wherein they are as skilfull as a sort of Cumane Asses Of the parity of yeares measured by the same spaces of old and of late CHAP. 14. NOw let vs see how plaine wee can shew that ten of their yeares is not one of ours but one of their yeares as long as one of ours both finished by the course of the sunne and all their ancestors long liues laide out by that recâ—…ng It is written that the floud happened the three score yeare of Noahs 〈◊〉 But why doe the Scriptures say In the sixe hundreth yeare of Noahs life in the sâ—…d moneth and the twentie seauenth day of the moneth if the yeare were but thirtie sixe dayes for so little a yeare must eyther haue no moneths or it 〈◊〉 haue but three dayes in a moneth to make twelue moneths in a yeare How then can it be said the sixe hundreth yeare the second moneth the twenty seauenth day of the moneth vnlesse their yeares and moneths were as ours is How can it bee other-wise sayd that the deluge happened the twenty seauen of the â—…th Againe at the end of the deluge it is written In the seauenth moneth and the twenty seauenth of the month the Arke rested vpon the Mountaine Ar ar â—…t 〈◊〉 and the waters decreased vntill the eleauenth month in the eleauenth month the first day were the toppes of the mountaines seene So then if they had such monthes their yeares were like ours for a three daied month cannot haue 27. daies or if they diininish all proportionably and make the thirteenth part of three daies stand for one day why then that great deluge that continued increasing forty daies and forty nights lasted not full 4. of our daies Who can endure this absurdity Cast by this error then that seekes to procure the scriptures credit in one thing by falsifying it in many The day without al question was as great then as it is now begun and ended in the compasse of foure and twenty houres the month as it is now concluded in one performance of the Moones course and the yeare as it is now consumate in twelue lunary reuolutions East-ward a fiue daies and a quarter more being added for the proportionating of it to the course of the Sunne sixe hundred of such yeares had Noah liued two such monthes and seauâ—…n and twenty such daies when the floud beganne wherein the raine fell forty daies continually not daies of two houres and a peece but of foure and twenty houres with the night and therefore those fathers liued some of them nine hundred such yeares as Abraham liued but one hundred and eighty of and his sonne Isaac neare a hundred and fifty and such as Moyses passed ouer to the number of a hundred and twenty and such as our ordinary men now a daies do liue seauenty or eighty of or some few more of which it is said their ouerplus is but labour and sorrow For the discrepance of account betweene vs and the Hebrewes concernes not the lenght of the Patriarches liues and where there is a difference betweene them both that truth cannot reconcile wee must trust to the tongue whence wee haue our translation Which euery man hauing power to doe yet b it is not for naught no man dares not aduenture to correct that which the Seuenty haue made different in their translation from the Hebreâ—… for this diuersity is no error let no man thinke so I doe not but if there bee no falt of the transcriber it is to bee thought that the Holy Spirit meant to alter some-things concerning the truth of the sence and that by them not according to the custome of interpreters but the liberty of Prophets and therefore the Apostles are found not onely to follow the Hebrewes but them also in cityng of holy Testimonies But hereof if GOD will hereafter now to our purpose We may not therefore doubt that the first child of Adam liuing so long might haue issue enough to people a citty an earthly one I meane not that of Gods which is the principall ground wherevpon this whole worke intreateth L. VIVES FIue a daies and The Moones month may bee taken two waies either for the moones departure and returne to one and the same point which is done in seauen and twenty daies or for her following of the sunne vntill shee ioyne with him in the Zodiake which is done in nine and twenty daies twelue houres and foure and forty minutes for shee neuer findeth the sunne where she left him for hee is gone on of his iourney and therefore she hath two daies and an halfe to ouertake him the Iewes allow hir thirty daies and call this 〈◊〉 full month b It is Not without a cause Whether the men of old abstained from women vntill that the scriptures say they â—…egot children CHAP. 15. BVt will some say is it credible that a man should liue eighty or ninty nâ—…more then a 100. yeares without a woman and without purpose of continency and then fall a begetting children as the Hebrewes record of them or if they lifted could they not get children before this question hath two answeres for either they liued longer a immature then we do according to the length of time exceeding ours or else which is more likely their first borne are not reckened but onely such as are requisite for the drawing of a pedegree downe from Adam vnto Noah from whom we see a deriuation to Abraham and so vntill a certaine period as farre as those pedegrees were held fit to prefigure the course of Gods glorious Pilgrim-citty vntill it ascend to eternity It cannot bee denied that Caine was the first that euer was borne of man and woman For Adam would not haue sayd I haue l gotten a man by the Lord at his birth but that hee was the first man borne before the other two Him Abell was next whom the first or elder killed and herein was prefigured what persecutions God glorious City should endure at the hands of the wicked members of the terrestriall society those sons of earth I may call them But how old Adam was at the begetting of these two it is not euident from thence is a passage made to the generations of Caine and to his whom God gaue Adam in murdred Abels seede called Seth of whom it is written God hath appointed me another seed for Abell whom Caine slew Seeing therfore that these two generations Caines and Seths do perfectly insinuate the two citties the one celestiall and laboring vpon earth the other earthly and following our terrestriall affects there is not one of all Caines progeny from Adam to the eighth generation whose age is set downe when hee begot his next sonne yet is his whole generation rehersed for the Spirit of God would not record the times of the wicked before the deluge but of the righteous onely as onelie â—…orthy But when Seth was borne his fathers yeares were not forgotten though he had begotten others
should be saued and who should be damned CHAP. 27. BVt now because we must end this booke let this bee our position that in the first man the fore-said two societies or cities had originall yet not euidentlie but vnto Gods prescience for from him were the rest of men to come some to be made fellow cittizens with the Angels in ioy and some with the Deuils in torment by the secret but iust iudgment of God For seeing that it is written All the wayes of the Lord bee mercy and truth his grace can neither bee vniust nor his iustice cruell Finis lib. 12. THE CONTENTS OF THE thirteenth booke of the City of God 1. Of the first Mans fall and the procurement of mortality 2. Of the death that may befall the immortal soule and of the bodies death 3. Whether death propagated vnto all men from the first bee punishment of sinne to the Saints 4. Why the first death is not with-held from the regenerate from sinne by grace 5. As the wicked vse the good law euill so the good vse death which is euill well 6. The generall euill of that death that seuereth soule and body 7. Of the death that such as are not regenerate doe suffer for Christ. 8. That the Saints in suffering the first death for the truth are quit from the second 9. Whether a man at the houre of his death may be said to be among the dead or the dying 10. Whether this mortall life be rather to bee called death then life 11. Whether one may bee liuing and dead both together 12. Of the death that God threatned to punish the first man withall if he transgressed 13. What punishment was first laid on mans preuarication 14. In what state God made Man and into what state he fell by his voluntary choyce 15. That Adam forsooke God ere God forsooke him and that the soules first death was the departure from God 16. Of the Philosophers that held corporall death not to bee penall whereas Plato brings in the Creator promising the lesser Gods that they should neuer leaue their bodies 17. Against the opinion that earthly bodies cannot be corruptible nor eternall 18. Of the terrene bodies which the Philosophers hold cannot bee in heauen but must fall to earth by their naturall weight 19 Against those that hold that Man should not haue beene immortall if hee had not sinned 20. That the bodies of the Saints now resting in hope shall become better then our first fathers was 21. Of the Paradice when our first parents were placed and that it may be taken spiritually also with-out any wrong to the truth of the historie as touching the reall place 22. That the Saints bodies after resurrection shall bee spirituall and yet not changed into spirits 23. Of bodies animate and spirituall these dying in Adam and those beeing quickned in Christ. 24. How Gods breathing a life into Adam and Christs breathing vpon his Apostles when hee said Receiue the holy spirit are to bee vnderstood FINIS THE THIRTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the first Mans fall and the procurement of mortalitie CHAP. 1. HAuing gotten through the intricate questions of the worlds originall and man-kindes our methode now calleth vs to discourse of the first mans fall nay the first fall of both in that kind and consequently of the originall and propagation of our mortality for God made not man as he did Angels that though they sinned yet could not dye but so as hauing a performed their course in obedience death could not preuent them from partaking for euer of blessed and Angelicall immortality but hauing left this course death should take them into iust damnation as we said in the last booke L. VIVES HAuing a performed Euery man should haue liued a set time vpon earth and then being confirmed in nature by tasting of the tree of life haue beene immortally translated into heauen Here are many questions made first by Augustine and then by Lombard dist 2. What mans estate should haue beene had he not sinned but these are modest and timerous inquirers professing they cannot finde what they seeke But our later coments vpon Lumbard flie directly to affirmatiue positions vpon very coniectures or grounds of nature I heare them reason but I see them grauelled and in darknesse where yet they will not feele before them ere they goe but rush on despight of all break-neck play What man hath now wee all know to our cost what he should haue had it is a question whether Adam knew and what shall we then seeke why should we vse coniectures in a things so transcendent that it seemes miraculous to the heauens as if this must follow natures lawes which would haue amazed nature had it had existence then What light Augustine giues I will take and as my power and duty is explaine the rest I will not meddle with Of the death that may befall the immortall soule and of the bodyes death CHAP. 2. BVt I see I must open this kinde of death a little plainer For mans soule though it be immortall dyeth a kinde of death a It is called immortall because it can neuer leaue to bee liuing and sensitiue and the body is mortall because it may be destitute of life and left quite dead in it selfe But the death of the soule is when God leaueth it the death of the body is when the soule leaueth it so that the death of both is when the soule being left of God leaueth the body And this death is seconded by that which the Scripture calles the b second death This our Sauiour signified when hee said feare him which is able to destroy both body and soule in hell which comming not to passe before the body is ioyned to the soule neuer to be seperated it is strange that the body can be sayd to die by that death which seuereth not the soule from it but torments them both together For that â—…all paine of which wee will speake here-after is fitly called the soules deaâ—… because it liueth not with God but how is it the bodies which liueth with the soule for otherwise it could not feele the corporall paines that expect it after the resurrection is it because all life how-so-euer is good and all paine euill that the body is said to dye wherein the soule is cause of sorrow rather then life Therefore the soule liueth by God when it liueth well for it cannot liue without God working good in it and the body liueth by the soule when the soule liueth in the body whether it liue by God or no. For the wicked haue liâ—…â—…body but none of soule their soules being dead that is forsaken of God lâ—…g power as long as their immortall proper life failes not to afforde them 〈◊〉 but in the last damnation though man bee not insensitiue yet this sence of 〈◊〉 â—…ing neither pleasing nor peacefull but sore and
Paradise Eden from the beginning This out of Hierome b No such No man denieth that Paradise may be spiritually vnderstood excepting Ambrose in his booke De Paradiso But all the Fathers professe that Paradise was a reall pleasant place full of trees as Damascene saith and like to the Poets imaginary Elizium Away with their foolery saith Hierome vpon Daniel that seeke for figures in truthes and would ouerthrow the reall existence of trees and riuers in Paradise by drawing all into an Allegory This did Origen making a spirituall meaning of the whole hiâ—…ory and placing the true Paradice in the third heauen whither the Apostle Paul was rapt c Foure riuers Nile of Egipt Euphrates and Tigris of Syria and Ganges of India There heads are vnknowne and they run vnder the Ocean into our sea and therefore the Egiptian priests called Niâ—… the Ocean Herodot d Read in the. Cant 4 12. My sister my spouse is as a garden inclosed as a spring shut vp and a fountaine sealed vp their plants are as an orchard of pomegranates with sweete fruites c. That the Saints bodies after resurrection shal be spirituall and yet not changed into spirits CHAP. 22. THe bodies of the Saints in the resurrection shall need none of the tree of life to preserue them in life health or strength nor any meate to keepe away hunger and thirst They shall haue such an euery way absolute immortality that they shall neuer need to eare power they shall haue to doe it if they will but no â—…ssity For so the Angels did appearing visibly and sensibly not of necessity 〈◊〉 of power and will to affoord their ministerie vnto man in more congruence 〈◊〉 we may not thinke that when a they lodged in mens houses they did but eare b seemingly though they seemed to eate with the same appetite that the 〈◊〉 did who knew them not to be Angels And therefore the Angell saith in Tobiâ—…n saw mee eate but you saw it but in vision that is you thought I had eaten as 〈◊〉 did to refresh my body But if the other side may bee probably held of the Angels yet verily wee doubt it not to bee true c of Christ that hee in his spirituall flesh after his resurrection yet was it his true flesh eate and dranke with his disciples The neede onely not the power is taken from those glorified bodies which are spirituall not because they cease to bee bodyes but because they subsist by the quickning of the spirit L. VIVES THey a lodged In the houses of Abraham Lot and Tobias b Eate seemingly They did not eate as we doe passing the meate from the mouth to the stomack through the throate 〈◊〉 so decoct it and dispâ—…rse the iuice through the veines for nutâ—…iment nor yet did they deâ—… mens eyes by seeming to mooue that which they had for their chaps and yet moouing 〈◊〉 not or seeming to chaw bread or flesh and yet leauing it whole They did eate really 〈◊〉 â—…ere not nourished by eating c Of Christ Luke the 23. The earth saith Bede vpon 〈◊〉 â—…ce drinketh vp water one way and the sunne another the earth for neede the sunne 〈◊〉 power And so our Sauiour did eate but not as we eate that glorious body of his tooke â—…te but turned it not into nutriment as ours doe Of bodies animate and spirituall these dying in Adam and those beeing quickned in Christ. CHAP. 23. 〈◊〉 â—…s the bodyes that haue a liuing soule though as yet vnquickned by the â—…it are called animate yet are our soules but bodyes so are the other calâ—…tuall yet God forbid we should beleeue them to bee spirit or other then â—…tiall fleshly bodies yet vncorruptible and without weight by the quickâ—… of the spirit For man shall not then be earthly but celestiall not that he shall 〈◊〉 his earthly body but because he shall be so endowed from heauen that he 〈◊〉 â—…habite it with losse of his nature onely by attaining a celestiall quality 〈◊〉 â—…st man was made earth of earth into a a liuing creature but not into b â—…ing spirit as â—…ee should haue beene had hee perseuered in obedience â—…lesse therefore his body needing meate and drinke against hunger and 〈◊〉 and being not kept in youth from death by indissoluble immortality but 〈◊〉 by the Tree of life was not spirituall but onely animaâ—…e yet should it not 〈◊〉 â—…ied but that it incurred Gods heauy sentence by offending And though he 〈◊〉 take of other meates out of Paradice yet had he bin c â—…bidden to touch 〈◊〉 of life he should haue bin liable to time corruption in that life onely 〈◊〉 had he continued in spirituall obedience though it were but meerely aniâ—… might haue beene eternall in Paradise Wherefore though by these words 〈◊〉 d When soeuer you eate thereof you shall dye the death wee vnderstand by 〈◊〉 the seperation of soule and body yet ought it not seeme absurd in that 〈◊〉 dyed not the very day that they tooke this deadly meate for that very 〈◊〉 their nature was depraued and by their iust exclusion from the Tree 〈◊〉 the necessitie of death entred vppon them wherein wee all are brought forth And therefore the Apostle saith not The body shall dye for sinne but The body is dead because of sinne and the spirit is life for iustice sake And then he addeth But if the spirit of him that raised vp Iesus from the dead dâ—… in you he that raised vp Christ from the dead shall also quicken your mortall bodyes by his spirit dwelling in you Therefore then as the Apostle saith shall be in quickning of the spirit which is now in the life of soule and yet dead because it must necessarily dye But in the first man it was in life of soule and not in quickning of spirit yet could it not be called dead because had not he broken the precept hee had not beene bound to death But whereas God signified the death of the soule in leauing of him saying Adam where art thou and in saying Earth thou art and to earth thou shalt goe signified the death of the body in leauing of the soule therefore wee must thinke he spoake not of the second death reseruing that secret because of his new testament where it is plainly discouered that the first which is common to all might bee shewen to proceed from that sinne which one mans acte made common to all but that the second death is not common to all because of those holy onely whom hee hath fore-knowne and predestinated as the Apostle saith to bee made like the image of his sonne that he might be the first borne of many brethren whom the grace of God by this mediator had saued from the second death Therefore the first mans body was but animate as the Apostle witnesseth who desiring our animate bodies now from those spirituall ones that they shall become in the resurrection It is sowne in corruption saith he but
shall rise againe incorruptible it is sowne in reproche but it is raised in glory it is sowâ—…n in weakenesse but raised in powre it is sowne an animated body but shall arise a spirituall body And then to prooue this hee proceedes for if there be a naturall or animated bodie there is also a spirituall body And to shew what a naturall body is hee saith The first man Adam was made a liuing soule Thus then shewed he what a naturall body is though the scripture doe noâ—… say of the first man Adam when God brâ—…athed in his face the breath of life that man became a liuing body but man became a liuing soule The first man was made a liuing soule saith the Apostle meaning a naturall body But how the spirituall body is to be taken hee sheâ—…eth also adding but the last man a quickning spirit meaning Christ assuredly who rose from death to dye no more Then hee proceedeth saying That was not first made which is spirituall but that which is naturall and that which is spirituall after-wards Here hee sheweth most plainly that he did meane by the liuing soule the naturall body and the spirituall by the quickning spirit For the naturall body that Adam had was first though it had not dyed but for that he sinned and such haue wee now one nature drawing corruption and necessity of death from him and from his sinne such also did Christ take vpon him for vs not needfully but in his power but the spirituall body is afterwards and such had Christ our head in his resurrection such also shall wee his members haue in ours Then doth the Apostle describe the difference of these two thus The first man is of the earth earthly the second is of heauen heauenly as the earthly one was so are all the earthly and as the heauenly one is such shall all the heauenly ones bee As wee haue borne the Image of the earthly so shall wee beare the image of the heauenly This the Apostle inferres vpon the sacrament of regeneration as hee saith else-where All yee that are baptized into Christ haue put on Christ which shall then be really performed when that which is naturall in our birth shall become spirituall in our resurrection that I may vse his owne wordes for wee are saued by hope Wee put on the image of the earthly man by the propagation of sinne and corruption adherent vnto our first birth but wee put on that of Heauenly man by grace pardon and promise of life eternall which regeneration assureth vs by the mercy onely of the mediator betweene God and man the man Christ Iesus whome the Angell calles the Heauenly man because hee came from Heauen to take vpon him the shape of earthly mortality and to shape it into heauenly immortality Hee calleth the rest heauenly also because they are made members of Christ by grace they and Christ being one as the members and the head is own body This he auerreth plainly in the chapter aforesaid by a man came dâ—…h and by a man came the resurrection from the dead for as in Adam all die euen so in Christ shall all bee made aliue and that into a quickning spirit that is a spirituall body not that all that die in Adam shall become members of Christ for many more of them shall fall into the eternall second death but it is said all and all because as none dy naturall but in Adam so none shall reuiue spirituall but in Christ wee may not then thinke that our bodies at the rusurrection shall be such as Adams was at the creation nor that this place As the earthly one was so are all the earthly is meant of that which was effected by the transgression for we may not thinke that Adam had a spiritual body ere he fell and in his fall was made a naturall one he that conceiueth it so giues but little regard to that great teacher that saith If ther be a natural body then is there also a spiritual as it is also written the first man Adam was made a liuing soule was this done after sinne being the first estate of man from whence the blessed Apostle tooke this testimony of the 〈◊〉 to shew what a naturall body was L. VIVES A Liuing a Or with a liuing soule but the first is more vsual in holy writ b A quickning â—…ssed and ioyned with God bâ—… which coniunction it imparteth integrity and immorâ—…â—…to the body c Forbidden Out of much diuersity of reading I hold this the best for 〈◊〉 â—…oule that liueth and the quickning spirit that giueth life d When soeuer Symmachus 〈◊〉 Hierome expounds this place better thou shalt be mortall But indâ—…ed we die as soone 〈◊〉 borne as Manilius saith Nascentes morimur finisque ab origine pendet Being borne we die our ends hangs at our birth How Gods breathing life into Adam and Christs breathing vpon his Apostles when be said receiue the holy spirit are to be vnderstood CHAP. 24. Sâ—…e therefore do vnaduisedly thinke that God when he breathed in his face the â—…th of life and man became a liuing soule did a not then giue him a soule but by the holy spirit onely quickned a soule that was in him before They ground 〈◊〉 Christs breathing vpon his Apostles after his resurrection and saying 〈◊〉 the Holy spirit thinking that this â—…was such another breathing so that 〈◊〉 â—…angelist might haue sayd they became liuing soules which if hee had 〈◊〉 it would haue caused vs to imagine all reasonable soules dead that are 〈◊〉 â—…kned by Gods spirit though their bodies seeme to bee a liue But it 〈◊〉 so when man was made as the Scripture sheweth plaine in these words 〈◊〉 â—…d GOD formed man being dust of the Earth which some thinking to 〈◊〉 translate c And GOD framed man of the Lome of the Earth because it was said before amist went vp from the earth and watred all the earth that lome should seeme to be produced by this mixture of earth and water for immediatly followeth And God framed man being dust of the earth as the Greeke translations d whence our latine is do read it but whether the Greeâ—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be formed or framed it maketh no matter e framed is the more proper word but they that vsed formed thought they avoyded ambiguity because that fingo in the latine is vsed f commonly for to feygne by lying or illuding This man therefore being framed of dust or lome for lome is moystned dust that this dust of the earth to speake with the scripture more expressly when it receiued a soule was made an animate body the Apostle affirmeth saying the man was made a liuing soule that is this dust being formed was made a liuing soule I say they but hee had a soule now already other-wise hee could not haue beene man being neither soule only nor body only but consisting of both T' is true the soule is not whole man
forth of GODS mouth 〈◊〉 that which is equall and consubstantiall with him let them read or heare 〈◊〉 owne words Because thou art luke warme and neither colde nor hotte it will 〈◊〉 to passe that I shall spew thee out of my mouth Therefore wee haue to contraâ—… the Apostles plainenesse in distinguishing the naturall body wherein wee now are from the spirituall wherein wee shall bee where he saith It is sowen a naturall body but ariseth a spirituall body as it is also written The first man Adam was made a liuing soule and the last Adam a quickning spirit The first was of earth earthly the second of heauen heauenly as is the earthly such are all the earthly and as the heauenly is such are the heauenly And as wee haue borne the Image of the earthly so shall wee beare the Image of the heauenly Of all which words wee spake before Therefore the naturall body wherein man was first made was not made immortall but yet was made so that it should not haue dyed vnlesse man had offended But the body that shall bee spirituall and immortall shall neuer haue power to dye as the soule is created immortall who though it doe in a manner lose the life by loosing the spirit of God which should aduance it vnto beatitude yet it reserueth the proper life that is it liueth in misery for euer for it cannot dye wholy The Apostaticall Angels after a sort are dead by sinning because they forsooke God the fountaine of life whereat they might haue drunke eternall felicity yet could they not dye so that their proper life and sence should leaue them because they were made immortall and at the last iudgement they shal be thrown headlong into the second death yet so as they shal liue therin for euer in perpetuall sence of torture But the Saints the Angels fellow-cittizens belonging to the grace of God shall be so inuested in spiritual bodies that from thence-forth they shall neither sinne nor die becomming so immortall as the Angels are that sinne can neuer subuert their eternity the nature of flesh shall still be theirs but quite extracted from all corruption vnweeldynesse and ponderosity Now followeth another question which by the true Gods helpe we meane to decide and that is this If the motion of concupiscence arose in the rebelling members of our first parents immediately vppon their transgression where-vppon they saw that is they did more curiously obserâ—…e their owne nakednesse and because the vncleane motion resisted their wils couered their priuie partes how should they haue begotten children had they remayned as they were created without preuarication But this booke being fit for an end and this question not fit for a too succinct discussion it is better to leaue it to the next volume L. VIVES DId not a then This the Manichees held Aug. de Genes ad lit lib. 2. Caâ—… 8. b And GOD formed They doe translate it And God framed man of earth taken from the earth I thinke Augustine wanteth a word taken or taking Laurinus his copy teadeth it as the Septuagints do Yet the Chaldee Thargum or paraphraze reading it as Augustine hath it and so it is in the Bible that Cardinall Ximenes my patron Crâ—… his predecessor published in foure languages beeing assisted by many learned men but for the greeke especially by Iohn Vergara a deepe vprightly iudicious and vnvulgar Scholler Their Pentateuch Lewis Coronelli lent me forbearing al the while that I was in hand with this worke for the common good c And God framed Hieromes translation d Whence 〈◊〉 Shewing that in his time the Church vsed the Latine translation from the seauentie and noâ—… Hiâ—…s I wonder therefore that men should be excluded from sober vsing of diuerse translations e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke is we vse it of those that forme any thing out of claye that is â—…gere and great authors vse it concerning men He made them finxit greedie and gluttonous Salust He made thee finxit wise temperate c. by nature Cic. 〈◊〉 Mâ—… speaking of Cato Maiâ—…r To forme I thinke is nothing but to giue forme property f Commonly If a moderne diuine had plaide the Gramarian thus hee should haue heard of it But Augustine may but if he and Paul liued now adayes hee should be held a Pedant 〈◊〉 a petty orator and Paul a madde man or an heretique Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldees read a speaking spirit Here Augustine shewes plainly how necessarie the true knowledge of the meaâ—…gs of words is in art and discipline h I haue made I say 57. 16. the 70. also read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all breath Many of the Latinists animus and anima for ayre and breath Uirg Semina terrarumque animaeque marisque fuissent They had beene seeds of earth of ayre and sea And Tully in his Academikes vseth it for breath Si vnus simplex vtrum sit ignis an anima 〈◊〉 sâ—…guis If it be simply one whether is it fire breath or bloud Terenc Compressi animam I 〈◊〉 my breath Plaut Faetet anima vxoris tuae Your wiues breath stinkes and Pliny Anima 〈◊〉 virus graue A Lions breath is deadly poison i Soule I like this reading better then Bâ—…es copies it squares better with the following Scriptures k Not as the If we say that Augustine held mans soule created without the body and then infused as Aristotle seemes to â—…rre De generat animal S. Thomas and a many more moderne authors goe downe the winde But if wee say it is not created as the mortall ones are that are produced out of the â—…osition of the substances wherein they are but that it is created from aboue within man â—…out all power of the materiall parts to worke any such effect this were the most common opinion and Aristotle should be thus vnderstood which seemes not to agree with this assertion that it commeth ab externo nor with his opinion that holdeth it immortall and inborne if I vnderstand his minde aright whereof I see his interpretors are very vncertaine l We must hold There were not onely a many Pagans as wee haue shewen but some Chriâ—… also that held the soule to be of Gods substance nor were these heretiques onely as 〈◊〉 â—…risilliannists and some others but euen that good Christian Lactantius not that I or 〈◊〉 wiser then I will approoue him in this but in that hee seemeth to stand zealously â—…d vnto Christ. His words are these Hauing made the body he breathed into it a soule out of 〈◊〉 lâ—…ing fountaine of his owne spirit which is eternall Institut diuin lib. 2. wherein hee seemes 〈◊〉 〈◊〉 that mans soule was infused into him from the spirit of God Finis lib. 13. THE CONTENTS OF THE foureteenth booke of the City of God 1. That the inobedience of the first man had drawne all mankind into the perpetuity of the second death but that Gods grace hath
eight times thirtie for there are eight generations from Adam to Lameches children inclusiuely is two hundred and forty did they beget no children then all the residue of the time before the deluge what â—…as the cause then that this author reciteth not the rest for our bookes account from Adam to the deluge b two thousand two hundred sixty two yeares and the Hebrewes one thousaÌ„d six hundred fifty six To allow the lesser nuÌ„ber for the truer take two hundred and forty from one thousand six hundred fifty six and there remaines one thousaÌ„d foure hundreth and sixteen years Is it likely that Caines progeny had no children al this time But let him whom this troubleth obserue what I sayd before when the question was put how it were credible that the first men could for beare generation so long It was answered two waies either because of their late maturity proportioned to their length of life or because that they which were reckned in the descents were not necessarily the first borne but such onely as conueied the generation of Seth through themselues downe vnto Noah And therefore in Caines posterity if such an one wants as should bee the scope wherevnto the generation omitting the first borne and including onely such as were needefull might descend wee must impute it to the latelinesse of maturity whereby they were not enabled to geneâ—…ation vntill they were aboue one â—…ndred yeares olde that so the generation might still passe through the first borne and so descending through these multitudes of yeares meete with the â—…oud I cannot tell there may bee some more c secret course why the Earthly Citties generation should bee d reiected vntill Lamech and his sonnes and 〈◊〉 the rest vnto the deluge wholy suppressed by the authorâ—… And to â—…de this late maturity the reason why the pedegree descendeth not by tâ—…e first borne may bee for that Caine might reigne long in his Cittie of Heâ—… and begette many Kings who might each beget a sonne to reigne in 〈◊〉 owne stead Of these Caine I saâ—… might bee the first Henoch his sonne the next for whom the Citty was built that he might reigne there 〈◊〉 the sonne of Henoch the third e Manichel the sonne of Gaidaâ—… the fourth 〈◊〉 Mathusael the sonne of Manichel the fit Lamech the sonne of Mathusael the sixt and this man is the seauenth from Adam by Caine. Now it followeth not that each of these should bee their fathers first begotten their merits vertue policy chance or indeed their fathers loue might easily enthrone them And the deluge might befall in Lamechs reigne and drowne both him and all on earth but for those in the Arke for the diuersity of their ages might make it no â—…der that there should bee but seauen generations from Adam by Caine to the deluge and ten by Seth Lamech as I said beeing the seauenth from Adam and Noah the tenth and therefore Lamech is not said to haue one sonne but many because it is vncertaine who should haue succeeded him had hee died before the deluge But howsoeuer Caines progeny bee recorded by Kings or by eldest sonnes this I may not ' omit that Lamech the seauenth from Adam had as many children as made vppe eleauen the number of preuarication For hee had three sonnes and one daughter His wiues haue a reference to another thing not here to bee stood vpon For heere wee speake of descents but theirs is vnknowne Wherefore seeing that the lawe lieth in the number of ten as the tenne commandements testifie eleauen ouer-going ten in one signifieth the transgression of the law or sinne Hence it is that there were eleauen haire-cloath vailes made for the Tabernacle or mooueable Temple of GOD during the Israelites trauells For g in haire-cloath is the remembrance of sinne included because of the h goates that shal be set on the left hand for in repentance wee prostrate our selues in hayre-cloath saying as it is in the Psalme My sinne is euer in thy sight So then the progeny of Adam by wicked Caine endeth in the eleauenth the number of sinne and the last that consumaâ—…eth the number is a woman in whome that sinne beganne for which wee are all deaths slaues and which was committed that disobedience vnto the spirit and carnall affects might take place in vs. For i Naamah Lamechs daughter is interpreted beautifull pleasure But from Adam to Noah by Seth tenne the number of the lawe is consumate vnto which Noahs three sonnes are added two their father blessed and the third fell off that the reprobate beeing 〈◊〉 and the elect added to the whole k twelue the number of the Patriarches and Apostles might herein bee intimate which is glorious because of the multiplication of the partes of l seauen producing it for foure times three or three times foure is twelue This beeing so it remaineth to discusse how these two progenies distinctly intimating the two two Citties of the reprobate and the regenerate came to be so commixt and confused that all mankinde but for eight persons deserued to perish in the deluge L. VIVES THe a Gymnosophists Strab. lib. 15. b 2262. Eusebius and Bede haue it from the Sâ—…gints but 2242. it may bee Augustine saw the last number LXII in these charaâ—… and they had it thus XLII with the X. before The transcriber might easilie commit 〈◊〉 an error c Secret cause I thinke it was because they onely of Caines generation should bee named that were to bee plagued for his brothers murder for Iosephus writeth hereof 〈◊〉 these words Caine offring vnto God and praying him to bee appeased got his great guâ—… of homicide some-what lightned and remained cursed and his off-spring vnto the sâ—…uenth generation lyable vnto punishment for his desert Besides Caine liued so long himselfe and the author would not continue his generation farther then his death d Recided Not commended as some bookes read e Manichel Some read 〈◊〉 〈◊〉 hath Maâ—…iel the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Mathusael Eusebius Mathusalem the seauentie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g In hayre cloth The Prophets wore haire-cloth to â—…re the people to repentance Hier. sâ—…p Zachar. The Penitents also wore it h Goates Christ saith Hee wilâ—… gather the â—…Word that is the iust and simple men together in the worlds end and set them on his right hand and the Goates the luxurious persons and the wicked on his left This hayre-cloth was made of Goates hayre and called Cilicium because as Uarro saith the making of it was first inuented in Cilicia i Naamah It is both pleasure and delicate comlinesse 〈◊〉 k 〈◊〉 Of this read Hierome vpon Ezechiel lib. 10. l Seauen A number full of mysterious religion as I said before Why the generation of Caine is continued downe along from the naming of his sonne Enoch whereas the Scripture hauing named Enos Seths sonne goeth back againe to begin Seths generation at Adam CHAP. 21. BVt first we must see the reason why Cains
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
before as Caine and Abel and who dare say whether he had more besides them for it is no consequent that they were all the sons he had because they were onely named for the fit distinction of the two generations for wee read that hee had sonnes and daughters all which are vnnamed who dare affirme how many they were without incursion of rashnesse Adam might by Gods instinct say at Seths birth God hath raised me vp another seed for Abell in that Seth was to fulfill Abells sanctity not that he was borne after him by course of time And where as it is written Seth liued 105. or 205. yeares begot Eâ—…s who but one brainelesse would gather from hence that Enos was Seths first sâ—…n to giue vs cause of admiration that Seth could liue so long continent without purpose of continency or without vse of the mariage bed vnto generation for it is writte of him He begat sons and daughters and the daies of Seth were 912. yeares 〈◊〉 〈◊〉 died And thus the rest also that are named are al recorded to haue had sons daughters But here is no proofe that he that is named to be son to any of them should be their first son nor is it credible that their fathers liued al this while either immature or vnmarried or vnchilded nor that they were their fathers first â—…ome But the scripture intending to descend by a genealogicall scale from Adâ—… vnto Noah to the deluge recounted not the first borne of euery father but only such as fell within the compasse of these two generations Take this example to cleare all further or future doubt Saint Mathew the Euangelist intending to record the generation of the Man CHRIST beginning at Abrahâ—… and descending downe to Dauid Abraham saith hee begot Isaac why not 〈◊〉 he was his first sonne Isaac begot Iacob why not Esau hee was his first 〈◊〉 too The reason is he could not descend by them vnto Dauid It followeth Iacob begat Iudas and his brethren Why was Iudas his first borne Iudas begat Phâ—…es and Zara. Why neither of these were Iudas his first sonnes he had three before either of them So the Euangelist kept onely the genealogy that tracted directly downe to Dauid and so to his purpose Hence may wee therefore see plaine that the mens first borne before the deluge were not respected in this account but those onely through whose loines the propagation passed from Adam to Noah the Patriarche And thus the fruitlesse and obscure question of their late maturity is opened as farre as needeth we will not tire our selues therein L. VIVES LOnger a immature Maturity in man is the time when he is fit to beget children when as haire groweth vpon the immodest parts of nature in man or woman b Gotten Or possesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the seauenty Caine saith Hieroâ—… is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possession Of the lawes of marriage which the first women might haue different from the succeeding CHAP. 16. THerefore whereas mankinde after the forming of the first man out of clay and the first woman out of his side needed coniunction of male and female for propagation sake it beeing impossible for man to bee increased but by such meanes the brethren maried the sisters this was lawfull then through the compulsion of necessity but now it is as damnable through the prohibition of it in religion for there was a a iust care had of charity that them to whom concord was most vsefull might be combined togither in diuers bonds of kinred and affinity that one should haue many in one but that euery peculiar should bee bestowed abroade and so many byas many should bee conglutinate in honest coniugall society As father and father in law are two names of kinred So if one haue both of them there is a larger extent of charity Adam is compelled to be both vnto his sonnes and his daughters who were matched together beeing brothers and sisters So was Euah both mother and step-mother to them both But if there had bin two women for these two names the loue of charity had extended further The sister also here that was made a wife comprized two alliances in her selfe which had they beene diuided and she sister to one and wife to another the combination had taken in more persons then as now it could beeing no mankinde vpon earth but brothers and sisters the progeny of the first created But it was fit to be done as soone as it could and that then wiues and sisters should be no more one it being no neede but great abhomination to practise it any more For if the first mens nephewes that maried their cousin-germaines had married their sisters there had beene three alliances not two includâ—… in one which three ought for the extention of loue and charity to haue beene communicated vnto three seuerall persons for one man should be father stepfather and vncle vnto his owne children brother and sister should they two mary together and his wife should be mother stepmother and aunte vnto them and they themselues should bee not onely brother and sister but b brother and sisters children also Now those alliances that combine three men vnto one should conioyne nine persons together in kinred amity if they were seuereâ—… one may haue one his sister another his wife another his cousin another his father another his vncle another his step father another his mother another his aâ—…te and another his step-mother thus were the sociall amity dilated and not contracted all into two or three And this vpon the worlds increase wee may obserue euen in Paynims and Infidels that although c some of their bestiall lawes allowed the bretheren to marry their sister yet better custome abhorred this badde liberty and for all that in the worldes beginning it was lawfull yet they auoide it so now as if it had neuer beene lawfull for custome is a gâ—…at matter to make a man hate or affect any thing and custome herein suppressing the immoderate immodesty of coÌ„cupiscence hath iustly set a brand of ignominy vpon it as an irreligious and vnhumaine acte for if it be a vice to plow beyond your bounder for greedinesse of more ground how farre doth this exceed it for lust of carnality to transgresse all bound nay subuert all ground of good manners And wee haue obserued that the marriage of cousin-germaines because of the degree it holdeth next vnto brother and sister to haue beene wonderfull seldome in these later times of ours and this now because of good custome otherwise though the lawes allowed it for the lawe of GOD hath not forbidden it d nor as yet had the lawe of man But this although it were lawfull is avoided because it is so neare to that which is vnlawfull and that which one doth with his cousin hee almost thinketh that hee doth with his sister for these because of their neare consanguinity e are called brothers and sisters and