doe better for the solution of this question to beginne at that time chiefly because then the Holy Spirit descended vpon that society wherein the second law the New Testament was to bee professed according as Christ had promised For the first law the Old Testament was giuen in Sina by Moyses but the later which Christ was to giue was prophecied in these words The law shall goe forth of Zion and the word of the LORD from Ierusalem Therefore hee said himselfe that it was fit that repentance should bee preached in his name throughout all nations yet beginning at Ierusalem There then beganne the beleefe in CHRIST crucified and risen againe There did this faith heate the heartes of diuers thousands already who sold their goods to giue to the poore and came cheerefully to CHRIST and to voluntary pouerty withstanding the assalts of the bloud-thirsty Iewes with a pacience stronger then an armed power If this now were not done by Magike why might not the rest in all the world bee as cleare But if Peters magike had made those men honour Christ who both crucified him and derided him beeing crucified then I aske them when their three hundered three scorce and fiue yeares must haue an end CHRST died in the a two Gemini's consulshippe the eight of the Calends of Aprill and rose againe the third daie as the Apostles saw with their eyes and felt with their hands fortie daies after ascended hee into Heauen and tenne daies after that is fiftie after the resurrection came the Holy Ghost and then three thousand men beleeued in the Apostles preaching of him So that then his name beganne to spread as wee beleeue and it was truely prooued by the operation of the Holy Ghost but as the Infidels feigne by Peters magike And soone after fiue thousand more beleeued through the preaching of Paul and Peters miraculous curing of one that had beene borne lame and lay begging at the porch of the Temple Peter with one word In the name of our LORD IESVS CHRIST set him sound vpon his feete Thus the church gotte vppe by degrees Now reckon the yeares by the Consulls from the descension of the Holie Spirit that was in the Ides of Maie vnto the consulshippe of b Honorius and Eutychian and you shall finde full three hundered three score and fiue yeares expired Now in the next yeare in the consulship of c Theodorus Manlius when christianity should haue beene vtterly gone according to that Oracle of deuills or fiction of fooles what is done in other places wee neede not inquire but for that famous cittie of Carthage wee know that Iouius and Gaudentius two of Honorius his Earles came thether on the tenth of the Calends of Aprill and brake downe all the Idols and pulled downe their Temples It is now thirty yeares agoe since almost and what increase christianity hath had since is apparant inough and partly by a many whom the expectation of the fulfilling of that Oracle kept from beeing reconciled to the truth who since are come into the bosome of the church discouering the ridiculousnesse of that former expectation But wee that are christians re â—…re indeed and name doe not beleeue in Peter but in f him that Peter beleeued in Wee are edifyed by Peters sermons of Christ but not bewitched by his charmes nor deceiued by his magike but furthered by his religion CHRIT that taught Peter the doctrine of eternitie teacheth vs also But now it is time to set an end to this booke wherein as farre as neede was wee haue runne along with the courses of the Two Citties in their confused progresse the one of which the Babilon of the earth hath made her false gods of mortall men seruing them and sacrificing to them as shee thought good but the other the heauenly Ierusalem shee hath stucke to the onely and true GOD and is his true and pure sacrifice her selfe But both of these doe feele one touch of good and euill fortune but not with one faith nor one hope nor one law and at length at the last iudgement they shall bee seuered for euer and either shall receiue the endlesse reward of their workes Oâ—… these two endes wee are now to discourse L. VIVES IN the a two First sure it is Christ suffered vnder Tyberius the Emperor Luke the Euangelist maketh his baptisme to fall in the fifteenth yeare of Tyberius his reigne So then his passion must be in the eighteenth or ninteenth for three yeares hee preached saluation Hier. So â—…ith Eusebius alledging heathen testimonies of that memorable eclips of the Sunne as namely our of Phlegon a writer of the Olympiads who saith that in the fourth yeare of the two hundered and two Olympiade the eighteenth of Tyberius his reigne the greatest eclips befell that euer was It was midnight-darke at noone-day the starres were all visible and an earth-quake shooke downe many houses in Nice a city of Bythinia But the two Gemini Ruâ—… and Fusius were Consulls in the fifteenth yeare of Tyberius as is easily prooued out of Tacitus lib. 5. and out of Lactantius lib. 4. cap. 10. where hee saith that in that yeare did Christ suffer and him doth Augustine follow here But Sergius Galba afterwards Emperor and L. Sylla were Consulls in the eighteenth yeare b Honorius and In the consulship of these two 〈◊〉 draue the Gothes and Vandals into Italy Honorius the Emperor beeing Consull the fourth time Prosper saith this was not vntill the next yeare Stilicon and Aurelian beeing 〈◊〉 c Theodorus Claudian made an exellent Panegyrike for his consulship wherein hee sheweth that hee had beene Consul before Prosper maketh him Consull before Honorius his fourth Consulship but I thinke this is an error in the time as well as in the copie For it must bee read Beeing the second time Consul Eutropius the Eunuch was made Consull with him but soone after hee was put to death Wherevpon it may bee that Eutropius his name was blotted out of the registers and Theodorus Manlius hauing no fellow was taken for two Theodorus and Manlius as Cassiodorus taketh him but mistakes himselfe Yet about that time they began to haue but one Consull d Now 30. yeares Vnto the third yeare of Theodosius Iunior wherein Augustine wrote this e In him that Peter For who is Paul and who is Apollo the ministers by whom you beleeue Finis lib. 18. THE CONTENTS OF THE nineteenth booke of the City of God That Varro obserued 288. sectes of the Philophers in their question of the perfection of goodnesse 2. Varro his reduction of the finall good out of al these differences vnto three heads three definitions one onely of which is the true one 3. Varro his choise amongst the three forenamed sects following therin the opinion of Antiochus author of the old Academicall sect 4. The Christians opinion of the cheefest good and euill which the Philosophers held to bee within themselues 5. Of liuing sociably with our neighbours how
fact by the villens of his Court and amongst the rest the Christians whom Nero was assured should smart for all because they were of a new religion so they did indeede and were so extreamely tortured that their pangs drew teares from their seuerest spectators Seneca meane while begged leaue to retire into the contrie for his healths sake which not obtayning hee kept himselfe close in his chamber for diuers moneths Tacitus saith it was because hee would not pertake in the malice that Nero's sacriledge procured but I thinke rather it was for that hee could not endure to see those massacres of innocents b Manichees They reuiled the old Testament and the Iewes lawe August de Haeres ad Quodvultdeum Them scriptures they sayd GOD did not giue but one of the princes of darkenesse Against those Augustine wrote many bookes That it is plaine by this discouery of the Pagan gods vanity that they cannot giue eternall life hauing not power to helpe in the temporall CHAP. 12. NOw for the three Theologies mythycall physicall and politicall or fabulous naturall and ciuill That the life eternall is neither to be expected from the fabulous for that the Pagans themselues reiect and reprehend nor from the ciuill for that is prooued but a part of the other if this bee not sufficient to proue let that bee added which the fore-passed bookes containe chiefely the 4. concerning the giuer of happinesse for if Felicity were a goddesse to whom should one goe for eternall life but to her But being none but a gift of GOD to what god must we offer our selues but to the giuer of that felicity for that eternall and true happinesse which wee so intirely affect But let no man doubt that none of those filth-adored gods can giue it those that are more filthyly angry vnlesse that worship be giuen them in that manner and herein proouing themselues direct deuills what is sayd I thinke is sufficient to conuince this Now hee that cannot giue felicity how can he giue eternall life eternall life wee call endlesse felicity for if the soule liue eternally in paines as the deuills do that is rather eternall death For there is no death so sore nor sure as that which neuer endeth But the soule beeing of that immortall nature that it cannot but liue some way therefore the greatest death it can endure is the depriuation of it from glory and constitution in endlesse punishment So hee onely giueth eternall life that is endlessely happy that giueth true felicity Which since the politique gods cannot giue as is proued they are not to bee adored for their benefits of this life as wee shewed in our first fiue precedent bookes and much lesse for life eternall as this last booke of all by their owne helpes hath conuinced But if any man thinke because old customes keepe fast rootes that we haue not shewne cause sufficient for the reiecting of their politique Theology let him peruse the next booke which by the assistance of GOD I intend shall immediately follow this former Finis lib. 6. THE CONTENTS OF THE seauenth booke of the City of God 1. Whether diuinity be to be found in the select gods since it is not extant in the politique Theology chapter 1. 2. The selected gods and whither they be excepted from the baser gods functions 3. That these gods elections are without all reason since that baser gods haue nobler charges 4. That the meaner gods beeing buried in silence more better vsed then the select whose 〈◊〉 were so shamefully traduced 〈◊〉 Of the Pagans more abstruse Phisiologicall doctrine 6. Of â—…rro his opinion that GOD was the soule 〈◊〉 world and yet had many soules vnder 〈◊〉 on his parts al which were of the diuine nature 7. Whether it stand with reason that Ianus and Terminus should be two gods 8. 〈◊〉 the worshippers of Ianus made him two 〈◊〉 yet would haue him set forth with 〈◊〉 〈◊〉 〈◊〉 â—…es power and Ianus his compared 〈◊〉 〈◊〉 â—…ther Ianus and Ioue bee rightly diâ—… 〈◊〉 or no. 〈◊〉 Of Ioues surnames referred all vnto 〈◊〉 〈◊〉 God not as to many 〈◊〉 〈◊〉 Iupiter is called Pecunia also 〈◊〉 〈◊〉 the interpretation of Saturne and 〈◊〉 â—…roue them both to be Iupiter 〈◊〉 〈◊〉 the functions of Mars and Mercury 〈◊〉 Of certaine starres that the Pagans call 〈◊〉 〈◊〉 Of Apollo Diana and other select gods 〈◊〉 â—…ts of the world 〈◊〉 That Varro himselfe held his opinions of 〈◊〉 〈◊〉 be ambiguous 18. The likeliest cause of the propagation of Paganisme 19. The interpretations of the worship of Saturne 20. Of the sacrifices of Ceres Elusyna 21. Of the obscaenity of Bacchus sacrifice 22. Of Neptune Salacia and Venillia 23. Of the earth held by Varro to be a goddesse because the worlds soule his God doth penetrate his lowest part and communicateth his essence there-with 24. Of Earths surnames and significations which though they arose of diuers originalls yet should they not be accounted diuers gods 25. What exposition the Greeke wise-men giue of the gelding of Atys 26. Of the filthinesse of this great Mothers sacrifice 27. Of the Naturallists figments that neither adore the true Diety nor vse the adoration thereto belonging 28. That Varro's doctrine of Theology hangeth no way togither 29. That all that the Naturalists refer to the worlds parts should be referred to GOD. 30. The means to discerne the Creator from the Creatures and to auoide the worshipping of so many gods for one because their are so many powers in one 31. The peculiar benefits besides his common bounty that GOD bestoweth vpon his seruants 32. That the mistery of our redemption by Christ was not obscure in the precedent times but continually intimated in diuers significations 33. That Christianity onely is of power to lay open the diuills subtilly and delight in illuding of ignorant men 34. Of Numa his bookes which the Senate for keeping their misteries in secret did command should be burned 35. Of Hydromancy whereby Numa was mocked with apparitions FINIS THE SEVENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Whether diuinity be to be found in the select Gods since it is not extant in the Politique Theologie CHAP. 1. VVHereas I employ my most diligent endeauor about the extirpation of inueterate and depraued opinions which the continuance of error hath deeply rooted in the hearts of mortall men and whereas I worke by that grace of GOD who as the true GOD is able to bring this worke to effect according to my poore talent The quicke and apprehensiue spirits that haue drawne full satisfaction from the workes precedent must beare my proceedings with pardon and pacience and not thinke my subsequent discourse to bee superfluous vnto others because it is needlesse vnto them The affirmation that diuinity is not to bee sought for terrestriall vies though thence wee must desire all earthly supplies that we neede but for the celestiall glory which is neuer not eternall
all vice and consequently these passions that befall a wise 〈◊〉 â—…s they doe not offer any preiudice to his reason or vertue are no vices 〈◊〉 Stoikes Platonists and Peripatetiques doe all agree in one But as d Tulâ—…â—…he Grecians of old affect verbosity of contention rather then truth But now it 〈◊〉 question whether it bee coherent vnto the infirmity of this present life 〈◊〉 these affections in all good offices how euer whereas the holy Angells 〈◊〉 they punish such as gods eternall prouidence appointeth with anger 〈◊〉 they helpe those that they loue out of danger without any feare and sucâ—…â—…retched without feeling any compassion are notwithstanding said afâ—…â—…rase of speaking to be pertakers of those passions because of the similiâ—… 〈◊〉 their workes not any way because of their infirmity of affections And so 〈◊〉 〈◊〉 the scripture is sayd to bee angry yet farre is hee from feeling affect the 〈◊〉 of his reuenge did procure this phrase not the turbulence of his passion L. VIVES STâ—…es a indeed Cic. pro Muren A many come to you in distresse and misery you shall 〈◊〉 〈◊〉 〈◊〉 in taking any compassion vpon them This in disgrace of Stoicisme hath Tully b 〈◊〉 Pro Q. Ligario c This now intimating that he had more words then wisdome as 〈◊〉 sayd of Catiline wisdome indeed being peculiar to those that serue the true God the Kâ—…g 〈◊〉 〈◊〉 â—…ole vniuerse and his wisdome his soâ—…e d Tully saith Crassus his words of the Greekes opâ—…ion of an oratour De oratore lib. 1. What passion the spirits that Apuleius maketh mediators betweene the gods and men are subiect vnto by his owne confession CHAP 6. BVt to deferre the question of the holy Angels awhile let vs see how the Platonists teach of their mediating spirits in this matter of passion If those Daemones ouâ—… ruled all their affects with freedome and reason then would not Apuleius 〈◊〉 〈◊〉 that they are tossed in the same tempestuous cogitations that mens 〈◊〉 â—…eete in So their minde then their reasonable part that if it had any 〈◊〉 â—…ted in it should be the dominator ouer these turbulent affects of the 〈◊〉 parts this very minde floteth say the Platonists in this sea of perturbation Well then the deuills mindes lye open to the passions of lust feare wrath and the rest What part then haue they free wise and vnaffected whereby to please the gods and conuerse with good men when as their whole minde is so â—…ated vnto affects their vices that their whole reason is eternally emploiâ—… 〈◊〉 deceipt illusion as their desire to endamage all creatures is eternall 〈◊〉 thâ—… Platonists doe but seeke contentions in saying the Poets de fame the goâ—…s whereas their imputations pertaine to the deuills and not to the gods CHAP. 7. Iâ—… 〈◊〉 say the Poets tolerable fictions that some gods were louers or haters of 〈◊〉 men were not spoken vniuersally but restrictiuely respecting the euill 〈◊〉 whom Apuleius saith doe flote in a sea of turbulent thoughts how can this 〈◊〉 when in his placing of them in the midst betweene the gods and vs hee saiâ—… 〈◊〉 some for the euill but a all because all haue ayrie bodies for this he saith is a â—…on of the Poets that make gods of those spirits and call them so making â—…m friends to such or such men as their owne loose affects do put in their heads to 〈◊〉 whereas indeed the gods are farre from these in place blessednesse 〈◊〉 qualitie This is the fiction then to call them gods that are not so and to set 〈◊〉 at oddes or at amity with such or such perticular men vnder the titles of 〈◊〉 But this fiction saith he was not much for though the spirits bee calâ—… 〈◊〉 as they are not yet they are described as they are And thence saith he 〈◊〉 â—…ers tale of Minerua that staide Achilles from striking in the middest of 〈◊〉 〈◊〉 hoast That this was Minerua hee holds it false because shee in his 〈◊〉 〈◊〉 c a goddesse highly placed amongst the greatest deities farre from 〈◊〉 with mortalls Now if it were some spirit that fauoured the 〈◊〉 Troy as Troy had diuerse against them one of whom hee calls d 〈◊〉 〈◊〉 Mars who indeed are higher gods then to meddle with such 〈◊〉 〈◊〉 〈◊〉 spirits contended each for his owne side then this fiction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it was spoken of them whome he himselfe hath testified subiect to 〈◊〉 as mortall men are so that they might vse their loues and hates not according to iustice but euen e as the people doe in huntings and 〈◊〉 each one doe the best for his owne partie for the Philosophers care it 〈◊〉 was this to preuent the imputation of such acts vpon the gods whose 〈◊〉 the Poets vsed and to lay them vpon the spirits to whom of right they 〈◊〉 L. VIVES Bâ—…â—…all all are meane betweene gods and men not in substance but nature and place â—…ers Iliaed 1. She staid Achilles from striking Agamemnon vpon ill words past beâ—…â—…m c A goddesse One of the twelue counsellor-gods that Ennius hath in his diâ—… good powrefull and inuisible d Uenus They thinke saith Plutarch De defect 〈◊〉 â—…one of these calamities which the gods are blamed for were their doings but the 〈◊〉 certaine wicked spirits e As the people In the greater circuite they had horseâ—…â—…tings and the riders were attired either in white blew greene or redde and so 〈◊〉 were there Martiall mentions two of their colours Prasine Uenetian that is 〈◊〉 blew Some hold those foure colours dedicated to the foure seasons of the yeare 〈◊〉 â—…aith Suetonius added two more golden and purple The blew was sacred to the 〈◊〉 greene to the verdant spring white to the Autumne frosts and red to the sumâ—… Pâ—…ie writeth thus hereof I wonder to see so many thousands of people gazing at a sort 〈◊〉 â—…ding about like boyes if they did either respect the horses speed or the horsmans skill it 〈◊〉 but their minde is all vpon the colour and if they change colours in the midst of their 〈◊〉 spectators fauour changeth also and those whome they knew but euen now a farre of and 〈◊〉 vpon their names presently they haue done with they Such fauor such credit followeth 〈◊〉 Not in the vulgars iudgement onely which is not worth a tatter but euen in the 〈◊〉 grauer sort hath this foolery gotten residence Epist. lib. 8. Apuleius his definition of the gods of heauen spirits of ayre and men of earth CHAP. 8. 〈◊〉 of his definition of spirits it is vniuersall and therefore worth inspecâ—… They are saith he creatures passiue reasonable aeriall eternall In all 〈◊〉 there is no coÌ„munity that those spirits haue with goodmen but they 〈◊〉 bad also For making a large description of man in their place being 〈◊〉 the gods are the first to passe from commemoration of both their 〈◊〉 vnto that which was the meane betweene them viz.
this life then is hee 〈◊〉 by it in the life to come and punished for his folly if the Lar conquer hee is puriâ—…â—…d carryed vpppe to blisse by the sayd Lar. Plato also is of the same opinion saying 〈◊〉 go to iudgement De rep Vltimo c Lemures The peaceable dead soules are Lares 〈◊〉 â—…ull Laruae or Lemures and those they trouble or possesse Laruati Al the ayre saith Capâ—… Nâ—…ptiar lib. 2 from the Moone is in Pluto's power otherwise called Summanus 〈◊〉 〈◊〉 summus the Prince of diuels and the Moone that is next the ayre is therfore 〈◊〉 Proserpina vnder whome the Manes of all conception are subiect who delight after 〈◊〉 〈◊〉 those bodies and if they liued honestly in their first life they become Lares of houses â—…tties if not they are made Laruae and walking Ghostes so that heere are the good and â—…ll Manes which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heere also are their Goâ—… Mana and Maturna and the Gods called Aquili fura also Furina and mother 〈◊〉 and other Agents of the goddes doe liue heere Thus much Capella There sayth 〈◊〉 are the Lemures Ghosts that affright and hurt men presaging their death called 〈◊〉 quasi Remures of Remus for expiation of whose murther Romulus offered and inâ—… the Lemuralia to bee kept the third day of May at such time as February was vn-ad 〈◊〉 the yeare Ther-vpon it is sinne to marry in May. In horat Epist. lib. 2. This hee 〈◊〉 〈◊〉 Ouid. Fastor 5. d Manes As if they were good Fest. For they vsed Mana 〈◊〉 〈◊〉 also mother Matuta and Poma Matura ripe apples These were adored for 〈◊〉 â—…ath and called the Manes as it were good whereas they were rather Immaâ—…â—…nstrous â—…nstrous euill Of the three contraries whereby the Platonists distinguish the diuells natures from the mens CHAP. 12. 〈◊〉 now to those creatures whome he placeth properly betweene the goddes 〈◊〉 men being reasonable passiue aereall and immortall Hauing placed the 〈◊〉 the highest and the men the lowest here saith he are two of your creaâ—…â—…he gods and men much differing in height of place immortallity and 〈◊〉 the habitations being immeasurably distant and the life there eterâ—… and perfection heere fraile and a faltring their wittes aduanced to 〈◊〉 ours deiected vnto misery Heere now are three contraries betweene 〈◊〉 two vttermost parts the highest the lowest for the three praises of the 〈◊〉 hee compareth with the contraries of mans Theirs are height of 〈◊〉 eternity of life perfection of nature All these are thus opposed by him 〈◊〉 â—…manity the first height of place vnmeasurably distant from vs the second 〈◊〉 of life poized with our fraile and faltring state the third perfection of 〈◊〉 and witte counterpoized by our witte and nature that are deiected 〈◊〉 misery Thus the goddes three height eternity beatitude are conâ—… in our three Basenesse mortality and misery now the diuel beeing 〈◊〉 mid-way betweene them and vs their place is knowne for that must needs 〈◊〉 〈◊〉 midde-distance betweene the highest and the lowest But the other two 〈◊〉 〈◊〉 better looked into whether the diuels are eyther quite excluded from 〈◊〉 or participate as much of them as their middle posture require excluded 〈◊〉 them they cannot bee for b wee cannot say that they are neyther happy nor wretched as wee may say that the mid-place is neither the 〈◊〉 〈◊〉 lowest beasts and vnreasonable creatures neither are so But such as haue 〈◊〉 must be the one Nor can we say they are neither mortall nor eternall for 〈◊〉 〈◊〉 aline are the t'one But he hath said they are eternall It remaineth then that they haue one part from the highest and another from the lowest so being the â—…eane them-selues For if they take both from eyther their mediocrity is ouerthroâ—…n and they rely wholy vppon the lower part or the higher Seeing therefore they cannot want these two qualities aboue-said their mediation ariseth from their pertaking one with either Now eternity from the lowest they cannot haue for there it is not so from the highest they must haue that So then is there nothing to participate for their mediety sake betweene them and mortalls but misery L VIVES And a faltring Subcisiua with Apuleius or Succidua with some Copyes of Augustine the later is more proper and significant b We cannot Contradictories in opposites admit no meane as one must perforce either run or not run Other opposites do as blacke and white contraries and other coullors the meanes betweene them Some admit it not in particulars As liuing and dead in creatures Seeing and blinde at natures fitte times Arist. Categor How the diuells if they be neyther blessed with the gods nor wretched with men may be in the meane betwixt both without participation of eyther CHAP. 13. SO then according to the Platonists the goddes are in eternall blessednesse or blessed eternity and men are in mortall misery or miserable mortality And the spirits of the ayre betweene both in miserable eternity or eternall misery For in his fiue attributes giuen them in their definition is none that sheweth as he promised their mediety this community with vs including their reason their beeing creatures and their beeing passiue and holding community with the goddes onely in eternity Hauing their ayry nature common with neither How are they meanes then hauing but one from the higher and three from the lower Who sees not how they are thrust from the meane to the lower side But thus they may be found to be in the midst they haue one thing proper to them selues onely their ayry bodies as the gods haue their celestiall and man his 〈◊〉 and two things they haue common to both their being creatures and their gift of reason For hee speaking of the goddes and men sayd Heere 〈◊〉 you two creatures Nor do they affirme but that the goddes haue reason Two then remaines their passiuenesse and their eternity one common with the lower and the other with the higher so beeing proportioned in the meane place that they decline to neither side Thus then are they eternally miserable or miserably eternall For incalling them passiue hee would haue called them miserable but for offending them that serued them Besides because the world is not ruled by rash chance but by a Gods prouidence these spirits should neuer haue 〈◊〉 eternally miserable but that they are extremely malicious wherfore if the 〈◊〉 be blessed theÌ„ is it not they that ar in this mediety between Gods men where is their place then admitting their ministery between gods and men If they be good and eternall then are they blessed If blessed then â—…ot in the midst but nearer to the gods and further from men frustrate then is all their labour that seeke to proue the mediety of those spirits being good immortall and blessed betweene the gods immortall and blessed and men mortall and wâ—…ched For hauing beatitude and immortality both attributes of
and the Holy spirit one God in substance and quality euer one and the same CHAP. 10. GOod therefore which is God is onely simple and consequently vnchangeable This good created all things but not simple therefore changeable I say created that is made not begotte For that which the simple good begot is as simple as it is and is the same that begot it These two we call Father and sonne both which with their spirit are one God that spirit being the fathers and the sonnes is properly called in scriptures the holy spirit a it is neither father nor sonne but personally distinct from both but it is not really for it is a simple and vnchangeable good with them and coeternall And this trinity is one God not simple because a trinity for we call not the nature of that good simple because the father is alone therein or the sonne or holy ghost alone for that name of the trinitie is not alone with personall subsistance as the b Sabâ—…llians held but it is called simple because it is one in essence the same one in quality excepting their personall relation for therein the father hath a sonne yet is no sonne the sonne a father yet is no father c But in consideration each of it selfe the quality and essence is both one therein as each liueth that is hath life anâ—… is life it selfe This is the reason of the natures simplicity wherein nothing adheareth that can bee lost nor is the continent one the thing conteined another as vessels liquors bodies and colours ayre and heate or the soule and wisdome are for those are not coessentiall with their qualities the vessell is not the liquor nor the body the colour nor ayre heate nor the soule wisdome therefore may they all looâ—… these adiuncts and assume others the vessel may be empty the body discoloured the ayre cold the soule foolish But d the body being one incorruptible as the saints shall haue in the resurrection that incorruption it shall neuer loose yet is not that incorruption one essence with the bodily substance For it is a like in all parts of the body all are incorruptible But the body is greater in whoâ—…e then in part and the parts are some larger some lesser yet neither enlarging or lessening the incorruptibility So then e the body being not entire in it selfe incorruptibility being intire in it selfe do differ for all parts of the body haue inequalitie in themselues but none in incorruptibility The finger is lesse then the hand but neither more nor lesse corruptible then the hand being vnequall to themselues their incorruptibility is equall And therefore though incorruptibility be the bodies inseperable inherent yet the substance making the body the quality mâ—…ing it incorruptible are absolutely seuerall And so it is in the adiunct aforesaid of the soule though the soule be alwaies wise as it shall bee when it is deliuered from misery to eternity though it be from thence euermore wise yet it is by participation of the diuine wisdome of whose substance the soule is not For though the ayre be euer light it followeth not that the light and the ayre should be all one I say not this f as though the ayre were a soule as some that g could not conceiue an vncorporal nature did imagine But there is a great similitude in this disparity so that one may fitly say as the corporeall ayre is lightned by the corporeal light so is the incorporeal soule by gods wisdomes incorporeall light as the aire being depriued of that light becomes darke h corporeall darknesse being nothing but aire depriued of light so doth the soule grow darkned by want of the light of wisdom According to this then they are called simple things tâ—…at are truely and principally diuine because their essence and i their quality are indistinct nor do they partake of any deity substance wisdome or beâ—…titude but are all entirely them-selues The scripture indeed calls the Holy Ghost the manifold spirit of wisdome because the powers of it are many but all one with the essence and all included in one for the wisdome thereof iâ—… not manyfold but one and therein are infinite and vnmeasurable k treasuries of things intelligible wherein are all the immutable and inscrutable causes of al things both visible and mutable which are thereby created for God did nothing vnwittingly l it were disgrace to say so of any humaine artificer But if he made all knowing then made hee but what hee knew This now produceth a wonder but yet a truth in our mindes that the world could not be vnto vs but that it is now extant but it could not haue beene at all m but that God knew it L. VIVES IT is a Neither Words I thinke ad little to religion yet must we haue a care to keepe the old path and receiued doctrine of the Church for diuinity being so farre aboue our reach how can wee giue it the proper explanation All words are mans inuention for humane vses and no man may refuse the old approued words to bring in new of his owne inuention for when as proprieties are not to be found out by mans wit those are the fittest to declare things by that ancient vse hath leâ—… vs and they that haue recorded most part of our religion This I say for that a sort of smattring rash fellowes impiously presume to cast the old formes of speach at their heeles and to set vp their own maisters-ships being grâ—…ssly ignorant both in the matters and their bare formes and will haue it lawâ—…ull for them at their fond likings to 〈◊〉 or fashion the phrases of the fathers in matâ—…er of religion into what forme they list like a 〈◊〉 of waxe b Sabellians Of them before The hâ—…ld no persons in the Ternity c But in câ—…deration The Bruges copy reads it without the sentence precedent in the copy that Uiues commented vpon and so doth Paris Louaines and Basills all d The body Prouing accidents both separable and inseparable to be distinct from the substance they do adhere vnto e The body being not The body consâ—…sts of parts â—…t cannot stand without them combined and coâ—…gulate in one the hand is not the body of his whole nor the magnitude yet the incorâ—…bility of the hand is no part of the bodies incorruptibility for this is not diuisible though it be in the whole body but so indiuisible that being all in all the body it is also all in 〈◊〉 part and so are all spirituall things Angels soules and God their natures possesse no place so that they may say this is on my rigâ—…t haâ—…d this on the left or this aboue and this below but they are entirely whole in euery particle of their place and yet faâ—…le not to fill the whole whether this be easilier spoken or vnderstood â—…udge you f As though So Anaximenes of Miletus and Diogenes of Apollonia held Anaâ—…as held the soule was like
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
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
ones sorrow is an opinion of a present euill and feare of a future and of these affects come all the rest Enuy Emulation Detraction Pitty Vexation Mourning Sadnesse Lamentation Care Doubt Troublesomnesse Affliction Desperation all these come of sorrow and Sloath Shame Error Timorousnesse Amazement Disturbance and Anxiety from feare And then Exultation Delight and Boasting of Ioy with Wrath Fury Hatred Emnity Discorde Need and Affectation all of Desire Cic. Tusc. quest lib. 4. c Cannot call him Of this hereafter What it is to liue according to Man and to liue according to God CHAP. 4. THerefore a man liuing according to man and not according to God is like the deuill because an Angell indeed should not liue according to an Angel but according to God to remaine in the truth and speake truth from him and not lies from himselfe For the Apostle speakes thus of man If the truth of GOD hath abounded through my lying calling lying his the truth of God Therefore he that liues according to the truth liues according vnto God not according to himself For God said I am the truth But he yâ— liueth not so but according to himself liueth according to lying not that man whom God that neuer createdlie did create is the author of lying but because man was created vpright to liue according to his creator and not himselfe that is to doe his will rather then his owne But not to liue as hee was made to liue this is a lie For hee a would bee blessed and yet will not liue in a course possible to attaine it b What can there bee more lying then such a will And therefore it is not vnfitly sayd euery sinne is a lie For wee neuer sinne but with a will to doe our selues good or noâ—… to doe our selues hurt Therefore is it a lie when as that we thinke shall doe vs good turnes vnto our hurt or that which we thinke to better our selues by makes vs worse whence is this but because that man can haue his good but onely from God whome hee forsaketh in sinning and none from himselfe in liuing according to whom hee sinneth Whereas therefore wee sayd that the contrariety of the two citties arose herevpon because some liued according to the flesh and others according to the spirit we may likewise say it is because some liue according vnto Man and other some vnto God For Paul saith plainely to the Corinthians Seeing there is emulation and contention amongst you are you not carnall and walke accordâ—…ng to man To walke therefore according to man is carnall man beeing vnderstood in his inferior part flesh For those which hee calles carnall here he calleth naturall before saying c What man knoweth the things of a man but the spirit of a man which is in him euen so no man knoweth the things of God but the Spirit of God Now we haue not receiued the spirit of the Word but the Spirit which is of God that wee might know the things that God hath giuen vs which things also we speake not in the words which mans wisdome teacheth but d being taught by the spirit comparing spiriâ—…ll things with spirituall things But the naturall man perceiueth not the things of the spirit of God e for they are foolishnesse vnto him Vnto those naturall men hee spake this a little afterwards I could not speake vnto you brethren as vnto spirituall men but as vnto carnall And here is that figure in speech that vseth the part for the whole to bee vnderstood for the whole man may either bee ment by the soule or by the flesh both which are his parts and so a naturall man and a carnall man are not seuerall but all one namely one that liueth according to man according as those places afore-cited doe intend By the workes of the lavv f shall no flesh bee iustified and that where it is said that g Seuenty fiue soules vâ—…ent dovvne vvith Iacob into Egipt in the former by flesh is ment man and in the later by 75. soules are meant 75. persons And in this not in the words which mans wisdome teacheth he might haue sayd which carnall wisdome teacheth as also according to the flesh for according vnto man if hee had pleased And it was more apparant in the subsequence for when one saith I am Pauls and another I am Apollo's are you not men That which he had called naturall and carnall before he now more expressly calleth man meaning you liue according to Man and not according to God whom if you followed in your liues you should bee made gods of men L. VIVES HEE a would No man liueth so wickedly but hee desireth beatitude though his course lead him quite another way directly vnto misery b What can There is nothing more deceiptfull then the wicked For it deludeth him extreamely in whom it ruleth c What man This place is cited otherwise more expresly in the latine text of the first booke d Taught by the spâ—…it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But some reade by the Doctrine of the spirit e For they are The spirituall things of GOD seeme fooleries vnto carnall and vnsettled men as the Pagans â—…dome and vertues were scorned of the ritch gnoffes that held shades for substances and vertues for meere vanities Thence hath Plato his caue wherein men were vsed to shapes â—…d appearing shadowes that they thought their had beene no other bodies Derep. lib. 7. f shall no flesh Some read it in the present tense but erroneously the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abitur g Seuenty fiue soules Soule for man is an Hebraicall phrase for life a greeke phrase vsed also by the latine Nonius Marcellus saith Uirgil vseth it for bodies there where he saith Intereasocios inhumataque corpora terrae Mandemus qui solus honos Acheronte sub imo est Ite ait egregias animas quae sanguine nobis Hanc patriam peperere suo Meane while th' vnburied bodies of our mates Giue we to Graue sole honor after Fates Goe honor those braue soules with their last dues Who with their blood purchas'd this land for vs. Whether it be so or no let him looke to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed in the Greeke is sometimes vsed for the whole creature That the Platonists teach the natures of soule and body better then the Manichees yet they erre in ascribing sinne vnto the nature of the flesh CHAP. 5. WE should not therfore iniure our creator in imputing our vices to our flesh the flesh is good but to leaue the creator and liue according to this created good is the mischiefe whether a man do choose to liue according to the body or the soule or both which make full man who therfore may be called by either of them For he that maketh the soules nature the greatest good and the bodies the greatest euill doth both carnally affect the soule and carnally auoid the flesh conceiuing of
Of the Sonnes of the flesh and the Sonnes of promise CHAP. 2. THe shadow and propheticall image of this Citty not presenting it but signifying it serued here vpon earth at the time when it was to bee discouered and was called the holy Citty of the significant image but not of the expresse truth wherein it was afterwards to bee stated Of this image seruing and of the free Citty herein prefigured the Apostle speaketh thus vnto the Galatians Tell me you that wil be vnder the law haue yee not a heard the law for it is written that Abraham had two Sonnes one by a bond-woman and the other by a free But the sonne of the bond-woman was borne of the flesh and the sonne of the free-woman by promise This is b allegoricall for these are the two Testaments the one giuen c from Mount Syna begetting man in seruitude which is Agar for d Syna is a mountaine in Arabia ioyned to the Ierusalem on earth for it serueth with her children But our mother the celestiall Ierusalem is free For it is written Reioyce thou barren that bearest not breake forth into ioye and crie out thou that trauelest not without Child for the desolate hath more Children then the married wife but wee brethren are the sonnes of promise according to Isaac But as then he that was borne of the flesh e persecuted him that was borne after the spirit euen so it is now But what saith the scripture Cast out the bond-woman and her sonne for the f bond-womans sonne shall not bee heire with the free womans Then bretheren are not we the children of the bond-womaÌ„ but of the free Thus the Apostle authorizeth vs to conceiue of the olde and new Testament For a part of the earthlie Cittie was made an image of the heauenly not signifying it selfe but another and therefore seruing for it was not ordeined to signify it selfe but another and it selfe was signified by another precedent signification for Agar Saras seruant and hir sonnewere a type hereof And because when the light comes the shadowes must avoide Sara the free-woman signifying the free Cittie which that shadowe signified in another manner sayd cast out the bond-woman and her sonne for the bond-womans sonne shall not bee heire with my sonne Isaac whom the Apostle calls the free womans sonne Thus then wee finde this earthlie Cittie in two formes the one presenting it selfe and the other prefiguring the Citty celestiall and seruing it Our nature corrupted by sin produceth cittizens of earth and grace freeing vs from the sinne of nature maketh vs celestiall inhabitants the first are called the vessells of wrath the last of mercie And this was signified in the two sonnes of Abraham thâ—… one of which beeing borne of the bond-woman was called Ismael beeing the sonne of the flesh the other the free-womans Isaac the sonne of promise both were Abrahams sonnes but naturall custome begot the first and gratious promise the later In the first was a demonstration of mans vse in the second was acommendation of Gods goodnesse L. VIVES NOt a heard Not read saith the Greeke better and so doth Hierome translate it b Allegoricall An allegorie saith Quintilian sheweth one thing in worde and another in sâ—…ce some-times the direct contrary Hierome saith that that which Paul calleth allegoricall â—…ere he calleth spirituall else-where c From mount So doe Ambrose and Hierome read it d Syna is I thinke it is that which Mela calles Cassius in Arabia For Pliny talkes of a mount Câ—…s in Syria That of Arabia is famous for that Iupiter had a temple there but more for Pomâ—… tombe Some thinke that Sina is called Agar in the Arabian tongue e Persecuted In Gâ—…sis is onely mention of the childrens playing together but of no persecution as Hieromeâ—…eth â—…eth for the two bretheren Ismael and Isaac playing together at the feast of Isaacs weaâ—…g Sara could not endure it but intreated her husband to cast out the bond-woman her â—…e It is thought she would not haue done this but that Ismael being the elder offered the yâ—…ger wrong Hierome saith that for our word playing the Hebrewes say making of Idols or â—…ing the first place in ieast The scriptures vse it for fighting as Kin. 2. Come let the children 〈◊〉 and play before vs whether it be meant of imaginary fight or military exercise or of a 〈◊〉 fight in deed f Bond-womans sonne Genesis readeth with my sonne Isaac and so doe 〈◊〉 â—…o but Augustine citeth it from Paul Galat. 4. 25. Of Saraes barrennesse which God turned into fruitfulnesse CHAP. 3. FOr Sara was barren and despaired of hauing any child and desiring to haue 〈◊〉 childe though it were from her slaue gaue her to Abraham to bring him â—…en seeing shee could bring him none her selfe Thus exacted she her a due 〈◊〉 husband although it were by the wombe of another so was Ismael borne 〈◊〉 begotten by the vsuall commixtion of both sexes in the law of nature and â—…-vpon said to be borne after the flesh not that such births are not Gods beâ—… or workes for his working wisdome as the scripture saith reacheth from 〈◊〉 to end mightily and disposeth all things in comely order but in that that 〈◊〉 the signification of that free grace that God meant to giue vnto man such a 〈◊〉 should be borne as the lawes and order of nature did not require for naâ—… denieth children vnto all such copulations as Abrahams and Saras were b 〈◊〉 and barrennesse both swaying in her then whereas she could haue no childe 〈◊〉 yonger daies when her age seemed not to want fruitfulnesse though fruitâ—…esse wanted in that youthfull age Therefore in that her nature being thus afâ—…d could not exact the birth of a sonne is signified this that mans nature beâ—… corrupted and consequently condemned for sinne had no claime afterward 〈◊〉 any part of felicity But Isaac beeing borne by promise is a true type of the â—…s of grace of those free cittizens of those dwellers in eternall peace where 〈◊〉 priuate or selfe-loue shall be predominant but all shall ioy in that vniuersall 〈◊〉 and c many hearts shall meete in one composing a perfect modell of â—…y and obedience L. VIVES 〈◊〉 a due by law of mariage b Age and For she was both aged and naturally barâ—… So some both men and women as Aristotle saith are borne so c Many hearts that â—…e concord of the Apostles of whom it is said The multitude of the beleeuers were of 〈◊〉 Acts. 4. 32. Of the conflicts and peace of the earthly Citty CHAP. 4. BVt the temporall earthly citty temporall for when it is condemned to perpetuall paines it shall be no more a citty hath all the good here vpon earth and therein taketh that ioy that such an obiect can affoord But because it is not a good that acquits the possessors of all troubles therefore this citty is diuided in it selfe into warres altercations and appetites of bloudy and deadly
all nature should lust after the women of earth and marrying them beget Gyants of them CHAP. 23. â—…is question wee touched at in our third booke but left it vndiscussed wheâ—…er the Angels being spirits could haue carnall knowledge of women for 〈◊〉 â—…itten He maketh his Angels spirits that a is those that are spirits hee 〈◊〉 his Angels by sending them on messages as hee please for the Greeke 〈◊〉 â—…rd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines call c Angelus is interpreted a messenger 〈◊〉 â—…ether he meant of their bodyes when he addeth And his ministers a flaâ—… or that he intimate that Gods ministers should burne with fiery zeale â—…ritie it is doubtfull yet doe the scriptures plainly auerre that the Anâ—… appeared both in visible and palpable figures b And seeing it is so 〈◊〉 a report and so many auerre it eyther from their owne triall or from 〈◊〉 that are of indubitable honestie and credite that the Syluanes and 〈◊〉 commonly called e Incubâ—… haue often iniured women desiring and acâ—…â—…rnally with them and that certaine deuills whome the Frenchmen call 〈◊〉 doe continually practise this vncleannesse and tempt others to it which â—…ed by such persons and with such confidence that it were impudence 〈◊〉 it I dare not venter to determine any thing heere whether the 〈◊〉 beeing imbodyed in ayre for this ayre beeing violently mooued is 〈◊〉 â—…lt can suffer this lust or mooue it so as the women with whome 〈◊〉 â—…ixe many feele it f yet do I firmely beleeue that Gods Angels could 〈◊〉 â—…ll so at that time nor that the Apostle Peter did meane of them when he sayd If God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darkenesse to be kept vnto damnation but rather of those that turned apostata's with the diuell their prince at first in him I meane that deceiued man-kinde in the serpent That men were also called the Angels of God the scripture testifieth also saying of Iohn Behold I send mine Angel before â—…hy face which shall prepare the way before thee And Malachie the prophet by a peculiar grace giuen him was called an Angell But some sticke at this that in this commixtion of them that were called Gods Angels with the women of earth there were Gyants begotten and borne as though that we haue no such extraordinary huge statured creatures euen in these our times Was there not a woman of late at Rome with her father and mother a little before it was sacked by the Gothes that was of a giantlike height in respect of all other It was wonderfull to see the concourse of those that came to see her and shee was the more admired in that her parents exceeded not our tallest ordinary stature Therefore there might bee giants borne before that the sonnes of God called also his Angells had any carnall confederacy with the daughters of men such I meane as liued in the fleshly course that is ere the sonnes of Seth medled with the daughters of Caine for the Scripture in Genesis saith thus So when men were multiplied vpon earth and there were daughters borne vnto them the sonnes of God saw the daughters of men that they were faire and they tooke them wiues of all that they liked Therefore the Lord said my spirit shall not alway striue with man because he is but flesh and his daies shal be 120. yeares There were Gyants in the earth in those daies yea and after that the sonnes of God came vnto the daughters of men and they had borne them children these were Gyants and in old time were men of renowne These words of holy writ shew plainely that there were Gyants vpon earth when the sonnes of God tooke the fayre daughters of men to bee their wiues g for the scripture vseth to call that which is faire good But there were Gyants borne after this for it saith There were Gyants vpon earth in those daies and after that the sonnes of God came vnto the daughters of men so that there were Gyants both then and before and whereas it saith They begot vnto themselues this sheweth that they had begotten children vnto God before and not vnto themselues that is not for lust but for their duty of propagation nor to make themselues vp any flaunting family but to increase the Cittizens of God whome they like Gods angels instructed to ground their hope on him as the sonne of the resurrection Seths sonne did who hoped to call vpon the name of the Lord in which hope he and all his sons might be sons and heires of life euerlasting But we may not take them to bee such Angels as were no men men they were without doubt and so saith the Scripture which hauing first sayd the Angels of God sâ—… the daughters of men that they were good and they tooke them wiues of all whome they liked addeth presently And the Lord said my spirit shall not alway striue with mâ—… because hee is but flesh For his spirit made them his Angels and sonnes but they declined downewards and therefore hee calleth them men by nature not by grace and flesh being the forsaken forsakers of the spirit The 70. call them the Angels and sonnes of God some bookes call them onely the sonnes of God leauing out Angels But h Aquila whome the Iewes prefer before all calls them neither but the sonnes of Gods both is true for they were both the sonnes of God and by his patronage the bretheren of their fathers and they were the sonnes of the Gods as borne of the Gods and their equalls according to that of the Psalme I haue said yee are Gods and yee are al sonnes of the most high for weâ—… do worthily beleeue that the 70. had the spirit of prophecy and that what soeuer they altered is set downe according to the truth of diuinity not after the pleasure of translators yet the Hebrew they say is doubtfull and may be interpreted 〈◊〉 the sonnes of God or of Gods Therefore let vs omit the scriptures that are 〈◊〉 i Apocripha because the old fathers of whome wee had the scriptures 〈◊〉 not the authors of those workes wherein though there bee some truths yâ—… their multitude of falshhoods maketh them of no canonicall authority Sâ—… Scriptures questionlesse were written by Enoch the seauenth from 〈◊〉 As the canonicall k Epistle of Iude recordeth but it is not for â—…ng that they were left out of the Hebrew Canon which the Priests kept in 〈◊〉 â—…mple The reason was their antiquity procured a suspicion that they 〈◊〉 not truly diuine and an vncertainety whether Henoch were the author or 〈◊〉 â—…ing that such as should haue giuen them their credit vnto posterity neuer 〈◊〉 them And therefore those bookes that go in his name and containe those 〈◊〉 of the giants that ther fathers were no men are by good iudgements held 〈◊〉 â—…ne of his but counterfeite as the heretiques haue done many
nations to the other What greater proofe need wee then this to confirme that the Israelites and all the world besides are contained in Abrahams seed the first in the flesh and the later in the spirit Of Moyses his times Iosuah the Iudges the Kings Saul the first Dauid the chiefe both in merite and in mysticall reference CHAP. 43. IAcob and Ioseph being dead the Israelites in the other hundred fortie foure yeares at the end of which they left Egypt increased wonderfully though the Egyptians oppressed them sore and once killed all their male children for feare of their wonderfull multiplication But Moses was saued from those butchers and brought vp in the court by Pharaohs daughter the a name of the Egiptian Kings God intending great things by him and he grew vp to that worth that he was held fit to lead the nation out of this extreame slauery or rather God did it by him according to his promise to Abraham First hee fled into Madian for killing an Egiptian in defence of an Israelite and afterwards returning full of Gods spirit hee foyled the enchanters h of Pharao in all their opposition and laide the ten sore plagues vpon the Egiptians because they would not let Israel depart namely the changing of the water into bloud Frogges c Lyce d Gnattes morren of Cattell botches and sores Haile Grashoppers darkenesse and death of all the first borne and lastly the Israelites being permitted after all the plagues that Egypt had groned vnder to depart and yet beeing pursued afterwards by them againe passed ouer the redde Sea dry-foote and left all the hoast of Egipt drowned in the middest the sea opened before the Israelites and shut after them returning vpon the pursuers and ouer-whelming them And then forty yeares after was Israell in the deserts with Moyses and there had they the tabernacle of the testimonie where God was serued with sacrifices that were all figures of future euents the law being now giuen with terror vpon mount Syna for the terrible voyces and thunders were full prooses that God was there And this was presently after their departure from Egipt in the wildernesse and there they celebrated their Passe-ouer fiftie dayes after by offring of a Lambe the true type of Christs passing vnto his father by his passion in this world For Pascha in Hebrew is a passing ouer and so the fiftith day after the opening of the new Testament and the offring of Christ our Passeâ—…ouer the holy spirit descended downe from heauen he whom the scriptures call the finger of God to renew the memory of the first miraculous prefiguration in our hearts because the law in the tables is said to be written by the finger of GOD. Moyses being dead Iosuah ruled the people and lead them into the land of promise diuiding it amongst them And by these two glorious captaines were strange battels wonne and they were ended with happy successe God himselfe auouching that the losers sinnes and not the winners merits were causes of those conquests After these two the land of promise was ruled by Iudges that Abrahams seede might see the first promise fulfilled concerning the land of Canaan though not as yet concerning the nations of all the earth for that was to be fulfilled by the comming of Christ in the flesh and the faith of the Gospell not the precepts of the law which was insinuated in this that it was not Moyses that receiued the law but Iosuab h whose name God also changed that lead the people into the promised land But in the Iudges times as the people offended or obeyed God so varied their fortunes in warre On vnto the Kings Saul was the first King of Israel who being a reprobate and dead in the field and all his race reiected from ability of succession Dauid was enthroned i whose sonne our Sauiour is especially called In him is as it were a point from whence the people of God doe flowe whose originall as then being in the youthfull time thereof is drawne from Abraham vnto this Dauid For it is not out of neglect that Mathew the Euangelist reckoneth the descents so that hee putteth foureteene generations betweene Abraham and Dauid For a man may be able to beget in his youth and therefore he begins his genealogies from Abraham who vpon the changing of his name was made the father of many nations So that before him the Church of God was in the infancie as it were from Noah I meane vnto him and therefore the first language the Hebrew as then was inuented for to speake by For from the terme of ones infancie hee begins to speake beeing called an infant k a non sancto of not speaking which age of himselfe euery man forgetteth as fully as the world was destroyed by the deluge For who can remember his infancie Wherefore in this progresse of the Cittie of God as the last booke conteined the first age thereof so let this containe the second and the third when the yoake of the law was laide on their necks the aboundance of sinne appeared and the earthly kingdome had beginning c. intimated by the Heifer the Goate â—…d the Ramme of three yeares old in which there wanted not some faithfull persons as the turtle-doue and the Pidgeon portended L. VIVES THe a name of To anoyde the supposition that Pharao that reigned in Iacob and Iosephs time was all one Pharao with this here named Pharao was a name of kingly dignity in Egipâ—… Hieron in Ezechiel lib. 9. So was Prolomy after Alexander Caesar and Augustus after the two braue Romaines and Abimelech in Palestina Herodotus speaketh of one Pharao that was blinde They were called Pharao of Pharos an I le ouer-against Alexandria called Carpathoâ—… of old Proteus reigned in it The daughter of this Pharao Iosephus calleth Thermuth b Of Pharao Which Pharao this was it is doubtfull Amasis saith Apion Polyhistor as Eusebius citeth him reigned in Egipt when the Iewes went thence But this cannot be for Amasis was long after viz. in Pythagoras his time vnto whom he was commended by Polycrates king of Samos But Iosephus saith out of Manethon that this was Techmosis and yet sheweth him to vary from him-selfe and to put Amenophis in another place also Eusebius saith that it was Pharao Cenchres In Chron. and that the Magicians names were Iannes and Iambres Prep euangel ex Numenio c Lyce So doth Iosephus say if Ruffinus haue well translated him that this third plague was the disease called Phthiriasis or the lousie euill naming no gnattes Peter denatalibus and Albertus Grotus saith that the Cyniphes are a kinde of flye So saith Origen Albertus saith that they had the body of a worme the wings and head of a flye with a sting in their mouth where-with they prick and draw-bloud and are commonly bred in fens and marishes troubling all creatures but man especially Origen calleth them Snipes They do flie faith he but are so
like a parcells of some poâ—…â—…hose â—…hose intent concerneth a theame far different Now to shew this testimoâ—… one in euery Psalme of the booke wee must expound the Psalme 〈◊〉 to do how great a worke it is both others and our volumes wherein wee 〈◊〉 done it do expressly declare let him that can and list read those and there â—…ll see how abundant the prophecies of Dauid concerning Christ and of his Church were namely concerning that celestiall King and the Citty which hee builded L. VIVES LIke e parcells Centones are peeces of cloath of diuerse colours vsed any way on the back or on the bedde Cic. Cato Maior Sisenna C. Caesar. Metaphorically it is a poeme patched out of other poems by ends of verses as Homero-centon and Uirgilio-centon diuerse made by Proba and by Ausonius b Retrograde poeme Sotadicall verses that is verses backward and forwards as Musa mihi causas memora quo numine laesa Laeso numine quo memora causas mihi Musa Sotadicall verses may bee turned backwards into others also as this Iambick Pio precare thure caelestum numina turne it Numina caelestum thure precare piâ—… it is a Pâ—…ntameter They are a kinde of wanton verse as Quintilian saith inuented saith Strabo or rather vsed saith Diomedes by Sotades whome Martiall calleth Gnidus some of Augustines copies read it a great poeme and it is the fitter as if one should pick verses out of some greater workes concerning another purpose and apply them vnto his owne as some Centonists did turning Uirgils and Homers words of the Greekes and Troyan warres vnto Christ and diuine matters And Ausonius turneth them vnto an Epithalamion Of the fortie fiue Psalme the tropes and truths therein concerning Christ and the Church CHAP. 16. FOr although there be some manifest prophecies yet are they mixed with figures putting the learned vnto a great deale of labour in making the ignorant vnderstand them yet some shew Christ and his Church at first sight though we must at leisure expound the difficulties that we finde therein as for example Psal. 45. Mine heart hath giuen out a good word I dedicate my workes to the King My tongue is the pen of a ready writer Thou fairer then the children of men grâ—… is powred in thy lippes for GOD hath blessed thee for euer Girde thy sworde vpon thy â—…high thou most mighty Proceede in thy beauty and glory and reigne prosperouly because of thy truth thy iustice and thy gentlenesse thy right hand shall guide thee wondrously Thine arrowes are sharpe most mighty against the hearts of the Kings enemies the people shall fall vnder thee Thy throne O GOD is euer-lasting and the scepter of thy kingdome a scepter of direction Thou louest iustice and hatest iniquitie therefore GOD euen thy GOD hath annoynted thee with oyle of gladnesse aboue thy fellowes All thy garments smell of Myrrhe Alloes and Cassia from the Iâ—…ry palaces wherein the Kings daughters had made thee glâ—…d in their honour Who is so dull that he discerneth not Christ our God in whome we beleeue by this place hearing him called GOD whose throne is for euer and annoynâ—…d by GOD not with visible but with spirituall Chrisme who is so barbarously ignorant in this immortall and vniuersall religion that hee heareth not that Christs name commeth of Chrisma vnction Heere wee know CHRIST let vs see then vnto the types How is hee father then vnto the sonnes of men in a beauty farre more amiable then that of the body What is his sword his shaftes c. all these are tropicall characters of his power and how they are all so let him that is the subiect to this true iust and gentle King looke to at his leasure And then behold his Church that spirituall spouse of his and that diuine wed-locke of theirs here it is The Queene stood on thy right hand her â—…lothing was of gold embrodered with diuers collours Heaâ—…e Oh daughter and 〈◊〉 attend and forget thy people and thy fathers house For the King taketh pleasure in thy beauty and hee is the Lord thy God The sonnes of Tyre shall adore him 〈◊〉 guifts the ritch men of the people shall â—…ooe him with presents The Kings daughter 〈◊〉 all glorious within her cloathing is of wrought gold The Virgins shal be brought after her vnto the King and her kinsfolkes and companions shal follow her with ioy and gladnesse shal they be brought and shall enter into the Kings chamber Instead of fathers 〈◊〉 shalt haue children to make them Princes through out the earth They shal remember thy name O Lord from a generation to generation therefore shall their people giue â—…ks vnto thee world without end I doe not think any one so besotted as to thinke this to be meant of any personal woman no no she is his spouse to whoÌ„ it is said Thy throne O God is euerlasting and the scepter of thy Kingdome a scepter of direction 〈◊〉 hast loued iustice and hated iniquity therefore the Lord thy God hath annointed 〈◊〉 â—…ith the oyle of gladnesse before thy fellowes Namely Christ before the christiâ—… For they are his fellowes of whose concord out of all nations commeth this Queene as an other psalme saith the Citty of the great King meaning the spirituall Syon Syon is speculation for so it speculateth the future good that it is to receiue and thither directeth it all the intentions This is the spirituall Ierusalem whereof wee haue all this while spoken this is the foe of that deuillish Babilon hight confusion and that the foe of this Yet is this City by regeneration freed from the Babilonian bondage and passeth ouer the worst King for the best that euer was turning from the deuill and comming home to Christ for which it is sayd forget thy people and thy fathers house c. The Israelites were a part of thiâ—… â—…tty in the flesh but not in that faith but became foes both to this great 〈◊〉 Queene Christ was killed by them and came from them to b those 〈◊〉 â—…euer saw in the flesh And therefore our King saith by the mouth of the 〈◊〉 in another place thou hast deliuered me from the contentions of the people 〈◊〉 me the head of the heathen a people whom I haue not knowne hath serued 〈◊〉 assoone as they heard me obeyed me This was the Gentiles who neuer 〈◊〉 â—…rist in the flesh nor hee them yet hearing him preached they beleeued 〈◊〉 â—…astly that he might well say as soone as they heard me they obeyed mee for 〈◊〉 â—…es by hearing This people conioyned with the true Israell both 〈◊〉 〈◊〉 and spirit is that Citty of God which when it was onely in Israell brought 〈◊〉 â—…hrist in the flesh for thence was the Virgin Mary from whom Christ 〈◊〉 our man-hood vpon him Of this cittie thus saith another psalme c 〈◊〉 â—…ll call it our Mother Sion he became man therein the most high hath founded 〈◊〉 was this most high but
translation of the Seuenty is most authenticall next vnto the Hebrew CHAP. 43. THere were other translators out of the Hebrew into the Greeke as Aquila Symmachus Theodâ—…tion and that namelesse interpetor whose translation is called the fift Edition But the Church hath receiued that of the seauenty as if there were no other as many of the Greeke Christians vsing this wholy know not whether there be or no. Our Latine translation is from this also Although one Hierome a learned Priest and a great linguist hath translated the same scriptures from the Hebrew into Latine But a although the Iewes affirme his learned labour to be al truth and auouch the seauenty to haue oftentimes erred yet the Churches of Christ hold no one man to be preferred before so many especially being selected by the high Priest for this work for although their concord had not proceeded from their vnity of spirit but froÌ„ their collations yet were no one man to be held more sufficient then they all But seeing there was so diuine a demonstration of it truely whosoeuer translateth from the Hebrew or any other tongue either must agree with the seauenty or if hee dissent wee must hold by their propheticall depth For the same spirit that spake in the prophets translated in them And that spirit might say other-wise in the translation then in the Prophet and yet speake alike in both the sence being one vnâ—…o the true vnderstander though the words bee different vnto the reader The same spirit might adde also or diminish to shew that it was not mans labour that performed this worke but the working spirit that guyded the labours Some held it good to correct the seauenty by the Hebrew yet durst they not put out what was in them and not in the Hebrew but onely added what was in that and not in them b marking the places with c Asteriskes at the heads of the verses and noting what was in the seauenty and not in the Hebrew with 〈◊〉 as we marke d ounces of weight withall And many Greeke and Latine â—…pies are dispersed with these markes But as for the alterations whether the difference be great or small they are not to be discerned but by conferring of the bookes If therefore we go all to the spirit of God and nothing else as is fittest whatsoeuer is in the seauenty and not in the Hebrew it pleased God to speake it by those latter prophets and not by these first And so contrary-wise of that which is in the Hebrew and not in the seauenty herein shewing them both to be â—…phets for so did he speak this by Esay that by Hieremy and other things by othes as his pleasure was But what wee finde in both that the spirit spake by both by the first as Prophets by the later as propheticall translations for as there was one spirit of peace in the first who spake so many seuerall things with discordance so was there in these who translated so agreeably without conference L VIVES ALthough a the Iewes No man now a daies sheweth an error and leaueth it Mankind is not so wise Againe time gayneth credit vnto many and nothing but time vnto some But it is admirable to see how gently hee speaketh here of Hierome whose opinion he followed not in this high controuersie O that wee could immitate him b Marking of this Hierome speaketh Prolog in Paralip Origen was the first that tooke the paines to conâ—… the translation and he conferred the seauenty with Theodotion Hier. ep id August where he inueigheth at what hee had erst commended saying that the booke is not corrected but rather corrupted by those asteriskes and spits But this he said because Augustine would not meddle with his translation but held that of the seauenty so sacred this power oftentimes 〈◊〉 affection in the holiest men c Asteriskes Little stars d Ounces It seemes the oâ—…ce in old times was marked with a spits character Isidoâ—…e saith it was marked with the Greeke Gamma and our o thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the halfe scruple with a line thus they noted those places with a spit thus 〈◊〉 to signifie that the words so noâ—…ed were thrust through as adâ—… falsefiing the text It was Aristarchus his inuention vsed by the Grammarians in their 〈◊〉 of bookes and verses Quinti lib. 1. Which the old Grammarians vsed with such seuerity 〈◊〉 they did not onely taxe false places or bookes hereby but also thrust their authors either 〈◊〉 of their ranke or wholy from the name of Grammarians Thus Quintilian Seneca did eleâ—… call the rasing out of bastard verses Aristarchus his notes Of the destruction of Niniuy which the Hebrew perfixeth fourty daies vnto and the Septuagints but three CHAP. 44. 〈◊〉 will some say how shall I know whether Ionas said yet forty daies and Niâ—… shal be destroyed or yet three daies who seeth not that the Prophet presaging 〈◊〉 destruction could not say both if at three daies end they were to bee desâ—… then not at fourty if at fourty then not at three If I bee asked the question I answer for the Hebrew For the LXX being 〈◊〉 after might say otherwise and yet not against the sence but as pertinent to the matter as the other though in another signification aduising the reader not to leaue the signification of the historie for the circumstance of a word noâ—… to contemne either of the authorities for those things were truly done 〈◊〉 at Niâ—…ie and yet had a reference farther then Niniuie as it was true that the Prophet was three dayes in the Whales belly and yet intimated the being of the Lord of all the Prophets three dayes in the wombe of the graue Wherefore if the Church of the Gentiles were prophetically figured by Niniuie as being destâ—…oyed in repentance to become quite different from what it was Christ doiâ—…g this in the said Church it is hee that is signified both by the forty dayes and by the three by forty because hee was so long with his disciples after hiâ—… resurrection and then ascended into heauen by three for on the third day hee aroâ—…e againe as if the Septuagâ—…nts intended to stir the reader to looke further into the matter then the meere history and that the prophet had intended to intimate the depth of the mysterie as if hee had said Seeke him in forty dayes â—…hom thou shalt finde in three this in his resurrection and the other in his asceâ—…sion Wherefore both numbers haue their fitte signification both are spokâ—…n by one spirit the first in Ionas the latter in the translators Were it noâ—… for â—…diousnesse I could reconcile the LXX and the Hebrew in many places wherein they are held to differ But I study breuity and according to my talent haue followed the Apostles who assumed what made for their purposes out of both the copies knowing the holy spirit to be one in both But forward with our purpose L. VIVES YEt a forty