sayth hee nor the wrong of 〈◊〉 nor the leasure of the Sabâ—…th But for obedience it is that God is Israels God and they his people Likewise in Isai. Chap. 44. Augustine wrote a work called De obedientia huâ—… What â—…e hath said here he repeateth often Contra aduers. leg Proph. l. 1. de bâ—… 〈◊〉 That in Adams offence his euill will was before his euill worke CHAP. 13. BVt euil began within them secretly at first to draw them into open disobediâ—…ce afterwardes For there had beene no euill worke but there was an euill will before iâ—… and what could begin this euill will but pride that is the beginning of all â—…rme And what 's pride but a peruerse desire of height in forsaking him to whome the soule ought soly to adhere as the beginning therof to make the selfe 〈◊〉 the owne beginning This is when it likes it selfe too well or when it 〈◊〉 it selfe so as it will abandon that vnchangeable good which ought to bee more delightfull to it then it selfe This defect now is voluntary For if the will remained firme in the loue of that superior firmest good which gaue it light to see it and zeale to loue it it would not haue turned from that to take delight in 〈◊〉 â—…fe and therevpon haue bee come so a blinde of sight and so b could of 〈◊〉 that either c shee should haue beleeued the serpents words as true or 〈◊〉 d hee should haue dared to prefer his wiues will before Gods command 〈◊〉 to thinke that he offended but e venially if hee bare the fellow of his life â—…pany in her offence The euill therefore that is this transgression was noâ—… 〈◊〉 but by such as were euil before such eate the fordidden fruit there could bâ—…â—…ill fruit but from an euill tree the tree was made euil against nature for it 〈◊〉 become euil but by the vnnatural viciousnesse of the wil no nature can be â—…praued by vice but such as is created of nothing And therefore in that it is 〈◊〉 it hath it from God but it falleth from God in that it was made of nothing 〈◊〉 â—…n was not made nothing vpon his fall but he was lessened in excellence by â—…ing to himselfe being most excelling in his adherence to God whome hee â—…g to adhere to and delight in himselfe hee grew not to bee nothing but 〈◊〉 nothing Therefore the scripture called proud men otherwise f â—…es of them-selues It is good to haue the heart aloft but not vnto ones 〈◊〉 â—…hat is pride but vnto God that is obedience inherent onely in the 〈◊〉 â—…ility therfore there is this to be admired that it eleuates the heart and in â—…is that it deiecteth it This seemes strangly contrary that eleuation shold 〈◊〉 and deiection aloft But Godly humility subiects one to his superior and 〈◊〉 â—…boue all therefore humility exalteth one in making him Gods subiect â—…de the vice refusing this subiection falles from him that is aboue all and â—…es more base by farre then those that stand fulfilling this place of the 〈◊〉 hast cast them downe in their exaltation He saith not when they were 〈◊〉 they were deiected afterwards but in their very exaltation were they 〈◊〉 their eleuation was their ruine And therefore in that humility is so 〈◊〉 in and commended to the Citty of God that is yet pilgrime vpon earth â—…hly extolled
is the New Testament but the opening of the Old one Now Abraham is sayd to laugh but this was the extreamity of his ioy not any signe of his deriding this promise vpon distrust and his thoughts beeing these Shall he that is an hundred yeares old c. Are not doubts of the euents but admirations caused by so strange an euent Now if some stop at that where God saith he will giue him all the Land of Canaan for an eternall possession how this may be fulfilled seeing that no mans progeny can inherite the earth euerlastingly he must know that eternall is here taken as the Greekes take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seculum an age but the latine translation durst not say seculare here least it should haue beene taken in an other sence for seculare and transitorium are both alike vsed for things that last but for a little space but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which is either endlesse at all or endeth not vntill the worlds end and in this later sence is eternall vsed here L. VIVES I Wil be a his God Or to be his GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grecisme hardly expressed in your latine b The very The gentiles had also their eight day wherevpon the distinguished the childs name from the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Seculum aetas annâ—…m eternitas in latine Tully and other great authors translate it all those waies from the greeke Of the man-child that if it were not circumcised the eight day iâ—… perished for breaking of Gods couenant CHAP. 27. SOme also may sticke vpon the vnderstanding of these words The man child in whose flesh the fore-skinne is not circumcised that person shal be cut off from his people because he had broaken my couenant Here is no fault of the childes who is hereexposed to destruction he brake no couenant of Gods but his parents that looked not to his circumcision vnlesse you say that the yongest child hath broken Gods command and couenant as well as the rest in the first man in whom all man-kinde sinned For there are a many Testaments or Couenants of God besides the old and new those two so great ones that euery one may read and know The first couenant was this vnto Adam Whensoeuer thou eatest thereof thou shalt die the death wherevpon it is written in Ecclesiasticus All flesh waxeth 〈◊〉 as a garment and it is a couenant from the beginning that all sinners shall die the death for whereas the law was afterwards giuen and that brought the more light to mans iudgement in sinne as the Apostle saith Where no law is there is no transgression how is that true that the Psalmist said I accounted all the sinners of the earth transgressors b but that euery man is guilty in his owne conscience of some-what that hee hath done against some law and therefore seeing that little children as the true faith teacheth be guilty of originall sinne though not of actuall wherevpon wee confesse that they must necessarily haue the grace of the remission of their sinnes then verily in this they are breakers of Gods coueâ—… made with Adam in paradise so that both the Psalmists saying and the Apostles is true and consequently seeing that circumcision was a type of regeneration iustly shall the childs originall sinne breaking the first couenant that 〈◊〉 was made betweene God and man cut him off from his people vnlesse that regeneration engraffe him into the body of the true religion This then we must conceiue that GOD spake Hee that is not regenerate shall perish from â—…gst his people because he hath broke my couenant in offending me in Adam For if he had sayd he hath broke this my couenant it could haue beene meant of nothing but the circumcision onely but seeing hee saith not what couenant the child breaketh we must needes vnderstand him to meane of a couenant liable vnto the transgression of the child But if any one will tie it vnto circumcision and say that that is the couenant which the vncircumcised child hath broken let him beware of absurdity in saying that hee breaketh their couenant which is not broken by him but in him onely But howsoeuer we shall finde the childs condemnation to come onely from his originall sinne and not from any negligence of his owne iucurring this breach of the couenant L. VIVES THere a are many Hierome hath noted that wheresoeuer the Greekes read testament 〈◊〉 Hebrewes read couenant Berith is the Hebrew word b But that There is no man so barbarous but nature hath giuen him some formes of goodnesse in his heart whereby to 〈◊〉 〈◊〉 honest life if he follow them and if he refuse them to turne wicked Of the changing of Abram and Sara's names who being the one too barren and both to old to haue children yet by Gods bounty were both made fruitfull CHAP. 28. THus this great and euident promise beeing made vnto Abraham in these words A father of many nations haue I made thee and I will make thee exceeding fruitfull and nations yea euen Kings shall proceed of thee which promise wee see most euidently fulfilled in Christ from that time the man and wife are called no more Abram and Sarai but as wee called them before and all the world calleth them Abraham and Sarah But why was Abrahams name changed the reason followeth immediately vpon the change for a father of many nations haue I made thee This is signified by Abraham now Abram his former a name is interpreted an high father But b for the change of Sara's name there is no reason giuen but as they say that haue interpreted those Hebrew names Sarai is my Princesse and Sarah strength wherevpon it is written in the Epistle to the Hebrewes By faith Sarah receiued strength to conceiue seed c. Now they were both old as the scripture saith but c shee was barren also and past the age d wherein the menstruall bloud floweth in women which wanting she could neuer haue conceiued although she had not beene barren And if a woman be well in years and yet haue that menstruall humour remayning she may conceiue with a yongman but neuer by an old as the old man may beget children but it must bee vpon a young woman as Abraham after Sarahs death did vpon Keturah because shee was of a youthfull age as yet This therefore is that which the Apostle so highly admireth and herevpon he saith that Abrahams body was dead because hee was not able to beget a child vpon any woman that was not wholy past her age of child-bearing but onely of those that were in the prime and flowre thereof For his bodie was not simply dead but respectiuely otherwise it should haue beene a carcasse fit for a graue not an ancient father vpon earth Besides the guift of begetting children that GOD gaue him lasted after Sarahs death and he
their hurt and their soules in following their appetites when neede requireth so in flying of death they make it as apparant how much they set by their peace of soule and body But man hauing a reasonable soule subiecteth all his communities with beasts vnto the peace of that to worke so both in his contemplation and action that there may bee a true consonance betweene them both and this wee call the peace of the reasonable soule To this end hee is to avoide molestation by griefe disturbance by desire and dissolution by death and to ayme at profiâ—…e knowledge where vnto his actions may bee conformable But least 〈◊〉 owne infirmity through the much desire to know should draw him into any pestilent inconuenience of error hee must haue a diuine instruction to whose directions and assistance hee is to assent with firme and free obedience And because that during this life Hee is absent from the LORD hee walketh by faith and not by sight and therefore hee referreth all his peace of bodie of soule and of both vnto that peace which mortall man hath with immortall GOD to liue in an orderlie obedience vnder his eternall lawe by faith Now GOD our good Maister teaching vs in the two chiefest precepts the loue of him and the loue of our neighbour to loue three things GOD our neighbour and our selues and seeing he that loueth GOD offendeth not in louing himselfe it followeth that hee ought to counsell his neighbour to loue GOD and to prouide for him in the loue of GOD sure hee is commanded to loue him as his owne selfe So must hee doe for his wife children family and all men besides and wish likewise that his neighbour would doe as much for him in his need thus shall hee bee settled in peace and orderly concord with all the world The order whereof is first a to doe no man hurt and secondly to helpe all that hee can So that his owne haue the first place in his care and those his place and order in humane society affordeth him more conueniency to benefit Wherevpon Saint Paul saith Hee that prouideth not for his owne and namely for them that bee of his houshold denieth the faith and is worse then an Infidell For this is the foundation of domesticall peace which is an orderly rule and subiection in the partes of the familie wherein the prouisors are the Commaunders as the husband ouer his wife parents ouer their children and maisters ouer their seruants and they that are prouided for obey as the wiues doe their husbands children their parents and seruants their maisters But in the family of the faithfull man the heauenly pilgrim there the Commaunders are indeed the seruants of those they seeme to commaund ruling not in ambition but beeing bound by carefull duety not in proud soueraignty but in nourishing pitty L. VIVES FIrst a to doe no Man can more easily doe hurt or forbeare hurt then doe good All men may iniure others or abstaine from it But to doe good is all and some Wherefore holy writ bids vs first abstaine from iniury all we can and then to benefit our christian bretheren when wee can Natures freedome and bondage caused by sinne in which man is a slaue to his owne affects though he be not bondman to any one besides CHAP. 15. THus hath natures order prescribed and man by GOD was thus created Let them rule saith hee ouer the fishes of the sea and the fowles of the ayre end ouer euery thing that creepeth vpon the earth Hee made him reasonable and LORD onely ouer the vnreasonable not ouer man but ouer beastes Wherevpon the first holy men were rather shep-heards then Kings GOD shewing herein what both the order of the creation desired and what the merit of sinne exacted For iustly was the burden of seruitude layd vpon the backe of transgression And therefore in all the scriptures wee neuer reade the word Seruant vntill such time as that iust man Noah a layd it as a curse vpon his offending sonne So that it was guilt and not nature that gaue originall vnto that name b The latine word Seruus had the first deriuation from hence those that were taken in the warres beeing in the hands of the conquerours to massacre or to preserue if they saued them then were they called Serui of Seruo to saue Nor was this effected beyond the desert of sinne For in the iustest warre the sinne vpon one side causeth it and if the victory fall to the wicked as some times it may c it is GODS decree to humble the conquered either reforming their sinnes heerein or punishing them Witnesse that holy man of GOD Daniel who beeing in captiuity confessed vnto his Creator that his sinnes and the sinnes of the people were the reall causes of that captiuity Sinne therefore is the mother of seruitude and first cause of mans subiection to man which notwithstanding commeth not to passe but by the direction of the highest in whome is no iniustice and who alone knoweth best how to proportionate his punnishment vnto mans offences and hee himselfe saith Whosoeuer committeth sinne is the seruant of sinne and therefore many religious Christians are seruants vnto wicked maisters d yet not vnto free-men for that which a man is addicted vnto the same is hee slaue vnto And it is a happier seruitude to serue man then lust for lust to ommit all the other affects practiseth extreame tirany vpon the hearts of those that serue it bee it lust after soueraignty or fleshly lust But in the peacefull orders of states wherein one man is vnder an other as humility doth benefit the seruant so doth pride endamage the superior But take a man as GOD created him at first and so hee is neither slaue to man nor to sinne But penall seruitude had the institution from that law which commaundeth the conseruation and forbiddeth the disturbance of natures order for if that law had not first beene transgressed penall seruitude had neuer beene enioyned Therefore the Apostle warneth seruants to obey their Maisters and to serue them with cheerefulnesse and good will to the end that if they cannot bee made free by their Maisters they make their seruitude a free-dome to themselues by seruing them not in deceiptfull feare but in faithfull loue vntill iniquity be ouerpassed and all mans power and principality disanulled and GOD onely be all in all L. VIVES NOah a layd it Gen. 9. b The latine So saith Florentinus the Ciuilian Institut lib. 4. And they are called Mancipia quoth hee of manu capti to take with the hand or by force This you may reade in Iustinians Pandects lib. 1. The Lacaedemonians obserued it first Plin. lib. 7. c It is Gods decree Whose prouidence often produceth warres against the wills of either party d Yet not vnto free Their Maisters being slaues to their owne passions which are worse maisters then men can be Of the iust law of soueraignty CHAP. 16.
neuer neede repent them of enioying it because that herein they are prepared for that which is eternall vsing the goods of this world but as in a pilgrimage being no way entrapped in them and so making vse of the euills of this world as they make them serue alwayes either to their approbation or their reformation Those that insult vpon this their vprightnesse and when they see them fallen into some of these temporall inconueniences say vnto them a where is thy God Let them tell vs where their Gods are when they are afflicted with the like oppressions their gods which either they worship or desire to worship onely for the auoyding of such inconueniences The family of Christ can answer my God is euery where present in all places whole and powerfull no space includes him he can be present vn-perceiued and depart away againe vnmooued And he when he afflicts vs with these aduersities doth it either for triall of our perfections or reforming of our imperfections still reseruing an eternall rewarde for our patient sufferance of temporall distresses But who are you that I should vouchsafe to speake vnto you especially of your gods but most especially of mine owne God b who is terrible and to bee feared aboue all Gods for all the gods of the Heathen are Diuills but the Lord made the heauens L. VIVES WHere a is thy God Psal. 42. My teares haue beene my bread day and night whilest they dayly said vnto me where is now thy God b Who is terrible and to bee feared Psal. 95. 4. 5. That such as complaine of the Christian times desire nothing but to liue in filthy pleasures CHAP. 29. IF that a your Scipio Nasica were now aliue hee that was once your high Priest who when in the fearefull terror of the Carthaginian warres the most perfect man of all the citie was sought for to vndertake the entertainment of the Phrigian goddesse was chosen by the whole Senate he whose face perhaps you now durst not looke on hee would shame you from this grose impud◅nce of yours For what cause is there for you to exclaime at the prosperitie of the Christian faith in these times but onely because you would follow your luxury vncontrolled and hauing remoued the impediments of al troublesome oppositions swim on in your dishonest and vnhallowed dissolution Your affections do not stand vp for peace nor for vniuersal plenty and prosperity to the end that you might vse them when you hauethē as honest men should do that is modestly soberly temperately and religiously No but that hence you might keepe vp your vnreasonable expence in seeking out such infinite variety of pleasures and so giue birth vnto those exorbitances in your prosperities which would heape more mischiefs vpon you then euer befel you by your enemies b But Scipio your high Priest he whom the whole Senate iudged the best man amongst you fearing that this calamitie would fall vppon you that I speak of would not haue Carthage in those dayes the sole paralell of the Romaine Empire vtterly subuerted but contradicted Cato that spoke for the destruction of it because hee feared the foe of all weake spirits Security and held that Carthage would bee vnto his fellow Cittizens c as if they were young punies both a conuenient tutor and a necessary terror Nor did his iudgement delude him the euent it selfe gaue sufficient proofe whether he spoke true or no for afterwards when Carthage was raized downe and the greatest curber and terror of the Romaine weale-publike vtterly extinguished and brought to nothing Presently such an innumerable swarm of inconueniences arose out of this prosperous estate that the bondes of concord beeing all rent asunder and broken first with barbarous and e bloudy seditions and next f by continuall giuing of worse and worse causes by ciuill warres such slaughters were effected so much bloud was shedde by ciuill warres and so much inhumanitie was practised in proscribings riots and rapines that those Romaines that in the good time of their liues feared no hurt but from their enemies now in the corrupt time of their liues indured far worse of their owne fellowes and that lust after soueraignty which among all other sinnes of the world was most appropriate vnto the Romaines and most immoderate in them all at length getting head and happie successe in a fewe of the more powerfull it ouerpressed all the rest wearing them out and crushing their neckes with the yoake of vilde and slauish bondage L. VIVES IF that your Scipio a Nasica This man was the sonne of Cnius Cornelius Scipio who was slayne together with his brother Publius by the Carthaginians in Spaine in the second war of Affrica In the 14. year of which war the Decemuiri found a verse amongst the rest of the Prophecies in the books of the Sybils which fore-told that the enemy should be chased out of Italy if that the mother of the gods were transported from Pessinuns a citty of Phrygia vnto Rome Here-vpon an ambassage was sent to Attalus who as then was King of that country to demand the mother of the gods of him in the name of the Senate and people of Rome The Ambassadours as they went tooke the Oracle of Delphos in their way to know what hope there was of attaining this mother of the goddes of the stranger King Attalus The Oracle badde them bee of good courage Attalus woulde not bee agaynst the fulfilling of their request for the Image but withal willed them to haue an especiall care that when shee came into Italy the best man of the whole Cittie of Rome should giue hir intertainment and receiue hir into his custodie So the shippe returning vnto Ostia with the Image of the goddesse Publius Cornelius Scipio Nasica was by the Senators which were sworne to giue their opinions of the best man of the Cittie adiudged as the best man he being then but a youth and not out of his questorship which was his first steppe vnto dignity and so hee by the decree of the Senate receiued the Phrigian goddesse Liuie in his 29. booke and many others b But Scipio In the 600. yeare after the building of Rome when the Romaine Ambassadors that had bin at Carthage reported that there they had found a huge deale of furniture for shipping and all thinges fitt for a Nauall warre the Senate held a consultation about the beginning of a warre with the Carthaginians Now Marcus Portius Cato beeing Censor to assure the Romains their estate at length gaue counsell not onely to beginne this warre but vtterly to extirpate and demolish this terror of theirs Carthage But Nasica Scipio of whom we spoke but now would not see the people of Rome exposed to the inconueniences of too much Idlenesse nor that they should swimme in too much security and therefore would haue something to remaine as a bridle to curb the head-strong appetite of a powerful multitude Where-vppon he gaue them the counsell not onely
that the euents of things to come proceed not from Gods knowledge but this from them with not-withstanding in him are not to come but already present wherein a great many are deceiued wherfore he is not rightly said to fore-know but only in respect of ouâ—… actions but already to knowe see and discerne them But is it seen vnfit that this eternall knowledge should deriue from so transitory an obiect then we may say that Gods knowledge ariseth from his prouidence and will that his will decreeth what shall bee and his knowledge conceiueth what his will hath appointed That which is to come saith Origen vppon Genesis is the cause that God knoweth it shall come so it commeth not to passe because God knoweth it shall come so to passe but God fore-knoweth it because it shal come so to passe m Vse the word So do most of the latines Poets Chroniclers and Orators referring fate to men and will to God and the same difference that is here betweene fate will Boethius puts betweene fate and prouidence Apuleius saith that prouidence is the diuine thought preseruing hiâ—… for whose cause such a thing is vndertaken that fate is a diuine law fulfilling the vnchangable decrees of the great God so that if ought be done by prouidence it is done also by fate and if Fate performe ought Prouidence worketh with it But Fortuâ—… hath something to doe about vs whose causes we vtterly are ignorant of for the euents runne so vncertaine that they mixing them-selues with that which is premeditated and we thinke well consulted of neuer let it come to our expected end and when it endeth beyond our expectation so well and yet these impediments haue intermedled that wee call happynesse But when they peâ—…uert it vnto the worst it is called misfortune or vnhappynesse In Dogmata Platonis Whether necessity haue any dominion ouer the will of man CHAP. X. NOr need we feare that a Necessity which the Stoikes were so affraid off that in their distinctions of causes they put some vnder Necessity and some not vnder it and in those that did not subiect vnto it they gâ—… our wils also that they might bee free though they were vrged by necessity But if that bee necessity in vs which is not in our power but will be done do what wee can against it as the necessity of death then is it plaine that our wills are subiect to no such necessity vse we them howsoeuer well or badly For we do many things which wee could not do against our wils And first of all to will it selfe if we will a thing there is our will If we will not it is not For we cannot will against our wills Now if necessity be defined to be that whereby such a thing musts needes fall out thus or thus I see no reason we should feare that it could hinder the freedome of our wills in any thing b For we neither subiect Gods being nor his praesciences vnto necessity when wee say God must needes liue eternally and God must needes fore-know all thinges no more then his honour is diminished in saying hee cannot erre hee cannot die He cannot do this why because his power were lesse if he could doe it then now it is in that he cannot Iustly is he called almighty yet may hee not dye nor erre He is called almighty because he can do all that is in his will not because he can suffer what is not his will which if he could he were not almighty So that he cannot do some things because he can do all things So when wee say that if we will any thing of necessity we must will it with a freedome of will tisâ—… true yet put we not our wil vnder any such necessity as depriues it of the freedome So that our wils are ours willing whatâ—…vve will and if we will it not neither do they will it and if any man suffer any thing by the will of another against his own will his will hath the own power still his sufferance commeth rather froÌ„ the power of God then from his own will for if hee vvilled that it should be other wise and yet could not haue it so his will must needes bee hindered by a greater power yet his will should be free still not in any others power but his that willed it though he could not haue his will performeds wherfore what-soeuer a man suffereth against his wil he ought not attribute it vnto the wils of Angels Men or any other created spirits but euen to his who gaue their wils this power So then c our wils are not vse-les because that God fore-seeth what wil be in them he that fore-saw it what-euer it be fore-saw somwhat and if he did fore know somewhat then by his fore-knowledge there is som-thing in our vvils Wherfore vve are neither compelled to leaue our freedom of will by retayning Gods fore-knowledge nor by holding our willes freedome to denie GODS fore-knowledge GOD forbid vvee should vve beleeue and affirme them both constantly and truly the later as a part of our good faith the former as a rule for our good life and badly doth hee liue that beleeueth not aright of GOD. So God-forbid that wee should deny his fore-knowledge to be free by whose helpe wee either are or shall bee free d Therefore law correction praise disgrace exhortation and prohibition are not in vaine because hee fore-knew that there should bee such They haue that power which hee fore-knew they should haue and prayers are powerfulâ—…â—…o attaine those thinges which hee fore-knoweth that hee will giue to such as pray for them Good deedes hath hee predestinated to reward and euil to punishment e Nor doth man sinne because God fore-knew that he would sin nay therfore it is doubtlesse that he sinneth when he doth sin because that God whose knowledge cannot be mistaken fore-saw that neither fate nor fortune nor any thing else but the man himselfe would sin who if he had not bin willing he had not sinned but whether he should be vnwilling to sinne or no that also did God fore-know L. VIVES THaâ—… a a necessitie Me thinketh saith Tully that in the two opinions of the Philosophers thâ—… 〈◊〉 holding faâ—…e the doer of all things by a very law of necessity of which opinion Democritus Heraclitus Empedocles and Aristotle were and the other exempting the motions of the wil from this law Chrysippus professing to step into a meane as an honorable arbitrator betweene them inclineth rather to those that stand for the minds freedom De fato lib. Therfore did Oenomaus yâ— Cynike say that Democritus had made our mindes slaues and Chrysippus halfe slaues Euseb. de praep Euang. l. 6. Therin is a great disputation about Fate The Stoikes bringing all vnder fate yet binde not our mindes to any necessity nor let them compel vs to any action For all things come to passe in fate by causes precedent and subsequent
but not principall and perfect the first of which doe buâ—… assist vs in things beyond our power but the later do effect that with is in our 〈◊〉 Plutarch relating the Stoikes opinion saith that they hold the euents 〈◊〉 thinâ—… to haue a diuerse originall some from that great necessity some from fate some from liberty of will some from fortune and chance particular They follow Plato indeed in all their doctrine of fate Which â—…lutarch both witnesseth and the thing it selfe sheweth But whereas they say yâ— all things comes of fate and that in fate there is a necessity then they speake of the prouidence and wil of God For as we haue shewen they called Ioue fate and that said Pronâ—… that prouidence wherby he ruleth all fate like-wise b We neither subiect The Platonists say the gods must needs be as they are and that not by adding any external necessity but that naturall one because they cannot be otherwise being also voluntary because they would bee no otherwise Wherfore I wonder at Plinius Secundus his cauillation against Gods omnipotency that he cannot do al things because he cannot dye nor giue him-selfe that he can giue a man death It is vnworthy so learned a man Nay he held it a great comfort in the troubles of this life to thinke that the gods somtimes were so afflicted that like men they would wish foâ—… death and could not haue it he was illuded bee-like with the fables that maketh Pluto grieue at his delay of death as Lucian saith Et rector terrae quem longa saecula torquet Mors dilata deum Earths god that greeued sore his welcome Death should be so long delayed c Oâ—… wils arâ—… not A hard question and of diuers diuersly handled Whether Gods fore-knowlede impose a necessity vppon thinges In the last chapter I touched at somthings correspondent Many come out of the new schooles prepared fully to disputation with their fine art of combinations that if you assume they will not want a peece to defend and if you haue this they wil haue that so long till the question be left in greater clouds then it was found in at first as this pâ—… case God knoweth I will run to morrow suppose I will not run put case that suppose the otheâ—… And what vse is there of these goose-traps To speake plainly with Augustine here a man sinneth not because God knoweth that he wil sin for he need not sin vnles he list and if he do not God fore-knoweth that also or as Chrysostome saith vpon the Corinthians Christ indeed saith 〈◊〉 is necessary that scandal should be but herein he neither violateth the will nor inforceth the life 〈◊〉 fore-telleth what mans badnesse would effect which commeth not so to passe because God fore-saw 〈◊〉 but because mans will was so bad for Gods praescience did not cause those effects but the corruptiâ—… of humaine mindes caused his praescience Thus far Chrysostome interpreted by learned Donatâ—… And truly Gods praescience furthereth the euent of any thing no more then a mans looking oâ—… furthereth any act I see you write but you may choose whether to write or no so is it in him furthermore all future things are more present vnto God then those things which we call present are to vs for the more capable the soule is it comprehendeth more time present So Gods essence being infinite so is the time present before him he the only eternity being only infinite The supposition of some future things in respect of Gods knowledge as wel as ours hath made this question more intricate then otherwise it were d Therfore law This was obiected vnto them that held fate to be manager of all euents since that some must needs be good and some bad why should these be punished and those rewarded seeing that their actions being necessities and fates could neyther merit praise nor dispraise Again should any bee animated to good or disswaded from vice when as the fate beeing badde or howsoeuer must needes bee followed This Manilius held also in these wordes Ast hominum mentitanto sit gloria maior Quod câ—…lo gaudente venit rursusque nocentes Odcrimus magis in culâ—…am penasque creatos Nec resert scelâ—…s vnde cadat scelus esse fatendum est Hâ—…c qâ—…que est sic ipsum expendere faâ—…um c. Mans goodnesse shines more bright because glad fate And heauen inspires it So the bad we hate Far worse 'cause â—…ate hath bent their deeds amisse Nor skils it whence guilt comes when guilt it is Fates deed it is to heare it selfe thus scaâ—… c. But wee hold that the good haue their reward and the bad their reproch each one for his free actions which he hath done by Gods permission but not by his direction e Nor doth man His sin ariseth not from Gods fore-knowledge but rather our knowledge â—…iseth from this sin For as our will floweth from Gods will so doth our knowledge from his knowledge Thus much concerning fate out of their opinions to make Augustines the Playner Of Gods vniuersall prouidence ruling all and comprising all CHAP. 11. WHerefore the great and mighty GOD with his Word and his holy Spirit which three are one God only omnipotent maker and Creator of euery soulâ—… 〈◊〉 of euery body in participation of whom all such are happy that follow his 〈◊〉 and reiect vanities he that made man a reasonable creature of soule and body â—…d he that did neither let him passe vnpunished for his sin nor yet excluded him â—…om mercy he that gaue both vnto good and bad essence with the stones power of production with the trees senses with the beasts of the field aâ—…d vnderstanding with the Angels he from whome is all being beauty forme and order number weight and measure he from whom al nature meane excellent al seeds of forme all formes of seed all motion both of formes and seedes deriue and haue being He that gaue flesh the originall beauty strength propagation forme and shape health and symmetry He that gaue the vnreasonable soule sence memory and appetite the reasonable besides these phantasie vnderstanding and will He I say hauing left neither heauen nor earth nor Angel nor man no nor the most base and contemptible creature neither the birds feather nor the hearbes flower nor the trees leafe without the true harmony of their parts and peacefull concord of composition It is no way credible that he would leaue the kingdomes of men and their bondages and freedomes loose and vncomprized in the lawes of his eternall prouidence How the ancient Romaines obtained this increase of their Kingdome at the true Gods hand being that they neuer worshipped him CHAP. 12. NOw let vs look what desert of the Romains moued the true God to augment their dominion he in whose power al the Kingdoms of the earth are For the 〈◊〉 performaÌ„ce of with we wrot our last book before to proue yâ— their gods whom they worshipped in
this great huge masse that framed and guideth all the waters that set vp the sunne as the worlds clearest light and gaue it congruent act and motion c that taketh not all power from the spirits infernall that afforded nourishment moist or dry vnto euery creature according to the temperature that founded the earth and maketh it fertill that giueth the fruites thereof to men and beasts that knowes and orders all causes principall and secondary that giueth the moone her motion and hath set downe waies in heauen and earth to direct our change of place that hath grac'd the wit he created with arts and sciences as ornaments to nature that instituted copulation for propagation sake that gaue men the vse of the earthly fire to meet by and vse in their conuentions Tâ—…se â—…re the things that learned Varro either from others doctrine or his owne 〈◊〉 striueth to ascribe vnto the selected Gods by a sort of I wotte nere 〈◊〉 â—…aiurall interpretations L. VIVES WHâ—… a two parts Gen. 1. 1. In the beginning God created heauen and earth Which 〈◊〉 make the whole world including in heauen all things celestiall in earth all things mortall b And now An Epilogue of all the gods powers which he hath disputed of c That taketh Read Iob. 40. 41. of the deuills power from God The meanes to discerne the Creator from the creatures and to auoyde the worshipping of so many gods for one because there are so many powers in one CHAP. 30. BVt these are the operation of one onely and true God yet as one the saâ—…e god in all plaâ—… all in all not included in place not confined to locall quaâ—…tie â—…sible and immutable filling heauen and earth with his present power His nature a needing no helpe So doth he dispose of all his workes of creation â—…t each one hath the peculiar motion permitted it For though it can doe noâ—… without him yet is not any thing that which he is He doth much by his Angeâ—… 〈◊〉 onely he maketh them also blessed So that imagine he do send his Angelâ—…â—…o 〈◊〉 for some causes yet he maketh not the men blessed by his Angels bâ—… by hiâ—… selfe he doth the angels from this true and euerlasting God and from noâ—…â—…ther hope we for life eternall L. VIVES 〈◊〉 Nâ—…ding as the other gods do that must be faine to haue assistance in their faculty poweâ—… The Peeâ—…r benefits besides his coâ—…on bounty that God bestoweth vpon his seruants CHAP. 26. FOr of him besides these benefits whereof wee haue spoken partly such as 〈◊〉 left to the administration of nature and bestowed both vpon good and bad wee 〈◊〉 a particular bounty of his loue perticular only to the good for although we 〈◊〉 neuer yeeld him sufficient thankes for our being life sence and vnderstanding of him yet for that he hath not forsaken vs when we were inuolued in sinne turâ—…d away from his contemplation and blinded with loue of blacke iniquity for that 〈◊〉 hath sent vs his Word his onely Sonne by whose incarnation and extrâ—… passion for vs we might conceiue how a dearely god esteemed vs and 〈◊〉 singuler sacrifice bee purged from our guilt and by the illumination of 〈◊〉 spirit in our hears tread downe all difficulties and ascend to that eternall 〈◊〉 ineffable sweetnes of his contemplation what heart how many tounges 〈◊〉 to returne sufficient thankes for this last benefit L. VIVES 〈◊〉 〈◊〉 dearely Rom. 8. 32. Who spared not his owne sonne but gaue him for vs all to death c. 〈◊〉 That the Mistery of our redemption by Christ was not obscure in the precedent times but continually intimated in diuers significations CHAP. 32. 〈◊〉 Mistery of Eternall life euen from the first originall of mankinde was 〈◊〉 the angells declared vnto such as God voutchsafed by diuers signes 〈◊〉 â—…all shadowes congruent to the times wherin they were shewed And 〈◊〉 â—…ebrewes being gathered into a common wealth to keepe the memory 〈◊〉 â—…ty had diuers that prophecied the things that should fall out from the 〈◊〉 of Christ vnto a this very day some of which Prophets b vnderstood 〈◊〉 â—…cies and some did not Afterwards they were pispersed amongst the 〈◊〉 leaue them c the testimony of the scriptures which promised eâ—…ernal 〈◊〉 Iesus Christ for not only al the Prophecies which were in words 〈◊〉 â—…epts which had reference to actions and manners were therein conâ—… but all their sacrifices also the Priesthoods temple or tabernacle altars â—…ies feasts and what euer hath reference to that diuine worship of God 〈◊〉 presages and propheticall significations of that eternall life bestowed by 〈◊〉 all which we now beleeue either are fulfilled or see are now in fulfilling 〈◊〉 shal be fulfilled hereafter in him L. VIVES 〈◊〉 a this very day For the Prophecies are not yet at an end and though the summe 〈◊〉 〈◊〉 all were fuâ—…filled in Christ yet by him diuers things since are to come to passe 〈◊〉 particularly beene intimated in the prophecies as that not in one prophet onely 〈◊〉 â—…ring together of the dispersed Israell at the end of the world b Understood All 〈◊〉 â—…phets vnderstood not their prophecies nor did those that vnderstood part vnderâ—… 〈◊〉 they spoake not them-selues but by Gods inspiraâ—…ion whose counselles they 〈◊〉 fully acquainted with nor did God vse them as men skilfull in future euents but 〈◊〉 as hee ment to speake to the poeple by yet deny we not but that the summe of all their 〈◊〉 thâ—…ing of the Messias was reuealed to them by God almighty The gentiles 〈◊〉 of opinion that the Sybills and the other Prophets vnderstood not all their presages 〈◊〉 â—…ey spake them at such times as they were rapt beyond their reason and hauing put 〈◊〉 proper mindes were filled with the deity And therefore Iamblicus saith that the 〈◊〉 and sober that the Sibilles and prophets are in their prophecying the dasker and obscurer their prophecies are and then they speake plainely and clearly when they are wholy Enthusiasticall In mysteriis c The testimonie That the scriptures might be dispersed throughout the world wherein the consequents of Christs comming and suffering were so plainely described that none that had seene or heard of Christs life and doings could deny that he it waâ—…of whom they were prophecied That Christianity onely is of power to lay open the Deuills subtilty and delight in illuding of ignorant men CHAP. 33. THis onely true religion is of power to lay open that the Gentiles gods are most vncleane spirits desiring vpon the occasion of some departed soules or vnder the shapes of some earthly creatures to bee accounted gods and in their proud impurity taking pleasure in those obscaenities as in diuine honours maligning the conuersion of all mens soules vnto the true God From whose beastly and abhominable tyranny a man then getteth free when hee layeth his beliefe vpon him who by his rare example of humillity declared from what height and
likewise in artificiall things as a table a booke or so euery leafe is not a booke nor euery part of the table a table These parts are called Heterogenea or Of diuers kindes multigenae Agricola calles them The Symilar partes Anaxagoras held to bee in all things infinite either different as of wood bloud ayre fire bone and such or congruent as of water infinite parcells all of one nature and so of fire c for though bodies bee generate by this separation yet cannot these parts bee so distinguished but infinite will still remaine that euermore is best meanes for one thing to bee progenerate of another and nourished so that this communication continueth euerlastingly of nature place and nutriment But of the Heterogeneall parts hee did not put infinite in nature for hee did not hold that there were infinite men in the fire nor infinite bones in a man t Diogenes There were many of this name one of Synope called the Cynike one of Sicyon an Historiographer one a stoike fellow Embassador to Rome which Carneades borne at Seleucia but called the Babilonian or Tharsian one that writ of poeticall questions and Diogenes Laertius from whom wee haue this our Philosophy elder then them all one also called Apolloniata mentioned here by Augustine Our commentator like a good plaisterer daubed the Cynike and this into one as hee made one Thomas of Thomas Valois and Thomas Aquinas in his Commentaries vpon Boethius u Ayre Cic. de nat de What is that ayre that Diogenes Apolloniata calles God He affirmed also inumerable worlds in infinite spaces and that the ayre thickning it selfe into a globous body produceth a world x Archelaus Some say of Myletus some of Athens He first brought Physiologie from Ionia to Athens and therefore was called Physicus also because his scholler Socrates brought in the Morality y He also Plutarch saith he put the infinite ayre for the worlds generall principle and that the r◅ity and density thereof made fire and water z Consonance Eternity say the manuscripts a Socrates This is hee that none can sufficiently commend the wisest Pagan that euer was An Athenian begot by Sophroniscus a stone-cutter and Phanareta a mid-wife A man temperare chaste iust modest pacient scorning wealth pleasure and glory for he neuer wrote any thing he was the first that when others said he knew all affirmed himselfe hee knew nothing Of the Socratical◅ discipline CHAP. 3. SOcrates therefore was a the first that reduced Philosophy to the refor◅tion of manres for al before him aymed at naturall speculation rather then practise morality I cannot surely tel whether the tediousnesse b of these obscurities moued Socrates to apply his minde vnto some more set and certaine inuention for an assistance vnto beatitude which was the scope of all the other Phylosophers intents and labours or as some doe fauorably surmise hee c was vnwilling that mens mindes being suppressed with corrupt and earthly affects should ofter to crowd vnto the height of these Physicall causes whose totall and whose originall relyed soly as he held vpon the will of God omnipotent only and true wherefore he held that d no mind but a purified one could comprehend them and therfore first vrged a reformed course of life which effected the mind vnladen of terrestriall distractions might towre vp to eternity with the owne intelectuall purity sticke firme in contemplation of the nature of that incorporeal vnchanged and incomprehensible light which e conteyneth the causes of all creation Yet sure it is that in his morall disputations f he did with most elegant and acute vrbanity taxe and detect the ignorance of these ouer-weening fellowes that build Castles on their owne knowledge eyther in this confessing his owne ignorance or dissembling his vnderstanding g wher-vpon enuy taking hold he was wrackt by a h callumnious accusation and so put to death i Yet did Athens that condemned him afterward publikely lament for him and the wrath of the commonty fell so sore vpō his two accusers that one of them was troden to death by the multitude and another forced to auoid the like by a voluntary banishment This Socrates so famous in his life and death left many of his schollers behind him whose l study and emulation was about moralyty euer and that summum bonum that greatest good which no man wanting can attain beatitude m VVhich being not euident in Socrates his controuersiall questions each man followed his own opiniō and made that the finall good n The finall good is that which attained maketh man happy But Socrates his schollers were so diuided strange hauing all onemaister that some o Aristippus made pleasure this finall good others p Antisthenes vertue So q each of the rest had his choice too long to particularize L. VIVES WAs the a first Cicero Acad. Quest. I thinke and so do all that Socrates first called Phylosophy out of the mists of naturall speculations wherein all the Phylosophers before had beene busied and apllyed it to the institution of life and manners making it y◠meane to inquire out vertue and vice good and euill holding things celestiall too abstruse for natural powers to investigate far seperate from things natural which if they could be known were not vsefull in the reformation of life b Tediousnesse Xenophon Comment rer Socratic 1. writeth that Socrates was wont to wonder that these dayly and nightly inuestigators could neuer finde that their labour was stil rewarded with vncertainties and this he explaneth at large c Was vnwilling Lactantius his wordes in his first booke are these I deny not but that Socrates hath more witte then the rest that thought they could comprehend all natures courses wherein I thinke them not onely vnwise but impious also to dare to aduance their curious eyes to view the altitude of the diuine prouidence And after Much guiltter are they that lay their impious disputation vpon quest of the worlds secrets prophaning the celestial temple therby then either they that enter the Temples of Ceres Bona Dea Vesta d No minde Socrates disputeth this at large in Plato's P◅adon at his death Shewing that none can bee a true Phylosopher that is not abstracted in spirit from all the affects of the body which then is affected when in this life the soule is looseed from all perturbations and so truly contemplated the true good that is the true God And therefore Phylosophy is defined a meditation of death that is there is a seperation or diuorce betweene soule and body the soule auoyding the bodies impurities and so becomming pure of it selfe For it is sin for any impure thought to be present at the speculation of that most pure essence and therefore hee thought men attoned unto God haue far more knowledge then the impure that know him not In Plato's Cratylus hee saith good men are onely wise and that none can be skilfull in matters celestiall without Gods assistance In Epinomede There may
it selfe If you wil I wil proceed if not let it alone Then Glaucus replied that hee should go on with the son and leaue the father till another time So he proceeds to discourse of the birth and sonne of good and after some questions saith that good is as the sun and the son is as the light we haue from the sun And in his Epistle to Hermias he speaketh of such as were sworne to fit studies and the Muses sister lerning by God the guide father of al things past and to come And in his Epinomis hee saith that by that most diuine Word was the world and al therin created This word did so rauish the wise man with diuine loue that he conceiued the meanes of beatitude For many say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant of the Word not of the world and so wee haue vsed it in the eighth book speaking of Plato's opinion of beatitude So that Plato mentions the father and the son expresly mary the third he thought was indeclareable Though hee hold that in the degrees of Diuinity the soule of the world the third proceedeth from the beginning and the begininnings sonne Mens which soule if one would stand for Plato might easily be defended to be that spirit that mooued upon the waters which they seeme to diffuse through the whole masse and to impart life and being to euery particular And this is the Trine in diuinity of which he writeth to Dionysius aenigmatically as him-selfe saith Al thinges are about the King of al and by him haue existence the seconds about the second and yâ— thirds about the third I omit to write what Trismegistus saith Iamblichus from him we are all for the Platonist but I cannot omitte Serapis his answer to Thules the King of Egipt in the Troian wars who inquyring of him who was most blessed had this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First God and then the sonne and next the spirit All coëternall one in act and merit b The son Porphyry explaning Plato's opinion as Cyril saith against Iultan puts three essences in the Deity 1 God almighty 2. the Creator 3. the soule of the world nor is the deity extended any further Plato he both cal the Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fathers intellect with the Poets though obscurely touch at calling Minerua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne without a mother the wisedom brought forth out of the fathers brain c Plotine he wâ—…ote a book of the three persons or substances yâ— first hee maketh absolute and father to the second that is also eternall and perfect Hee calleth the father Mens also in another place as Plato doth but the word arose from him For hee sayth De prouâ—…d lib. 2. in the begining all this whole vniuerse was created by the Mens the father and his Worde d Alme religion tyeth vs to haue a care how wee speake herein e Sabellians They said that the person of the father and â—…f the Son was all one because the scripture saith I and the Father am one Of the true onely beginning that purgeth and renueth mans whole nature CHAP. 24. BVt Porphyry beeing slaue to the malicious powers of whome hee was ashamed yet durst not accuse them would not conceiue that Christ was the beginning by whose incarnation wee are purged but contemned him in that flesh which he assumed to be a sacrifice for our purgation not apprehending the great sacrament because of his diuell-inspired pride which Christ the good Mediator by his owne humility subuerted shewing him-selfe to mortals in that mortal state which the false Mediators wanted and therefore insulted the more ouer mens wretcheds soules falsely promising them succors from their immortality But our good and true Mediator made it apparant that it was not the fleshly substance but sinne that is euil the flesh and soule of man may be both assumed kept and putte off without guilt and bee bettered at the resurrection Nor is death though it be the punishment of sinne yet payd by Christ for our sinnes to bee anoyded by sinne but rather if occasion serue to bee indured for iustice For Christs dying and that not for his owne sinne was of force to procure the pardon of all other sinnes That hee was the beginning this Platonist did not vnderstand else would hee haue confessed his power in purgation For neither the flesh nor the soule was the beginning but the word all creating Nor can the flesh purge 〈◊〉 by it selfe but by that word that assumed it when the word became flesh dwels in vs. For hee speaking of the mysticall eating of his flesh and some that vnderstood not beeing offended at it and departing saying This is a hard saying who can heare it Answered to those that staid with him It is the spirit that quickneth the flesh profiteth nothing Therfore the beginning hauing assumed flesh and soule mundifieth both in the beleeuer And so when the Iewes asked him who hee was hee answered them that hee was the a beginning which our flesh and bloud beeing incumbred with sinfull corruption can neuer conceiue vnlesse he by whome wee were and were not doe purifie vs. Wee were men but iust wee were not But in his incarnation our nature was and that iust not sinfull This is the mediation that helpeth vp those that are falne and downe This is the seed that the Angels sowed by dictating the law wherein the true worship of one God was taught and this our Mediator truly promised L VIVES THe a beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine will haue the Sonne to bee a beginning but no otherwise then the father as no otherwise GOD. And this hee takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Valla and Erasmus say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be no nowne here but an aduerbe as in the beginning I wil speake my minde here of briefly though the phraze be obscure and perhaps an Hebraisme as many in the new Testament are Christ seemeth not to say hee is the beginning but beeing asked who hee was he hauing no one word to expresse his full nature to all their capacities left it to each ones minde to thinke in his minde what he was not by his sight but by his wordes and to ponder how one in that bodily habite could speake such thinges It was the Deity that spake in the flesh whence all those admirable actes proceeded Therefore he said I am hee 〈◊〉 the beginning and I speake to you vsing a mortall body as an instrument giuing you no more precepts by angels but by my selfe This answer was not vnlike that giuen to Moyses I am that I am but that concerned Gods simple essence and maiesty this was more later and declared God in the fâ—…me of man That all the saints in the old law and other ages before it were iustified only by the mistery and faith of Christ.
an ayre Heraclitus produced all soules out of respiration therevpon calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to refrigerate Plato in Cratyl The ancients tooke our 〈◊〉 wee draw for the soule Where-vpon the Poet said vxoris anima 〈◊〉 My wiues breth stinkes They called all ayre also the soule Uirgil Semina terrarum animaeque marisqâ—… 〈◊〉 As they had beene the seeds of earth ayre sea c. g Could not Câ—…c Tusc. qâ—…st lib. 1. They could not conceiue the soule that liues by it selfe but sought a shape for it h Câ—…â—…kenesse Arist de anima lib. 2. Darkenesse is the absence of light from a transpareâ—… body by which we see i Their quality The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tully in his academikes taketh this for a body But Augustine here calleth all adherences to the substance which Philosophers call accidents qualities Quintil and others shew the name of Quality to bee generall and both in the abstract and conceite appliable to all accidents k Treasuries Store-houses or treasures themselues l It were All were hee a bungler and had no skill the word is any m But that God Wose care vpholds or else would it stand but a while But he cannot care for that hee knowes not nor any workeman supports a worke he is ignorant in or perfometh any such Whether the spirits that fell did euer pertake with the Angells in their blisse at their beginning CHAP. 11. WHich being so the Angels were neuer darknesse at all but as soone as euer they were made they were made light yet not created onely to liue and be as they listed but liue happily and wisely in their illumination from which some of them turning away were so farre from attaining that excellence of blessed wisdome which is eternall with full security of the eternity that they a fell to a life of bare foolish reason onely which they cannot leaue although they would how they were pertakers of that wisdome before their fall who can define How can wee say they were equally pertakers with those that are really blessed by the assurance of their eternity whome if they had beene therein equal they had still continued in the same eternity by the same assurance for life indeed must haue an end last it neuer so long but this cannot bee said of eternity for it is life because of lyuing but it is eternity of neuer ending wherefore though all eternity be not blessed for hel fire is eternal yet if the true beatitude be not without eternity their beatitude was no such as hauing end and therefore being not eternall whether they knew it or knew it not feare keeping their knowledge and error their ignorance from being blessed But if their ignorance built not firmely vpon vncertainety but on either side wauering betweene the end or the eternity of their beatitude this protraction proues them not pertakers of the blessed Angells happinesse b We ty not this word beatitude vnto such strictnesse as to hold it Gods onely peculiar yet is hee so blessed as none can bee more In comparisoâ—… of which be the Angells as blessed of themselues as they can what is all the beatitude of any thing or what can it be L. VIVES THey fell a to a life The Deuills haue quicke and suttle witts yet are not wise knowing 〈◊〉 them-selues nor their Father as they ought but being blinded with pride and enuy 〈◊〉 most â—…ondly into all mischiefe If they were wise they should be good for none is wicked in 〈◊〉 ignorance rules not as Plato and Aristotle after him teacheth b We tie 〈◊〉 The 〈◊〉 defined beatitude A numerically perfect state in all good peculiar to God in 〈◊〉 〈◊〉 〈◊〉 the Angells and Saints are blessed The happinesse of the iâ—…st that as yet haue not the reward of the diuine promise compared with the first man of paradise before sinnes originall CHAP. 12. NEither do we onely call a them blessed respecting all reasonable intellectâ—… 〈◊〉 for who dares deny that the first man in Paradise was blessed before his 〈◊〉 â—…ough he knew not whether he should be so still or not Hee had beene so 〈◊〉 had he not sinned for we call them happy b whom we see liue well in 〈◊〉 〈◊〉 hope of the immortalitie to come without c terror of conscience 〈◊〉 â—…rue attainment of pardon for the crimes of our naturall imperfection 〈◊〉 â—…ough they be assured of reward for their perseuerance yet they are not 〈◊〉 â—…seuer For what man knoweth that he shall continue to the end in actiâ—…â—…crease of iustice vnlesse hee haue it by reuelation from him that by his 〈◊〉 â—…ouidence instructeth few yet faâ—…leth none herein But as for present 〈◊〉 our first father in Paradise was more blessed then any iust man of the 〈◊〉 but as for his hope euery man in the miseries of his body is more blessed 〈◊〉 〈◊〉 whom truth not opinion hath said that he shall bee rid of all molestaâ—… pertake with the Angels in that great God whereas the man that liued 〈◊〉 â—…se in all that felicity was vncertaine of his fall or continuance therein L. VIVES 〈◊〉 a them blessed This reading is best approoued Augustine meanes that the Angels 〈◊〉 they were vncertaine of their fall or continuance yet were in a sort blessed onely 〈◊〉 â—…gh glorious nature as Adam was in those great gifts of God before his fall b 〈◊〉 〈◊〉 Christ calls them blessed Mat. 8. c Terror of conscience The greatest blisse 〈◊〉 a pure conscience as Horace saith to blush for guilt of nothing and the greatest 〈◊〉 〈◊〉 â—…uilty conscience This was that the Poets called the furies Cic. contra Pisonem 〈◊〉 â—…er the Angels were created in such a state of happinesse that neither 〈◊〉 those that fell knew they should fall nor those that perseuered fore-knew they should perseuer CHAP. 13. 〈◊〉 â—…fore now it is plaine that beatitude requires both conioyned such 〈◊〉 â—…tude I meane as the intellectuall nature doth fitly desire that is to 〈◊〉 the vnchangeable good without any molestation to remaine in him 〈◊〉 with-out delay of doubt or deceit of error This wee faithfully beleeue 〈◊〉 Angels haue but consequently that the Angels that offended and 〈◊〉 lost that light had not before their fall some beatitude they had but 〈◊〉 knowing this wee may thinke if they a were created any while beâ—…y sinned But if it seeme hard to beleeue some Angels to bee created 〈◊〉 â—…ore-knowledge of their perseuerance or fall and other-some to haue 〈◊〉 â—…cience of their beatitude but rather that all had knowledge alike in their 〈◊〉 and continued so vntill these that now are euill left that light of goodâ—… verily it is harder to thinke that the holy Angels now are in themâ—… certaine of that beatitude whereof the scriptures affoord them so 〈◊〉 â—…einty and vs also that read them What Catholicke Christian but 〈◊〉 that no Angell that now is shall euer become a deuill nor any
eyther excerciseth the humility or beates downe the pride nothing a at all in nature being euill euill being but a priuation of good but euery thing from earth to heauen ascending in a degree of goodnesse and so from the visible vnto the inuisible vnto which all are vnequall And in the greatest is God the great workeman yet b no lesser in the lesse which little thinges are not to be measured to their owne greatnesse beeing neare to nothing but by their makers wisedome as in a mans shape shane his eye-brow a very nothing to the body yet how much doth it deforme him his beauty consisting more of proportion and parilyty of parts then magnitude Nor is it a wonder that c those that hold some nature bad and produced from a bad beginning do not receiue GODS goodnesse for the cause of the creation but rather thinke that hee was compelled by this rebellious euill of meere necessity to fall a creating and mixing of his owne good nature with euill in the suppression and reforming thereof by which it was so foyled and so toyled that he had much adoe to re-create and mundifie it nor can yet cleanse it all but that which hee could cleanse serues as the future prison of the captiued enemy This was not the Maniches foolishnes but their madnesse which they should abandon would they like Christians beleeue that Gods nature is vnchangeable incorruptible impassible and that the soule which may be changed by the will vnto worse and by the corruption of sinne be depriued of that vnchangeable light is no part of God nor Gods nature but by him created of a farre inferiour mould L. VIVES NOthing a at all This Augustine repeats often and herein do al writers of our religion besides Plato Aristotle Tully and many other Philosophers agree with him Plato in his Timaeus holds it wicked to imagine any thing that God made euill he being so good a God him-selfe for his honesty enuied nothing but made all like him-selfe And in his 2. de rep he saith The good was author of no euill but only of things good blaming Hesiod and Homer for making Ioue the author of mischiefe confessing God to be the Creator of this vniuerse therby shewing nothing to be euill in nature I will say briefly what I thinke That is good as Aristotle saith iâ—…â—…s â—…etorik which we desire either for it selfe or for another vse And the iust contrary is euil wâ—…efore in the world some things are vsefull and good some auoideble bad Some 〈◊〉 and indifferent and to some men one thing is good and to others bad yea vnto one man at seuerall times seuerall good bad or neuter vpon seueral causes This opinioÌ„ the weaknesse of our iudgements respects of profit do produce But only that is the diuine iudgement which so disposeth all things that each one is of vse in the worlds gouernment And hee knoweth all without error that seeth all things to bee good and vsefull in their due seasons which the wise man intimates when hee saith That God made all things good each in the due time Therefore did hee blesse all with increase and multiplication If any thing were alwayes vnprofitable it should bee rooted out of the creation b No lesse Nature is in the least creatures pismires gnats bees spiders as potent as in horses oxâ—…n whales or elephants and as admirable Pliny lib. 11. c Those This heresie of the Manichees Augustine declareth De heres ad Quod vult deum Contra Faust. Manich. De Genes ad liter Of the error that Origen incurreth CHAP. 23. Bvt the great wonder is that some hold one beginning with vs of all thinges and that God created all thinges that are not of his essence otherwise they could neuer haue had beeing And yet wil not hold that plaine good beleefe of the Worlds simple and good course of creation that the good God made all thinges good They hold that all that is not GOD after him and yet that all is not good which none but God could make But the a soules they say not part but creatures of God sinned in falling from the maker being cast according to their deserts into diuers degrees down from heauen got certaine bodies for their prisons And ther-upon the world was made say they not for increase of good but restrrint of bad and this is the World Herein is Origen iustly culpable for in his Periarchion or booke of beginnings he affirmes this wherein I haue much maruaile that a man so read indiuine scriptures should not obserue first how contrary this was to the testimony of scripture that confirmeth all Gods workes with this And God saw that it was good And at the conclusion God saw all that hee made and loe it was very good Auerring no cause for this creation but onely that the good God should produce good things where if no man had sinned the world should haue beene adorned and filled b onely with good natures But sin being commited it did not follow that all should be filled with badnes the far greater part remaining still good keeping the course of their nature in heauen nor could the euil willers in breaking the lawes of nature auoyd the iust lawes of the al-disposed God For as a picture sheweth well though it haue black colors in diuers places so the Vniuerse is most faire for all these staines of sins which notwithstaÌ„ding being waighed by themselues do disgrace the lustre of it Besides Origen should haue seene and all wise men with him that if the world were made onely for a penall prison for the transgressing powers to bee imbodyed in each one according to the guilt the lesse offenders the higher and lighter and the greater ones the baser and heauier that then the Diuels the worst preuaricators should rather haue bin thurst into the basest that is earthly bodies then the worst men But that we might know that the spirits merits are not repaid by the bodies qualitie the worst diuell hath an c ayry body and man though he be bad yet of farre lesse malice and guilt hath an earthly body yea had ere his fall And what can be more fond then to thinke that the Sunne was rather made for a soule to be punished in as a prison rather then by the prouidence of God to bee one in one world as a light to the beauty and a comfort to the creatures Otherwise two ten or en hundred soules sinning all a like the world should haue so many Sunnes To auoyd which we must rather beleeue that there was but one soule sinned in that kind deseruing such a body rather then that the Makers miraculous prouidence did so dispose of the Sunne for the light comfort of things created It is not the soules whereof speake they know not what but it is their owne soules that are so farre from truth that they must needes be attanted and restraned Therefore these three I
are wretched wee answere well because they stucke not vnto GOD Then is there no beatitude for any reasonable or vnderstanding creature to attaine but in God So then though all creatures cannot bee blessed for beastes trees stones c. are incapable hereof yet those that are are not so of them-selues beeing created of nothing but they haue it from the Creator Attayning him they are happy loosing him vnhappy But hee him-selfe is good onely of him-selfe and therefore cannot loose his good because hee cannot loose him-selfe Therefore the one true blessed God wee say is the onely immutable good and those thinges hee made are good also because they are from him but they are â—…able because they were made of nothing Wherefore though they bee not the cheefe goods God beeing aboue them yet are they great in beeing able to adhere vnto the cheefe good and so bee happy without which adherence they cannot but bewrteched Nor are other parcels of the creation better in that they cannot bee wretched For wee cannot say our other members are better theÌ„ our eies in that they cannot be blind but euen as sensitiue nature in the worst plight is better then the insensible stone so is the reasonable albeit miserable aboue the brutish that cannot therefore bee miserable This being so then this nature created in such excellence that though it bee mutable yet by inherence with God that vnchangeable good it may become blessed Nor satisfieth the own neede without blessednesse nor hath any meanes to attayne this blessenesse but God truly committeth a great error and enormity in not adhering vnto him And all sinne is against nature and hurtfull there-vnto Wherefore that nature differeth not in Nature from that which adhereth vnto God but in Vice And yet in that Vice is the Nature it selfe laudable still For the Vice beeing iustly discommended commendeth the Nature The true dispraise of Vice being that it disgraceth an honest nature So therefore euen as when wee call blindnesse a fault of the eyes wee shew that sight belongeth to the eye And in calling the fault of the eares deafenesse that hearing belonges to the eare So likewise when wee say it was the Angels fault not to adhere vnto God we shew that that adherence belonged to their natures And how great a praise it is to continue in this adherence fruition liuing in so great a good without death error or trouble who can sufficiently declare or imagine Wherefore since it was the euill Angells fault not to adhere vnto GOD all vice beeing against nature It is manifest that GOD created their natures good since it is hurt only by their departure from him That no essence is contrary to GOD though all the worlds frailty seeme to be opposite to his immutable eternity CHAP. 2. THis I haue said least some should thinke that the Apostaticall a powers whereof wee speake had a different nature from the rest as hauing another beginning and b not GOD to their author VVhich one shall the sooner auoyd by considering what GOD sayd vnto Moyses by his Angells when hee sent him to the children of Israell I am that I am For God beeing the highest essence that is eternall and vnchangeable gaue essence to his creatures but not such as his owne d to some more and to some lesse ordering natures existence by degrees for as wisedome is deriued from being wise so is essence ab ipso esse of hauing being the word is new not vsed of the old Latinists but taken of late into the tongue to serue for to explayne the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it expresseth word for word Wherefore vnto that especiall high essence that created all the rest there 's no nature contrary but that which hath no essence f For that which hath beeing is not contrary vnto that which hath also beeing Therefore no essence at all is contrary to GOD the cheefe essence and cause of essence in all L VIVES APostaticall a powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A forsaker of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The diuels are such that fall from GOD. Theodoret writing of Goddes and Angells sayth the Hebrew word is Satan the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome interpreteth it an aduersary or transgressor b Not GOD Least some should thinke GOD created not their nature c I am Of this already in the eight booke d To some Arist de mundo The nearest vnto GOD sayth Apuleius doe gayne from his power the most celestiall bodies and euery thing the nearer him the more Diuine and the farther the lesser Thus is GODS goodnesse deriued gradually from Heauen vnto vs. And our beleefe of this extension of GODS power wee must thinke that the nearer or farder off that hee is the more or lesse benefite nature feeleth Which the Phylosopher gaue him to vnderstand when hee sayd That Gods essence is communicated to some more and to some lesse For in his predicaments he directly affirmeth that essence admitteth neither intention nor remission more nor lesse A stone hath essence as well as an Angell This therefore is referred to the excellence and qualityes adherent or infused into the essence which admitte augmentation and diminution e The word is Not so new but that Flauius Sergius vsed it before Quintilian but indeed it was not in generall vse till of late when Philosophy grew into the latine tongue f For that Nothing saith Aristotle is contrary to substance taking contrary for two opposites of one kinde as blacke and white both colours for he reckneth not priuations nor contradictories for contraries as he sheweth in his diuision of opposites into foure species Of Gods enemies not by nature but will which hurting them hurteth their good nature because their is no vice but hurteth nature CHAP. 3. THe scripture calleth them Gods enemies because they oppose his soueraignty not by nature but wil hauing no power to hurt him but them selues Their wil to resist not their power to hurt maketh them his foes for he is vnchangeable and wholly incorruptible wherefore the vice that maketh them oppose God is their owne hurt and no way Gods onely because it corrupteth their good nature Their nature it is not but there vice that contratieth God euill onely being contrary to good And who denies that God is the best good so then vice is contrary vnto God as euill is vnto good The nature also which it corrupteth is Good and therefore opposed by it but it stands against God as euill onely against good but against this nature as euill and hurt also for euill cannot hurt GOD but incoruptible natures onely which are good by the testimony of the hurt that euill doth them for if they were not good vice could not hurt them for what doth it in hurting them but a bolish their integrity lustre vertue safety and what euer vice can diminish or roote out of a good nature which if it bee not therein vice taketh it not
that end which the order of the vniuerse requireth so that that corruption which bringeth all natures mortall vnto dissolution cannot so dissolue that which was but it may become that afterwards which it was before or that which it should be which being so then God the highest being who made all things that are not him-selfe no creature being fitte for that equalitie being made of â—…othing and consequently being not able to haue beene but by him is not to be discommended through the taking offence at some faults but to bee honored vpon the due consideration of the perfection of all natures L. VIVES A a certaine Euery thing keeping harmonious agreement both with it selfe and others without corrupting discorde which made some ancient writers affirme that the world 〈◊〉 vpon loue The cause of the good Angells blisse and the euills misery CHAP. 6. THE true cause therefore of the good Angells blisse is their adherence to that most high essence and the iust cause of the bad Angels misery is their departure from that high essence to reside vpon them-selues that were not such which vice what is it else but a pride For pride is the roote of all sinne These would not therefore stick vnto him their strength and hauing power to bee more b perfect by adherence to this highest good they preferred them-selues that were his inferiours before him This was the first fall misery and vice of this nature which all were it not created to haue the highest being yet might it haue beatitude by fruition of the highest being but falling from him not bee â—…de nothing but yet lesse then it was and consequently miserable Seeke the câ—…e of this euill will and you shall finde iust none For what can cause the wills 〈◊〉 the will being sole cause of all euill The euill will therefore causeth euill workes but nothing causeth the euill will If there be then either it hath a will or â—…one If it haue it is either a good one or a bad if good what foole will say a good will is cause of an euill will It should if it caused sinne but this were extreame absurditie to affirme But if that it haue an euill will then I aâ—…ke what caused this euill will in it and to limite my questions I aske the cause of the first euill will For not that which an other euill will hath caused is the first euill will but that which none hath caused for still that which causeth is before the other caused If I bee answered that nothing caused it but it was from the beginning I aske then wheâ—…er it were in any nature If it were in none it had no being if it were in any it corrupted it hurt it and depriued it of all good and therefore this Vice could not be in an euill nature but in a good where it might doe hurt for if it could not hurt it was no vice and therefore no bad will and if it did hurt it was by priuation of good or diminishing of it Therfore a bad will could be from eternity in that wherein a good nature had beene before which the euill will destroied by hurt Well if it were not eternall who made it It must be answered something that had no euill will what was this inferior superior or equall vnto it If it were the superior it was better and why then had it not a will nay a better will This may also bee said of the equall for two good wills neuer make the one the other bad It remaines then that some inferior thing that had no will was cause of that vicious will in the Angels I but all things below them euen to the lowest earth being naturall is also good and hath the goodnesse of forme and kinde in all order how then can a good thing produce an euill will how can good be cause of euill for the will turning from the superior to the inferior becomes bad not because the thing where-vnto it turneth is bad but because the diuision is bad and peruerse No inferior thing then doth depraue the will but the will depraues it selfe by following inferior things inordinately For if two of like affect in body and minde should beholde one beautious personage and the one of them be stirred with a lustfull desire towards it and the others thoughts stand chaste what shall wee thinke was cause of the euill will in the one and not in the other Not the seene beauty for it transformed not the will in both and yet both saw it alike not the flesh of the beholders face why not both nor the minde we presupposed them both alike before in body and minde Shall we say the deuill secretly suggested it into one of them as though hee consented not to it in his owne proper will This consent therefore the cause of this assent of the will to vicious desire is that wee seeke For to take away one let more in the question if both were tempted and the one yeelded and the other did not why was this but because the one would continue chaste and the other would not whence then was this secret fall but from the proper will where there was such parity in body and minde a like sight and a like temptation So then hee that desires to know the cause of the vicious will in the one of them if hee maâ—…ke iâ—… well shall finde nothing For if wee say that hee caused it what was hee ere his vicious will but a creature of a good nature the worke of GOD that vnchangeable good Wherefore hee that saith that hee that consented to this lustfull desire which the other with-stood both beeing before alike affected and beholding the beautifull obiect alike was cause of his owne euill will whereas he was good before this vice of will Let him aske why he caused this whether from his nature or for that hee was made of nothing and he shall finde that his euill will arose not from his naâ—…ure but from his nothing for if wee shall make his nature the effecter of his vicious will what shall wee doe but affirme that good is the efficient cause of euill But how can it bee that nature though it bee mutable before it haue a vicious will should doe viciously namely in making the will vicious L. VIVES BVt a pride Scotus holds that the Angels offence was not pride I thinke onely because hee will oppose Saint Thomas who held with the Fathers the contrary b Perfect in essence and exellence That we ought not to seeke out the cause of the vicious will CHAP. 7. LEt none therefore seeke the efficient cause of an euill will for it is not efficient but deficient nor is there effect but defect namely falling from that highest essence vnto a lower this is to haue an euill will The causes whereof beeing not efficient but deficient if one endeuour to seeke it is as if hee should seeke to see the darknesse or to heare
haire of their head they desire and waite for the resurrection of their bodies wherein they suffred such paines and are neuer to suffer more b For if they hated not their flesh when they were faine to bind it from rebelling by the law of the spirit how much shall they loue it becomming wholy spirituall for if wee may iustly call the spirit seruing the flesh carnall then so may we call the flesh seruing the spirit spirituall c not because it shal be turned into the spirit as some thinke because it is written It is sowne a naturall bodie but it arisâ—…th a spirituall bodie but because it shall serue the spirit in all wonderfull and ready obeisance to the fulfilling of most secure will of indissolluble immortality all sence of trouble heauynesse and corruptibility beeing quike taken from it For it shall not bee so bad as it is now in our best health nor as it was in our first paâ—…ts before sinne for they though they had not dyed but that they sinned 〈◊〉 â—…aine to eate corporal meate as men do now hauing earthly and not spiritual bodies and though they should neuer haue growne old and so haue died the 〈◊〉 of life that stood in the midst of Paradise vnlawfull for them to tast of affording them this estate by GODS wonderfull grace yet they eate of more 〈◊〉 then that one which was forbidden them because it was bad but 〈◊〉 their instruction in pure and simple obedience which is a great vertue in a â—…ble creature placed vnder God the creator for though a man touched no 〈◊〉 â—…et in touching that which was forbidden him the very act was the sinne 〈◊〉 obedence they liued therefore of other fruites and eate least their carnall 〈◊〉 should haue beene troubled by hunger or thirst but the tast of the tree 〈◊〉 〈◊〉 was giuen them to confirme them against death and weakenesse by age 〈◊〉 rest seruing them for nutriment and this one for a sacrament the tree of life 〈◊〉 〈◊〉 earthly paradise being as the wisdome of God is in the heauenly whereof 〈◊〉 〈◊〉 â—…itten It is a tree of life to them that imbrace it L. VIVES VNâ—… them a That Luc. 21. 7. b For if Ephes. 5. 29 no man euer yet hated his owne flesh c Not because Saint Origen faith that all our corporall nature shall become spirituall and all 〈◊〉 â—…ance shal become a body purer and clearer then the light and such an one as man canâ—…â—…ine God shall be all in all so that euery creature shall be transmuted into that which 〈◊〉 then all namely into the diuine substance for that is the best Periarch Of the Paridise wherein our first parents were placed and that it may be taken spiritually also without any wrong to the truth of the history as touching the reall place CHAP. 21. WHerevpon some referred that a Paradise wherein the first man was placed as the scripture recordeth al vnto a spiritual meaning taking the trees to 〈◊〉 â—…es as if there were b no such visible things but onely that they were 〈◊〉 signifie things intelligible As if there were not a reall Paradise because 〈◊〉 vnderstand a spiritual one as if there were not two such women as Agar 〈◊〉 and two sonnes of Abraham by them the one being a bond woman and 〈◊〉 〈◊〉 free because the Apostle saith that they signified the two Testaments 〈◊〉 〈◊〉 the Rocke gushed not forth in water when Moyses smot it because that 〈◊〉 â—…ay prefigure Christ the same Apostle saying the rocke was Christ No man 〈◊〉 that the Paradise may be vnderstood the blisse of the Saints the c foure 〈◊〉 foure vertues prudence fortitude temperance and iustice the trees all 〈◊〉 â—…sciplines the tree of life wisdome the mother of the rest the tree of the â—…edge of good and euill the triall of transgression for God decreed a puâ—…nt for sinne iustly and well if man could haue made vse of it to his owne 〈◊〉 These things may also be vnderstood of the Church and that in a better 〈◊〉 as prophetique tokens of things to come Paradise may be taken for the Church as wee d read in the canticles thereof The foure flouds are the foure Ghospels the frutefull trees the Saints their fruits their workes the tree of life the holy of holies Christ the tree of the knowledge of good and euill free election of will for if man once forsake Gods will he cannot vse him-selfe but to his owne destruction and therefore hee learneth either to adhere vnto the good of all goods or to affect his owne onely for louing himselfe he is giuen to himselfe that being in troubles sorrowes and feares and feeling them withall hee may sing with the Psalmist My soule is cast downe within me and being reformed I will waite vpon thee O God my defence These and such like may be lawfully vnderstood by Paradise taken in a spirituall sence so that the history of the true and locall one be as firmely beleeued L. VIVES PAradise a Augustine super Genes ad lit lib. 8. recites three opinions of Paradice 1. Spirituall onely 2. locall onely third spirituall and locall both and this he approues for the likeliest But where Paradise was is a maine doubt in authors Iosephus placeth it in the east and so doth Bede adding withall that it is a region seuered by seas from all the world and lying so high that it toucheth the moone Plato in his Phaedo placeth it aboue the cloudes which others dissalow as vnlikely Albertus Grotus herein followeth Auicen and the elder writers also as Polibius and Eratosthenes imagining a delicate and most temperate region vnder the equinoctiall gainst the old Position that the climate vnder the equinoctiall was inhabitable The equinoctiall diuides the torrid Zone in two parts touching the Zodiacke in two points Aries and Libra There did hee thinke the most temperate clime hauing twelue howers day and twelue night all the yeare long and there placed hee his Paradise So did Scotus nor doth this controull them that place it in the east for there is cast and west vnder the equinoctiall line Some say that the sword of fire signifieth that burning clymate wherein as Arrianus saith there is such lightning and so many fiery apparitions where Paradise was Hierome thinketh that the Scriptures doth shew and though the Septuagintes translate in Eden from the east Oriens is a large signification Hierome saith thus for Paradise there is Ortus Gan. Eden is also Deliciae pleasures for which Symmachus translateth Paradisus florens That also which followeth Contra Orientem in the Hebrew Mikkedem Aquila translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may read it from the beginning Symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which signifie beginning and not the east whereby it is plaine that God had made Paradise before he made heauen and earth as we read also in the Hebrew God had planted the
freed a-many from it 2. Of the carnall life apparant in the soules viciousnesse as well as the bodies 3. That sinne came from the soule and not the flesh and that the corruption which sinne hath procured is not sinne but the punishment of sinne 4. What it is to liue according to man and to liue according to God 5. That the Platonists teach the natures of soule and bodie better then the Maniches yet they erre in ascribing sinne vnto the nature of the flesh 6. Of the quality of mans will vnto which all affections Good and Bad are subiect 7. That Amor and Dilectio are of indifferent vse in the Scriptures both for Good and Euill 8. Of the three passions that the Stoykes allow a wiseman excluding sadnes as foe to a vertuous mind 9. Of the perturbations of mind which the iust doe moderate and rule aright 10. Whether Man had those perturbations in Paradise before his fall 11. The fall of the first Man wherein Nature was made good and cannot bee repair'd but by the Maker 12. Of the quality of Mans first offence 13. That in Adams offence his Euill will was before his euill woorke 14. Of the pride of the transgressioÌ„ which was worse then the transgression it selfe 15. Of the iust reward that our first parents receiued for sinne 16. Of the euill of lust how the name is geâ—…rall to many vices but proper vnto venereall concupiscence 17. Of the nakednesse that our first parents discouered in themselues after their sinne 18. Of the shame that accompanieth copulation as well in common as in mariage 19. That the motions of wrath and lust are so violent that they doe necessarily require to bee suppressed by wisdome and that they were not 〈◊〉 our Nature before our fall depraued it 20. Of the vaine obscaenity of the Cynikes 21. Of the blessing of multiplication before sinne which the transgression did not abolish but onely linked to lust 22. That God first instituted and blessed the band of marriage 23. Whether if man had not sinned hee should haue begotten children in paradice and whether there should there haue bin any contention betweene chastity and lust 24. 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 25. Of the true beatitude vnattayne ablâ—… 〈◊〉 this life 26. That our first parents in Paradise migâ—… haue produced manking without any shamâ—… appetite 27. That the sinners Angels and men caâ—…not with their peruersenesse disturbe Gods prouidence 28. The state of the two Citties the Heauenly and the Earthly FINIS THE FOVRTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus That the inobedience of the first man had drawne all mankinde into the perpetuity of the second death but that Gods grace hath freed a many from it CHAP. 1. WE said in our precedent bookes that it was Gods pleasure to propagate all men from one both for the keeping of humaine nature in one sociable similitude and also for to make their vnity of originall be the meanes of their concord in heart Nor should any of this kinde haue dyed but the first two the one whereof was made of the other and the other of nothing had incurred this punishment by their disobedience in committing so great a sinne that their whole nature being hereby depraued was so transfused through all their off-spring in the same degree of corruption and necessity of death whose kingdome here-vpon became so great in man that all should haue beene cast headlong in the second death that hath no end by this due punishment but the vndue a grace of God acquitted some from it whereby it comes to passe that whereas man-kinde is diuided into so many nations distinct in language discipline habite and fashion yet is there but two sorts of men that doe properly make the two citties wee speake of the one is of men that liue according to the flesh and the other of those that liue according to the spirit either in his kinde and when they haue attained their desire either doe liue in their peculiar peace L. VIVES VNdue a grace For God owes no man any thing and therefore it is called grace because it comes gratis freely and because it maketh the receiuer gratum thankfull Who hath giâ—… vnto him first and hee shall be recompensed Rom. 11. 35. If it were due he should not then giue but restore it Not by the workes of righteousnesse which wee haue done but according to his 〈◊〉 hee saued vs. Tit. 3. 5. Of the carnall life apparant in the soules viciousnesse as well as the bodies CHAP. 2. WE must first then see what it is to liue according to the flesh and what according to the spirit The raw and inconsiderate considerer hereof not attending well to the scriptures may thinke that the Epicureans were those that liued according to the flesh because â—…hey made bodily pleasure that summum boâ—… and all such as any way held corporall delight to be mans chiefest good as the vulgar also which not out of Philosophy but out of their owne pronenesse to lust can delight in no pleasures but such as are bodily and sensible but that the Stoickes that placed this summum bonum in the minde liue according to the spirit for what is mans minde but his spirit But the Scriptures prooue them both to follow the courses of the flesh calling the flesh not onely an earthly animate body as it doth saying All flesh is not the same flesh for there is one flesh of men and another flesh of beasts and another of fishes and another of birdes but it vseth the worde in farre other significations amongst which one is that it calleth whole man that is his intire nature flesh vsing the part for the whole as By the workes of the lawe shall no flesh be iustified What meanes hee by no flesh but no man hee explaineth him-selfe immediatly a man is iustified by faith without the workes of the lawe And in another place No man is iustified by the lawe The word was made flesh What is that but man Some misconceiuing this place held that Christ had no humaine soule For as the part is taken for the whole in these words of Mary Magdalene They haue taken away my Lord and I know not where they haue laide him Meaning onely the flesh of Christ which shee thought they had taken out of the Sepulchre so is the part taken for the whole when wee say flesh for Man as in the quotations before Seeing therefore that the Scripture vseth flesh in so many significations too tedious heere to recollect To finde what it is to liue according to the flesh the course being enill when the flesh is not euill let vs looke a little diligently into that place of the Apostle Paul to the Galathians where hee saith The workes of the flesh are
shal be fulfilled which is written Death is swallowed vppe into victory They feare to offend and desire to perseuer they sorrow for sinne and reioyce in doing good they feare to sinne because for that iniquity shal be increased the loue of many shal bee cold they desire to perseuer because He that endureth to the end shal be saued they sorrow for sin because If we say that we haue no sin we deceiue our selues and there is no truth in vs they reioyce in good workes for GOD loueth a cheerefull giuer And as they are strong or weake so doe they desire or feare to bee tempted reioycing or sorrowing in temptations they feare to bee tempted for If any man fall into a falt by any occasion yee which are spirituall restore such an one with the spirit of meekâ—…nesse considering thy selfe also least thou bee tempted they desire to bee tempted for Prooue mee O LORD and trie mee examine my reines and mine heart said Dauid They sorrow in temptations for they heare how Peter wept they reioyce in them for Brethren count it exceeding ioye when yee fall into diuers temptations saith Iames. And they doe not feele affects for themselues onely but for others also whom they desire should bee freed and feare least they perish sorrowing at their fall and reioycing at their deliuerance for if wee that are come from a Paganisme to Christianity may giue an especiall instance in that worthy and dauntlesse man that boasted of his infirmities that teacher of fayth and truth to the nations that toyler aboue all his fellow Apostles that edifier of Gods people by sermons beeing present and by more Epistles then they all beeing absent that blessed Man Paul I meane CHRISTS Champion b taught by him c anointed from him d crucified with him e glorified in him f in the Theater of this World where hee was made a spectacle to GOD Angells and Men fighting a g lawfull and h great fight and following hard towardes the i marke for the k prize of the high calling How gladlie doe wee with the eyes of fayth behold him weepe with them that weepe and reioyce with them that reioyce l fightings without and terrours within desyring to bee dissolued and to be vvith CHRIST desyring to see the Romaines and to receiue fruite from them as well as the others beeing iealous ouer the Corinthians and fearing least their mindes should be corrupted from the chastity vvith is in CHRIST hauing great sadnesse and continuall sorrow of heart for Israell that beeing ignorant in GODS iustice would erect one of their owne and not bee subiect vnto gods and denouncing his lamentation for diuers that had not repenâ—…d them of their fornication and vncleanesse If these affects arising from the loue of good bee vicious then let true vices bee called vertues But seeing their vse is leuelled by the rule of reason who dare call them fraile or imperfect passions of the minde Our LORD himselfe lyuing in the forme of a seruant yet without sinne vsed them when hee thought it requisite for wee may not thinke that hauing mans essentiall bodie and soule hee had but seeming affectes And therefore his sorrow for Ierusalems hardnesse of heart his ioy for the beleeuers his teares for Lazarous his desire to eate the Passeouer with his disciples and his deadly heauinesse of soule vpon the approach of his passion these are no fained narrations But these affects of man hee felt when it pleased him as hee was made man when it pleased him Wherefore wee confesse that those affects in their best kinde are but pertinent to this present life not vnto that which wee hope for heereafter and that wee are often ouer-pressed by them a laudable desire or charity may mooue vs m yet shall wee weepe whether wee will or no. For wee haue them by our humaine infirmity but so had not CHRIST n for hee had his very infirmity it selfe from his owne power But as long as wee liue in this infirmity wee shall liue worse if wee want those affects For the Apostle dispraiseth and detests o such as want naturall affect And so doth the Psalme saying I looked for some to pitty mee and there was none For to want the sence of sorrow in this mortall life as a p great scholler held neuer be-falls a man without great stupidity of bodie and barbarisme of minde q Therefore the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impassibility beeing meant of the minde and not the bodie if it bee vnderstood as a want of those perturbations onely which disturbe the minde and resist reason it is to bee defended and desired For the Godly wise and holy men not ordinary ranglers say all directly if wee say that wee haue no sinne wee deceiue our selues and there is no truth in vs. But if a man had this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant as before hee had no sinne indeed in him But it is well if wee can liue heere without r crime but hee that thinkes hee liues without sinne doth not avoide sinne but rather excludes all pardon But now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee an vtter abandoning of all mentall affects whatsoeuer who will not say such a stupidity is not worse then sinne Wee may fitly say indeede that true happinesse shal be vtterly voide of feare and sorrow but who can say it shal be voide of loue and ioy but hee that professeth to oppose the truth but if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee a freedome from feare and sorrow wee must not ayme at it in this life if wee meane to liue after the lawe of GOD. But in the other promised life of eternity s all feare shal bee excluded from vs. For that feare whereof the Apostle Iohn saith There is no feare in loue but perfect loue casteth 〈◊〉 feare and hee that feareth is not perfect in loue is not that kinde of feare whereof the Apostle Paul feared the fall of the Corinthians for loue hath this feare in it and nothing hath it but loue but the other feare is not in loue whereof the same Apostle Paul saith for yee haue not receiued the spirit of bondage to feare againe But that chaste feare remayning world without ende if it bee in the world to come and howe else can it remaine worlde without ende shal bee no feare terrifying vs from euill but a feare keeping vs in an inseperable good For where the good attained is vnchangeably loued there is the feare to loose it inseperably cheined For by this chaste feare is meant the will that wee must necssarily haue to avoide sinne not with an vngrounded carefulnesse least wee should sinne but beeing founded in the peace of loue to beware of sinne But if that firme and eternall security be acquit of all feare and conceiue onely the fulnesse of ioy then the feare of Lorde is pure and indureth for euer is meant as that other place is The pacience of the
by g Christ the King thereof and pride the iust conâ—…en by holy writ to be so predominant in his aduersaies the deuill and 〈◊〉 in this very thing the great difference of the two citties the Godly and â—…ly with both their Angells accordingly lieth most apparant Gods â—…ing in the one and selfe-loue in the other So that the deuill had not 〈◊〉 â—…nkinde to such a palpable transgression of Gods expresse charge but 〈◊〉 will and selfe-loue had gotten place in them before for hee delighâ—… which was sayd h you shall be as Gods which they might sooner haue 〈◊〉 obedience and coherence with their creator then by proud opinion 〈◊〉 â—…ere their owne beginners for the created Gods are not Gods of them 〈◊〉 by participation of the God that made them but man desiring more 〈◊〉 and chose to bee sufficient in him selfe fell from that all-sufficiâ—… â—…en is the mischiefe man liking him-selfe as if hee were his owne â—…d away from the true light which if hee had pleased him-selfe with â—…ght haue beene like this mischiefe say I was first in his soule and 〈◊〉 drawne on to the following mischieuous act for the scripture is 〈◊〉 Pride goeth before distruction and an high minde before the fall the 〈◊〉 â—…s in secret fore runneth the fall which was in publike the first being 〈◊〉 fall at all for who taketh exaltation to bee ruine though the defect 〈◊〉 â—…e place of height But who seeth not that ruine lyeth in the expresse breach of Gods precepts For therefore did GOD forbid it that beeing done i all excuse and auoydance of iustice might bee excluded And therefore I dare say it is good that the proud should fall into some broad and disgracefull sinne thereby to take a dislike of them-selues who fell by to much liking them-selues for Peters sorrowfull dislike of him-selfe when he wept was more healthfull to his soule then his vnsound pleasure that he tooke in him-selfe when hee presumed Therefore saith the Psalme fill their faces with shame that they may seeke thy name O Lord that is that they may delight in thee and seeke thy name who before delighted in them-selues and sought their owne L. VIVES SO a blinde Losing their light b Cold Losing their heate c She should Here shee lackt her light was blinde and saw not d He should Here he wanted his heate and was cold in neglecting Gods command for his wiues pleasure But indeed they both want both the woman had no zeale preferring an apple before God the man had no light in casting himselfe and vs headlong he knew not whether e Uenially I doe not meane to dispute heere whether Adams sinne were veniall or no As Bonauenture and Scotus doe I know his sinne was cappitall and I am thereby wretched f Pleasures of Pet. 2. 2. 10. The Greekes call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is not so in Peter I onely name it from the latine Wis. 6. This vice therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or selfe-loue Socrates calls it the roote of all enormity It is the head of all pride and the base of all ignorance g Christ Who was made obedient to his father euen vnto death to which he was led like a sheepe to the slaughter and like a lamb when it is clipped he was silent neither threatning those that smote him nor reproching those that reproched him All hayle thou example of obedience gentlenesse mansuetude and modesty imposed by thy father vnto our barbarous brutish ingratefull impious mankinde h You shall bee Fulfill thy minde proud woman aduance thy selfe to the height What is the vttermost scope of all ambitious desire To bee a God why eate and thou shalt be one O thou fondeâ—… of thy sexe hopest thou to be deified by an apple i All excuse No pretence no shew no imaginary reason of iustice would serue the turne For the eye of Gods iustice cannot bee blinded but the more coullor that one layes vppon guilt before him the fouler hee makes his owne soule and the more inexcusable Of the pride of the transgression which was worse then the transgression it selfe CHAP. 14. BVt pride that makes man seeke to coullor his guilt is farre more damnable then the guilt it selfe is as it was in the first of mankind She could say the serpâ—… beguilde me and I did eate He could say The woman thou gauest me she gâ—… 〈◊〉 of the tree and I did eat Here is no sound of asking mercy no breath of deâ—…ng helpe for though they doe not deny their guilt as Caine did yet their pâ—…e seekes to lay their owne euill vpon another the mans vpon the woman and hers vppon the Serpent But this indeed doth rather accuse them of worse then acquit them of this so plaine and palpable a transgression of Gods commaund For the womans perswading of the man and the serpents seducing of the 〈◊〉 to this doth no way acquit them of the guilt as if there a were 〈◊〉 thing to be beleeued or obeyed before God or rather then the highest L. VIVES AS if there a were There is nothing to be beleeued rather then God or to be esteâ—… 〈◊〉 God but the woman beleeued the Serpent rather then God and the man preferred his 〈◊〉 God Of the iust reward that our first parents receiued for their sinne CHAP. 15. â—…refore because God that had made man according to his image placed 〈◊〉 in Paradise aboue all creatures giuen him plenty of althings and layd 〈◊〉 nor long lawes vpon him but onely that one breefe command of obeâ—… to shew that himselfe was Lord of that creature whome free a seruice 〈◊〉 â—…itted was thus contemned therevpon followed that iust condemnation 〈◊〉 â—…h that man who might haue kept the command and beene spirituall 〈◊〉 became now carnall in mind and because hee had before delighted 〈◊〉 â—…ne pride now hee tasted of Gods iustice b becomming not as he deâ—…â—…lly in his owne power but falling euen from him-selfe became his slaue 〈◊〉 â—…ght him sinne changing his sweete liberty into wretched bondage beâ—…â—…gly dead in spirit and vnwilling to die in the flesh forsaking eternall 〈◊〉 condemned to eternall death but that Gods good grace deliuered him 〈◊〉 holds this sentence too seuere cannot proportionate the guilt incurring 〈◊〉 c the easinesse of auoyding it for as Abrahams obedience is highly extolâ—…â—…cause the killing of his sonne an hard matter was commaunded him so 〈◊〉 â—…ir disobedience in Paradise so much the more extreame as the precept 〈◊〉 to performe And as the obedience of the second was the more rarely 〈◊〉 in that he kept it vnto the death so was that disobedience of the first 〈◊〉 more truely detestable because he brake his obedience to incurre death 〈◊〉 the punishment of the breatch of obedience is so great and the preâ—…â—…ly kept who can at full relate the guilt of that sinne that breaketh it 〈◊〉 â—…ither in aw of the commanders maiesty nor in
in the same stead that a Kings are to him his 〈◊〉 his mantle and his staffe his scepter The Donatists and the Circumcelliones beeing 〈◊〉 both of one stampe in Augustines time went so cloaked and bare clubbes to destroy 〈◊〉 Christians withall Of the blessing of multiplication before sinne which the transgression did not abolish but onely lincked to lust CHAP. 21. â—…D forbid then that we should beleeue that our parents in Paradise should â—…e full-filled that blessing Increase and multiply and fill the earth in that 〈◊〉 made them blush and hide their priuities this lust was not in them vntill 〈◊〉 â—…ne and then their shame fast nature hauing the power and rule of the 〈◊〉 perceiued it blushed at it and couered it But that blessing of marriage â—…rease multiplication and peopling of the earth though it remained in 〈◊〉 after sin yet was it giuen them before sin to know that procreation of 〈◊〉 â—…onged to the glory of mariage not to the punishment of sin But the 〈◊〉 are now on earth knowing not that happinesse of Paradise doe thinke â—…dren cannot be gotten but by this lust which they haue tried this is that 〈◊〉 honest mariage ashamed to act it 〈◊〉 a reiecting impiously deriding the holy scriptures that say they were â—…d of their nakednesse after they had sinned couered their priuities and b others though they receiue the scriptures yet hold that this blessing Increase and multiply is meant of a spirituall and not a corporall faecundity because the Psalme saith thou shalt multiply vertue in my soule and interprete the following words of Genesis And fill the earth and rule ouer it thus earth that is the flesh which the soule filleth with the presence and ruleth ouer it when it is multiplied in vertue but that the carnall propagation cannot bee performed without that lust which arose in man was discouered by him shamed him and made him couer it after sinne and that his progeny were not to liue in Paradise but without it as they did for they begot no children vntill they were put forth of Paradise and then they did first conioyne and beget them L. VIVES OThers a reiecting The Manichees that reiected all the olde Testament as I sayd elsewhere b Others though The Adamites that held that if Adam had not sinned there should haue beene no marying c Thou shalt multiply The old bookes reade Thou shalt multiply me in soule by thy vertue And this later is the truer reading I thinke for Aug. followed the 70. and they translate it so That God first instituted and blessed the band of Mariage CHAP. 22. BVt wee doubt not at all that this increase multiplying and filling of the earth was by Gods goodnesse bestowed vpon the marriage which hee ordeined in the beginning ere man sinned when hee made them male and female sexes euident in the flesh This worke was no sooner done but it was blessed for the scripture hauing said He created them male and female addeth presently And God blessed them saying Increase and multiply c. a All which though they may not vnfitly be applied spiritually yet male and female can in no wise be appropriate to any spirituall thing in man not vnto that which ruleth and that which is ruled but as it is euident in the reall distinction of sexe they were made male and female to bring forth fruite by generation to multiply and to fill the earth This plaine truth none but fooles will oppose It cannot bee ment of the spirit ruling and the flesh obeying of the reason gouerning and the affect working of the contemplatiue part excelling and the actiue seruing nor of the mindes vnderstanding and the bodies sence but directly of the band of marriage combining both the sexes in one Christ being asked whether one might put away his wife for any cause because Moses by reason of the hardnesse of their hearts suffred them to giue her a bill of diuorce answered saying Haue you not read that he which made them at the beginning made them male and female and sayd for this cause shall â—…man leaue father and mother and sleaue vnto his wife and they tvvaine shal be one flesh So that now they are no more two but one Let no man therefore sunder what God hath coupled together Sure it t s therefore that male and female were ordained at the beginning in the same forme and difference that mankinde is now in And they are called one either because of their coniunction or the womans originall who came of the side of man for the Apostle warnes all maried men by this example to loue their wiues L. VIVES ALL a which There is nothing in the scripture but may bee spiritually applied yet must we keepe the true and real sence otherwise we should make a great confusion in religion for the Heretiques as they please wrest all vnto their positions But if God in saying Increase c. had no corporall meaning but onely spirituall what remaines but that we allow this spirituall increase vnto beasts vpon whom also this blessing was laide Whether if man had not sinned he should haue begotten children in Paradice and vvhether there should there haue beene any contention betvveene chastity and lust CHAP. 23. BVt he that saith that there should haue beene neither copulation nor propagation but for sinne what doth he els but make sinne the originall of the holy number of Saints for if they two should haue liued alone not sinning seeing sinne as these say was their onely meane of generation then veryly was sinne necessary to make the number of Saints more then two But if it bee absurd to hold this it is fit to hold that that the number of Gods cittizenâ—… should haue beene as great then if no man had sinned as now shal be gathered by Gods grace out of the multitude of sinners as long a as this worldly multiplication of the sonnes of the world men shal endure And therefore that marriage that was held fit to bee in Paradice should haue had increase but no lust had not sinne beene How this might be here is no fit place to discusse but it neede not seeme incredible that one member might serue the will without lust then so many seruing it now b Do wee now mooue our hands and feete so lasily when wee will vnto their offices without resistance as wee see in our selues and others chiefely handicraftesmen where industry hath made dull nature nimble and may wee not beleeue that those members might haue serued our first father vnto procreation if they had not beene seazed with lust the reward of his disobedience as well as all his other serued him to other acts doth not Tully disputing of the difference of gouerments in his bookes of the Common-weale and drawing a simyly from mans nature say that they c command our bodily members as sonnes they are so obedient and that wee must keepe an harder forme
victories For any part of it that warreth against another desires to bee the worlds conqueror whereas indeed it is vices slaue And if it conquer it extolls it selfe and so becomes the owne destruction but if wee consider the condition of worldly affaires and greeue at mans opennesse to aduersity rather then delight in the euents of prosperitie thus is the victory deadly for it cannot keepe a soueraigntie for euer where it got a victory for once Nor can wee call the obiects of this citties desires good it being in the owne humaine nature farre surmounting them It desires an earthly peace for most base respects and seeketh it by warre where if it subdue all resistance it attaineth peace which notwithstanding the aduerse part that fought so vnfortunately for those respects do want This peace they seeke by laborious warre and obteine they thinke by a glorious victory And when they conquer that had the right cause who will not gratulate their victory and be glad of their peace Doubtlesse those are good and Gods good guifts But if the things appertaining to that celestiall and supernall cittie where the victory shall be euerlasting be neglected for those goods and those goods desired as the onely goods or loued as if they were better then the other misery must needs follow and increase that which is inherent before Of that murderer of his brother that was the first founder of the earthly citie whose act the builder of Rome paralleld in murdering his brother also CHAP. 5. THerefore this earthly Citties foundation was laide by a murderer of his owne brother whom he slew through enuie being a pilgrim vpon earth of the heauenly cittie Wherevpon it is no wonder if the founder of that Cittie which was to become the worlds chiefe and the Queene of the nation followed this his first example or a archetype in the same fashion One of their Poets records the fact in these words b Fraterno primi madâ—…erunt sanguine muri The first walles steamed with a brothers bloud Such was Romes foundation and such was Romulus his murder of his brother 〈◊〉 as their histories relate onely this difference there is these bretheren were both cittizens of the earthly cittie and propagators of the glory of Rome for whose institution they contended But they both could not haue that glory that if they had beene but one they might haue had For he that glories in dominion must needs see his glory diminished when hee hath a fellow to share with him Therefore the one to haue all killed his fellow and by villanie grew vnto bad greatnesse whereas innocencie would haue installed him in honest meannesse But those two brethren Caine and Abel stood not both alike affected to earthly matters nor did this procure enuie in them that if they both should reigne hee that could kill the other should arise to a greater pitch of glory for Abel sought no dominion in that citty which his brother built but that diuell enuy did all the â—…chiefe which the bad beare vnto the good onely because they are good for the possession of goodnesse is not lessned by being shared nay it is increased 〈◊〉 it hath many possessing it in one linke and league of charity Nor shall hee 〈◊〉 haue it that will not haue it common and he that loues a fellow in it shall hâ—… it the more aboundant The strife therfore of Romulus Remus sheweth the â—…on of the earthly city in it selfe and that of Caine Abel shew the opposition 〈◊〉 â—…he city of men the city of God The wicked opose the good But the good 〈◊〉 â—…e perfect cannot contend amongst them-selues but whilst they are vnperâ—…â—…ey may contend one against another in that manner that each contends aâ—… him-selfe for in euery man the flesh is against the spirit the spirit against 〈◊〉 〈◊〉 So then the spirituall desire in one may fight against the carnall in anoâ—… or contrary wise the carnall against the spirituall as the euill do against the gâ—… or the two carnal desires of two good men that are inperfect may contend 〈◊〉 〈◊〉 bad do against the bad vntil their diseases be cured themselues brought to â—…lasting health of victory L. VIVES Aâ—…type a It is the first pattent or copy of any worke the booke written by the authors â—…e hand is called the Archetype Iuuenall Et iubet archetypos iterum seruare Cleanthas And bids him keepe Cleanthes archetypes b 〈◊〉 Lucan lib. 8. The historie is knowne c His brother built Did Caine build a citty 〈◊〉 〈◊〉 meanes hee the earthly citty which vice and seperation from God built the latter I 〈◊〉 d The wicked This is that I say vice neither agrees with vertue nor it selfe for amity 〈◊〉 â—…ongst the good the bad can neither bee friends with the good nor with themselues Of the langours of Gods Cittizens endure in earth as the punishments of sinne during their pilgrimage and of the grace of God curing them CHAP. 6. BVt the langour or disobedience spoken of in the last booke is the first puâ—…ment of disobedience and therefore it is no nature but a corruption for 〈◊〉 it is said vnto those earthly prilgrimes and God proficients Beare a yee 〈◊〉 â—…hers burdens and so yee shall fulfill the Law of Christ and againe admonish the 〈◊〉 â—…fort the feble be patient towards all ouer-come euill with goodnesse see that 〈◊〉 hurt for hurt and againe If a man be fallen by occasion into any sinne you that 〈◊〉 â—…all restore such an one with the spirit of meekenesse considering thy selfe least 〈◊〉 be tempted and besides let not the sunne go downe vpon your wrath and 〈◊〉 〈◊〉 Gospell If thy brother trespasse against thee take him and tell him his falt beâ—… 〈◊〉 and him alone 〈◊〉 â—…cerning the scandalous offenders the Apostle saith Them that sin rebuke 〈◊〉 the rest may feare and in this respect many things are taught concerning â—…g And a great charge is laid vpon vs to keep that peace there where that 〈◊〉 of the c seruants being commanded to pay the ten thousand talents hee ought because hee forcibly exacted his fellowes debt of an hundred pence Vnto which simily the Lord Iesus addeth this cloze So shall mine heauenly father doe vnto you except you forgiue each one his brothers trespasses from your hearts Thus are Gods cittizens vpon earth cured of their diseases whilest they are longing for the celestiall habitation But the Holy spirit worketh within to make the salue worke that is outwardly applied otherwise though God should speake to mankinde out of any creature either sensibly or in dreames and not dispose of our hearts with his inward grace the preaching of the truth would not further mans conuersion a whitte But this doth God in his secret and iust prouidence diuiding the vessells of wrath and mercy And it is his admirable and secret worke that sinne e being in vs rather the punishment of sinne as the Apostle
saith and dwelling in our members when it doth not reigne in our mortall body obeying the desires of it and when wee doe not giue vp our members as instruments of iniquity to serue it it is conuerted into a minde consenting not vnto it in any euill by Gods gouernment and man that hath it some-what quietly here shall haue it afterwards most perfectly setled sinlesse and in eternall peace L. VIVES BEare a yee The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The spirit of meekenesse Because of that which followeth Considering thy selfe least thou also bee tempted It is fitte that one that corrects sinne should consider that hee might sinne him-selfe least if hee growe proud because hee is more perfect then his brother reuenge bee at hand and make him fall worse c The seruants Our Sauiour treating of brotherly remission reciteth this Parable Math. 18. d Not disposing Ecclesiastes the 7. 15. Behold the worke of God who can make streight that which hee hath made crooked And hence it is that a few rules serue to guide some in honestie and none other-some If the minde bee not inwardly mooued to good the outward words doe but little good e Being in vs for the pronenesse to badnesse that is in vs all is the punishment of the first mans sinne by which without great resistance wee are harried into all enormity Besides there is no sinne but vexeth him in whome it is The first reuenge saith Iuuenall is that no guilty man is quitte by his owne conscience But this place is diuersly read But the true sence is If that originall promise to sinne which wee haue all from Adam bee not predominant ouer the whole man nor reigne not as the Apostle saith in our members but bee subiected â—…o the minde and the minde vnto God the gouernour not consenting to that wicked procliuitie but rather peaceably restraining it and comming vnto the curing of GOD that good Phisitian then that crazed affect becommeth sound perfection and with the whole man attaineth immortality For this aptnesse or inclination to sinne which the schoole-diuines call fomes is sinne in vs. Of the cause and obstinacie of Cains wickednesse which was not repressed by Gods owne words CHAP. 7. BVt that same speaking of God vnto Caine in the forme of some of his creatures as wee haue shewed that hee vsed to doe with the first men what good did it doe him did hee not fulfill his wicked intent to murther his brother after GOD had warned him who hauing distinguished both their sacrifices reiecting the one and receiuing the other no b doubt by some visible signe and that because the one wrought euill and the other good Caine grew exceeding wroth and his looke was deiected And God said vnto him Why is thy looke deiected c â—…f thou offer well and diuidest not well d hast thou not sinned be quiet e vnto thee shall his desire be subiect and thou shalt rule ouer him In this admonition of God vnto Caine because the first words If thou offer well and diuidest noâ—… 〈◊〉 hast thou not sinned are of doubtfull vnderstanding the translators haue â—…ne it vnto diuers sences each one seeking to lay it downe by the line 〈◊〉 â—…h A sacrifice that is offred to the true God to whome onely such are 〈◊〉 well offered But the diuision may be euill made vpon a bad distinction of 〈◊〉 â—…es place offring offrers or of him to whome it is offred or of them to 〈◊〉 the offring is distributed meaning here by diuision a discerning beâ—… offring at due times in due places due offrings due distributions and the 〈◊〉 of all these As if we offer where when and what wee should not or 〈◊〉 better to our selues then we offer to God or distribute the offring to the â—…ctified herein prophaning the sacrifice In which of these Caine offended 〈◊〉 we cannot easily finde But as the Apostle Iohn said of these two bretheren 〈◊〉 Caine who was of the wicked and slew his brother and wherefore slew he him 〈◊〉 his owne workes were euill and his brothers good This proueth that God resâ—…d not his guifts for that hee diuided euill f giuing God onely some of â—…ll and giuing him-selfe to him-selfe as all do that leaue Gods will to 〈◊〉 their owne and liuing in peruersnesse of heart offer guifts vnto God as 〈◊〉 to buy him not to cure their vicious affects but to fulfill them This is the â—…ty of the earthly Citty to worshippe one or many Gods for victory and â—…striall peace neuer for charitable instruction but all for lust of soueraigneâ—… The good vse this world to the enioying of God but the wicked iust conâ—… wise would vse God to enioy the world g such I meane as hold God to 〈◊〉 to haue to doe in humanity for there are that are farre worse and beleeue 〈◊〉 So then Caine knowing that God respected his brothers sacrifice and 〈◊〉 ought to haue changed him-selfe and fallen to imitation of his good broâ—… not to haue swollen vp in enuy against him But because hee was sad and 〈◊〉 cast downe this greefe at anothers good chiefely his brothers God 〈◊〉 â—…nde great falt with for there-vpon hee asked him saying Why art thou sad 〈◊〉 is thy countenance cast downe His enuy to his brother God saw and reâ—…ded Man that knoweth not the heart might well haue doubted wheâ—…â—…ee was sad for his owne badnesse that displeased God or for his brothers 〈◊〉 for which God accepted his sacrifice But God giuing a reason why 〈◊〉 â—…ould not accept his that hee might haue iuster cause to dislike him-selfe 〈◊〉 his brother hauing not diuided that is not liued well and being not worâ—… to haue his sacrifice accepted doth shew that hee was farre more vniust 〈◊〉 that he hated his iust brother for no cause yet hee sendeth him not away 〈◊〉 a good and holy command Bee quiet quoth hee for vnto thee shall his 〈◊〉 â—…ee subiect and thou shalt rule ouer him What ouer his brother God forâ—… no but ouer sinne for hee had said before hast thou not sinned and now â—…ddeth bee quiet for vnto thee c. Some may take it thus that sinne shall â—…ned vpon man so that hee that sinneth shall haue none to blame for it 〈◊〉 him-selfe for this is the wholesome medicine of repentance and the fit plea â—…rdon that these words of God be vnsterstood as a percept and not as a proâ—… for then shall euery man rule ouer sin when he doth not support it by â—…ce but subdue it by repentance otherwise hee that becomes the protecâ—… it shall sure become prisoner to it But if wee vnderstand this sinne to 〈◊〉 〈◊〉 carnall concupiscense whereof the Apostle saith The flesh coueteth aâ—… the spirit amongst whose workes enuy is reckened for one which inâ—… Cayne to his brothers murder then wee may well take these words 〈◊〉 It shal bee turned vnto thee and thou shalt rule ouer it for the carnall part being moued which
an horne thus much Hierome In Spaine this Prouerbe remaineth still but not as Augustine taketh it The Lord wil be altogither seene but in a manner that is his helpe shall bee seene d Obeyed Ob-audisti and so the old writersvsed to say in steed of obedisti Of Rebecca Nachors neece whome Isaac maried CHAP 33. THen Isaac being forty yeares old maried Rebecca neece to his vncle Nachor three yeares after his mothers death his father being a hundred and forty yeares old And when Abraham sent his seruant into Mesopotamia to fetch her and said vnto him Put thine hand vnder my thigh and I will sweare thee by the Lord God of heauen and the Lord of earth that thou shalt not take my sonne Isaac a wife of the daughters of Canaan what is meant by this but the Lord God of Heauen and the Lord of Earth that was to proceed of those loynes are these meane prophesies and presages of that which wee see now fulfilled in Christ. Of Abraham marrying Kethurah after Sarahs death and the meaning therefore CHAP. 34. BVt what is ment by Abrahams marrying Kethurah after Sarahs death God defend vs from suspect of incontinency in him being so old and so holy and faithfull desired he more sonnes God hauing promised to make the seed of Isaac 〈◊〉 the stars of Heauen and the sandes of the Earth But if Agar and Hismaell did signifie the mortalls to the Old-testament as the Apostle teacheth why may not Kethurah and her sonnes signifie the mortalls belonging to the New-testament They both were called Abrahams wiues his concubines But Sarah was neuer called his concubine but his wife only for it is thus written of Sarahs giuing Agar vnto Abrahā Then Sarah Abrahams wife tooke Agar the Egiptian her maid after Abraham had dwelled tenne yeares in the land of Canaan and gaue her to her husband Abraham for his wife And of Kethurah wee read thus of his taking her after Sarahs death Now Abraham had taken him another wife called Kethurah Here now you heare them both called his wiues but the Scripture calleth them both his concubines also saying afterwards Abraham gaeue all his goods vnto Isaac but vnto the sonnes of his concubines he gaue guiftes and sent them away from Isaac his sonne while he yet liued Eastward into the East country Thus the concubines sonnes haue some guifts but none of them attayne the promised kingdome neither the carnall Iewes nor the heretiques for none are heyres but Isaac nor are the sonnes of the flesh the Sonnes of God but those of the promise of whome it is said In Isaac shal be called thy seede for I cannot see how Kethurah whome hee married after Sarahs death should bee called his concubine but in this respect But hee that will not vnderstand these things thus let him not slander Abraham for what if this were appointed by God to shew a those future heretiques that deny second mariage in this great father of so many nations that it is no sinne to many after the first wife be dead now Abraham died being a hundred seauenty fiue yeares old and Isaac whome hee begat when hee was a hundred was seauenty fiue yeares of age at his death L. VIVES THose a future The Cataphrygians that held second mariage to bee fornication Aug ad quod vult Hierome against Iouinian doth not onely abhorre second mariage but euen disliketh of the first for he was a single man and bare marriage no good will The appointment of God concerning the two twins in Rebeccas womb CHAP. 33. NOw let vs see the proceedings of the Citty of God after Abrahams death So then from Isaacs birth to the sixtith yere of his age wherin he had children there is this one thing to be noted that when as he had prayed for her frutefulnes who was barren and that God had heard him and opened her wombe and shee conceiued the two twins a played in her wombe where-with she being trou bled asked the Lords pleasure and was answered thus Two nations are in thy wombe and two manner of people shal be diuided out of thy bowells and the one shall bee mightier then the other and the elder shall serue the younger Wherin Peter the Apostle vnderstandeth the great mistery of grace in that ere they were borne and either done euill or good the one was elected and the other reiected and doubtlesse as concerning originall sin both were alike and guilty and as concerning actuall both a like and cleare But myne intent in this worke curbeth mee from further discourse of this point wee haue handled it in other volumes But that saying The elder shall serue the yonger all men interpret of the Iewes seruing the Christians and though it seeme fulfilled in b Idumaea which came of the elder Esau or Edom for hee had two names because it was afterward subdued by the Israelites that came of the yonger yet not-with-standing that prophecy must needs haue a greater intent then so and what is that but to be fulfilled in the Iewes and the Christians L. VIVES THe two twinnes a played So say the seauentie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kicked Hierome saith mooued mouebantur Aquila saith were crushed confringebantur And Symmachus compareth their motion to an emptie ship at sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Idumaea Stephanus deriueth their nation from Idumaas Semiramis her sonne as Iudaea from Iudas another of her sonnes but he is deceiued Of a promise and blessing receiued by Isaac in the manner that Abraham had receiued his CHAP. 36. NOw Isaac receiued such an instruction from God as his father had done diuerse times before It is recorded thus There was a famine in the land besides the first famine that was in Abrahams time and Isaac went to Abymelech king of the Philistines in Gerara And the Lord appeared vnto him and said Goe not downe into Aegypt but abide in the land which I shall shew thee dwell in this land and I will bee with thee and blesse thee for to thee and to thy seed will I giue this land and I will establish mine oath which I sware to Abraham thy father and will multiply thy seede as the starres of heauen and giue all this land vnto thy seede and in thy seede shall all the nations of the earth bee blessed because thy father Abraham obeyed my voyce and kept my ordinances my commandements my statutes and my lawes Now this Patriarch had no wife nor concubine more then his first but rested content with the two sonnes that God sent him at one birth And hee also feared his wiues beautie amongst those strangers and did as his father had done before him with-her calling her sister onely and not wife She was indeed his kinswoman both by father and mother but when the strangers knew that she was his wife they let her quietly alone with him Wee not preferre him before his father tho in that hee had but one
it was no sinne either in the King or people of Israel but the Lords wil that was herein fulfilled which beeing knowne both partes tooke vppe themselues and rested for they were onely diuided in rule not in religion How Hieroboam infected his subiects with Idolatry yet did God neuer faile them in Prophets nor in keeping many from that infection CHAP. 22. BVt Hieroboam the King of Israell fell peruersly from God who had truely enthroned him as he had promised and fearing that the huge resort of all Israel to Hierusalem for they came to worship sacrifice in the Temple according to the law might be a mean to with-draw the from him vnto the line of Dauid their old King began to set vp Idols in his own Realme and to seduce Gods people by this damnable and impious suttlety yet God neuer ceased to reproue him for it by his Prophets and the people also that obeied him and his successors in it for that time were the two great men of God Helias and his disciple Heliseus And when Helias said vnto GOD LORD they haue staine thy Prophets and digged downe thine Altars and I onely am left and now they seeke my life hee was answered that God had yet seauen thousand in Israel that had not bowed downe the knee to Bâ—…l The state of Israel and Iudah vnto both their Captiuities which befell at different times diuersly altered Iudah vnited to Israel and lasty both vnto Rome CHAP. 23. NOr wanted there Prophets in Iudah that lay vnder Ierusalem in all these successions Gods pleasure was still to haue them ready to send out either for prediction of euents or reformation of maners For the Kings of Iuda did offend God also though in farre lesse measure then Israel and deserued punishment both they and their people All their good Kings haue their due commendations But Israel had not one good King from thence but all were wicked more or lesse So that both these kingdomes as it pleased God had their reuolutions of fortune now prosperous now aduerse through forraine and ciuill warres as Gods wrath or mercy was mooued vntill at length their sinnes prouoking him he gaue them all into the hands of the Chaldaeans who led most part of them captiues into Assyria first the tenne Tribes of Israel and then Iudah also destroying Ierusalem and that goodly Temple and that bondage lasted 70. years And then being freed they repaired the ruined Temple and then although many of them liued in other nations yet was the land no more diuided but one Prince onely reigned in Ierusalem and thether came all the whole land to offer and to celebrate their feasts at the time appointed But they were not yet secure from all the nations for then a came the Romanes and vnder their subiection must Christ come and finde his Israel L. VIVES THen a came Pompey the great quelled them first and made them tributaries to Rome Cicero and Antony being consulls And from that time they were ruled by the Romane Presidents of Syria and Prouosts of Iudaea That they paied tribute to the Romanes both prophane histories and that question in the Ghospell Is it lawfull to giue tribute vnto Caesar doe witnesse Of the last Prophets of the Iewes about the time that Christ was borne CHAP. 24. AFter their returne from Babilon at which time they had the Prophets Aggee Zacharie and Malachi and Esdras they had no more Prophets vntill our Sauiours birth but one other Zacharie and Elizabeth his wife and hard before his birth old Symeon Anna a widow and Iohn the last of all who was about Christs yeares and did not prophecy his comming but protested his presence a being before vnknowne Therefore saith CHRIST The prophets and the law prophecied vnto Iohn The prophecies of these fiue last wee finde in the Ghospell where the Virgin Our Lords Mother prophecied also before Iohn But these prophecies the wicked Iewes reiect yet an innumerable company of them did beleeue and receiued them For then was Israel truely diuided as was prophecied of old by Samuel vnto Saul and avouched neuer to bee altered But the reprobate Iewes also haue Malachie Aggee Zacharie and Esdras in their Canon and they are the last bookes thereof for their bookes are as the others full of great prophecies otherwise they were but few that wrote worthy of cannonicall authority Of these aforesaid I see I must make some abstracts to insert into this worke as farre as shall concerne Christ and his church But that I may doe better in the next booke L. VIVES BEing a before vnknowne Hee knew hee was come but hee knew not his person yet vntill the Holy Ghost descended like a doue and God the Father spake from heauen then hee â—…w him and professed his knowledge THE CONTENTS OF THE eighteenth booke of the City of God 1. A recapitulation of the 17. bookes past â—…rning the two Citties continuing vnto the time of Christs birth the Sauiour of the â—…ld 2. Of the Kings and times of the Earthly Citty correspondent vnto those of Abraham 3. What Kings reigned in Assiria and Sicyâ—… in the hundreth yeare of Abrahams age 〈◊〉 Isaac was borne according to the promise 〈◊〉 at the birth of Iacob and Esau. 4. Of the times of Iacob and his sonne Ioseph 5. Of Apis the Argiue King called Seraâ—… in Egipt and there adored as a deity 6. The Kings of Argos and Assiria at the 〈◊〉 of Iacobs death 7. In what Kings time Ioseph died in Eâ—… 8. What Kings liued when Moyses was 〈◊〉 and what Gods the Pagans had as then 9. The time when Athens was built and the 〈◊〉 that Varro giueth for the name 10. Varroes relation of the originall of the 〈◊〉 Areopage and of Deucalions deluge 11. About whose times Moyses brought 〈◊〉 out of Egipt of Iosuah in whose timâ—… hee 〈◊〉 12. The false Gods adored by those Greekâ—… Princes which liued betweene Israells freedome and 〈◊〉 death 13. What fictions got footing in the nations when the Iudges began first to rule Israell 14. Of the theologicall poets 15. The ruine of the Argiue Kingdome Picus Saturnes sonne succeeding him in Laurentum 16. How Diomedes was deified after the destruction of Troy and his fellowes said to be turned into birds 17. Of the incredible changes of men that Varro beleeued 18. Of the diuills power in transforming mans shape what a christian may beleeue herein 19. That Aeneas came into Italy when Labdon was Iudge of Israell 20. Of the succession of the Kingdome in Israell after the Iudges 21. Of the Latian Kings Aeneas the first and Auentinus the twelfâ—…h are made Gods 22. Rome founded at the time of the Assirian Monarchies fall Ezechias beeing King of Iudaea 23. Of the euident prophecy of Sybilla Erythraea concerning Christ. 24. The seauen Sages in Romulus his time Israell led into captiuity Romulus dieth and is deified 25. Philosophers liuing in Tarquinius Priscus his time and Zedechias his when Ierusalem was
and thirtith of his reigne began Azarias or Ozias to reigne in Iuda Euseb. Eutropius differs not much from this so that by both accounts Ezechias his time fell to the beginning of Numa his reigne h But for the For these prophets prophecyed of the calling of the Heathens as he will shew afterwards Prophecies concerning the Ghospell in Osee and Amos. CHAP. 28. OSee is a Prophet as diuine as deepe Let vs performe our promise and see what hee â—…ayth In the place where it was sayd vnto them you are not my people it shâ—…ll bee sayd ye are sonnes of the liuing God This testimony the a Apostles â—…m-selues interpreted of the calling of the Gentiles who because they are thâ—… spirituall sonnes of Abraham and therfore b rightly called Israell it followeth of them thus Then the children of Iudah and the children of Israell shall bee gathered together and appoint them-selues one head and they shall come vp out of the land If wee seeke for farther exposition of this wee shall â—…loy the sweete taste of the Prophets eloquence Remember but the corner stone and the two wals the Iewes and the Gentiles eyther of them vnder those seuerall names beeing founded vppon that one head and acknowledged to mount vppe from the land And that those carnall Israelites that beleeue not now shall once beleeue being as sonnes to the other succeeding them in their places the same Prophet auoucheâ—…h saying The children of Israell shall sit many dayes without a King without a Prince without an offering without an Altar without a Priesthood and without c manifestations who sees not that these are the Iewes Now marke the sequele Afterwards shall the children of Israell conuert and seeke the Lord their God and Dauid their King and shall feare the Lord and his goodnesse in these later dayes Nothing can be playner spoken here is Christ meant by Dauid as he was the son of Dauid in the flesh sayth the Apostle Nay this Prophet fore-told the third day of his resurrection also Heare him else After two dayes will he reuiue vs and in the third day he will rayse vs vp Iust in this key spake Saint Paul saying If ye bee risen with Christ seeke the thinges which are aboue Such a prophecy hath Amos also Prepare to meete thy God O Israell for lo I forme the thunder and the windes and declare mine annoynted in men and in another place d In that day will I raise vp the tabernacle of Dauid that is falne downe and close vp the breaches thereof and will raise vppe his ruines and build it as in the daies of old that the residue of mankind and aâ—… the heatâ—… â—…ay seek me because my name is called vpon them saith the Lord that doth this L. VIVES THâ—… a Apostles Pet. 1. 2. 10. b Rightly called Israell For all that follow truth and righteousnesse are of Abrahams spirituall seed Wherfore such as descend from him in the flesh the scriptures call Iudah because that tribe stucke to the old Priesthood temple and sacrifices and such as are not Abrahams children by birth but by faith are called Israell For the tenne tribes that fell from Iuâ—…ahs King the Iewes named Israell and they differed not much from 〈◊〉 for they left their fathers religion and became Idolaters Wherfore the Iewes hated 〈◊〉 〈◊〉 much as they did the 〈◊〉 who had no clayme at all of descent from Abrahâ—… c Manifestations So doe the seauenty read it The hebrew hath it Ephod The seauenty 〈◊〉 at that intimation of the losse of their prophecy doctrine and wisdome the greatest losse 〈◊〉 could befall a citty The hebrew at the abolition of their priest-hood dignity and ornaâ—… d In the day This place Saint Iames in the Acts testifieth to be meant of the calling of 〈◊〉 Nations Act. 15. 15. 16. The Apostles there avowing it who dares gaine-say it Esay his prophecies concerning Christ. CHAP. 29. ESaias a is none of the twelue prophets They are called the small prophets because their prophecies are briefe in comparison of others that wrote large â—…mes of whom Esay was one whom I adde here because he liued in the times 〈◊〉 two afore-named In his precepts against sin and for goodnesse his proâ—…cies of tribulation for offending hee forgetteth not also to proclame Christ 〈◊〉 his Church more amply then any other in so much that b some call him an â—…gelist rather then a Prophet One of his prophecies heare in briefe because I 〈◊〉 stand vpon many In the person of God the Father thus hee saith c Beâ—… my son shal vnderstand he shal be exalted and be very high as many were astonied 〈◊〉 thy forme was so despised by men and thy beauty by the sons of men so shall maâ—…ions admire him the kings shal be put to silence at his sight for that which they 〈◊〉 not heard of him shall they see and that which hath not beene told them they shall â—…stand Lord who will beleeue our report to whom is the Lords arme reuealed wee 〈◊〉 â—…clare him as an infant and as a roote out of a dry ground he hath neither forme â—…ty when wee shall see him hee shall haue neither goodlinesse nor glory but his 〈◊〉 â—…albe despised and reiected before all men He is a man full of sorrowes and hath â—…ce of infirmities For his face is turned away he was despised and we esteemâ—… not Hee hath borne our sinnes and sorroweth for vs yet did we iudge him as 〈◊〉 of God and smitten and humbled But hee was wounded for our transgressions 〈◊〉 broken for our iniquities our peace we learned by him and with his stripes wee are 〈◊〉 We haue all straied like sheepe man haâ—… lost his way and vpon him hath GOD 〈◊〉 our guilt He was afflicted vet neuer opened he his mouth he was led as a sheepe 〈◊〉 slaughter as 〈◊〉 Lambe before the shearer is dumbe so was he opened not his 〈◊〉 hee was out from prison vnto iudgement O who shall declare his generation 〈◊〉 shal be taken out of life For the transgression of my people was he plagued and â—…l giue the wicked for his graue and the ritch for his death because hee hath 〈◊〉 wickednesse nor was there any d deceite found in his mouth The LORD 〈◊〉 〈◊〉 him from his affliction e If you giue your soule for sinne you shall see the 〈◊〉 â—…tinue long and the LORD shall take his soule from sorrow to shew him light â—…firme his vnderstanding to iustifie the righteous seruing many for he bare their â—…ties Therefore I will giue him a portion with the great hee shall diuide the 〈◊〉 of the strong because hee hath powred out his soule vnto death Hee was reckoâ—…â—…ith the transgressors and hath borne the sinnes of many and was betraied â—…ir trespasses Thus much of CHRIST nâ—… what saith he of his church 〈◊〉 O barren that bearest not breake forth and crie out for ioy thoâ—… that bringest â—…th for
when they are in their safest estate L. VIVES I a haue maried Ter. Adelph Act. 3. sc. 4. Demea's words b O what Some bookes haue it not as Terence hath it but they haue beene falsly copied c Iniuries Parmeno his words vnto Phadria d A mans enemies Mich. 7. and Matth. 10. The errour of humaine iudgments in cases where truth is not knowne CHAP. 6. ANd how lamentable and miserable are those mens iudgements whom the Citties must perforce vse as Magistrates euen in their most setled peace concerning other men they iudge them whose consciences they cannot see and therefore are often driuen to wring forth the truth by a tormenting of innocent witnesses And what say you when a man is tortured in his owne case and tormented euen when it is a question whether hee be guilty or no and though hee bee b innocent yet suffereth assured paines when they are not assured hee is faulty In most of these cases the Iudges ignorance turnes to the prisoners miserie Nay which is more lamentable and deserueth a sea of teares to washe it away the Iudge in torturing the accused least hee should put him to death being innocent often-times through his wretched ignorance killeth that party being innocent with torture whome hee had tortured to auoyde the killing of an innocent For if according vnto their doctrine hee had rather leaue this life then endure those miseries then hee saith presently that hee did the thing whereof hee is cleare indeed And beeing there-vpon condemned and executed still the Iudge cannot tell whether hee were guilty or no. Hee tortured him least hee should execute him guiltlesse and by that meanes killed him ere hee knew that hee was guilty Now in these mists of mortall societie whether shall the Iudge sitte or no Yes hee must sitte hee is bound to it by his place which hee holdeth wickednesse not to discharge and by the states command which hee must obey But hee neuer holds it wickednesse to torture guiltlesse witnesses in other mens causes and when the tortures haue ore-come the patience of the innocent and made them their owne accusers to put them to death as guilty whome they tortured but to trie being guiltlesse nor to let many of them dye euen vpon the very racke it selfe or by that meanes if they doe escape the hang-man Againe what say you to this that some bringing a iust accusation against this man or that for the good of the state the accused endureth all the tortures without confession and so the innocent plaintiffes beeing not able to prooue their plea are by the Iudges ignorance cast and c condemned These now and a many more then these the Iudge holdeth no sinnes because his will is not assenting vnto them but his seruice to the state compells him and his ignorance of hurt it is that maketh him doe it not any will to hurt This now is misery in a man if it bee not malice in a wise man is it the troubles of his place and of ignorance that cause those effects and doth not hee thinke hee is not well enough in beeing free from accusation but hee must needes sitte in beatitude d how much more wisdome and discretion should hee shew in acknowledging his mortality in those troubles and in detesting this misery in him-selfe crying out vnto GOD if hee bee wise with the Psalmist Lord take mee out of all my troubles L. VIVES TOrmenting a of For in the cause pertaining them the seruant still is called in question and so is the guiltlesse commonly brought to the torment This kinde of Triall is oft mentioned in Tully It was once forbidden Ciâ—… pro deiotar Tacit. l. 2 b Yet sufficient It was a true tyrant were it Tarquin the proud or whosoeuer that inuented torments to trye the truth for neither hee that can endure them will tell the truth nor hee that cannot endure them Paine saith one will make the innocent a lyer c Condemned By that lawe that saith Let the accuser suffer the paines due to the accused if hee cannot prooue hiâ—… accusation d How much more A needelesse difference there is here in some copyes but I may well omitte it Difference of language an impediment to humane society The miseries of the iustest warres CHAP. 7. AFter the citty followeth the whole world wherein the third kind of humane society is resident the first beeing in the house and the second in the citty Now the world is as a floud of waters the greater the more dangerous and first of all difference of language a diuides man from man For if two meete who perchance light vpon some accident crauing their abiding together and conference if neither of them can vnderstand the other you may sooner make two bruite beasts of two seuerall kindes sociable to one another then these two men For when they would common together their tongues deny to accord which being so all the other helpes of nature are nothing so that a man had rather bee with his owne dogge then with another man of a strange language But the great b westerne Babilon endeauoureth to communicate her language to all the lands she hath subdued to procure a fuller society and a greater aboundance of interpretours on both sides It is true but how many liues hath this cost and suppose that done the worst is not past for although she neuer wanted stranger nations against whom to lead her forces yet this large extention of her Empire procured greater warres then those named ciuill and confederate warres and these were they that troubled the soules of man-kinde both in their heate with desire to see them extinct and in their pacification with feare to see them renewed If I would stand to recite the massacres and the extreame effects hereof as I might though I cannot doe it as I should the discourse would bee infinite c yea but a wise man say they will wage none but iust warre Hee will not As if the very remembrance that himselfe is man ought not to procure his greater sorrow in that hee hath cause of iust warre and must needes wage them which if they were not iust were not for him to deale in sâ—… that a wise man should neuer haue warre For it is the oâ—…her mens wickednesse that workes his cause iust that hee ought to deplore whether euer it produce warres or no Wherefore hee that doth but consider affectionately of all those dolorous and bloudy extreames must needes say that this is a mysery but hee that endureth them without a sorrowfull affect or thought thereof is farre more wretched to imagine hee hath the blisse of a God when hee hath lost the sence of a man L. VIVES DIuersity a of language Plin. lib. 7. b Westerne imperious Babilon Rome called imperious for her soueraignty that was so large and because her commands were so peremptory he alludes to the surname of Titus Manlius who was called imperious for executing his some The Romanes endeauoured to haue
laborious worke Prayse thy LORD O Ierusalem praise thy LORD O Zion for hee hath made fast the barres of thy gates and blessed thy children within thee hee hath made peace thy borders When the barres of the gates are fast as none can come in so none can goe out And therefore this peace which wee call finall is the borders and bounds of this citty for the misticall name hereof Ierusalem signifieth A vision of peace but because the name of peace is ordinary in this world where eternity is not resident therefore wee choose rather to call the bound where in the chiefe good of this citty lieth life eternall rather then peace Of which end the Apostle saith Now beeing freed from sinne and made seruants to GOD you haue your fruite in holynesse and the end euerlasting life But on the other-side because such as are ignorant in the scriptures may take this euerlasting life in an ill sence for the life of the wicked which is eternally euill either as some Philosophers held because the soule cannot die or as our faith teacheth because torments cannot cease yet should not the wicked feele them eternally but that they haue also their eternall life therefore the maine end of this citties ayme is either to be called eternity in peace or peace in eternity and thus it is plaine to all For a the good of peace is generally the greatest wish of the world and the most welcome when it comes Whereof I thinke wee may take leaue of our reader to haue a word or two more both because of the citties end whereof we now speake and of the sweetnesse of peace which all men doe loue L. VIVES THe a good of peace Nothing is either more pleasant or more profitable more wished or more welcome Peace is the chiefe good and warre the chiefe euill Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the peace of minde is that which Democritus called the great faelicity The Stoikes make concord one of beatitudes chiefest goods That the bloudiest warres chiefe ayme is peaces they desire which is naturall in man CHAP. 12. VVHich hee that marketh but mans affaires and the a generall forme of nature will confesse with me For ioy and peace are desired a like of all men The warrior would but conquer warres ayme is nothing but glorious peace what is victory but a suppression of resistants which beeing done peace followeth So that peace is warres purpose the scope of all military discipline and the limmite at which all iust contentions leuell All men seeke peace by war but none seekes warre by peace For they that perturbe the peace they liue in do it not forâ—…e of it but to shew their power in alteration of it They would not disanull it but they would haue it as they like and though they breake into seditions from the rest yet must they hold a peace full force with their fellowes that are engaged with them or els they shall neuer effect what they intend Euen the theeues themselues that molest all the world besides them are at peace amongst themselues Admit one be so strong or suttle that he will haue no fellow but plaieth all his parts of roguery alone yet such as hee can neither cut off nor liâ—… to make knowne his facts vnto with those he must needs hold a kinde of peace And at home with his wife and family there must he needs obserue quietnesse and questionlesse delighteth in their obedience vnto him which if they faile in â—…e chafes and chides and strikes setting all in order by force if need bee or by cruelly which he seeth he cannot doe vnlesse all the rest be subiected vnder one head which is himselfe And might hee haue the sway of a citty or prouince in such sort as he hath that of his house he would put off his theeuish forme and put on a Kings albeit his couetousnesse and malice remained vnchanged Thus then you see that all men desire to haue peace with such as they would haue liue according to their liking For those against whom they wage warre they would make their owne if they could and if they conquere them they giue them such lawes as they like b But let vs imagine some such insociable fellow as the poets fable recordeth calling him c Halfe-man for his inhumaine barbarisme Now he although his Kingdome lay in a lightlesse caue and his villanies so rare that they gaue him that great name of d Cacus which is Euill though his wife neuer had good word of him hee neuer plaied with his children nor ruled them in their manlier age neuer spake with friend not so much as with e his father Vulcan then whom he was farre more happy in that he begot no such monster as Vulcan had in begetting him though hee neuer gaue to any but robbed and reaued all that hee could gripe from all manner of persons yea and f the persons themselues yet in that horred dungeon of his whose flore walls were alwaies danke with the bloud of new slaughters hee desired nothing but to rest in peace therein without molestation He desired also to bee at peace with himselfe and what hee had he enioyed he ruled ouer his owne bodie and to satisfie his owne hungry nature that menaced the seperation of soule and body he fell to his robberies with celerity and though he were barbarous and bloudie yet in all that he had a care to prouide for his life and safety and therefore if hee would haue had that peace with others which he had in the caue with himselfe alone hee should neither haue beene called Halfe-man nor Monster But if it were his horrible shape and breathing of fire that made men avoide him than was it not will but necessity that made him liue in that caue and play the thiefe for his liuing But there was no such man or if there were hee was no such as the poets faigne him For vnlesse they had mightily belied Cacus they should not sufficiently haue h commended Hercules But as I sayd it is like that there was no such man no more then is truth in many other of their fictions for the very wild beasts part of whose brutishnesse they place in him doe preserue a peace each with other i in their kinde begetting breeding and liuing together amongst themselues beeing otherwise the insociable births of the deserts I speake not here of Sheepe Deere Pigeons Stares or Bees but of Lions Foxes Eagles and Owles For what Tyger is there that doth not nousle her yong â—…s sawn vpon them in their tendernesse what Kite is there though he fly soâ—…ily about for his prey but wil tread his female build his nest sit his egges seed his young and assist his fellow in her motherly duety all that in him lieth Farre stronger are the bands that binde man vnto society and peace with all that are peaceable the worst men of all doe fight for their fellowes quietnesse and
WHerefore although our righteous fore-fathers had seruants in their families and according to their temporall estates made a distinction betwixt their seruants and their children yet in matter of religion the fountaine whence all eternall good floweth they prouided for all their houshold with an equall respect vnto each member thereof This natures order prescribed and hence came the name of The Father of the family a name which euen the worst Maisters loue to bee called by But such as merit that name truely doe care that all their families should continue in the seruice of GOD as if they were all their owne children desyring that they should all bee placed in the houshold of heauen where commaund is wholy vnnecessary because then they are past their charge hauing attained immortality which vntill they bee installed in the Maisters are a to endure more labour in their gouernment then the seruants in their seruice If any bee disobedient and offend this iust peace hee is forth-with to bee corrected with strokes or some other conuenient punishment whereby hee may bee re-ingraffed into the peace-full stocke from whence his disobedience hath torne him For as it is no good turne to helpe a man vnto a smaller good by the losse of a greater no more is it the part of innocence by pardoning a small offence to let it grow vnto a fouler It is the duetie of an innocent to hurt no man but withall to curbe sinne in all hee can and to correct sinne in whome hee can that the sinners correction may bee profitable to himselfe and his example a terrour vnto others Euery family then beeing part of the cittie euery beginning hauing relation vnto some end and euery part tending to the integrity of the whole it followeth apparantly that the families peace adhereth vnto the citties that is the orderly command and obedience in the familie hath reall reference to the orderly rule and subiection in the cittie So that the Father of the familie may fetch his instructions from the citties gouernment whereby hee may proportionate the peace of his priuate estate by that of the Common L. VIVES THe Maisters a are to endure It is most difficult and laborious to rule well and it is as trouble-some to rule ouer vnruly persons The grounds of the concord and discord betweenethe Citties of Heauen and Earth CHAP. 17. BVt they that liue not according to faith angle for all their peace in the Sea of temporall profittes Whereas the righteous liue in full expectation of the glories to come vsing the occurences of this worlde but as pilgrimes not to abandon their course towardes GOD for mortall respects but thereby to assist the infirmity of the corruptible flesh and make it more able to encounter with toyle and trouble Wherefore the necessaries of this life are common both to the faithfull and the Infidell and to both their families but the endes of their two vsages thereof are farre different The faythlesse worldly citty aymeth at earthly peace and settleth the selfe therein onely to haue an vniformity of the Cittizens wills in matters onely pertayning till mortality And the Heauenly citty or rather that part thereof which is as yet a pilgrime on earth and liueth by faith vseth this peace also as befitteth vnto it leaue this mortall life wherein such a peace is requisite and therefore liueth while it is here on earth as if it were in captiuity and hauing receiued the promise of redemption and diuers spirituall guifts as seales thereof it willingly obeyeth such lawes of the temporall citty as order the things pertayning to the sustenance of this mortall life to the end that both the Citties might obserue a peace in such things as are pertinent here-vnto But because that the Earthly Citty hath some members whome the holy scriptures vtterly disallow and who standing either to well affected to the diuells or being illuded by them beleeued that each thing had a peculiar deity ouer it and belonged to the charge of a seuerall God as the body to one the soule to another and in the body it selfe the head to one the necke to another and so of euery member as likewise of the soule one had the witt another the learning a third the wrath a forth the desire as also in other necessaries or accidents belonging to mans life the cattell the corne the wine the oyle the woods the monies the nauigation the warres the mariages the generations each being a seuerall charge vnto a particular power whereas the cittizens of the Heauenly state acknowledged but one onely God to whom that worshippe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was peculiarly and solly due hence came it that the two hierachies could not bee combined in one religion but must needs dissent herein so that the good part was faine to beare the pride and persecution of the bad but that their owne multitude some-times and the prouidence of GOD continually stood for their protection This celestiall society while it is here on earth increaseth it selfe out of all languages neuer respecting the temporall lawes that are made against so good and religious a practise yet not breaking but obseruing their diuersity in diuers nations all which do tend vnto the preseruation of earthly peace if they oppose not the adoration of one onely GOD. So that you see the Heauenly citty obserueth and respecteth this temporall peace here on Earth and the coherence of mens wills in honest morality as farre as it may with a safe conscience yea and so farre desireth it making vse of it for the attaynement of the peace eternall which is so truely worthy of that name as that the orderly and vniforme combination of men in the fruition of GOD and of one another in GOD is to be accompted the reasonable creatures onely peace which being once attained mortality is banished and life then is the a true life indeed nor is the carnall body any more an encombrance to the soule by corruptibility but is now become spirituall perfected and entirely subiect vnto the souerainety of the will This peace is that vnto which the pilgrime in faith referreth the other which he hath here in his pilgrimage and then liueth hee according to faith when all that hee doth for the obteining hereof is by him-selfe referred vnto God and his neighbour with-all because being a cittizen hee must not bee all for him-selfe but sociable in his life and actions L. VIVES THe a true life Ennius vsed the Latine phrase Uita vitalis to which Augustine alludeth Cicero That the suspended doctrine of the new Academy opposeth the constancie of Christianity CHAP. 18. AS for the new Academians whome Varro auoutcheth to hold no certeinty but this That all things are vncertaine the Church of God detesteth these doubts as madnesses hauing a most certaine knowledge of the things it apprehendeth although but in small quantity because of the corruptible body which is a burden to the soule and because as the
aboundance at length hee concludeth thus they haue sayd Blessed are the people that bee so yea but blessed are the people whose God is the Lord. b Charity In the Apostle it is honesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of Gods seruants the fulnesse whereof it is impossible in this life to comprehend CHAP. 27. BVt as for our proper peace we haue it double with God heere below by faith and here-after aboue a by sight But all the peace we haue here bee it publike or peculiar is rather a solace to our misery then any assurance of our felicity And for our righteousnesse although it be truly such because the end is the true good where-vnto it is referred yet as long as we liue here it consisteth b rather of sinnes remission then of vertues perfection witnesse that prayer which all Gods pilgrims vse and euery member of his holy Citty crying dayly vnto him Forgiue vs our trespasses as wee forgiue them that trespasse against vs. c Nor doth this prayer benefite them whose faith wanting workes is dead but them whose faith worketh by loue for because our reason though it be subiect vnto God yet as long as it is in the corruptible body which burdeneth the soule cannot haue the affects vnder perfect obedience therefore the iustest man stands in neede of this prayer For though that reason haue the conquest it is not without combat And still one touch of infirmity or other creepeth vpon the best conquerour euen when he hopes that he holds all viciousnesse vnder making him fall either by some vaine word or some inordinate thought if it bring him not vnto actuall errour And therefore as long as we ouer-rule sinne our peace is imperfect because both the affects not as yet conquered are subdued by a dangerous conflict and they that are vnder already doe deny vs all securitie and keepe vs dooing in a continuall and carefull command So then in all these temptations whereof God said in a word d Is not the life of man a temptation vpon earth who dare say hee liueth so as hee need not say to God Forgiue vs our trespasses none but a proud soule Nor is he mighty but madly vain-glorious that in his owne righteousnesse will resist him who giueth grace to the humble where-vpon it is written God resisteth the proud and giueth grace to the humble Mans iustice therefore is this to haue God his Lord and him-selfe his subiect his soule maister ouer his body and his reason ouer sinne eyther by subduing it or resisting it and to intreate God both for his grace for merite and his pardon for sinne and lastly to be gratefull for all his bestowed graces But in that final peace vnto which all mans peace and righteousnesse on earth hath reference immortality and incorruption doe so refine nature from viciousnesse that there wee shall haue no need of reason to rule ouer sinne for there shall bee no sinne at all there but GOD shall rule man and the soule the body obedience shall there bee as pleasant and easie as the state of them that liue shal be glorious and happy And this shall all haue vnto all eternity and shal be sure to haue it so and therefore the blessednesse of this peace or the peace of this blessednesse shall be the fulnesse and perfection of all goodnesse L. VIVES BY a sight Being then face to face with GOD. b Rather of sinnes For the greatest part of our goodnesse is not our well doing but Gods remission of our sinnes c Nor doth this For as a medecine otherwise holesome cannot benefit a dead body so this parcell of praier can doe him as little good that saith it if in the meane while hee bee not friends with his brother d Is not mans Our vulgar translation is Is there not an appointed time for man vpon earth but Saint Aug. followes the LXX as he vseth To liue sayth Seneca is to wage continuall warre So that those that are tossed vppe and downe in difficulties and aduenture vpon the roughest dangers are valourous men and captaines of the campe whereas those that sit at rest whilest others take paines are tender turtles and buy their quiet with disgrace The end of the wicked CHAP. 28. BVt on the other side they that are not of this society are desteined to eternall misery called the second death because there euen the soule being depriued of GOD seemeth not to liue much lesse the body bound in euerlasting torments And therefore this second death shal be so much the more cruell in that it shall neuer haue end But seeing warre is the contrary of peace as misery is vnto blisse and death to life it is a question what kinde of warre shall reigne as then amongst the wicked to answere and oppose the peace of the Godly But marke only the hurt of war it is plainly apparant to be nothing but the aduerse dispose and contentious conflict of things betweene themselues What then can be worse then that where the will is such a foe to the passion the passion to the will that they are for euer in-suppressible and ir-reconcileable and where nature and paine shall hold an eternall conflict and yet the one neuer maister the other In our conflicts here on earth either the paine is victor and so death expelleth sence of it or nature conquers and expells the paine But there paine shall afflict eternally and nature shall suffer eternally both enduring to the continuance of the inflicted punishment But seeing that the good and the badde are in that great iudgement to passe vnto those ends the one to bee sought for and the other to bee fled from by Gods permission and assistance I will in the next booke following haue a little discourse of that last day and that terrible iâ—…gement Finis lib. 19. THE CONTENTS OF THE twentith booke of the City of God 1. Gods iâ—…dgments continually effected his last iudgement the proper subiect of this booke following 2. The change of humaine estates ordered by Gods vnsearcheable iudgements 3. Salomons disputation in Eclesiastes concerning those goods which both the iust and vniust doe share in 4. The Authors resolution in this dicourse of the iudgement to produce the testimonies of the New Testament first and then of the Old 5. Places of Scripture proouing that there shal be a day of iudgment at the worlds end 6. What the first resurrection is and what the second 7. Of the two Resurrections what may bee thought of the thousand yeares mentioned in Saint Iohns reuelation 8. Of the binding and loosing of the deuill 9. What is meant by Christs raigning a thousand yeare with the Saints and the difference betweene that and his eternall reigne 10. An answere to the obiection of some affirming that resurrection is proper to the body only and not to the Soule 11. Of Gog and Magog whom the deuill at the worlds end shall stirre vp against the church of God 12. Whether
it vnto one of the least of these my bretheren yee haue done it vnto mee Then shall hee say vnto them on the left hand Depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his Angells for I was an hungered and yee gaâ—…e mee no meate I thirsted and yee gaue mee no drinke c. Then shall they also answere him saying LORD when sawe wee thee hungery or a thirst or a stranger or naked or in prison or sicke and did not minister vnto thee Then shall hee answere them and saie Verelie I saie vnto you in asmuch as yee did it not vnto one of the least of these yee did it not vnto mee And these shâ—…ll goe into euerlasting fire and the righteous into life eternall Now Iohn the Euangelist sheweth plainely that CHRIST fore-told this iudgement to bee at the resurrection For hauing sayd The Father iudgeth no man but hath committed all iudgement vnto the Sonne Because all men should honour the Sonne as they honour the Father hee that honoureth not the Sonne the sâ—…e honoureth not the Father that sent him Hee addeth forth-with Verelie verelie I say vnto you hee that heareth my Worde and beleeâ—…eth in him that sent mee hath euerlasting life and shall not come into c iudgement but shall passe from death to life Behold heere hee 〈◊〉 directly that the faithfull shall not bee iudged How then shall they by his iudgement bee seuered from the faithlesse vnlesse iudgement bee vsed heere for condemnation For that is the iudgement into which they that heare his word and beleeue in him that sent him shall neuer enter L. VIVES TYrus a and Sydon Two Citties on the Coast of Phoenicia called now Suri and Saiâ—… Postell Niger b Hee sayd not The accusers of the guilty persons are sayd to condemne him aswell as the Iudges c Iudgement but shall passe Our translation readeth it condemnation but hath passed Hierome readeth it transiet What the first resurrection is and what the second CHAP. 6. THen hee proceedeth in these words Verely verelie I say vnto you the houre shall come and now is when the dead shall heare the voyce of the Sonne of GOD and they that heare it shall liue For as the father hath life in himselfe so likewise hath â—…ee giuen vnto the Sonne to haue life in himselfe Hee doth not speake as yet of the second resurrection of that of the bodies which is to come but of the first resurrection which is now For to distinguish these two hee sayth the houre shall come and now is Now this is the soules resurrection not the bodies for the soules haue their deaths in sinne as the bodies haue in nature and therein were they dead of whome Our Sauiour sayd let the dead bury the dead to witte let the dead in soule bury the dead in bodie So then these wordes The houre shall come and now is when the dead shall heare the voice of the Sonne of GOD and they that heare it shall liue They that heare it that is they that obey it beleeue it and remaine in it Hee maketh no distinction heere betweene good and euill none at all For it is good for all to heare his voice and thereby to passe out of the death of sinne and impiety vnto life and eternity Of this death in sinne the Apostle speaketh in these wordes If one bee dead for all then were all dead and hee died for all that they which liue should not hence-forth liue vnto themselues but vnto him which died for them and rose againe Thus then all were dead in sinne none excepted either in originall sinne or in actuall either by being ignorant of good or by knowing good and not performing it and for all these dead soules one liuing Son came and died liuing that is one without all sinne that such as get life by hauing their sinnes remitted should no more liue vnto themselues but vnto him that suffered for all our sinnes and rose againe for all our iustifications that wee which beleeue vpon the iustifier of the wicked beeing iustified out of wickednesse and raysed as it were from death to life nay bee assured to belong vnto the first resurrection that now is For none but such as are heires of eternall blisse haue any part in this first resurrection but the second is common both â—…o the blessed and the wretched The first is mercies resurrection the second iudgements And therefore the Psalme saith I will sing mercie and iudgement vnto thee O LORD With this iudgement the Euangelist proceedeth thus Anâ—… hath giuen him power also to execute Iudgement in that hee is the Sonne of Man Loe heere now in that flesh wherein hee was iudged shall hee come to bee the whole worldes iudge For these wordes In that hee is the Sonne of Man haue a direct ayme at this And then hee addeth this Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voice and they shall come forth which haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of iudgement This is that iudgement which hee put before for condemnation when hee sayd Hee that heareth my Worde c. shall not come into iudgement but shall passe from death to life that is hee belongs to the first resurrection and that belongeth to life so that hee shall not come into condemnation which hee vnderstandeth by the worde Iudgement in this last place vnto the resurrection of Iudgement Oh Rise then in the first resurrection all you that will not perish in the the second For the houre will come and now is when the dead shall heare the voice of the Sonne of GOD and they that heare it shall liue that is they shall not come into condemnation which is called the second death vnto which they shall all bee cast head-long after the second resurrection that arise not in the first For the houre will come hee saith not that houre is now because it shal be in the worldes end in the which all that are in the graues shall heare His voice and shall come forth but hee saith not heare as hee sayd before and they that heare it shall liue for they shall not liue all in blisse which is onely to bee called life because it is the true life Yet must they haue some life otherwise they could neither heare nor arise in their quickned flesh And why they shall not all liue hee giueth this subsequent reason They that haue done good shal come forth vnto the resurrection of life and these only are they that shall liue they that haue done euill vnto the resurrection of condemnation and these GOD wot shall not liue for they shall die the second death In liuing badlie they haue done badly and in refusing to rise in the first resurrection they haue liued badly or at least in not continuing their resurrection
disgrace banishment death and bondage which of these can be performed in so little time as the offence is excepting a the fourth which yeelds euery man the same measure that hee meateth vnto others according to that of the law An eye for an eye and a toâ—…th for a tooth Indeed one may loose his eye by this law in as small a time as hee put out another mans by violencâ—… 〈◊〉 is a man kisse another mans wife and bee therefore adiudged to bee whipt is not that which hee did in a moment paid for by a good deale longer sufferance is 〈◊〉 〈◊〉 pleasure repaide with a longer paine And what for imprisonâ—… 〈◊〉 â—…ry one iudged to lye there no longer then hee was a doing his villaâ—… 〈◊〉 〈◊〉 seruant that hath but violently touched his maister is by a iust law 〈◊〉 〈◊〉 many yeares imprisonment And as for damages disgraces and 〈◊〉 〈◊〉 are not many of them darelesse and lasting a mans whole life wherâ—… be 〈◊〉 a proportion with the paines eternall Fully eternall they cannot 〈◊〉 〈◊〉 the life which they afflict is but temporall and yet the sinnes they 〈◊〉 are all committed in an instant nor would any man aduise that the contiâ—… 〈◊〉 〈◊〉 penalty should be measured by the time of the fact for that be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what villany so-euer is quickly dispatched and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weighed by the length of time but by the foulenesse of the crime 〈◊〉 for him that deserues death by an offence doth the law hold the time that 〈◊〉 〈◊〉 〈◊〉 â—…ing to bee the satisfaction for his guilt or his beeing taken away from the fellowship of men whether That then which the terrestriall Citty can do by the first death the celestiall can effect by the second in clearing her selfe of malefactors For as the lawes of the first cannot call a dead man back againe into their society no more do the lawes of the second call him back to saluation that is once entred into the second death How then is our Sauiours words say they With what measure yee mete with the same shall men mete to you againe if temporall sinnes be rewarded with eternall paines O but you marke not that those words haue a reference to the returning of euill for euill in our nature and not in one proportion of time that is hee that doth euill shall suffer euill without limitation of any time although this place be more properly vnderstood of the iudgments and condemnations whereof the Lord did there speake So that he that iudgeth vniustly if he be iudged vniustly is paid in the same measure that hee meated withall though not what he did for he did wrong in iudgment and such like he suffreth but he did it vniustly mary he is repaid according to iustice L. VIVES EXcepting the a fourth This was one of the Romanes lawes in the twelue tables and hereof doth Phauorinus dispute with Sep. Caecilius in Gellius lib. 20. The greatnesse of Adams sinne inflicting eternall damnation vpon all that are out of the state of Grace CHAP. 12. BVt therefore doth man imagine that this infliction of eternall torment is vniustice because his fraile imperfection cannot discerne the horriblenesse of that offence that was the first procurer thereof For the fuller fruition man had of God the greater impiety was it for him to renounce him and therein was hee worthy of euer-lasting euill in that he destroyed his owne good that otherwise had beene euerlasting Hence came damnation vpon all the stock of man parent and progenie vnder-going one curse from which none can be euer freed but by the free and gracious mercy of God which maketh a seperation of mankinde to shew in one of the remainders the power of grace and in the other the reuenge of iustice Both which could not bee expressed vpon all man-kinde for if all had tasted of the punishments of iustice the grace and mercy of the redeemer had had no place in any and againe if all had beene redeemed from death there had beene no obiect left for the manifestation of Gods iustice But now there is more left then taken to mercy that so it might appeare what was due vnto all without any impeachment of Gods iustice who not-withstanding hauing deliuered so many hath herein bound vs for euer to praise his gracious commiseration Against such as hold that the torments after the iudgement shall bee but the meanes whereby the soules shall bee purified CHAP. 13. SOme Platonists there are who though they assigne a punishment to euery sinne yet hold they that all such inflictions be they humaine or diuine in this life or in the next tend onely to the purgation of the soule from enormities Where-vpon Virgil hauing said of the soules Hinc metunt cupiuntque c. Hence feare desire c And immediatly Quin vt supremo cum lumine vita reliquit Non tamen omne malâ—…m miseris nec funditùs omnes Corporeae excedunt pestes penitùsque necesse est Multa diù concreta modis inolescere miris Ergo exercentur poenis veterumque malorum Supplicia expendunt aliae panduntur inanes Suspensa ad ventos aliis sub gurgite vasto Insectum eluitur scelus aut exuritur igni For when the soules do leaue the bodies dead Their miseries are not yet finished Nor all their times of torment yet compleate Many small crimes must needes make one that 's great Paine therefore purgeth them and makes them faire From their old staines some hang in duskie ayre Some in the deepe do pay the debt of sinne And fire is chosen to cleanse others in They that hold this affirme that no paines at all are to be suffered after death but onely such as purge the soules and those shall be cleared of all their earthly contagion by some of the three vpper elements the fire the ayre or the water The ayre in that he saith Suspensae ad ventos the water by the words Sub gurgite vasto the fire is expresly named aut exuritur igni Now indeed wee doe confesse that there are certaine paines during this life which do not properly afflict such as are not bettred but made worse by them but belong onely to the reforming of such 〈◊〉 take them for corrections All other paines temporall and eternall are laid vpon euery one as God pleaseth by his Angells good or bad either for some sinne past or wherein the party afflicted now liueth or else to excercise and declare the vertue of his seruants For if one man hurt another a willingly or by chance it is an offence in him to doe any man harme by will or through ignorance but God whose secret iudgement assigned it to be so offendeth not at all As for temporall paine some endure it heere and some here-after and some both here and there yet all is past before the last iudgement But all shall not come into these eternall paines which not-with-standing shall bee
eternall after the last iudgment vnto them that endure them temporally after death For some shal be pardoned in the world to come that are not pardoned in this and acquitted there and not here from entring into paines eternall as I said before L. VIVES Willingly a or by Willingly that is of set purpose or through a wrong perswasion that 〈◊〉 doth him good when he hurteth him as the torturers and murtherers of the martyrs beleeued These were all guilty nor waâ—… their ignorance excuseable which in what cases it may be held pardonable Augustine disputeth in Quaest. vet Nou. Testam The 〈◊〉 all paines of this life afflicting all man-kinde CHAP. 14. BVT fewe theâ—… 〈◊〉 that endure none of these paines vntill after death Some indeed I haue known heard of that neuer had houres sickenes vntil their dying day and liued very long though notwithstanding mans whole life bee a paine in that it is a temptation and a warre-fare vpon earth as Holy Iob saith for ignorance is a great punishment and therefore you see that little children are forced to a auoyde it by stripes and sorrowes that also which they learne being such a paine to them that some-times they had rather endure the punishments that enforce them learne it then to learne that which would avoyde them a Who would not tremble and rather choose to die then to be an infant againe if he were put to such a choyce We begin it with teares and therein presage our future miseries Onely b Zoroastres smiled they say when hee was borne but his prodigyous mirth boded him no good for hee was by report the first inuentor of Magike which notwithstanding stood him not in a pins stead in his misfortunes for Ninus King of Assiriaouer came him in battel and tooke his Kingdome of Bactria from him So that it is such an impossibility that those words of the Scripture Great trauell is created for all men and an heauy yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe vntill the day that they returne vnto the mother of all things should not be fulfilled that the very infants being Baptised and therein quitte from all their guilt which then is onely originall are notwithstanding much and often afflicted yea euen sometimes by the incursion of Deuills which notwithstanding cannot hurt them if they die at that tendernesse of age L. VIVES WHo a would Some would thinke them-selues much beholding to God if they might begin their daies againe but wise Cato in Tully was of another minde b Zoroastres smiled He was king of Bactria the founder of Magique Hee liued before the Troian warre 5000. yeares saith Hermodotus Platonicus Agnaces taught him Hee wrot 100000. verses Idem Eudoxus maketh him liue 5000. yeares before Plato his death and so doth Aristotle Zanthus Lydius is as short as these are ouer in their account giuing but 600 betweene Zoroastres and Xerxes passage into Greece Pliny doubts whether there were many of this name But this liued in Ninus his time hee smiled at his birth and his braine beate so that it would lift vp the hand a presage of his future knowledge Plin. He liued twenty yeares in a desert vpon cheese which hee had so mixed that it neuer grew mouldy nor decayed That the scope of Gods redeeming vs is wholly pertinent to the world to come CHAP. 15. BVt yet notwithstanding in this heauy yoke that lieth vpon Adams children from ther birth to their buriall we haue this one meanes left vs to liue sober and to weigh that our first parents sin hath made this life but a paine to vs and that all the promises of the New-Testament belonge onely to the Heritage layd vp for vs in the world to come pledges wee haue here but the performance due thereto we shall not haue till then Let vs now therefore walke in hope and profiting day by day let vs mortifie the deeds of the flesh by the spirit for God knoweth all that are his and as many as are led by the spirit of God are the sons of God but by grace not by nature for Gods onely sonne by nature was made the sonne of man for vs that we being the sons of men by nature might become the sonnes of God in him by grace for hee remayning changelesse tooke our nature vpon him and keeping still his owne diuinity that wee being changed might leaue our frailety and apnesse to sinne through the participation of his righteousnesse and immortallity and keepe that which hee had made good in vs by the perfection of that good which is in him for as wee all fell into this misery by one mans sinne so shall wee ascend vnto that glory by one deified mans righteousnesse Nor may any imagine that hee hath had this passe vntill 〈◊〉 bee there where there is no temptation but all full of that peace which wee seeke by these conflicts of the spirit against the flesh and the flesh against the spirit This warre had neuer beene had man kept his will in that right way wherein it was first placed But refusing that now hee fighteth in himselfe and yet this inconuenience is not so bad as the former for happier farre is hee that striueth against sinne then hee that alloweth it soueraygnty ouer him Better is warre with hope of eternall peace then thraldome without any thought of freedome We wish the want of this warre though and God inspireth vs to ayme at that orderly peace wherein the inferiour obeyeth the superior in althings but if there were hope of it in this life as God forbid wee should imagine by yeelding to sinne a yet ought we rather to stand out against it in all our miseries then to giue ouer our freedomes to sinne by yeelding to it L. VIVES YEt a ought we So said the Philosophers euen those that held the soules to be mortall that vertue was more worth then all the glories of a vicious estate and a greater reward to it selfe nay that the vertuous are more happy euen in this life then the vicious and thereâ—… Christ animates his seruants with promises of rewards both in the world to come and in this that is present The lawes of grace that all the regenerate are blessed in CHAP. 16. BVt Gods mercy is so great in the vessells whome hee hath prepared for glory that euen the first age of man which is his infancy where the flesh ruleth without controll and the second his child-hood where his reason is so weake that it giueth way to all â—…nticements and the mind is altogether incapable of religious precepts if notwithstanding they bee washed in the fountaine of regeneration and he dye at this or that age he is translated from the powers of darknes to the glories of Christ and freed from all paynes eternall and purificatory His regeneration onely is sufficient cleare that after death which his carnall generation had contracted with death But when he cometh to
〈◊〉 will be 〈◊〉 vp his 〈◊〉 in displeasure His displeasure say 〈◊〉 〈◊〉 all that 〈◊〉 vn 〈◊〉 of eternall life to eternall torment But 〈◊〉 〈◊〉 〈◊〉 little or long how can it be then that the Psalme 〈◊〉 〈…〉 vp 〈◊〉 〈◊〉 in displeasure It saith not Will hee shutâ—… 〈◊〉 vâ—… 〈◊〉 〈◊〉 〈◊〉 that hee will not shutte them vp at all Thus doe they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of GOD is not false although hee condemne none no more then his threatning to destroy Niniuy was false though it was not effected say they notwithstanding that he promised it without exception Hee sayd not I will destroy it vnlesse it repent but plainely without addition Niniuy shal be destroyed This threaâ—…g doe they hold true because GOD fore-told plainely what they had deserued though he pake not that which he meant to doe for though hee spared them yet knew hee that they would repent and yet did hee absolutely promise their destruction This therefore say they was true in the truth of his seuerity which they had deserued but not in respect of his mercy which he did not shut vp in displeasure because he would shew mercy vnto their praiers whose pride hee had threatned to punish If therefore he shewed mercy then say they when he knew hee should thereby grieue his holy prophet how much more will hee show it now when all his Saints shall intreate for it Now this surmise of theirs they thinke the scriptures doe not mention because men should bee reclaimed from vice by feare of tedious or eternall torment and because some should pray for those that will not amend and yet the scriptures say they doe not vtterly conceale it for what doth that of the Psalme intend How great is thy goodnesse which thou hast layd vppe for them that feare thee Thou keepest them secret in thy tabernacle from the strife of tongues That is say they this great sweetnesse of GODS mercy it kept secret from vs to keepe vs in the more awe and therefore the Apostle sayth GOD hath shut vppe all in vnbeleefe that hee might haue mercy on all to shew that hee will condemne none Yet these Opinionists will not extend this generall saluation vnto the deuills â—…t make mankinde the onely obiect of their pitty promising impunity to their owne bad liues withall by pretending a generall mercy of GOD vnto the whole generation of man and in this they that extend Gods mercy vnto the deuill and his angells doe quite exceed these later Of such as hold that heretiques shal be saued in that they haue pertaken of the body of CHRIST CHAP. 19. OThers there are that cleare not hell of all but onely of such as are baptized and pertakers of Christs body and these they say are saued bee their liues or doctrines whatsoeuer wherevpon CHRIST himselfe sayd This is the bread which commeth downe from heauen that he which eateth of it should not die I am the â—…ing bread which came downe from heauen Therefore say these men must all such 〈◊〉 saued of necessity and glorified by euerlasting life Of such as allow this deliuerance onely to wicked and reuolted Catholikes CHAP. 20. ANother sort restraine the former position onely to Catholikes line they neuer so vilely because they haue receiued CHRIST truly and bin 〈◊〉 in his body of which the Apostle faith We that are many are one bread 〈◊〉 one body because wee all are pertakers of one bread So that fall they into neuer â—…o 〈◊〉 afterwards yea euen into Paganisme yet because they receiued the Baptisme of Christ in his Church they shall not perish for euer but â—…hall 〈◊〉 〈◊〉 life 〈◊〉 shall their guilt make their torments euer-lasting 〈◊〉 temporall though they may last a long time and bee extreamly 〈◊〉 Of such as affirme that all that abide in the Catholique faith shall be saued for that faith â—…ly be their liues neuer so worthy of damnation CHAP. 21. THere 〈◊〉 some who because it is written Hee that endureth to the end hee shall 〈◊〉 〈◊〉 doe affirme that onely they that continue Catholiques how-soeuer they liue shall be saued by the merite of that foundation whereof the Apostle 〈◊〉 Other foundation can no man try then that which is laide which is Christ 〈◊〉 And if any man build on this foundation gold siluer precious stones timâ—… 〈◊〉 〈◊〉 stubble euery mans worke shall bee made manifest for the day of the Lord shall declare it because it shall bee reuealed by the fire and the fire shall try euery mans worke of what sort it is If any mans worke that hee hath built vpon abide hee shall receiue wages If any mans worke burne he shall lose 〈◊〉 hee shall bee 〈◊〉 him-selfe yet as it were by fire So that all Christian Caâ—… 〈◊〉 say â—…hey hauing Christ for their foundation which no heretiques 〈◊〉 off from his body bee their liues good or bad as those that 〈◊〉 〈◊〉 or stubble vpon this foundation shall neuer-the-lesse be saâ—… 〈◊〉 〈◊〉 iâ—… shall bee deliuered after they haue endured the paines of the 〈◊〉 which punisheth the wicked in the last iudgment Of such 〈◊〉 affirme that the sinnes committed amongst the workes of mercy shall not bee called into iudgement CHAP. 22. ANd some I haue mette with that hold that none shall bee damned eternally 〈◊〉 〈◊〉 aâ—… neglected to satisfie for their sinnes by almes-deedes alledging 〈◊〉 〈◊〉 〈◊〉 Thâ—… shall bee iudgment mercilesse vnto him that sheweth no mercy 〈◊〉 〈◊〉 〈◊〉 say they though hee amend not his life but liue sinâ—… 〈◊〉 〈◊〉 full workes shall neuer-the-lesse haue so mercifull a iudgâ—… 〈◊〉 〈◊〉 shall either not bee punished at all or at least bee freed from his 〈◊〉 after his sufferance of them for some certaine space more or lesse And 〈◊〉 the iudge of quicke and dead would mention no other thing in his 〈◊〉 〈◊〉 those on both sides of him for the saluation of the one part and the 〈◊〉 of the other but onely the almes-detâ—…s which they had either done 〈◊〉 To which also say they doth that part of the Lords prayer perâ—… 〈◊〉 〈◊〉 trespasses as wee forgiue them that trespasse against vs. For he 〈◊〉 an offence done to him doth a worke a of mercy which Christ 〈◊〉 â—…ee sayd If yee doe forgiue men their trespasses your heauenly faâ—… 〈◊〉 but if yee doe not forgiue men their trespasses no more will 〈◊〉 〈◊〉 forgiue you 〈◊〉 trespasses So that here-vnto belongeth also 〈◊〉 〈◊〉 〈◊〉 There shall bee iudgement mercilesse c. The LORD sayd not Your small trespasses say they nor your great but generally your trespasses and therefore they hold that those that liue neuer so viciously vntill their dying day haue notwithstanding their sinnes absolutely pardoned euery day by this praier vsed euery day if withall they doe remember freely to forgiue all such as haue offended them when they intreate for pardon when all those errors are confuted I will GOD willing make an
〈◊〉 〈◊〉 for so â—…ight the richest man for his a ten â—…ence a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for al his fornications homicides and other sins whatsoâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond comparison to affirm this then questionles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are that are worthy of pardon for sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake saying Bring forth therfore fruits worthy of amendmeÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such as 〈◊〉 their owne soules by continuall sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant of in this place first because they do take vioâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—…n they bestow charitably on the poore and yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…eed Christ b and 〈◊〉 liberâ—…y of sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon their damnation 〈◊〉 if they should giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the poore members of Christ to redeem one only 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euil did 〈◊〉 â—…straine them from any more such 〈◊〉 they 〈◊〉 â—…by 〈◊〉 good at all he therfore that will cleare his sins by his works must begin first at him-self for it is vnfit to do that to our neighbour which we wil not do to our selfe Christ himselfe saying thou shalt loue neighbour as thy selfe and againe Loue thine owne soule if thou wilt please God he therefore that doth not this worke of mercy that is the pleasing of God to his owne soule how can hee bee said to do workes of mercy sufficient to redeeme his sinnes for it is written Hee that is wicked to him-selfe to whome will hee bee good for almesdeedes do lift vp the prayers of men to God What saith the Scriptures My sonne hast thou sinned do so no more but pray for thy sinnes past that they may bee forgiuen thee for this cause therefore must wee do almesdeeds that when we pray our prayer may bee heard that wee may leaue our former vices and obtayne refreshment for our selues by those workes of mercy Now Christ saith that hee will impute the doing and omission of almesdeeds vnto those of the iudgement to shew how powerfull they are to expiate offences past not to protect the continuers in sinne for those that will not abiure the courses of impiety cannot bee sayd to performe any workes of mercy And these words of Christ In as much as you did it not vnto one of these you did it not vnto me imply that they did no such workes as they imagined for if they gaue bread vnto the hungred Christian as if it were vnto Christ him-selfe for GOD careth not to whome you giue but with what intent you giue Hee therefore that loueth Christ in his members giueth almes with intent to ioyne him-selfe to Christ not that hee may haue leaue to leaue him without being punished for the more one loueth what Christ reproueth the farther of doth he depart from Christ for what profiteth Baptisme vnlesse iustification follow it doth not hee that sayd Vnlesse a man bee borne againe of water and of the spirit hee shall not enter into the Kingdome of GOD say also vnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pharises yee shall not enter into the Kingdome of heauen why do men runne to Baptisme for feare of the first and do not draw neare to righteousnesse for feare of the later Therefore as hee that checketh his brothers sinne in charity by telling him hee is a foole notwithstanding all this is not guilty of Hell fire so on the other side hee that loueth not Christ in his members giueth no almes to a Christian as vnto a Christian though he stretch forth his hand vnto one of Christs poore members and hee that refuâ—…eth to bee iustified in Christ doth not loue Christ in any respect But if one call his brother foole in reprochfull contempt rather then with intent to reforme his imperfection all the almesdeeds this man can do will neuer benefit him vnlesse hee bee reconciled to him whome he hath iniured for it followeth in the same place If then thou bringest thy guift vnto the altar and tâ—…re remembrest that thy brother hath ought against thee leaue there thine offring and go thy way first be reconcyled to thy brother and then come and offer thy guift So that it is nothing worth to do workes of mercy to expiate any sinne and yet to continue in the sinne still As for the Lords prayer it doth indeed blot out our dayly sinnes it being dayly said And forgiue vs our trespasses if withall the following clause bee not onely said but performed also As wee forgiue them that â—…respasse against vs. But indeed wee say this prayer because wee do sinne not that wee might 〈◊〉 for Our 〈◊〉 sheweth vs in this that liue wee neuer so carefull of shunning corruption yet do wee euery day fall intâ—… some sinnes for the remission of which we ought both to pray and to pardon such aâ—… haue offended vs that wee may be pardoned our selues Wherefore Christ saith not this If yee forgiue men their trespasses your heauenly father wil also forgiue you yours to giue hope to any man to perseuer in daily crimes whether we be borne out by authority or commit them by sleight and suttlety but to instruct vs that we are not without sinne though wee may bee without crime as God aduised the priests in the Old-Testament first to offer for their owne sinnes and then for the peoples Let vs marke these words of our great Lord and maister with attention and diligence He doth not say your heauenly father will forgiue you any sinne whatsoeuer but he will forgiue you yours for in this place he taught his disciples being already iustified their daily prayer what meaneth he then by this same yours but such sinnes as the righteous themselues cannot be without wherefore whereas they that would hereby take occasion to continue in sin affirme that Christ meant the greatest sins because he said not your smaller sinnes but your in generall wee on the contrary side considering vnto whome he spake do vnderstand his words to concerne small sinnes onely in that they to whome they were spoken were now cleared of their greater Nor are those great sinnes indeed which euery one ought to reforme him-selfe and avoyde euer forgiuen vnlesse the guilty do fulfill the foresaid clause As we forgiue them that trespasse against vs for if the least sinnes wherevnto the righteous them-selues are prone cannot bee remitted but vpon that condition then muchlesse shall the great and Criminous ones haue this pardon though they that vsed them do cease ther further practise if they continue inexorable in forgiuing such as haue offended them for the Lord saith If yee do not forgiue men their trespasses no more will your Heauenly father forgiue you your trespasses And Saint Iames his words are to the same purpose there shal be iudgment mercilesse to him that sheweth no mercy Remember but the seruant whome his maister pardoned of a debt of 10000.
ignes Vp to that round ithyes Where the darke ayre doth kisse the spangled skies For in that region 'twixt the Moone and vs The Demi-gods and spirits generous Of those whom vertuous ardor guided well On earth in euer-lasting glory dwell Homer saith that the Elysian fields are in the farthest parts of Spaine whence the Fauonian windes blowe Witnesse Strabo who saith also that the Riuer Limaea now called Liuia was whilom called Lethe So doth Silius and Mela call it when Decimus Brutus lead the Romaine souldiours that way they were afraide to passe it least they should haue forgotten their country wiues friends them-selues and all The translation of Strabo calleth it Essâ—… but it is an errour Silius saith it runnes amongst the Grauii Mela amongst the Celtici Indeede the Insulae fortunata a second Elysium are not farre from this part of Spaine Finis lib. 21. THE CONTENTS OF THE TWO and twentith booke of the City of God 1. Of the estate of Angels and of Men. 2. Of the eternall and vnchangeable will of God 3. The promise of the Saints eternall blisse and the wickeds perpetuall torment 4. Against the wise-men of the world that hold it impossible for mans body to bee transported vp to the dwellings of ioy in heauen 5. Of the resurrection of the body beleeued by the whole world excepting some few 6 That loue made the Romaines deifie their founder Romulus and faith made the Church to loue her Lord and maister Christ Iesus 7. That the beleefe of Christs deity was wrought by Gods power not mans perswasion 8. Of the miracles which haue beene and are as yet wrought to procure and confirme the worlds beleefe in Christ. 9. That all the miracles done by the Martyrs in the name of Christ were onely confirmations of that faith whereby the Mariyrs beleeued in Christ. 10. How much honour the Martyres deserue in obtaining miracles for the worship of the true God in respect of the Deuills whose workes tend all to make men thinke that they are Gods 11. Against the Platonists that oppose the eleuation of the body vp to Heauen by arguments of elementary ponderosity 12. Against the Infidels calumnies cast out in scorne of the Christians beleefe of the resurrection 13. Whether Abortiues belong not to the resurrection if they belong to the dead 14. Whether Infants shall rise againe in the stature that they dyed in 15. Whether all of the resurrection shall bee of the stature of Christ. 16. What is meant by the confirmation of the Saints vnto the Image of the Sonne of God 17. Whether that women shall retaine their proper sexe in the resurrection 18. Of Christ the perfect man and the Church his body and fulnesse 19. That our bodies in the resurrection shall haue no imperfection at all what-so-euer they haue had during this life but shall â—…e perfect both in quantity and quality 20. That euery mans body how euer dispersed heere shall bee restored him perfect at the resurrection 21. What new and spirituall bodies shall bee giuen vnto the Saints 22. Of mans miseries drawne vpon him by his first parents and taken away from him onely by Christs merits and gratious goodnesse 23. Of accidents seuered from the common estate of man and peculiar onely to the iust and righteous 24. Of the goods that God hath bestowed vpon this miserable life of ours 25. Of the obstinacie of some few in denying the resurrection which the whole world beleeueth as it was fore-told 26. That Porphiries opinion that the blessed soules should haue no bodies is confuted by Plato him-selfe who saith that the Creator promised the inferiour Deities that they should neuer loose their bodies 27. Contrarieties betweene Plato and Porphery wherein if either should yeeld vnto other both should finde out the truth 28. What either Plato Labeo or Varro might haue auailed to the true faith of the resurrection if they had had an harmony in their opinions 29. Of the quality of the vision with which the Saints shall see GOD in the world to come 30. Of the eternall felicity of the Citty of GOD and the perpetuall Sabboth FINIS THE TVVO AND TVVENTITH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the estate of Angels and of men CHAP. 1. THIS present volume being the last of this whole worke shall containe a discourse of the eternall beatitude of the Citty of God Which Cittie is not called eternall as if it should continue for the space of so many or so many thousand ages and then haue an end but as it is written in the Ghospell Of his kingdome there shall bee none end Nor shall this perpetuitie preserue the forme by succession as a Baye tree seemeth to keepe a continuall verdure though one leafe fall of and another spring vp but euery Cittizen therein shall bee immortall and man shall attaine to that which the Angells haue neuer forgone This God the founder of this Citty will effect for so hee hath promised who cannot lye and who to confirme the rest hath effected part of his promises already Hee it is that made the world with all things sensible and intelligible therein whose chiefe worke the spirits were to whome hee gaue an vnderstanding making them capable of his contemplation and combining them in one holy and vnited society which wee call the Citty of God holy and heauenly wherein God is their life their nutriment and their beatitude Hee gaue a free election also vnto those intellectuall natures that if they would for sake him who was their blisse they should presently bee enthralled in misery And fore-knowing that certaine of the Angels proudly presuming that them-selues were sufficient beatitude to them-selues would forsake him and all good with him hee did not abridge them of his power knowing it a more powerfull thing to make good vse of such as were euill then to exclude euill for altogether Nor had there beene any euill at all but that those spirits though good yet mutable which were formed by the omnipotent and vnchangeable Deitie procured such euill vnto them-selues by sinne which very sinne prooued that their natures were good in them-selues For if they had not beene so although inferiour to the maker their apostacie had not fallen so heauie vpon them For as blindnesse beeing a defect prooueth plainely that the eye was made to see the excellencie of the eye beeing heereby made more apparent for other-wise blindnesse were no deffect so those natures enioying GOD prooued them-selues to bee created good in their very fall and that eternall misery that fell vpon them for forsaking GOD who hath giuen assurance of eternall perseuerance vnto those that stood firme in him as a fitte reward for their constancy He also made man vpright of a free election earthly yet worthy of Heauen if he stuck fast to his Creator otherwise to pertake of such misery as sorted with a nature of that kinde and fore-knowing likewise that he
man and to kill one another to make meate of yea euen the mother to massacre and deuowre her owne child Nay is not our very d sleepe which wee tearme rest some-times so fraught with disquiet that it disturbes the soule and all her powers at once by obiecting such horred terrours to the phantasie and with such an expression that shee cannot discerne them from true terrours This is ordinary in some diseases besides that the deceiptfull fiends some-times will so delude the eye of a sound man with such apparitions that although they make no fâ—…rther impression into him yet they perswade the sence that they are truely so as they seeme and the deuills desire is euer to deceiue From all these miserable engagements representing a kinde of direct hell wee are not freed but by the grace of IESVS CHRIST For this is his name IESVS IS A SAVIOVR and he it is that will saue vs from a worse life or rather a perpetuall death after this life for although wee haue many and great comforts by the Saints in this life yet the benefits hereof are not giuen at euery ones request least wee should apply our faith vnto those transitory respects whereas it rather concerneth the purchase of a life which shal be absolutely free from all inconuenience And the more faithfull that one is in this life the greater confirmation hath hee from grace to endure those miseries without faynting where-vnto the Paynin authors referre their true Philosophy which their Gods e as Tully saith reuealed vnto some few of them f There was neuer saith hee nor could there bee a greater guift giuen vnto man then this Thus our aduersaries are faine to confesse that true Philosophy is a diuine gift which beeing as they confesse the onely helpe against our humane miseries and comming from aboue hence then it appeareth that all mankinde was condemned to suffer miseries But as they confesse that this helpe was the greatest guift that GOD euer gaue so doe wee avow and beleeue that it was giuen by no other God but he to whom euen the worshippers of many gods giue the preheminence L. VIVES MIght a hee bee left There was neuer wild beast more vnruely then man would bee if education and discipline did not represse him hee would make all his reason serue to compasse his apperites and become as brutish and fond as the very brutest beast of all b One comming Of such accidents as this read Pliny lib. 7. cap. 4. and Valer. Max. lib. 9. c Diseases As the poxe call them French Neapolitane Spanish or what you will they are indeed Indian and came from thence hether Childeren are borne with them in the Spanish Indies or the pestilent sweate that killeth so quickly the ancient writers neuer mention these Such another strange disease a Nobleman lay sicke of at Bruges when I was there the Emperor Charles beeing as then in the towne Iohn Martin Poblatio told mee that hee had neuer read of the like and yet I will auouch his theory in phisicke so exact that either the ancient phisitions neuer wrote of it or if they did their bookes are lost and perished d Sleepe So Dido complayneth to her sister of her frightfull dreames Uirg Aeneid e As Tully saith But where I cannot finde vnlesse it bee in his 5. de finibus f There was neuer The words of Plato in his Timaeus translated by Tully towards the end of the dialogue Tullyâ—…ath â—…ath it also in his fifth de Legib. Of accidents seuered from the common estate of man and peculiar onely to the iust and righteous CHAP. 23. BEsides those calamities that lie generally vpon all the righteous haue a peculiar labour to resist vice and be continually in combat with dangerous temptations The flesh is some-times furious some-times remisse but alwaies rebellious against the spirit and the spirit hath the same sorts of conflict against the flesh so that wee cannot doe as wee would or expell all concupiscence but wee striue by the helpe of GOD to suppresse it by not consenting and to curbe it as well as we can by a continuall vigilance least we should bee deceiued by likelyhoods or suttleties or involued in errors least wee should take good for euill and euill for good least feare should hold vs from what wee should doe and desire entice to vs do what we should not least the sunne should set vpon our anger least enmity should make vs returne mischiefe for mischiefe least ingratitude should make vs forget our benefactors least euill reports should molest our good conscience least our rash suspect of others should deceiue vs or others false suspect of vs deiect vs least sinne should bring our bodies to obey it least our members should bee giuen vppe as weapons to sinne least our eye should follow our appetite least desire of reuenge should drawe vs to inconuenience least our sight or our thought should stay too long vpon a sinfull delight least we should giue willing eare to euill and vndecent talke least our lust should become our law and least that wee our selues in this dangerous conflict should either hope to winne the victory by our owne strength or hauing gotten it should giue the glory to our selues and not to his grace of whom Saint Paul saith Thankes bee vnto GOD who hath giuen vs victory through our Lord Iesus Christ and else-where In all these things we are more then conqueror through him that loued vs. But yet wee are to know this that stand wee neuer so strong against sinne or subdue it neuer so much yet as long as wee are mortall wee haue cause euery day to say Forgiue vs our trespasses But when wee ascend into that Kingdome where immortality dwelleth wee shall neither haue warres wherein to fight nor trespasses to pray for nor had not had any heere below if our natures had kept the guifts of their first creation And therefore these conflicts wherein wee are endangered and whence we desire by a finall victory freedome are part of those miseries where-with the life of man is continually molested Of the goods that GOD hath bestowed vpon this miserable life of ours CHAP. 24. NOw let vs see what goods the Great Creator hath bestowed in his mercy vpon this life of ours made miserable by his iustice The first was that blessing before our Parents fall Increase and multiply fill the earth c. And this hee reuoked not for all that they sinned but left the guift of fruitfulnesse to their condemned off-spring nor could their crime abolish that power of the seede-producing seed inherent and as it were wouen vppe in the bodies of man and woman vnto which neuerthelesse death was annexed so that in one and the same current as it were of man-kinde ranne both the euill merited by the parent and the good bestowed by the creator In which originall euill lieth sinne and punishment and in which originall good lieth propagation and conformation or information But of those euills
1. Cor. 15. 50. Rom. 7. We follow things forbidden Martirdom to the vnbaptized in the steed of baptisme Iohn 3. Math 16. Iohn 12. Psal 116. Death good to the good and bad to the bad Who may be said to bee dysng Death what it is The time of life is a course vnto death Eccl. 11. 28. Psal. 6. 5 The second death Louvaine copie defectiue as I doe thinke it may very lawfully in this Comparison or analogy Genes 〈◊〉 Rom. 8. Genes 2 17. 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 〈◊〉 had not died Wis 9. 15 Palliâ—…i Coniecture deceiueth the Philosophers Gens 3. The Center In Timaeo 〈◊〉 Cor. 15 How man seeth Virg Aenâ—… ad 6. 1. Cor. 15 What bodies our first parents had Pro. 3. 18. Psal. 42. 6. Psal. 59. 9. Paradise Eden The riuers of Paradise Genes 18. Tob. 12. Luc. 23. Rom. 8. 10 Rom. 8. 29 1. Cor. 15. 42 44 45 Rom. 8. 〈◊〉 Christ the heauenly man 1 Co. 15. 22 Man formed Man how created Isa. 57. 16. I Coâ—… 2. 11 Ecclâ—…3 21. Psa. 148. 8. Iohn 4. 24. Genes 7. 22. Eccl 24. 〈◊〉 The Apostatical Angels The diuel at the iudgment shal be cast into the second death 〈◊〉 Vergâ—…ra 〈◊〉 Coâ—…li The Louaine copy defectiue Lanctantius Death propagate by sinne Grace 1. Cor. 15. 39 Flesh vsed for man Rom 3. 20 Gala. 3. 11 Iohn 1. 13 Ioh. 20. 13 Gal. 5. 19 20 21. The works of the flesh The mentall vices ascribed to the flesh Animosity 1. Cor. 5. 〈◊〉 2 3 4. Wis. 9 15 The deuills haue no flesh yet haue they fleshly workes 10. 5. The mindes foure affects Rom. 3. 7 1. Cor. 3. 〈◊〉 1 Cor 2 11 12 13 14. Rom. 3. 10 Gen. 46 27. 1. Cor 3 4 Soule 〈◊〉 man Lawfull hate Will. Psa. 11 1 Io. 2 2. Tim. 3 2 4. Phil. 1 Psa. 119 20 Wis. 6 20 Psa. 31 Psa. 4 Psal. 16 11 Rom. 11. 20 Amo and Diâ—…o diffâ—… Esay 57. 12 Mat. 7. 12. Luc. 2 14 1 Cor. 13 6 Andr. act 2 Sâ—… 1 Sadnesse according to God 2 Cor. 7 8 9 10 11 Alcibiades his sadnesse Erapathia Philumena The Louaine copies defectiue Alcibiades Rom. 8 23 1. Cor. 15 54 Mat. â—…4 12 Mat. 10 22 1 Io. 1 8 2 Cor. 9 7. Gal 6 1 Psal. 2â—… 2 Philip. 3 14 Rom. 12 15 2 Cor. 11 3 〈◊〉 Cor. 11. 〈◊〉 Mat. 3 Iohn 11 Luk â—…2 Mat 26 Rom. 1 30 Psal. 69 20 1. Ioh. 4 18 Psal 9 9 Psal. 9. 1â—… 〈◊〉 Crime Theut The state of our first parents 〈◊〉 〈◊〉 Ioh. 〈◊〉 Exod 32. Kin. 11. 1. Ti. 2. 14. Rom 5. 12. 14. Gen. 3. 12. a Trope Paradise It was not the fruit but disobeâ—… that oâ—…threw Adam Obedience the mother of all 〈◊〉 Pride â—…e 10. â—…ll â—…kes done by 〈◊〉 〈◊〉 â—…l persons Humility Psal. 73. Gen. 3. 5. Pro. 16. 18. Ps. 83. 〈◊〉 in 〈◊〉 accuse 〈◊〉 〈◊〉 〈◊〉 Abrahams obedience The punishment of disobedience Psa. 144. 4 Paines of the flesh 〈◊〉 〈◊〉 〈◊〉 a geâ—…ll name 〈◊〉 all viciâ—… effects 1 Thess. 4. 4. 5. Carnal copulation Gen 2. 25. Gen 3. 〈◊〉 Gen 3. 7. What vvas ment by the tree of the knovvledge of good and euill Câ—…pestra The Gymâ—… Tusc. lib 3. The Louanists defectiue here Pâ—… in french is go onfoâ—…d The parts of the soule Dâ—… Naturall shame Cynikes The cloake The donatians and Circumcelliones Genesis 1. Lust gâ—…oing vpon sin Psal. 138 3 The Adamites The distinction oâ—… sexes in the crâ—…tion Mat. 19 4 The soules power ouer the body Rom. 1 26. The geneâ—… field Extraordinâ—…ies powers of motion in some perons Restitus his extasie The lungs Hermotimus of Clazomene The first mans felicitâ—… erâ—… heâ—… sinned The monthly flowers in women Man hath no power of himselfe to avoide sinne Psal. 3. 3 Psal. 18. 1 Augustines Eutopia The tvvo Citties Rom. 9. 2â—… Gal. 4. 21 22. 23. 24 25. Isay 54. 1 The earthly Citty in two formes An allegorie Sina thâ—…moun Wisd. 8. 1. True concord Earthly peace a false good obteined â—…y warre The good contend not one against another An archetype Gal. 6. 2. 1. Th. 5. 14 Gal. 6. 1. Mat. 18. 15. 1. Ti. 5. 20 Mat. 18. 35 How a sacrifice should be offâ—…ed Rom. 6. 13. 〈◊〉 5. What a City is Ionicus The first Citty Henochia Iudea Gen. 49. 9. Hierâ—…e Burgarinâ—… Pliny the secâ—…d A quadraâ—… in number Intercalation of daies Gen. y. 11. Psal 90. 20 The month of the moone Gen. 4. 1 Gen. 5. 8. Maturity Affinity the propagator of charity The latines haue three words for cousin germaines Caine possession Henoc dedication Seth resurrection Enos man Gen. 4 19 20 21 â—…2 Genes 4. 26. Rom. 8. 24 25. Rom. 10. 13. Two Henoches Luc. â—…0 34 Exod 26. 7 Psal. 51. 4 Haire-cloath Naamah Gen 5 12. Psal. 49 11 Psal. 73 20 Psal. 52. 8 Psal. 40 4 Cant. 2. 4 Psal. 103 Marâ—… 1. Maâ—… 3. 1. Gen. 6. The sonnes of Sâ—… called Angeâ—…â—…ically Psal. 82. 6. Baruch 5. Angels vvhat it is â—…bus and Succâ—…us Aquila a 〈◊〉 The Apocrypha The cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 6 7 Gods prescience and act a like firme and both vnalterable 〈◊〉 13. â—…3 The Arke a type of the church Mount Olympus Apelles anheretique Mortayses subscudines Stellions Bees Virg. Geor. 4. 〈◊〉 9. â—…5 Gâ—…n 9. 26. Câ—… 1. 2 1. Cor. 11 19 Mat. 7 16 Phil. 1 16 18. Isâ—…i 5 Mat. 20 2â—… Mat. 26 39 2. Cor. 13 1. Cor. 1 25 Pâ—…r vsâ—…d 〈◊〉 a 〈◊〉 The plaine of 〈◊〉 Niâ—… Belus The Hebrewes Babilons confusion The power of humility Nimrod Gen. 11. God moueth not from place to place 1. Cor. 3 God speaketh three manner of waies Aenid 3. The Pygmees A cubite A foote An hand-bredth A spanne Sciopodes a people Checker-workes Cynocephali a people 〈◊〉 Munkeyes Sphinxes The Antipodes Derep. li. 6. Psa. 14. 3. 4. Psa. 52. 3. 4. The Hebrew tongue Egypt Ham. Aethiopia Assyria Charra Gen. 11. Gen. â—…4 Mesopotamia Gen. 11. 1. Act 7. 2. 3. The Chaldeaeans worshippe the fire Gen. 12. Acts. 7. 2. Galat. 3. 17 Asia Sicyon Pelopomâ—…sus Europe 〈◊〉 〈◊〉 1â—… 〈◊〉 God vvill not bee tempted Gen. 13. 8 〈◊〉 Gen. 13. Hyperbole a 〈◊〉 in 〈◊〉 The Loâ—…inists defectiue Psal. 111. Genes 14. This the Louanists haue left out as erronious Genes 15. Starres invisible 〈◊〉 our eyes 〈◊〉 〈◊〉 Gen. 15 Luc. 1. 34. Mat. 24. 〈◊〉 Gen. 15 Galat. 3. 17 Rhinocorura Gen. 16. 1. Cor. 7. 4. Gen. 16. 6. Gen. 1â—… Circumcision a type oâ—… regeneration Gen. 2 19 Eccl. 14. 17 Rom. 4. 15 Psal. 119. Gen. 17. 6 7. Sarai Sarah Câ—…ses of 〈◊〉 Gen. 19 Heb. 132 Gen. 18. 18. Lots wife Gen. 20 Gen. 21. 6 Rom. 9. Hebr. 11. Rom. 8. God will see in the Mount an Hebrew prouerbe Gen. 25. 〈◊〉 Second mariage The louaine copy defectiue Gen. 25. Idumaea Gen. 26. 1. Abraham and Isaac compared Faithfull vvedlock better then faithlesse singlenesse The blessing of Iâ—…cob Lenticula what it is Io. 1. 51.
Liâ—… lib. 25. Marcellus entring vpon the walles and looking ouer all the citty standing at that time 〈◊〉 and goodly is said to haue shed teares partly for ioy of this so great a conquest and partly for pitty of the Cities ancient glory The ouer-throwe of the Athenian nauie the wracke of two great armies with their Captaines so many warres and rich Kings and all that before him to be in a moment on fire came all into his minde at once This is also in Ualerius Maximus de humanitate e Nay he had a care Liuie as before Marcellus by a generall consent of the Captaines forbad the soldiers to violate any free body leauing them all the 〈◊〉 â—…or spoile which edict contained the assurance of the sayd free women from death and all other violence as well aâ—… that of their chastities f Fabius the conqueror of Tarentum In the second Carthaginian warre Tarentum a famous citie in Calabria fell from the Romanes vnto Hanâ—…bal but 〈◊〉 Salinator the Captaine of the Romane garrison retired into the tower This Citie Fabâ—… Maximus recouered and gaue his soldiors the spoile of it This is that Fabius that in the said second Punicke warre by his sole wisdome put life into all the Romanes dying hopes and by his cunning protraction blunted the furie of Hannibal And of him Enius said truly Vnus homo nobis cunctando restituit rem One mans wise set delay restor'd vs all I neither can nor list now to stand vpon all the errors of the first Commentator of this booke it were too tedious and too troublesome But because in this place he goeth astray with many others who indeed in other mens iudgements are learned in such matters but in their owne iudgements most learned nor to say trueth are they vnlearned I could not choose but giue the reader this admonition that this Fabius is not hee that was called Maximus but his Grandfather was called so because hee being Censor with P. Decius diuided the whole commonty of Rome into foure Tribes which he named Vrbanae though I deny not that this Fabius of whom Augustine speaketh deserued this name but the world as then did not giue it him g Secretary Hereof read Liuie in his 27. Booke That the cruell effects following the losses of warre did but follow the custome of warre and wherein they were moderated it was through the power of the name of Iesus Christ. CHAP. 6. THerefore all the spoile murther burning violence and affliction that in this fresh call amitie fell vpon Rome were nothing but the ordinary effects following the a custome of warre But that which was so vnaccustomed that the sauage nature of the Barbarians should put on a new shape and appeare so mercifull that it would make choise of great and spacious Churches to fill with such as it meant to shew pitty on from which none should bee haled to slaughter or slauerie in which none should bee hurt to which many by their courteous foes should be conducted and out of which none should bee lead into bondage This is due to the name of Christ this is due to the Christian profession he that seeth not this is blinde hee that seeth it and praiseth it not is thanklesse hee that hinders him that praiseth it is madde God forbid that any man of sence should attribute this vnto the Barbarians brutishnesse It was God that struck a terror into their truculent and bloudy spirits it was he that bridled them it was he that so wonderously restrained them that had so long before fore-told this by his Prophet b I will visit their offences with the rod and their sinne with scourges yet will I not vtterly take my mercy from them L. VIVES CVstome a of warre Quintilian recordes the accidents that follow the sacking of Cities in his eight booke thus The flames were spread through the temples a terrible cracking of falling houses was heard and one confused sound of a thousand seuerall clamours Some fled they knew not whether some stuck fast in their last embraces of their friends the children and the women howled and the old men vnluckily spared vntill that fatall day then followed the tearing away of all the goods out of house and temple and the talke of those that had carried away one burden and ranne for another and the poore prisoners were driuen in chaines before their takers and the mother endeuouring to carry her silly infant with her and where the most gaine was there went the victors together by th' eares Now these things came thus to passe because the soldiers as they are a most proud and insolent kinde of men without all meane and modestie haue no power to temper their auarice lust or furie in their victory and againe because taking the towne by force if they should not do thus for terror to the enemie they might iustly feare to suffer the like of the enemy b I will visit It is spoken of the sonnes of Dauid Psal. 89. If they be not good c. Of the commodities and discomodities commonly communicated both to good and ill CHAP. 7. YEa but will a some say Why doth God suffer his mercy to be extended vnto the gracelesse and thankelesse Oh! why should we iudge but because it is his worke that maketh the sunne to shine daily both on good and bad the raine to fal both on the iust and vniust For what though some by meditating vpon this take occasion to reforme their enormities with repentance other some as the Apostle saith despising the ritches of Gods goodnes and long suffering in their hardnesse of heart and impenitency b do lay vp vnto them-selues wrath against the day of wrath and the reuelation of Gods iust iudgement who will c reward each man according to his workes Neuerthelesse Gods patience still inuiteth the wicked vnto repentance as this scourge doth instruct the good vnto patience The mercy of God imbraceth the good with loue as his seuerity doth correct the bad with paines For it seemed good to the almighty prouidence to prepare such goods in the world to come as the iust onely should inioy and not the vniust and such euils as the wicked only should feele and not the godly But as for these temporall goods of this world hee hath left them to the common vse both of good and badde that the goods of this world should not be too much desired because euen the wicked doe also partake them and that the euils of this world should not bee too cowardly auoyded where-with the good are sometimes affected But there is great difference in the d vse both of that estate in this world which is called prosperous and that which is e called aduerse For neither do these temporall goodes extoll a good man nor doe the euill deiect him But the euill man must needs bee subiect to the punishment of this earthly vnhappinâ—…sse because hee is first corrupted by this earthly happinesse
Yet in the distributing of these temporall blessings God sheweth his prouident operation For if all sinne were presently punished there should bee nothing to do at the last iudgement and againe if no sinne were here openly punished the diuine prouidence would not bee beleeued And so in prosperity if God should not giue competency of worldly and apparant blessings to some that aske them we would say he hath nothing to do with them and should he giue them to all that aske them we should thinke he were not to bee serued but for them and so his seruice should not make vs godly but rather greedy This being thus what euer affliction good men and badde doe suffer together in this life it doth not proue the persons vndistinct because so they both do ioyntly indure like pains for as in one fire gold shineth and chaffe smoaketh and as vnder one f fâ—…yle the straw is bruised and the eare cleansed nor is the lees and the oyle confused because they are both pressed in one presse so likewise one and the same violence of affliction prooueth purifieth and g melteth the good and condeâ—…eth wasteth and casteth out the badde And thus in one and the same distresse do the wicked offend God by detestation and blasphemy and the good do glorifie him by praise and praier So great is the difference wherein we ponder not what but how a man suffers his affects For one and the same motion maketh the mud smell filthily and the vnguent swell most fragrantly L. VIVES SOme a say because the aforesaid wordes were spoken of the sonnes of Dauid that is the godly How should the mercy of God be extended vnto the wicked b Do lay vp or heap together For Thesaurus is a laying together of euill things as well as good and it is ordinary with the Greekes to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treasure of Ills and Plautus hath Thesaurus stupri the treasure of whoredome c Willreward * commonly it is read Doth reward Augustin hath it in better formeâ—… for the Apostle speakes of the world to come and the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reddet will reward d Vse both of that Terence in his Heautontimoreumenos saith such things as are called humane goods namely our parents country linage friendes and wealth all these are but as his mind is that possesseth them to him that can vse them well they are good to him that vseth them otherwise then well they are euil This Terence hath out of Plato in diuers places 〈◊〉 Is called aduerse Nâ—…mely of the vulgar and such as are ignorant of the true natures of things f Flaile Virgill in the first of his Georgikes reckons the Flaile amongst the instruments of husbandry Plinye in his eighteenth booke saith The haruest corne is thrashed forth vpon the floore sometime with flayles sometime with the feete of horses and sometime with staues So that this same Tribulum is an instrument where-with the corne being ripe is thrashed forth on the floore our fittest english is a flaile How this is done Varro teacheth in his first book De re rustica g Melteth the good Maketh them liquid it is a simily taken from gold to exclude further disputation hereof the scripture saith the good are melted with charity My soule melted as my beloued spoke saith the Canticles but if a man will follow this theame he shall neuer finde an end The fittest teacher in this kind is the holy scripture Of the causes of such corrections as fall both vpon the good and bad together CHAP. 8. BVt tell me now in all this desolation what one thing did the Christians endure which due and faithfull consideration might not turne vnto their edificaÌ„tion For first they might with feare obserue to what a masse iniquity was increased at which the iust God being displeased had sent these afflictions vpoÌ„ the world that though they them-selues were far froÌ„ the society of the wicked yet should they not hold them-selues so purely seperate from all faults that they should thinke them-selues too good to suffer a temporall correction for diuers faults that might be found in their conuersations for to omitte this that ther is no man how euer laudable in his conuersation that in some things a yeelds not vnto the concupiscence of the flesh and that though hee decline not vnto the gulfe of reprobate offence and habitation of all brutish filthinesse yet slips now and then into some enormities and those either seldome or so much more ordinary as then they are lesse momentary To omitte all this how hard a thing is it to find one that makes a true vse of their fellowship for whose horrible pride luxury auarice bestiall iniquity and irreligiousnesse the Lord as his b Prophets haue threatned doth lay his heauy hand vppon the whole world How few do wee finde that liue with them as good men ought to liue with them For either we keepe aloofe and forbeare to giue them due instructions admonitions or reprehensions or else wee holde their reformation too great a labour either we are affraid to offend them or else wee eschew their hate for our owne greater temporall preferment and feare their opposition either in those things which our greedinesse longeth to inioy or in those which our weakenesse is affraid to forgoe so that though the liues of the wicked be still disliked of the good and that thereby the one do auoid that damnation which in the world to come is the assured inheritance of the other yet because they winke at their damnable exorbitances by reason they feare by them to loose their owne vaine temporalities iustly do they partake with them in the punishments temporall though they shall not do so in the eternall Iustly do they in these diuine corrections tast the bitternesse of these transitory afflictions with them to whome when they deserued those afflictions they through the loue of this life forbare to shew them-selues better indeed he that forbeares to reprehend ill courses in some that follow them because he will take a more fit time or because he doubts his reprehention may rather tend to their ruine then their reformation or because he thinkes that others that are weake may by this correction be offended in their Godly endeauours or diuerted from the true faith In this case forbearance arises not from occasion of greedinesse but from the counsell of charity c But their's is the fault indeed who liue a life quite contrary wholy abhorring the courses of the wicked yet will ouerpasse to taxe the others sins wherof they ought to be most seuere reprehenders and correctors because they feare to offend them and so be hurt in their possession of those things whose vse is lawfull both vnto good and bad affecting temporalities in this kinde farre more greedily then is fit for such as are but pilgrimes in this world and such as expect d the hope of a celestiall inheritance for it is
the one whereof sinne came from our owne audaciousnesse and the other punishment from the iudgement of GOD we haue sayd sufficient already This place is for the goods which GOD hath giuen and doth still giue to the condemned state of man In which condemnation of his GOD tooke not all from him that he had giuen him for so hee should haue ceased to haue had any beeing nor did hee resigne his power ouer him when hee gaue him thrall to the Deuill for the Deuill him-selfe is his thrall he is cause of his subsistence he that is onely and absolutely essentiall and giueth all things essence vnder him gaue the Deuill his being also Of these two goods therefore which wee sayd that his Almighty goodnesse had allowed our nature how euer depraued and cursed hee gaue the first propagation as a blessing in the beginning of his workes from which hee rested the seauenth day The second conformation hee giueth as yet vnto euery worke which hee as yet effecteth For if hee should but with-hold his efficient power from the creatures of the earth they could neither increase to any further perfection nor continue in the state wherein hee should leaue them So then GOD creating man gaue him a power to propagate others and to allow them a power of propagation also yet no necessity for that GOD can depriue them of it whome hee pleaseth but it was his guift vnto the first parents of man-kinde and hee hauing once giuen hath not taken it any more away from all man-kinde But although sinne did not abolish this propagation yet it made it farre lesse then it had beene if sinne had not beene For man beeing in honour vnderstood not and so was compared vnto beasts begetting such like as him-selfe yet hath hee a little sparke left him of that reason whereby hee was like the image of GOD. Now if this propagation wanted conformation nature could keepe no forme nor similitude in her seuerall productions For if man and woman had not had copulation and that GOD neuer-the-lesse would haue filled the earth with men as hee made Adam with-out generation of man or woman so could hee haue made all the rest But man and woman coupling cannot beget vnlesse hee create For as Saint Paul saith in a spirituall sence touching mans conformation in righteousnesse Neither is hee that planteth any thing nor hee that watereth but GOD that giueth the increase so may wee say heere Neyther is hee that soweth any thing nor shee that conceiueth but GOD that giueth the forme It is his dayly worke that the seed vnsoldeth it selfe out of a secret clew as it were and brings the potentiall formes into such actuall decorum It is hee that maketh that strange combination of a nature incorporeall the ruler and a nature corporeall the subiect by which the whole becommeth a liuing creature A worke so admirable that it is able to amaze the minde and force praise to the Creator from it beeing obserued not onely in man whose reason giueth him excellence aboue all other creatures but euen in the least flye that is one may behold this wondrous and stupendious combination It is hee that giuen mans spirit an apprehension which seemeth together with reason to lye dead in an infant vntill yeares bring it to vse where-by hee hath a power to conceiue knowledge discipline and all habites of truth and good quality and by which he may extract the vnderstanding of all the vertues of prudence iustice fortitude and temperance to be thereby the better armed against viciousnesse and incited to subdue them by the contemplation of that high and vnchangeable goodnesse which height although it doe not attaine vnto yet who can sufficiently declare how great a good it is and how wonderfull a worke of the Highest beeing considered in other respects for besides the disciplines of good behauiour and the wayes to eternall happinesse which are called vertues and besides the grace of GOD which is in IESVS CHRIST imparted onely to the sonnes of the promise mans inuention hath brought forth so many and such rare sciences and artes partly a necessary and partly voluntary that the excellency of his capacity maketh the rare goodnesse of his creation apparant euen then when hee goeth about things that are either superfluous or pernicious and sheweth from what an excellent guift hee hath those his inuentions and practises What varieties hath man found out in Buildings Attyres Husbandry Nauigation Sculpture and Imagery what perfection hath hee shewen in the shewes of Theaters in taming killing and catching wilde beasts What millions of inuentions hath hee against others and for him-selfe in poysons armes engines stratagems and such like What thousands of medecines for the health of meates for the weasand of meanes and figures to perswade of eloquent phrases to delight of verses to disport of musicall inuentions and instruments How excellent an inuention is Geography Arithmetique Astrologie and the rest How large is the capacity of man if wee should stand vpon perticulars Lastly how cunningly and with what exquisite witte haue the Philosophers and the Heretiques defended their very errors it is strange to imagine for heere wee speake of the nature of mans soule in generall as man is mortall without any reference to the tract of truth whereby hee commeth to the life eternall Now therefore seeing that the true and onely GOD that ruleth all in his almighty power and iustice was the creator of this excellent essence him-selfe doubtlesse man had neuer fallen into such misery which many shall neuer bee freed from and some shall if the sinne of those that first incurred it had not beene extreamly malicious Come now to the body though it bee mortall as the beasts are and more weaker then many of theirs are yet marke what great goodnesse and prouidence is shewen herein by GOD Almighty Are not all the sinews and members disposed in such fitte places and the whole body so composed as if one would say Such an habitation is fittest for a spirit of reason You see the other creatures haue a groueling posture and looke towards earth whereas mans vpright forme bids him continually respect the things in heauen The nimblenesse of his tongue and hand in speaking and writing and working in trades what doth it but declare for whose vse they were made so Yet excluding respect of worke the very congruence and parilitie of the parts doe so concurre that one cannot discerne whether mans body were made more for vse or for comlinesse For there is no part of vse in man that hath not the proper decorum as wee should better discerne if wee knew the numbers of the proportions wherein each part is combined to the other which wee may perhaps come to learne by those that are apparant As for the rest that are not seene as the courses of the veines sinews and arteries and the secrets of the spiritualls wee cannot come to know their numbers for though some butcherly