the gods but for the mother of any senatour of any honest man nay euen for the mothers of the players them selues to giue care too Naturall shame hath bound vs with some respect vnto our parents which vice it selfe cannot abolish But that beastlynesse of obâ—… speaches and actions which the Players acted in publike before the mother of all the gods and in sight and hearing of an huge multitude of both sexes they would be ashamed to act at home in priuate before their mothers g were it but for repitition sake And as for that company that were their specâ—… though they might easily bee drawn thether by curiosity yet beholding câ—…ity so fouly iniured me thinkes they should haue bene driuen from thence by the meete shame that immodesty can offend honesty withall What can â—…dges be it those were sacrifices or what can bee pollution if this were a purification and these were called h Iuncates as if they made a feast where all the vâ—…eane dâ—… of hell might fill their bellies For who knowes not what 〈◊〉 of spirit 〈◊〉 are that take pleasure in these obscurities vnlesse hee 〈◊〉 〈◊〉 that there bee any such vncleane spirits that thus illude men vnder the names of gods or else vnlesse hee be such an one as wisheth the pleasure and feares the displeasure of those damned powers more then hee doth the loue and wrath of the true and euerliuing God L. VIVES SAcriligious a mockories Inuerting this the holy plaies a phrase vsed much by the Pagans b The Enthusiastikes persons rapt This place requireth some speech of the mother of the gods Diodorus Siculus Biblioth lib. 4. tels the story of this Mother of the gods diuers waies For first hee writeth thus Caelus had by his wife Titaea fiue forty children two of which were women called Regina and Ops Regina being the elder and miser of the two brought vp all her other bretheren to doe her mother a pleasure and therefore she was called the mother of the gods and was marryed to hir brother Hiperion to whome shee 〈◊〉 Sol and Luna who being both murdered by their vncles wicked practises she fel mad ranging vp and downe the Kingdome with a noise of drummes and cimbals and that this grew to a custome after she was dead Then he addes another fable that one Menoes an ancient King of Phryâ—… had by his wife Dindimene a daughter whome he caused to be cast forth vpon mount Cyâ—… 〈◊〉 that the infant being nourished vp by wilde beasts grew to be of admirable beauty and 〈◊〉 〈◊〉 by a â—…pheardesse was by her brought vp as her own childe and named Cibele of the 〈◊〉 〈◊〉 〈◊〉 was found that shee innented many arts of her owne head and taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on pipes danncing drummes and cimbals also farying of horses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein shee was so fortunate that they named her The great mother Gâ—…ing vp vnto yeares she fell in loue with a youth of that country called Atis being with childâ—… by 〈◊〉 was sâ—… for backe by her father Menoes for a Uirgin but the guilt beeing knowne 〈◊〉 and the Nurses were put to death and Cibele being extreamely in loue with Atis fell madde 〈◊〉 〈◊〉 her fathers house along with a Timbrell and a cimball she came to Nisa to Dioniâ—… 〈◊〉 〈◊〉 where sâ—… few yeares after she dyed And soone after a great famine togeâ—… 〈◊〉 〈◊〉 〈◊〉 all Pâ—…gia the inhabitants were commanded by Oracle to giue diuine worship to Atis and Cibele and hence arose the first canonization of the Mother of the gods Thus farre Diodorus who no doubt hath declared the true originall of it as it was But some do guesse that she was the mother of Iupiter Iuno Neptune and Pluto and therefore was called Rhea and in latine Ops and Cibele and Vesta as all one Nor make I any question but that this history is confounded as is vsuall in euery fable of the gods that she was a virgin and therefore named Vesta and that therefore Atys was faigned to bee a goodly young man whom she louing and commanding that she should neuer meddle with any other woman he neglecting her command fell in loue with a Nimph called Sangritis which Cybele depriued him of those partes whereby hee was man and for that reason euer since will haue her Priests defectiue in that fashion And because that she was most ordinarily worshipped of the Phrygians vpon Mount Ida there vpon she got the name of the Idean mother and of Berecynthia as also of the Phrigian goddesse Hie Priests were called Galli of the riuer Gallus in Phrigia the water whereof beeing drunke maketh men madde And these Galli themselues doe wherle their heads about in their madnesse slashing their faces and bodies with kniues and tearing themselues with their teeth when they are either madde in shew or madde indeed Their goddesse which was nothing but a great stone vpon Mount Ida the Romanes transported into Italy the day before the Ides of Aprill which day they dedicated vnto her honours and the plaies called Megalesia as on that day were acted Liuy lib. 29. speaking of the Mother of the gods hath these words They brought the goddesse into the Temple of Victorie which is on the Mount Palatine the daie before the Ides of Aprill So that was made her feast daie And all the people brought giftes vnto the goddesse vnto the Mount Palatine and the Temples were spred for banquets and the Plaies were named Megalesia this is also in his sixteenth booke About the same time a Temple was dedicated vnto the great Idean mother which P. Cornelius receiued being brought out of Asia by sea P. Cornelius Scipio afterward surnamed Africane and P. Licinius beeing consulls M. Liuius and C. Claudius beeing censors gaue order for the building of the Temple And thirteene yeares after it was dedicated or consecrated by M. Iunius Brutus M. Cornelius and T. Sempronius beeing Consulls and the Plaies that were made for the dedication thereof beeing the first plaies that euer came on stage Antias Valerius affirmeth were named Megalesia Thus farre Liuy To whom Varro agreeth also liber 3. de lingua Latina Enthusiastiques or persons rapt Were men distraught taken with madnesse as Bertcynthia's Galli were Saint Augustine vpon Genesis calls them men taken with spirits possessed c Pipers Or the singers Symphoniacos it commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Harmony or consort In the feastes of Cybele was much of this numerall musicke with Pipes and Tymbrells Hereof Ouid singeth thus in his fastorum lib 4. Protinus inflexo Berecynthia tybia cornu Flabit Idaeae festa parentis erunt Ibunt Semimares inania tympana tundent Aeraâ—… tinnitus are repulsa dabunt Then Berecynthias crooked pipes shall blovv Th' Idaan mothers feast approcheth now Whose gelded Priests along the streetes doe passe With Timbrells and the tinckling sounds of brasse And a little after Tibia dat Phrygios vt
hoping to become Lemures or Manâ—…s the more desirous they are 〈◊〉 the worse they turne into and are perswaded that some sacrifices will call 〈◊〉 to do mischiefe when they are dead and become such for these Laruae 〈◊〉 â—…e are euill Daemones that haue beene men on earth But here is another 〈◊〉 let it passe hee saith further the Greekes call such as they hold blesâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Daemones herein confirming his position that mens soules 〈◊〉 Daemones after death L. VIVES HE saith a Hauing often named Genius and Lar giuâ—… me leaue good reader to handle 〈◊〉 here a little Apuleius his words are these In some sence the soule of man while it is in 〈◊〉 〈◊〉 may be called a Daemon Dii ne hunc ardorem mentibus addunt Euriale an sua cuâ—…que deus sit dira Cupido Causen the gods Eurialus these fires Or beene those gods which men call loose desires Sâ—… thâ—… good desire is a good god in the minde Some therefore thinke they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whose soule is purest perfect I know not if I may translate it the Genius beâ—…se that god which is each mans soule though hee bee immortall yet hath originall after 〈◊〉 manner with each man and thether tend the praiers we offer to our genius at carâ—…â—…iunctions Some assigne the body and soule seuered whose coniunction produceth 〈◊〉 so that the second sort of Daemones is mens soules acquit from the bonds of body and 〈◊〉 these the ancient Latine call Lemures and such of these as haue a care of their proâ—… 〈◊〉 staies quietly about the house are called Lares But sâ—…ch as for their bad liues are bound to wander and vse to amaze good men with idle apparitions but to hurt the euill men call Laruae But when their merits are indifferent betweene the Lar and the Larua then they are called Manes and for honors sake are surnamed gods For such as liued orderly and honestly of those persons were first graced with diuine titles by their successors and so got admittance into the temples as Amphiarus in Baeotia Mopsus in Africk 〈◊〉 in Egypt others elsewhere and Aesculapius euery where And thus are gods that haue beene mortall men diuided Thus farre out of Apuleius from a most vnperfect copy though printed by one of good credit Plato also calles our soules least part a Daemon lâ—… Cratil His words you know whom Hesiod calls Daemones euen those men of the golden age for of them hee saith Mens an daemon At genus hoc postquam fatalis condidit hora. Demones hi puri terrâ—…stres tunc vocitantur Custode hominum faelices qui mala pellunt A Daemon or a minde But when set fate calld hence this glorious kinde Then hight they Earthly Daemones and pure Mans happy guides from ill and guards most sure I thinke they were called golden not that they were worth gold because they were iust and vertuous and in that respect are we called Iron But any good man of those daies shall stand in the ranke of Hesiodes golden men also And who is good but the wise I hold therefore that hee called them Daemons for their wisdome experience as the word imports wherefore well wrot hee and whosoeuer wrot it A good man dying is aduanced and made a Daemon in his wisdome So say I that a wise man dying and liuing so becometh a good Daemon as 〈◊〉 also affirmeth Thus far Plato in his Timaeus whence doubt not but Origen had his error that mens soules become Daemones and so contrariwse Plutarch Orig. Porphiry also saith that a proper part of the soule viz the vnderstanding is a Daemon which hee that hath wise is a happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee that hath not is vnhappy that euill soules become wicked spirits and liers and deceiuers like them But Proclus distinguisheth of a Daemon and makes all plaine It is true saith hee that Plato saith there is a Daemon in the reasonable soule but that is comparatiuely true not simply for their is a Daemon essentiall a Daemon in respect and a Daeâ—… in habit Euery thing in respect of the inferiour as a Daemon is called a Daemon so Iupiter calls his father Saturne in Orpheus And Plato calls them gods that haue the immediate disposition of generation Daemones to declare the nature and generation of the other Daemones were more then man can comprehend saith hee for each power that affordeth a man immediate protection be it a god lesse or more is called a Daemon Now the habitual Daemon is the soule that hath practised it selfe wholly in actions rather diuine then humane and so hath had seciall dependance therevpon and in this sence Socrates calles the soules that liued well and are preferred to better place and dignity Daemons But the essentiall Daemon hath not his name from habite or respect but from the propriety of his owne nature and is distinct from the rest in essence proprieties and actions But indeed in Tymâ—…us each reasonable soule is called a Dâ—… Thus far Prâ—…clus who liketh not that a soule should be called a Daemon simply for that he restraines only to that essence that is a meane between the gods vs nor wil haue any thing but our soule called a Daemon compaâ—…atiue not that which worketh the chieâ—…e in it be it reason or affect in miâ—…ds sound or peâ—…turbed wherein Apuleius and hee agree not for that wâ—…ch Uirgill saith it is indeed a ridle or a probleme is like this of Plato law to the good 〈◊〉 is his god lust to the euill Seruius expounds Virgill thus Plotine and other Philosophers 〈◊〉 〈◊〉 â—…stion whether our minde moue of it selfe vnto affects or counsells or bee lâ—…d by sâ—… 〈◊〉 〈◊〉 first they said it is moued it selfe yet found they afterwards that our faâ—…iliar 〈◊〉 〈◊〉 〈◊〉 â—…stigator to all goodnesse and this wee haue giuen vs at our birth but fâ—… affectiâ—…s 〈◊〉 〈◊〉 〈◊〉 in those wee are our owne guides for it is impossible that the good gods shâ—… 〈◊〉 〈◊〉 vnto euill Thus much Seruius But surely the affects that do mooue vs Plato calleth also Daemones And it is a wounder to see the controuersies of men of one sect in the question of gods and Daemones Apuleius hee contradicted pâ—… Plâ—… him Porphyry all of them nor can Iamblichus and he agree nor Proclus and Iamblichus 〈◊〉 them-selues setting difference amongst them as they please to teach them b Lares 〈◊〉 with the Genti saith Apuleius and Censorinus sheweth it in an old opinion De die nat 〈◊〉 â—…slates Daemones by Lares mary with a condition If I may say so Capella calls them 〈◊〉 and Angeli and Seruius in Aeneid 6. Manes it is said each man hath his good Geniâ—…â—…is â—…is bad viz reason that effecteth good and lust euill This is the Larua the euill 〈◊〉 that the Lar the good one If the Larua ouer-rule a man in
The knowledge De genes ad lit lib. 4. Where hee calleth it morning when the Angells by contemplating of the creation in themselues where is deepe darkenesse lift vp themselues to the knowledge of God and if that in him they learne all things which is more certaine then all habituall knowledge then is it day It growes towards euening when the Angels turne from God to contemplate of the creatures in themselues but this euening neuer becommeth night for the Angells neuer preferre the worke before the worke man that were most deepe darke night Thus much out of Augustine the first mentioner of mornings euenings knowledges What wee must thinke of Gods resting the seauenth day after his sixe daies worke CHAP. 8. BVt whereas God rested the seauenth day froÌ„ al his workes sanctified it this is not to be childishly vnderstood as if God had taken paines he but spake the word and a by that iâ—…telligible and eternal one not vocall nor temporal were all things created But Gods rest signifieth theirs that rest in God as the gladnesse of the house signifies those yâ— are glad in the house though some-thing else and not the house bee the cause thereof How much more then if the beauty of the house make the inhabitants glad so that wee may not onely call it glad vsing the continent for the contained as the whole Theaâ—…er applauded when it was the men the whole medowes bellowed for the Oxen but also vsing the efficient for the effect as a merry epistle that is making the readers merry Theâ—…fore the scripture affirming that God rested meaneth the rest of all things in God whom he by himself maketh to rest for this the Prophet hath promised to all such as he speaketh vnto and for whom he wrote that after their good workes which God doth in them or by them if they first haue apprehended him in this life by faith they shal in him haue rest eternal This was prefigured in the sanctification of the Saboath by Gods command in the old law whereof more at large in due season L. VIVES BY a that intelligible Basil saith that this word is a moment of the will by which wee conceiue better of things What is to be thought of the qualities of Angels according to scripture CHAP. 9. NOw hauing resolued to relate this holy Cities originall first of the angels who make a great part thereof so much the happier in that they neuer a were pilgrims let vs see what testimonies of holy wriâ—…t concerne this point The scriptures speaking of the worlds creation speake not plainly of the Angels when or in what order they were created but that they were created the word heauen includeth In the beginning God created heauen and earth or rather in the world Light whereof I speake now are there signified that they were omitted I cannot thinke holy writ saying that God rested in the seauenth day from all his workes the same booke beginning with In the beginning God created heauen and earth to shew that nothing was made ere then Beginning therefore with heauen earth and earth the first thing created being as the scripture plainely saith with-out forme and voide light being yet vn made and darknesse being vpon the deepe that is vpon a certaine confusion of earth and waters for where light is not darknesse must needes be then the creation proceeding and all being accomplished in sixe dayes how should the angels bee omitted as though they were none of Gods workes from which hee rested the seuenth day This though it be not omitted yet here is it not plaine but else-where it is most euident The three chilâ—… sung in their himne O all yee workes of the Lord blesse yee the Lord amongst which they recken the angels And the Psalmist saith O praise God in the heauens 〈◊〉 him in the heights praise him all yee his angells praise him all his hoasts praise 〈◊〉 sâ—…e and Moone praise him staâ—…res and light Praise him yee heauens of heauens 〈◊〉 the waters that be aboue the heauens praise the name of the Lord for hee spake the 〈◊〉 and they were made he commanded they were created here diuinity calls the â—…ls Gods creatures most plainly inserting them with the rest saying of all He spâ—…ke the word and they were made who dares thinke that the Angels were made after the sixe daies If any one bee so fond hearken this place of scripture confounds him vtterly e When the starres were made all mine angels praised mee with a loude voice Therefore they were made before the starres and the stars were made the fourth day what they were made the third day may wee say so God forbid That dayes worke is fully knowne the earth was parted from the waters and two â—…nts tooke formes distinct and earth produced all her plants In the second day then neither Then was the firmament made betweene the waters aboue and below and was called Heauen in which firmament the starres were created the fourth day c Wherefore if the angels belong vnto Gods sixe dayes worke they are that light called day to commend whose vnity it was called one day not the first day nor differs the second or third from this all are but this one doubled vâ—…to 6. or 7. sixe of Gods workes the 7. of his rest For when God said Let there be light there was light if we vnderstand the angels creation aright herein they are made partakers of that eternall light the vnchangeable wisdome of God all-creating namely the onely be gotten sonne of God with whose light they in their creation were illuminate and made light called day in the participation of the vnchangeable light day that Word of God by which they all things else were created For the true light that lightneth euery man that coÌ„meth into this world this also lightneth euery pure angell making it light not in it selfe but in God from whom if an Angell fall it becommeth impure as all the vncleane spirits are being no more a light in God but a darknesse in it selfe depriued of all perticipation of the eternall light for Euill hath no nature but the losse of good that is euill L. VIVES NEuer were a pilgrims But alwayes in their country seeing alwayes the face of the father b When the starres Iob. 38 7. So the Septuagints doe translate it as it is in the teâ—…t c Wherefore if The Greeke diuine put the creation of spirituals before that of things corporall making God vse them as ministers in the corporall worke and so held Plato Hierome following Gregorie and his other Greeke Maisters held so also But of the Greekes Basil and Dionysius and almost all the Latines Ambrose Bede Cassiodorus and Augustine in this place holds that God made althings together which agreeth with that place of Ecclesiasticus chap. 18. vers 1. He that liueth for euer made althings together Of the vncompounded vnchangeable Trinity the Father the Sonne
what reasonable man doth not seee that in that greatest likenesse and most numerous multitude of one worke of nature the face of man there is such an admirable quality that were they not all of one forme they should not distinguish man from beast and yet were they all of one forme one man should not bee knowne from another Thus likenesse and difference are both in one obiect But the difference is most admirable nature it selfe seeming to exact an vniformity in the proportion thereof and yet because it is rarieties which wee admire wee doe wonder farre more when wee see two c so like that one may bee easily and is often-times deceiued in taking the one for the other But it may bee they beleeue not the relation of Varro though hee bee one of their most learned Historians or doe not respect it because this starre did not remaine long in this new forme but soone resumed the former shape and course againe Let vs therefore giue them another example which together with this of his I thinke may suffice to conuince that God is not to bee bound to any conditions in the allotting of particuler being to any thing as though he could not make an absolute alteration thereof into an vnknowne quality of essence The country of Sodome was whilom otherwise then it is now it was once like the rest of the land as fertile and as faire if not more then the rest in so much that the Scripture compareth it to Paradise But being smitten from lieauen as the Paynim stories themselues record and all trauellers couâ—… me it now is as a field of foote and ashes and the apples of the soyle being faire without are naught but dust within Behold it was not such and yet such it is at this day Behold a terible change of nature wrought by natures Creator and that it remaineth in that foule estate now which it was a long time ere it fell into So then as God can create what hee will so can hee change the nature of what he hath created at his good pleasure And hence is the multitude of monsters visions pertents and prodigies for the particular relation whereof here is no place They are called d monsters of Monstro to shew because they betoken somewhat And portents and prodiges of portendo and porrò dico to presage and fore-tell some-what to enshew But whether they or the deuills whose care it is to inueigle and intangle the minds of the vnperfect and such as deseâ—…ve it do delude the world either by true predictions or by stumbling on the truth by chance let their obseruers interpreters looke to that But we ought to gather this from all those monsters prodigies that happen or are said to happen against nature as the Apostle implied when he spake of the e engraffing of the wild Oliue into the Garden Oliue whereby the wild one was made partaker of the roote and fatnesse of the other that they all do tell vs this that God will do with the bodies of the dead according to his promise no difficulty no law of nature can or shall prohibit him And what hee hath promised the last booked declared out of both the Testaments not in very great measure but sufficient I thinke for the purpose and volume L. VIVES VEnus a with Here of already Some call this starre Uenus some Iuno Arist. De mundo Some Lucifier some Hesperus Higin lib. 2. It seemeth the biggest starre in the firmament Some say it was the daughter of Cephalus and â—…rocris who was so faire that she contended with Uenus and therefore was called Uenus Eratasthen It got the name of Lucifer and Hesperus from rising and setting before and after the Sunne Higinus placeth it aboue the Sunne the Moone and Mercury following Plato Aristotle the Egiptians and all the Old Astronomers b Hesperus So doth Cynna in his Smirna Te matutinis flentem conspexit Eous Et flentem paulo vidit post Hesperus idem The day-starre saw thy cheekes with teares bewet So did it in the euening when it set That this was both the day-starre and the Euening-â—…arre Pythagoras or as some say Parmenides was the first that obserued Plm. lib. 2. Suidas c Two so like Such two twins had Seruilius Cie Acad. Quaest 4. Such were the Menechmi in Pluatus supposed to be whome their very mother could not distinguish such also were the Twins that Quintilian declameth of And at Mechlin at this day Petrus Apostotius a Burguer of the towne mine host hath two toward and gratious children so like that not onely strangers but euen their owne mother hath mistooke them and so doth the father like-wise to this day calling Peter by his brother Iohns name and Iohn by Peters d Monsters Thus doth Tully expound these words De diuinat e Engraffing The wild oliue is but a bastard frute and worse then the other but it is not the vse to engraffe bad slips in a better stocke to marre the whole but good ones in a bad slocke to better the fruit So that the Apostles words seeme to imply a deed against nature Of Hell and the qualities of the eternall paines therein CHAP. 9. AS God therfore by his Prophet spake of the paines of the damned such shall they be Their worme shall not die neither shall their fire be quenshed Our Sauiour to coÌ„mend this vnto vs putting the parts that scandalize a maÌ„ for mans right members and bidding him cut them of addeth this better it is for thee to enter into life maimed then hauing two hands to go into Hell into the fire that neuer shal be quenshed where their worme dieth not and their fire neuer goeth out and likewise of the foote Better for thee to goe halting into life then hauing two feete to bee cast into Hell c. And so saith he of the eye also adding the Prophets words three seuerall times O whom would not this thunder from the mouth of God strike a chill terror into sounding so often Now as for this worme and this fire they that make them only mental paines do say that the fire implieth the burning of the soule in griefe and anguish that now repenteth to late for being seuered from the sight of God after the maner that the Apostle saith who is offended and I burne not And this anguish may be meant also by the worme say they as it is written As the moth is to the garment and the worme to the wood So doth sorrow eate the heart of a man Now such as hold them both mentall and reall say that the fire is a bodily plague to the body and the worme a plague of conscience in the soule This seemeth more likely in that it is absurd to say that either the soule or body shal be cleare of paine yet had I rather take part with them that say they are both bodily then with those that say that neither of them is so and therefore
both on the earth and in the earth the mountaine tops giue it vp in aboundance nay more wee see that fire is produced out of earthâ—… namely of wood and stones and what are these but earthly bodyes yea but the elementary fire say they is pure hurtlesse quiet and eternall and this of ours turbulent smoakie corrupting and corruptible Yet doth it not corrupt nor hurt the hills where-in it burneth perpetually nor the hollowes within ground where it worketh most powerfully It is not like the other indeed but adapted vnto the conuenient vse of man But why then may we not beleeue that the nature of a corruptible body may bee made incorruptible and fitte for heauen as well as we see the elementary fire made corruptible and fitte for vs So that these arguments drawne from the sight and qualities of the elements can no way diminish the power that Almighty God hath to make mans body of a quality fitte and able to inhabite the heauens L. VIVES A Fifth a body But Aristotle frees the soule from all corporeall beeing as you may read De anima lib. 1. disputing against Democritus Empedocles Alcmâ—…on Plato and Xenocrates But indeed Plato teaching that the soule was composed of celestiall fire taken from the starres and with-all that the starres were composed of the elementary bodies made Aristotle thinke else-where that it was of an elementary nature as well as the starres whence it was taken But in this hee mistooke him-selfe and miss-vnderstood his maister But indeed Saint Augustine in this place taketh the opinion of Aristotle from Tully for Aristotles bookes were rare and vntranslated as then who saith that hee held their soule to bee quintam naturam which Saint Augustine calleth quintum corpus a fifth body seuerall from the elementary compounds But indeede it is a question whether Aristotle hold the soule to bee corporeall or no hee is obscure on both sides though his followers â—…old that it is absolutely incorporeall as wee hold generally at this day And Tullyes words were cause both of Saint Augustines miss-prision and like-wise set almost all the Grecians both of this age and the last against him-selfe for calling the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they say Aristotle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is habitio perfecta and not motio pereâ—…nis as Tullyes word implieth But alas why should Tully be so baited for so small an error O let vs bee ashamed to vpbraide the father of Latine eloquence with any misprision for his errors are generally more learned then our labours Against the Infidels calumnies cast out in scorne of the Christians beleefe of the resurrection CHAP. 12. BVt in their scrupulous inquiries touching this point they come against vs with such scoffes as these Whether shall the Ab-ortiue births haue any part in the resurrection And seeing the LORD saith there shall noâ—… one haire of your headperish whether shall all men bee of one stature and bignesse or no If they bee how shall the Ab-ortiues if they rise againe haue that at the resurrection which they wanted at the first Or if they doe not rise againe because they were neuer borne but cast out wee may make the same doubt of infants where shall they haue that bignesse of body which they wanted when they died for they you know are capable of regeneration and therefore must haue their part in the resurrection And then these Pagans aske vs of what height and quantity shall mens bodies be then If they bee as tall as euer was any man then both little and many great ones shall want that which they wanted here on earth and whence shall they haue it But if it bee true that Saint Paul saith thâ—…t wee shall meete vnto the measure of the age of the fulnesse of CHRIST and againe if that place Hee predestinated them to bee made like to the Image of his Sonne imply that all the members of Christs Kingdome shal be like him in shape and stature then must many men say they forgoe part of the stature which they had vpon earth And then where is that great protection of euery haire if there bee such a diminution made of the stature and body Besides wee make a question say they whether man shall arise withall the haire that euer the Barber cut from his head If hee doe who will not loath such an ougly sight for so likewise must it follow that hee haue on all the parings of his nayles And where is then that comelinesse which ought in that immortality to bee so farre exceeding that of this world while man is in corruption But if hee doe not rise with all his haire then it is lost and where is your scriptures then Thus they proceed vnto fatnesse and leannesse If all bee a like say they then one shall bee fatte and another leane So that some must loose flesh and some must gaine some must haue what they wanted and some must leaue what they had Besides as touching the putrefaction and dissolution of mens bodies part going into dust part into ayre part into fire part into the guttes of beasts and birds part are drowned and dissolued into water these accidents trouble them much and make them thinke that such bodies can neuer gather to flesh againe Then passe they to deformities as monstrous births misse-shapen members scarres and such like inquiring with scoffes what formes these shall haue in the resurrection For if wee say they shall bee all taken away then they come vpon vs with our doctrine that CHRIST arose with his woundes vpon him still But their most difficult question of all is whose flesh shall that mans bee in the resurrection which is eaten by another man through compulsion of hunger for it is turned into his flesh that eateth it and filleth the parts that famine had made hollow and leane Whether therefore shall hee haue it againe that ought it at first or hee that eate it and so ought it afterwards These doubts are put vnto our resolutions by the scorners of our faith in the resurrection and they themselues doe either estate mens soules for euer in a state neuer certaine but now wretched and now blessed as Plato doth or else with Porphyry they affirme that these reuolutions doe tosse the soule along time but notwithstanding haue a finall end at last leauing the spirit at rest but beeing vtterly separated from the body for euer Whether Ab-ortiues belong not to the resurrection if they belong to the dead CHAP. 13. TO all which obiections of theirs I meane by GODS helpe to answere and first as touching Ab-ortiues which die after they are quick in the mothers wombe that such shall rise againe I dare neither affirme nor deny Yet if they bee reckned amongst the dead I see no reason to exclude them from the resurrection For either all the dead shall not rise againe and the soules that had no bodies sauing in the mothers wombe shall continue
fol. 709. Hose his prophecy fol. 714. Herod the King fol 737. Heretickes profit the Church fol. 742. I IAnus who hee was fol. 116. Iulianus who he was fol. 191. Iouianus who he was fol. 191. Iouinians death fol. 231. Iohn the Anchorite fol. 233. Israell what it signifieth fol. 614. Iudah his blessing explained fol. 615. Infants vvhy so called fol. 618. Iustice to bee performed in his life onelie fol. 626. Inquisition made by the Lord hovv it is taken fol. 631. India vvhat is is fol. 656. Inachus who hee was fol. 659. Io who shee was fol. 660. Isis vvho she vvas ibid. Ixion who hee was fol. 680. Iphigenia vvho she vvas fol. 696. Ionas the prophet fol. 713. Ioell the prophet fol. 714. Israel vvho are so called fol. 714. Ioel his prophecy fol. 716. Idumaea vvhere it is fol. 718. Iob vvhence hee descended fol. 739. Iulian the Apostata fol. 745. Iudgement day vvhen it shal bee fol. 793. Iohn Bapt. life like vnto the life of Elias fol. 831. Incredible things fol. 879. Innocentius his miraculous câ—…re fol. 883. L LAbeos who they were fol. 70 Lawes of the twelue Tables fol. 78 Lycurgus his lawes ibid. Law what it is fol. 80 L. Furius Pylus a cunning latinist fol. 90 Lycurgus who he was fol. 379 Lawfull hate fol. 503 Lyberi how it is vsed by the latines fol. 615 Lupercalls what they are fol. 674 Liber why so called fol. 675 Labirinth what it was fol. 680 Linus who he was fol. 688 Laurentum why so called fol. 690 Latinus who he was fol. 692 Labdon who hee was fol. 698 M Manlius Torquatus fol. 37 Marius who he vvas fol. 93 Marius his happinesse fol. 94 Marius his crueltie fol. 95 Metellus his felicity fol 96 Marius his flight ibid. Marica a goddesse ibid. Mithridates vvho hee vvas fol. 98 Megalesian playes fol. 58 Mettellus who he was fol. 135 Man hovv he sinneth fol. 212 Mercurie who he vvas fol. 272 Moone drunke vp by an Asse fol. 384 Man formed fol. 492 Maspha what it signifieth fol. 633 Moyses his birth fol. 665 Minerua vvho she vvas fol. 668 Marathus vvho he vvas fol. 673 Minos vvho he vvas fol. 677 Minotaure vvhat it vvas fol. 679. Medusa vvho she vvas fol. 683 Musaeus vvho he vvas fol. 988. Mycenae vvhy so called fol. 690. Mnestheus vvho hee vvas fol. 697. Melanthus vvho hee vvas fol. 699. Micheas the prophet fol. 713. Micheas his prophecy fol. 776. Man desireth foure things by nature fol. 751. Man vvhat he is fol. 755. Miracles related by Augustine fol. 883. N NAsica prohibiteth sitting at plaies fol. 47. Neptunes prophesie fol. 108. Numitor and his children fol. 112. Nigidius Figulus who he was fol. 201. Nero Caesar who he was fol. 225. Niniuy the Citty fol. 576. Number of seauen signifieth the churches perfection fol. 625. Nabuchadonosors warres fol. 709. Naum vvhen hee liued fol. 718. Niniuy a figure of the church fol. 734. Natures primitiue gifts fol. 755. O OPtimates who they vvere fol. 91. Olympus vvhat Mount it is fol. 569. Osyris who hee was fol. 662. Ogyges vvho he was fol. 668. Oedipus who hee was fol. 686. Orpheus who he was fol. 688. Ozias the prophet fol. 713. Origens opinion of the restauration of the diuells to their former state fol. 657. P PAlladium image fol. 4. Phaenix who he was fol. 9. 〈◊〉 bishop of Nola. fol. 17. People how they are stiled fol. 35. Priests called Galli fol. 57. Pericles who he was fol. 67. Plato accompted a Demigod fol. 73. Priapus a god fol. 75. Pomona a goddesse fol. 77. Patriots and the people deuided fol. 83. Porsenna his warres fol. 84. Portian and Sempronian lawes ibid. Posthumus who he was fol. 98. Prodigious sounds of battells fol. 100. Plato expells some poets fol. 74. Pyrrhus who hee was fol. 133. Pâ—…s warre fol. 145. Piety what it is fol. 183. Pompey his death fol. 231. Plato his ridle fol. 286. Pluto why so called fol. 289. Plato who hee was fol. 303. Porphyry who hee was fol. 319. Plotine who he vvas ibid. Proteus vvho he vvas fol. 374. Pygmees vvhat they bee fol. 582. Prophecy spoken to Heli fulfilled in Christ. fol. 628. Psalmes vvho made them fol. 640. Psaltery vvhat it is fol. 641. Philo vvho hee vvas fol. 649. Pelasgus vvho hee vvas fol. 659. Phoroneus vvhy called a iudge fol. 660. Prometheus vvho hee vvas fol. 665. Pandora vvho she vvas fol. 666. Phorbus who he vvas fol. 667. 〈◊〉 and Helle who they vvere fol. 〈◊〉 â—… 〈◊〉 the vvinged-horse fol. 684. Perseus who hee was fol. 687. Portumnus vvhat he is fol. 689. Picus vvho he vvas fol. 690. Pitacus vvho hee vvas fol. 710. Periander vvho hee vvas fol. 711. Ptolomy vvho hee vvas fol. 731. Philadelpus why so called fol. 732. Pompey his warres in Affrica fol. 736. Proselite what hee is fol. 740. Peter accused of sorcery fol. 746. Purgatory not to bee found before the day of iudgement fol. 857. Pauls vvords of the measure of fulnesse expounded fol. 897. Propagation not abolished though diminished by sinne fol. 907. R ROmaines iudgement in a case of life and death fol. 31. Romaines greedy of praise fol. 32. Romane orders fol. 73. Romane priests called Flamines fol. 76. Romulus a god fol. 77. Rome taken by the Galles fol. 93. Romaine Theater first erected fol. fol. 47. Romes salutations fol. 86. Rome punishing offenders fol. 84. Romaine gouernment three-fold fol. 91. Remus his death fol. 113. Romulus his death fol. 127. Regulus his fidelity 223. Radagasius King of the Gothes fol. 229. Roinocorura vvhat it is fol. 600. Repentance of God what it is fol. 632. Rabbi Salomons opinion of the authors of the psalmes fol. 641. Rhadamanthus vvho he was fol. 700. Roboams folly ibid. Rome second Babilon fol. 702. Rome imperious Babilon fol. 763. S Syracusa a Citty fol 11. Sacking of a Citty fol. 12. Scipio Nasica who he was fol. 45. Sanctuaries what they were fol. 49. Scipio's who they vvere fol. 66. Scipio's which vvere bretheren fol. 68. Seditions betweene great men and people fol. 79. Sabine virgins forced fol. 80. Sardanapalus last King of the Assyrians fol. 86. Sardanapalus his Epitaph ibid. Sylla who he was fol. 93. Sylla and Marius his vvar ibid. Sylla his cruelty fol. 98. Sempronian law fol. 109. Saguntum vvhat it vvas fol. 138. Salues vvarre fol. 145. Sertorius his death fol. 149. Scaeuola his fortitude fol. 179. Siluer when first coyned fol. 181. Socrates who he was fol. 300. Schooles of Athens fol. 319. Scripture speaketh of God according to our vveake vnderstanding fol. 565. Sauls reiections a figure of Christs kingdom fol. 632. Salomon a figure of Christ. fol. 634. Syon vvhat it signifieth fol. 643. Sotadicall verses vvhat they are fol. 642. Sycionians first King fol. 657. Semiramis who she was ibid. Sarpedon who he was fol. 677. Sphynx her riddle fol. 686. Stercutius who he vvas fol. 691. Swinging games fol. 698. Sangus vvho he was ibid. Sybils vvho they vvere fol. 703. Sages or vvise men of Greece fol. 710.
them in these wordes b Gens inimica mihi Tyrrhenum nauigat aequor Ilium in Italiam portans victosque penates The nation that I hate in peace sayles by with Troy and Troyes falne Gods to Italy c Yea would any wise-man haue commended the defence of Rome vnto Gods already proued vnable to defend them-selues but suppose d Iuno spoke this as a woman in anger not knowing what shee said what saies the so often surnamed e godly Aeneas him-selfe does he not say plainly f Panthus Otriades arcis Phoebique sacerdos Sacra manu Victosque deos parvumque nepotem Ipse trahit cursuque amens ad limina tendit Panthus a Priest of Phaebus and the Tower Burdned with his falne gods and in his hand His poore young nephew flyes vnto the strand Doth he not hold these Gods which he dares call falne rather commended vnto him then he to them it being said to him g Sacra suosque tibi commendat Troia penates To thee doth Troy commend her Gods her all If Virgill then call them fallen Gods and conquered Gods needing mans helpe for their escape after their ouerthrow and fall how mad are men to thinke that there was any witte shewen in committing Rome to their keeping or that it could not be lost if first it lost not them To worship conquered and cast Gods as guardians and defenders what is it but to put by good deityes and adore wicked i diuells Were there not more wisdome shewen in beleeuing not that Rome had not come to this calamitie vnlesse it had first lost them but that they had long since come to nothing had not Rome beene as the especially carefull keeper of them Who sees not that will see any thing what an idle presumption it is to build any impossibility of beeing conquered vpon defenders that haue bene conquered and to thinke that Rome therefore perished because it had lost the Gods k guardians when possibly the onely cause why it perished was because it would set the rest vpon such soone perishing guardians Nor listed the Poets to lye when they sung thus of these subuerted Gods it was truth that inforced their vigorous spirits to confesse it But of this more fitly in another place hereafter At this time as I resolued at first I wil haue a little bout as wel as I can with those vngrateful persons whose blasphemous tongues throw those calamities vpon Christ which are onely the guerdons of their owne peruersnesse But wheras Christs name alone was of power to procure them their vndeserued safety that they do scorne to acknowledge and being madde with sacrilegious petulancy they practise their foule tearmes vppon his name which like false wretches they were before glad to take vppon them to saue their liues by and those filthy tongues which when they were in Christes houses feare kept silent to remaine there with more safety where euen for his sake they found mercy those selfe-same getting forth againe shoot at his deity with al their envenomed shafts of mallice and curses of hostility L. VIVES QVo a semel Horace Epist. 2. Commonly cited to proue the power of custome in young and tender mindes such is this too Neque amissos Colores Lana refert madefacta fuco Wooll dyde in graine will not change hew nor staine b Gens inimica Aeneads the 1. Iuno was foe to Troy first because they came from Dardanus sonne of Ioue and Electra one of his whores Secondly because Ganymede Trois son being taken vp to heauen was made Ioues cup-bearer and Hebe Iunos daughter put by Thirdly because Antigone Laomedons daughter scorned Iunos beauty being therfore turned into a storke Lastly because shee was cast in the contention of beauty by the iudgement of Paris Priams sonne c Yea would any wise man The discourse of these Penates houshould or peculiar Gods is much more intricate then that of the Palladium I thinke they are called Penates quasi Penites because they were their penitissimi their most inward proper Gods Macrobius holdes with them that say they are our Penates by which we do penitùs spirare by whom we breath and haue our body by whom we possesse our soules reason So the Penates are the keepers or Gods Guardians of particular estates The Penates of all mankind were held to be Pallas the highest Aether Ioue the middle Aether and Iuno the lowest Heauen also hath the Penates as Martianus Capella saith in his Nuptiae And on earth euery Citty and euery house hath the peculiar Gods Guardians For euery house is a little Citty or rather euery Citty a great house And as these haue the Gods so hath the fire also Dionysius Halicarnasseus writeth that Romulus ordained perticular Vesta's for euery Court ouer all which his successor Numa set vp a common Vesta which was the fire of the Citty as Cicero saith in his 2. De legibus But what Penates Aeneas brought into Italie is vncertaine Some say Neptune and Apollo who as we read built the wals of Troy Other say Vesta For Virgill hauing said Sacra suosque c. To thee doth Troy commend her Gods c. Addes presently Sic ait manibus vittas Vestamque potentem Aeternumque adytis effert penetr alibus ignem This said he fetcheth forth th' eternall fire Almighty Vesta and her pure attire Now I thinke Vesta was none of the Penates but the fire added to them and therefore the Dictator and the rest of the Romaine Magistrates on the day of their instalment sacrificed to Vesta and the Gods guardians Of this Vesta and these Gods thus saith Tully in his twentith booke de natura deorū Nam vestae nomen c. The name of Vesta we haue from the Greekes it is that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And her power is ouer fires and altars Therefore in the worship of that Godesse which is the guardian to the most inward and internall things all the praiers and sacrifices offered are externall Nor are the Penates far different from the power aforesaid being either deriued from Penu which is whatsoeuer man eateth or of penitūs in that they are placed within and therefore called of the Poets Penetrales chamber or closetary gods Thus far Tully But here is no time for further dispute of this matter Dionysius in his first booke saith he saw in a certaine blinde obscure temple not far from the Forum two Images of the Troian gods like two young men sitting and hauing Iauelins in their hands two very old peeces of worke and vpon them inscribed D. Penates and that in most of the temples were Images in fashion and habit like these old ones I make no question these were Castor and Pollux for in other places they are called the Romanes Penates which Prudentius testifies vnto Symmachus in these wordes Gemini quoque fratres Corruptâ de matre nothi Ledeia Proles Nocturnique equites celsae duo numina Romae Impendent c. And the two
c Phaenix Amintors Son and Achilles his Maister one that taught him to say well and do well Homer Illiad 3. d What euer was There was at this sacke of Rome a huge quantity of gold taken out of the Vaticane but by Alaricus his command it was al restored Oros. Lib. 7 e Vnconstant Greekes It was the Greeks character at Rome therfore they called them Graeculi and some coppies of Augustines bookes haue GraeculoruÌ„ here Cicero in his oration for Flaccus saith these words Wherein we earnestly desire you to remember the rashnesse of the multitude and the truely Greekish lâ—…ity So meaneth Lucian in his Meâ—…ces seruientibus and â—…mblichus calls his Grecians light-witted f euen naturally cruell This is added for more fulnesse to the comparison The Barbarians are apposed to the Greekes not all Barbarians but the naturally sauage and cruell vnto those that would haue al humanity to be deriued from them alone Cicero writeth thus to his brother Quintus ruling then in Asia minor which is Greece Seeing we rule ouer those amongst whom not onely humanity is in it selfe but seemes from thence to be deriued vnto all others verily let vs seeke to ascribe that chiefely vnto them from whom we our selues receiued it g common gods For the Greekes and the Troyans worshipped the sâ—…me gods h generall custome True least his speech otherwise might haue made reprehension seeme rather peculiar vnto the Greekes then vnto other Nations in their conquests of Citties i which custome Caius Caesar being then Praetor afterwards Dictator hauing 〈◊〉 the conspiracy of Catiline being asked by the Consul Cicero what he thought fâ—… should be done vnto the conspirators answered as Saluste setteth downe That these 〈◊〉 which he had rehearsed must needs haue come to effect not only in this war by reason it was domesticall but that it is warres custome to produce such bloudy effects which the vanquished of all sorts are sure to feele Tully against Verres saith thus I omit to speake of the deflowring of free Virgins and the rauishing of the matrons c. which were committed in that sacke of the Citty not through hostile hate nor military loosenesse nor custome of warre nor right of conquest Thus farre Tully k Catiline The history is at large in Saluste and else where I will take occasion to say some-what of it That the Romanes themselues neuer spared the Temples of those Cities which they conquered CHAP. 5. BVt why should we spend time in discoursing of many nations that haue waged warres together and yet neuer spared the conquered habitations of one anothers gods let vs goe to the Romanes themselues yes I say let vs obserue the Romanes themselues whose chiefe glory it was Parcere subiectis debellare superbos To spare the lowly and pull downe the proud And a being offered iniurie rather to pardon then persecute in all their spacious conquests of Townes and Cities in all their progresse and augmentation of their domination shew vs vnto what one Temple they granted this priuiledge that it should secure him that could flie into it from the enemies sword Did they euer do so and yet their Histories not recorde it Is it like that they that hunted thus for monuments of praise would endure the suppression of this so goodly a commendation Indeed that great Romane b Marcus Marcellus that tooke that goodly City of c Syracusa is said to haue wept before the ruine and shed his owne d teares ere he shed their bloud e hauing a care to preserue the chastitie euen of his foes from violation For before hee gaue leaue to the inuasion he made an absolute Edict that no violence should be offered vnto any free person yet was the Citie in hostile manner subuerted vtterly nor finde we any where recorded that this so chaste and gentle a generall euer commanded to spare such as fled for refuge to this Temple or that which had it beene otherwise would not haue beene omitted since neither his compassion nor his command for the captiues chastitie is left vnrecorded So is f Fabius the conqueror of Tarentum commended for abstayning from making bootie of their Images For his g Secretary asking him what they should do with the Images of the gods whereof they had as then taken a great many he seasoned his continencie with a conceit for asking what they were and being answered that there were many of them great ones and some of them armed O said he lâ—…t vs leaue the Tarentines their angrie gods Seeing therefore that the Romane Historiographers neither concealed Marcellus his weeping nor Fabius his iesting neither the chaste pitty of the one nor the merry abstinencie of the other with what reason should they omit that if any of them had giuen such priuiledge to some men in honor of their gods that they might saue their liues by taking sanctuarie in such or such a Temple where neither rape nor slaughter should haue any power or place L. VIVES BEing a offred iniurie Saluste in his conspiracie of Catiline speaking of the ancient manners of the Romanes giues them this commendation That they increased by pardoning b Marcus Marcellus There was two sorts of the Claudii in Rome the one noble arising from that Appius Claudius that vpon the expulsion of the Kings came from Regillum vnto Rome and there was chosen Senatour and his family made a Patriot the other was Plebeyan or vulgar but yet as powerfull as the first and as worthy as Suetonius in the life of Tyberius doth testifie And of this later this man of whom Augustine here writeth was the first that was called Marcellus as Plutarch writeth out of Possidonius Now I wonder at this great error of so great an Historiographer and one that was most exact in the Romane affaires for there were Claudii Marcelli a hundred yeares before But he of whom we speake was 〈◊〉 times Consull for the second time he was created Consull because the election was corrupt hee discharged it not Now if one reckon right hee was fiue times Consull first with Cornelius Scipio in the warre of France wherein hee tooke 〈◊〉 spoiles from Virâ—…domarus the French King and those were the third and last warres which the Romanes had waged with so many nations and vnder so many Generalls After his second Consulship he tooke Sâ—…acusa In his fourth Consulship he and Quintus Crispinus being intrapped by the enemies this great valorous and iudicious Captaine lost his life in the eleuenth yeare of the second Carthaginian warre after he had fought nine and thirty set battailes as Plinie in his seuenth booke witnesseth c Syracusa It is a citie in Sicily now ancient and whilom wealthy three yeares did this Marcellus besiege it and at length tooke it beating as much spoile from that conquest very neare as from the conquest of Carthage which at that time was in the greatest height and stood as Romes parallell in power and authority d Teares So faith
both vpon such as were at the sacrifices and such as trauaild by chance that way and by these mirthfull scoffes delighted all the company Now after that the citty was builded the husbandmen at the times appointed for the sollemnities came into the towne in carts and iested one while at their fellowes and another while at the cittizens cheefly such as had offended them And this was called a Comedy either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Village because they liued in such or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saucy or to reuell because they were profuse and spared no man in the way with their petulent quips And this is rather the true deriuation because the Athenians as then did not call the villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This custome pleased the cittizens and made them animate those of the proÌ„test wits to write more exactly in this kinde of verse And so by little and little the countrie fellowes were thrust out whose quips were simple and how euer enuious yet not bloudy now the citty Poets taxing at first the vices of the cittizens with bitternes did some good in reclaiming particulars from folly through feare of being personated but afterwards when they began to follow their own affects and their friends exercising their grudges with sharpnesse and vsing their pens for their weapons they would sometimes traduce Princes that neuer had deserued any such matter and euen name them Which tricke when Eupolâ—…s had plaid with Alcibiades in his Comedy called Baptis hee caused him to bee taken and throwne into the sea being then Generall of the Athenian forces and hauing a Nauie in the Hauen Pireus when hee was throwne in it was said Alcibiades rehearsed these wordes often times ouer thou hast often drowned me vpon the stage Eupolis I will once drowne thee in the sea By this example the rest of the Poets were so terrified that Alcibiades got a law past that no man should dare to name any man vppon the Stage So that kinde of Comedy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the olde Comedy was abolished Then came in the second wherein many were girded at priuily suppressing of names vnder coullors and this the Nobility fell in dislike withall least their factes should bee glanced at vnder hand So that was taken quite away and a new kinde inuented which treated of meane persons vnder change of names the argument whereof was euer so different from the facts of the Nobility as each man might perceiue that they were farthest froÌ„ the drift of these taxations And besides there was such moderation vsed in all the effects that no man could iustly complaine of them though they hadde spoken of him by name Of this kinde Menander was the chiefe Poet who liued with Alexander the great beieng some-what younger then hee was The olde kinde flourished in the warres of Peloponesus and in that kinde Aristophanes was most excellent by report some say that he was very good at the second sort also But doubtlesse Antiphanes of Larissa was the best in this kinde that euer wrote And these kindes were all in Greece But in the foure hundreth yeare after Rome was builded T. Sulpitius Potitus and C. Licinius Stolon beeing Consuls when the Cittie was both the yeare before and that yeare also grieuously infected with the plague by an Oracle out of the books of the Sibils were Stage-playes called thether a new accustomed thing to such a warlike nation Their players they hadde out of Hetruria and they named them Histriones in the language of that countrey And these didde daunce vnto the flute without speaking any thing but not without such conceited gestures as then were in vse else-where And then the Countrey people of Italy after the fashion of the Greekes hauing sacrificed after their haruest and giuen their goddes thankes for their yeares good increase after all in their mirth vsed to iest one vppon another for sportes sake sparing not now and then to cast forth a sluttish phrase and some-time a bitter quippe And this they didde interchangeably in verses called Fescenini of such a Cittie in Hetruria These the Romaine Players began to imitate but neuer named for that was expresly forbidden before by a law in the twelue Tables But these Fescenine vses wore out of the playes by a little and little and were left onely vnto marryages and triumphes And such plaies began to bee inuented as were delightfull and yet not offensiue which Horace touches at in his Epistle to Augustus So it being not allowable to traduce any man by his name vppon the stage there sprung vppe diuers sorts of these playing fables in Italy after the manner of the Greekes as the New Comedie and the Satyre Not that which taxeth vices and is bound vnto that one kinde of verse which Horace Persius and Iuuenall wrote in for that was first inuented by Lucilius who serued vnder Scipio Aemilianus in the warres of Numance But that wherein the Satyres were brought in in a sluttish and approbrious manner as in hayry coates heauy paced and altogether â—…nsome and slouenly Their Stage was strowed with flowers leaues and grasse to resemble the Mountaines Woodes and Caues euen like as the tragike Stage resembleth the state of kingly Pallaces and the comicall the fashion of meaner mens houses as Vitruuius writeth Lib. 5. After these Satires went out of vse The first True omedie in latine verse was written by Liuius Andronicus Salinators freed seruant after Rome was builded iust fiue hundred and forty yeares in the Consulshippes of Appius Claudius Sonne to Caecus and Sempronius Tuditanus the first Carthaginian warre beeing ended some few yeares before as Atticus doth account the time And this man seconded By Noeuius Plautus Ennius Terence and many other Comedians after them what remaineth of this subiect shall be spoken in the fittest place b Of these Stage-plaies the best In these reuels sometimes there were plaies presented worth the hearing and sometimes againe the players would act most filthy gestures in silence and sometimes speake some-what for the feast they kept Of these Comedies some were called Palliatae their argument being Greeke and their actors in Greekish cloakes such are all Terences and Plautus his Others Togatae their argument concerning the Romaine affaires and their actors presenting it in Romaine gownes such are those of Afranius And these Togatae are of two sorts either Pretextatae the plotte beeing of the deedes of some Kings or Emperours of Rome wherein the Pretexta the Noblemans habite must needes bee vsed from which kinde I cannot see that the Trabeatae do differ much those which C. Melius of Spoleto Mecenas his free-man inuented I know not whether they were aâ—… one or not hauing hereof no certaine notice or Tabernariae wherein the actions of the vulgar were desciphered where are Tragedies Comedies Satyres
man reade Liuy lib. 1. Dionysius and Plutarch of his whole life besides diuers others e all to insufficient This is plaine for they fetched lawes frō others f it is not reported Yes he fained that he conferred with Aegeria but she was rather a Nimph then a goddesse besides this is known to be a fable g the most learned Here I cannot choose but ad a very conceited saying out of Plautus his comedy called Persa Sagaristio the seruant askes a Virgin how strong dost thou think this towne is If the townsmen quoth shee againe bee well mannered I thinke it is very strong if treachery couetousnesse and extortion bee chased out and then enuie then ambition then detraction then periury then flattery then iniury then and lastly which is hardest of all to get out villanie if these be not all thrust forth an hundred walls are all too weake to keepe out ruine Of the rape of the Sabine women and diuers other wicked facts done in Romes most ancient and honorable times CHAP. 17. PErhaps the gods would not giue the Romaines any lawes because as Salust a saith Iustice and honestie preuailed as much with them by nature as by lawe very good b out of this iustice and honestie came it I thinke that the c Sabine virgins were rauished What iuster or honester part can be plaide then to force away other mens daughters with all violence possible rather then to receiue them at the hand of their parents But if it were vniustly done of the Sabines to deny the Romaines their daughters was it not farre more vniustly done of them to force them away after that deniall There were more equitie showne in making warres vpon those that would not giue their daughters to beget alliance with their neighbours and countrimen then with those that did but require back their owne which were iniuriously forced from them Therefore Mars should rather haue helped his warlike sonne in reuenging the iniury of this reiected proferre of marriage that so he might haue wonne the Virgin that he desired by force of armes For there might haue beene some pretence of warlike lawe for the conqueror iustly to beare away those whom the conquered had vniustly denied him before But he against all law of peace violently forced them from such as denied him them and then began an vniust warre with their parents to whom hee had giuen so iust a cause of anger d Herein indeed he had good and happy successe And albeit the e Circensian playes were continued to preserue the memory of this fraudulent acte yet neither the Cittie nor the Empire did approoue such a president and the Romaines were more willing to erre in making Romulus a deity after this deed of iniquitie then to allow by any law or practise this fact of his in forcing of women thus to stand as an example for others to follow Out of this iustice and honesty likewise proceeded this that g after Tarquin and his children were expulsed Rome because his sonne Sextus had rauished Lucresse Iunius Brutus being consull compelled h L. Tarquinius Collatine husband to that Lucresse his fellow officer a good man and wholy guiltlesse to giue ouer his place and abandon the Cittie which vile deed of his was done by the approbation or at least omission of the people who made Collatine Consul aswell as Brutus himself Out of this iustice and honesty came this also that h Marcus Camillus that most illustrious worthy of his time that with such ease sudued the warlike Veientes the greatest foes of the Romaines and tooke their cheefe citty from them after that they had held the Romains in ten yeares war and foiled their armies so often that Rome hir selfe began to tremble and suspected hir owne safety that this man by the mallice of his backe-biting enemies and the insupportable pride of the Tribunes being accused of guilt perceiuing the citty which he had preserued so vngrateful that he needs must be condemned was glad to betake him-selfe to willing banishment and yet i in his absence was fined at ten thousand Asses k Being soone after to be called home again to free his thankelesse country the second time from the Gaules It yrkes me to recapitulate the multitude of foule enormities which that citty hath giuen act vnto l The great ones seeking to bring the people vnder their subiection the people againe on the other side scorning to be subiect to them and the ring-leaders on both sides aiming wholy rather at superiority and conquest then euer giuing roome to a thought of iustice or honesty L. VIVES SAlust a saith In his warre of Catiline speaking of the ancient Romaines he saith thus The law is a ciuill equity either established in literall lawes or instilled into the manners by verball instructions Good is the fount moderatour and reformer of all lawe all which is done by the Iudges prudence adapting it selfe to the nature of the cause and laying the lawe to the cause not the cause to the lawe As Aristotle to this purpose speaketh of the Lesbian rule Ethic. 4. This is also termed right reason as Salust againe saith in his Iugurth Bomilchar is guilty rather by right and reason then any nationall lawe Crassus saith Tully in his Brutus spake much at that time against that writing and yet but in right and reason It is also called equitie ' That place saith Cicero for Caecinna you feare and flie and seeke as I may say to draw mee out of this plaine field of equitie into the straite of words and into all the literall corners in this notwithstanding saith Quintilian the iudges nature is to bee obserued whether it be rather opposed to the lawe then vnto equitie or no. Hereof wee haue spoken some-thing in our Temple of the lawes But the most copious and exact reading hereof is in Budaeus his notes vpon the Pandects explaining that place which the Lawyers did not so well vnderstand Ius est ars aequi boni This mans sharpenesse of witte quicknesse of iudgement fulnesse of diligence and greatnesse of learning no Frenchman euer paralleld nor in these times any Italian There is nothing extant in Greeke or Latine but he hath read it and read it ouer and discussed it throughly In both these toungs he is a like and that excellently perfect Hee speakes them both as familiarly as he doth French his naturall tongue nay I make doubt whether hee speake them no better hee will read out a Greeke booke in Latine words extempore and out of a Latine booke in Greeke And yet this which wee see so exactly and excellently written by him is nothing but his extemporall birthe Hee writes with lesse paines both Greeke and Latine then very good schollers in both these tongues can vnderstand them There is no cranke no secret in all these tongues but he hath searcht it out lookt into it and brought it forth like Cerberus from darknesse into
expresse it in a pithy and succinct definition Thus far Agricola whom ' Erasmus in his Prouerbes doth iustly praise and hee it is alone that may be an example to vs that fortune ruleth in all things as Salust saith and lighteneth or obscureth all rather according to her pleasure then the merit and worth of the men themselues I know not two authors in all our time nor our fathers worthier of reading obseruing thē Rodolphus Agricola the Phrysian There is such abundance of wit art grauity iudgment sweetnes eloquence learning in al his works and yet so few there are y◠do know him He is as worthy of publike note as either Politian or Hermolaus Barbarus both which truly in my conceit hee doth not onely equallize but exceedeth in Maiesty and elegance of stile g Whether it be by a King Hee touches at the formes of Rule For a Common-wealth is eyther swayed by the people alone and that the Greekes call a Democraticall rule or by a certaine few and that they cal Oligarchical vnder with is also contained the rule of the choycest of the common-wealth which is called Aristocracy or the rule of the best They call the Nobility the best but indeed such as were most powerfull in the State in countenance or wealth such were the right Ooptimates And therefore there is not much difference betwixt Oligarchy and Aristocracy as Tully shewed when he said the second part of the few Nobles now the third kind of Rule is that of one called Monarchy h A Tyran In ancient times they called all Kings Tyrans as well the best as the worst as Uirgill and Horace do in their Poemes for the name in Greeke signifieth onely Dominion Plato who was the onely man that laid downe the right forme of gouernement for a Citty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Tyran and a King Festus thinketh Lib. 15. That the word was deriued from the notorious cruelty of the Tyrrhenes But I think rather that when the Athenians had brought in the Democratical gouernment and other Citties through emulation followed their example that was the cause that first brought the word Tyrannus into hatred and contempt and so they called their Kings Tyrans because they gouerned their owne wealth but not the Common-wealth besides that the Romains vsed it in that manner also because they hated the name of a King deadly and in Greece also whosoeuer bore rule in a Citty that had before bin free was called a Tyran but not a King i Faction Memmius in Salust speaking of the Seniors saith They haue transferred the feare that their owne guilt surprized them with vnto your slothfulnes it is that which hath combined them in one hate one affect and one feare this in good men were friendship but in euillmen it is rightly termed faction k Before so many great Princes For it is imagined that at that discourse there were present Scipio Affrican Caius Laelius surnamed the wise Lucius Furius three who at that time as Porcius saith led the Nobility as they would and of the yonger sort C. Fanius Q. Scaeuola the Soothsaier Laelius his son in law Quintus Tubero al of worthy families Ennius There is nothing of this mans extant but a few fragments which I intend to gather out of the Writers through which they are dispersed and set them forth together in one volume Hee was borne at Rudiae as Mela and Silius affirme a Cittie of the Salentines and liued first at Tarentum and afterwards at Rome being very familiar with Cato Galba Flaminius and other great men and was made free Dennizen of the Citty by Flaminius m Gaue out Effatus the proper word of the religion n And Lineaments A simily taken from painters who first doe onely delineate and line forth the figure they will draw which is called a Monogramme and then with their coullors they do as it were giue spirit and life vnto the dead picture o Want of men So Salust saith in Cataline that the times are now barren and bring not forth a good man p Long after About seauenty yeares q Before the comming of Christ Threescore yeares For it is iust so long from Tullies Consulship at which time he wrote his bookes De repub vnto the 24. yeare of Augustus his Empire at which time Christ was borne r diuulged So Diffamata is heere reported abroad or diuulged and so likewise other authors vse it And warning the Citty to looke to their safety Diffamauit he reported or cryed out saith Apuleius Asini lib. 4. That his house was a fire vpon a sodain But it is pretty truly that Remigius an interpreter of Saint Pauls Epistles saith vpon that place with the translatour had turned A vobis 〈◊〉 diffamatus est sermo domini Thess. 1. 1. 8. For from you sounded out the Word of the Lord This Commentator saith that saint Paul being not curious in choosing of his words put Diffamatus for Divulgatus or Manifestus What shall we doe with these School-doctors that as yet cannot tell whether Paul wrote in Greeke or in Latine Nay to marke but the arrogant foolery of these simple fellowes in such manner as this they will talke and prate so often about the signification of wordes as continually they do in their Logike and Philosophy lectures and yet they would not be held for profest Gramarians but are very easily put out of patience if any man begin but to discusse their wordes of art a little more learnedly s But if this name It may bee hee speaketh this because a Common-wealth is a popular gouernment but Christes Kingdome is but his alone That the Romaine Gods neuer respected whether the Citie were corrupted and so brought to destruction or no. CHAP. 22. BVt to our present purpose this common-wealth which they say was so good and so lawdable before euer that Christ came was by the iudgment of their owne most learned writers acknowledged to bee changed into a most dishonest and dishonorable one nay it was become no common-wealth at all but was fallen into absolute destruction by their owne polluted conditions Wherefore to haue preuented this ruine the gods that were the patrons thereof should mee thinkes haue taken the paines to haue giuen the people that honored them some precepts for reformatiō of life maners seeing that they had bestowed so many temples so many priests such varitie of ceremonious sacrifices so many festiuall solemnities so many so great celebrations of plaies enterludes vpō them But these deuils minded nothing but their own affaires they respected not how their worshippers liued nay their care was to see them liue like diuels only they bound them through feare to affoord them these honors If they did giue them any good counsell why then let it be produced to light and read what lawes of what gods giuing were they that the a Gracchi condemned to follow their turmoiles and seditions in the
Iuno for all that shee was now as her husband was good friends with the Romaines nor Venus could helpe her sonnes progenie to honest and honorable mariages but suffered this want to growe so hurtfull vnto them that they were driuen to get them wiues by force and soone after were compelled to go into the field against their wiues owne fathers and the wretched women beeing yet scarcely reconciled to their husbands for this wrong offered them were now endowed with their fathers murthers and kindreds bloud but in this conflict the Romaines had the lucke to be conquerors But O what worlds of wounds what numbers of funerals what Oceans of bloudshed did those victories cost for one onely father a in lawe Caesar and for one onely sonne in law Pompey the wife of Pompey and daughter to Caesar being dead with what true feeling and iust cause of sorrow doth Lucane crie out Bella per Emathios plus quam ciuilia campos â—…usque datum sceleri canimus Warres worse then ciuill in th' b Emathian plaines And right left spoile to rage we sing Thus then the Romaines conquered that they might now returne and embrace the daughters with armes embrued in the bloud of the fathers nor duâ—…st the poore creatures weepe for their slaughtered parents for feare to offend their conquering husbands but all the time of the battle stood with their vowes in their mouthes c and knew not for which side to offer them Such mariages Bellona and not Venus bestowed vpon the Romaines or perhaps d Alecto that filthy hellish furie now that Iuno was agreed with them had more power vpon their bosomes now then shee had then when Iuno entreated her helpe against Aeneas Truly e Andromacha's captiuitie was farre more tollerable then these Romaine mariages for though she liued seruile yet Pyrrhus after hee had once embraced her would neuer kill Troian more But the Romaines slaughtered their owne step fathers in the field whose daughters they had already enioyed in their beds Andromacha's estate secured her from further feares though it freed her not from precedent sorrowes But these poore soules being matched to these sterne warriours could not but feare at their husbands going to battell and wept at their returne hauing no way to freedome either by their feares or teares For they must either in piety bewaile the death of their friendes and kinsfolkes or in cruelty reioice at the victories of their husbands Besides as warres chance is variable some lost their husbands by their fathers swords and some lost both by the hand of each other For it was no small war that Rome at that time waged It came to the besieging of the citty it selfe and the Romaines were forced to rely vppon the strength of their walls and gates which f being gotten open by a wile and the foe being entred within the wals g euen in the very market-place was there a most wofull and wicked battell struck betwixt the fathers in law and the sons And here were the rauishers coÌ„quered maugre their beards and driuen to flye into their owne houses to the great staine of all their precedent though badly and bloudily gotten h conquests for here Romulus him-selfe dispairing of his soldiors valors i praid vnto Iupiter to make them stand and k here-vpon got Iupiter his sur-name of Stator l Nor would these butcheries haue euer beene brought vnto any end but that the silly rauished women came running forth with torne and disheueled haire and falling at their parents feete with passionate intreaties insteed of hostile armes appeased their iustly inraged valors And then was Romulus that could not indure to share with his brother compelled to diuide his Kingdom with Tatius the King of the Sabines but m how long would he away with him that misliked the fellowship of his owne twin-borne brother So Tatius being slaine he to become the greater Deity tooke possession of the whole kingdome O what rights of mariage were these what firebrands of war what leagues of brother-hood affinity vnion or Deity And ah what n liues the cittizens lastly led vnder so huge a bed-roll of gods Guardians You see what copious matter this place affordeth but that our intention bids vs remember what is to follow and falles on discourse to other particulars L. VIVES FAther in law a Caesar Iulia the only daughter of C. Caesar was married vnto Cn. Pompeius the great Shee died in child-bed whilst her father warred in France And after that he and his sonne in law waged ciuils wars one against another b Emathian That which is called Macedonia now was called once Emathia Plin. lib. 4. There did Pompey and Caesar fight a set field c And knew not Ouid Fastor 3. hath these wordes of the Sabine women when the Romaines battell and theirs were to ioine Mars speaketh Conueniunt nuptae dictam Iunonis in aedem Quas inter mea sic est nurus ausa loqui O pariter raptae quoniam hoc commune tenemus Non vltra lentae possumus essepiae Stant acies sed vtradij sunt pro parte rogandi Eligite hinc coniunx hinc pater arma tenet Querendum est viduae fieri malitis an orbae c. The wiues in Iunoes church a meeting make Where met my daughter thus them all be spake Poore rauisht soules since all our plights are one Our zeale ha's now no meane to thinke vpon The batails ioine whom shall we pray for rather Choose here a husband fights and there a father Would you be spouselesse wiues or fatherlesse c. e Or perhaps Alecto The 3. furies Alecto Magera Tisiphone are called the daughters of night Acheron Alecto affects yâ— hart with ire hate tumult sedition clamors war slaughters Tâ—… pâ—…es unaâ—…s arâ—…re in prâ—…lia â—…ratres 〈◊〉 â—…is verâ—…re dâ—…s T is thou can make sworne bretheren mortall foes Confounding hate with hate Saith Iuno to Alecto stirring her vp against the Troians Aeneid 7. e Andromache Hectors wife daughter to Tetion King of Thebes in Cilicia Pyrrhus married her after the destruction of Troye f Beeing gotte open Sp. Tarpeius was Lieutenant of the Tower whose daughter Tarpeia Tatius the Sabine King with great promises allured to let in his souldiors when shee went out to fetch water Shee assented vpon condition that shee might haue that which each of his souldiors wore vpon his left arme Tatius agreed and being let in the Soldiours smothered the maide to death with their bucklers for them they wore on their left armes also whereas shee dreamed onely of their golden bracelets which they bore on that arme Plutarch out of Aristides Milesius saith that this happened to the Albanes not to the Sabines In Parallelis But I do rather agree with Liuie Fabius Piso and Cincius of the Latine writers and Dionysius of the Greekes g In the very market place Betweene the Capitoll and Mount Palatine h Conquests Not of the Sabines but of the Ceninensians the Crustumerians and the Attennates i Praid
vnto Iupiter In these words But O thou father of Gods and men keepe but the foes from hence take away the Romanes terror and stay their flight Vnto thee O Iupiter Stator doe I vowe to build a temple in this place as a monument vnto all posteritie that by thine onely helpe the citty was saued Liuius lib. 1. k Herevpon stato â sistendo of staying or à stando of stablishing that is erecting the Romaine spirits that were deiected Cicero calleth this Iupiter the preseruer of the Empire in many places I thinke it is because his house was neere this temple Saint Hierome saith that this Iupiter was formed standing not that he thinketh he was called Stator because he standeth so vpright but because Iupiter Tonans as Hermolaus Barbarus hath noted was alwayes stamped and engrauen vpon ancient coynes sitting and Stator standing as being in readinesse to helpe and assist men Seneca giues a deeper reason of his name Hee is not called stator saith he because as history reporteth hee stayed the Romaine armie after the vowe of Romulus but because by his benefits all things consist and are established De benefic lib. 4. And Tully likewise When we call Iupiter Almighty Salutaris Hospitalis Stator wee meane that all mens health and stabilitie is consisting of him and from him being vnder his protection But both these authors doe here speake Stoically For Tully maketh Cato the Stoike speake these fore-alledged words De finib lib. 3. For all these assertions of the gods the Stoikes reduced to a more Metaphysicall or Theologicall sence l Nor would these Butcheries In the middest of the fight the women gaue in betwixt the battels all bare-headed and loose haired and calling on their parents on this side and their husbands on that with teares besought them both to fall to agreement So the battell ceased a league was made the Sabines became citizens and Tatius was ioyned King with Romulus m But how long The Laurentians of Lauinium slew Tatius the fift yeare of his raigne with Romulus because his friends had iniured their Embassadors Hereof was Romulus very glad n Liues some read Iura lawes But in the old manuscripts some haue vita and some vitae liues both better then Iura How impious that warre was which the Romaines began with the Albans and of the nature of those victories which ambition seekes to obtaine CHAP. 14. BVT when Numa was gone what did the succeeding Kings O how tragicall as well on the Romaines side as on the Albanes was that warre betweene Rome and Alba Because forsooth the peace of Numa was growne loathsome therefore must the Romaines and the Albanes begin alternate massacres to so great an endamaging of both their estates And Alba a the daughter of Ascanius Aeneas his sonne a more appropiate mother vnto Rome then Troye must by Tullus Hostilius his prouocation bee compelled to fight with Rome it selfe her owne daughter And fighting with her was afflicted and did afflict vntill the continuall conflicts had vtterly tyred both the parties And then they were faine to put the finall ending of the whole warre b to sixe bretheren three Horatij on Romes sides and three Curiatij on Albas So two of the Horatij fell by the three other and the three other fell by the third onely of the Horatij Thus gotte Rome the vpper hand yet so hardly as of sixe combattants onely one suruiued Now who were they that lost on both sides who were they that lamented but Aeneas his progenie Ascanius his posteritie Venus of spring and Iupiters children for this warre was worse then ciuill where the daughter citty bore armes against the mother c Besides this brethrens fight was closed with an horrid and an abhominable mischiefe For in the time of the league betweene both citties a sister of the Horatij was espoused to one of the Curiatij who seeing her brother returne with the spoiles of her dead spouse and bursting into teares at this heauy sight was runne thorow the body by hir owne brother in his heate and furie There was more true affection in this one poore woman in my iudgement then in all the whole Romaine nation besides Shee did not deserue to be blamed for bewailing that hee was slaine to whom shee ought her faith or that her brother had slaine him to whom he him-selfe perhaps had promised her his sister For Pious Aeneas is commended in Virgill for bewailing d him whom hee had slaine as an enemie And Marcellus viewing the faire cittie Syracusa being then to bee made a prey to ruine by the armes of his conduct reuoluing the inconstancie of mortall affaires pittied it and bewailed it I pray you then giue thus much leaue to a poore woman in tender affection faultlesly to bewaile her spouse slaine by her brother since that warlike men haue beene praised for deploring their enemies estate in their owne conquests But when this one wretched soule lamented thus that her loue had lost his life by her brothers hand contrarywise did all Rome reioyce that shee had giuen their mother so mighty a foyle and exulted in the plenty of the allyed bloud that she had drawne What face then haue you to talke of your victories and your glories hereby gotten Cast but aside the maske of mad opinion and all these villanies will appeare naked to view peruse and censure weigh but Alba's cause and Troyes together and you shall finde a full difference Tullus began these warres onely to renew the discontinued valours and triumphs of his country-men From this ground arose these horrid warres betweene kindred kindred which not-withstanding Saluste doth but ouer-run sicco pede for hauing briefly recollected the precedent times when men liued without aspiring or other affects each man contenting himselfe with his owne But after that e Cyrus quoth he in Asia and the Lacedemonians and Athenians in Greece began to subdue the countries cities within their reaches thâ—…n desire of soueraignty grew a common cause of warre and opinion placed the greatest glory in the largest Empire c. Thus farre he This desire of soueraigntie is a deadly corrasiue to humaine spirits This made the Romaines triumph ouer Alba and gaue the happy successe of their mischiefes the stile of glories Because as out Scripture saith The wicked maketh boast of his hearts desire and the vniust dealer blesseth himselfe Take off then these deluding vayles from things and let them appeare as they are indeed Let none tell me Hee or Hee is great because he hath coped with and conquered such and such an one Fencers can fight conquer those bloudy acts of theirs in their combate f doe neuer passe vngraced But I hold it rather fit to expose a mans name to all taint of idlenesse then to purchase renowne from such bad emploiment But if two Fencers or sword-plaiers should come vpon the stage one being the father another the sonne who could endure such a spectacle how then
Censorinus The Romaines called an C yeares an age as Valerius Antias Varro Liuie lib. 136. doe report But by the Quindecimvirs commentaries and Augustus his Edict together with Horace his verse it includes a space of ten yeares more and euery C. X. yeare those plaies were kept Though this verse of Horace Certus vndenos deciès per annos which Censorinus and others trust to I cannot see but may be read Certus vt denos decies per annos and so diuers doe reade it But there is another Greeke verse cited by Zosimus cut of the Sybills bookes hee saith wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without point or accent Besides the crier called the people inthese words Come to those plaies that none of you euer saw nor hereafter euer shall see Hence came Vitellius flattery to Claudius presenting those plaies May you doe it often Poplicola as wee said first presented them Ab vrbe cond CCXLIIII yeares they were renewed Ab. vr Con. D. I. Consulls P. CL. Pulcher and L. Iuni. Brutus the XI yeare of the first African warre acted againe the third yeare of the second Punick warre Consulls M. Manlius M. Censorinus Fourthly before their time L. Aem. Lepidus and L. Aurel. Orestes Consulls the fift Augustus and Arippa presented hauing brought them to the iust time Consulls Furnius and Sillanus the sixt C L. Caesar too soone for the time Himselfe and L. Vitellius the third Consulls The seauenth Domitian after a true computation Himselfe and L. Minutius Ruffus being Consulls the eight Septimius Severus at their iust time Conss Chilo and Vibo the ninth Phillip Vostrensis ab vrbe Cond a M. years Aemilianus and Aquilinus being Conss Cassiodore Thus much of the Secular plaies from Varro Valer. Horat. L. Florus Festus Zosimus Herodian Suetonius Censorinus Cassiodorus Porphiry Aeron and Politian now to the rest b Renewed Here seemes a difference betweene the plaies of Dis and Proserpina and the Secular plaies but indeede there is none vnlesse Augustine diuide the infernall Orgies from the sacrifices offered at the same time to other gods and truely the Infernall Orgies and the Secular plaies seeme to differ in their originall for Festus saith thus The Tauri were games made in honour of the infernall gods vpon this occasion In the raigne of Tarquin the proude there falling a great death amongst the child-bearing women arising out of the too great plenty of bulls-flesh that was sold to the people herevpon they ordained games in honour of the Infernalls calling them Tauri Thus farre Festus Besides the Secular plaies were kept vnto Apollo on the day and Diana on the night but the Tauri were kept to the Infernall powres c Surely brasse Some put Aerei ayry for arei brazen and more fitting to Augustines opinion for the Platonists say the diuells are ayrie creatures whose doctrine Augustine doth often approue in some things as wee will shew hereafter In blushing the bloud adornes the face with red-nesse d Ouer-flowing Oros. L. 4. e Fire Ib. Liu. lib. 19. Ouid. Fast. 6. Sencca's declamers dispute whether Metellus should bee depriued of his Priesthood or no beeing blind the law commanding them to haue a perfect man to their Priest f Harbour and temple Because there was the fire worshipped as is immediately declared g Honoured Their honour was vniuersall great their very Magistrates gaue the way vnto Vâ—…stas Priests h Metellus L. Caecilius Metellus was High Priest twice Consull Dictator Maister of the Horse Quindecemvir in the sharing of the landes and hee was the first that led Elephants in Triumph in the first African warre of whom Q. Metellus his sonne left recorded in his funerall oration that he attained the ten things so powrefull and so admirable that the wisest haue spent all their time in their quest That is to bee a singular warriour an excellent orator a dreadlesse commander a fortunate vndertaker a especiall aduancer of honor an absolute man of wisdome a worthy common-wealths man a man of a great estate well gotten a father to a faire progenie and the most illustrious of the whole cittie Plin. lib. 7. cap. 4. i Three citties Ilium Lauinium Alba. k The fire neuer This place is extreamely depraued we haue giuen it the best sense befitting it Of the sad accidents that befell in the second African warre wherein the powers on both sides were wholy consumed CHAP. 19. BVt all too tedious were it to relate the slaughters of both nations in the second African warre they had so many fightes both farre and neere that by a their owne confessions who were rather Romes commenders then true Chroniclers the conquerours were euer more like to the conquered then otherwise For when Hannibal arose out of Spaine and brake ouer the Pirenean hilles all France and the very Alpes gathering huge powres and doing horrible mischieues in all this long tract rushing like an inondation into the face of Italy O what bloudy fields were there pitcht what battailes struck how often did the Romaines abandon the field how mans citties fell to the foe how many were taken how many were razed what victories did that Hanniball winne and what glories did he build himselfe vpon the ruined Romaines In vaine should I speake of b Cannas horrible ouer-throwe where Hanniballs owne excessiue thirst of bloud was so fully glutted vpon his foes that hee c himselfe bad hold a whence hee sent three bushells of rings vnto Carthage to shew how huge a company had fallen at that fight that they were easier to be measured theÌ„ numbred and hence might they coniecture what a massacre there was of the meaner sort that had no rings to weare and that the poorer they were the more of them perished Finally such a defect of souldiars followed this ouer-throw that the Romaines were faine to get e malefactors to goe to warre for quittance of their guilt f to set all their slaues free and out of this gracelesse crue not to supply their defectiue regiments but euen to g make vp a whole army Nay these slaues O h let vs not wrong them they are free men now wanted euen weapons to fight for Rome withall that they were faine to fetch them out of the temples as if they should say to their gods come pray let these weapons goe you haue kept them long inough to no end wee will see whether our bondslaues can doe more good for vs with them then your gods could yet doe And then the treasury fayling the priuate estate of each man became publike so that each one giuing what he was able their rings nay their very Bosses the wretched marks of their dignities being al bestowed the senat themselues much more the other companies i Tribes left not themselues any mony in the world who could haue endured the rages of those men if they had bin driuen to this pouerty in these our times seeing we can very hardly endure them as yâ— world goeth now although they haue store now to
Palace Varro de Ling. Lat. lib. 3. The building of this temple vexed the Romaines extreamly and at the building there was written in it Opus vecordiae the worke of sloath A fourth was built by Liuia Augusta vnlesse it were but Camillus his olde one which she repared Ouid. fast 1. Concords feasts were in Februaries Calends the xviii b In the place Appian saith in the pleading place and so doth Varro and Victor de region vrb puts it in the eight Region that is in the Romaine court the fight ending in Auentinus though it began in the Capitoll c Pleaders Tribunes and such as spake to the people in Couenticles that they should speake nothing but well of the Senate taking example by Gracchus whose memory that monument still remembered d She was Discord alone being not bidden to the mariage of Peleus and Thetis being angry hereat sent a golden ball into the feasters with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the fairest haue it Herevpon grew a strife betweene Pallas Iuno and Venus So they came to Paris to haue iudgment whence arose all that deluge of destruction that ouer-whelmed Troy Of the diuerse warres that followed after the building of Concords temple CHAP. 26. NOw they all thought that this new temple of Concord and testimony of Gracchus would be an excellent restraint vnto all seditious spirits But how farre they shotte wide let the subsequent times giue aime For from that time forth the Pleaders neuer went about to auoide the examples of the Gracchi but laboured to exceed them in their pretences L. a Saturninus Tribune b C. Caesar Seruillius Praetor and c not long after that d M. Drusus all these began more bloudy seditions whence there arose not onely ciuill slaughters but at last they brake openly out into the Confederates warre which brought all Italy vnto most miserable and desperate extremities Then followed the e Slaues warre and other ciuill warres wherein it is strange to recorde what fields were pitched what bloud-shed and what murther stucke vpon the face of all Italy as farre as the Romaines had any power or signorie And how small a company lesse then seuentie Fencers began this Slaues warre which mounted to that terrour and danger What multitudes of Generalls did this raskall crew ouer-throw what numbers of Romaine citties and Prouinces they destroyed it is more then worke enough for a professed Historian to declare For the warre held out not onely in Italy but these slaues ouer-ranne all Macedonia Sicily and the sea coastes And then what out-ragious robberies at first and what terrible warres afterwards were managed by the f Pyrates what penne is them sufficient to recapitulate L. VIVES L. a Saturninus This man being Tribune and troubling the state with the Agrarian law was killed by C. Marius and L. Ualer Flaccus Consuls to whom the Senate had committed the protection of the state yet did Saturninus preferre this law to doe Marius a pleasure b C. Caesar. This name is not in the old copyes but onely C. Seruilius Glaucia Praetor of Saturninus his faction Of the Seditious Lucius Apuleius Saturninus came nearest the Gracchi in eloquence for he attracted all mens affections by his gesture and apparell more then by his tongue or discourse But C. Sextâ—…lius Glaucia was the most wicked villaine that euer was and yet most suttle and quick witted but yet hee was very ridiculous He had beene Consull for all his filthinesse of meanes and manners if it had beene held fit hee should haue stood for it For hee had the people sure for him and had wonne the Gentlemen by pleasuring them But being Praetor he was publikely slaine on the same day with Saturnine Marius and Flaccus being Consuls All this is out of Tullies Orator But if some will haue it Caesar they are not much amisse excepting for the times mary hee that was L. Caesars brother mooued the Romaines against Sulpitius the Tribune which contention gaue beginning to the warre of Marius as Pedianus hath recorded This Caesar saith Tully being Aedile made euery day an Oration In Bruto c Not long after Seauen yeares passed iust betweene the Tribuneships of Saturnine and Drusus and from the Consulships of Marius and Flaccus to Flaccus and Herennius d M Drusus he was of good birth but the proudest man in Rome quicke to speake and being called to the Senate hee sent the Senate worde to come to him and so they didde The Senate called his father their Patron e Slaues warre It began in Cicilie before the Confederates warre by one Eunus a Syrrian that fained him-selfe to bee inspired with the Cibels spirit Hee gotte together sixtie thousand men ouerthrew foure Praetors and tooke their tents At length Perpenna besieged and conquered them A little after Cleon a Cicilian began such another warre in the same Iland getting huge powers ouerthrowing the Praetors as before and spoyling the Tents This warre M. Aequilius ended In Italy Spartacus and Chrysus began it who broke out of the schoole of Lentulus when hee was at Capua and gotte forth to the number of seauenty-foure to whome a great many slaues adioined them-selues soone after P. Varenus Praetor and Claudius Pulcher Legate that met them first in armes they ouercame Afterward Chrysus and his bands were defeated by Q. Uarius Praetor Spartacus continued the warre with great good fortune against Lentullus the Consull first and then against L. Gellius and Q. Arius Praetor and afterward with Cassius Vice-Consull and Cn. Manlius Praetor Lastly M. Crassus being Praetor ouercame him and put his armie to the sword f Pyrats The Cilician Pirats troubling the sea P. Seruilius Vice-Consul was sent against them who took Isaurum and diuers of their Citties but hee retyring home they rose with greater powers and boote-hal'd all the Coast vnto Caieta Missenum and Ostia to the great terror and reproch of the Romaine name At length Cn. Pompey beeing made Admirall by the Gabinian Lawe quitte the sea of them in forty daies Liu. lib. 99. Cicero pro leg Manil. L. Florus and others Of the ciuill warres betweene Sylla and Marius CHAP. 27. VVHen Marius being now imbrued with his countrymens bloud and hauing slaine many of his aduersaries was at length foyled and forced to flie the citty that now gotte time to take a little breath presently to vse a Tullies wordes vpon the sodaine Cinna and Marius began to bee conquerours againe And then out went the heart blouds of the most worthy men and the lights of all the cittie But soone after came b Sylla and reuenged this barbarous massacre but with what damage to the state and cittie it is not my purpose to vtter For that this reuenge was worse then if all the offences that were punished had bene left vnpunished Let Lucan testifie c in these wordes Excessit medicina modum nimiumque secuta est Qua morbi duxêre manus periêre nocentes Sed cùm iam soli possent superesse nocentes
citties and all that were in them showers and inundationâ—… ouer-whelmed whole countries continents were cut into the maine by strange â—…ides and made Ilands and the sea else-where cast vp large grounds and left them bare Stormes and tempests ouer-turned whole cities lightning consumed many of the Easterne countries and deluges as many of the West Fire sprang from the cauldrons of Aetna as from a torrent and ranne downe the hills if I should haue collected all of this kinde that I could which happened long before that the name of Christ beate downe those ruines of saluation what end should I euer make I promised also to make demonstration of the Romaines conditions and why the true God did vouchsafe them that increase of their Empire euen hee in whose hand are all kingdomes when their owne puppetries neuer did them a peny-worth of good but cousened them in all that euer they could Now then am I to discourse of their cousenage but chiefely of the Empires increase For as for their deuills deceites the second booke opened them reasonable fully And in all the three bookes past as occasion serued wee noted how much aide and comfort the great God did vouchsafe both the good and bad in these afflictions of warre onely by the name of CHRIST which the Barbarians so highly reuerenced beyond all vse and custome of hostilitie Euen he did this that maketh the sunne to shine both vpon good and bad raineth both vpon the iust and the vniust L. VIVES AFflictions a of body Bodily goods are three-fold and so are their contraries b Apuleius Hee was of Madaura a Platonist a great louer and follower of antiquitie both in learning and language His Asse hee had from Lucian but added much to the translation His booke de Mundo from Aristotle cunningly dissembling his author which I much admire off though he professe to follow Aristotle and Theophrastus in this worke in a new and ciuill phraise for stealing an imitation is all one herein with him which is more ciuill then to call flying giuing place these are new significations giuen the wordes to grace the stile Iustine Martyr and Themistius to omitte the later writers say directly that the worke dâ—… mundo is Aristotles Euphradae though the phrase seeme to excell his in elegance But this is no fitte argument fot this place Surely it is either Aristotles or Theophrastus-his or some of the Aristotelians of those times being as Iustine faith a compendium of the Perpatetiques physiology Augustines quotation of him heere is not in the Florentine copy which Pietro Aegidio a great scholler and my most kinde and honest friend lent me nor in the elder Uenice copie which I sawe at Saint Pietro Apostolio's nor in the new one which Asulanus Aldus his father in law Printed for in all them it is thus All earthly things haue their changes reuolutions and dissolutions Lastly that which the gouernour is in the ship c. Yet that Apuleius wrote the rest which Augustine relateth appeareth by the very stile and phrase both trulie Apuleyâ—… as also because it is in Aristotles worke it selfe beginning at these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as followeth which Apuleius hath translated there where hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Easterne regions were consumed and burned The burning of Phaeton Aristotle describeth plainely that hee was Apollo's sonne and through want of skill set heauen and hell on fire But the burning of Aetna both mentioned in the sayd words of Aristotle was the first eruption of fire from that mountaine happening in the second yeare of the 88. Olympiade three yeares before Plato's birth if Eusebius his account bee true which is neuer otherwise vnlesse the copiers of him bee in fault In this fire certaine godly men were saued from burning by a miracle which Aristotle toucheth at in this his Booke de Mundo and more at large in his Physickes but I make a question whether these bee his or no. c Reuolutions mine interpreter had beene vndone had hee not put in Intensiones remissiones that hee might make Augustine talke of his formes and formalities about which these fellowes keepe a greater adoe then euer did the Greekes and the Troyaâ—…s about Hellens fayre forme for they thinke their formes are as worthy to bee wrangled for â—…s hers was But in the olde manuscripts are not guiltie of any two such words as intensiones et remissiones nor Aristotle neither in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath reuolutioneâ—… â—…ritus so that the first must be changes and not subuersions Whether happy and wise men should accoumpt it as part of their felicitie to possesse an Empire that is enlarged by no meanes but warre CHAP. 3. NOw then let vs examine the nature of this spaciousnesse and continuance of Empire which these men giue their gods such great thankes for to whom also they say they exhibited those playes that were so filthy both in actors and the action without any offence of honestie But first I would make a little inquirie seeing you cannot shew such estates to bee any way happy as are in continuall warres being still in terror trouble and guilt of shedding humaine bloud though it be their foes what reason then or what wisdome shall any man shew in glorying in the largenesse of Empire all their ioy being but as a glasse bright and brittle and euer-more in feare and danger of breaking To diue the deeper into this matter let vs not giue the â—…ailes of our soules to euery ayre of humaine breath nor suffer our vnderstandings eye to bee smoaked vp with the fumes of vaine words concerning kingdomes prouinces nations or so No let vs take two men for euery particular man is a part of the greatest cittie and kingdome of the world as a letter is a part of a word and of these two men let vs imagine the one to be poore or but of a meane estate the otherpotent and wealthy but with-all let my wealthy man take with him feares sorrowes couetise suspect disquiet contentions let these bee the hookes for him to hale in the augmentation of his estate and with-all the increase of those cares together with his estate and let my poore man take with him sufficiencie with little loue of kindred neighbours friends ioyous peace peacefull religion soundnesse of body sincerenesse of heart abstinence of dyet chastitie of cariage and securitie of conscience where should a man finde any one so sottish as would make a doubt which of these to preferre in his choyse Well then euen as wee haue done with these two men so let vs doe with two families two nations or two kingdomes Laye them both to the line of equitie which done and duly considered when it is done here doth vanitie lye bare to the view and there shines felicitie Wherefore it is more conuenient that such as feare and follow the lawe of the true God should haue the
cliffe Diodor. Sicul. i Because Saturne was sonne to Caelus and Terra a most vngratious flellow but quitted by his Sonne Ioue who expelled him as he had expelled his father and so made the prouerbe true Do as as you would be done vnto Hereafter he was called the god of time Hesiod Euhem Diod Cicero Saturne is he they say that diuides and distinguishes the times and therefore the Greekes call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is spâ—…ce of time Hee was called Saturnus quasi Satur annis full of yeares and was faygned by the Poets to deuour his children because time deuoures all things He was imprisoned by Ioue that is limited by the starres from running too wild a course k their wisest Uarro de ling. lat lib. 3. calles Iuno both Terra and Tellus Plutarch interpreteth Iuno the earth and the nuptial coniunction of man and wife Euseb de prep Euang Seruius saith that Ioue is put for the sky and the ayre Iuno for earth and water l â—…Herein Terra Terra is the earth it selfe Tellus a diminutiue the goddesse of the earth though the Poets confound them yet they alwaies said Tellus her temple and not Terra's Pluto also and Proserp were called Tellumo and Tellus also Altor and Runsor were both his names and hee had charge of all earths businesse so that some say hee was Ceres Sonne Diodor. lib. 6. Porpheryus calles one part of the earth Uizy the fat and fertile Ceres and the craggy hilly and stony Ops or Rhea Euseb. de praep Euang where he saith much of these things lib. 3. m is also namely Rhea n Mother for as she was Iuno she was his wife and sister and as she was Ops his mother o Ceres the earth is called Ceres a Gerendo of bearing corne or of Cereo to create Varro Tully out of Chrisppus for the earth is mother to all Pluto in Cratyl She was daughter vnto Saturne and Ops Sister to Uesta and Iuno all these sisters and mothers they say is but onely earth Ouid. Fast. 6. Vesâ—… eadem est terra subest subit ignis vtrique Significat sedâ—… terra socusque suam Vaesta is earth and fire earth vndergoeth The name and so doth fire Vaesta's both And a little after Staâ—… vâ—… 〈◊〉 sud vi stando Vesta vocatur Earth stands alone and therefore Vesta hight To this doth Orpheus and Plato both assent p yet Vesta Cic. de nat deor for Uesta is deriued from the Greekes being called with them Hestia her power is ouer fires and altars de legib 2 Vesta is aâ—… the citties fire in Greeke which word we vse almost vnchanged Ouid East 6. Nec in 〈◊〉 Uestam quam viuam intellige flammam Nataque de flamma corpâ—…ra nulla vides Thinke Vesta is the fire that burneth still That nere brought creature forth nor euer will And being a fire and called a Virgin therefore did virgins attend it and all virginity was sacred vnto it first for the congruence of society and then of nature which was alike in both this custome arose in Aegipt and spred farre through the Greekes and the Barbarian countries Diodor. It was kept so at Athens and at Delphos Plutar. Strabo Uaestas sacrifices and rites came from Ilium to Latium and so to Rome by Romulus his meanes and therfore Virgill calles her often times the Phrigian vesta Sic ait et manibus vittas vestamque potenten Aeternumque adytis effert penetralibus ignem This said he bringeth forth eternall Fire Almighty Vaesta and her pure attire Speaking of Panthus the Troyan Priest There was then for euery Curia a Vaesta Dionis but Numa built the temple of the first publike Vesta In the yeare of the citty X L. as Ouid accompteth q Uesta Venus naturally for the naturalists call the vpper hemisphere of the earth Uenus and Vesta also the nether Proserpina Plotinus calleth the earths vertue arising from the influence of Venus Uesta Besides Vesta being the worlds fire and the fatnesse comming from Venns there is little difference in respect of the benefit of the vniuerse so that Vesta was euery where worshipped not as barren but as fruitfull and augmentatiue making the citties and nations happy in eternall and continuall increase r How should The punishment of an vnchast Uestall was great but after thirty yeares they might leaue the profession and marry s is there two so saith Plato In Conuiuio Heauenly procuring excellence of conditions earthly prouoking vnto lust the first daughter to Caelus the later to Ioue and Dione much younger then the first There was also a Uenus that stirred vp chast thoughts And therefore when the Romaine women ranne almost mad with lust they consecrated a statue of Uenus verticordia out of the Sibills bookes which might turne the hearts from that soule heate vnto honesty Ualer lib. 8. Ouid. Fast 4. t Phaenicians This Iustin reporteth of the Cipprians lib. 18. It was their custom saith he at certen set daies to bring their daughters to the sea shore ere they were married and there to prostitute them for getting of their dowries offring to Venus for the willing losse of their chastities I thinke this was Uenus her law left vnto the Ciprians whome shee taught first to play the mercenary whores Lactant. The Armenians had such anther custome Strabo and the Babilonians being poore did so with their daughters for gaine The Phenicians honored Uenus much for Adonis his sake who was their countryman they kept her feasts with teares and presented her mourning for him Macrob. She had a Statue on Mount Libanus which leaned the head vpon the hand and was of a very sad aspect so that one would haue thought that true teares had fallen from hir eyes That the deuills brought man-kind to this wil be more apparant saith Eusebius if you consider but the adulteries of the Phaenicians at this day in Heliopolis and elsewhere they offer those filthy actes as first fruits vnto their gods Euseb. de praeparat Euang which I haue set downe that men might see what his opinion was hereof though my copy of this worke of his be exceeding falsly transcribed This custome of prostitution the Augilares of Africke did also vse that maried in the night Herodot Solin Mela. The Sicae also of the same country ' practised the same in the Temple of Uenus the matron Ualer The Locrians being to fight vowed if they conquered to prostitute all their daughters at Uenus feast v Iunos Sonne It may bee Mars that lay with Uenus and begot Harmonias for hee was Iunos sonne borne they faigned without a father because they knew not who was his father It may be Mars by that which followes cooperarius Mineruâ—… for both are gods of warre but It is rather ment of Vulcan sonne to Ioue and Iuno though vsually called Iunos sonne and Apator who was a Smith in Lemnos and husband vnto Venus that lay with Mars So it were Vulcans wrong to
that shee would neuer haue men idle Shee was after called Hora goddesse of Prouidence of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inforce Plut. Of this goddesse Ouid Gellius and diuers others do speake Murcia Hereof read Hermolaus Barbarus his note vpon Plinies 15. booke Pliny There was an old altar vnto Venus Myrta now called Myrtia c Hermolaus I read it Murcia out of Festus Liuy Plutarch Varro and Cornelius Nepos For Murcia is the goddesse of sloth as Agenorea Strenua and Stimula are of industry Pomponius Augustinus Apuleius speaking of the Murcian bounds mean those that were dedicated vnto Venus Some say that Auentine was called Murtius because it was like a wal Murus not of Murcia the goddesse nor the potters Ammianus saith there was som in Italy that because they would not go to the war cut of their thumbes and were called Murci Murcide saith Plautus to a sluggish fellow Thus far Hermolaus the most dilligent Author of our times So that whereas Festus saith there was a Chappell at Auentines foote sacred vnto Murcia it is better to read Murciae Liu. lib. 1. Then many thousand of the Latins were receiued into the cittie and for the ioining of the two hilles Palatine and Auentine were appointed to build theÌ„ houses by Murcias Chappell Venus Murcia ther was also one called Myrtea Plut. Problem c Pompeius Hermolaus Beroaldus and others cite Pomponius herein but shew not plainely which Pomponius it is for there were many of that name that were writers as namely Atticus and the Author of Atelanae and the Orator all of Tullies time Melâ—… and Iulius the Tragedian whome Quintilian names and the Lawyer all Pomponâ—… d Quiet I thinke this Quiet belonged to the dead for Hell of old was called Quietalis and therefore was this godde dis-worshipped without the citty Her Temple was in the way to Labicana Liuie in his 4. book Whether if Ioue being the chiefe godde of all Victory be to be accounted as one of the number CHAP. 17. VVIll they say thinke you that Iupiter sendeth this goddesse Victory whether shee pleaseth and shee obeying him setteth vp her rest on that side that he commandeth It is trueindeed but not of that Ioue which their fondnes dreameth is King of the goddes but of him that is the true King of all times and all thinges that can send not victory which is no substance but his Angels and make them conquer whome hee pleaseth whose counsels may bee vnknowne but neuer vniust For if Victory be a goddesse why is not Tryumph a God and husband vnto hir or hir brother or sonne or som-what For they beleeue such absurdities of the goddes as if the Poets should but faine or we but cast a them in the teeth with they would presently answer it were a ridiculousfigment not to bee attributed to the true goddes and yet they laugh not at them-selues who didde more then read those dotages in the Poets when they adored them in their Temples Wherefore they should worshippe and adore onely Iupiter indeed and lette all this multitude passe For if b Victory be a goddesse and subiect vnto that King shee dares not resist him but must bee ready to fulfill his pleasure whither-soeuer hee send her L. VIVES CAst a them in the Some read Epaggerarentur but not so well b Victory be Porphyry saith that Ioue was pictured holding a scepter in his left hand and in his right sometimes an Eagle sometimes Victory The Eagle to shew that he was King of all as she was of the birds Victory to shew all thinges to bee subiect vnto him Or as Phurnutus saith because none could conquer him Porph. Rat. natur deor Why Fortune and Faelicity were made Goddesses CHAP. 18. NAy Faelicity a is a goddesse also now Shee hath gotte her an Altar a Temple sacrifices and euery thing fitte VVhy should not shee haue all the worshippe to her selfe VVhere-soeuer shee is there should all good be But why is Fortune preferred to the honour of a Deity Is Faelicity one thing and Fortune another Yes Fortune may bee both good and badde bu if Faelicity once grow badde shee looseth her name Truly I thinke wee should haue all the goddes of both sexes if they haue sexes to bee still good ones and so thought Plato and diuers other excellent Phylosophers and States-men How then can the goddesse Fortune be now good and now euil Is she no goddesse when shee is not good but is turned imediately into a Diuell Why then how many goddesses are there Euen as many as there bee fortunate men that is good fortunes For many badde fortunes and many good that is at one time falling together Fortune should bee both good and euill at once if shee bee all these good to these and badde to the other But shee that is the goddesse is alwaies good Well suppose is shee Faelicity her-selfe Why changeth shee her name then Yes that may bee tollerated For many thinges haue two or three names But why then hath shee d diuers Temples Altars and ceremonies Because say they that is Faelicity that doth follow a mans deserts That good Fortune which lights casually vppon good and euill c without any respect of deserts and is therefore called Fortune How can shee then bee good comming with no discretion as well to euill men as good And why is shee adored beeing so e blinde that shee commonly ouer-runnes those that honour hir and staies with those that scorne hir If her seruants obtaine grace at her hands and gette her to stay with them then shee followes merits and is Fortune no more Where is her definition then How then doth all go by chance If shee bee Fortune in vaine is all hir worshippe but if shee discerne and help hir seruants then she is Fortune no more But doth not Iupiter e send hir also whether his pleasure is Well if hee doe then lette him haue all the worshippe to him-selfe for she cannot gaine-say him if he bid her depart to such or such a man Or it may bee that the euill doe honour her to gette them-selues some merite whereby they may purchase Faelicitie and so inioy her company in steed of Fortunes L. VIVES FAelicity a is a Pliny nameth her Temple often Archelaus the Statuary sold hir Image to Lucullus for LX. HS. Plin. lib. 53. b Diuers Temples Euill Fortune had a Temple at Port Esquiline Valiant Fortune had one vpon Tibers banke Riding Fortune by the Theater There was also the Temple of Little Fortune and Fortune the Virgin another of Fortuna Primogenia another of Oqsequens at Port Capena and there was also Fortuna priuata Uiscata Publica Uirilis and Conuertens all on Mount Palatine there was also Hopefull fortune Sauing fortune Smooth and doubtfull fortune in Auentine and Fortuna Mammosa in the 12. region of the Citty as also Barbata and Muliebris vnto all which Seruius Tullus gaue Originall partly because that from a
slaue he was preferred to the Kingdom partly because he saw that Fortune had an especial hand in the occasions of humain affaires Plut. Prob. c Without any respect As far as we know and therfore she is said to come without cause because we cannot perceiue them as Aristotle and Plato saith Speusippus saith that fortune is a motion from one secret cause vnto another Hereof read Aristotles Physickes lib. de bono Fortunae lib. being a part of his moralty d Blind This Aristophanes reciteth very conceitedly of Plutus who is godde of gaine Lucian hath vsed the argument in his Misanthropus e Send her So saith Aristophanes and that Plutus being sent by Ioue vnto good men goeth lamely but vnto the bad with speed Of a Goddesse called Fortuna Muliebris CHAP. 19 NAy they are in such dotage vppon this same Fortune that they doe stedfastly affirme that the Image a which the Matrons dedicated and named Fortuna Muliebris the womans fortune didde speake particular wordes and that not once but often saying that they hadde b dedicated her in a very good order and respect which if it were true we ought not to wonder at For the Diuells can vse this cousenage with ease which was the more discouerable in that it was she that spoke who followeth chance and not desert Fortune spoke but Faelicitie was silent vnto what other end was this but onely to make men neglect lining well seeing that without any desert this Lady Fortune might make them fortunate But yet if Fortune did speake the c mans fortune me thinks should haue spoken and not the womans because otherwise d the women that consecrated the statue might bee thought to faine that the Image spoke because they loue so well to be heard speake them-selues L. VIVES THe Image a which After Romes freedom from the Kings 18. yeares Coriolanus warring inexorably against his countrey neither departing for threates nor teares the womens lamentations turned him away and here-vpon they erected a Temple to Fortuna Muliebris in the Latine Road foure miles from Rome In which dedication the Image spoke twise First thus Matrons well haue you seene mee and dedicated me Liu. Valer. Plut. Lactantius saith that shee fore-told a danger to insue Which were questionlesse the wordes that shee spake the second time It was sacriledge for any but such as had once bin marryed to touch this Image Festus b Dedicated Propter in the Latine is superfluous c Mans fortune Whose Temple was on Tybers banke and hir feast in Aprils Calends Ouid fast 4. d Women For men would bee sooner trusted then women Of the Deifiaction of Vertue and Faith by the Pagans and of their omission of the worship that was due to diuers other gods if it bee true that these were goddes CHAP. 20. THey made a goddesse also of a Vertue which if shee were such should take place of a great many of the rest But beeing no goddesse but a guift of God let it bee obtained of him that alone hath power of the guift of it and farewell all the buryed roll of these counterfeit gods But why is Faith made a goddesse and graced with a Temple and an Altar VVho-soeuer knowes faith well maketh his owne bosome hir Temple But how know they what Faith is when her cheefe office is to beleeue in the true God And why may not Vertue suffice is not Faith there where Vertue is They diuide b Vertue but into foure partes Prudence Iustice Fortitude and Temperance and because euery one of these hath seuerall sub-diuisions therefore falleth c Faith to bee a part of Iustice and is of cheefe power with vs that know that the Iust shall liue by faith But I wonder of these men that doe so thirst after store of goddes that hauing made Faith a goddesse they will so neglect a great many goddesses more of her nature to whome they should afford Temples and Altars as well as to her VVhy is not Temperance made a goddesse hauing giuen such lustre to diuers d Romaine Princes Nor Fortitude that held e Scaeuolas hand in the fire and went with f Curtius into the spatious gulfe for the loue of his country And stood by the two Decij g the father and h the sonne when they vowed their liues to their nation i If by the way this were true valour in them as it is a question but not disputable heere VVhy are not Prudence and Wisedome made Deities as well as the rest Because they are all worshipped vnder the generall name of Vertue So might all the supposed partes of one GOD bee intyrely worshipped in his sole and particular worshippe But in Vertue there is Faith and k Chastity as partes indeed and yet those must haue peculiar Altars and Sacrifices But it is vanity and not verity that turnes such qualyties into Deities L. VIVES OF a Vertue Mancellus in his first Consulshippe vowed a Temple to her in Gallia And his son built it at Port Capena Liu. lib. 29. The next Marius built to Vertue and Honour lower then the other least the Augurs should pull it downe for hindering of them in beholding the Birdes flight Cic. de leg lib. 2. Lette them worshippe those thinges that helpe men to Heauen Faith Wisdome Piety and Vertue Faithes Temple was in the Capitoll Plin. lib. XXXV Cic. offic 3. neare vnto Ioues and was his oth as Tully saith out of Ennius and Cicero de nat deo 2. It is said that Attillius Calatine consecrated her Some saie Aneas didde long before Romulus Festus Liu. Then were two Diumuirs elected for dedicating the Temples Q. Fab. Maxim and Attilius Crassus The Temples were dedicated to Mens and Venus Erycina both in the Capitoll and but a gutter betweene them Dionisius Plut. say that Numa dedicated the Image of Faith and made hir name the greatest oth of all b Vertue but Plato Aristotle c. c Faith to bee Faith is the foundation of iustice Cic. offic 1. Piety is iustice towards the goddes whereof Faith is a part De nat deo lib. 1. So saith Speusippus d Romaine Princes Here were a place for Valerius his examples of moderation profit by foes abstinence continence necessity and shamefastnesse for all these saith Tully depend on Temperance e Scaeuola's Porsenna besieging Rome Scâ—…uola went disguised into his Tents and got so neare that he killed the Kings Secretary in stead of the King and when Porsenna bad torture him he put his hand boldly into the fire of sacrifice being at hand and held it there till the King and all about him were amazed with feare and admiration f Curtius They say there was a lake in the Market-place of Rome which afterwards dryed vp it was called Curtius his lake some say of Metius Curtius the Sabine that swamme ouer it with his horse Others of M. Curtius the Gentleman of Rome that vpon the Oracles bidding the Romaines cast the thing of best worth
saith heere and Seneca more plainely Natur. quaest lib. 2. Pomponius Laetus an excellent and diligent antiquary obserued they say and wrote to Lorenzo Medici that each of these gods had a peculiar month dedicated to them Iuno had Ianuarie Neptune February Minerua March Venus Aprill Apollo May Mercury Iune Iupiter Iulie Ceres August Vulcan September Mars October Diana Nouember Uesta December Diodor saith that the Chaldes called two and thirty starres the gods consulters and the twelue signes of the Zodiake which rule ouer each month they called the principall gods The Aegiptians had also their twelue chiefe gods but not them that the Romaines had k Hee was vsed Numa diuiding the Romaines lands both into priuate possessions and Commons set bounders at each one and therevpon erected a chappell to god Terminus on the hill â—…arpeius to whome they offered no liuing thing but onely fourmenty and the first of the fruites though afterwards this vse was left with others This god was a stone and all the bounders were stones which if any man remooued out of the place it was lawfull to kill him forth-with But â—…arquinius Priscus hauing vowed to build a temple to Ioue Iuno and Minerua vpon the hill Tapeius and laying the foundations of this magnificent worke hee found many Altars inhumed there which were dedicated by Tatius and diuers other Kings which when he would haue remoued thence that the place might be free for Ioue he asked the opinion of Actius Naeuius the augur who hauing beheld the birds of each perticular god all signified willingnesse of departure exept the birds of Terminus and Iuuentas So Tarquin the proud his Nephew building the Capitoll after him was faine to leaue them two there where they were found before It was a good signe Accius said and portended stability vnto the confines of the Romaine Empire and that their youth should bee inuincible Plut. Dionys. Liuy and Florus say that this remoouall fell out in Tarquin the Proudes time though their words may be reduced vnto this wee haue already said If not I had rather trust them in this matter then the Greekes that Mars was a third in this obstinacy of the gods I haue not read that the other two were I haue l Terminus Saturne and his brother Titan agreeing in a league vpon the condition that Saturne should bring vppe no man-childe of his owne and Saturne beeing againe fore-told by Oracle that his sonne should thrust him from his throne hee resolued presently to deuoure and make an end of all his male-children Iupiter beeing borne and hee comming to dispatch him they had laid a great stone in the childes place which stone Iupiter hauing attained the Kingdome consecrated vpon Mount Pernassus and it was called in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Hesychius Wherevpon it grew a prouerbe vpon Gluttons Thou wouldest swallow the stone Batylus Batylus saith Euseb. out of Sanchoniaton was sonne to Caelus and Rhea brother to Saturne Hee was after called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latine Terminus and would not yeeld to great Iupiter perhaps saith Lactant. because hee had saued him from his fathers chaps Hee stood alwaies openly at Rome and so was worshipped Fest. Lactant. m Iuuentas There is Iuuentas and Iuuenta but Iuuentas saith Acron is the true name Horace et parum comis sinéte Iuuentas Mercuriusque Iuuentas and Mercury are both rustich without thee In Horace it standeth for youth it selfe else-where Olim Iuuentas Patruus Vigor Once youth and Pristine valour and againe fugit Iuuentas verecundus Color the youth and modest red aâ—…e vanisht now and fled This goddesse is called Hebe in Greeke daughter to Iuno alone without a father as Mars was her sonne Though the Greekes make Ioue her father shee was Hercules wife and Ioues cup-bearer till Ganymede had her place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is vigor of youth Shee had a temple in the Great circuite dedicated by Lucullus the Duumvir M. Liuius being Consull had vowed it 16. yeares before for the conquest of Asdrubal And being Censor put it to M. Cornelius and T. Sempronius Consulls to build and had plaies at the dedication of it Liu. lib. 36. shee had a little oratory in the market-place also n SuÌ„manus Plato quasi summus manium the Prince of spirits His temple was neare to that of Iuuentas Plin. His sacrifice was round cakes Fest. Hee ruled the night thunder and Ioue the daies which was therefore called Dia. The thunder that was doubtfull happining at twi-light or so they called Prouersa and offrings was brought vnto both the gods at those times So the Romaines had but these two gods to rule all their thunder but the Tuscanes had nine and eleauen kindes of thunder Plin. lib. 2. Festus and the common doctrine of Rome held three kinds of thunder the Postularian requiring some sacrifices The Perentalian signifying the other to be well and sufficiently expiated The Manubian which were the strokes of the thunderbolts Seneca also sets downe as many the first of Iupiter alone giuing men warning the 2. from the Consentes warning but not without hurt the third from the decree of the superiour gods wholy mischieuous and hurtfull Thus much of thunder out of Cecinna Volaterranus Araldus Seneca Nat. quaest lib. 2. and some out of Pliny but briefly and scattred here there in him as many other things besides are o Scarce finde This god was very base and few knew him They knew he was one of the gods that ruled the night but his name was vnknowne Ouid Fast. 6. Reddita quisquis is es Sunmmano templa feruntur Tunc cum Romanis Pirrhe timendus eras Summanus house what ere he be was reared When Pirrhus of great Rome so much was feared His feast was the 13. Cal. of Iuly his temple neare the great Circuite and his chappell in the Capitoll What reasons the Pagans bring for their worshipping of gods gifts for gods themselues CHAP. 24. LEt vs examine their reasons Doe you thinke say they our ancestours were such fooles that they knew not those to bee gods giftes and not gods no truely but because they knew that they could not haue them but from some god they called their gods which they thought had the gift of them by the names of the things themselues some-times deriuing words from thence as Bellona of Bellum warre not Bellum it selfe and Cunina of Cunae needles not Cuna Segetia of Seges corne not Seges it selfe Pomona of Pomum an apple not Pomum and Bubona of Bos an oxe not Bos and some-times neuer altring the word at all but calling them iust as the thing is called As Pecunia the goddesse that giues money not holding money it selfe for a goddesse and virtus that giueth vertue a Honor for honour victoria for victory Concordia for Concord and so Felicity beeing called a goddesse is not ment of the thing giuen but of the powre that giueth it Well out of
asked him if he would go to Epirus with him he would giue him the forth part of his kingdom he replied it was not fit for al the people would wish rather to be vnder his coÌ„mand then Pirrhus his Pirrhus content with this answer admired the plaine magnanimity of the man offered him mony as a friend he would none m One that Cornelius Ruffinus this was Fabritius the Censor put him off the Senat for being worth ten pound in coined siluer Liu. libâ—… nay he had beene Dictator saith Gellius lib. 4. this was the first Cornelius that was called Sybiâ—… and then Silla of all the Cornelian family Macrob he was first consull with Manl. Cur. denatus and thirteen yeares after with C. Iunius n poore men Rome was neuer more fertile of continent honest men then in the warre of Pirrhus The difference betweene the desire of glory and the desire of rule CHAP. 19. THere is a difference betweene desire of glory and desire of rule for though the first do incline to the second yet such as affect the true humane glory haue a desire to be pleasing vnto good iudgments for ther is much good in manners whereof many can iudge well although many againe haue not this good not go that honest way to glory honor and soueraignty that Salust saith of He goeth the true way But whosoeuer desires to rule without that desire of glory which keeps men in awe of good iudgments he careth not by what villany he compasse affect and so his going about it will shew And therefore the hunter of glory either followeth the true tract or couers his courses so well that he is held to bee still in the true tract and thought to be good when hee is not so wherefore to the vertuous contempt of glory is a great vertue because God beholdeth it and not the iudgemeÌ„t of man for whatsoeuer he doth before men to shew this contempt hee hath no reason to thinke they suspect him amisse that thinke hee doth it for his more glory But he that contemneth their opinatiue praise contemneth also with it their vnaduised suspect yet not their saluation if he be good because he that hath his goodnesse from God is of that iustice that he loueth his very enemies and so loueth them that he wisheth his slanderers backe-bitâ—…rs reformed and to become his companions not here but in his eternall country for his commenders as he respecteth not their praises so hee neglecteth not their loues desiring neither to falsefie their prayses nor delude their loues and therefore vrgeth theÌ„ to the praise of him from whom euery one hath al his praise-worthy endowments But that man that despising glory doteth on dominatioÌ„ is worse then a beast both in a manners barbarisme lustes extremity Such men Rome hath had for though it had lost the care of credit yet it retained stil the affect of souerainty nay Rome saith History had many such But b Nero Caesar was he that got first of all to the top-turret of all this enormity whose luxury was such that one would not haue feared any manly act of his yet was his cruelty such as one ignoraÌ„t of him would not haue thought any effeminat sparke resideÌ„t in him yet euen such as this man was haue no dominion but from the great Gods prouidence holding mans vices soÌ„etimes worthy of such plagues The scripture of him is plaine By me kings raigne Princes Tyrans by me gouerne the earth But c least Tyrannus here should be taken only for vild wicked kings not as it it meant for al the old worthies heare Vir. Pars mihi pacis crit dextraÌ„ tetigisse Tâ—…ranni d Some peace I hope by touching your kings hands But elsewhere it is more plainely spoken of God that he maketh an hipocrite to raigne because the people are snared in peruersnesse Wherefore though I haue done what I can to show the cause why the true and iust God gaue the Romaines such assistance in erecting their Empires and Citties earthly glory vpon such a frame of Monarchy yet there may be a more secret cause then yet we see namely the diuers deserts of the world open to God though not to vs it being plaine to all godly men that no man can haue true vertue without true piety that is the true adoration of the one and true God nor is that vertue true neither when it serueth but for humane ostentation But those that are not of the etereternall citty called in the scriptures the citty of God they are more vse-full to their earthly citty e in possessing of that world-respecting vertue then if they wanted that also But if f those that are truly Godly and vp-right of life come to haue the gouernment of estates there can no greater happines befall the world then through the mercy of God to be gouerned by such men And they do attribute all their vertues be they neuer so admired vnto the grace of God only g who gaue them to their desires their faith and prayers besides they know how far they are from true perfection of iustice I meane such as is in the angelicall powers for whose fellowship they make them-selues fit But let that vertue that serueth humaine glory without piety be neuer so much extolled it is not comparable so much as with the vnperfect beginnings of the Saints vertues whose assured hope standeth fixed in the grace and mercy of the true God L. VIVES MAnners a Barbarisme or vices barbarisme read whether you will b Nero Sonne to Domitius Aenobarbus and Agrippina daughter to Germanicus adopted by Cl. Caesar his Stepfather and named Nero â—…aesar after him he succeded him and was the last of Caesars bloud that was emperor a man of strange cruelty and beastlinesse and for these vices left noted to all posterity otherwise as Suetonius saith he was desirous of eternity of same He called Aprâ—… after him-selfe Neroneus and ment to haue named Rome Neropolis c Least Tirans Of this before the King the tyran diffred not of old the word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to command or sway Uirgill Te propter lybicae gentis Nomadumque Tyranni Odêre incensi for thee the Libians and Numidian Kings hated him fore c. and Horace carm 3. Princeps et innantem Maricae Littoribus tenuisse Lyrim latè Tyrannus c. Tyrannus is some-times Lord some-times a cruell Prince sometimes a Potent Prince Acron So Augustine here putteth worthy for Potent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke being both power and fortitude as Homer Pindarus often vse it In Nemeis de Hercule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sonnes valor d Some peace Latinus his words of Aeneas whom he held to be a good man e In possessing A falty place the sence is when they haue that desire of human glory they are of more vse in an ea thly state theÌ„ when they want
all nor some For as hee saith c If it were all the goddes nature that he wrote of hee would haue handled it before the mens But truth hold hee his peace cryeth out it should neuerthelesse haue the place of the Romaines particular though it bee but particular it selfe But it is rightly placed as it is the last of all therefore it is none at all His desire therefore was not to preferre Humanity before Diuinity but truth before falshood For in his processe of humanity hee followeth history but in his diuinity nothing but vaine relations and idle opinions This is the aime of his subtile intimation in preferring the first and giuing the reason why hee doth so Which hadde hee not giuen some other meanes perhaps might haue beene inuented for the defence of his methode But giuing it him-selfe hee neyther leaueth others place for other suspitions nor fayles to shew that hee doth but preferre men before mens institutions not mans nature before the Deities Heerin confessing that his bookes of Diuinity are not of the truth pertaining to their nature but of their falshood effecting others error which as we said in our 4. booke hee professed that hee would forme nearer to the rule of nature if hee were to build a Citty but finding one established already he could not choose but follow the grounded customes L. VIVES THat a some part There is no part of the goddes nature were it neuer so small but is to bee preferred before mans whole b Not all It is a wonder that our Commentators missed to make a large discourse of aequipalences in this place and of the Logicians axiomes and dignities out of their fellow Petrus Hispanus nor nothing of mobilities and immobilities Augustine in this place speaketh of the Logitians precepts of not all men dispute and some men doe not dispute which runne contrary But not all affirmeth nothing so that whether some men do not dispute or none dispute not all is truly said of either For if it bee true that no man do this then true it is that not all men do it because some doe it not if it be false to say al men do it These arise out of the repugnances of contraries contradictories for if it be true that no man is and false that some man is not such then shal it be true that al men are such all is beeing contradictory to some is not and so should all and none light true in one sence which cannot bee these precepts of inquiring truth and falshood Aristotle taught and the Greeke Logitians after him as likewise Apuleius Perihermenias Martian Capella and Seuerinus Boethius whome wee may call Latines c If it were Augustine taking away the adiunct taketh that also away to which it is an adiunct Our Logitians say that reiecting the conditionall conclusion the precedent is reiected so if he wrote of any nature of the gods it were to come before humaine affaires but that which he doth write is not to come before them Therefore hee writeth not of Gods nature Otherwise the consequence were were false if the antecedent were true and the consequent false For the repugnance of the consequent should concurre with the antecedent Now this discourse of mine were logicall if the termes were such that is schoole-termes filled with barbarisme and absurdity but because they are grammer that is some-thing nearer the latine though not fully latine yet they are Grâ—…rian not Logicall Of Varro his three kindes of diuinity fabulous naturall and politique CHAP. 5. AGaine what meaneth his three-fold distinction of the doctrine concerning the gods into mythicall Physicall ciuill and to giue him a latine tongue That is the first a fabulare but we will call it fabulous for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke it is a fable or tale The second Naturall as the vse of the word teacheth plaine The third hee nameth in latine Ciuill And then proceedeth Mythicall the Poets vse principally Physicall the Phylosophers Ciuill the vulgar For the firsâ—… 〈◊〉 hee it is fraught with fictions most disgracefull to the Deities As thiâ—… 〈◊〉 â—…his godde is borne of ones head that of ones thigh that of droppes oâ—… 〈◊〉 And this that the goddes were theeues adulterers and seruants to man And finally they attribute such thinges to the goddes as cannot bee residenâ—… 〈◊〉 in the most contemptible wretch of all mortality nor happen but vnto 〈◊〉 slauish natures Here now as farre as feare permitted hee makes a faire discouery of the iniury offered to the goddes by such vngodly fables And hâ—…e hee might seeing he speaketh not of the naturall nor ciuill phylosophy but of 〈◊〉 â—…bulous which hee thought hee might reprehend freely But now to the nexâ—… 〈◊〉 b second saith hee is that where-with the Phylosophers haue filled their voâ—…mes Wherein they dispute what whence and when the goddes weâ—…â—…her from eternity of fire as c Heraclitus held or of d numbers as 〈◊〉 â—…aught Or of e Atomes as Epicurus beleeued and such like as are far 〈◊〉 â—…able within the schooles then without in the place of orations Here 〈◊〉 â—…th nothing in this kinde but onely relates the controuersies which diâ—…em into sexes and factions Yet this kinde he excludeth from the peoples eâ—… but not the other which was so filthy and so friuolous O the religious 〈◊〉 of the people and euen with them of Rome The Phylosophers discourses oâ—…â—…ddes they cannot any way indure but the Poets fictions and the Players 〈◊〉 being so much dishonourable to the diuine essences and fitte to bee spokâ—… of none but the most abiect persons those they abide and behold with 〈◊〉 Nay with pleasure Nay these the gods them-selues do like and therefore â—…e them decreed as expiations I but say some wee make a difference of these two kindes the mythicall and the physicall from the Ciuill whereof you now 〈◊〉 to speake and so doth he distinguish them also Well lette vs see what â—…e saith to that I see good cause why the fabulous should bee seperate from 〈◊〉 because it is false foule and vnworthy But in diuiding the naturall and 〈◊〉 ciuill what doth hee but approoue that the ciuill is faulty also For iâ—… iâ—… be naturall why is it excluded And if it bee not naturall why is it adâ—…ted This is that that makes him handle the humaine things before the diâ—… because in the later hee followed that which men hadde ordained not 〈◊〉 â—…hich the truth exacted But let vs see his ciuill diuinity The third kinde sâ—…h hee is that which men of the Citty cheefely the priests ought to bee câ—…g in as which gods to worship in publike and with what peculiar sort of sâ—…s each one must bee serued But let vs go on with him The first of those kiâ—… saith hee was adapted to the Stage The 2. to the World The 3. to the Cittie VVho seeth not which he preferreth Euen his second Philosophicall kinde This belongeth hee saith to the VVorld f then which they
banquetted also them-selues Cicero in aruspic respons calleth theÌ„ Parasites because such euer feed at other mens tables as the greeke word intimateth Varro calleth them so by the nature of the word Parasites quasi Ioues guests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek his meat abroad e Ridiculous Mimical f Awench Flora some say others Acca Laurentia whose feastes are called Larentinalia Therof read Macrob. Saturnall 〈◊〉 Lactantius glanceth at it Hir sur-name saith Verrius Flaccus was Flaua of this also read Plutarch Probl. g Larentina Laurentia Commonly Larentia for Acca Laurentia they say was nurse to Romulus and the Laurentalia are hiâ—… feasts but his curtizans are the Floralia b Samos An Ile in the Aegean sea so called for the height and cragginesse thereof Varro writeth that it was first called Parthenia Iuno being ther brought vp married to Ioue wherfore she hath a most worthy and ancieÌ„t Temple there erected a statue like a bride yearly feasts kept in honor of hir marriage This Lactant. lib. 1. Samos was deare to Iuno for there she was borne Virg. Aeneid i Where her sweet Cynara begotte Adonis vppon his daughter Myrrha by the deceipt of her Nurse Adonis reigned in Cyprus Ual. Probus vppon Virgils Eglogue called Gallus following Hesiod saith that hee was Phaenix his sonne and that Ioue begot him of Philostephanus without vse of woman Venus loued him dearely but he beeing giuen all to hunting was killed by a Boare They fable that Mars beeing iealous sent the Boare to doe it and that Venus bewailed him long and turned him into a flower called by his name Macrobius telles of Venus hir statue on mount Lâ—…banus with a sad shape of sorrow hir head vailed and hir face couered with her hand yet so as oâ—…e would thinke the teares trickled down from her eies The Phaenicians called Adoâ—… 〈◊〉 Pollux lib. 4. and so were the pipes called that were vsed at his yearly funerall feaâ—… though Festus say they were named so because the goose is said to gingrire when she creaketh Besâ—…es because Adonis was slaine in his prime therefore they dedicated such gardens to Uenus as made a faire shew of flowers and leaues without fruite Whence the prouerb came of Adoâ—… gardens which Erasmus with many other things explaineth in his Adagies or as Budaeus calleth the worke in his Mercuries seller or Minerua's ware-house k Thymelian A word the Greekes vse oâ—…ten and of the Latines Vitruuius Architect lib. 5. but obscurely in â—…ine opinion which I will set downe that others may set down better if such there be The Stage stood in the Theater betweene the two points farthest extended and there the Players acted comedy and tragedy The Senators had their seat between that and the common galleries wherin there was a place fiue foote high which the Greekes called Thymele and Logeus wheron the tragedian Chorus danced and the comedians too when they had one somtimes to the Players sometimes to the people when the Players were within there also stood the musique and all such as belonged to the Play and yet were no actors and the place got the name of Orchestra from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dance and the Greeks call Thymele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to the pipes and al the Musitians there playing were called Thymelicâ—… They thinke it tooke the name Thymele of the Altars therein erected to Bacchus and Apollo for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for an Altar Donate applieth Terence his words in Andria take veruin from the Altar vnto this Apuleius vseth Thymelicum Choragium for the Players apparrel In Apolog. 1. Thymele was also the wife of Latinus a Mimike and fellow-actor with him in his momery Domitian delighted much in them both as Martiall sheweth in his Epigram to him Qua Thymelem spesâ—…s 〈◊〉 latinum Illa 〈◊〉 precor carmina 〈◊〉 Aâ—… Thymele and Latinus â—…ere in place Good reade our verâ—…es with the self-same face Of the naturall interpretations which the Paynim Doctors pretend for their goddes CHAP. 8. I But these things say they are all to be interpreted naturally Phisiologically Good as though we were in quest of Physiology and not of Theology as 〈◊〉 we sought nature and set God aside For though the true God be God in nature and not in opinion onely yet is not all nature God for men beasts birds trees stones haue each a nature that is no deity But if your interpretation of the mother of the gods be that she is the earth what need we seek further what do they say more that say al your gods were mortal men For as the earth is the mother so are they earths children but refer his sacrifices to what nature you can for men to suffer a womens affects is not according but contrary to nature Thus this crime this disease this shame is professed in hir sacrifices that the vildest wretch liuing would scarcely confesse by tortures Againe if these ceremonies so much fouler then all Stage-obscaenity haue their naturall interpretations for their defence why should not the like pretended excuse be sufficient for the fictions Poeticall They interpret much in the same manner so that in that it is counted so horrid a thing to say that Saturn deuoured his sons they haue expounded it thus that b length of time signified by Saturns name consumeth all thinges it produceth or as Varro interpreteth it that Saturne belongeth to the seeds which beeing produced by the earth are intombed in it again others giue other sences and so of the rest Yet is this called fabulous Theology and cast out scorned and excluded for all the expositions and because of the vnworthy fictions expelled both from cohaerence with the naturall and Phylosophycall kind as also with the ciuill and politique Because indeed the iudicious and learned compilers hereof saw both the fabulous and the politique worthy reprehension but they durst not reprooue this as they might doe the other That they made culpable and this they made comparable with that not to preferre eyther before other but to shew them both fit to bee reiected alike and so hauing turned them both out of credite without incurring the danger of openly condemning the later the third the naturall kinde might gette the lesse place in mens opinions For the ciuill and the fabulous are both fabulous and both ciuill both fabulous witnesse hee that obserues their obscaenities both ciuill witnesse hee that obserues their confusing them together in playes and sacrifices How then can the power of eternity ly in their handes whome their owne statues and sacrifices do prooue to bee like those fabulous reiected gods in forme age sexe habite discent ceremonies c. In all which they either are conuicted of mortallity and attaining those erroneous honours by the diuels assistance in or after their life or death or else that they were true diuels them-selues that could catch all occasions
it from religious men to expect eternall life from eyther of them Lastly Varro him-selfe reckons his goddes from mans originall beginning with Ianus and so proceedes through mans life to his age and death ending with m Naenia a goddesse whose verses were sung at old mens funerals And then hee mentions goddes that concernes not man but his accidents as apparrell meate and such necessaries of life shewing what each onely could and consequently what one should aske of each one In which vniuersall dilligence of his hee neuer shewed whome to aske eternall life of for which onely it is that wee are Christians Who is therefore so dull that hee conceiueth not that this man in his dilligent discouery of politike Diuinity and his direct and apparant comparison of it with the fabulous kinde and his playne affirmation that this fabulous kinde was a part of the ciuill desired onely 〈◊〉 to gette a place for the naturall kinde which hee called the Phylosophers kinde in the mindes of men Fully reprehending the fabulous kinde but not daring meddle with the ciuill onely shew it subiect to reprehension so that it beeing excluded together with the fabulous the naturall kinde might haue sole place in the elections of all good vnderstandings Of which kinde GOD willing I meane to speake more peculiarly and fully in place conuenient L. VIVES FOr a women ipsam or ipsas It is a great question in Phylosophy Plato and Aristole say no only they let down in copulation a certain humor like vnto sweat which hath no vse in generation Pythagoras and Democritus say they are spermatique and Epicurus also after them as he vseth to follow Democritus Hipponax as a meane between them both saith it is sperm but not vseful in generation because it remaineth not in the vessel of conception b Wine and 〈◊〉 The Satyrs and mad-women called the Howling-Bacchae followed Bacchus Here-vpon Eustathius saith he had his name from that confused cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be mad and that a c more was added to help the sound The women were also called Mimallonides of a hil in Asia minor called minans Bassarides and Thyiades of Thyia where Bacchus his rites had first institution Plutarch describeth their pomp thus First was carryed a flag on of wine a sprig of a vinet then one led a goate after a boxe a pine apple and a vine-prop all which afterward grew out of vse and gaue place to better De cupid opum There was also the vanne Virgill which is otherwise called the creele Seruius Varro names the vine-prop and the pine-apple with were like the Iuy lauelins yâ— the Bacchae bore which followed Bacchus into India These Iauelins were all guirt roâ—…nd with branches of the vine and Iuy this Iuy they added because one kinde of it procureth madnes and makes men drunk saith Plutarch without wine and appeaseth theÌ„ that are ready to fal into fury indeed al Iuy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prouoke lust the Thirse is also the nuptial crown also the lamp that they bore in honor of Dionysius but when it striues for the crowne it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last sillable acute In those sacrifices the offers were rapt with fury thence came the name of Bacchus Val. Prob. Bacchari is to rage and the Bacchae were those raging bedlem women that performed this sacrifice to Liber Pater they were called Maenades He Menoles quasi all mad as Clement saith Euseb. c They were mad Quiet mindes would not haue committed such fooleries filthynesse and butcheries for many slaughters were committed in those sacrifices Pentheus Minus King of India Lycurgus of Thrace and Orpheus were all thus murdered d Yet the Senate of the expulsion by a decree read Liuy lib. 39. e Intercidona So it is in most of the old copyes f Pilumnus Pilumnus and Picumnus were bretheren gods Picamnus found out the mannuring of grounds and therefore â—…as called Pilumnusâ—…ound â—…ound out the manner of braying or grinding of corne and thâ—…fore was worshipped by the Bakers and the pestle called Pilum after him Seru in Aeâ—… 9 Italy saith Capella ascribeth the grinding of corne to Pilumnus lib. 2. Pilum was also a 〈◊〉 weapon with a three square yron headâ—… nine nches long the staffe fiue foote 〈◊〉 and also an instrument where-with they beat any thing to poulder in a morter iModâ—…stus The ancient Heturians and Latines made all their meale by morters with hand-labour Afterwards were Milles inuented for fit vse which had also plaine and wodden pestles Plin. l. 18. Marcellus saith that Pilumnus and Picumnus were rulers of marriage fortunes Varro de vita pop Rom. l. 2. If the child liued that the Midwife placed it vppon the earth for to bee straight and lucky and then was there a bed made in the house for Pilumnus and Picumnus d Domiducus Capella cals Iuno so Interduca Domiduca Vnxia and Cynthia saith he thou art to be inuoked at marriages by the virgins to protect their Iourney l. 2. he speaketh to Iuno thou must lead them to fortunate houses at the anoynting of the posts stick down al good luck there and when they put of their girdle in their beds then do not faile them al this Capella h Paranymps Hierome called them the pronubi such as brought the Bride to hir husbands bed the Latines also called them auspices because as Tully saith they hand-fisted them and presaged good luck to the marriage these came from the Bridegroom to the Bride and returned fromhiâ—… to him for the vaile Tacitus hath these words of Nero he was obscaene in all things lawfull and lawlesse and left no villany vnpractised but for more filthinesse made a sollemne marriage with one of his kennell of his vnnaturall letchers called Pythagoras hee wore his vaile sent two auspices to him ordained the brid-bed and the nuptiall tapers i Virginensis Capella seemes to call her Cinthiâ—… Iuno The virgins of old wore a Virgin fillet Hom. Odyss 11. which custome Rome got vp kept it vntil the ruine of the Empire Martia Qui zona soluit diu Ligatam who loos'd the long knit-fillet c. In 〈◊〉 they vse them yet k Priapus he was expelled from Lampsâ—… where he was borne for the hugenesse of his pre-pendent Seruius Lactantius writes that he Silenus his asse being al in Bacchus his company stroue who bore the better toole and that the Asse ouer-came him and therfore Pryapus killed him Collumnella calleth him the terrible-memberd-god Ouid in his Priapâ—…ia hath much hereof which for shames-sake I omit l Hvgâ—… and beast-like Ouid confirmeth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grauis 〈◊〉 c. Since Pryapus thou hast so huge a toole And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pampiâ—…o caput Ruber 〈◊〉 〈◊〉 〈◊〉 Thou croâ—…n'd in vines with fiery face dost fitte Yet looks thy toole as fiery euery whitte Horace also vseth fascinum
for the thing it selfe and a flaggon a set in Libers 〈◊〉 to signifie wine taking the continent for the contained so by that huâ—… shape the reasonable soule in the like included might bee expressed of 〈◊〉 â—…ure they say that God or the gods are These are the mysticall doctrines 〈◊〉 â—…is sharpe witt went deepe into and so deliuered But tell mee thou accâ—…n hast thou lost that iudgement in these mysteries that made thee say that they that first made Images freed the Cittie from all awe and added error to error and that the old Romaines serued the gods in better order without any statues at all They were thy authors for that thou spokest against their successors For had they had statues also perhaps feare would haue made thee haue suppressed thy opinion of abolishing Images and haue made thee haue sought further for these vaine Mythologies and figments for thy soule so learned and so ingenious which we much bewaile in thee by being so ingratefull to that God by whom not with whom it was made nor was a part of him but a thing made by him who is not the life of all things but all lifes maker could neuer come to his knowledge by these mysteries But of what nature and worth they are let vs see Meane time this learned man affirmeth the worlds soule intirely to bee truly God so that all his Theologie being naturall extendeth it selfe euen to the nature of the reasonable soule Of this naturall kinde hee speaketh briefly in his booke whence we haue this wherein wee must see whether all his mysticall wrestings can bring the naturall to the ciuill of which he discourseth in his last booke of the select Gods if he can all shall be naturall And then what need hee bee so carefull in their distinction But if they be rightly diuided seeing that the naturall that he liketh so of is not true for hee comes but to the soule not to God that made the soule how much more is the ciuill kinde vntrue and subiect that is all corporall and conuersant about the body as his owne interpretations being dilligently called out shall by my rehearsall make most apparent L. VIVES FLaggon a Oenophorum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry Iuuenall vseth the word Sat. 6. and Apuleius Asin. l. 2. 8. and Martiall Pliny saith it was a worke of the rare painter Praxitales but he meanes a boy bearing wine Beroaldus out of this place gathereth that they vsed to set a flaggon of wine in Bacchus temple It is more then hee can gather hence though it may be there was such an vse Of Varro his opinion that God was the soule of the world and yet had many soules vnder him in his parts all which were of the diuine nature CHAP. 6. THe same Varro speaking further of this Physicall Theology a saith that he holds God to be the soule of the world which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and b that this world is God But as a whole man body and soule is called wise of the soule onely so is the world called God in respect of the soule onely being both soule and body Here seemingly he confesseth one God but it is to bring in more for so he diuides the world into heauen and earth heauen into the ayre and the skie earth into land and water all which foure parts he filles with soules the skye c highest the ayre next then the water and then the earth the soules of the first two hee maketh immortall the latter mortall The space betweene the highest heauen and the Moone hee fills with soules ethereall and starres affirming that they both are and seeme celestiall Gods d Betweene the Moone and the toppes of the windes he bestoweth ayry soules but inuisible saue to the minde calling them Heroes Lares and Genij This he briefly recordeth in his prologue to his naturall Theologie which pleased not him alone but many Philosophers more whereof with Gods helpe we will discourse at full when wee handle the ciuill Theologie as it respecteth the select gods L. VIVES THeology a saith The Platonists Stoiks Pythagorians and the Ionikes before them all held God to bee a soule but diuersly Plato gaue the world a soule and made them conioyned god But his other god his Mens he puts before this later as father to him The Stoikes and hee agree that agree at all Thales and Democritus held the worlds soule the highest god b That this Plato the Stoikes and many Phylosophers held this c Skie the highest Aristotle puts the fire aboue the ayre and the heauen the Platonists held the heauen to be fiery and therefore called Aether And that the ayre next it was a hurtlesse fire kindled by it This many say that Plato heldâ—… following Pythagoras who made the vniuersall globe of 4. bodies But Uarro heere maketh ayre to be next heauen as the Stoikes did especially and others also Though the Platoâ—… and they differ not much nor the Peripatetiques if they speak as they meane and be rightly vnderstood But aether is the aire as well as the skie and fire as caelum is in latine Virgil. Illa leuem fugiens raptim secat aethera pennis With swift-wing'd speede she cuts the yeelding aire a 〈◊〉 the moone The first region of the Ayre Aristotle in his Physicks ending at the toppe of the cloudes the second contayning the cloudes thunder rayne hayle and snowâ—… the 〈◊〉 from thence to the Element of fire Whether it stand with reason that Ianus and Terminus should bee two godees CHAP. 7. I 〈◊〉 therfore whome I begun with what is he The a world Why this is a plaine and brief answer but why hath b he the rule and beginnings then and another one Terminus of the ends For therfore they haue two c months dedicated to them Ianuary to Ianus and February to Terminus And so the d Terminaâ—… then kept when the e purgatory sacrifice called f Februm was also kept 〈◊〉 the moneth hath the name Doth then the beginning of things belong to the â—…ld to Ianus and not the end but vnto another Is not al things beginning 〈◊〉 world to haue their end also therein What fondnesse is this to giue him 〈◊〉 â—…se a power and yet a double face were it not better g to call that double-faced statue both Ianus and Terminus and to giue the beginnings one face and the 〈◊〉 another because he that doth an act must respect both For in all actions 〈◊〉 that regardeth not the beginning fore-seeth not the end So that a respectiue memory and a memoratiue prouidence must of force go together But if they imagine that blessednes of life is but begun and not ended in this world and that therefore the world Ianus is to haue but power of the beginnings why then they should put Terminus amongst the selected gods before him For though they were both imploied about one subiect yet Terminus should haue
needie Such may haue store of money but there in they shall neuer lack store of wante And God we say well is ritch not in money but in omnipotencie So likewise monied men are called ritch but be they greedy they are euer needy and monylesse men are called poore but be they contented they are euer wealthy What stuffe then shall a man haue of that diuinity whose scope and chiefe God c no wise man in the world would make choice of How much likelier were it if their religion in any point concerned eternall life to call their chiefe vniuersall God d Wisdome the loue of which cleanseth one from the staines of auarice that is the loue of money L. VIVES ALL a mortall All mens possessions haue reference to money so that it is said that Peculium gaine commeth of Pecudes sheepe Columell Seru. Festus because these were all the wealth of antiquitie for they were almost all sheepheards and from them this word came first and afterward signified cittie-wealth also Uar de ling. lat lib. 4. b Wise iust a Stoicall Paradoxe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely the wise are ritche Tully prooues it strongly and many Philosophers haue confirmed it all whose mindes were against money c No wise man Auarice saith Salust is the loue of Money which no wise man euer affected it is a poyson that infecteth all the manlinesse of the minde and maketh it effeminate being euer infinite and insatiable neither contented with want meane nor excesse d Wisdome as well call our God That the interpretations of Saturne and Genius prooue them both to bee Iupiter CHAP. 13. BVt what should we do saying more of Iupiter to whom al the other gods haue such relation that the opinion of many gods will by and by prooue a bable and Ioue stand for them all whether they bee taken as his parts and powers or that the soule that they hold is diffused through all the world gotte it selfe so many diuerse names by the manifold operations which it effected in the parts of this huge masse whereof the visible vniuerse hath the fabrike and composition for what is this same Saturne A chiefe God saith he and one that is Lord of all seedes and sowing What but doth not the exposition of Soranus his verses say that Ioue is the world and both creator and conceiuer of all seedes He therefore must needs rule the sowing of them And what is a Genius God of generation saith he Why tell me hath any one that power but the world to whom it was said High Ioue full parent generall of all Besides hee saith in another place that the Genius b is the reasonable soule peculiar in each peculiar man And that the soule of the world is a God of the same nature drawing it to this that that soule is the vniuersall Genius to all those particulars Why then it is the same that they call Ioue c For if each Genius bee a god and each soule reasonable a Genius then is each soule reasonable a god by all consequence which such absurdity vrgeth them to deny it resteth that they make the worlds singular soule their selected Genius and consequently make their Genius directly Ioue L. VIVES WHAT a is Genius The Lord of all generation Fest. Pompey The sonne of the gods and the father of men begetting them and so it is called my genius For it begot me Aufustius The learned haue had much a doe about this Genius and finde it manifoldly vsed Natures Genius is the god that produced her the Heauens haue many Genii read them in Capella his Nuptiae Melicerta is the seas Genius Parthen the foure elements fire ayre water and earth are the genii of all things corporall The Greekes call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geniall gods Such like hath Macrobius of natures Penates Iupiter and Iuno are the ayre lowest and meane Minerua the highest or the aethereall sky to which three Tarquinius Priscus erected one Temple vnder one roofe Some call the moone and the 12. signes Genii and chiefe Genii too for they wil haue no place without a predominant Genius Euery man also hath his Genius either that guardeth him in his life or that lookes to his generation or that hath originall with him both at one time Censorin Genius and Lar some say are all one C. Flaccus de Indigitaments The Lars saith Ouid were twinnes to Mercury and Nymph Lara or Larunda Wherefore many Philosophers and Euclide for one giues each man two Lars a good and a bad such was that which came to Brutus in the night as he was thinking of his warres hee had in hand Plutarch Flor. Appian b Genius is Of this more at large in the booke following c For if each A true Syllogisme in the first forme of the first moode vsually called Barbara Of the functions of Mars and Mercury CHAP. 14. BVt in all the worlds parts they could finde neuer a corner for Mars and Mercury to practise in the elements and therefore they gaue them power in mens actions this of eloquence the other of warre Now for Mercury a if he haue power of the gods language also then is he their King if Iupiter borrow all his phrase from him but this were absurd But his power stretcheth but vnto mans onely it is vnlikely that Ioue would take such a base charge in hand as suckling of not onely children but cattell also calues or foales as thence he hath his name Romulus and leaue the rule of our speech so glorious a thing and that wherein we excell the beasts vnto the sway of another his inferiour I but how if Mercury be b the speech onely it selfe for so they interprete him and therefore he is called Mercurius c quasi Medius currens the meane currant because to speak is the only currant meane for one man to expresse his minde to another by and his greeke name d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but interpreter speech or interpretation which is called in greeke also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence is hee e Lord of merchants because buying and selling is all by wordes and discourses Herevpon they f wing his head and his feete to signifie the swift passage of speech and call him g the messenger because all messages and thoughts whatsoeuer are transported from man to man by the speech Why very well If Mercury then be but the speech I hope hee is no god then by their owne confessions But they make gods of no gods and offring to vncleane spirits in stead of beeing inspired with gods are possessed with deuills And because the world and elements had no roome for Mars to worke in nature they made him god of war which is a worke of man not to be desired after But if Mars be warre as Mercury is speech I would it were as sure that there were no warre to bee falsly called god as it is plaine that Mars is no god L.
VIVES MErcury a There were fiue Mercuries Cicero The first sonne to Caelus and Dies the second to Valens and Pheronis this is he that is vnder the carth calleth otherwise Tryphonius third sonne to Ioue and Maia fourth father to Nilus him the Egiptian held it sacriledge to name 5. Hee that the Pheneates worshipped hee killed Argus they say and therefore gouerned Egipt and taught the Egiptians lawes and letters They call him Theut Thus farre Tully Theut is named by Plato in his Phaedon and Euseb. de praeparat Euang. lib. 1. who saith the Egiptians called him Thoyth the Alexandrians Thot the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he first taught letters and looked into the secrets of Theology Diodorus saith hee first inuented spelling of words and giuing of names to things as also rites and ceremonies Lib. 1. for the wordes Horace dâ—… testifie it out of Alcaeus and therefore the Egiptians thought him the inuentor and god of languages calling him the interpreter of God and men both because hee brought religion as it were from the gods to men and also because the speech and praier passeth from men to the gods with which is no commerce Thence comes Aristides his fable there was no commerce nor concord between man and man vntill Mercury had sprinkled them with language and the inuenting of letters missiue was a fit occasion to make them thinke that hee was a god hauing power by their secrecy to dispatch things with such celerity b The speech onely Mercury they say is the power of speech and is faigned to bee straight seeing the tongue runnes so smoothe but in a set speech some will haue a solar vertue which is Mercury others a Lunary that is Hecate other a power vniuersall called Herâ—…is Porph Physiologus One of the causes of his beeing named Cyllenius is saith Festus Pâ—…s because the tongue doth all without hands and them that want handes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though this is a name common to all lame persons Others hold that he had it from some place c Mercurius quasi Of Merx marchandise saith Festus and I thinke truely it comes of Mercor to buy or sell whence our word Merchant also commeth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interprete This it is to be the gods messenger not to interprete their sayings but faithfully to discharge their commaunds which the speech can doe transferring things from soule to soule which nought but speech can doe and since soules were taken for gods thence was hee counted the gods interpreter Plato in Cratylo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that is speake wee iustly call Ironies But now hauing gotten as wee thinke a better word wee call it Hermes Iris also may bee deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speake for shee is a messenger also Hee that dealeth in any other mans affaire is called an interpreter a meane and an arbitrator Ser. in Aeneid 4. and Cicero in diuers places Urigil also In Dido's words to Iuno the meane of attonement betweene her and Aeneas saith thus Tu harum interpres curarum et conscia Iuno Thou Iuno art the meane and knowes my grieues e Lord of Merchants Without language farewell traffique Diodorus saith that some 〈◊〉 Mercury to haue found out weights and measures and the way to gaine by trading There is a Greeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common gaine f Winged His feete wings are called Zalaria in Homere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had head-wings also behind each of his eares Apuleius Apologus his wings were aboue his hat as he saith in Plautus his Amphitruo I weare these fethers in my hat Beroald Sueton in August g Messenger Diodor. Sicul. lib. 6. Acron in Horat. Car. lib. 1. Of certaine starres that the Pagans call their gods CHAP. 15. PErhaps these a starres are their gods that they call by their gods names For one they call Mercury another Mars nay and there is one Ioue also though all the world be but Ioue So is there a Saturne yet Saturne hath no small place besides beeing the ruler of all seede But then there is the brightest of all Venus though they will needes make her b the Moone also though she and Iuno contend as much for that glorious star in their opinion as they did for the c golden apple For some say that Lucifer is Venus others Iuno but Venus as she doth euer gets it from Iuno For many more cal it Venus then Iuno there are few or none of the later opinioÌ„ But who wil not laugh to haue Ioue named the King of gods and yet see Venus haue a farre brighter starre then his His fulgor should haue beene as super-eminent as his power but it seemes lesse they reply and hirs more because one is nearer the earth then another Why but if the highest place deserue the honour why hath not Saturne the grace from Iupiter Oâ—… could not the vanity that made Ioue King mount so high as the starres So thâ—… Saturne obtaineth that in heauen which hee could neither attaine d in his Kingdome nor in the Capitoll But why hath not Ianus a starre aswell as Ioâ—… beeing all the world and comprehending all as well as e Ioue Did hee fall to composition for feare of law and for one star in heauen was content to take many faces vpon earth And if two starres onely made them count Mars and Mercury for deities being notwithstanding nothing but speech and warre no parts of the world but acts of men why hath not Aries Taurus Cancer Scorpio c. thâ—… are in the f highest heauen and haue more g certaine motions why haâ—… not they Temples Altars and sacrifices nor any place either amongst the popular gods or the selected L. VIVES THese starres Plato saith that the Greekes and many Barbarians whilom vsed to adâ—… no gods but the Sunne Moone and Starres calling them naturall gods as Beritius wrot to Sanchaniates affirming that of the ancient men the Phaenicians and Egiptians first began to erect temples and sacrifices for their friends and benefactors naming them by the stars namâ—… one Heauen another Saturne a third the Sun and so forth Thus far Plato Doubtlesse the gods themselues being cunning Astrologians either gaue themselues those names or such as held those great powers of theirs to be in the stars gaue the Inuentors of star-skil those names For the star Mercury they say maketh men witty eloquent and fitting to the planet hee is ioyned with and Seneca liketh this cause of his name of the gods interpretor For with Iupiter and the Sun he is good with Mars and Mercury maleuolent Mars is violent a war-breeder as Porphyry saith the Lo of wrath because of firy ardor ariseth fury and warre Hence is the Stoikes Theology referring all the gods natures to the worlds and consequently so obscure that the truth is not possibly to be
opinion of Idolatry and how hee might come to know thâ—… the Aegiptian superstitions were to be abrogated 24. How Hermes openly confessed his progenitors error and yet bewailed the destruction of it 25. Of such things as may bee common in Angells and Men. 26. That all paganisme was fully contaiâ—…d in dead men 27. Of the honor that Christians giue to â—…he Martirs FINIS THE EIGHTH BOOKE OF THE CITTIE OF GOD. Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the questions of naturall Theologie to bee handled with the most excellent Philosophers CHAP. 1. NOw had wee need to call our wittes together in farre more exacte manner then we vsed in our precedent discourses for now wee are to haue to doe with the Theology called naturall nor deale wee against each fellow for this is neither the ciuill nor stage-theology the one of which recordes the gods filthy crimes and the other their more filthy desires and both shew â—…lls and not gods but against Philosophers whose very name a truely iâ—…ed professeth a loue of wisdome Now if GOD b bee wisdome as 〈◊〉 scripture testifieth then a true Philosopher is a louer of GOD. But 〈◊〉 the thing thus called is not in all men that boast of that name for 〈◊〉 〈◊〉 are called Philosophers are not louers of the true wisdome we must 〈◊〉 as wee know how they stand affected by their writings and with â—…te of this question in due fashion I vndertake not here to refute all â—…ophers assertions that concerne other matters but such onely as perâ—… Theology which e word in greeke signifieth speech of diuinity 〈◊〉 that kinde either but onely such as holding a deity respecting matâ—…â—…iall yet affirme that the adoration of one vnchangeable GOD sufâ—… vnto eternall life but that many such are made and ordained by him 〈◊〉 â—…red also for this respect For these doe surpasse Varro his opinion in 〈◊〉 at the truth for hee could carry his naturall Theology no farther 〈◊〉 world and the worldes soule but these beyond all nature liuing acâ—… a GOD creator not only of this visible world vsually called Heauen 〈◊〉 〈◊〉 but of euery liuing soule also and one that doth make the reasonâ—… blessed by the perticipation of his incorporeall and vnchangeable 〈◊〉 that these Philosophers were called Platonists of their first founder Plato 〈◊〉 that none that hath heard of these opinions but knoweth L. VIVES Vâ—…y a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes louer whose contrary is 〈◊〉 opposition to wisdome as Speusippus saith b Bee wisdome Wisdome the 7. Pâ—…o the Hebrewes chapter 1. Doe call the sonne the wisdome of the father by which hee â—…de the world c. The thing Lactantius holds this point strongly against the Philosophers 〈◊〉 â—…eins hath an elegant saying I hate saith hee the men that are idle indeede and Phiâ—…all in word But many haue handled this theme d All that A different reading all 〈◊〉 〈◊〉 pâ—…rpose e Word in greekâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech or discourse or reason concerning GOD 〈◊〉 is all these Of the two kinds of Philosophers Italian and Ionian and of their authors CHAP. 2. VVHerefore concerning this Plato as much as shall concerne our purpose I will speake in briefe with a remembrance of such as before him held the same positions The greeke monuments a language the most famous of all the nations doe record a two kinds of Philosophers th' Italian b out of that part of Italy which was whilom called Magna Grecia and the c Ionian in the country now called Greece The Italian had their originall from d Pythagoras of Samos e who also was the first author they say of the name of Philosophers For whereas they were before called wise men that professed a reformed course of life aboue the rest hee beeing asked what hee professed answered hee was a Philosopher that is a louer and a longer after wisdome but to call himselfe a wise man hee held a part of too great arrogance But the Ionikes were they whose chieÌ„fe was f Thales Milesius g one of the seauen Sages But the h other sixe were distinguished by their seuerall courses of life and the rules they gaue for order of life But Thales to propagate his doctrine to succession searched into the secrets of nature and committing his positions vnto monuments and letters grew famous but most admired hee was because hee got the knowledge of k Astrologicall computations and was able to prognosticate the eclipses of Sunne and Moone yet did hee thinke that all the world was made of l water that it was the beginning of all the elements and all thereof composed m Nor did hee teach that this faire admired vniuerse was gouerned by any diuine or mentall power After him came n Anaximander his scholler but hee changed his opinion concerning the natures of things holding that the whole world was not created of one thing as Thales held of water but that euery thing had originall from his proper beginnings which singular beginnings hee held to be infinite that infinit worlds were thereby gotten all which had their successiue original continuance and end o nor did he mention any diuine minde as rector of any part hereof This man left p Anaximenes his scholler and successor who held all things to haue their causes from the q infinite ayre but hee professed their was gods yet made them creatures of the ayre not creators thereof But r Anaxagoras his scholler first held the diuine minde to bee the efficient cause of all things visible out of an infinite matter consisting of s vnlike partes in themselues and that euery kinde of thing was produced according to the Species but all by the worke of the diuine essence And t Diogenes another of Anaximenes his followers held that the u ayre was the substance producing all things but that it was ayded by the diuine essence without which of it selfe it could doe nothing To Anaxagoras succeeded x Archelaus and y hee also held all things to consist of this dissimilitude of partes yet so as there was a diuine essence wrought in them by dispersing and compacting of this z consonance and dissonance This mans scholler was a Socrates Plato his Maister for whose sake I haue made this short recapitulation of these other L. VIVES TWo a kindes The sects of Philosophers at first were so great in Greece that they were distinguished by the names of the Seigniories they liued in One of Italy the country where Phythagoras the first Maister of one opinion taught another of Ionia Thales his natiue soile wherein Miletum standeth called also saith Mela Ionia because it was the chiefe Citty of that country So did Plato and Aristotle distinguish such as were of more antiquity then these b Out of that part At Locris saith Pliny beginneth the coast of that part of Italy called Magna Grecia it is extended into three bares and confronteth the Hadriatique sea now
friuolous positions as b Epicurus held yea and euen the Stoikes c These men standing onely affected to the art of disputation called Logike thought it was to be deriued from the sences affirming that from them the minde doth receiue definable notions d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence the whole methode of learning and teaching hath the propagation Now e heere doe I wonder how these men f affirming a wise-man onely to bee beautifull hadde any notion of this beauty from their sence and how their carnall eyes could behold the faire forme of wisdome g But those whome wee doe worthyly preferrâ—… haue distinguished the conceites of the minde conceiued from the formes receiued by the sence Giuing them no more then their due nor taking ought of their due from them But h the light of the mind giuing power to conceiue all this they hold is God that created all L. VIVES THeir a Doctriâ—… Plato diuided speach into fiue parts 1. ciuill vsed in politike affaires counsels and such like 2. rethoricall which is demonstratiue or iudiciall contayning praise or dispraise accusation or defence 3. ordinary discourse of one man with another 4. worke-mens conference in matters mechanicall 5. Logicall consisting of dialogismes questions and answers This last is by some ascribed to bee Plato's inuention as Phauorinus others giâ—…e it to Alexamenes Teius Aristotle Some also to Zeno the Elean certaine it is that Plato gâ—…e much ornament vnto discourse replenishing it with all parts of learning grauity and elegance Wherein though the Logicall formes bee not expresly taught yet they are laid dowâ—… 〈◊〉 practise and their vse fully expressed And particularly demonstration is practiâ—…d 〈◊〉 his Timaus Sâ—…phismes in Euthydemus whence Aristotle had many of his fallacians 〈◊〉 â—…tes his induction is of most power of all and seemes to take the originall from him 〈◊〉 â—…ates vsed it more nimbly then any man liuing And from him Quintilian biddes his 〈◊〉 fetch it b Epicurus Hee held the Sunne to bee no bigger then it seemed And thâ—… if the sence once mistake one should neuer trust it after Cicero Plutarc Placit lib. 4. The Stoikes held the sences true but their obiects now true and now false But Epicuâ—… held sence an obiect all true mary opinion hee said erred sometimes and Cicero saith 〈◊〉 〈◊〉 That vnto the formes receiued by our sences hee adioyned the assent of the minde wâ—…ch hee will haue fixed and voluntary in euery one of vs. Hee didde not affirme all that wee saw was true But onely such as brought with them certaine peculiar declarations 〈◊〉 which they pretended c These men The Stoikes for the Epicures reiected Logike 〈◊〉 and vnprofitable The Stoikes vsed it exceedingly And Chrysippus Cleanthes and 〈◊〉 â—…saisters of that sect wrote much in that kinde but all concerning the later part 〈◊〉 the first Inuention they commonly meddle not with as Cicero saith in his Toâ—…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first apprehensions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vnderstanding of thinges These â—…th giuen man whence the knowledge of many great seueralties arise which moâ—…se from visible and palpable obiects producing eyther knowledge ignorance â—…n the meane betweene both Cicero calleth them begunne conceits and saith 〈◊〉 first named the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say a premeditate apprehension of a thing 〈◊〉 without which we can neither vnderstand inquire nor dispute Mary the Stoikes 〈◊〉 vsed this word also which Tully translateth anticipationes And Chrysippus 〈◊〉 to bee a naturall vnderstanding of vniuersalities Laert. e Heere do I Hee proâ—… the affirmers of these positions rather trusted vnderstanding then sence f affirming 〈◊〉 A Stoicall Paradoxe g But those whome Plato so dealt that hee debarred the 〈◊〉 power to iudge the truth allowing that only to the mind prouing the authority of 〈◊〉 fitte to bee trusted because it beholdeth alone the simple truth vniforme and 〈◊〉 in that manner as it is h The light This sunne they held was the light 〈◊〉 and that the prince of the World was the light of the soule to vnderstanding â—…ge wisedome and iudgement and therefore hee is the father of all light For from 〈◊〉 inuisible the light visible hath his originall as I shewed before out of Plato The 〈◊〉 â—…noes teacheth In Doctrina Platonis That the Platonists are to be preferred in Morality also CHAP. 8 â—…ere remayneth the Morall in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which inquireth after the greaâ—… good whereto all our actions haue reference and which is desired for it 〈◊〉 only for no other end but to make vs blessed in attaining it only and therfore 〈◊〉 it the end as referring all the rest vnto it But desiring it only for it 〈◊〉 This blesse-affording good some would deriue from the a bodie 〈◊〉 â—…om the b minde some c from both For seeing that a man conâ—… but of soule and body they beleeued that his cheefe good must 〈◊〉 originall from one of the two and therein subsist as the finall end standing 〈◊〉 the shot-marke of all their actions which being once attayned their labours 〈◊〉 crowned with perfection So that they d that added a third kinde of good to these two namely consisting of honour ritches and such goods of Fortune â—…wise called extrinsecal did not propose it as a finall good that is to be desiâ—… in respect of it selfe but referred it to another beeing of it selfe good to the 〈◊〉 and badde to the bad So this good then that some deriued from the body and some from the soule and some from both all deriued from the mans selfe But they that tooke the bodies part had the worse side the soule had the better mary they that tooke both expected this good from the whole man So then part or whole it is from man howsoeuer These three differences made aboue three seuerall sects of Phylosophers each man construing diuersly both of the bodies good and the soules good and both their goods But lette all those stand by and make them place that say that he is not happy that inioyes a body nor hee that inioyes a minde but hee that inioyes God Not as the soule inioyes the body or it selfe nor as one friend inioyes another but e as the eye inioyes the light If the rest can say any thing for the other similies or against this last what it is God willing wee shall in due season discouer L. VIVES FRom the a body So did Epicurus Aristippus and all their followers b The minde The Stoikes c From both As Calipho Polemon and Diodorus d That added This triple diuision of goods into the bodies the mindes and fortunes Augustine often vseth It is Aristotles and the Peripatetiques taken from diuers places of Plato as I will shew in the next booke e At the eye Plato saith that the knowledge of the truth is the greatest good which being hardly to be attained in this life giues vs cause to think that scarcely any one liuing
then aâ—…reall on earth they feed rest breed and flye as neare it as may bee and when they are weary earth is their port of retirement This from an imperfect coppy of Apuleius yet Augustines reason of the place must stand for though the spirits bee aboue the birds yet the birds are â—…ill aboue vs but I meane not heare to play the disputant What Apuleius the Platonist held concerning the qualities of those ayrie spirits CHAP. 16. THis same Platonist speaking of their qualities saith that they are as men subiect to passions of anger delight glory vnconstancie in their ceremonies and furie vpon neglect Besides to them belong diuinations dreames auguries prophesies and all â—…gicians miraculous workes Briefly he defineth them things created passiue reasoâ—…le â—…reall eternall In the three first they perticipate with vs in the fourth with â—…ne in the fift with the gods and two of the first the gods share with them also 〈◊〉 the a gods saith hee are creatures and giuing each element to his proâ—…habitants hee giues earth to men and the other creatures water to the 〈◊〉 c. aire to these spirits and Aether to the gods Now in that the spirits are creâ—…res they communicate both with men and beasts in reason with gods and â—…in eternity with gods onely in passion with men onely in ayrie essence with 〈◊〉 So that they are creatures is nothing for so are beasts in that they are reasoâ—…able so are we equally in that they are eternall what is that without felicity b Temporall happinesse excells eternall miserie In that they are passiue what geâ—… by that so are we and were we not wretched wee should not bee so in tâ—…â—…ir bodies are ayrie what of that seeing a soule of any nature is preferrâ—… 〈◊〉 a body of what perfection so euer And therefore the honor giuen by tâ—…â—…le is not due to the soules inferiour But if that amongst these spirits qualitiâ—… 〈◊〉 had reckoned wisdome vertue and felicitie and haue made them communâ—… these with the gods then had he spoake some-what worth noting yet oâ—… we not to worship them as God for these ends but rather we should know him of whom they had these good gifts But as they are how farre are they from woâ—…h of worship being reasonable to be wretched passiue to be wretched eternall 〈◊〉 euer wretched wherefore to leaue all and insist on this onely which I said 〈◊〉 spirits shared with vs that is passion if euery element haue his creaâ—… and ayre immortalls earth and water mortalls why are these spirits 〈◊〉 â—…o perturbations to that which the Greekes call c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our 〈◊〉 passion deriueth word d of word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passion being e a motion of 〈◊〉 â—…e against reason Why are these in these spirits that are not in beasts 〈◊〉 apparance of such in beasts is f no perturbation because it is not against 〈◊〉 which the beast wanteth And that it is a perturbation in men g their â—…esse or their h wretchednesse is cause For we cannot haue that perfecâ—… wisdom in this life that is promised vs after our acquittance from mortalâ—… 〈◊〉 the gods they say cannot suffer those perturbations because that their 〈◊〉 is conioyned wiâ—…h felicity and this they affirme the reasonable soule 〈◊〉 absolutely pure enioyeth also So then if the gods be free from passion beâ—… they are i creatures blessed and not wretched and the beasts because â—…e creatures neither capable of blessednesse nor wretchednesse it romaiâ—…â—…t these spirits be perturbed like men onely because they are creatures not â—…d but wretched L. VIVES THâ—… a Gods Plato also in his Timaeus saith that they are inuisible creatures Apuleius de deo Sâ—…cr makes some vncorporall Daemones viz. Loue Sleep b Temporal It is said that Chyron 〈◊〉 sonne refused immortality that Vlysses chose rather to liue and die at home with his â—…er and friends then to liue immortal amongst the goddesses Plato saith it is better to liue a 〈◊〉 little while then to be eternally possest of all bodily pleasures without iustice the other 〈◊〉 de legib the Philosophers haue a saying it is better to be then not to be of that hereafter 〈◊〉 So Tull. Tus. qu. translateth it Quintil. l. 6. termeth it affects holds yâ— most proper 〈◊〉 â—…ly of their ancients vseth passion for it but I make doubt that the copy is faulty li. 20. 〈◊〉 â—…ds are It helpeth the passions of the belly being 〈◊〉 thervpoÌ„ d Word of word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio of pâ—…tior to suffer e A motion Tully hath it from Zâ—…no f No perturbation Tully Tusc. quaest The affections of the body may be inculpable but not the mindes all which arise out of the neglect of reason and therefore are existent onely in men for that which wee see by accident in beasts is no perturbation g Their foolishnesse For wee are ouer-borne with false opinions and our selues rather worke our affects then receiue them ab extra and as Sâ—…a saith we are euer worse afraide then hurt The Stoikes held all perturbations to haue their source from deprauation of opinion For desire is an opinion of a future good and feare an opinion of future euill sorrow of present euill ioy of present good all which we measuring by the fondnesse of our thoughts and not by the nature of things thence it comes that wee are rapt with so many violent thoughts h Their wretchednesse This is mans miserie that the very wisest is subiect to sorrow ioy and other affects doe he what he can i Creatures Socrates durst not confesse that these spirits were bad or wretched but hee boldly affirmes they are neither good nor happy Plato Conuiuio Whether it becomes a man to worship those spirits from whose guilt he should be pure CHAP. 17. WHat fondnesse then nay what madnesse subiects vs vnto that religion of deuills when as by the truth of religion we should be saued from participation of their vices for they are mooued with wrath as Apuleius for all his adoring and sparing them affirmes but true religion biddeth vs not to yeeld to wrath but rather a resist it b They are wonne with guifts wee are forbidden to take bribes of any They loue honors we are c prohibited all honors affectation They are haters of some louers of some as their affects transport them truth teacheth vs to loue all euen d our very enemies Briefly all the intemperance of minde e passions and perturbations which the truth affirmes of them it forbiddeth vs. What cause is then but thine owne lamentable error for thee to humble thy selfe to them in worship whom thou seekest to oppose in vprightnesse of conuersation and to adore those thou hatest to imitate when as all religion teacheth vs to imitate those we adore L. VIVES RAther a resist Christ in Mathewes Gospels vtterly forbids anger Abbot Agatho said that an angry
nor must we at all beleeue what Apuleius would haue vs and others with him that the Daemones are so placed betweene the gods and men that they beare vp mens prayers and bring downe the gods helpes but that they are spirits most thirstie of mischiefe wholy vniust proud enuious treacherous a inhabiting the ayre in deed as thrust out of the glorious heauen for their vnpardonable guilt and condemned eternally to that prison Nor are they aboue man in merite because ayre is aboue earth for men doe easily excell them not in quality of body but in the faith and fauour of the true God Indeed they rule ouer many that are not worthy of the perticipation of gods truth such are their subiects wonne to them by false myracles and by illusions perswading them that they are gods But others that looked more narrowly into them and their qualities would not beleeue this that they were gods onely they gott this place in their opinion to be held the gods messengers and bringers of mens good fortunes Yet those that held them not gods would not giue them the honor of gods because they saw them euill and held all gods to be good yet durst they not denie them all diuine honors for feare of offending the people whose inueterate superstition preserued them in so many temples altars and sacrifices L. VIVES INhabiting a the ayre The olde writers placed all their fable of hell in the ayre and there was 〈◊〉 Proserpina the Manâ—…s and the Furies Capella Chalcâ—… saith the ayre was iustly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darke Peter also and Iude affirme that the deuills 〈◊〉 bound in darknesse in the ayre some in the lowest parts of the earth Empedocles in Plâ—… 〈◊〉 faith that Heauen reiected them earth expels them the sea cannot abide them thus are they â—…ed by being tossed from place to place Hermes Trismegistus his opinion of Idolatrie and how he might come to know that the Egiptian superstitions were to be abrogated CHAP. 23. FOr Hermes a the Aegiptian called Trismegistus wrote contrary to these Aâ—… indeed holds them no gods but middle agents betweene gods and men that being so necessary he conioynes their adoration with the diuine worship But Trismegistus saith that the high God made some gods and men other some These words as I write them may bee vnderstood of Images because they are the workes of men But he calleth visible and palpable bodies the bodyes of the gods wherein are spirits inuited in thereto that haue power to hurt or pleasure such as giue them diuine honors So then to combine such a spirit inuisible by arts vnto a visible image of some certaine substance which it must vse as the soule doth the body this is to make a god saith hee and this wonderfull power of making gods is in the hands of man His b words are these And whereas 〈◊〉 discourse saith he concernes the affinitie betweene gods and men marke Asclepius this power of man Our God the Lord and Father is the creator of the celestiall gods so 〈◊〉 〈◊〉 of the terrestriall which are in the temples And a little after So doth humanity remember the originall and euer striueth to imitate the deity making gods like the oâ—…ne Image as God the father hath done like his Do you meane statues replied Asclepius statues quoth he doe you not see them animate full of spirits and sence d trust your eyes doing such wonders see you not statues that presage future euents farre perhaps e beyond all propheticall inspiration to fore-tell that cure diseases and câ—…se them giuing men mirth or sadnesse as they deserue Know you not Asclepius thâ—…t Egâ—…pt 〈◊〉 heauens Image or rather the place whereinto all the celestiall graces desâ—…end the very temple of the whole world And since wisdome should fore-know all I 〈◊〉 not haue you ignorant herein The time shall come that all the zeale of Egipt shall be â—…gated and all the religious obseruations held idle and vaine Then goeth hee forward prophecying by all likelyhood of christianity whose true sanctitie is the â—…tter subuersion of all fictions and superstitions that the Sauiours true grace might free vs from those humaine gods those handy-workes of man and place vs to gods seruice mans maker But Hermes presageth these things as the deuills confederate suppressing the euidence of the Christian name and yet fore-telling with a sorrowfull intimation that from it should proceed the wracke of all their Idolatrous superstitions for Hermes was one of those who as the Apostle saith Kâ—…ing GOD glorified him not as GOD nor were thankfull but became vaine in their imaginations and their foolish heart was full of darkenesse when they professed them-selues wise they became fooles For they turned the glory of the incorruptible God into the symilitude of the Image of a corruptible man and byrdes and foore-footed beasts and Serpents f For this Hermes saith much of God according to truth But how blindnesse of heart drawes him to affirme this I know not that these gods should bee alwayes subiect whome man hath made and yet to bewaile their abrogations to come As if man could bee more miserable any way then in liuing slaue to his owne handy-worke g it being easier for him to put off all humanitie in adoring these peeces hee hath made then for them to put on deity by being made by him For it comes ofteneâ—… to passe that a man being set in honor be not vnderstood to bee like to the beasts then that his handy-worke should bee preferred before the worke that God made like his owne Image to wit mans selfe Worthily then doth hee fall from his grace that made him that maketh that his Lord which he hath made himselfe Those vaine deceitfull pernicious sacriledges Hermes foreseeing should perish deploreth but as impudently as hee had knowne it foolishly For the spirit of GOD had not spoken to him as it did to the Prophets that spoke this with gladnesse If a man make gods behold they are no gods and in another place At that day saith the LORD I will take the names of their Idols from the earth and there shal be no remembrance thereof And to the purpose of Egipt heare Isaias The Idols of Egipt shal be mooued at his presence and the heart of Egipt shall melt in the midst of her and so forward Such were they also that reioyced for the fulfilling h of that which they knew should come to passe as Simeon Anna and Elizabeth the first knowing Christ at his birth the second at his conception and i Peter that by Gods inspiration sayd Thou art that Christ the Sonne of the liuing GOD. But Hermes had his knowledge from those deuills that trembling in the flesh sayd to Christ Why art thou come to vndoe vs before the time Either k because that came suddenly vpon them which they expected not vntill afterwards or that they called it their vndoing to bee knowne and so despised and this was
great guilt shame and sinne both of the priests that present this and the people that behold it But wee may perhaps finde a fitter place for this thaeme e Found the graine of barley And wheate also saith Diodor. lib. 1. and therevpon some Citties present them both in her ceremonies But Osiris her husband first obserued their profit and taught the world it chiefly barley that maketh ale in such countries as want wine and is now vsed in the North parts But they made meate of it in old time Plin. lib. 18. out of an Athenian ceremony that Menander reporteth prouing it of elder inuention then wheate For had they found wheate sooner saith Pliny barly would haue bin out of request for bread as it was presently vpon the finding of wheate thence-forth becomming meate for beasts Finis lib. 8. THE CONTENTS OF THE ninth booke of the City of God 1. The scope of the aforepassed disputation and what is remaining to treate of chapter 1. 2. Whether amongst the spirits of the ayre that are vnder the gods there bee any good ones that can further a man in the attainement of true blessednesse 3. What qualities Apuleius ascribeth vnto the diuells to whom he giueth reason but no vertue 4. The opinions of the Stoikes and Peripatetiques concerning perturbatioÌ„s of the minde 5. That the Christians passions are causes of the practise of vertue not Inducers vnto vice 6. What passion the spirits that Apuleius maketh Mediators betweene the Gods Men are subiect vnto by his owne confession 7. That the Platonists doe but seeke contentions in saying the Poets defame the gods whereas their imputations pertaine to the diuells and not the gods 8. Apuleius his definition of the gods of heauen spirits of ayre and men of earth 9. Whether ayery spirits can procure a man the Gods friendships 10. Plotines opinion that men are lesse wretched in their mortality then the diuills are in their eternity 11. Of the Platonists that held mens soules to become Daemones after death 12. Of the three contraries whereby the Platonists distinguish the diuills natures from the Mens 13. How the diuills if they be neither blessed with the Gods nor wretched with Men may be in the meane betwixt both without participation of either 14. Whether mortall men may attaine true happinesse 15. Of the mediator of God and Man the Man Christ Iesus 16. Whether it bee probable that the Platonists say that the gods auoiding earthly contagion haue no commerce with men but by the meanes of the ayry spirits 17. That vnto that be atitude that consisteth in participation of the chiefest good wee must haue onely such a Mediator as Christ no such as the deuill 18. That the diuills vnder collour of their intercession seeke but to draw vs from God 19. That the word Daemon is not vsed as now of any Idolater in a good sence 20. Of the quality of the diuills knowledge whereof they are so proud 21. In what manner the Lord would make himselfe knowne to the diuills 22. The difference of the holy Angells knowledge and the diuills 23. That the Pagan Idols are falsely called gods yet the scripture allowes it to Saints and Angells FINIS THE NINTH BOOKE OF THE CITTIE OF GOD. Written by Saint Augustine Bishop of Hippo vnto Marcellinus The scope of the afore-passed disputation and what is remayning to treat of CHAP. 1. IN these controuersies of the gods some haue held deities of both natures good and euill others of better mindes did the gods that honor to hold theÌ„ all good But those a that held the first held the ayery spirits to be gods also and called them gods as they called the gods spirits but not so ordinarily Indeed they confesse that Ioue the Prince of all the rest was by Homer b called a Daemon But such as affirmed all the gods were good ones and farre better then the best men are iustly mooued by the artes of the ayry spirits to hold firmely that the gods could doe no such matters and therefore of â—…ce â—…re must bee a difference betweene them and these spirits and that what euer â—…asant affect or bad act they see caused wherein these spirits doe shew thâ—… 〈◊〉 power that they hold is the diuills worke and not the gods But yet 〈◊〉 â—…ey place these spirits as mediators betweene their gods and men as if 〈◊〉 â—…an had no other meanes of commerce to carry and recarry praiers 〈◊〉 the one to the other this beeing the opinion of the most excellent â—…ers the Platonists with whom I choose to discusse this question wheâ—…â—…ration of many gods be helpfull to eternall felicity In the last booke 〈◊〉 how the deuils delighting in that which all wise and honest men abâ—… 〈◊〉 in the foule enormous irreligious fictions of the gods crimes not 〈◊〉 in the damnable practise of Magike can be so much nearer to the gods that 〈◊〉 must make them the meanes to attaine their fauors and wee found it â—…terly impossible So now this booke as I promised in the end of the other must 〈◊〉 â—…cerne the difference of the gods betwixt themselues if they make any 〈◊〉 â—…or the difference of the gods and spirits the one beeing farre distant from men as they say and the other in the midst betweene the gods and men but of the difference of these spirits amongst themselues This is the present question L. VIVES THese a that held Plato held all the gods to bee good but the Daemones to bee neither good not euill but neuters But Hermes hath his good angells and his bad And Porphery 〈◊〉 â—…s helpfull Daemones and his hurtfull as some of the Platonists hold also b Homer calâ—… Plâ—…arch de defect Oracul saith that Homer confounded the deities and Demones togeâ—…r â—…ng both names promiscually Hee calls Ioue a Daemon which word as one interpreteth it is sometimes vsed for good and sometimes bad And Iliad 1. hee saith Ioue with the other daeâ—… calling all the gods by that name vpon which place his interpretor saith Hee calleth 〈◊〉 Daemones either for their experience wisdome or gouernment of man So saith Iulius 〈◊〉 Homer called the Gods Daemones and Plato calleth the worlds Architect the great Daemon for Deity Daemon are both taken in one sence This Daemon Plato mentioneth De republ But it is a question whether he meane the Prince of al the world or the deuills Prince for they haue their Hierarchy also Euery spirit saith Proclus De anima et daemone in respect of that which is next vnder it is called a Daemon and so doth Iupiter in Orpheus call his father Saâ—… And Plato himselfe calls those gods that gouerne propagation and protect a man without mediation Daemones To declare saith he in Timaeus the generation and nature of the other Daemones were more then man can comprehend for each power that protecteth a man without anothers mediation is a daemon be it a God or lesse then a God Thus farre
Proclus Whether amongst the spirits of the ayre that are vnder the gods there be any good ones that can further a man in the attainement of true blessednesse CHAP. 2. FOr many vseto say there are some good deuills and some badde but whether this opinion bee Plato's or whose soeuer it is not to bee omitted because no man shal be deluded in honoring those spirits as if they were good or such as whilest hee thinketh should by their place bee a meane of reconciliation betwixt them and the gods and desireth their furtherance to bee with them after death doe inueigle him and drawe him in with deceipt quite from the true God with whom onely and in whom onely and from whom onely euery reasonable soule must expect and enioy beatitude What qualities Apuleius ascribeth to the deuills to whom he giueth reason but no vertue CHAP. 3. HOw is this difference of good and euil then extant when as Apuleius the Platonist disputing so much hereof and attributing so much to those ayry powers yet neuer speaketh a word of their vertues which hee would haue done if they had had any Hee shewes not the cause why they are happy but the signes of their misery he openeth at full confessing that though they haue reason they want vertue that doe not giue way to vnreasonable passions but as fooles vse to be they are often perturbed with tempestuous and vnquiet motions His words are these Of these Daemones the Poets not much amisse doe faigne some to be haters and some louers of some perticular men preferring some and deiecting others So that pitty anger ioy and all humaine effects are easily accidents vnto them and so is their minde exposed to the dominion of all perturbations which the gods whose mindes are quiet and retired are not Here you heare plainely that the deuills soules as wel as mortalls are subiect to all disturbance of passion and thereby not to bee compared vnto wise men who can curbe and suppresse those exorbitant affects howeuer accident vnto them by reason of their humanity giuing then no predominance to worke any vnreasonable effect opposite to iustice But they are more like not to say worse vnto fooles wicked persons not in bodies but qualities elder they are indeed and incurably tortured still floting in the sea of perturbation hauing no hold at all of verity or vertue which are the meanes to represse all outragious affections The opinions of the Stoikes and Peripatetiques concerning perturbations of the minde CHAP. 4. COncerning motions of the minde which the Greekes call 〈◊〉 and some of 〈◊〉 Tully Perturbations others Affects or affections and some more exâ—…â—…m the Greeke Passions there bee two opinions of the Philosophers 〈◊〉 that they may befall a wise man yet so as they are still awed by reaâ—… by the rule of the minde obliged to what conditions discretion imposâ—…â—…olders of this are Platonists or Aristotelians for Aristotle the first 〈◊〉 was Plato his scholler But others as the Stoikes exempt a wise man 〈◊〉 â—…ouch of those passions And a those Tully in his bookes De finibus 〈◊〉 to bee rather materially then formally opposite vnto the Platonists or â—…ques because the Stoikes b will not admit the externall helpes of the 〈◊〉 â—…ate to the name of goods reseruing that onely for vertue as the art 〈◊〉 â—…ixed in the minde But the c others following the common fashion 〈◊〉 goods mary of small value in respect of vertue So then howsoeuer 〈◊〉 in their name they concurre in their esteeme nor do the Stoikes shew 〈◊〉 in this controuersie but nouelty of phrase So that I hold directly that â—…estion d whether a wise-man may haue passions of minde or no their 〈◊〉 â—…sie is rather verball then reall for I am perswaded they are iust of the 〈◊〉 and Peripatetiques minde herein though their words pretend a diffeâ—… This proofe I will shew faire to avoide the tediousnesse of a longer disâ—… e A Gellius an f eloquent and excellent scholler writteth in his Noâ—… that hee was at sea in the company of a famous Stoike This Philosoâ—… â—…llius tells at large but I in briefe seeing the shippe in great perill by 〈◊〉 dangerous and dreadfull tempest was pale for very feare which some 〈◊〉 by beeing euen in the chaps of death so curiously obserueth whether 〈◊〉 â—…pher were preturbed or no did percieue the storme ending and feare 〈◊〉 tongues loose a ritch glutton g of Asia fell a scoffing the Stoike 〈◊〉 so terribly afraide of that brunt which himselfe had passed without aâ—… at all but hee h replied as Aristippus the Socratist did vpon the like 〈◊〉 the other hauing but the soule of a base knaue needed not care for it but hee â—…ll for the soule of Aristippus This answere packt away the ritch chuffe 〈◊〉 Gellius asked the Philosopher not desiring to offend but to learne 〈◊〉 the cause of his feare Who desiring to satisfie a man so desirous to 〈◊〉 pulleth out of his scrippe the booke of i Epictetus a Stoike contayâ—… Axiomes of Zeno and Chrysippus Stoicismes founders wherein Gellius 〈◊〉 shewed him this position That the k mindes apprehensions they call 〈◊〉 â—…ies arising from fearefull and terrifying obiects can neither bee hindred 〈◊〉 â—…ing a wise man nor from moouing his minde when they doe befall that hee 〈◊〉 or bee sadde a little by these passions too hasty intrusion vpon his reason Yet 〈◊〉 farre that they leaue an opinion or consent of the minde vnto their effect beâ—… for this they keepe free as the difference betweene the foole and the wise 〈◊〉 consenteth to his passions the wise man though hee suffer them yet keepes 〈◊〉 and his reprobation of them all firme and free Thus much from A. 〈◊〉 â—…o better but briefer then his owne relation of that with himselfe reade â—…etus from the positiue doctrine of the Stoikes Which beeing true 〈◊〉 small difference betweene them and other Philosophers in this point of 〈◊〉 For both doe quit mans reason from beeing ouer-ruled by passion 〈◊〉 â—…haps therefore the Stoikes denie a wise man to feale them because they 〈◊〉 not nor hurt his wisdome But they m befall him not moouing his 〈◊〉 in the respects of the commodities or discommodities of this life 〈◊〉 notwithstandig hee will not call goods or euills For if the Philosopher had not eâ—…ed that which hee doubted to loose by that ship-wracke namely his 〈◊〉 〈◊〉 bodylie safety hee would neuer haue beene pale for the matter 〈◊〉 his minde stand fixt for all that externall pallor and hee still hold firme 〈◊〉 〈◊〉 â—…d bodily safety which their hee feared to loose were not of those 〈◊〉 〈◊〉 make their possessors good as vertue doth But in that they say they 〈◊〉 not to bee called goods at all but onely commodities in this their minde is â—…re vpon the word then the matter For what care is there of their name when as their losse leaues both Stoike and Peripatetique alike affected prouing
thereby their equall esteeme of them call them what they list If the daunger of these goods or commodities should draw either of them to mischiefes or els to bee lost they both ioyne in this rather to abiure the vse of bodily benefits then to transgresse the rules of iustice Thus is the minde still fixed holding stedfastly that no passion though it insult vpon the soules meaner parts can domineere oâ—… but reason ouer them excercising vertues soueraignty ouer them by opposition nor by consent For such an one doth Virgil say Eneas was Mens immota manet Lachrymae voluuntur inanes His minde stood fixt yet fruitlesse teares must out L. VIVES THâ—…se a Tully De finib lib. 3. Cato Minor is for the Stoikes in the question of the highest good all whose arguments Tully himselfe lib. 4 refuteth proouing their controuersie with the Plâ—…ists and Peripatetiques to bee onely verball whose principall founder Zeno was b Will not Cic. de finib calls them esteemables and Acad quest lib. 1. saith thus Zeno placed all the 〈◊〉 of beatitude in vertue onely nor reckned ought good but what was honest that being the â—…ple and onely good The rest though not bad yet some are naturall some against â—…re 〈◊〉 meane betweene both The naturall he holds are to bee held in some esteeme and contrary of the contrariety The meane hee leaues as neuters not to be held at any esteem make degrees of esteeme in the naturall also the more esteemable hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preferred the lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reiected and these words Tully vseth de finib lib. 3. c Others Plato de lâ—…g lib. 4. maketh goods triplet corporall mentall externall the first and last being secluded from vertue he maketh vselesse hurtfull and dangerous the midlemost are diuine and happy adiuncts of the wise man onely making man happy of themselues alone the other properly 〈◊〉 not goods but respectiuely nor vnto all but the iust onely to whom that which the vulgar calleth euill is a truer good then these are to the wicked seruing them onely as instruments of more mischiefe This is common in Plato who gaue originall to almost al the Stoikes rare and admired paradoxes as that honest things are only good only a wise man is ritch free the good man it happy the bad miserable to beare a wrong is more felicity then to offer one Yet did Plato call those corporall and external benefits goods because as Apuleius saith Dog Pla. their vse is necessary in common life yet so are they goods as vertue must better them and aâ—…pt them to the fit prosecution of happinesse So good they are saith Plato when they are verâ—… 〈◊〉 and serue in her ministery when otherwise they are direct plagues destructiâ—… 〈◊〉 〈◊〉 Aristotle also held d Whether a wise Of affects Tully discourseth at lage Tusc. quaest 〈◊〉 〈◊〉 what they are that a wise man must not be exposed vnto in Stoicisme But the Plaâ—…â—…d â—…d their most generall followers the Peripatetiques say that they are naturally ingrafted 〈◊〉 〈◊〉 â—…remoouable and onely to bee repressed e A. Gellius He liued in Adrians time and 〈◊〉 wrote his Noctes Atticae Hee was very familiar with Phauorinus and Taurus both 〈◊〉 〈◊〉 with Apollinaris and Probus Grammarians of his learning and wit take 〈◊〉 〈◊〉 whom the most nay rather all the Grammarians doe second perhaps because 〈◊〉 〈◊〉 of their profession sufficeth it to say thus though by Augustines leâ—… I thinke him 〈◊〉 〈◊〉 But of this else-where The place here quoted is lib. 19. cap. 1. f Elâ—… Or of quick â—…tion g Of Asia Which word addeth to his luxury for from Asia it first arose h 〈◊〉 〈◊〉 Aristippus Who had the like chance in sayling to Corinth Laertâ—… 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 â—…opolis seruant to Epaphâ—…s Nero's chamberlaine 〈◊〉 vnto the Antonines of him was made this disticke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Borne was I slaue and Epictete my name Belou'd of God as Irus poore and lame 〈◊〉 he was indeed Sustine abstine was much in his mouth which Gellius saith often 〈◊〉 not much nothing of his was extant in Suidas times His Manuell was his scholâ—… 〈◊〉 not his The booke that this Philosopher puld out of his sâ—…rip was the fift of his 〈◊〉 k Minds Phantasies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to imagine Tully translates it a thing seene it is 〈◊〉 that the mind frames it selfe after any obiect arising of the external impulsioÌ„ which 〈◊〉 by consent or resistance so begetting opinion But the opinions condemned by 〈◊〉 seeme rather to bee the affections that wee doe procure our selues from our owne 〈◊〉 â—…dgements and opinion sorrow they called an opinion of a great euil present ioy 〈◊〉 good desire an opinion of a great future good feare of an euill Thence doe they 〈◊〉 opinion troubleth vs more then reall causes and we are oftener feared then hurt 〈◊〉 toucht already They held further that an vngrounded opinion or weake assent 〈◊〉 consideration doth not befall a wise man l Not so farre Arrianus in his Enâ—…â—…ddes a wise man as soone as any terrible obiect presents it selfe vnto him to conâ—…â—…s but a phantasme and not such as it appeareth m Befall Plato saith that afâ—… 〈◊〉 man as like nerues or little strings whereby nature drawes vs forwarde into 〈◊〉 〈◊〉 themselues are contraries but hee that hath giuen his reason once dominion oâ—…â—…all finde their force of no effect worth esteeming â—…at the Christians passions are causes of the the practise of vertue not inducers vnto vice CHAP. 5. 〈◊〉 is no need to stand vpoÌ„ a large discouery what the christians scriptures 〈◊〉 in this point of affects It doth subiect the whole minde to Gods goâ—… 〈◊〉 and assistance and all the passions vnto it in that manner that they are 〈◊〉 seeme the increase of iustice finally our doctrine inquires not so much 〈◊〉 be angry but wherefore Why he is sad not whether he be sad and 〈◊〉 For anger with an offender to reforme him pitty vpon one afflicted 〈◊〉 him feare for one in daunger to deliuer him these no man not mad can 〈◊〉 The Stoikes a indeed vse to reprehend pitty But that Stoike might â—…estly haue pittied another mans daunger then haue feared his owne 〈◊〉 farre more humanity and piety sayd Tully b in Caesars praise Of all thy 〈◊〉 〈◊〉 none more admired nor applauded then thy mercy What is mercy but a 〈◊〉 â—…on in our owne heart of anothers misfortunes vrging vs as farre as our 〈◊〉 â—…tcheth to releoue him This affect serues reason when our pitty offendâ—…â—…stice either in releeuing the poore or forgiuing the penitent This c 〈◊〉 â—…ent Cicero stuck not to call a vertue which the Stoikes recken with the 〈◊〉 doth Epictetus out of the doctrines of Zeno and Chrysippus the first paâ—… this sect allow these passions vnto a man whom nathelesse they must 〈◊〉 keepe from
Diuinity did not terrifie vs but take hold of our acceptance of this inuitation and so translate vs into ioy perpetuall But hee could neither haue bin inuited nor allured to this but onely by one like our selues nor yet could wee bee made happy but onely by God the fountaine of happynesse So then there is but one way Christs humanity by which all accesse lyeth to his Deity that is life eternall and beatitude Whether it be probable that the Platonists say That the gods auoyding earthly contagion haue no commerce with men but by the meanes of the ayry spirits CHAP. 16. FOr it is false that this Platonist saith Plato said God hath no commerce with man and maketh this absolute seperation the most perfect note of their glory and height So then the Diuels are left to deale and to bee infected by mans conuersation and therefore cannot mundifie those that infect them so that both become vnclean the diuels by conuersing with men and then men by adoration of the diuels Or if the diuels can conuerse with men and not bee infected then are they better then the gods for they cannot auoid this inconuenience for that he makes the gods peculiar to bee farre aboue the reach of mans corruption But a God the Creator whome we call the true God he maketh such an one out of Plato as words cannot describe at any hand nay and that the wisest men in their greatest height of abstractiue speculation can haue but now and then a sodaine and b momentary glimpse of the c vnderstanding of this God Well then if this high God d afford his ineffable presence vnto wise men sometimes in their abstractiâ—…e speculation though after a sodaine fashion and yet is not contaminate thereby why then are the gods placed so farre off sor feare of this contamination As though the sight of those ethaereal bodies that light the earth were not sufficient And if our sight of the starres whome hee maketh visible gods doe not â—…minate them then no more doth it the spirits though seene nearer hand Orâ—… mans speech more infectious then his sight and therefore the goddes to keepe them-selues pure receiue all their requests at the deliuery of the diuells What shall I say of the other senâ—…s Their smelling would not infect them if they were below or when they are below as diuells the smel of a quicke man is not infectâ—…s at all if the steame of so many dead carcasses in sacrifices infect not Their taste is not soÌ„ crauing of them as they should bee driuen to come and aske their meate of men and for their touch it is in their owne choyce For though e handling bee peculiar to that sence indeed yet may they handle their businesse with men to see them and heare them without any necessity of touching for men would dare to desire no further then to see and heare them and if they should what man can touch a God or a Spirit against their wils when we see one cannot touch a sparrow vnlesse he haue first taken her So then in sight hearing speech the goddes might haue corporeal commerce with man Now if the diuels haue thus much without infection and the gods cannot why then the goddes are subiect to contamination and not the diuels But if they bee infected also then what good can they doe a man vnto eternity whome beeing them-selues infected they cannot make cleane nor fit to bee adioyned with the gods between whom and men they are mediators And if they cannot doe this what vse hath man of their mediation Vnlesse that after death they liue both together corrupted and neuer come nearer the goddes nor inioy any beatitude either of them Vnlesse some will make the spirits like to spunges fetching all the filth from others and retayning iâ—… in them-selues which if it bee so the gods conuerse with spirits that are more vncleane then the man whose conuersation they auoyd for vncleanenesse sake Or can the gods mundifie the diuels from their infection vn-infected and cannot do so with men VVho beleeues this that beleeueth not the diuels illusions Againe if the lookes of man infect then those visible gods the f worlds bright eyes and the other stars are lyable to this infection and the diuels that are not seene but when they list in better state then they But if the sight of man not his infect then let them deny that they do see man we seeing their beames stretcht to the very earth Their beames looke vn-infected through all infection and them-selues cannot conuerse purely with men onely though man stand in neuer so much necessity of their helpe wee see the Sunnes and Moones beames to reflect vppon the earth without contamination of the light But I wonder that so many learned men preferring things intelligible euer-more before sensible would mention any corporall matter in the doctrine of beatitude VVhere is that saying of g Plotine Lette vs flie to our bright country there is the father and there is all VVhat flight is that h to become like to GOD. If then the liker a man is to GOD the nearer hee is also why then the more vnlike the farther off And mans soule the more it lookes after thinges mutable and temporall the more vnlike is it to that essence that is immutable and eternall L. VIVES GOD a the Creator Apul. de dâ—…o Sâ—…crat Dog Platon GOD is celestiall ineffable and vn-name-able whose nature is hard to finde ' and harder to declare words The of Plato are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To finde God is hard but to comprehend him impossible Thus farre Apuleius Plato in his Timaeus that to finde out the father of this vniuerse is a hard matter but to expresse his full nature to another vtterly impossible And in his Parmenides disputing of that One Hee saith it can neyther bee named defined 〈◊〉 comprehended seene nor imagined b Momentary Signifieth that the dimme light sodainly with-draweth it selfe leauing a slender species or light impression thereof only in the mindes of such as haue seene it yet such an one as giueth ample testimony of the â—…ensity and lustre thereof c Vnderstanding In the world there are some markes whereby the 〈◊〉 Maker may be knowne but that a farre off as a light in the most thicke and spatious dâ—…ke and not by all but only by the sharpest wits that giue them-selues wholly to speculation thereof d Afford his Nor doth the knowledge of God leaue the wise minde but is euer present when it is purely sought and holyly e Handling Contrectation of Tracto to handle f Worldet bright Apulei de deo Socrat. For as their maiesty required he dedicated heauen to the immortall goddes whome partly wee see and call them celestiall as you the worlds bright eye that guides the times Vos O Clarissima mundi Lumina saith Virgill of the Sunne and Moone Georg. 1. g Plotine Plato saith hee Coleyne copy h To become The
beeing in his hand it is most certaine That is nothing can fall out but he willeth it because he willeth nothing but must fall so out And therefore they that obserue his will obserue the sure cause of all effectes because all effects haue production from his will so that rightly doth Augustine call his will most certaine and most powerfull his power being the cause of his wils certainty This will the Angels and Saints beholding know as much as the proportion of their beatitude permitteth For al of them haue noâ—… the same knowledge but gradually as they haue beatitude as hee saith e Continually Continual is their speculation of God least the least intermission should make them wretched yet doth not the feare of that cause them continue the other but that beatitude doth wholly transport them from the cogitation and desire of all other thinges they inioying all goodnesse in him that is the fountaine of them all That the Pagan Idols are falsely called goddes yet the scripture allowes it to Saints and Angels CHAP. 23. NOw if the Platonists had rather cal these gods theÌ„ Daemones and roâ—…on them amongst those whome the father created as their Maister Platâ—… writâ—…ch let theÌ„ do so we wil haue no verball controuersie with them If they call them immortall and yet Gods creatures made immortall by adherence with him not by themselues they hold with vs call them what they will And the best Platonists if not all haue left records that thus they beleeued for whereas they call such an immortall creature a god wee b contend not with them our scriptures saying The God of gods euen the Lord hath spoken againe Praise yea the God of Gods Againe A great King aboue all gods And in that it is written He is to be feared aboue al gods The sequell explaines it For all the gods of the people are Idols but the Lord made the beaâ—…ens He calleth him ouer al gods to wit the peoples those that the Nations called their gods being Idols therfore is he to be feared aboue them all and in this feare they cryed Art thou come to destroy vs before our time But whereas it is written The God of gods this is not to be vnderstood the God of Idols or diuels and God forbid we should say A great King aboue all Gods in reference to his kingdome ouer diuels but the scripture calleth the men of Gods familie gods I haue said you are gods and al children of the most High of these must the God of gods be vnderstood and ouer these gods is King The great King aboue al gods But now one question If men being of Gods family whom he speaketh vnto by men or Angels be called gods how much more are they to be so called that are immortall inioy that beatitude which men by Gods seruice do aime at We answer that the scripture rather calleth men by the name of gods then those immortall blessed creatures whose likenesse was promised after death because our vnfaithfull infirmity should not be seduced by reason of their super eminence to make vs gods of them which inconuenience in man is soon auoyded And yâ— men of Gods family are the rather called gods to assure them that he is their God that is the God of gods for though the blessed Angels bee called goddes yet they are not called the Gods of Gods yâ— is of those seruants of God of whom it is said You are gods al children of the most High Here-vpon the Apostle saith though ther be that are called gods whether in heauen or in earth as there be many gods and many Lords yet vnto vs there is but one God which is the father of whome are all things and we in him and one Lord Iesus Christ by whome are al things and we by him No matter for the name theÌ„ the matter being thus past all scruple But whereas we say from those immortall quires Angels are sent with Gods command vnto men this they dislike as beleeuing that this businesse belongs not to those blessed creatures whom they cal goddes but vnto the Daemones whome they dare not affirme blessed but only immortall or so immortall and blessed as good Daemones are but not as those high gods whom they place so high and so farre from mans infection But though this seeme a verball controuersie the name of a Daemon is so detestable that we may by no meanes attribute it vnto our blessed Angels Thus then let vs end this book Know al that those blessed immortals how euer called yâ— are creatures are no meanes to bring miserable man to beatitude being from them c doubly different Secondly those that pertake immortality with them and miserable for reward of their mallice with vs can rather enuy vs this happines then obtaine it vs therfore the fautors of those Daemones can bring no proofe why wee should honour them as God but rather that we must auoyd them as deceiuers As for those whome they say are good immmortall and blessed calling them goddes and allotâ—…ing them sacrifices for the attainment of beatitude eternall In the next booke by Gods helpe wee will proue that their desire was to giue this honour not to them but vnto that one God through whose power they were created and in whose participation they are blessed LVIVES And a recken Plato saith that that great God the father created all the rest In Timaeo b VVe contend not No man denieth saith Cypryan that there are many gods by participations Boethius calles euery happy man a god but one onely so by nature 〈◊〉 the rest by participation And to vs hath Christ giuen power to be made the sons of God 〈◊〉 Doubtly By from our misery and mortality which two wordes some copies adde vnto the tâ—…xt The sence is all one implied in the one and expressed in the other Finis lib. 9. THE CONTENTS OF THE tenth booke of the City of God 1 That the Platonists themselues held that One oâ—…ly God was the giuer of all beatitude â—…to Men and Angels but the controuersie is whether they that they hold are to be worshipped for this end would haue sacrifices offered to them-selues or resigne all vnto God 2. The opinion of Plotine the Platonist concerâ—…ing the supernaturall illumination 3. Of the true worship of God wherein the Platoâ—…ts failed in worshipping good or euill Angels though they knew the worlds Creator 4. That sacrifice is due onely to the true God 5. Of the sacrifices which God requireth â—…ot and what be requireth in their signification 6. Of the true and perfect sacrifice 7. That the good Angels doe so loue vs that thy desire wee should worship God onely and â—…ot them 8. Of the miracles whereby God hath confirâ—…d his promises in the mindes of the faithfull by the ministry of his holy Angels 9. Of vnlawfull Arts concerning the Deuils worship whereof Porphery approoueth some and dâ—…eth others 10. Of Theurgy that falsely
promiseth to â—…ie the minde by the inuocation of deuills 11. Of Porpheries epistle to Anebuns of Aegâ—…t desiring him of instruction in the seuerâ—… kâ—…des of Daemones 12. Of the miracles that God worketh by his Angels ministry 1â—… How the inuisible God hath often made â—…selfe visible not as hee is really but as wee câ—…ld be able to comprehend his sight 14. How but one God is to be worshipped for all things temporall and eternall all being in the pâ—…er of his prouidence 15. Of the holy Angels that minister to Gods prouidence 16. Whether in this question of Beatitude we 〈◊〉 trâ—…st those Angels that refuse the diuine â—…ship and ascribe it all to one God or those thâ—… require it to themselues 17. Of the Arke of the Testament and the miracles wrought to confirme the lawe and the promise 18. Against such as deny to beleeue the scriptures concerning those miracles shewen to Gods people 19. The reason of that visible sacrifice that the true religion commands vs to offer to one God 20. Of the onely and true sacrifice which the mediator betweene God and Man became 21. Of the power giuen to the deuils to the greater glorifying of the Saints that haue suffered martyrdome and conquered the ayrie spirits not by appeasing them but by adhering to God 22. From whence the Saints haue their power against the diuels and their pure purgation of heart 23. Of the Platonists principles in their purgation of the soule 24. Of the true onely beginning that purgeth and reneweth mans whole nature 25. That all the Saints in the old law and other ages before it were iustified onely by the mistery and faith of Christ. 26. Of Porphery his wauering betweene confession of the true God and adoration of the Deuils 27. Of Porphery his exceeding Apuleius in impietie 28. What perswasions blinded Porphery from knowing Christ the true wisdome 29. Of the inearnation of our Lord Iesus Christ which the impious Platonists shame to acknowledge â—…0 What opinions of Plato Pophery confuted and corrected 31. Against the Platonists holding the soule coeternall with God 32. Of the vniuersall way of the soules freedome which Porphery sought amisse and therefore found not That onely Christ hath declared it FINIS THE TENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus That the Platonists themselues held that One onely God was the giuer of all beatitude vnto men and Angels but the controuersie is whether they that they hold are to be worshipped for this end would haue sacrifices offered to themselues or resigne all vnto God CHAP. 1. IT is perspicuous to the knowledge of all such as haue vse of reason that man desireth to be happy But the great controuersies arise vppon the inquisition whence or how mortall infirmity should attaine beatitude in which the Phylosophers haue bestowed all their time study which to relate were here too tedious and as fruitlesse He that hath read our 8. booke wherein we selected with what Phylosophers to handle this question of beatitude whether it were to be attained by seruing one God the maker of the rest or the others also need not looke for any repititions here hauing 〈◊〉 to 〈◊〉 〈◊〉 memory if it fayle him we choose the Platonists as worthily held the most â—…thy Philosophers because as they could conceiue that the reasoâ—…ble 〈◊〉 soule of man could neuer be blessed but in participation of the light of God the worlds creator so could they affirme that beatitude the ayme 〈◊〉 all 〈◊〉 was vn-attainable without a firme adherence in pure loue vnâ—…â—…hangeable One that is GOD. But because they also gaue way to Pagâ—… 〈◊〉 becomming vaine as Paul saith in their owne imaginations and beleeâ—… oâ—… would be thought to beleeue that man was bound to honor many gods and some of them extending this honor euen to deuills whom wee haue indifferently confuted it reâ—…eth now to examine by gods grace how these immortall and blessed creatures in heauen be they in thrones a dominations principalities or powers whom they call gods and some of them good Daemones or â—…gels as we doe are to be beleeued to desire our preseruation of truth in religion 〈◊〉 piety that is to be more plaine whether their wills be that we should offâ—…r 〈◊〉 〈◊〉 and sacrifice or consecrate ours or our selues vnto them or onely to god 〈◊〉 iâ—… both their God ouâ—… the peculiar worship of the diuinity or to speaâ—…e â—…preslie the deitie because I haue no one fit Latine word to expresse 〈◊〉 â—…d I will vse the Greeke b Latria which our brethren in all translatiâ—… doe translate Seruice But that seruice wherein we serue men 〈◊〉 by the Apostle in these words Seruants bee obedient to your 〈◊〉 〈◊〉 〈◊〉 expressed by another Greeke word But Latria as our Euangeliâ—… 〈◊〉 â—…her wholy or most frequently signifieth the honour due vnto GOD. Iâ—… 〈◊〉 therefore translate it 〈◊〉 of Colo to worshippe or to tiâ—… wâ—… 〈◊〉 it with more then God for wee c worship coliâ—… 〈◊〉 men of honorâ—… memory or presence besides Colo in generall vse is propâ—…â—…o d things vnder vs as well as those whome wee reuerence or adore 〈◊〉 â—…omes the word Colonus for a husbandman or an inhabitant And the â—…lled Caelicolae of Caelum Heauen and Colo to inhabite not to adore or 〈◊〉 yet e as husband-men that haue their name from the village of the â—…ossesse but as that rare Latinist saith Vrbs antiqua fuit f Tyrij tenuêre 〈◊〉 being here the inhabitants not the husbandmen And herevpon the 〈◊〉 haue beene planted and peopled by other greater cities as one hiue â—…duceth diuerse are called colonies So then we cannot vse Colo with â—…o God without a restraint of the signification seeing it is communiâ—…â—…o many sences therefore no one Latine word that I know is sufficient 〈◊〉 the worship due vnto God For though Religion signifie nothing so 〈◊〉 the worship of GOD and there-vpon so wee translate the Greeke 〈◊〉 yet because in the vse of it in Latine both by learned and ignorant â—…erred vnto linages affinities and all kindreds therefore it will not â—…oyde ambiguitie in this theame nor can wee truly say religion is noâ—…t Gods worship the word seeming to be taken originally from huâ—… and obseruance So Piety also is taken properly for the worship of 〈◊〉 the Greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet is it attributed also vnto the duty towards 〈◊〉 and ordinarily vsed for i the workes of mercy I thinke because â—…ands it so strictly putting it in his presence k for and l before 〈◊〉 Whence came a custome to call God Pious Yet the Greekes neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mercy or piety often But in some 〈◊〉 more distinction they choose rather to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods worship â—…lainely worship or good worship But wee haue no one fit worde â—…sse either of these The Greeke
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate seruice but with 〈◊〉 it onely to God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turne it Religion but still with a â—…ence to God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee haue no one word for but wee may 〈◊〉 worship which wee say is due onely to him that is the true God and â—…uants gods Wherefore if there be any blessed immortalls in heaâ—…â—…ther loue vs nor would haue vs blessed them wee must not serue but 〈◊〉 loue vs and wish vs happinesse then truly they wish it vs from the 〈◊〉 they haue it Or shall theirs come from one stocke and ours from 〈◊〉 L. VIVES 〈◊〉 dominations Iamblichus diuides the supernall powers into Angels Archanâ—…s Heroes Principalities and Powers and those hee saith doe appeare in diuerse â—…ions In Myster All the other Platonists make them but gods and Daemones 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue but it grew to be vsed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship Suidas But â—…e the seruice of men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place hee quoteth is 〈◊〉 c. Ephes. 6. 5. Hence ariseth the dictinction of adoratio Latria Dulia and â—…lla makes Latria and Dulia both one for seruice or bondage and sheweth it 〈◊〉 of Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seruice or bondage is mercenary For an â—…h in Xenophon I would redeeme this woman from slauery or bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Cyrus Cyripaed lib. 3. then the wife replied Let him redeeme himselfe from bonâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With his owne life Ibid. The scriptures also vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to bee seruile 〈◊〉 You shall doe no seruile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe Thou shall make 〈◊〉 to bâ—… slaue to thy Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Iob a begger is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue the last syllable but one long c Wee worship And so doth holy â—…tion d Things vnder vs Rightly for Colâ—… is to handle or exercise so 〈◊〉 all that wee vse or practise learning armes sports the earth c. It is also to inhabite 〈◊〉 〈◊〉 Such as till hired grounds are called coloni as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hired houses in citties and husbandmen that till their owne ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…nt forth to inhabit any where are called coloni Therevpon grew the name of 〈◊〉 〈◊〉 â—…olonies to omit the Greekes and Asians The townes that send out the colonies 〈◊〉 〈◊〉 Metropolitane cities thereof f Tyrii The Tyrianâ—… built Carthage and 〈◊〉 〈◊〉 with Dido Elisa that â—…ed from Pigâ—…lion after the death of Sicheus her husband This 〈◊〉 is as common as a 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All one with Latria saith Suidas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 are all one belonging to the gods For Orpâ—… they say first taught the misteries of religion and because hâ—…e was 〈◊〉 Thracian hee called this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else of Threâ—… 〈◊〉 oâ—… word to see h It is refâ—…rred Being taken for piety which is referred to our country pâ—…rents and kiâ—…d i The workes The vulgar call the mercifull godly mercy godlinesse So do the Spaniâ—…ds and French that speake Latine thâ—… 〈◊〉 k Fore and. These two words some copieâ—… 〈◊〉 〈◊〉 〈◊〉 Wherevpon it is said I will haue mercy and no sacrifice Osâ—… 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the learned vse it in that sence indeed The opinion of Plotine the Platonist concerning the supernall illumination CHAP. 2. BVt wee and those great Philosophers haue no conflict about this question for they well saw and many of them plainely wrot that both their beatitude â—…dours had originall from the perticipation of an intellectual light which they â—…nted God and different from themselues this gaue them all their light and by the 〈◊〉 of this they were perfect blessed a in many places doth Plotine ex 〈◊〉 〈◊〉 〈◊〉 that which we call the soule of this vniuerse hath the beatiâ—… 〈◊〉 〈◊〉 with vs â—…ly a light which it is not but which made it 〈…〉 it hath al the intelligible splendor This he arâ—… 〈…〉 from the visible celestiall bodies compared with these 〈…〉 the 〈◊〉 for b one and the Moone for another for 〈…〉 held to proceed from the reflection of the Sunne So saith 〈◊〉 〈◊〉 〈◊〉 the reasonaâ—… or intellectuall soule of whose nature all the 〈…〉 that are contained in Heauen hath no essence aboue it bâ—… 〈◊〉 〈◊〉 〈◊〉 creatâ—…d both it and all the world nor haue those supernall creâ—…tures their 〈◊〉 or vnderstanding of the truth from any other origâ—…ll then ours hath herein truly agreeing with the scripture where it is wriâ—… 〈◊〉 There was a man sent from God whose name was Iohn the same came for a witnesse to beare witnesse of the light that allmen d through him might beleeue e He 〈◊〉 〈◊〉 the light but 〈◊〉 to beare witnesse of the light That was the true light f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh into the world which difference sheweth that 〈◊〉 â—…sonable soule which was in Iohn could not bee the owne light but 〈◊〉 〈◊〉 â—…tion of â—…ther the true light This Iohn him-selfe confessed in his 〈◊〉 where he said Of â—…is 〈◊〉 〈◊〉 all we receiued L. VIVES 〈…〉 the contemplation of that good father ariseth all beatitude Plâ—… 〈…〉 saith yâ— our soules after their temporal labours shal enioy 〈◊〉 〈…〉 with yâ— soule of the vniuerse b For one For the Prince 〈◊〉 〈…〉 ariseth the Mâ—… for the worlds soule c Ther was A 〈◊〉 〈…〉 〈◊〉 â—…ger from 〈◊〉 consequently Iohn an 〈◊〉 〈◊〉 he could bring no such newes from any but God d Through him not in him 〈◊〉 for cursed is the man that trusteth in man but in the light by his testimonie yet 〈◊〉 cannot be distinguished to either side e Hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—…ophilact will haue a misterie The Saints are lights You are the light of the Christ. for they are deriued from his light Thence followeth that That was the true 〈◊〉 saith Augustine because that which is lightened ab externo is light also 〈◊〉 true light that enlightneth Or the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue relation to the preceâ—…â—…the sence bee Iohn was not that light of which I spake f Which lightneth not that 〈◊〉 â—…ghtned but because none are enlightned but by this light or as Chrysostome 〈◊〉 each man as farre as belongs to him to be lightned If any doe shutte their â—…st the beames the nature of the light doth not cause the darkenesse in them but 〈◊〉 â—…licious depriuing them-selues of such a good other-wise so generally spred 〈◊〉 word g That commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen allegorizeth vpon it it lightneth 〈◊〉 into the world of vertues not of vices 〈◊〉 worship of God wherein the Platonists failed in worshipping good or
saith he exceeding in power and goodnesse and the causes contayning all are wretched if they be drawne down by meale fond were their goodnesse if they had no other meanes to shew it and abiect their nature if it were bound from contemning of meale which if they can doe why come they not into a good minde sooner then into good meale d Doe hold Porphyry saith those euill Demones deceiue both the vulgar and the wise Philosophers and they by their eloquence haue giuen propagation to the error For the deuils are violent false counterfeits dissemblers seek to imbezell gods worship There is no harme but they loue it and put on their shapes of gods to lead vs into deuillish errors Such also are the soules of those that die wicked For their perturbations of Ire concupiscence and mallce leaue them not but are vsed by these soules being now become deuills to the hurt of mankind They change their shapes also now appearing to vs and by and by vanishing thus illuding both our eyes and thoughts and both these sorts possesse the world with couetice ambition pride and lust whence all warres and conflicts arise and which is worst of all they seeke to make the rude vulgar thinke that these things are acceptable to the gods And poesie with the sweetnesse of phrase hath helped them pâ—…tily forwardes Thus farre Porphyry de Abstin anim lib. 2. not in doubtfull or inquiring manner as hee doth in his writing to the priest but positiuely in a worke wherein he sheweth his owne doctrine e admirers The Philosophers whom hee saith erred themselues concerning the gods natures some in fauour of the gods and some in following of the multitude f Why the best Thus hee beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of those that are called gods but are 〈◊〉 wicked Dâ—…mones g The soothsaier Epoptes the proper word for him that lookes on thâ—…r sacrifice h The Sunne So saith Lucan his Thessalian witch that shee can force the gods 〈◊〉 what she list Lucans i Isis or These are the Sunne and Moone Their secret ceremonies being most beastly and obscene the deuills feare to haue them reuealed as Ceres did 〈◊〉 else delude their worshippe by counterfeite feare and so make vse of their fonde errour This of Isis and Osyris belongs to the infernalls also for Porphyry saith the greatest deuill is called Serapis and that is Osyris in Egipt and Pluto in Greece his character is a three headed dog signifying the deuills of the earth ayre and water His Isis is Hecate or Proserpina so it is plaine that this is meant of the secrettes of hell which haue mighty power in magicall practises These doth Erictho in Lucan threaten to the Moone the infernalls and Ceres sacrifices The Poet expresseth it thus Miratur Erichtho Has satis licuisse moras iratà que morti Uerberat immotum viuo serpente cadauer Perque cauas terrae quas egit carmine râ—…mas Manibus illatrat regnique silentia rumpit Tyâ—…iphone vocisque meae secura Megaera Non agitis sâ—…uis Erebi per inane flagellis Infelicen animam I am vos ego nomine verâ—… Eliciam stigiasque canes in luce superna Destituam per busta sequar per funera custos Expellam tumulis abigam vos omnibus vrnis Teque deis ad quos alio procedere vultu Ficta soles Hecate pallenti tabida formae Ostendam faciemque Erebi mutare vetabo Eloquar immenso terrae sub pondere quae te Contineant Ennaea dapes quo foedere moestum Regem noctis ames quae te contagia passam Noluerit reuocare Ceres tibi pessimé mundi Arbiter immittam ruptis I itana cauernis Et subito feriere die Erichtho wonders much At fates deâ—…ay and with a liuing snake She lasht the slaughtred corps making death quake Een-through the rifts of earth rent by her charmes She barkes in hells broad eare these blacke alarmes Stone-deaf Megaera and Tysiphone Why scourge yea not that wretched soule to me From hells huge depths or will you haue me call yee By your true names and leaue yee foule befall yee You stigian dogs I le leaue you in the light And see the graues and you disseuerd quite And Hecate thou that art neuer knowne But in false shapes I le shew thee in thine owne Whole heauen perforce shall see thy putred hew And from earths gutts will I rip forth to vew The feasts and meanes that make thee Pluto's whore And why thy mother fet thee thence no more And thou the worlds worst King al-be thou dead In darkenesse I will breake through all and send Strange light amid thy caues And Porphiry in Respons brings in Hecate compelled to answer the magician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Why doâ—… thou blind vs so Theodamas what wouldst thou haue vs do Apollo also confesseth that he is compelled to tell truth against his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I answer now perfore as bound by Fate Anâ—… by and by calleth to bee loosed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c loose the left ring Porphiry also saide as Iamblicus writeth in Mister that the Priests were wont to vse violent threats against the Goâ—…s as thus if you doe not this or if you doe that I will breake downe Heauen I will reueale Isis her secrets and diuulge the mistery hid in the depth I will stay the Baris a sacred shipin Egipt and cast Osiris members to Typhon Now Iamblichus saith those threates tend not to the gods but there is a kind of spirits in the world confused vndiscreet and inconsiderat that heareth from others but no way of it selfe and can neither discerne truthes nor possibilities from the contraries On these do those threatnings worke and force them to all duties Perhaps this is them that Porphiry giueth a foolish wil vnto Iamblichus proceedeth to the threats read them in him k Constellations Prophiry writeth out of Chaeremon that that astrology is of man incomprehensible but all these constellated workes and prophecies are tought him by the deuills But Iamblichus opposeth him in this and in the whole doctrine of deuills The man is all for this prodigious superstition and laboureth to answere Prophyry for Anebuns Of the miracles that God worketh by his Angels ministery CHAP. 12. BVt all miracles done by angells or what euer diuine power confirming the true adoration of one God vnto vs in whome only we are blessed we beleeue truely are done by Gods power working in them immortalls that loueâ—…s in true piety Heare not those that deny that the inuisible God worketh visible miracles is not the world a miracle Yet visible and of his making Nay all the miâ—…les done in this world are lesse then the world it selfe the heauen and earth and all therein yet God made them all and after a manner that man cannot conceiue nor comprehend For though these visible miracles of nature bee now no more admired yet ponder them wisely and they are more admirable then
and in discourse he that repeateth one thing twise of one fashion procureth loathing but vary it a thousand wayes and it will stil passe pleasing This is taught in Rhetorike And it is like that which Q. Flamâ—…ius in Liuie saith of the diuers sauces Therfore the types of the old law that signified one thing were diuers that men might apprehend the future saluation with lesse surfet and the 〈◊〉 persons amongst so many might find one wherby to conceiue what was to come Of the power giuen to the diuels to the greater gloryfying of the Saints that haue suffered martyrdome and conquered the ayry spirits not by appeasing them but adhering to God CHAP. 21. THe Diuells hadde a certayne temporary power allowed them whereby to excite such as they possessed against GODS Citty and both to accept sacrifices of the willing offerers and to require them of the vnwilâ—…g yea euen to extort them by violent plagues nor was this at all preiudicial but very commodious for the Church that the number of Mar tirs might bee fulfilled whom the Citty of God holds so much the dearer because they speâ—… their blood for it against the power of impiety these now if the church admiâ—… the words vse we might worthily call our a Heroes For this name came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuno and therefore one of her sonnes I know not which was called Heâ—… the mistery beeing that Iuno was Queene of the ayre where the Heroes the well deseruing soules dwell with the Daemones But ours if wee might vse the word should be called so for a contrary reason namely not for dwelling with the Daemones in the ayre but for conquering those Daemones those aereall powers and in them all that is called Iuno whome it was not for nothing that the Poets made so enuious and such an opposite to c good men beeing deified for their vertue But vnhappily was Virgill ouer-seene in making her first to say Aeneas conquers men and then to bring in Helenus warning Aeneas as his ghostly father in these wordes Iunoni cane vota libens dominamque potentem Supplicibus supera donis Purchas'd great Iunos d wrath with willing prayers and e conquer'd her with humble gifts And therfore Porphyry though not of him-selfe holds that a good God or Genius neuer commeth to a man till the bad be appeased as if it were of more poweâ—… then the other seeing that the bad can hinder the good for working and must be intreated to giue them place wheras the good can do no good vnlesse the others list and the others can do mischeefe maugre their beards This is no tract of true religion our Martirs do not conquer Iuno that is the ayry powers that mallice their vertues on this fashion Our Heroes If I may say so conquer noâ—… Herâ—… by humble gifts but by diuine vertues Surely f Scipio deserued the name of African rather for conquering Africa then for begging or buying his honour of his foes L. VIVES Our a Heroes Plato in his order of the gods makes some lesse then ayry Daemones and more then men calling them demi-gods now certainly these bee the Heroes for so 〈◊〉 they called that are begotten of a god and a mortall as Hercules Dionysius Aeneas Aescâ—…pius Romulus and such one of whose parents being a god they would not call them bare men but somewhat more yet lesse then the Daemones And so holds Iamblicus Hierocles the Sâ—… relating Pythagoras his verses or as some say Philolaus his saith that Angels and Heroes as Pâ—…to saith are both included in the ranke of Daemones the celestiall are Angels the earthly Heâ—… the meane Daemones But Pythagoras held quoth he that the goddes sonnes were called Heâ—… Daemones And so they are in that sence that Hesiod cals the men of the golden age Terâ—… Daemones for hee putteth a fourth sort of men worse then the golden ones but better then the third sort for the Heroes But these and the other also he calleth men and Semi-gods saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A blessed kinde of Heroes they were Surnamed Semi-gods To wit those yâ— Plato meaneth for these ar more ancient venerable then they that â—…ailed 〈◊〉 Iason in the fatal ship sought in the war of Troy For Hesiod cals theÌ„ warlike and thence 〈◊〉 Meâ—…der saith were they held wrathful violent if any one went by their temples called 〈◊〉 〈◊〉 must passe in reuerend silence least hee should anger the Heroes and set altogether by the â—…es And many such temples were erâ—…cted in Greece 〈◊〉 mentioneth diuers to Vlissâ—…s Tâ—…talus and Acrisius The Latines hadde them also Plin. lib. 19. mentioneth of one Plaâ—…o deriues Heros of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue because the loue betweene a god or goddesse and a mortall produced the Heroes Some draw it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speake because they were eloquent states-men Hierocles allowes the deriuation from loue but not in respect of the birth but their singular loue of the gods inciting vs to the like For Iaâ—…blichus saies they rule ouer men giuing vs life reason guarding and freeing our soules at pleasure But we haue showne these to be the powers of the soule and each one is his owne Daemon Some deriue it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth they being earthly Daemones For so Hesiod calleth the good soules departed and Pythagoras also bidding 〈◊〉 â—…orship the earthly Daemones Homers interpretor liketh this deriuation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he in one language is earth and of earth was mankind made Capella Nupt. lib. 2. sayth that all between vs and the Moone is the Kingdome of the Manes and father Dis. But in the highest part are the Heroes and the Manes below them and those Heroes or semi-gods haue soules and holy mindes in mens formes and are borne to the worlds great good So was Hercules Dionys Tryptoleâ—…s c. and therefore the name comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuno because shee rules the ayre whither the good soules ascend as Hierocles witnesseth in these verses of Pythagoras or Philolaus relating their opinion herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If quit from earthly drosse to heau'n thou soare Then shalt thou be a God and dye no more But Plato thinketh them to become Sea-goddes I beleeue because hee holdes them grosser bodyed then the Daemones whome he calleth purely aâ—…reall and so thought fitte to giue them hâ—…bitation in the most appropin quate part of nature the water Hera also the Latines vse for a Lady or a Queene Vâ—…rg Aen. 3. and so Heroes if it deriue from Hera may bee taken for â—…ords or Kinges b One of her sonnes I thinke I haue read of this in the Greeke commentaâ—…es but I cannot remember which these things as I said before are rather pertinent to chance then schollership c Good mens As to Hercules Dionysius and Aeneas d Great The translation of Hera For Proserpina whom
Charoâ—… Aeneids 6. calls Lady is the infernal Iuno And Iâ—… the celestiall is called the great and the infernall also saith Seruius For father Dis is called Iupiter infernall So Claudian sings in the silent ring of the spirits at the wedding of Orâ—…s and Proserpina Nostra parens Iuno tuqueâ—…germane tonaâ—…tis Et gener vnanimis conâ—…ortia dâ—…cite somni Mâ—…tuaque alternis 〈◊〉 〈◊〉 Iuno our mother and thou Ioues great sonne And brother sweetly may you take your rest Linckt in each others armes and breast to breast And Protesilaus in Lucian calls Plato Iupiter e Conquer Shewing saith Donate that the greatest enemies are sooner conquered by obâ—…ysance then opposition f Scipio The first generall that euer got sur name from his prouincial conquests was P. Cornelius Scipio Publius his sonne Hee subdued Afâ—…ica and sâ—…buerted Haniball and was instiled African I speake of Generals and prouinciall conquests Coriolanus had that name from the conquest of a towne and Sergius Fiâ—…enas was so surnamed for subduing the Fidenates From whence the Saints haue their power against the diuels and their pure purgation of heart CHAP. 22. GOdly men doe expell the aëreall powers opposing them from their possession by a exorcismes not by pacification and breake their Temptations by prayer not vnto them but vnto God against them For they conquer nor chayne no man but by the fellowship of sinne So that his name yâ— took on him humanity and liued without sinne confoundes them vtterly Hee is the Priest and sacrifice of the remission of sinnes Hee the Mediator betweene Gâ—… Daâ—… man euen the man Christ Iesus by whome wee are purged of sinne and reâ—…led vnto God for nothing seuers man from God but sinne which not our meâ—… but Gods mercy wipeth off vs it is his pardon not our power for all the poâ—… that is called ours is ours by his bountyous goodnesse for wee should thinke 〈◊〉 well of our flesh vnlesse wee liued b vnder a pardon all the while wee are in the flesh Therefore haue we our grace by a Mediator that beeing polluted by the flesh we might be purged by the like flesh This grace of God wherein his great mercy is shewne vs doth rule vs by faith in this life and after this life is ended wiâ—… transport vs by that vnchangeable truth unto most absolute perfection L. VIVES BY a exorcisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to admire Augustine translate sit so and Exorcista an adâ—…rer and Exorcismus admiration The Exorcist expelleth the diuell from the Chatecumâ—…nist ere he be baptised August Symbol It is the third of the lesser orders of the churh they are 〈◊〉 all seauen Of this and of Exorcisme before Baptisme read Petrus Lumbardus Sentent lib. 4. 〈◊〉 8. 24. b Vnder a pardon Vnder the law of sinne and infirmity least any one should extoâ—… him-selfe All the good wee doe comes from God by whose pardon wee are vnhusked of the old man sinne and by him we liue in iustice Of the Platonists principle in their purgation of the soule CHAP. 23. POrphyry saith that the Oracles sayd that neyther the Sunnes nor Moones Teletae could purge vs and consequently the Teletae of no goddes can For if the Sunnes and Moones the cheefe gods cannot whose is more powerfull But the Oracles answered quoth hee that the beginnings may least one should thinke that vppon the denyall of this power to the Sunne and Moone some other God of the multitude might doe it But what beginnings hee hath as a Platonist wee know For hee speakes a of God the father the Son called in greeke the Fathers intellect but of the spirit not a word at least not a playne one though what he meaneth by a meane betweene the two I cannot tell for if he follow c Plotinâ—… in his discourse of the three priuie essences and would haue this third the soules nature hee should not haue put it as the meane betweene the father and the son For Plotine puts it after the fathers intellect but Porphyry in calling it the meane interposeth it betweene them And this hee sayth as well as hee could or would but we cal it neither the fathers spirit alone nor the sonnes but both The Philosophers speake freely neuer fearing to offend religious eares in those incomprehensible misteries but wee must lay our wordes to a d line that wee produce no impious error by our freedome of speech concerning these matters Wherfore when we speake of God we neither talke of two principles nor three as â—…e may not say there were two goddes or three though when wee speake of the father the sonne or the holy ghost we say that each of these is God Nor say we with the Sabellian heretikes that he that is the father is the sonne and hee that is the holy ghost is the father and the sonne but the father is the sons father and the sonne the fathers sonne and the holy spirit both the fathers and the sonneâ—… but neyther father nor sonne True then it is that man is purged by none but the â—…ginning but this beginning is by them too variably taken L. VIVES OF a God the It is a question that hath troubled many Whether the Phylosopher had any notion of the Trinity First we our selues to whome the mistery of redempâ—…on is reuealed haue but a small glance God knowes of that radiant light But what the Phylosophers of old wrote hereof is easily apparant that they spoke it rather then knew what they spoke it is so obscure These secrets belonged not to their discouery It sufficed them to attaine the vnity of God And if by Gods inspiration they spoke oughtt concerning the Trinity it was rather to serue as a testimony of the future truth against their maisters opâ—…ns then to expres any vnderstanding they had therof them-selues Aristotle writes de 〈◊〉 et mundâ—… l. 2 yâ— the Pythagorists placed perfection in three the beginning midst and end and this nuâ—… bâ—… they vsed in religion Thence some hold that Theocritus his witch said To three I offer three I holy call But Virgill more plaine Terna tibi haec primum triplici diuersa colore Lycia circundo terque haec altaria circum Effigiem ducoâ—…numero deus impare gaudet First wrap I these three thornes to frame my spel Three times about the shape the altars then We compasse thrice God loues od numbers well And Zeno calleth Logos fate necessity God and Ioues soule But Plato seemes farre more plain for Socrates in his de Re p l. 6. hauing disputed sufficiently of the nature of good and affirmed that he held it too great a theame for any mans discourse to containe saith thus But O you happy men let vs leaue to say what is good vntill another time For I hold it vtterly incomprehensible of mans minde But my desire at this time is to expresse what the son of this good is which is most like to good
it selfe If you wil I wil proceed if not let it alone Then Glaucus replied that hee should go on with the son and leaue the father till another time So he proceeds to discourse of the birth and sonne of good and after some questions saith that good is as the sun and the son is as the light we haue from the sun And in his Epistle to Hermias he speaketh of such as were sworne to fit studies and the Muses sister lerning by God the guide father of al things past and to come And in his Epinomis hee saith that by that most diuine Word was the world and al therin created This word did so rauish the wise man with diuine loue that he conceiued the meanes of beatitude For many say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant of the Word not of the world and so wee haue vsed it in the eighth book speaking of Plato's opinion of beatitude So that Plato mentions the father and the son expresly mary the third he thought was indeclareable Though hee hold that in the degrees of Diuinity the soule of the world the third proceedeth from the beginning and the begininnings sonne Mens which soule if one would stand for Plato might easily be defended to be that spirit that mooued upon the waters which they seeme to diffuse through the whole masse and to impart life and being to euery particular And this is the Trine in diuinity of which he writeth to Dionysius aenigmatically as him-selfe saith Al thinges are about the King of al and by him haue existence the seconds about the second and yâ— thirds about the third I omit to write what Trismegistus saith Iamblichus from him we are all for the Platonist but I cannot omitte Serapis his answer to Thules the King of Egipt in the Troian wars who inquyring of him who was most blessed had this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. First God and then the sonne and next the spirit All coëternall one in act and merit b The son Porphyry explaning Plato's opinion as Cyril saith against Iultan puts three essences in the Deity 1 God almighty 2. the Creator 3. the soule of the world nor is the deity extended any further Plato he both cal the Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fathers intellect with the Poets though obscurely touch at calling Minerua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne without a mother the wisedom brought forth out of the fathers brain c Plotine he wâ—…ote a book of the three persons or substances yâ— first hee maketh absolute and father to the second that is also eternall and perfect Hee calleth the father Mens also in another place as Plato doth but the word arose from him For hee sayth De prouâ—…d lib. 2. in the begining all this whole vniuerse was created by the Mens the father and his Worde d Alme religion tyeth vs to haue a care how wee speake herein e Sabellians They said that the person of the father and â—…f the Son was all one because the scripture saith I and the Father am one Of the true onely beginning that purgeth and renueth mans whole nature CHAP. 24. BVt Porphyry beeing slaue to the malicious powers of whome hee was ashamed yet durst not accuse them would not conceiue that Christ was the beginning by whose incarnation wee are purged but contemned him in that flesh which he assumed to be a sacrifice for our purgation not apprehending the great sacrament because of his diuell-inspired pride which Christ the good Mediator by his owne humility subuerted shewing him-selfe to mortals in that mortal state which the false Mediators wanted and therefore insulted the more ouer mens wretcheds soules falsely promising them succors from their immortality But our good and true Mediator made it apparant that it was not the fleshly substance but sinne that is euil the flesh and soule of man may be both assumed kept and putte off without guilt and bee bettered at the resurrection Nor is death though it be the punishment of sinne yet payd by Christ for our sinnes to bee anoyded by sinne but rather if occasion serue to bee indured for iustice For Christs dying and that not for his owne sinne was of force to procure the pardon of all other sinnes That hee was the beginning this Platonist did not vnderstand else would hee haue confessed his power in purgation For neither the flesh nor the soule was the beginning but the word all creating Nor can the flesh purge 〈◊〉 by it selfe but by that word that assumed it when the word became flesh dwels in vs. For hee speaking of the mysticall eating of his flesh and some that vnderstood not beeing offended at it and departing saying This is a hard saying who can heare it Answered to those that staid with him It is the spirit that quickneth the flesh profiteth nothing Therfore the beginning hauing assumed flesh and soule mundifieth both in the beleeuer And so when the Iewes asked him who hee was hee answered them that hee was the a beginning which our flesh and bloud beeing incumbred with sinfull corruption can neuer conceiue vnlesse he by whome wee were and were not doe purifie vs. Wee were men but iust wee were not But in his incarnation our nature was and that iust not sinfull This is the mediation that helpeth vp those that are falne and downe This is the seed that the Angels sowed by dictating the law wherein the true worship of one God was taught and this our Mediator truly promised L VIVES THe a beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine will haue the Sonne to bee a beginning but no otherwise then the father as no otherwise GOD. And this hee takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Valla and Erasmus say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be no nowne here but an aduerbe as in the beginning I wil speake my minde here of briefly though the phraze be obscure and perhaps an Hebraisme as many in the new Testament are Christ seemeth not to say hee is the beginning but beeing asked who hee was he hauing no one word to expresse his full nature to all their capacities left it to each ones minde to thinke in his minde what he was not by his sight but by his wordes and to ponder how one in that bodily habite could speake such thinges It was the Deity that spake in the flesh whence all those admirable actes proceeded Therefore he said I am hee 〈◊〉 the beginning and I speake to you vsing a mortall body as an instrument giuing you no more precepts by angels but by my selfe This answer was not vnlike that giuen to Moyses I am that I am but that concerned Gods simple essence and maiesty this was more later and declared God in the fâ—…me of man That all the saints in the old law and other ages before it were iustified only by the mistery and faith of Christ.
son d What of Or which because thou canst not deny thou dost so falter in thy doctrine and contrary thy selfe that first thâ—… teachest that the Theurgikes c. And this is the better reading of the two What perswasions blinded Porphiry from knowing Christ the true wisdome CHAP. 28. THus drawest thou men into most certaine error and a art not ashamed of it being a professor of vertue and wisdome which if thou truely respected thou woldest haue knowne Christ the vertue and wisdome of god the father and not b haue left his sauing humility for the pride of vaine knowledg Yet thou confessest that the vertue of c continence onely without Theurgy and with those Teletae thy frutlesse studies is sufficient to purge the soule spiritually And once thou saidst that the Teletae eleuate not the soule after death as they do now nor benefit the spirituall part of the soule after this life and this d thou tossest and tumblest onely I thinke to shew thy selfe skilfull in those matters and to please curious eares or to make others curious But thou dost well to say this art is dangerous both e for the lawes against it and for the f performance of it I would to God that wretched men would heare thee in this and leaue the gulfe or neuer come neare it for feare of being swallowed vp therein Ignorance thou saist and many vices annexed therevnto are not purged away by any Teletae but only by the fathers intellect his Mens that knoweth his will But that this is Christ thou beleeuest not contemning him for assuming flesh of a woman for being crucified like a fellon because thou thinkest it was fit that the eternall wisedome should contemne those base things and be imbodied in a most eleuated substance I but he fulfills that of the prophet I will destroy the wisedome of the wise and cast away the vnderstanding of the prudent Hee doth not destroy his wisdome in such as hee hath giuen it vnto but that which others ascribe to themselues who haue none of his and therefore the Apostle followes the propheticall testimony thus where is the wise Where is the Scribe where is the g disputer of the 〈◊〉 â—…ath not God made the wisedome of this world foolishnesse for seeing the world by wisdome knew not God in the wisdome of God it pleased God by the foolishnesse of preaching to saue them that beleeue Seeing also that the Iewes require a signe and the Grecians seeke after wisdome But we preach Christ crucified a stumbling blocke vnto the Iewes and foolishnesse vnto the Grecians But vnto them that h are called both Iewes and Grecians we preach Christ the power and wisdome of God for the i foolishnesse of God is wiser then men and the weaknesse of God is stronger then men This now the wise and strong in their owne conceit do account as foolish and weake But this is the grace that cures the weake and such as boast not proudly of their false happinesse but humbly confesse their true misery L. VIVES ARt not a ashamed An old phrase in the latine malum non te pudet b Haue left For he was first of our religion and afterwards fell from it and railed at it like a mad man c Câ—…ce De abst animal Continence and frugality eleuate the soule and adioyne it vnto God But Plato is farre more learned and elegant vpon this poynt in his Charmides shewing 〈◊〉 temperance purgeth the mind and is the onely cure of an infected conscience that no â—…er enchantments can cleanse the soule from corruption d Tossest Porphyry is most abâ—… in his Tantologies as wee may see in that common booke of his de predicabilibus e For the lawes Plato for bad it and the ciuill lawes do so also sub pana f Performance Being â—…gerous if it be failed in for the Deuils will be angry and doe the vnperfect magitian much mischiefe as many horrible examples haue testified for they loue perfect impiety from 〈◊〉 there is no regresse vnto piety Therefore they terrifie men there vnto g Disputer 〈◊〉 and naturalist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is referred to the Philosophers immoderate iangâ—… h 〈◊〉 To godlinesse and piety and made Cittizens of God i Foolishnesse Uulgarius 〈◊〉 crosse foolish because it seemed so yet is it wiser then men for the Philosophers kept a 〈◊〉 about trifles and superfluities whilest the crosse produced the worlds redemption Anâ—… 〈◊〉 deity seemed weake in beeing nailed to the crosse yet is it farre more strong then 〈◊〉 not onely because the more wee seeke to suppresse it the more it mounteth and spreaâ—… but also because the strongest deuill was bound and crushed downe by CHRIST in 〈◊〉 weake forme Of the Incarnation of our Lord Iesus Christ which the impious Platonists shame to acknowledge CHAP. 29. THou teachest the Father and his Sonne calling him his intellect and their meane by which wee thinke thou meanest the holy spirit calling them after your manner three Gods Wherein though your words bee extrauagant yet you haue a little glympse of that we must all relye vpon But the incarnation of the vnchangeable Sonne that saueth vs all and bringeth vs all to that other which we beleeue and relie vpon that you shame to confesse You see your true country though a long long way off and yet you will not see which way to get thether Thou confessest that the grace to vnderstand the deity is giuen to a very few Thou saiest not few like it or few desire it but is giuen to a few fully confessing the guift of it to lye in Gods bountie and not in mans sufficiencie Now thou playest the true a Platonist and speakest plainer saying That no man in this life can come to perfection of Wisdome yet that Gods grace and prouidence doth fulfill all that the vnderstanding lacketh in the life to come O hadst thou knowne Gods grace resident in Iesus Christ our Lord O that thou couldst haue discerned his assuming of body and soule to bee the greatest example of grace that euer was But what in vaine doe I speake to the dead But as for those that esteeme thee for that wisdome or curiositie in artes vnlawfull for thee to learneâ—… perhaps this shall not be in vaine Gods grace could neuer bee more graceâ—…y extolled then when the eternall sonne of God came to put on man and made man the meane to deriue his loue to all men whereby all men might come to him who was so farre aboue all men beeing compared to them immortall to mortall vnchangeable to changeable iust to vniust and blessed to wretched And because hee hath giuen vs a naturall desire to bee eternally blessed hee remaining blessed and putting on our nature to giue vs what wee desired taught vs by suffering to contemne what wee feared But humility humilitie a butthen vnacquainted with your stiffe neckes must bee the meane to bring you to credence of this truth For what can it seeme incredible
to you that knowe such things and ought to inioyne your selues to beleeue it can iâ—… seeme incredible to you that GOD should assume mans nature and bodye you giue so much to the intellectuall part of the soule beeing bâ—… humaine that you make it consubstantiall with the Fathers intellect which you confesse is his Sonne How then is it incredible for that Sonâ—… to assume one intellectuall soule to saue a many of the rest by Now nature teacheth vs the cohaerence of the body and the soule to the making of a fâ—… man Which if it were not ordinary were more incredible then the other For wee may the more easily beleeue that a spirit may cohere with a spirit beeing both incorporcall though the one humaine and the other diuine then a corporall body with an incorporeall spirit But are you offended at the strange child-birth of a Virgin This ought not to procure offence but rather pious admiration that he was so wonderfully borne Or dislike you that hee changed his body after death and resurrection into a better and so carried it vp into heauen being made incorruptible and immortall This perphappes you will not beleeue because Porphyry saith so often in his worke De regressu aniae whence I haue cited much that the soule must leaue the body intirely ere it can bee ioyned with God But that opinion of his ought to be retracted seeing that both hee and you doe hold such incredible things of the worlds soule animating the huge masse of the bodily vniuerse For Plato b teacheth you to call the world a creature a blessed one and you would haue it an eternall one Well then how shall it be eternally happy and yet neuer put off the body if your former rule be true Besides the Sunne Moone and Starres you all say are creatures which all men both see and say also But your skill you thinke goeth farther calleth them blessed creatures and eternally with their bodies Why doe you then forget or dissemble this when you are inuited to Christianity which you otherwise teach and professe so openly why will you not leaue your contradictory opinions subuerting them-selues for christianitie but because Christ came humbly and you are all pride Of what qualitie the Saints bodyes shall be after resurrection may well bee a question amongst our greatest christian doctors but wee all hold they shall be eternall c and such as Christ shewed in his resurrection But how-so-euer seeing they are taught to bee incorruptible immortall and no impediment to the soules contemplation of God and you your selues say that they are celestiall bodies immortally blessed with their soules why should you thinke that wee cannot bee happy without leauing of our bodies to pretend a reason for auoyding christianitie but onely as I said because Christ was humble and you are proud Are you ashamed to bee corrected in your faults a true character of a proud man You that were Plato's d learned schollers shame to become Christs who by his spirit taught a fisher wisdome to say In the beginning 〈◊〉 the worde and the word was with God and GOD was the word The same was in the beginning with God all things were made by it and without it was made nothing e that was made In it was life and the life was the light of men And the light shineth in the darkenesse and the darknesse comprehended it not f Which beginning of Saint Iohns Gospell a certaine Platonist as olde holy g Simplictanus afterwards Bishop of Millaine tolde mee sayd was fitte to bee written in letters of golde and set vp to bee read in the highest places of all Churches But those proud fellowes scorne to haue GGD their Maister because the word became 〈◊〉 and dwelt in vs. Such a thing of nothing it is for the wretched to be sicke and weake but they must axalt them-selues in their sickest weaknesse and shame to take the onely medicine that must cure them nor doe they this to rise but to 〈◊〉 a more wretched fall L. VIVES TRue a â—…latonist Plato in Phaed. Epinon hereof already booke the 8. b Teacheth in his Timaeus c And such Sound incorruptible immortall pertaking with the soule in happinesse Phillip 3. We looke for the sauiour euen the Lord Iesus Christ who shall change our vile body that 〈◊〉 may be fashioned like vnto his glorious body c. ver 21. d Learned What an insolent thing is it to boast of wisdome As if Plato were ashamed of his Maister Socrates that said hee knew nothing and did not glory in all his life that he was scholler to that stone cutters sonne and that all his wisdome whatsoeuer was his Maisters And as if Socrates him-selfe in Plato and Xenophon chiefe founders of that discipline did not referre much of his knowledge to Aspasia and Diotima his two women instructers e That was made The point is so in the greeke as we haue lest it as if the world should become nothing but for the care of the creator as the Philosophers held The Coleyn copy also pointeth it so but wee must let this alone as now f Which beginning Augustine Confess lib. 8. saith that hee had read the beginning of Saint Iohns Gospell In the beginning was the word In Plato but not in the same words Amelius the Platonist saith And this was that word by which all things were made that were made yet being eternall as Heraclitus saith and disposed in their order and dignity with god as the other Barbarian held that word was God and with God and by it was all things made and it was the life and being of all things that were made thus farre Amelius calling Saint Iohn a barbarian But we teach it out of Plato that by the word of God were althings made and out of Plotine that the Sonne of God is the creator Numerius will not haue the first God to be the creator but the second g Simplicianus Bishop of Millaine a friend of Augustines betweene whome many letters were written He being but as yet a Priest exhorted Augustine to vse his wit in the study of holy writ Gennad Catolog viror illustr What opinions of Plato Prophiry confuted and corrected CHAP. 30. IF it be vnfit to correct ought after Plato why doth Porphiry correct such and so many of his doctrines a Sure it is that Plato held a transmigration of mens soules into beasts yet though b Plato the learned held thus Porphiry his scholler iustly refuted him holding that mens soules returned no more to the bodies they once left but into other humane bodies Hee was ashamed to beleeue the other least the mother liuing in a mule should cary her sonne but neuer shamed to beleeue the later though the mother liuing in some other maid might beecome her sonnes wife But how farre better were it to beleeue the sanctified and true Angels the holy inspired prophets him that taught the comming of Christ and the blessed Apostles that spread the gospell
an ayre Heraclitus produced all soules out of respiration therevpon calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to refrigerate Plato in Cratyl The ancients tooke our 〈◊〉 wee draw for the soule Where-vpon the Poet said vxoris anima 〈◊〉 My wiues breth stinkes They called all ayre also the soule Uirgil Semina terrarum animaeque marisqâ—… 〈◊〉 As they had beene the seeds of earth ayre sea c. g Could not Câ—…c Tusc. qâ—…st lib. 1. They could not conceiue the soule that liues by it selfe but sought a shape for it h Câ—…â—…kenesse Arist de anima lib. 2. Darkenesse is the absence of light from a transpareâ—… body by which we see i Their quality The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tully in his academikes taketh this for a body But Augustine here calleth all adherences to the substance which Philosophers call accidents qualities Quintil and others shew the name of Quality to bee generall and both in the abstract and conceite appliable to all accidents k Treasuries Store-houses or treasures themselues l It were All were hee a bungler and had no skill the word is any m But that God Wose care vpholds or else would it stand but a while But he cannot care for that hee knowes not nor any workeman supports a worke he is ignorant in or perfometh any such Whether the spirits that fell did euer pertake with the Angells in their blisse at their beginning CHAP. 11. WHich being so the Angels were neuer darknesse at all but as soone as euer they were made they were made light yet not created onely to liue and be as they listed but liue happily and wisely in their illumination from which some of them turning away were so farre from attaining that excellence of blessed wisdome which is eternall with full security of the eternity that they a fell to a life of bare foolish reason onely which they cannot leaue although they would how they were pertakers of that wisdome before their fall who can define How can wee say they were equally pertakers with those that are really blessed by the assurance of their eternity whome if they had beene therein equal they had still continued in the same eternity by the same assurance for life indeed must haue an end last it neuer so long but this cannot bee said of eternity for it is life because of lyuing but it is eternity of neuer ending wherefore though all eternity be not blessed for hel fire is eternal yet if the true beatitude be not without eternity their beatitude was no such as hauing end and therefore being not eternall whether they knew it or knew it not feare keeping their knowledge and error their ignorance from being blessed But if their ignorance built not firmely vpon vncertainety but on either side wauering betweene the end or the eternity of their beatitude this protraction proues them not pertakers of the blessed Angells happinesse b We ty not this word beatitude vnto such strictnesse as to hold it Gods onely peculiar yet is hee so blessed as none can bee more In comparisoâ—… of which be the Angells as blessed of themselues as they can what is all the beatitude of any thing or what can it be L. VIVES THey fell a to a life The Deuills haue quicke and suttle witts yet are not wise knowing 〈◊〉 them-selues nor their Father as they ought but being blinded with pride and enuy 〈◊〉 most â—…ondly into all mischiefe If they were wise they should be good for none is wicked in 〈◊〉 ignorance rules not as Plato and Aristotle after him teacheth b We tie 〈◊〉 The 〈◊〉 defined beatitude A numerically perfect state in all good peculiar to God in 〈◊〉 〈◊〉 〈◊〉 the Angells and Saints are blessed The happinesse of the iâ—…st that as yet haue not the reward of the diuine promise compared with the first man of paradise before sinnes originall CHAP. 12. NEither do we onely call a them blessed respecting all reasonable intellectâ—… 〈◊〉 for who dares deny that the first man in Paradise was blessed before his 〈◊〉 â—…ough he knew not whether he should be so still or not Hee had beene so 〈◊〉 had he not sinned for we call them happy b whom we see liue well in 〈◊〉 〈◊〉 hope of the immortalitie to come without c terror of conscience 〈◊〉 â—…rue attainment of pardon for the crimes of our naturall imperfection 〈◊〉 â—…ough they be assured of reward for their perseuerance yet they are not 〈◊〉 â—…seuer For what man knoweth that he shall continue to the end in actiâ—…â—…crease of iustice vnlesse hee haue it by reuelation from him that by his 〈◊〉 â—…ouidence instructeth few yet faâ—…leth none herein But as for present 〈◊〉 our first father in Paradise was more blessed then any iust man of the 〈◊〉 but as for his hope euery man in the miseries of his body is more blessed 〈◊〉 〈◊〉 whom truth not opinion hath said that he shall bee rid of all molestaâ—… pertake with the Angels in that great God whereas the man that liued 〈◊〉 â—…se in all that felicity was vncertaine of his fall or continuance therein L. VIVES 〈◊〉 a them blessed This reading is best approoued Augustine meanes that the Angels 〈◊〉 they were vncertaine of their fall or continuance yet were in a sort blessed onely 〈◊〉 â—…gh glorious nature as Adam was in those great gifts of God before his fall b 〈◊〉 〈◊〉 Christ calls them blessed Mat. 8. c Terror of conscience The greatest blisse 〈◊〉 a pure conscience as Horace saith to blush for guilt of nothing and the greatest 〈◊〉 〈◊〉 â—…uilty conscience This was that the Poets called the furies Cic. contra Pisonem 〈◊〉 â—…er the Angels were created in such a state of happinesse that neither 〈◊〉 those that fell knew they should fall nor those that perseuered fore-knew they should perseuer CHAP. 13. 〈◊〉 â—…fore now it is plaine that beatitude requires both conioyned such 〈◊〉 â—…tude I meane as the intellectuall nature doth fitly desire that is to 〈◊〉 the vnchangeable good without any molestation to remaine in him 〈◊〉 with-out delay of doubt or deceit of error This wee faithfully beleeue 〈◊〉 Angels haue but consequently that the Angels that offended and 〈◊〉 lost that light had not before their fall some beatitude they had but 〈◊〉 knowing this wee may thinke if they a were created any while beâ—…y sinned But if it seeme hard to beleeue some Angels to bee created 〈◊〉 â—…ore-knowledge of their perseuerance or fall and other-some to haue 〈◊〉 â—…cience of their beatitude but rather that all had knowledge alike in their 〈◊〉 and continued so vntill these that now are euill left that light of goodâ—… verily it is harder to thinke that the holy Angels now are in themâ—… certaine of that beatitude whereof the scriptures affoord them so 〈◊〉 â—…einty and vs also that read them What Catholicke Christian but 〈◊〉 that no Angell that now is shall euer become a deuill nor any
and 〈◊〉 thing respectiuely for another the one valuing them by the light of 〈◊〉 the other by the pleasure or vse of the sense And indeede a certaine 〈◊〉 loue hath gotten such predominance in reasonable natures that alâ—… generally all Angells excell men in natures order yet by the lawe of â—…nesse good men haue gotten place of preferment before the euill 〈◊〉 〈◊〉 the vice of malice is not naturall but against nature following the will not the creation in sinne CHAP. 17. 〈◊〉 in respect of the deuills nature not his will wee doe vnderstand 〈◊〉 place a right He was the beginning of Gods workes For where the vice of 〈◊〉 in the nature was not corrupted before a vice is so contrary to 〈◊〉 that it cannot but hurt it b therefore were it no vice for that nature that 〈◊〉 God to doe so but that it is more naturall to it to desire adherence with God c The â—…ill wil then is a great proofe that the nature was good But as God is the 〈◊〉 Creator of good natures so is hee the iust disposer of euill wills that when they vse good natures euill hee may vse the euill wills well Therevpon hee 〈◊〉 that the deuills good nature and euill will should bee cast downe and deâ—…d by his Angells that is that his temptations might confirme his Saints whom the other sought to iniurâ—… And because God in the creating of him foresaw both his euill will and what good God meant to effect thereby therefore the Psalmist saith this Dragon whom thou hast made for a scorne that in that very creation that it were good by Gods goodnesse yet had God foreknowledge how to make vse of it in the bad state L. VIVES THe a vice Socrates and the Stoickes held vertue naturall vice vnnaturall For follow the conduct of the true purity of our nature seperated froÌ„ depraued opinion we shall neuer sin b Therefore If it did the nature that offendeth more real good to offend then forbeare it were no offence nor error but rather a wise election and a iust performance c The euill will Thence arise all sinnes and because they oppose nature nature resisteth them whereby offending pleases their will but hurts the nature the will being voluntarily euill their nature forced to it which were it left free would follow the best for that it loues and goe the direct way to the maker whose sight at length it would attaine Of the beauty of this vniuerse augmented by Gods ordinance out of contraries CHAP. 18. FOr God would neuer haue fore-knowne vice in any worke of his Angell or Man but that hee knew in like manner what good vse to put it vnto so makeing the worldes course like a faire poeme more gratious by Antithetique figures Antitheta a called in Latine opposites are the most decent figures of all elocution some more expresly call them Contra-posites But wee haue no vse of this word though for the figure the latine and all the tongues of the world vse it b S. Paul vseth it rarely vpon that place to the Corynthes where he saith By the armâ—… of righteousnesse on the right hand and the left by honor and dishonor by euill report and good as deceiuers and yet true as vnknowne and yet knowne as dying and behold 〈◊〉 liâ—…e as chastned and yet not killed as sorrowing and yet euer glad as poore and yet make 〈◊〉 〈◊〉 ritch as hauing nothing yet possessing althings Thus as these contraries opposed doe giue the saying an excellent grace so is the worlds beauty composed of contrarieties not in figure but in nature This is plaâ—…e in Ecclesiasticus in this verse Against euill is good and against death is life so is the Godly against the sinner 〈◊〉 looke for in all thy workes of the highest two and two one against one L. VIVES ANâ—…a a are Contraposites in word and sentence Cic. ad Heren lib. 4. calleth it 〈◊〉 Coâ—…position saith Quintilian conâ—…tion or 〈◊〉 is diuersly vsed First in opposition of 〈◊〉 â—…o one as feare yeelded to boldnesse shame to lust it is not out witte bâ—… your helpe Secondly of sentence to sentence as He may rule in orations but must yeeld in iudgements 〈◊〉 There also is more to this purpose so as I see no reason why Augustine should say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vs. b S. Paul Augustine makes Paul a Rhetorician Well it is tolerable 〈◊〉 saith iâ—…d one of vs said so our eares should ring of herefie presently 〈◊〉 are so ready 〈◊〉 some mens â—…ongue ends because indeed they are so full of it themselues The meaning of that place God seperated the light from darkenesse CHAP. 19. â—…erefore though the hardnesse of the Scriptures be of good vse in produâ—…ing many truths to the light of knowledge one taking it thus and another â—…et so as that which is obscure in one place bee explaned by some other 〈◊〉 by manifest proofes Whether it be that in their multitude of opiniâ—…e light on the authos meaning or that it bee too obscure to bee atâ—…nd yet other truths vpon this occasion be admitted yet verily I thinke â—…urdity in Gods workes to beleeue the creation of the Angels and the seâ—… of the cleane ones from the vncleane then when the first light Lux â—…de Vppon this ground And God separated the light from the darkenesse â—…od called the light day and the darkenkesse he called night For hee onely was 〈◊〉 discerne them who could fore-now their fall ere they fell their deâ—… of light and their eternall bondage in darkenesse of pride As for the 〈◊〉 wee see viz this our naturall light and darkenesse hee made the two 〈◊〉 lights the Sunne and the Moone to seperate them Let there be lights saith 〈◊〉 firmament of the Heauen to seperate the day from the night And by and 〈◊〉 God made two great lights the a greater light to rule the day and the 〈◊〉 rule the night Hee made both them and the starres And God sette 〈◊〉 the firmament of heauen b to shine vppon the earth and to rule in the 〈◊〉 night and to seperate the light from darkenesse but betweene that light 〈◊〉 the holy society of Angells shining in the lustre of intelligible truth 〈◊〉 opposite darkenesse the wicked Angels peruersly falne from that light 〈◊〉 â—…ee onely could make seperation who fore-knoweth and cannot but 〈◊〉 all the future euils of their wils not their natures L. VIVES 〈◊〉 The greater light to rule or to begin yâ— day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagints transâ—… 〈◊〉 both rule beginning principium is vsed somtimes for rule as in Ps. 110. v. 3. 〈◊〉 or that they might shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Latines haue vsed the infinitiue 〈◊〉 the coniunction Pestis acerba boum pecorumque aspergere virus saith Virgil. Of that place of scripture spoken after the seperation of the light and darkenes And God saw the light
knowledge of it then the draught 〈◊〉 dust and iustice is one in the changelesse truth and another in the 〈◊〉 â—…oule And so of the rest as the firmament betweene the waters aboue 〈◊〉 called heauen the gathering of the waters the apparance of land 〈◊〉 â—…f plants creation of foules and fishes of the water and foure fooâ—…ed 〈◊〉 â—…he earth and last of man the most excelling creature of all All these the 〈◊〉 â—…scerned in the Word of God where they had their causes of their proâ—…â—…mmoueable and fixed otherwise then in them selues clearer in him 〈◊〉 in them-selues yet referring all those workes to the Creators praise 〈◊〉 â—…ke morning in the mindes of these contemplators L. VIVES 〈◊〉 a plainer They haue both sharper wittes then we and the light whereby they 〈◊〉 â—…he â—…rinity is farre brighter then that by which wee know our selues creaâ—…â—…owing â—…owing the effect better in the cause then in it selfe c The vnderstanding Matheâ—…â—…ciples giue better knowledge of times and figures then draughts which can neâ—…â—…ct as to present the thing to the eye truly as it is and better conceiue wee by 〈◊〉 a straight line is the shortest draught from point to point and that all lines drawne 〈◊〉 â—…ter to the cyrcle are equall by the precepts of Geometry rather then by all the 〈◊〉 â—…f dust nay of Parrhasius or Apelles d Dust The old Mathematicians drew â—…tions in dust wiâ—…h a compasse the better to put out or in what they would This 〈◊〉 was a dooing when Syracusa was taken Liu. Tully calleth it learned dust De nat 〈◊〉 secto in puluere metas saith Persius Lines in diuided dust Satyr 1. 〈◊〉 perfection of the number of sixe the first is complete in all the parts CHAP. 30. â—…ese were performed in sixe dayes because of the perfection of the a 〈◊〉 of six one being six times repeated not that God was tied vnto time 〈◊〉 not haue created all at once and afâ—…erwards haue bound the motions 〈◊〉 â—…ngruence but because that number signified the perfection of the 〈◊〉 six is b the first number that is filled by coniunction of the parts the 〈◊〉 â—…ird and the halfe which is one two and three all which conioyned 〈◊〉 â—…arts in numbers are those that may be described of how c many they 〈◊〉 â—…alfe a third a fourth and so forth But foure being in nine yet is no iust 〈◊〉 one is the ninth part aâ—…d three the third part But these two parts one 〈◊〉 are farre from making nine the whole So foure is a part of ten but no 〈◊〉 â—…one is the tenth part two the fifâ—… fiue the second yet these three parts 〈◊〉 5 make not vp full ten but eight onely As for the number of twelfe 〈◊〉 exceed it For there is one the twelfe part six the second foure the third 〈◊〉 fourth and two the sixt But one two three foure and sixe make aboue 〈◊〉 â—…mely sixteene This by the way now to prooue the perfection of the 〈◊〉 of fixe the first as I said that is made of the coniunction of the parts 〈◊〉 did God make perfect all his workes Wherefore this number is not to â—…d but hath the esteeme apparantly confirmed by many places of scripâ—…â—…r was it said in vaine of Gods workes Thou madest all things in number 〈◊〉 〈◊〉 measure L. VIVES THe a number Pythagoras and Plato after him held all things to be disposed by numbers teaching them so mysteriously that it seemed they sought to conceale them from the expresse professors not onely the prophane vulgar Our diuines both Greeke Latine put many mysteries in numbers But Hierome the most of all affirming that the Euangelist omitted some of Christs progenie to make the rest fall in a fit number b For six The perfection of a number is to consist of all the parts such are scarce in Arithmetique and such is sixe onely within ten and twenty seauen within a hundred for this latter consists of 1. 2. 4. 7. and 14. The mysterie of the creation is conteined in the number of sixe Hier. in Ezech. c Of how many as an halfe a fourth a fift sixth c. foure in nine is neither halfe three nor foure and so vp to the ninth as farre as nine goeth For the least quantitatiue part nameth the number as the twelfth of twelue the twentith in twentie and that is alwayes an vnite This kinde of part we call an aliquote Euclide calleth an aliquote onely a part the rest parts For his two definitions his third and his fourth are these A part is a lesse number diuiding a greater Parts are they that diuide not And so the old writers vsed these words Of the seauenth day the day of rest and complete perfection CHAP. 31. BVt in the seauenth day that is the a seuenth repetition of the first day which number hath perfection also in another kinde God rested and gaue the first rule of sanctification therein The day that had no euen God would not sanctifie in his workes but in rest For there is none of his workes but being considered first in God and then in it selfe will produce a day knowledge and an euens Of the perfection of seauen I could say much but this volume groweth bigge and I feare I shall be held rather to take occasion to shew my small skill then to respect others edification Therefore we must haue a care of grauitie and moderation least running all vpon number b wee bee thought neglecters of weight and measure c Let this bee a sufficient admonition d that three is the first number wholy odde and foure wholy euen and these two make seauen which is therefore often-times put for e all as here The iust shall fall seauen times a day and arise againe that is how oft soeuer hee fall hee shall rise againe This is not meant of iniquitie but of tribulation drawing him to humility Againe Seauen times a day will I praise thee the same hee had sayd before His praise shall bee alwayes in my mouth Many such places as these the Scripture hath to prooue the number of seauen to bee often vsed for all vniuersally Therefore is the holy spirit called often-times f by this number of whom Christ said Hee shall teach vs all truth There is Gods rest wherein wee rest in God In this whole in this perfection is rest in the part of it was labour Therefore wee labour because wee know as yet but in part but when perfection is come that which is in part shall be abolished This makes vs search the scriptures so labouriously But the holy Angels vnto whose glorious congregation our toylesome pilgrimage casts a long looke as they haue eternall permanence so haue they easie knowledge and happy rest in God helping vs without ttouble because their spirituall pure and free motions are without labour L. VIVES THe a seauenth Signifying all things created at once b Wee be thought alluding to the precedent saying God made
althings in number weight measure that if he should say too much of number hee should seeme both to neglect his owne grauity and measure and the wise-mans c Let this The Iewes in the religious keeping of their Sabboth shew that 7. was a number of much mistery Hierome in Esay Gellius lib. 3. and his emulator Macrobius in Somn. Scip. lib. 1. record the power of it in Heauen the Sea and in Men. The Pythagorists as Chalcidius writeth included all perfection nature sufficiency herein And wee Christians hold it sacred in many of our religious misteries d That 3. is An euen number sayth Euclid is that which is diuisible by two the odde is the contrary Three is not diuisible into two nor any for one is no number Foure is diuided into two and by vnites and this foure was the first number that gotte to halfes as Macrobius sayth who therefore commendeth 7. by the same reason that Aug. vseth here e For all Aug. in Epist. ad Galat. f By this number Serm. de verb dom in monte This appellation ariseth from the giftes shewne in Esay Chap. 32. Of their opinion that held Angels to be created before the world CHAP. 32. BVt if some oppose and say that that place Let there be light and there was light was not meant of the Angels creation but of some a other corporall light and teach that the Angels wer made not only before the firmament diuiding the waters and called heauen but euen before these words were spoken In the beginning God made heauen and earth Taking not this place as if nothing had bene made before but because God made all by his Wisedome and Worde whome the Scripture also calleth a a beginning as answered also to the Iewes when they inquired what he was I will not contend because I delight so in the intimation of the Trinity in the first chapter of Genesis For hauing said In the beginning God made heauen and earth that is the Father created it in the Son as the Psalme saith O Lord how manyfold are thy workes In thy wisedome madest thou them all presently after he mentioneth the Holy Spirit For hauing shewed the fashion of earth and what a huge masse of the future creation God called heauen and earth The earth was without forme void and darknesse was vpon the deepe to perfect his mention of the Trinity he added c And the spirit of the Lord moued vpon the waters Let each one take it as he liketh it is so profound that learning may produce diuers opinions herein all faithfull and true ones so that none doubt that the Angels are placed in the high heauens not as coeternals with God but as sure of eternall felicity To whose society Christ did not onely teach that his little ones belonged saying They shall be equal vvith the Angels of God but shewes further the very contemplation of the Angels saying Se that you despise not one of these little ones for I say vnto you that in heauen their Angels alway behold the face of my Father vvhich is in Heauen L. VIVES SOme a other corporeall Adhering to some body b Beginning I reproue not the diuines in calling Christ a beginning For he is the meane of the worlds creation and cheefe of all that the Father begotte But I hold it no fit collection from his answere to the Iewes It were better to say so because it was true then because Iohn wrote so who thought not so The heretikes make vs such arguments to scorne vs with at all occasion offered But what that wisely and freely religious Father Hierome held of the first verse of Genesis I will now relate Many as Iason in Papisc Tertull. contra Praxeam and Hillar in Psalm Hold that the Hebrew text hath In the Sonne God made Heauen and earth which is directly false For the 70. Symachus and Theodotion translate it In the beginning The Hebrew is Beresith which Aquila translates in Capitulo not Ba-ben in the Son So then the sence rather then the translation giueth it vnto Christ who is called the Creator of Heauen and earth as well in the front of Genesis the head of all bookes as in S. Iohns Ghospell So the Psalmist saith in his person In the head of the booke it is written of me viz. of Genesis and of Iohn Al things were made by it without it was made nothing c. But we must know that this book is called Beresith the Hebrewes vsing to put their books names in their beginnings Thus much word for word out of Hierome c And the spirit That which wee translate Ferebatur moued sayth Hierome the Hebrewes read Marahefet forwhich we may fitly interprete incubabat brooded or cherished as the hen doth heregges with heate Therfore was it not the spirit of the world as some thinke but the holy spirite that is called the quickner of all things from the beginning If the Quickner then the maker if the Maker then the God If thou send forth thy word saith he they are created Of the two different societies of Angels not vnfitly tearmed light and darkenesse CHAP. 33. THat some Angels offended and therfore were thrust into prisons in the worlds lowest parts vntill the day of their last iudiciall damnation S. Peter testifieth playnely saying That God spared not the Angels that had sinned but cast them downe into hell and deliuered them into a chaynes of darkenesse to be kept vnto damnation Now whether Gods prescience seperated these from the other who doubteth that he called the other light worthily who denyeth Are not we heare on earth by faith and hope of equality with them already ere wee haue it called light by the Apostle Ye were once darkenesse saith he but are now light in the Lord. And well doe these perceiue the other Apostaticall powers are called darkenesse who consider them rightly or beleeue them to bee worse then the worst vnbeleeuer Wherefore though that light which GOD sayd should bee and it was bee one thing and the darkenesse from which GOD seperated the light bee another yet the obscurity of this opinion of these two societies the one inioying GOD the other swelling in b pride the one to whome it sayd Praise GOD all â—…ee his Angels the other whose Prince said All these will I giue thee if thou wilt fall downe and worship mee the one inflamed with GOD'S loue the other blowne bigge with selfe-loue whereas it is sayd God resisteth the proud and giueth grace to the lowly the one in the highest heauens the other in the obscurest ayre the one piously quiet the other madly turbulent the one punishing or releeuing according to Gods c iustice and mercy the other raging with the ouer vnreasonable desire to hurt and subdue the one allowed GODS Minister to all good the other restrayned by GOD from doing d the desired hurt the one scorning the other for doing good against their wills
the beginning and the immortall creature to haue had a temâ—… originall in this our time and not before wherein the Angells were created â—…her they bee ment by the name of light or heauen of whom it is sayd 〈◊〉 â—…inning God created heauen and earth and that they were not from the beâ—…g vntill the time that they were created for otherwise they should be coâ—…ll with God If I say they were not created in time but before it that God 〈◊〉 bee their Lord who hath beene a Lord for euer Then am I demaunded 〈◊〉 they were before all time of how could they that were created be from 〈◊〉 And here I might perhaps answere how that which hath beene for the 〈◊〉 of all time may not bee vnfitly sayd to haue beene alwaies and they have 〈◊〉 〈◊〉 in all time that they were before all time if Time began with heauens 〈◊〉 and they were before heauen But if time beganne not so but were beâ—…uen not in houres daies moneths or years for sure it is that these dimenâ—… properly called times beganne from the starres courses as God said when 〈◊〉 them Let them be for signes and seasons and daies and yeares but in some 〈◊〉 wondrous motion whose former part did passe by and whose later succeeâ—… it beeing impossible for them to goe both together If there were such a 〈◊〉 in the Angells motions and that as soone as they were made they began to 〈◊〉 thus euen in this respect haue they beene from the beginning of all 〈◊〉 Time and they hauing originall both at once And who will not say that â—…th beene for all Time hath beene alwaies But if I answere thus some 〈◊〉 â—…to me why are they not then coeternall with the Creator if both he and â—…ue beene alwaies What shall I say to this That they haue bin alwaies 〈◊〉 that time they had originall both together and yet they were created 〈◊〉 deny not that time was created though it hath beene for all times contiâ—… otherwise there should haue beene a time that had beene no time but â—…oole will say so wee may say there was a time when Rome was not when â—…lem was not Abraham or Man himselfe or so when they all were not Nâ—… the world it selfe being not made at times beginning but afterwardes wee 〈◊〉 say there was a time when the world was not But to say there was a time when time was not is as improper as to say there was a Man when there was no 〈◊〉 or a worlde when the world was not If wee meane of diuers pertiâ—… wee may say this Man was when that was not and so this Time was when 〈◊〉 not true But to say Time was when no Time was who is so sottish 〈◊〉 as we say Time was created and yet hath beene alwaies because it 〈◊〉 beene whilest Time hath beene so is it no consequent then that the Anâ—… that haue beene alwaies should yet bee vncreated seeing they haue beene â—…s onely in that they haue beene since Time hath beene and that because 〈◊〉 could not haue beene without them For whereno creature is whose moâ—…lay proportion Time forth there can bee no Time and therefore though 〈◊〉 â—…ue beene alwaies they are created and not coeternall with the Creator 〈◊〉 hee hath beene vnchangeable from all eternity but they were created and 〈◊〉 sayd to haue beene alwaies because they haue beene all Time that could 〈◊〉 without them But Time beeing transitory and mutable cannot be coâ—…ll with vnchanging eternity And therefore though Angells haue no bodiâ—…â—…tation nor is this part past in them and the other to come yet their 〈◊〉 measuring Time admitteth the differences of past and to come And therefore they can neuer be coeternal with their Creator whose motion admitteth neither past present nor future Wherefore GOD hauing beene alwaies a Lord hath alwaies had a creature to be Lord ouer not begotten by him but created out of nothing by him and not coeternall with him for hee was before it though in no time before it nor foregoing it in any space but in perpetuity But if I answere this to those that aske me how the Creator should be alwaies Lord and yet haue no creature to be Lord ouer or how hath hee a creature that is not coeternall with him if it hath beene alwaies I feare to bee thought rather to affirme what I know not then teach what I know So that I returne to the Creators reuealed will what hee allowes to wiser knowledges in this life or reserueth for all vnto the next I professe my selfe vnable to attaine to But this I thought to handle without affirming that my readers may see what questions to for beare as dangerous and not to hold them fit for farther inquirie rather following the Apostles wholesome counsell saying I say through the grace that is giuen me vnto euery one amongst you presume not to vnderstand more then is meete to vnderstand but vnderstand according to sobriety as God hath dealt vnto euery man c the measure of faith for d if an infant bee nourished according to his strength hee will grow vp but if he bee strained aboue his nature he will rather fade then increase in growth and strength L. VIVES DOmination a eternall He had no seruants to rule in respect of whom he might be called a Lord for Lord is a relatiue and it fitted not the Sonne and the Holy Ghost to call him Lord. b Hee hath beene His continuance is but wee abuse the words and say hee was and shal be not beeing able in out circumscribed thoughts to comprehend the eternity c 〈◊〉 measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greekes vse the Accusatiue often of our ablatiue or rather for the seauenth case Paul meaneth the proportionating of wisdome to the measure of faith d If an infant Quintilian hath such another family poure water easily into a narrow mouthed glasse and it wil be filled but powre to fast and it will runne by and not go in Institut lib. 1. How wee must vnderstand that God promised Man life eternall before all eternity CHAP. 16. VVHat reuolution passed ere mans creation I confesse I know not but sure I am no creature is coeternall with the Creator The Apostle speaketh of eternall times not to come but which is more wondrous past For thus he saith vnder the hope of eternall life which God that cannot lie hath promised before all eternity a of time but his word he hath manifested in time Behold hee talketh of Times eternity past yet maketh it not coeternall with GOD. For he was not only himselfe before all eternity but promised eternall life before it which he manifested in his due Time that was his word for that is eternall life But how did he promise it vnto men that were not before eternity but that in his eternity and coeternall world he had predestinated what was in Time to be manifested L. VIVES BBfore a all eternity Tit. 1. 2.
but the better part onely nor the body whole man but the worse part only and both conioyned make man yet when we speake of them disioyned they loose not that name for who may not follow custome and say such a man is dead such a man is now in ioy or in paine and speake but of the soule onely or such a man is in his graue and meane but the body onely will they say the scripture vseth no such phrase yes it both calles the body and soule conioyned by the name of man and also diuiding them calles the soule the inward man and the body the outward as if they were two men and not both composiâ—…gone And marke in what respect man is called Gods image and man of earth returning to earth the first is in respect of the reasonable soule which God breathed or inspired into man that is into mans body and the laâ—…er is in respect of the body which God made of the dust and gaue it a soule whereby it became a liuing body that is man became a liuing soule and therefore whereas Christ breathing vpon his Apostles said receue the holy spirit this was to shew that the spirit was his aswell as the Fathers for the spirit is the Fathers and the Sonnes making vp the Trinity of Father Sonne and Holy Spirit being no creature but a creator That breath which was carnally breathed was not the substantiall nature of the Holy Spirit but rather a signification as I said of the Sonnes communication of the spirit with his Father it being not particular to either but common to both The scriptures in Greeke calleth it alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lord called it here when by signifiing it with his breath hee gaue it to his disciples and I neuer read it otherwise called in any place of Gods booke But here whereas it is sayd that God formed man being dust of the earth and breathed in his face the spirit or breath of life the Greeke is g not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is read oftener for the creature then the creator and therefore some latinists for difference sake do not interpret this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit but breath for so it is in Esay where God saith h I haue made all breath meaning doubtlesse euery soule Therefore that which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee do sometimes call breath some-time spirit some-time inspiration and aspiration and some-times i soule but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer but spirit either of man as the Apostle saith what man knoweth the things of a man but the spirit of a man which is in him or of a beast as wee read in the preacher Who knoweth whether the spirit of man ascendeth vpwardes and the spirit of the beast downewards to the earth or that bodily spirit which wee call wind as the Psalme saith fire hayle snow Ice and the spirit of tempests or of no creature but the creator himselfe whereof our Sauiour said in the Gospell Receiue the holy 〈◊〉 signifying it in his bodily breath and there also where hee saith Goe and bâ—…ise all nations in the name of the father the sonne and the holy spirit plainly and excellently intimating the full Trinity vnto vs and there also where wee read God is a spirit and in many other places of scripture In all those places of Scriptâ—… the Greeke wee see hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine flatus and not spiâ—…us And therefore if in that place Hee breathed into his face the breath of life tâ—… Greeke had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it hath but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet were it no consequent that wee should take it for the holy spirit the third person in Trinity because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vâ—… for a creature as well as the creator and as ordinarily O but â—…ay they hee â—…ld not haue added vitae of life but that hee meant that spirit aâ—…d whereas 〈◊〉 sâ—…id Man became a soule hee would not haue added liuing but that he meant the soules life which is giuen from aboue by the spirit of God for the soule haâ—…g a proper life by it selfe why should hee adde liuing but to intimate the 〈◊〉 giuen by the holy spirit But what is this but folly to respect coniecture and 〈◊〉 to neglect scripture for what need we goe further then a chapter and beâ—…old let the earth bring forth the liuing soule speaking of the creation of all eâ—…ly creatures and besides for fiue or sixe Chapters onely after why might 〈◊〉 â—…ot obserue this Euery thing in whose nosthrills the spirit of life did breath â—…soeuer they were in the drye land dyed relating the destruction of euery liuing 〈◊〉 vpon earth by the deluge If then wee finde a liuing soule and a spirit of life in beasts as the Scripture saith plainly vsing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this very 〈◊〉 place why may wee not as well say why added hee liuing there seeing 〈◊〉 soule cannot bee vnlesse it liue and why added hee Of life here hauing â—…d spirit But wee vnderstand the Scriptures ordinary vsage of the liuing 〈◊〉 and the spirit of life for animated bodyes naturall and sensitiue and yet 〈◊〉 this vsuall phrase of Scripture when it commeth to bee vsed concerning 〈◊〉 〈◊〉 of man Whereas it implieth that man receiued a reasonable soule of 〈◊〉 â—…ated by his breath k not as the other were produced out of water and 〈◊〉 and yet so that it was made in that body to liue therein and make it an aniâ—… body and a liuing soule as the other creatures were whereof the Scripture sayd Let the earth bring forth a liuing soule and that in whose nostrills was the â—…rit of life which the Greek text calleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning not the holy spirit but their life But wee say they doe conceiue Gods breath to come from the mouth of God now if that bee a soule l wee must holde it equall 〈◊〉 â—…substantiall with that wisdome or Worde of GOD which saith I am come 〈◊〉 〈◊〉 the mouth of the most high Well it saith not that it was breathed from 〈◊〉 â—…outh but came out of it And as wee men not out of our owne nature but 〈◊〉 〈◊〉 ayre about vs can make a contraction into our selues and giue it out 〈◊〉 in a breath so Almighty GOD not onely out of his owne nature or of 〈◊〉 â—…feriour creature but euen of nothing can make a breath which hee may 〈◊〉 most fitly said to breath or inspire into man it being as hee is incorporeall 〈◊〉 â—…ot as hee is immutable because it is created as he is not 〈◊〉 to let those men see that will talke of Scriptures and yet marke not what 〈◊〉 doe intend that some-thing may bee sayd to come
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
in him Behold here dilectio in one place in both the respects But if any one seeke to know whether amor be vsed in euill wee haue shewne it in good let him reade this Men shal be louers of themselues c. Louers of pleasures more then louers of GOD. For an vp right will is good loue and a peruerse will is badde loue Loue then desyring too enioy that it loueth is desire and enioying it is ioy flying what it hateth it is feare feeling it it is sorrow These are euills if the loue bee euill and good if it bee good What wee say let vs prooue by scripture The Apostle aesires to bee dissolued and to bee vvith Christ And My heart breaketh for the continuall desire I haue vnto thy iudgements f Or if this bee better My soule hath coueted to desire thy iudgements And desire of wisdome leadeth to the Kingdome yet custome hath made it a law that where concupiscentia or cupiditas is vsed without addition of the obiect it is euer taken in a badde sence But Ioy or Gladnesse the Psalme vseth well Bee glad in the LORD and reioyce you righteous and thou hast giuen gladnesse to mine heart and In thy presence is the fulnesse of ioye Feare is also vsed by the Apostle in a good sence Worke out your saluation vvith feare and trembling and Be not high minded but feare and But I feare least as the serpent beguiled Eue through his suttlety so that your mindes should be corrupted from the chastity that is in Christ. But as for that sorrow which Tully had rather call g egritude and Virgill dolour where hee saith dolentque gaudentque yet h I had rather call it tristitia sadnesse because egritude and dolour are oftner vsed for bodily affects the question whether it be vsed in a good sence or no is fit to bee more curiously examined L. VIVES MOre a then these Then these doe to auoide ambiguity b Then knâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here translated diligo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amâ—… both to loue c Some Orig. hâ—… 1. 〈◊〉 Câ—… The scripture I thinke being carefull saith he to keepe the readers in the tract of true vnderstanding it for the capacity of the weaker called that Charity or Dilectio which they thinke wise men called loue d Is vsed The Latinists vse these two words farre other-wise â—…ing Diligo for a light loue and amo for a seruent one Dol obellam antea diligebam nunc 〈◊〉 â—…ith Tully and elsewher more plainely Clodius Tribu Pleb valde me diligit seu vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addam valde me amat I grant that amor is the meaner word and oftener vsed in obâ—…y then dilectio The same difference that the latines put betweene amo and diligo the same 〈◊〉 the Greekes put between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e To shew The places here cited prooue nothing vnlesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be both vsed in a good or an euil sence for the latine translation is the 〈◊〉 of the interpretor not of the author But perhaps he desired to shew it because he delt agâ—… Grecian namely Origen f Or if For so the 70. translated it Here begins he to shew that none of the foure affects are bad of them-selues g Egritude Tusc quaest 3. and 4. h I had rather Tully a Tusc. qu. 2. calleth bodily vexation dolor and Iusc 4. defendeth egritudo to be in the mind as egrotatio is in the body and affirmeth lib. 3. that it hath not any distinct name from sorrow Of the three passions that the Stoickes alow a wiseman excluding sadnesse as foe to a vertuous minde CHAP. 8. THose which the Greekes call a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tully Constantiae the Stoickes make to be three according to the three perturbations in a wisemans mind â—…ng will for desire b ioy for exultation and warinesse for feare but insteed of â—…at egritude or dolour which wee to avoyd amphibology call sadnesse they â—…y that a wise mind can intertaine any thing for the will say they affecteth good which a wiseman effecteth ioy concerneth the good hee hath attayned 〈◊〉 warinesse avoideth that hee is to auoyd but seeing sadnesse ariseth from 〈◊〉 â—…ill cause already fallen out and no euill happineth to a wiseman thereâ—… wisdome admits nothing in place thereof Therefore say they none but â—…en can will reioyce and beware and none but fooles can couet exult 〈◊〉 â—…nd bee sad The first are the three constancies saith Tully and the later 〈◊〉 foure perturbations The Greekes as I said call the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In c seeking the correspondency of this with the phrase of holy writ I found this of the prophet There is no c ioy saith the Lord vnto the â—…ed as if the wicked might rather exult then haue ioy in their mischiefes for â—…y is properly peculiar to the good and Godly That also in the gospell What soeuer yee would that men should dee vnto you euen so do yee to them this seemes to â—…imate that a man cannot will any euill thing but couet it by reason of which â—…ome of interpretation some translators added good What good soeuer c. for â—…y thought it fit for man to desire that men should do them no dishonesty and â—…rfore put in this least some should thinke that in their luxurious banquets to be silent in more obscene matters they shold fulfil this precept in doing to others as others did vnto them But e good is not in the originall the greeke but only as we read before What soeuer yee would c. for in saying yee would he meaneth good Hee sayd not whatsoeuer you coueâ—… yet must wee not alway tye our phrases to this strictnesse but take leaue at needfull occasions and when wee reade those that wee may not resist wee must conceiue them so as the true sence 〈◊〉 no other passage as for example sake in the savd places of the Prophet and the Apostle who knoweth not that the wicked exult in pleasure and yet there is no ioye saith the LORD to the wicked Why because ioye is properlie and strickly vsed in this place So may some say that precept Whatseouer 〈◊〉 vvould c. is not well deliuered they may pollute one another with vncleannesse or so Notwithstanding the commaunde is well giuen and is a most true and healthfull one Why because will which properly cannot bee vsed in euill is put in the most proper signification in this place But as for ordinary vsage of speech wee would not say Haue no vvill to tell any â—…e but that there is a badde will also distinct from that which the Angells praised saying f Peace in earth to men of good vvill Good were heere superfluous if that there were no will but good and howe coldlie had the Apostle praised charity in
afflicted shall not perish for euer Their patience shall not be eternall such needeth onely where miseries are to be eternally endured But that which their pacience shall attaine shall be eternal So it may be that this pure feare is said to remaine for euer because the scope whereas it aymes is euerlasting which beeing so and a good course onely leading to beatitude then hath a badde life badde affects and a good life good ones And the eternall beatitude shall haue both ioye and loue not onely right but firme and vnmoouing but shal bee vtterly quit of feare and sorrow Hence is it apparant what courses GODS Citties ought to runne in this earthly pilgrimage making the spirit not the flesh GOD and not humanity the lanterae to their pathes and here also wee see their estate in their immortall future instalement But the Cittie of the impious that saile after the compasse of carnalitie and in their most diuine matters reiect the truth of GOD and relie vpon the t instructions of men is shaken with these affects as with earthquakes and infected with them as with pestilent contagions And if any of the cittizens seeme to curbe themselues from these courses u they growe so impiously proude and vaine-glorious that the lesse their trouble is by these passions the bigger their tumour And if any of them bee so rarely vaine and barbarous as to embrace a direct stupidity beecomming insensible of all affect they doe rather abiure true man-hood then attaine true peace Roughnesse doth not prooue a thing right nor x can dulnesse produce solid soundnesse L. VIVES FRom a Paganisme So did not Paul for hee was an Israelitie of the tribe of Beniamin and therefore some bookes doe fasly read He that came from paganisme c. b Taught There were maisters of fence that taught these champions Aug. alludeth to them c Anoynâ—…d from Some reade bound vnto in as Paul himselfe saith and this is more proper though his allusion run through the anoynting exercise and fashions of the champions d Crucified For they had certaine bounds that they might not passe in any exercise e Glorified Victorious f In the Theater Before a full and honorable viewe g Lawfull The champions had their lawes each might not play that would h Great fight They had their lesser fights and their greater as had the runners and the wrastlers i The marke That beeing perfect and hauing past daily more and more contentions hee might at length become Maister of the fiue exercises and haue his full degree Pauls wordes are in the Epistle to the Philippians 3. 13. 14. l Fightings Hee reckneth Pauls affects beeing all good m Yet shall wee weepe Either suddainely or forcibly for ioye or sorrow n For he He was God and Man and therefore had his affects in his power to extend or represse at pleasure ours are violent and whirle vs with them through all obstacles by reason of our owne impotent infirmity and therefore wee say our minde is impotent in yeelding herevnto o Such as want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are senceâ—…se of misery or happinesse in themselues or friends and those stupidities much like the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom reade Pliny lib. 7. Socrates they say was neuer seene to change his â—…ance this continuall fixation of minde some-times turneth into a rigid sowrenesse of 〈◊〉 abolishing all affects from the soule and such men the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p A great schâ—… Crantors opinion the Academike in Tully Tusc. quest 3. q Therefore the Sâ—… Epist. lib. 1. Explaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one worde and call it impacience wee cannot withoâ—… 〈◊〉 For so wee may come to haue our meaning to bee thought iust contrary to what it is Wee meane one that is sencelesse of all euill and wee may bee thought to meane one that iâ—… too sensible of the least thinke then whether wee may better say invulnerable or impatient This is that difference betweene vs and the Epicureans Our wise-man feeles 〈◊〉 but subdues them â—…l theirs are acquit from feeling them Thus Seneca 〈◊〉 â—…rime The difference betweene crime and sinne he declareth Tract 41. sup Ioan thus a 〈◊〉 saith hee is an act worthy of accusation and comdemnation And therefore the Apostle 〈◊〉 â—…der for the election of Priests Deacons or other Church-men saith not if any of you 〈◊〉 sinne for so he should exclude all Man-kind from beeing elected but if any bee 〈◊〉 â—…ime as man slaughter whoredome some kind of enuy adultery theft fraud sacriledge and 〈◊〉 Thus to explane this place s All feare Or this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expected t Inâ—… Some arts the deuills taught men as Magike Astrology and all diuination excepâ—…â—…phecy Plato saith that a diuell called Theut inuented Arithmetik Geometry Astroâ—…â—…d Dicyng and taught them to Thamus King of Egypt I doubt not but that Logike 〈◊〉 â—…uills inuention also it teacheth the truths opposition and obstinacy in falsenesse so â—…ly delighting to put verity to the worse by deceipte u They grow so Pride was â—…on vice almost of all the Philosophers x Stupidity or dulnesse The Phisitians when 〈◊〉 cure an hurt member do apply their stupes to avoyd the sence of paine onely but 〈◊〉 â—…sease of the part which they are often faynâ—…â—…ut of Whether man had those perturbations in Paradise before his fall CHAP. 10. 〈◊〉 is a good question whether our first parent or parents for they were 〈◊〉 in mariage had those naturall affects ere they sinned which wee shal bee â—…ed of when wee are perfectly purified If they had them how had they that â—…ble blisse of Paradise who can be directly happy that either feares or forâ—… how could they either feare or grieue in that copious affluence of blisse 〈◊〉 they were out of the danger of death and sicknesse hauing althings that a â—…ll desired and wanting althings that might giue their happinesse iust 〈◊〉 â—…fence Their loue to God was vnmoued their vnion sincere and 〈◊〉 exceeding delightfull hauing power to inioy at full what they loued 〈◊〉 in a peaceable avoydance of sinne which tranquility kept out all exâ—…â—…oyance Did they desire thinke yee to tast the forbidden frute and yet 〈◊〉 die God forbid we should thinke this to be where there was no sinne 〈◊〉 a sinne to desire to breake Gods command and to forbeare it rather for 〈◊〉 â—…unishment then loue of iustice God forbid I say that ere that sinne was 〈◊〉 be verified of the forbiddeÌ„ fruit which Christ saith of a womaÌ„ whosoeuer 〈◊〉 â—…ter a woman to lust after her hath already committed adultery with her in his 〈◊〉 How happy were our first parents being troubled with no perturbations 〈◊〉 nor no sickenesse of body euen so happy should all man-kind haue bin 〈◊〉 not transfused that misery which their sinne incurred into their posteâ—… any of their seed had committed an act worthy of codemnation And 〈◊〉 remayning vntill
creatures there then was in the command that the rest might feede vpon them or m rather which is more likely that there were some other meates besides flesh that contented them For n wee see many creatures that eate flesh eate fruites also and Apples chieflye Figges and Chest-nuts what wonder then if God had taught this iust man to prepare a meate for euery creatures eating and yet not flesh what will not hunger make one eate And what cannot God make wholesome and delightsome to the taste who might make them if he pleased to liue without any meate at al but that it was befitting to the perfection of this mistery that they should bee fedde And thus all men bâ—…t those that are obstinate are bound to beleeue that each of these many fold circumstances had a figuration concerning the Church for the Gentiles haue now so filled the Church with cleane and vncleane and shall do so vntill the end and now are al so inclosed in those ribbes that it is vnlawful to make stop at those inferior although obscurer ceremonies which being so if no man may either thinke these things as written to no end nor as bare and insignificant relations nor as sole vnacted allegories nor as discourses impertinent to the Church but each ought rather to beleeue that they are written in wisdome and are both true histories and misticall allegories all concerning the prefiguration of the Church then this booke is brought vnto an end and from hence wee are to proceed with the progresse of both our citties the one celestiall and that is Gods and the tother terrestriall and that is mans touching both which wee must now obserue what fell out after the deluge L. VIVES THe toppe a of The Geographers haue diuers Olympi but this here is in Thessaly ten furlongs high as Plutarch saith in the life of Aemilius Paulus The toppe is aboue the 〈◊〉 region of the aire as some hold and proue it because the ashes of the Sacrifice would ly â—…ystned and vnmoued al the yeare long Solin This is a fable saith Francis Philelphus who 〈◊〉 â—…p the hill him-selfe to see the triall And it is strange that the toppe of Olimpus or Athâ—…s 〈◊〉 â—…edon or of any other mountaine should be so high aboue the circle of the earths globe 〈◊〉 〈◊〉 should exceed the halfe part of the ayre and lying aboue all moysture haue such conâ—…ll fountaines and riuers flowing from it for they are the mothers of windes and rayne b Aâ—… Heauen Intimating the vse of the Poets who call Heauen Olympus because of this 〈◊〉 Hom. Iliad â—…1 c They say also Origen Homil. 2 in Genes hath these words As far 〈◊〉 gather by descriptions the Arke was built vp in foure Angles arising all from an equall 〈◊〉 〈◊〉 finished on the toppe in the bredth of one cubit for it is said that it was built thirty cubites 〈◊〉 â—…ty broad and thirty high but yet was it so gradually contracted that the bredth and 〈◊〉 met all in one cubit and afterwards But the fittest forme for to keepe of the rayne 〈◊〉 weather was to bee ridged downe a proportioned descent from the toppe downeward so to shoot off the wet and to haue a broad and spatious base in a square proportion least the â—…ion of the creatures within should either make it leane at'one side or sinke it downe right 〈◊〉 〈◊〉 â—…ll this cunning fabrike some questions there are made and those chiefly by Apelles 〈◊〉 of Marcions but an inuentor of another heresie how is it possible sayth hee to put 〈◊〉 〈◊〉 Elephants in the roome that the Scripture allowes for the Arke Which to answer our 〈◊〉 said that Moyses who according to the Scriptures was skilled in all the arts of Egipt 〈◊〉 〈◊〉 Geometricall cubytes in this place and Geometry is the Egyptians chiefe study 〈◊〉 〈◊〉 Geometry both in the measuring of solides and squares one cubit is generally taken 〈◊〉 〈◊〉 of our common cubits or for three hundred minutary cubits Which if it bee so heare 〈◊〉 〈◊〉 had roome at large to containe al the creatures that were requisit for the restauration 〈◊〉 〈◊〉 world Thus far Origen d So many miles As Babilons Romes and Memphis But 〈◊〉 〈◊〉 a citty in Thrace the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The long wall for there was an 〈◊〉 long wall began there which reached vnto the Melican Bay excluding Cheroneâ—… 〈◊〉 the rest of Thrace Miltiades the Athenian captaine built it There was such anâ—… 〈◊〉 the lake Lemanus vnto mount Iura diuiding Burgogne from Switzerland built 〈◊〉 〈◊〉 ninteene miles long and sixteene foote high Seuerus did the like in England to keepe the Scots and Picts from inuading the Brittaines e Mortayses Let your posts â—…aith Vâ—…truuius be as thick as the maine body of your piller vnder the wreath whence the 〈◊〉 〈◊〉 and let them be mortaised together so that the hole of euery ioynt bee two fingers wide f Epiri Either it is falsely written or else wee may goe seeke what it is g Stellions A kinde of Lizard that benummeth where he biteth A kinde of Spider also Plin. 8. 9. Aristo h Diuerse birds Ducks Swans Cormorants Sea-guls Water-swallowes Puffins c. i Afterwards engender Flyes are not generate and yet doe engender For the male and female commixe and produce a worme which in time becommeth a flie Aristot. Hist. animal lib. 5. k And some also How Bees are produced saith Aristotle Hist. animal lib. 5. It is vncertaine some thinke they doe not ingender but fetch their issue else-where but whence none knoweth some say from the Palme-flowre others from the reedes others from the Oliues Uirgil in his Georgikes held that they did not engender his words are these Illum adeò placuisse apibus mirabere morem Quòd nec concubitu indulgent nec corpora segnes In venerem soluunt aut foetus nixibus aedunt Verum ipsae é foliis natos suauibus herbis Ore legunt c. Would you not wonder at the golden Bees They vse no venery nor mixe no thighes Nor grone in bringing forth but taking wing Flie to the flowres and thence their yong they bring Within their pretty mouths bred there c. Some there bee that say the Bees bee all females and the Drones males and so doe â—…gender and that one may haue them produced of the flesh of a Calfe l Gotten betweene diuerse as creatures begotten betweene Wolues and Dogges or Beares and Bitches c. Pliny saith that such beasts are neuer like either parent but of a third kinde and that they neuer engender either with any kinde or with their owne and therefore Mules neuer haue yong ones But by Plinies leaue it is recorded that Mules haue brought forth young and haue beene often-times bigge bellyed and this is common in Cappadocia saith Theophrastus and in Syria saith Aristotle Indeed these are of another kinde then ours bee n Or rather Origen
their postâ—…re 〈◊〉 a quadrangle there were on the walls one thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…undred 〈◊〉 〈◊〉 〈◊〉 Robooth Hieromes translation hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…t 〈◊〉 〈◊〉 Râ—…ad onely Hee built Nâ—…iue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnlesse the 〈◊〉 〈◊〉 〈◊〉 The hebrew hath 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Niâ—… 〈◊〉 following the Phaenician Theology 〈◊〉 〈◊〉 〈◊〉 sonâ—… oâ—… 〈◊〉 and calleth him Iupiter Belus Now there was another 〈◊〉 sonne to Epaphus kinge of Egypt whome Ioue begot vnto this Belus Isis was mother 〈◊〉 Eusebius make him the sonne of Telegonus who maried Isis after Apis was dead 〈◊〉 reigning as then in Athens But Belus that was father to Ninus was a quiet King of 〈◊〉 anâ—… contented with a little Empire yet had hee this warlike sonne whereby he was â—…d as a God and called the Babilonian Iupiter This was their Belus say the Egyptians 〈◊〉 Egiptus whome they call the sonne of Neptune and Lybia and granchild to Epaphus 〈◊〉 â—…her Hee placed colonies in Babilon and seating him-selfe vpon the bankes of Euâ—…â—…stituted his Priests there after the Egyptian order That Belus whom they worshipped â—…outly in Assiria and who had a temple at Babilon in Plinies time was as he saith 〈◊〉 â—…tor of Astronomy and the Assirians dedicated a iewell vnto him and called it Belus 〈◊〉 〈◊〉 g Unto Sem also The seauenty lay it downe most playnely h Hebrewes Paul 〈◊〉 of Borgos a great Hebraician sayth they were called Hebrewes quasi trauellers 〈◊〉 〈◊〉 word intends trauellers they were indeed both in Egypt and in the land of Canaan i 〈◊〉 â—…ese were As Ilands are diuided from the continent by the sea so were they amongst â—…es by riuers mountaines woods sands deserts and marishes Of the confusion of tongues and the building of Babilon CHAP. 8. WHereas therefore the Scriptures reckneth those nations each according to his proper tongue yet it returneth backe to the time when they had 〈◊〉 â—…one tongue and then sheweth the cause of the diuersity Then the whole 〈◊〉 â—…th it was of one language and one speach And as they went from the East 〈◊〉 a plaine in the land of Semar and there they aboade and they sayd one to 〈◊〉 â—…me let vs make bricke and burne it in the fire so they had bricke for stone 〈◊〉 â—…ch for lime They sayd also come let vs build vs a citty and b a tower whose 〈◊〉 reach to the heauen that we c may get vs a name least we bee scattred vpon 〈◊〉 earth And the Lord came downe to see the citty and tower which the 〈◊〉 〈◊〉 men builded And the Lord sayd behold the people is all one and haue all 〈◊〉 â—…ge and this they begun to do neither can they now be stopped from 〈◊〉 â—…er they haue imagined to effect come on let vs downe and confound 〈◊〉 â—…guage there that each one of them vnderstand not his fellowes speach So 〈◊〉 Lord scattered them from thence ouer the whole earth and they d left 〈◊〉 â—…ild the citty and the tower Therefore the name of it was called confuâ—…â—…cause â—…cause there the Lord confounded the language of the whole earth 〈◊〉 〈◊〉 thence did the Lord scatter them vpon all the earth This Citty 〈◊〉 â—…ch was called confusion is that Babilon whose wounderfull building 〈◊〉 â—…d euen in prophane histories for Babilon is interpreted confusion 〈◊〉 we gather that Nembrod the Giant was as we said before the builder 〈◊〉 〈◊〉 scripture saying the beginning of his kingdome was Babilon that is this 〈◊〉 metropolitane city of the realme the kings chamber and the chiefe 〈◊〉 〈◊〉 rest though it were neuer brought to that strange perfection that the 〈◊〉 and the proud would haue it to be for it was built to heigh which 〈◊〉 â—…as vp to heauen whether this were the fault of some one Tower which 〈◊〉 â—…ght more vpon then all the rest or of them all vnder one as wee will 〈◊〉 soldiour or enemy when we meane of many thousands and as the 〈◊〉 of Frogges and Locusts that plagued Egypt were called onely in the 〈◊〉 number the Frogge and Locust But what intended mans vaine presumption herein admit they could haue exceeded all the mountaines with their buildings height could they euer haue gotten aboue the element of ayre and what hurt can elleuation either of body or spirit do vnto God Humility is the true tract vnto heauen lifting vppe the spirit vnto GOD but not against GOD as that gyant was said to be an hunter against the Lord which some not vnderstanding were deceiued by the ambiguity of the greeke and translated before the Lord f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing both before and against for the Psalme vseth it so and kneele before the Lord our maker And it is also in Iob He hath stretched out his hand against God Thus then g is that hunter against the Lord to bee vnderstood But what is the worde Hunter but an entrapper persecutor and murderer of earthly creatures So rose this hunter and his people and raised this tower against GOD which was a type of the impiety of pride and an euill intent though neuer effected deserueth to bee punished But how was it punished Because that h all soueraignty lieth in commaund and all commaund in the tongue thus pride was plagued that the commaunder of men should not be vnderstood because he would not vnderstand the Lord his commander Thus was this conspiracy dissolued each one departing from him whom hee vnderstood not nor could he adapt himselfe to any but those that hee vnderstood and thus these languages diuided them into Nations and dispersed them ouer the whole earth as God who wrought those strange effects had resolued L. VIVES ANd a pitch Bitumen whereof there was great store in those places b A tower The like to this do the prophane writers talke of the Gyants wars against the Gods laying mountaine vpon mountaine to get foote-hold against heauen the nearer it Ter sunt conati inponere Pelion Ossae Ter pater extructos disiecit fulmine montes Pelion on Ossa three times they had throwne And thrice Ioues thunder struck the bul-warke downe Saith Uirgil The story is common it might be wrested out of this of the confusion as diuers other things are drawne from holy writ into heathenisme c We may get Let this bee a monument of vs all d Left off And the builders of the cittie ceased say the seauenty e Wonderfull In Pliny Solinus Mela Strabo Herodotus all the geographers and many of the Poets of this else-where f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is in latin also g Is that hunter Iosephus writeth that Nimrod first taught mankinde to iniure GOD and to grow proud against him for being wondrous valiant he perswaded them that they might thanke themselues and not God for any good that befell them And so ordeined he himselfe a souerainty and to prouide that God should not subuert it
fell a building of this tower to resist a second deluge if God should be offended And the multitude held it a lesse matter to serue man then God and so obeying Nimrod willingly began to build this huge tower which might stand all waters vncouered Of this tower Sybilla writeth saying When al men were of one language some fell to build an high tower as though they would passe through it vnto heauen But God sent a winde and ouerthrâ—… and confounded their language with diuers so that each one had a seuerall tongue and therefore that citty was called Babilon h All soueraignty The Princes words are great attactiues of the subiects hearts which if they bee not vnderstood make all his people avoide him And therefore Mithridates euen when hee was vtterly ouerthrowne had friends ready to succour him because he could speake to any nation in their owne language Of Gods comming downe to confound the language of those towre-builders CHAP. 5. FOr whereas it is written The Lord came downe to see the citty and tower which the sons of men builded that is not the sons of God but that earthly minded 〈◊〉 which we call the Terrestriall citty we must thinke that God remooued from no place for hee is alwaies all in all but he is sayd to come downe when he doth any thing in earth beyond the order of nature wherein his omnipotency is as it were presented Nor getteth he temporary knowledge by seeing who can neuer be igâ—… in any thing but he is said to see and know that which he laies open to the 〈◊〉 and knowledge of others So then he did not see that city as he made it bee 〈◊〉 when he shewed how farre he was displeased with it Wee may say GOD 〈◊〉 downe to it because his angells came downe wherein hee dwelleth as that also â—…ch followeth The Lord said Behold the people is one and they haue all one 〈◊〉 c. and then Come on let vs goe downe and there confound their language 〈◊〉 a recapitulation shewing how the LORD came downe for if he were come downe already why should he say Let vs go downe c. he spoke to the angells in whom hee came downe And he saith not come and goe you downe and 〈◊〉 confound their language but come let vs go c. shewing that they are his â—…rs and yet hee co-operateth with them and they with him as the Apostle 〈◊〉 〈◊〉 we labour together with God The manner how GOD speaketh to his Angells CHAP. 6. THat also where God saith Let vs a make man in our Image may be meant vnto the angells because hee saith not I will make but adding in our Image it is 〈◊〉 to thinke that God made man in the angells Image or that Gods and 〈◊〉 â—…re all one This therefore is an intimation of the Trinity which Trinity being â—…thelesse but one God when hee had said let vs make he adioyneth thus â—…ed the man in his Image hee doth not say the Gods created nor in the image of 〈◊〉 Gods and so here may the Trinity bee vnderstood as if the Father had sayd 〈◊〉 and the Holy Spirit come on let vs goe downe and there confound there 〈◊〉 this now if there bee any reason excluding the Angells in this point 〈◊〉 whom it rather befitted to come vnto God in holy nations and Godly â—…ns hauing recourse vnto the vnchangeable truth the eternall 〈◊〉 â—…at vpper court for they themselues are not the truth but pertakers of 〈◊〉 that created them and draw to that as the fountaine of their life takeâ—… 〈◊〉 of that what wanteth in themselues and this motion of theirs is firme 〈◊〉 to that whence they neuer depart Nor doth GOD speake to his 〈◊〉 wee doe one to another or vnto GOD or his angells to vs or wee to 〈◊〉 God by them to vs but in an ineffable manner shewne to vs after our 〈◊〉 and his high speach to them before the effect is the vnaltered order of 〈◊〉 not admitting sound or verberation of ayre but an eternall power in 〈◊〉 working vpon a temporall obiect Thus doth God speake to his angells 〈◊〉 〈◊〉 vs being farre of him in a farre other manner and when we conceiue aâ—… by the first maner wee come neare the angells but I am not here to disâ—…e of Gods waies opening his will to others the vnchangeable truth doth 〈◊〉 speake ineffably from himselfe vnto reasonable creatures or by reasonable â—…ures mutable or spirituall either vnto our imagination and spirit or to 〈◊〉 â—…dily sense and whereas it is sayd And shall they not faine many things they 〈◊〉 this is no confirmation but rather a question as we vse in threatning 〈◊〉 â—…is verse Virgill declareth b Non arma expedient totâque ex vrbe sequentur And shall not all my powers take armes and run We must therefore take it as a question Otherwise it sheweth not as a threatning we must needs therefore adde the interrogatiue point Thus then the progenies of Noahs three sonnes were seauenty three or rather as wee haue said three score and twelue Nations who filled the earth and the Islands thereof c and the number of nations was farre aboue the number of languages for now in Africa wee haue many Barbarous countries that speake all one language and who doubteth that mankinde increasing diuers tooke shippes and went to inhabite the Islands abroad L. VIVES LEt a vs make Hierome and Augustine doe both take this as an intimation of the Trâ—…y b Non arma Dido's words in Virgil. Aenead 3. c And the number But I thinke it is â—…der to shew any one language then any one nation but I doe not contend but onely speake my minde Whether the remote Iles were supplied with the beasts of all sorts that were saued in the Arke CHAP. 7. BVt now there is a question concerning those beasts which man respects not yet are not produced by putrifaction as frogs are but only by copulation of male and female as wolues c. how they after the deluge wherein al perished but those in the Arke could come into those Islands vnlesse they were propagate from them that were preserued in the Arke we may thinke that they might some to the nearest Iles but there are some far in the maine to which no beast could swim If men desired to catch them and transport them thether questionlesse they might doe it a by hunting though we cannot deny but that the angells by Gods command might cary them thether but if they were produced from the earth as at first because God said let the earth bring forth the liuing soule then is it most apparant that the diuersity of beasts were preserued in the Arke rather for a figure of the diuers Nations then for restauration if the earth brought them forth in those Iles to which they could not otherwise come L. VIVES BY a hunting In the Canaries and other new found Iles there were none of
many creatures that we haue in abundance in the continent but were faine to be transported thether 〈◊〉 the like we vse in transportation of plants and seeds from nation to nation Whether Adams or Noahs sonnes begot any monstrous kinds of men CHAP. 8. IT is further demanded whether Noahs sons or rather Adams of whom all man kinde came begot any of those a monstrous men that are mentioned in prophaine histories as some that haue b but one eye in their mid fore-head some with their heeles where their toes should be some with both sexesin one their right pap a mans the left a womans both begetting and bearing children in one body some without mouths liuing only by ayre and smelling some but a cubite high called c pigmies of the greeke word some where the women beare children at the fift yeare of their age some that haue but one leg and bend it not and yet are of wonderfull swiftnesse beeing called d Sciopodae because they sleepe vnder the shade of this their foote some neck-lesse with the face of a man in their breasts and such other as are wrought in e checker-worke in the Seastreete at Carthage beeing taken out of their most curious and exact histories What shall I speake of the f Cynocephali that had dogs heads and barked like dogs Indeed we need not beleeue all the monstrous reports that runne concerning this point But whatsoeuer hee bee that is Man that is a mortall reasonable creature bee his forme voice or what euer neuer so different from an ordinary mans no faithfull person ought to doubt that hee is of Adams progeny yet is the power of nature shewre and strangely shewne in such but the same reasons that wee can giue for this or that vnordinary shaped-birth amongst vs the same may be giuen for those monstrous nations for GOD made all and when or how hee would forme this or that hee knowes best hauing the perfit skill how to beautifie this vniuerse by opposition and diuersity of parts But hee that cannot contemplate the beauty of their whole stumbles at the deformity of the part not knowing the congruence that it hath with the whole We see many that haue aboue fiue fingers or toes and this farther from that then the other is in proportion yet God forbid that any one should bee so besotted as to thinke the maker erred in this mans fabrike though wee know not why hee made him thus Be the diuersity neuer so great he knowes what hee doth and none must reprehend him g At Hippon we had one borne with feet like halfe moones and hands likewise with two fingers onely and two toes If there were a nation such now h curious history would ring off it as of a wonder But must wee therefore say that this creature came not from Adam an age can seldome be without an i Hermophradite though they be not ordinary persons I meane that are so perfit in both sexes that we know not what to terme them man or woman though custome hath giuen the preheminence to the k chiefe and call them still men For none speake of them in the female sense In our time some few yeares agoe was one borne that was two from the middle vp-wardes and but one downe-ward This was in the l East hee had two heads two breasts foure hands one belly and two feete and liued so longe that a multitude of men were eie witnesse of this shape of his But who can recken all the birthes extraordinary Wherefore as wee may not say but those are really descended from the first man so what Nations soeuer haue shapes different from that which is in most men and seeme m to be exorbitant from the common forme if they bee n defineable to bee reasonable creatures and mortall they must bee acknowledged for Adams issue if it bee true that their bee such diuersity of shapes in whole Nations varying so fâ—…te from ours For if we knew not that Apes o Monkeyes and p Babiounes were not men but beasts those braue and curious historiographers would belie them confidently to bee nations and generations of men But if they bee men of whome they write those wonders what if GODS pleasure was to shew vs in the creating of whole nations of such monsters that his wisdome did not like an vnperfit caruer faile in the framing of such shapes but purposely formed them in this fashion It is no absurdity therefore to beleeue that there may bee such nations of monstrous men as well as wee see our times are often witnesses of monstrous births here amongst our selues Wherefore to close this question vppe with a sure locke either the stories of such monsters are plaine lies or if there be such they are either no men or if they be men they are the progeny of Adam L. VIVES MOnstrous a men Pliny lib. 7. b One eye Such they say are in India c Pygmees I do not beleeue that the Pigmâ—…es were but in one place or that the writers concerning them differ so as they seeme Pliny lib 4. saith they were in Thrace neare the towne Gerrania and called Catizi and that the Cranes beate them away For there are great store of Cranes there wherevpon they are called the Strimonian of Strymon a riuer in Thrace And Gerrania is drawne from the greeke for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Crane The same author reherseth their opinion that said Pygmees dwelt by Endon a riuer in Caria Lib. 5. And lib 6. hee followeth others and placeth them in India amongst the Prasian hilles as Philostratus doth also Some there bee as Pline saith there that say they are aboue the marishes of Nilus one of those is Aristotle who saith they liue in Ethiopia amongst the Troglodytes in caues and therefore are called Troglodyta and that their stature and crane-battells are â—…ables Of these Homer sung placing them in the South where the Cranes liue in winter as they doe in Thrace in summer going and comming with the seasons Mela puts the Pygmees into the in-most Arabia little wretches they are saith hee and fight for their corne against the Cranes Some hold their are no such creatures Arist. Pliny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke is a cubite and 〈◊〉 saith Eustathius Homers interpretor they had their name This cubite is halfe a 〈◊〉 〈◊〉 is foure and twenty fingers by their measure For a foote is twelue inshes that is 〈◊〉 fingers and foure hand-breadths But an hand-bredth is diuers there is the 〈◊〉 oâ—… 〈◊〉 wee doe meane beeing three inshes the quarter of the foote and there is the greater 〈◊〉 twelue fingers called a spanne beeing three partes of the foote that is nine fingers There are saith Pliny lib. 7. vpon those mountaines the Span-men as they say or the Pigmeeâ—… beeing not aboue three spannes that is two foote ¼ high So saith Gellius also that their highest stature is but two foote ¼ lib. 9. Pliny and Gellius doe
both meane sixe and thâ—…e fingers Iuuenall to make them the more ridiculous saith they were not aboue a foote high d Sciopodae Or foote-shadowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foote e Checker-worke Mâ—…siuum opus Spartian vseth it and Pliny It is saith Hermolaus Barbarus vpon Plinies sixth booke and Baptista Egnatius vpon Spartian wrought with stones of diuers collours which beeing rightly laied together are the portraytures of images as is ordinary to bee seene in the pauementes at Rome and else-where in old workes for of late it is neglected Our in-laide workes in our chaires and tables in Spaine haue some resemblance thereof Perottus saith it is corrruptly called Musaicum but the true word is Musâ—…acum of 〈◊〉 and alledgeth this place of Pliny Barbarus seemes to bee of his minde also The â—…gar called it musaicum because it seemed to bee a worke of great wit and industry 〈◊〉 Cynocephali Worde for worde Dogges-heads Solinus maketh them a kinde of Apes â—…nd possible to bee turned from euer beeing wilde againe Diodorus accountes thâ—…m wilde beastes g At Hippon Some had added in the Margent Diaritum and Zarâ—…tum It should bee Diarrhytum Mela Strabo Pliny and Ptolomy speake of two 〈◊〉 in Affrica hauing their names from Knights or horse-men for so is the Greeke 〈◊〉 interpreted the one called Hippon Diarrhytus neare Carthage a little on this side and 〈◊〉 was Augustine Bishoppe the other called Hippon Regius beeing farther East and the 〈◊〉 ancient seate as Silius saith Tum vaga antiquis dilectus regibus Hippon Vaga and Hippon that old seate of Kings Touching at them both h Curious history Which he spake on before i Hermaphrodytes Verbally from the Greeke is the word Androgyuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman But they are called Hermaphrotes because the sonne of Hermes and Aphrodite that is Mercury and Venus was held to bee the first halfe-male k The chiese The masculine so saith the Latine Semi-mas When those were borne they were counted prodigies in olde times Lâ—… Lucane c. l The East In the East part of Affrick lying towards Nilus and Cyrene 〈◊〉 â—…le parts Affricke on the East from Asia m Exorbitant out of orbita the right path of nature n Definable It is knowne that the Philosophers defined man to bee a reasonable creature and added mortall because they held the most of their Gods and the Demones to be reasonable creatures and yet immortall o Monkeyes Cercopitheri tayled Apes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tayle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ape Martiall Callidus admissas eludere Simius hastas Si mihi cauda foret Cercopithecus eram I mockt their darted staues withouten faile Iust like a Monkey had I had a taile Aristotle calles those tailed Apes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De animal lib. 2. But some beasts there are with Lyons faces and Panthers bodies as bigge as an Hinde which hee calleth Cepi lib. 10. There are also a people neare the Fennes of Meotis called Cepi p Babiouns Sphynga a creature not much vnlike an Ape but bigger with a face like a woman and two dugges dangling before Solinus faith they liue in Ethiope and are easily taught and tamed The Poets giue the Sphinx a Virgins face a Lyons pawes and a Griffons wings Whether there bee any inhabitants of the earth called the Antipodes CHAP. 9. BVt whereas they fable of a a people that inhabite that land where the sunne riseth when it setteth with vs and goe with b their feete towards ours it is incredible They haue no authority for it but onely c coniecture that such a thing may bee because the earth hangeth within the orbes of heauen and each e part of the world is aboue and below alike and thence they gather that the other hemysphere cannot want inhabitants Now they consider not that although that it bee globous as ours is yet it may bee all couered with Sea and if it bee bare yet it followeth not that it is inhabited seeing that the Scripture that prooueth all that it saith to be true by the true euents that 〈◊〉 presageth neuer maketh mention of any such thing And it were too absurd to say that men might sayle ouer that huge Ocean and goe inhabite there that the progenie of the first man might people that part also But let vs goe and seeke amongst those seauentie two nations and their languages whether â—…ee can finde that Citty of GOD which remained a continuall pilgrim on 〈◊〉 vntill the deluge and is shewed to perseuere amongst the sonnes of 〈◊〉 after their blessing chiefly in Sem Noahs eldest sonne for Iaphets blessing 〈◊〉 to dwell in the tents of his brother L. VIVES PEople a that All Cosmographers diuide the heauen and consequently the earth into fiue Zones the vtmost whereof lying vnder the Poles and farre from the Heauens motion and the Sunnes heate are insufferably cold the mid-most being in the most violent motion of Heauen and heate of the Sunne is intolerably hot the two being interposed betweene both extreames are habitable one temperate Zone lying towards the North and the other towards the South the inhabitants of both are called Autichthones Now Cleomedes bids vs diuide those two Zones into foure equall parts those that dwell in the parts that lye in the same Zone are called Periaeci circumferentiall inhabitants those that dwell in diuers or in an vnequall distance from the Poles and equall from the equinoctiall are called Antoeci or opposites they that dwell in equall distances from both are called Antipodes The Periaeci differ in their day and night but not in seasons of the yeare the Antoeci iust contrary the Antipodes in both It was an old opinion which Tully Mela and other chiefe men followed that neuer man had any knowledge of the South Tully puts the great ocean betweene it and vs which no man euer passed Macrobius discourseth at large herevpon I do but glance at this for feare of clogging my reader This was a great perswasion to Augustine to follow Lactantius and deny the Antipodes for the learned men saw well that grant men no passage ouer that great sea vnto the temperate Southerne Clymate as Tully and other great authors vtterly denied them and then they that dwell there could not possibly be of Adams stocke so that he had rather deny them habitation there then contend in argument against so many learned opposits But it is most sure once that Antipodes there are and that we haue found away vnto them not onely in old times but euen by late sea maisters for of old diuers flying into the Persian gulfe for feare of Augustus sayled by the coast of Ethiopia and the Atlantike sea vnto Hercules pillers And in the prime of Carthages height some sayled from thence through Hercules his straytes into the red sea of Arabia and then were not the Bayes of Persia
the father of all the nations but the progenie of his body onely by Isaac and Israel for their seed possessed this land L. VIVES VNto a Sichem This lay in the tribe of Ephraims part and Abimelech afterwards destroied iâ—… Iudg. 9. 45. It was called Sicima in Greeke and Latine and there remained some memoâ—… 〈◊〉 iâ—… iâ—… Hieromes time in the suburbes of Neapolis neare vnto Iosephs Sepulcher there was 〈◊〉 Sichem also vpon mount Ephraim a citty of the fugitiues Hier. de loc Hebraec How God preserued Saras chastity in Egipt vvhen Abraham vvould not be knowne that she vvas his vvife but his sister CHAP. 19. THere Abraham built an altar and then departed and dwelt in a wildernesse and from thence was driuen by famine to goe into Egipt where he called his wife his sister and yet a lyed not For she was his cousin germaine and Lot being his brothers sonne was called his brother So that he did onely conceale and not deny that she was his wife commending the custody of hir chastitie vnto God and auoyding mans deceits as man for if hee should not haue endeuoured â—…o eschew danger as much as in him laye hee should rather haue become a b 〈◊〉 of GOD then a truster in him whereof wee haue disputed against 〈◊〉 〈◊〉 Manichee his callumnyes And as Abraham trusted vpon God so came it 〈◊〉 〈◊〉 for Pharao the King of Egipt seeking to haue her to wife was sore afâ—… â—…d forced to restore her to her husband Where c God forbid that wee should 〈◊〉 her defiled by him any way his great plagues that hee suffered would no way permit him to commit any such out-rage L. VIVES 〈◊〉 a lied not For cousin-germaines are called brethren and sisters as wee shewed out of 〈◊〉 b A temple God would be trusted vnto firmely but no way tempted Thou shalt not 〈◊〉 Lord thy God saith Moyses in Deuteronomy which saying our Sauiour Christ made 〈◊〉 of Mat. 4. c God forbid Hierome sheweth by the example Hester that the women 〈◊〉 a full yeare to be prepared fit for the Kings bed ere hee touched them so that Phaâ—…â—…ght â—…ght be plagued and forced to returne Sara to her husband in the meane time Of the seperation of Lot and Abraham without breach of charity or loue betweene them CHAP. 20. 〈◊〉 Abraham departing out of Egipt to the place whence hee came Lot withâ—… any breach of loue betweene them departed to dwell in Sodome For beâ—…â—…th very ritch their sheppards and heard-men could not agree and so to aâ—… that inconuenience they parted For amongst such as all men are vnperâ—…â—…ere might no doubt bee some contentions now and then arising which eâ—… avoide Abraham said thus vnto Lot Let there be no strife I pray thee between 〈◊〉 me nor betweene my heardsmen and thine for we be brethren Is a not the 〈◊〉 â—…nd before thee I pray thee depart from me if thou wilt take the left hand I 〈◊〉 to the right or if thou vvilt goe to the right hand then I vvill take the left â—…ce b it may be the world got vppe an honest quiet custome that the elâ—…â—…ould euer-more diuide the land and the yonger should choose L. VIVES 〈◊〉 Abraham puttes him to his choice to take where hee would and hee would take 〈◊〉 b Hence it may bee This was a custome of old as the declamers lawes conâ—…â—…of this was one Sen. lib. declam 6. Of Gods third promise of the land of Canaan to Abraham and his seed for euer CHAP. 21. 〈◊〉 â—…hen Abraham and Lot were parted dwelt seuerall for necessities sake 〈◊〉 â—…ot for discord Abraham in Canaan Lot in Sodome God spake the 〈◊〉 to Abraham saying Lift vp thine eyes now and looke from the place where 〈◊〉 North-ward and South-ward and East-ward and to a the sea for all the 〈◊〉 seest will I giue to thee and thy seed for euer and I will make thy seed as the 〈◊〉 the earth so that if a man may number the sands of the earth then shall thy 〈◊〉 â—…bred also arise walke through the land in the length and bredth thereof for 〈◊〉 it vnto thee Whether these promise concerne his beeing the faâ—… 〈◊〉 nations it is not euidently apparant These words I vvill make 〈◊〉 the sands of the sea may haue some reference to that beeing a tropiâ—… of speech which the greekes call b Hyperbole But how c the 〈◊〉 vseth this and the rest not that hath reade them but vnderstandeth This trope now is when the wordes doe farre exceede the meaning For who seeth not that the number of the sands is more then all Adams seede can make from the beginning to the end of the world how much more then Abrahams though it include both the Israelites and the beleeues of all other nations compare this later with the number of the wicked d and it is but an handful though e this handfull bee such a multitude as holy writ thought to signifie hyperbolically by the sands of the earth And indeed the seed promised Abraham is innumerable vnto men but not vnto GOD f nor the sands neither and therfore because not onely the Israelites but all Abrahams seede besides which hee shall propagate in the spirit are fitly compared with the sands therefore this promise includeth both But this wee say is not apparant because his bodily progeny alone in time amounted to such a number that it filled almost all the world and so might by an hyperbole bee comparable to the sands of the earth because this multitude is onely innumerable vnto man But that the land hee spoke of was onely Canaan no man maketh question But some may sticke vpon this I will giue it to thee and thy seed for euer whether hee meane eternally here or no. But if we vnderstand this Euer to be meant vntill the worlds end as wee doe firmely beleeue it is then the doubt is cleared For though the Israelites bee chased out of Ierusalem yet doe they possesse other citties in Canaan and shall doe vntill the end and were all the land inhabited with christians there were Abrahams seed in them L VIVES TO the a sea Of Syria wherein Abraham was our sea is vpon the West so that hauing named the three quarters of the world before hee must needs meane that for the westerne sea which Pliny calls the Phaenician sea b Hyperbole When our words exceed our meaning Quintil. lib. 9. c The scriptures As in Hieremy the twentith an Hyperbole of many verses saith Hierome also Dan. 4. and Ecclesiastes 10. The foules of the heauen shall carry thy voice Origen saith that that place Rom. 1. 8. your faith is published through all the world is an hyperbole This figure is ordinary in the Ghospell also and vsed most to mooue the hearers Aug. contra Iulian. lib. 5. I wonder of some that had rather haue the scriptures speake rustically then learnedly d It is but Narrow is the way that leadeth
at full and when the Sunne went downe there was a darkenesse 〈◊〉 behold a smoking furnace and a fire-brand went betweene those peeces Iâ—… that same day the LORD made a couenant with Abraham saying vnto thy seed haue I giuen this lande from the riuer of Egipt vnto the great riuer of Euphrates the Câ—…ites and the Chenezites and the Cadmonites the Hittites the Perezites the Reâ—…s the Amorites the Chaâ—…aanites the Gergesites and the Iâ—…busites all this did Abraham heare and see in his vision to stand vpon each perticular were tedious and from our purpose Sufficeth it that wee must know that whereâ—… Abraham beleeued before and that was counted vnto him for righteousnesse 〈◊〉 â—…ll not from his faith now in saying LORD how shall I know that I shall inheâ—… namely that land which GOD had promised him hee saith not from â—…ce shall I know but how or where by shall I know by what similitude 〈◊〉 I bee further instructed in my beleefe Nor did the Virgin Mary distrust 〈◊〉 How shall this bee seeing I know no man Shee knew it would bee but shee â—…red of the manner and was answered thus The Holy Ghost shall descend 〈◊〉 â—…ee and the power of the most high shall ouer shadow thee And in this manner had Abraham his simylie in his three beasts his Heifer 〈◊〉 and Ramme and the two birdes the Turtle-doue and the Pidgeon 〈◊〉 that that was to come to passe thus which hee was firmely perswaded 〈◊〉 come to passe some way Wherefore either the heifer signified the â—…s yoake vnder the law the b goaâ—…e their offending and the c Ramme 〈◊〉 dominion which three creatures were all three yeares olde because 〈◊〉 three spaces of time beeing so famous which lay from Adam to Noah from 〈◊〉 to Abraham and from Abraham to Dauid who was the first elected King of Israell Saule beeing a â—…eprobate of these three this third from â—…raham to Dauid conteined Israells full growth to glorie or else they may signify some other thing more conueniently but without all doubt the Turtle-doue and the Pidgeon are types of his spirituall seede and therefore iâ—… is sayd them hee diuided not for the carnall are diuided betweene themselues but the spirituall neuer whether they retire themselues from conuersing with the businesses of man like the d Turtle-doue or liue amongst them e like the Pidgeon Both these birds are simple and hurtlesse signifying that euen in Israell who sâ—… possesse that land there should bee indiuiduall sonnes of pâ—…omise and 〈◊〉 of the Kingdome of eterniâ—…y f The birds that fell vpon â—…he sacrifice 〈◊〉 nothing but the ayry powers that feede vpon the contentions and diâ—… of carnall men But whereas Abraham sate by them that signified 〈◊〉 should bee of the faithfull amongst these contentions euen vnto 〈◊〉 of the world and the g heauinesse that fell vpon Abraham toâ—… Sunne-setting and that fearefull darkenesse signifieth the sore trouble 〈◊〉 faithfull shall endure towardes the end of this world whereof â—…ST sayd in the Ghospell Then shal be a great tribulation such as 〈◊〉 â—…om the beginning c. And whereas it was sayd to Abraham know assuâ—… thy seede shal bee a stranger c. This was a plaine prophecy of Israâ—… in Egipt Not that they were to serue foure hundered yeares 〈◊〉 â—…uish affliction but that within foure hundered yeares this was 〈◊〉 them For as there where it is written of Thara the father of 〈◊〉 that hee liued in Charra two hundered and fiue yeares Wee must 〈◊〉 hee liued not there all this while but that there hee ended these 〈◊〉 so is it heere sayd They shal bee strangers in a Lanâ—… that is not theirs 〈◊〉 â—…dered yeares not that their bondage lasted all this time but 〈◊〉 â—…as ended at this time and it is sayd foure hundered yeares for the 〈◊〉 of the number although there were some more yeares in the account 〈◊〉 â—…ou recken from Abrahams first receiuing of the promise or from the 〈◊〉 son Isaac the first of the seed vnto whom this was promised for from 〈◊〉 seauenth yeare wherein as I sayd before he first receiued the promise 〈◊〉 â—…parture of Israel out of Egipt foure huÌ„dred thirty years which the Apostle mentioneth in these words This I say that the law which vvas foure hundered and thirty years after cannot disanul the couenant vvhich vvas confirmed of God before or make the promise of none effect Now these foure hundred and thirty years might haue beene called foure hundred because they are not much more especially some of them being past when Abraham had this vision or when Isaac was borne vnto his father being then one hundred years old It being fiue and twenty years after the promise so that there remained foure hundred fiue years of the foure hundred and thirty that were to come and those it pleased God to call foure hundred So likewise in the other words of God there is no man doubteth but that they belong vnto the people of Israell But that which followeth when the Sunne went downe there was a darkenesse and behold a smoking furnace and a firebrand went betweene the peeces this signifieth that in the end the carnall are to be iudged by the fire for as the great and exceeding affliction of the Citty of God was signified by the heauinesse that fell vpon Abraham towards Sunne-set that is towards this worlds end euen so at Sun-set that is at the worlds end doth this fire signyfie that fire that shall purge the righteous and deuoure the wicked and then the promise made vnto Abraham is a plaine mention of the Land of Canaan naming the eleauen nations thereof from the riuer of Egipt vnto the great riuer Euphrates Not from Nile the great riuer of Egipt but from that little one which diuideth Egipt and Palestina on whose banke the citty h Rhinocorura standeth L VIVES ABraham a sate by them The vulgar readeth and Abraham droue them away and so hath the Hebrew Hier. But the Seauenty read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate by them b The goate their This creature is in a perpetuall feuer Arist. ex Almaeone c The ramme This is the leader of the flock or rather that Kingly ram Dan. 8. d The Turtle-doue Those saith Pliny doe hide themselues when they cast their fethers Neither the Turtle nor the Pigeon saith Aelian will haue to doe with any but their owne cocke e The Pigeon That liueth tamely with vs. f The fowles This is a type saith Iosephus of his euill neighbours of Egypt g Heauinesse Some read it sleepe some an extasie and so the seauenty doe h Rhinocorura This word saith Hierome is not in the Hebrew but added by the Seauenty to make knowne the place Pliny lib. 5. calleth it Rhinocolura and placeth it in Idumaea Strabo in Phaenicia But without al question the Iewes and the Egyptians claimed it to themselues and peopled it with the Ethiopians whom they conquered and cut off
so shee was indeed both these and withall of such beauty that she was amiable euen at those years L. VIVES A Shower a of fire Of this combustion many prophane authors make mention Strabo saith that cities were consumed by that fire as the inhabitāts thereabout report the poole that remaineth where Sodome stood the chiefe city is sixty furlongs about Many of thē also mention the lake Asphalts where the bitumen groweth b Apiller Iosephus saith he did see it Of Isaac borne at the time prefixed and named so because of his parents laughter CHAP. 31. AFter this Abraham according to Gods promise had a son by Sarah and called him Isaac that is Laughter for his father laughed for ioy and admiration when he was first promised and his mother when the three men confirmed this promise againe laughed also betweene ioye and doubt the Angell shewing her that her laughter was not faithfull though it were ioyfull Hence had the child his name for this laughter belonged not to the recording of reproach but to the celebration of gladnesse as Sarah shewed when Isaac was borne and called by this name for she said God hath made me to laugh and all that heare me will reioyce with me and soone after the bond-woman and her son is cast out of the house in signification of the old Testament as Sarah was of the new as the Apostle saith and of that glorious City of God the Heauenly Ierusalem Abrahams faith and obedience proo◅ in his intent to offer his sonne Sarahs death CHAP. 32. TO omit many accidents for brenities sake Abraham for a triall was commanded to goe and sacrifice his dearest sonne Isaac that his true obedience might shew it selfe to all the world in that shape which GOD knew already that it bate This now was an inculpable temptation and some such there bee and was to bee taken thankfully as one of Gods trialls of man And generally mans minde can neuer know it selfe well but putting forth it selfe vpon trialls and experimentall hazards and by their euents it learneth the owne state wherein if it acknowledge Gods enabling it it is godly and confirmed in solidity of grace against all the bladder-like humors of vaine-glory Abraham would neuer beleeue that God could take delight in sacrifices of mans flesh though Gods thundring commands are to bee obeyed not questioned vpon yet is Abraham commended for hauing a firme faith and beleefe that his sonne Isaac should rise againe after hee were sacrificed For when he would not obey his wife in casting out the bond-woman and hir sonne God said vnto him In Isaac shall thy seede bee called and addeth Of the bond-womans sonne will I make a great nation also because hee is thy seede How then is Isaac onely called Abrahams seede when God calleth Ismael so likewise The Apostle expoundeth it in these words that is they which are the children of the flesh are not the children of God but the children of the promise are accounted for the seede And thus are the sonnes of promise called to be Abrahams seede in Isaac that is gathered into the Church by Christ his free grace and mercy This promise the father holding fast seeing that it must bee fulfilled in him whom God commanded to kill doubted not but that that God could restore him after sacrificing who had giuen him at first beyond all hope So the Scripture taketh his beleefe to haue beene and deliuereth it By faith a Abraham offered vp Isaac when hee was tryed and hee that had receiued the promises offered his onely sonne to whom it was said in Isaac shall thy seede bee called for hee considered that God was able to raise him from the dead and then followeth for when hee receiued him also in a sort in what sort but as hee receiued his sonne of whom it is said Who spared not his owne sonne but gaue him to dye for vs all And so did Isaac carry the wood of sacrifice to the place euen as Christ carried the crosse Lastly seeing Isaac was not to be slaine indeed and his father commanded to hold his hand who was that Ram that was offered as a full and typicall sacrifice Namely that which Abraham first of all espied entangled b in the bushes by the hornes What was this but a type of Iesus Christ crowned with thornes ere hee was crucified But marke the Angels words Abraham saith the Scriptures lift vp his hand and tooke the knife to kill his sonne But the Angell of the Lord called vnto him from heauen saying Abraham and he answered Here Lord then he said Lay not thy hand vpon thy sonne nor doe any thing vnto him for now I know thou fearest God seeing that for my sake thou hast not spared thine onely sonne Now I know that is now I haue made knowne for God knew it ere now And then Abraham hauing offered the Ram for his sonne Isaac called the place c the Lord hath seene as it is said vnto this day in the mount hath the Lord appeared the Angels of the Lord called vnto Abraham againe out of heauen saying By my selfe haue I sworne saith the Lord because thou hast done this thing lust not spared thine onely sonne for me surely I will blesse thee multiply thy seed as the starres of heauen or the sands of the sea and thy seed shal possesse the gate of his enemies and in thy seed shall all the nations of the earth be blessed because thou hast a obayed my voyce This is that promise sworne vnto by God concerning the calling of the Gentiles after the offering of the Ram the type of Christ. God had often promised before but neuer sworne And what is Gods oth but a confirmation of his promise and a reprehension of the faithlesse after this died Sara being ahundred twenty seauen yeares old in the hundred thirty seauen yeare of her husbands age for hee was ten yeares elder then she as he shewed when Isaac was first promised saying shall I that am a hundred yeares old haue a child and shall Sarah that is foure score and tenne yeares old beare and then did Abraham buy a peece of ground and buried his wife in it and then as Stephen sayth was hee seated in that land for then began hee to be a possessor namely after the death of his father who was dead some two yeares before L. VIVES BY a faith A diuersity of reading in the text of Scripture therefore haue wee followed the vulgar b in the bushes This is after the seauenty and Theodotion whose translation Hierome approues before that of Aquila and Symachus c The Lord hath seene The Hebrew saith Hierome is shall see And it was a prouerbe vsed by the Hebrewes in all their extremities wishing Gods helpe to say In the mount the Lord shall see that is as hee pitied Abraham so will hee pitty vs. And in signe of that Ramme that God sent him they vse vnto this day to blow
LORD shall weaken his aduersaries and make them be conquered by those whom Hee the most Holy hath made holy also i and therefore let not the wise glory in his wisdome the mighty in his might nor the ritch in his ritches but let their glory be to know God and to execute his iudgements and iustice vpon earth Hee is a good proficient in the knowledge of God that knoweth that God must giue him the meanes to know God For what hast thou saith the Apostle which thou hast not receiued that is what hast thou of thine owne to boast of Now hee that doth right executeth iudgement and iustice and hee that liueth in Gods obedience and the end of the command namely in a pure loue a good conscience and an vnfained faith But this loue as the Apostle Iohn saith is of God Then to do iudgement and iustice is of God but what is on the earth might it not haue beene left out and it haue only bin said to do iudgement and iustice the precept would bee more common both to men of land and sea but least any should thinke that after this life there were a time elsewhere to doe iustice and iudgement in and so to auoide the great iudgement for not doing them in the flesh therefore in the earth is added to confine those acts within this life for each man beareth his earth about with him in this world and when hee dieth bequeaths it to the great earth that must returne him it at the resurrection In this earth therefore in this fleshly body must we doe iustice and iudgement to doe our selues good hereafter by when euery one shall receiue according to his works done in the body good or bad in the body that is in the time that the body liued for if a man blaspheme in heart though he do no â—…urt with any bodily meÌ„ber yet shal not he be vnguilty because though he did it not in his body yet hee did it in the time wherein hee was in the body And so many we vnderstand that of the Psalme The Lord our King hath wrought 〈◊〉 in the midest of the earth before the beginning of the world that is the Lord Iesus our God before the beginning for he made the beginning hath wrought saluation in the midst of the earth namely then when the word became flesh and 〈◊〉 corporally amongst vs. But on Annah hauing shewen how each man ought to glory viz. not in himselfe but in God for the reward that followeth the great iudgement proceedeth thus l The Lord went vp vnto heauen and hath thundred he shall iudge the ends of the worlds and shall giue the power vnto our Kings and exalt the horne of his annoynted This is the plaine faith of a Christian. Hee 〈◊〉 into heauen and thence hee shall come to iudge the quicke and dead for who is â—…ded saith the Apostle but he who first descended into the inferiour parts of the earth Hee thundred in the clouds which hee filled with his holy spirit in his â—…ntion from which clouds he threatned Hierusalem that vngratefull vine to 〈◊〉 no rayne vpon it Now it is said Hee shall iudge the ends of the world that is the ends of men for he shall iudge no reall part of earth but onely all the men thereof nor iudgeth hee them that are changed into good or bad in the meane 〈◊〉 but m as euery man endeth so shall he beiudged wherevpon the scripture 〈◊〉 He that commeth vnto the end shall be safe hee therefore that doth iâ—…ce in 〈◊〉 〈◊〉 of the earth shall not be condemned when the ends of the earth are 〈◊〉 And shall giue power vnto our Kings that is in not condemning them by â—…gement hee giueth them power because they rule ouer the flesh like Kings 〈◊〉 â—…quer the world in him who shed his blood for them And shall exalt the 〈◊〉 〈◊〉 his anoynted How shall Christ the annoynted exalt the horne of his anâ—… It is of Christ that those sayings The Lord went vp to heauen c. are all 〈◊〉 so is this same last of exalting the horne of his annoynted Christ thereâ—… exalt the horne of his annoynted that is of euery faithfull seruant of his as 〈◊〉 〈◊〉 〈◊〉 first my horne is exalted in the Lord for all that haue receiued the vncâ—… 〈◊〉 〈◊〉 grace may wel be called his annoynted al which with their head make 〈◊〉 annoynted This Anna prophisied holy Samuels mother in whome the 〈◊〉 of ancient priesthood was prefigured and now fulfilled when as the woâ—… 〈◊〉 many sonnes was enfeebled that the barren which brougt forth seuen 〈◊〉 â—…eceiue the new priesthood in Christ. L. VIVES SHâ—… that a had Multa in filiis b Nor had she The first booke of Samuel agreeth with 〈◊〉 but Iosephus vnlesse the booke be falty saith she had sixe three sons and three 〈◊〉 after Samuel but the Hebrewes recken Samuels two sonnes for Annahs also being 〈◊〉 â—…dchildren and Phamuahs seauen children died seuerally as Annahs and her sonne 〈◊〉 â—…ere borne c And my horne Some read mine heart but falsely the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preachers there are Or nor in such as are bound by calling to bee his preachers the 〈◊〉 â—…py readeth but in his called prechers e No man knoweth Both in his foreknowledge 〈◊〉 â—…owlege of the secrets of mans heart f Are hired out The seauenty read it are 〈◊〉 g For the begger It seemes to be a word of more indigence then poore the latine 〈◊〉 〈◊〉 â—…ops or helpelesse hauing no reference in many places to want of mony but of 〈◊〉 Gâ—…rg 1. Terent. Adelpe Act. 2. scena 1. Pauper saith Uarro is quasi paulus lar c. 〈◊〉 â—…gens h The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both his and his owne the Greekes do not distinâ—… two as we doe i Let not the. This is not the vulgar translation of the Kings but 〈◊〉 cha 9. the 70. put it in them both but with some alteration It is an vtter subuersion 〈◊〉 God respects not wit power or wealth those are the fuell of mans vaine glory but let 〈◊〉 〈◊〉 â—…th as Paule saith glory in the Lord and by a modest and equall thought of himselfe continually For so shall he neuer be pride-swollen for the knowledge of God that charity seasoneth neuer puffeth vp if we consider his mercies and his iudgements his loue and his wrath togither with his maiesty k And to doe iudgement The seauenty read this one way in the booke of Samuel and another way in Hieremy attributing in the first vnto the man that glorieth and in the later vnto God l The Lord went vp This is not in the vulgar vntill you come vnto this and he shall iudge Augustine followed the LXX and so did all that age almost in all the churches m As euery man As I finde thee so will I iudge thee The Prophets words vnto Heli the priest signifying the taking
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
farre beyond our ayme if I should heere stand to referre all the propheâ—… Salomons three true bookes that are in the Hebrew Canon vnto the truth 〈◊〉 Christ and his church Although that that of the Prouerbs in the persons of the wicked Let vs lay waite for the iust without a cause and swallow them vppe 〈◊〉 〈◊〉 they that goe downe into the pit let vs raze his memory from earth and take 〈◊〉 his ritch possession this may easily and in few wordes bee reduced vnto CHRIST and his church for such a saying haue the wicked husbandmen in his euangelicall Parable This is the heire come let vs kill him and take his â—…tance In the same booke likewise that which wee touched at before â—…g of the barren that brought forth seauen cannot bee meant but of 〈◊〉 church of CHRIST and himselfe as those doe easilie apprehend 〈◊〉 snow CHRIST to bee called the wisdome of his father the wordes are Wisdome hath built her an house and hath hewen out her seauen pillers she hâ—…th killed her victualls drawne her owne wine and prepared her table Shee hath sent forth her maidens to crie from the higths saying He that is simple come hether to me and to the weake witted she saith Come and eate of my bread and drink of the wine that I haue drawne Here wee see that Gods wisdome the coeternall Word built him an house of humanity in a Virgins wombe and vnto this head hath annexed the church as the members hath killed the victuailes that is sacrificed the Mattires and prepared the table with bread and wine there is the sacrifice of Melchisedech hath called the simple and the weake witted for GOD saith the Apostle hath chosen the weakenesse of the world to confound the strength by To whom notwithstanding is said as followeth forsake your foolishnesse that yee may liue and seeke wisdome that yee may haue life The participation of that table is the beginning of life for in Eccelasiastes where hee sayth It is good e for man to eate and drinke we cannot vnderstand it better then of the perticipation of that table which our Melchisedechian Priest instituted for vs the New Testament For that sacrifice succeeded all the Old Testament sacrifices that were but shadowes of the future good as we heare our Sauiour speake prophetically in the fortieth psalme saying Sacrifice and offring thou dist not desire but a body hast thou perfited for me for his body is offered and sacrificed now insteed of all other offrings and sacrifices For Ecclesiastes meaneth not of carnall eating and drinking in those wordes that he repeateth so often as that one place sheweth sufficiently saying It is better to goe into the house of mourning then of feasting and by and by after the heart of the wise is in the house of mourning but the heart of fooles is in the house of feasting But there is one place in this booke of chiefe note concerning the two Citties and their two Kings Christ and the deuill Woe to the land whose King is a child and whose Princes eate in the morning Blessed art thou O land when thy King is the sonne of Nobles and thy Princes eate in due time for strength and not for drunkennesse Here he calleth the deuill a child for his foolishnesse pride rashnesse petulance and other vices incident to the age of boyish youthes But Christ he calleth the sonne of the Nobles to wit of the Patriarches of that holy and free Citty for from them came his humanity The Princes of the former eate in the morning before their houre expecting not the true time of felicity but wil hurry vnto the worlds delights head-long but they of the Citty of Christ expect their future beatitude with pacience This is for strength for their hopes neuer faile them Hope saith Saint Paul shameth no man All that hope in thee saith the psalme shall not be ashamed Now for the Canticles it is a certaine spirituall and holy delight in the mariage of the King and Queene of this citty that is Christ and the church But this is all in mysticall figures to inflame vs the more to search the truth and to delight the more in finding the appearance of that bridegrome to whom it is sayd there truth hath loued thee and of that bride that receiueth this word loue is in thy delights I ommit many things with silence to draw the worke towards an end L. VIVES HE a beganne well Augustine imitateth Salust In Bello Catil b Workes namely Iosephus affirmeth that he wrote many more viz. fiue thousand bookes of songs and harmonies three thousand of Prouerbs and Parables for hee made a parable of euery plant from the Isope to the Cedar and so did he of the beasts birds and fishes he knew the depth of nature and discoursed of it all God taught him bands exterminations and Amulets against the deuill 〈◊〉 the good of man and cures for those that were bewitched Thus saith Iosephus c Wisdome Some say that Philo Iudaeus who liued in the Apostles time made this booke He was the Apostles friend and so eloquent in the Greeke that it was a prouerbe Philo either Platonized 〈◊〉 Plato Philonized d Ecclesiasticus Written by Iesus the sonne of Syrach in the time of 〈◊〉 Euergetes King of Egipt and of Symon the high priest e For man to eate The Seauenty and vulgar differ a little here but it is of no moment Of the Kings of Israel and Iudah after Salomon CHAP. 21. VVE finde few prophecies of any of the Hebrew Kings after Salomon pertinent vnto Christ or the church either of Iudah or Israel For so were the two parts termed into which the kingdome after Salomons death was diuided for his sinnes and in his sonne Roboams time the ten Tribes that Ieroboam Salomons seruant attained beeing vnder Samaria was called properly Israel although the whole nation went vnder that name the two other Iudah and Beniamin which remained vnder Ierusalem least Dauids stocke should haue vtterly failed were called Iudah of which tribe Dauid was But Beniamin stuck vnto it because Saul who was of that tribe had reigned there the next before Dauid these two as I say were called Iudah and so distinguished from Israell vnder which the other ten tribes remained subiect for the tribe of Leui beeing the Seminary of Gods Priests was freed from both and made the thirteenth tribe Iosephs tribe being diuided into Ephraim and Manasses into two tribes whereas all the other tribes make but single ones a peece But yet the tribe of Leui was most properly vnder Ierusalem because of the temple wherein they serued Vpon this diuision Roboan King of Iudah Salomons sonne reigned in Ierusalem and Hieroboam King of Israel whilom seruant to Salomon in Samaria And whereas Roboaâ—… vould haue made warres vpon them for falling from him the Prophet forbad him from the Lord saying That it was the Lords deed So then that
Egipt in the pronince of Delta where Amasis was borne built by the same Mâ—… who is called Neuth in Egypt and Athene in Attica The Athenians haue a moneth 〈◊〉 at the first new Moone in December which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in memory of thâ—… contention of Neptune and Pallas c Then it was Both there and else-where and Plato requited it in his Repub. d Athenians Wherevpon they were neuer called but Atticae as Neâ—…des saith the men indeed were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not the women the reason was saith he because their wiues in their salutations should not shame the Virgins for the woman taketh her husbands name and they being called Athenians if the Virgins should bee called Atheniâ—… they should be held to be married But Pherecrates Philemon Diphilus Pindarus and diâ—… other old poets call the women of Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Phrynichus the Bithiniâ—… sophister holdeth to bee no good Athenian Greeke and therefore wondereth that Pherecâ—…s a man wholy Atticizing would vse it in that sence f By a feminine A diuersity of reading but of no moment Varros relation of the originall of the word Areopage and of Deucalions deluge CHAP. 10. BVt Varro will beleeue no fables that make against their gods least hee should disparage their maiesty and therefore he will not deriue that a Areopagon the place b where Saint Paul disputed with the Athenians and whence the Iudges of the citty had their names from that that c Mars in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing accused of homicide was tried by twelue gods in that court and quit by sixe voices so absolued for the number beeing equall on both sides the absolution is to ouer-poyse the condemnation But this though it be the common opinion he reiects endeauoreth to lay down another cause of this name that the Athenians should not offer to deriue Areopagus from d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pagus for this were to iâ—…e the gods by imputing broiles and contentions vnto them and therefore he affirmeth this and the goddesses contention about the golden apple both aâ—…se though the stages present them to the gods as true and the gods take 〈◊〉 in them bee they true or false This Varro will not beleeue for feare of â—…ing the gods in it and yet hee tells a tale concerning the name of Aâ—… of the contention betweene Neptune and Minerua as friuolous as this and maketh that the likeliest originall of the citties name as if they two contending by prodigies Apollo durst not bee iudge betweene them but as Paris was called to decide the strife betweene the three goddesses so he was made an vmpier in this wrangling of these two where Minerua conquered by her fautors and was conquered in her fautours and getting the name of Athens to her selfe could not leaue the name of Athenians vnto them In these times as Varro saith e Cranaus Cecrops his successor reigned at Athens or Cecrops himselfe as our Eusâ—…s and Hierome doe affirme and then befell that great inundation called the â—…d of Deucalion because it was most extreame in his Kingdome But f it â—…ot nere Egipt nor the confines thereof L. VIVES Aâ—…gon In some Areon Pagon in others Arion Pagon in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus â—…ibus saith it was a promontory by Athens where all matters of life death were 〈◊〉 there were two counsels at Athens as Libanius the Sophister writeth one continuâ—…â—…ing of capitall matters alwaies in the Areopage the other changing euery yeare and â—…ng to the state called the counsell of the 500. of the first our Budaeus hath writ largeâ—… 〈◊〉 〈◊〉 both languages Annot. in Pandect b Where Saint Paul Act. 17. c Mars called The common opinion is so and Iuuenall therevpon calleth the Areopage Mars his Court. Pausanias saith it had that name because Mars was first iudged there for killing Alirrhothion Neptunes sonne because hee had rauished Alcippa Mars his daughter by Aglaura the daughter of Cecrops And afterwards Orestes was iudged there for killing of his mother and being quit he built a Temple vnto Minerua Arâ—…a or Martiall d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pagus I doe not thinke Areopagus is deriued hence as if it were some village without the towne or streete in the Citty but Pagus is some-times taken for a high place or stone or promontory as Stephanus calleth it For Suidas saith it was called Ariopagus because the Court was in a place aloft vpon an high rock and Arius because of the flaughter which it decided being all vnder Mars Thus Suidas who toucheth also at the iudgement of Mars for killing of Alirrhothion out of Hellanicus lib. 1. As we did out of Pausanias and this we may not ommit there were siluer stones in that Court wherein the plaintifs and the defendants both stood the plaintifs was called the stone of Impudence and the defendants of Iniury And hard by was a Temple of the furies e Cranaus Or Amphyction as I sayd but Eusebius saith Cecrops himselfe But this computation I like not nor that which hee referreth to the same viz. That Cecrops who sailed into Euboea whom the Greekes call the sonne of Erichtheus ruled Athens long after the first Cecrops and of him were the Athenians called Cranai as Aristophanes called them Strabo writeth that they were called Cranai also but to the deluge and Deucalion Hee was the sonne of Prometheus and Oceana as Dionysius saith and hee married Pirrha the daughter of his vncle Epimetheus and Pandora and chasing the Pelasgiues out of Thessaly got that Kingdome leading the borderers of Parnassus the Leleges and the Curetes along in his warres with him And in his daies as Aristotle saith sell an huge deale of raine in Thessaly which drowned it and almost all Greece Deucalion and Pyrrha sauing themselues vpon Parnassus went to the Oracle of Themis and learning there what to doe restored man-kinde as they fable by casting stones ouer their shoulders back-ward the stones that the man threw prouing men and Pyrrhas throwes bringing forth women Indeed they brought the stony and brutish people from the mountaines into the plaines after the deluge and that gaue life to the fable In Deucalions time saith Lucian in his Misanthropus was such a ship-wrack in one instant that all the vessells were sunke excepting one poore skiffe or cock-boate that was driuen to Lycorea Lycorea is a village by Delphos named after King Licoreus Now Parnassus as Stephanus writeth was first called Larnassus of Deucalious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or couered boate which he made him by the counsell of his father Prometheus and which was driuen vnto this mountaine Strabo saith that Deucalion dwelt in Cynos a Citty in Locris neare vnto Sunnius Opuntius where Pirrhas sepulchre is yet to bee seene Deucalion being buried at Athens Pausanias saith there was a Temple at Athens of Deucalions building and that hee had dwelt there Yet
and Sawe which Daedalus greeuing at that the glory 〈◊〉 Arte should bee shared by another slew the youth and being therefore condemned hee 〈◊〉 Minos in Creete who interteined him kindly and there hee built the Labyrinth 〈◊〉 Now Seruius Aenead 6. saith that hee and his sonne Icarus being shutte in the 〈◊〉 hee deceiued his keepers by perswading them hee would make an excellent worke 〈◊〉 King and so made him and his sonne wings and flew away both But Icarus flying 〈◊〉 the sunne melted his waxen ioyntes and so hee fell into the sea that beareth his 〈◊〉 〈◊〉 lighted at Sardinia and from thence as Salust saith he flew to Cumae and 〈◊〉 〈◊〉 a temple to Apollo Thus Seruius Diod. and others say hee neuer came in Sardiâ—… 〈◊〉 into Sicilia whether Minos pursued him Cocalus reigning then in Camarina who 〈◊〉 â—…our of a long discourse with him in his bathe held him there vntill hee had choaked 〈◊〉 â—…le saith that Crotalus his daughters killed him but hee interpreteth a ship and 〈◊〉 â—…ee his wings whose speed seemed as if hee flew away Diodorus reckoneth many 〈◊〉 in Sicilia Cocalus intertaining him with all courtesie because of his excellent 〈◊〉 and that it was a Prouerbe to call any delicate building a Daedalean worke 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vnder his feete a foote-stoole was which in Daedalean worke did passe 〈◊〉 calleth the honey combes Daedalean houses Geo. 4. and Circe hee calleth Daedaâ—… in Polit. saith that the statues hee made would goe by them-selues I and runne 〈◊〉 Plato in Memnone Vnlesse they were bound Hee that had them loose had fuâ—…â—…ts of them Hee made a statue of Venus that mooued through quick-siluer that 〈◊〉 Arist. 1. de Anima Palaephatus referres all this to the distinction of the feete all staâ—…â—…ore him making them alike Hee learnt his skill in Egipt but hee soone was his 〈◊〉 â—…tter For hee alone made more statues in Greece then were in all Egypt At Memâ—… Vulcans porche so memorable a worke of his that hee had a statue mounted on it 〈◊〉 honors giuen him for the Memphians long after that had the temple of Daedalus 〈◊〉 â—…nour which stood in an I le neere Memphis But I wonder which Cumae the wriâ—… when they say hee flew to Cumae whether the Italian or the Ionian whence the 〈◊〉 〈◊〉 descended Most holde of the Italian For thence hee flew into Sicilia and of this 〈◊〉 〈◊〉 â—…nd Iuuenall meane Iuuenall where hee saith how Vmbritius went to Cumae and 〈◊〉 Aeneas conferreth with Sybilla of Cumae But the doubt is because the Icarian 〈◊〉 〈◊〉 drowned sonnes name is not betweene Crete and Italy but betweene Crete 〈◊〉 â—…re vnto Icarus one of the Sporades Ilands of which the sea saith Varro is 〈◊〉 and the I le beareth Icarus his name who was drowned there in a ship-wrack 〈◊〉 name to the place Ouid describeth how they flew in their course in these 〈◊〉 Et iam Iunonia laua Parte Samos fuerat Delosque parosque relictae Dextra Lebynthos erat faecundaque melle Calydna Now Paros Delos Samos Iunoes land On the left hand were left on the right hand Lebynth and hony-full Calydna stand â—…ee â—…ew an vnknowne way to the North. But the Ionian Cumae and not the Itaâ—…â—…th from Crete But Seruius saith that if you obserue the worde hee flew toâ—…â—…th but if you marke the historie hee flew by the North. So that the fable hath added some-what besides the truth vnlesse it were some other Icarus or some other cause of this seas name who can affirme certainly in a thing of such antiquity l Oedipus Laius Grand-child to Agenor and sonne to Labdacus King of Thebes in Boetia married Iocasta Creons daughter who seeming barren and Layus being very desirous of children went to the oracle which told him hee neede not bee so forward for children for his owne sonne should kill him Soone after Iocasta conceiued and had a sonne the father made holes to bee bored through the feete and so cast it out in the woods but they that had the charge gaue it to a poore woman called Polybia and she brought it vp in Tenea a towne in the Corinthian teritory It grew vp to the state and strength of a man and being hardy and high minded he went to the Oracle to know who was his father for hee knew hee was an out-cast child Layus by chance came then from the Oracle and these two meeting neare Phoris neither would giue the way so they fell to words and thence to blowes where Laius was slaine or as some say it was in a tumulte in Phocis Oedipus and hee taking seuerall parts Iocastâ—… was now widdow and vnto her came the Sphynx with a riddle for all her wooers to dissolue hee that could should haue Iocasta and the Kingdome he that could not must dye the death Her riddle was what creature is that goeth in the morning on foure feete at noone on two and at night on three This cost many a life at last came Oedipus and declared it so maried his mother and became King of Thebes The Sphynx brake her necke from a cliffe Oedipus hauing children by his mother at last knew whome hee had maried and whome he had slaine where-vpon hee pulled out his owne eyes and his sonnes went to gether by the eares for the Kingdome Thus much out of Diod. Strabo Sophocles and Seneca for it is written in tragedyes Hee was called Oedipus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swollen fete The Sphynx saith Hesiod was begot betwne Typhon and the Chymaera Ausonius Iâ—… Gryphiis makes her of a triple shape woman-faced griffin-winged and Lyon-footed His words be these Illa etiam thalamos per trina aenigmata querens Qui bipes â—…t quadrupes foret â—…t trâ—…pes omnia solus Terruit Aoniam volucris â—…o virgo triformis Sphinx volucris pennis pedibus fera fronte pulla A mariage she seeking by ridles three What one might two three and foure-footed be Three-shaped bird beast made she Greece distrest Sphinx maid-fac'd fetherd-foule foure-footed beast But indeed this Sphynx was a bloudy minded woman All this now fell out saith Eusebius In Pandions time the Argiues and in the Argonautes time Palaephatus saith that Cadâ—…s hauing put away his wife Harmonia shee tooke the mountaine Sphynx in Boeotia and from that roust did the Boeotians much mischiefe Now the Boeotians called treacheries Aenigâ—… riddles Oedipus of Corynth ouer-came her and slew her l From the truth of For of nothing is nothing inuented saith Lactant and Palaephatus m Ganymed Tantalus stole him and gaue him to Ioue he was a goodly youth and sonne to Tros King of Troy Ioâ—… made him his cup-bearer and turned him into the signe Aquary Tros warred vpon Tantalus for this as Phâ—…cles the Poet writeth Euseb. and Oros. say that hee was stollen from 〈◊〉 which tooke the name from that fact it was a place neare the citty Parium in Phrygia
grand-childe Perseus was aliue and of great renowne hee retyred to Larissa neare the riuer Peneus Now Perseus was wonderfull desirous to see him and sought all the meanes to honour him that might bee and comming to Larissa to him they mette and Perseus after a while began to practise the casting of the quoyte his owne inuention to shew his strength now Acrisius by chance came vnder the fall of the quoyte and so was brayned according to the Oracle concerning his death Perseus returning to Argos and beeing ashamed of his grandsiers death changed Kingdomes with Megapenthes the sonne of Praetus and then built Mycenas calling it so because his swordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scabberd fell off there which hee tooke for a signe to settle there Yet some say it was named so of Mycenae daughter to Inachus the second and wife to Arestor Homer doth name such a woman b Agamemnon Pelops begotte Atreus and Thyestes on Hippodame and Atreus begotte Agamemnon and Menelaus of Aerope as Homer holdeth But Hesiod saith they were the sonnes of Plisthenes Thyestes sonne vnlesse wee read Thyestes for Plisthenes which is more likely This Agamemnon ledde all the Heroes against Troy Though some say that hee was putte once from the Empire and Palamedes crowned who beeing slayne by the craft of Ulysses the empire returned to Agamemnon c Laurentum The eldest Citty of Latium the seate of the Aborigines where the Kingdome was founded by Saturne called Laurentum of the laurell wood that grew neare it d Picus Saturnes sonne by Fauna Virg. lib. 7. Ouid. Meta. 14. He marryed Cyrce who perceiuing that he loued Pomona turned him into a bird called a Pye wherfore the Latines held that for Mars his bird and it was oraculous Dyonis Alex. Ouid saith hee was thus transformed for refusing the loue of Cyrce but she was not his wife So holds Seruius also l Delborah Hierome readeth it Deborah that is sayth hee a Bee or a Pratler The Tribe of Nephthalim vnder her directions and Baruchs conduct ouerthrew the mighty armie of Sisara Iudg. 4. Ioseph de antiqui lib. 5. Shee ruled the people fourty yeares and hadde peace all the while in Israell f Her prophecy Iud. 5. g From whence In a continuall succession from the Laurentes vnto 〈◊〉 Aenaeas his wife to Syluius Posthumus their sonne and so to the Kings of Alba downe vnto â—…itor Amulius Ilaean Romulus and Remus h King there Wherevpon it was called Saturniâ—…â—…hough â—…hough the ancient poet Eusebius thinke otherwise Read his words in Dion lib. 1. i Uirgil â—…nders words Aeâ—…id 8. k Golden age Of this before It was such as Plato required in his respâ—…blica and that was 〈◊〉 as Adam liued in before his fall so that Eusebius saith that Plato had that place from Moysesâ—…w â—…w l Sterces This they say was Saturne that taught manuring call him what they will Macrob. Saturnal But Pliny saith that Stercutius who was deified for dung-finding was Saturnes sonne But there was a Saturne long before this three hundred yeares before the Troyan warre as Theophilus writeth out of Talus liuing in the time of Belus the Babilonian Alex. Polyhistor called Belus himselfe Saturne which were it so either our times are false accounâ—…d or he was eight hundered yeares before that warre It may bee as hee that wrote the Aequiuoca saith that the 〈◊〉 of euery noble family were called Saturnes and their sonnes Ioues m Manuring Tâ—…ght by Pliny lib. 16. Uarro and other writers of husbandry Cato in Tully wonders that Hâ—… ommiteth it Homer hauing mentioned it before him n A cunning sooth-saier Therefore was hee said to be turned into a pie because hee kept one alwaies for Augâ—…y and thereâ—… Virgill saith he was painted with the Augurs staffe by him Aeneid Ipse Quirinali lituo paruâque sedebat Succinctus trabea He in a sory paule did sit An augurs crosier ioyn'd with it 〈◊〉 Warriour Ouid. Met. 14. and Uirgil calleth him the Horse-breaker which in Greeke is 〈◊〉 â—…ch as Warrior wherefore they feigne him changed into a hardy bird who pearceth an 〈◊〉 â—…ith her bill and is holy vnto Mars The Romans honour it much and affirme that it â—…ed Romulus and Remus from hurt when they were cast out in their infancy p Faunus 〈◊〉 â—…as also called Fatuus and his sister Fauna and Fatua Of these we haue spoken before 〈◊〉 saith that some held Mars to bee his great grand-father and that the Romans worâ—… him as their countries Genius with songs and sacrifices So saith Trogus They say â—…e â—…d Euander and his few Arcadians vpon mount Palatine and his wife Fatua saith Troâ—… was euery day filled with the spirit of prophecy so that it grew a prouerbe to say of proâ—… that they were infatuate Faunus killing her she was deified and named Bona daea and her â—…stity is said to be such as no man lyuing euer saw her but her owne husband Varro from this Faunus come all the fawnes Syluanes and Satires How Diomedes was deified after the destruction of Troy and his fellowes said to bee turned into birdes CHAP. 16. TRoy whose destruction the excellent wits of elder times haue left recorded â—…to all memory as well as the greatnesse of it selfe beeing now destroied in the reigne of a Latinus sonne to Faunus b and from him came the Latine 〈◊〉 the Laurentine ceasing The Grecian victors returning each one to his 〈◊〉 c were sore afflicted on all sides and destroied in great numbers yet some 〈◊〉 them got to bee gods For d Diomedes was made one who neuer returned 〈◊〉 and his fellowes they say e became birdes this now they haue hisâ—… for not poetry onelie yet neither could his new god-head nor his inâ—… of Ioue preuaile so much as to turne his fellowes vnto men againe It 〈◊〉 〈◊〉 also that hee hath a Temple f in the I le Diomedea not farre from â—…t Gargarus in Apulia where these birdes continually flie about 〈◊〉 Temple and dwell there with such wonderfull obedience that they will wash the Temple with water which they bring in their beakes and when any Grecian comes thether or any of a Greeke race they are quiet and 〈◊〉 bee gentle with them but if any one else come they will fly at his face wiâ—… great fury and hurt some euen to death for their beakes are very bigge â—…arpe and strong as it is said L VIVES LAtinus a Sonne Sonne to Faunus and Marica Uirg Some say this was Circe and some held her saith Seruius to bee Uenus Hesiod makes him the Sonne of Circes and Vlisses and Uirgil toucheth at that also But the times allow it not therefore wee must affirme with Higinus that there were many Latini Dionytinus saith that Hercules being in Italy begot Pallas of Lauinia Euanders daughter and Lasius of Hyperboride his hostage who at his departure to Greece hee maried to Faunus King of the Aborigines Iustine sayth he was bastard to
namely that God framed the world and gouerned it most excellently of the honesty of vertue the loue of our countrey the faith of friendship iust dealing and all the appendances belonging to good manners they knew not to what end the whole was to bee referred The Prophets taught that from the mouth of God in the persons of men not with inundations of arguments but with apprehension of fear and reuerence of the Lord in all that understood them L VIVES ALthough a there be Vain-glory led almost all the ancient authors wrong stuffing artes with infamous errors grosse and pernicious each one seeking to be the proclamer of his own opinion rather then the preferrer of anothers Blind men they saw not how laudable it is to obey Good councell to agree vnto truth I knew a man once not so learned as arrogant who professed that hee would write much and yet avoyd what others had said before him as hee would fly a serpent or a Basiliske for that hee had rather wittingly affirme a lie then assent vnto the opinion b Anaxagoras A stone fell once out of the ayre into Aegos ariuer in Thracia and Anaxagoras who had also presaged it affirmed that heauen was made all of stones and that the sonne was a firy stone where-vpon Euripides his scholler calleth it a golden turfe In Phaetonte for this assertion Sotion accused him of impiety and Pericles his scholler pleaded for him yet was he fined at fiue talents and perpetuall banishment Others say otherwise But the most say that Pericles who was great in the Citty saued his life being condemned where-vpon the Poets faigned that Ioue was Angry at Anaxagoras and threw a thunder-bolt at him but Pericles stept betweene and so it flew another way c And all the rest Epicurus held Gods but excluded them from medling in humane affayres and hearing vs indeed his vnder ayme was Atheisme but the Areopage awed him from professing it for farewell such Gods as wee haue no neede on saith Cotta in Tully d Towne gallery There taught the stoikes e Schooles As the Peripatetiques in the Lycaeum f Gardens As the Epâ—…cureans did g Some held Of these we spake at large vpon the eight booke h What truth soeuer Euse. de praep Euang prooueth by many arguments that Plato had all his excellent position out of the scriptures Of the translations of the Old-Testament out of Hebrew into Greeke by the ordinance of God for the benefit of the nations CHAP. 42. THese scriptures one a Ptolomy a king of Egypt desired to vnderstand for after the strange admirable conquest of Alexander of Macedon surnamed the great wherein he brought all Asia and almost all the world vnder his subiection partly by faire meanes and partly by force who came also into Iudaea his nobles after his death making a turbulent diuision or rather a dilaceration of his monarchy Egypt came to be ruled by Ptolomyes The first of which was the soone of Lagus who brought many Iewes captiue into Egypt the next was Philadelphus who freed all those captiues sent guifts to the temple and desired Eleazar the Priest to send him the Old-testament whereof he had hard great commendations and therefore hee ment to put it into his famous library Eleazar sent it in Hebrew and then hee desired interpretours of him and he sent him seauenty two sixe of euery tribe all most perfect in the Greeke and Hebrew Their translation doe wee now vsually call the Septuagints b The report of their diuine concord therein is admirable for Ptolomy hauing to try their faith made each one translate by him-selfe there was not one word difference between them either in sence or order but al was one as if only one had done them all because indeede there was but one spirit in them all And God gaue them that admirable guift to giue a diuine commemdation to so diuin a worke wherin the nations might see that presaged which wee all see now effected L VIVES ONe a Ptolomy The Kings of Egypt were all called Pharaos vntill Cambyses added that kingdome vnto the Monarchy of Persia. But after Alexander from Ptolomy sonof Lagus they were al called Ptolomies vntil Augustus made Egipt a prouince Alexander was abroad 〈◊〉 an army 21. yeares in which time he subdued al Asia but held it but a while for in the 32. 〈◊〉 of his age he died and then his nobles ranne all to share his Empire as it had bin a broâ—… filled with gold euery one got what he could and the least had a Kingdome to his 〈◊〉 Antigonus got Asia Seleucus Chaldaea Cassander Macedonia each one somewhat Ptoâ—… Egypt Phaenicia and Ciprus hee was but of meane descent Lagus his father was one of Alexanders guard and hee from a common soldior got highly into the fauour of his Prince for his valor discretion and experience Being old and addicted to peace he left his crowne to his sonne Philadelphus who had that name either for louing his sister Arsinoe or for hating her afterwards a contrario He freed all the Iewes whome his father had made captiues and set Iudaea free from a great tribute and being now growen old and diseased by the perswasion of Demetrius Phalereus whome enuy had chased from Athens thether hee betooke him-selfe to study gathered good writers together buylt that goodly librarie of Alexandria wherein he placed the Old-Testament for hee sent to Eleazar for translators for the law and Prophets who being mindfull of the good hee had done to Iudaea sent him the seauenty two interpretours whome from breuity sake we call the seauenty as the Romaines caâ—…led the hundred and fiue officers the Centumuirs In Iosephus are the Epistles of Ptolomy to Eleazar and his vnto him lib. 12. There is a booke of the seauenty interpreters that goeth vnder his name but I take it to be a false birth b The report of Ptolomy honored those interpreters highly To try the truth by their Agreement saith Iustine hee built seauenty two chambers placing a translator in euery one to write therein and when they had done conferred them all and their was not a letter difference Apologet. ad Gent. The ruines of these Iustine saith he saw in Pharos the tower of Alexandria Menedemus the Philosopher admired the congruence in the translation Tertull. Aduers gentes Hierome some-times extolls their translation as done by the holy spirit and some-times condemneth it for euill and ignorant as hee was vehement in all opposition that story of their chambers â—…e scoffeth at for this he saith I know not what hee was whose lyes built the chambers for the seauenty at Alexandria where they might write seuerall when as Aristeas one of Ptolomies gard saith that they all wrote in one great pallace not as Prophets for a prophet is one thing and a translatour another the one speaketh out of inspiration and the other translateth out of vnderstanding Prolog in Pentateuch That the
laborious worke Prayse thy LORD O Ierusalem praise thy LORD O Zion for hee hath made fast the barres of thy gates and blessed thy children within thee hee hath made peace thy borders When the barres of the gates are fast as none can come in so none can goe out And therefore this peace which wee call finall is the borders and bounds of this citty for the misticall name hereof Ierusalem signifieth A vision of peace but because the name of peace is ordinary in this world where eternity is not resident therefore wee choose rather to call the bound where in the chiefe good of this citty lieth life eternall rather then peace Of which end the Apostle saith Now beeing freed from sinne and made seruants to GOD you haue your fruite in holynesse and the end euerlasting life But on the other-side because such as are ignorant in the scriptures may take this euerlasting life in an ill sence for the life of the wicked which is eternally euill either as some Philosophers held because the soule cannot die or as our faith teacheth because torments cannot cease yet should not the wicked feele them eternally but that they haue also their eternall life therefore the maine end of this citties ayme is either to be called eternity in peace or peace in eternity and thus it is plaine to all For a the good of peace is generally the greatest wish of the world and the most welcome when it comes Whereof I thinke wee may take leaue of our reader to haue a word or two more both because of the citties end whereof we now speake and of the sweetnesse of peace which all men doe loue L. VIVES THe a good of peace Nothing is either more pleasant or more profitable more wished or more welcome Peace is the chiefe good and warre the chiefe euill Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the peace of minde is that which Democritus called the great faelicity The Stoikes make concord one of beatitudes chiefest goods That the bloudiest warres chiefe ayme is peaces they desire which is naturall in man CHAP. 12. VVHich hee that marketh but mans affaires and the a generall forme of nature will confesse with me For ioy and peace are desired a like of all men The warrior would but conquer warres ayme is nothing but glorious peace what is victory but a suppression of resistants which beeing done peace followeth So that peace is warres purpose the scope of all military discipline and the limmite at which all iust contentions leuell All men seeke peace by war but none seekes warre by peace For they that perturbe the peace they liue in do it not forâ—…e of it but to shew their power in alteration of it They would not disanull it but they would haue it as they like and though they breake into seditions from the rest yet must they hold a peace full force with their fellowes that are engaged with them or els they shall neuer effect what they intend Euen the theeues themselues that molest all the world besides them are at peace amongst themselues Admit one be so strong or suttle that he will haue no fellow but plaieth all his parts of roguery alone yet such as hee can neither cut off nor liâ—… to make knowne his facts vnto with those he must needs hold a kinde of peace And at home with his wife and family there must he needs obserue quietnesse and questionlesse delighteth in their obedience vnto him which if they faile in â—…e chafes and chides and strikes setting all in order by force if need bee or by cruelly which he seeth he cannot doe vnlesse all the rest be subiected vnder one head which is himselfe And might hee haue the sway of a citty or prouince in such sort as he hath that of his house he would put off his theeuish forme and put on a Kings albeit his couetousnesse and malice remained vnchanged Thus then you see that all men desire to haue peace with such as they would haue liue according to their liking For those against whom they wage warre they would make their owne if they could and if they conquere them they giue them such lawes as they like b But let vs imagine some such insociable fellow as the poets fable recordeth calling him c Halfe-man for his inhumaine barbarisme Now he although his Kingdome lay in a lightlesse caue and his villanies so rare that they gaue him that great name of d Cacus which is Euill though his wife neuer had good word of him hee neuer plaied with his children nor ruled them in their manlier age neuer spake with friend not so much as with e his father Vulcan then whom he was farre more happy in that he begot no such monster as Vulcan had in begetting him though hee neuer gaue to any but robbed and reaued all that hee could gripe from all manner of persons yea and f the persons themselues yet in that horred dungeon of his whose flore walls were alwaies danke with the bloud of new slaughters hee desired nothing but to rest in peace therein without molestation He desired also to bee at peace with himselfe and what hee had he enioyed he ruled ouer his owne bodie and to satisfie his owne hungry nature that menaced the seperation of soule and body he fell to his robberies with celerity and though he were barbarous and bloudie yet in all that he had a care to prouide for his life and safety and therefore if hee would haue had that peace with others which he had in the caue with himselfe alone hee should neither haue beene called Halfe-man nor Monster But if it were his horrible shape and breathing of fire that made men avoide him than was it not will but necessity that made him liue in that caue and play the thiefe for his liuing But there was no such man or if there were hee was no such as the poets faigne him For vnlesse they had mightily belied Cacus they should not sufficiently haue h commended Hercules But as I sayd it is like that there was no such man no more then is truth in many other of their fictions for the very wild beasts part of whose brutishnesse they place in him doe preserue a peace each with other i in their kinde begetting breeding and liuing together amongst themselues beeing otherwise the insociable births of the deserts I speake not here of Sheepe Deere Pigeons Stares or Bees but of Lions Foxes Eagles and Owles For what Tyger is there that doth not nousle her yong â—…s sawn vpon them in their tendernesse what Kite is there though he fly soâ—…ily about for his prey but wil tread his female build his nest sit his egges seed his young and assist his fellow in her motherly duety all that in him lieth Farre stronger are the bands that binde man vnto society and peace with all that are peaceable the worst men of all doe fight for their fellowes quietnesse and
Apostle saith Wee know but in part Besides it beleeueth the sence in obiects of which the minde iudgeth by the sensitiue organs because hee is in a grosse error that taketh all trust from them It beleeueth also the holy canonicall scriptures both old and new from which the iust man hath his faith by which hee liueth and wherein a wee all walke with-out doubt as long as wee are in our pilgrimage and personally absent from God and this faith being kept firme wee may lawfully doubt of all such other things as are not manifested vnto vs eyther by sence reason scripture nor testimony of grounded authoritie L. VIVES WE all walke a without doubt We haue no knowledge of it but beleeue it as firmely as what wee see with our eyes Of the habite and manners belonging to a Christian. CHAP. 19. IT is nothing to the Citty of God what attyre the cittizens weare or what rules they obserue as long as they contradict not Gods holy precepts but each one keepe the faith the true path to saluation and therefore when a Philosopher becommeth a Christian they neuer make him alter his habite nor his manners which are no hindrance to his religion but his false opinions They respect not Varro's distinction of the Cynikes as long as they forbeare vncleane and intemperate actions But as concerning the three kindes of life actiue contemplatiue and the meanes betweene both although one may keepe the faith in any of those courses yet there is a difference betweene the loue of the truth and the duties of charitie One may not bee so giuen to contemplation that hee neglect the good of his neighbour nor so farre in loue with action that hee forget diuine speculation In contemplation one may not seeke for idlenesse but for truth to benefite him-selfe by the knowledge thereof and not to grudge to impart it vnto others In action one may not ayme at highnesse or honor because all vnder the sunne is meere vanitie but to performe the worke of a superiour vnto the true end that is vnto the benefite and saluation of the sub ect as wee sayd before And this made the Apostle say If any man desiâ—…e the office of a Bishop hee desireth a good worke what this office was hee explaineth not it is an office of labour and not of honour a The Greeke word signifieth that hee that is heerein installed is to watch ouer his people that are vnder him Episcopus a Bishop commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ouer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a watching or an attendance so that wee may very well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superintendent to shew that hee is no true Bishop who desireth rather to be Lordly him-selfe then profitable vnto others No man therefore is forbidden to proceed in a lawdable forme of contemplation But to affect soueraignty though the people must bee gouerned though the place be well discharged yet notwithstanding is b taxable of indecencie Wherefore the loue of truth requireth a holy retirednesse and the necessity of charity a iust employment which if it bee not imposed vpon vs wee ought not to seeke it but be take our selues wholy to the holy inquest of truth but if wee bee called forth vnto a place the law and need of charity bindeth vs to vnder-take it c Yet may wee not for all this giue ouer our first resolution least wee loose the sweetnesse of that and bee surcharged with the weight of the other L. VIVES THe a Greeke word of this before lib. 1. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to visit The Scripture where the seauenty translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe read it a watch-man as in Ezechiel Osee chap. 5. where the Lord complaineth that they had beene a snare in their watching and a net vpon mount Thabor As if hee had spoken of the Bishops of these times who set snares for benefices and spread large netts for money but not too wide wasted least the coyne should scatter forth b Taxable of indecencie O but some fine braines haue now brought it so about that bishoprickes may not onely bee sued for but euen bought and sold with-out any preiudice at all vnto this lawe c Yet may wee not Hee sheweth that a Bishop should conuerse with the holy scriptures often and drawe him-selfe home vnto God now and then from all his businesses liuing if he did well as a pilgrim of Gods in this life and one that had a charge of Gods and his owne soules in hand not any temporall trash and yet ought he not to forsake his ministery to which he should be preserred by an heauenly calling and not by an heauy pursse Hope the blisse of the heauenly Cittizens during this life CHAP. 20. THen therefore is the good of the Holy society perfect when their peace is established in eternity not running any more in successions as mortall men doe in life and death one to another but confirmed vnto them together with their immortalitie for euer with-out touch of the least imperfection What is hee that would not accompt such an estate most happy or comparing it with that which man hath heere vpon earth would not auouch this later to bee most miserable were it neuer so well fraught with temporall conueniences yet hee that hath the latter in possession and applyeth it all vnto the vse of his hopeâ—… firme and faithfull obiect the former may not vnfitly bee called happy already but that is rather in his expectation of the first then in his fruition of the later For this possession with-out the other hope is a false beatitude and a most true misery For herein is no vse of the mindes truest goods because there wanteth the true wisdome which in the prudent discretion resolute performance temperate restraint and iust distribution of these things should referre his intent in all these vnto that end where God shall bee all in all where eternity shall be firme and peace most perfect and absolute Whether the Citâ—…y of Rome had euer a true common-wealth according to Scipio's definition of a common-wealth in Tully CHAP. 21. NOw it is time to performe a promise which I passed in the second booke of this worke and that was to shew that Rome neuer had a true common-wealth as Scipio defineth one in Tullyes booke De Repub. his Definition was A common-wealth is the estate of the people Respub est res populi If this be true Rome neuer had any for it neuer had an estate of the people which hee defines the common-wealth by For he defineth the people to bee a multitude vnited in one consent of lawe and profite what hee meaneth by a consent of lawe hee sheweth him-selfe and sheweth there-by that a state cannot stand with-out iustice so that where true iustice wanteth there can bee no law
The name of God is principally his of whome by whome and in whome al things haue their existence shewing in part the nature and vertue of that incomprehensible Trine Secondly and as one may say abusiuely the Scripture calleth them gods vnto whome the word is giuen as our Sauiour testifieth in the Gospell and so are the Heauenly powers also called as seemeth by that place of the Psalme God standeth in the assembly of the gods c. Thirdly and not abusiuely but falsely the Deuills are called gods also All the gods of the heathen are Deuills Origen in Cantie This last question Augustine taketh from the seauenty for Hierome translateth it from the Hebrew Idols and not Diuells Psa 96. 5. e The Greeke Where wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is this superfluously added of Augustine for many Philosophers and many nations both held and honored the Sunne onely for God and referred the power of all the rest vnto it alone Macrob. f All that we do Our well doing benefiteth not God nor betters him so that there is nothing due vnto vs for being good but wee our selues owe God for all by whose grace it is that wee are good g Which worketh by It is dead and lacketh all the power and vigour when it proceedeth not in the workes of charity A definition of a people by which both the Romaines and other kingdomes may challenge themselues common-weales CHAP. 24. BVt omit the former difinition of a people and take this A people is a multitude of reasonable creatures conioyned in a general communication of those things it respecteth and them to discerne the state of the people you must first consider what those things are But what euer they bee where there is a multitude of men conioyned in a common fruition of what they respect there may fitly bee sayd to bee a people the better that their respects are the better are they them-selues and other-wise the worse By this definition Rome had a people and consequently a common-weale what they embraced at the first and what afterwards what goodnesse they changed into bloudinesse what concord they forsooke for seditions confederacies and ciuill warres History can testifie and wee in part haue already related Yet this doth not barre them the name of a people nor their state of the stile of a common-wealth as long as they beare this our last definition vnin-fringed And what I haue sayd of them I may say of the Athenians the Greekes in generall the Egyptians and the Assirian Babilonians were there dominions great or little and so of all nations in the world For in the Citty of the wicked where GOD doth not gouerne and men obey sacrificing vnto him alone and consequently where the soule doth not rule the body nor reason the passions there generally wanteth the vertue of true iustice That there can be no true vertue where true religion wanteth CHAP. 25. FOr though there be a seeming of these things yet if the soule and the reason serue not God as he hath taught them how to serue him they can neuer haue true dominion ouer the body nor ouer the passions for how can that soule haue any true meane of this decorum that knoweth not God nor serueth his greatnesse but runneth a whoring with the vncleane and filthy deuills No those things which shee seemes to account vertues and thereby to sway her affects if they bee not all referred vnto God are indeed rather vices then vertues For although some hold them to bee reall vertues a when they are affected onely for their owne respect and nothing else yet euen so they incurre vaine-glory and so loose their true goodnesse For as it is not of the flesh but aboue the flesh that animates the body So it is not of man but aboue man which deifies the minde of man yea and of all the powers of the heauens L. VIVES WHen a they The Stoikes held vertue to bee her owne price content with it selfe and to bee affected onely for it selfe This is frequent in Seneca and in Tullies Stoicysmes and Plato seemes to confirme it Tully setts downe two things that are to be affected meerely for them-selues perfection of internall goodnesse and that good which is absolutely externall as parents children friends c. These are truly deare vnto vs in them-selues but nothing so as the others are De finib lib. 5. It is a question in diuinity whether the vertues are to bee desired meerely for them-selues Ambrose affirmeth it In Epist. ad Galat. Augustine denieth it De Trinit lib. 13. Peter Lumbard holdes them both to bee worthy of loue in them-selues and also to haue a necessary reference vnto eternall beatitude But indeed they are so bound vnto Gods precepts that hee that putteth not Gods loue in the first place cannot loue them at all Nor can hee so loue them for them-selues that hee preferre them before God their author and their founder or equall the loue of them with the loue of him their nature is to lift the eyes of him that admireth them vnto GOD so that hee that seeketh for them-selues is by them euen ledde and directed vnto him the consummation vnto which they all doe tend But Saint Augustine in this place speaketh of the Gentiles whose vertues desiring externall rewardes were held base and ignominious but if they kept them-selues content with their owne sole fruition then were they approoued but this was the first steppe to arrogance by reason that heereby they that had them thought none so good as them-selues The peace of Gods enemies vse-full to the piety of his friends as long as their earthly pilgrimage lasteth CHAP. 26. WHerefore as the soule is the fleshes life so is God the beatitude of man as the Hebrewes holy writte affirmeth a Blessed is the people whose God is the Lord wretched then are they that are strangers to that GOD and yet 〈◊〉 those a kinde of allowable peace but that they shall not haue for euer because they vsed it not well when they had it But that they should haue it 〈◊〉 this life is for our good also because that during our commixtion with Babilon wee our selues make vse of her peace and faith doth free the people of God at length out of her yet so as in the meane time wee liue as pilgrims in her And therefore the Apostle admonished the Church to pray for the Kings and Potentates of that earthly Citty adding this reason That wee may lead a quiet life in all godlinesse and b charity And the Prophet Hieremy fore-telling the captiuitie of Gods ancient people commanding them from the Lord to goe peaceably and paciently to Babilon aduised them also to pray saying For in her peace shall be your peace meaning that temporall peace which is common both to good and bad L. VIVES BLessed a is Psal. 144. 15. Where the Prophet hauing reckoned vp all the goods of fortune children wealth peace prosperitie and all in
vnto the consummation So then as there are two regenerations one in faith by Baptisme and another in the flesh by incorruption so are there two resurrections the first That is now of the soule preuenting the second death The later Future of the bodie sending some into the second death and other some into the life that despiseth and excludeth all death whatsoeuer Of the two resurrections what may bee thought of the thousand years mentioned in Saint Iohns Reuelation CHAP. 7. SAint Iohn the Euangelist in his Reuelation speaketh of these two resurrections in such darke manner as some of our diuines exceeding their owne ignorance in the first doe wrest it vnto diuers ridiculous interpretations His words are these And I sawe an Angell come downe from Heauen hauing the keye of the bottomlesse pitte and a great chaine in his hand And hee tooke that Dragon that old Serpent which is the deuill and Sathan and bound him a thousand yeares â—…d hee cast him into the bottomlesse pitte and shut him vppe and sealed the dores vpon him that hee should deceiue the people no more till the thousand yeares were fulfilled For after hee must bee loosed for a little season And I saw seates and they set vpon them and iudgement was giuen vnto them and I saw the soules of them which were slaine for the testimonie of IESVS and for the worde of GOD and worshipped not the beast nor his Image neither had taken his marke vpon their fore-heads or on their handes and they liued and reigned with CHRIST a thousand yeares But the rest of the dead men shall not liue againe vntill the thousand yeares be finished this 〈◊〉 the first resurrection Blessed and Holy is hee that hath his part in the first resurrection for on such the second death hath no power but they shall be the Priests of GOD and of CHRIST and reigne with him a thousand yeares The chiefest reason that mooued many to thinke that this place implied a corporall resurrection was drawne from a the thousand yeares as if the Saints should haue a continuall Sabboth enduring so long to wit a thousand yeares vacation after the sixe thousand of trouble beginning at mans creation and expulsion out of Paradise into the sorrowes of mortalitie that â—…ce it is written One daie is with the LORD as a thousand yeares and a thousâ—…d yeares as one daie therefore sixe thousand yeares beeing finished as the sixe daies the seauenth should follow for the time of Sabbath and last a thousand yeares also all the Saints rising corporallie from the dead to â—…elebrate it This opinion were tolerable if it proposed onely spirituall deights vnâ—…o the Saints during this space wee were once of the same opinion our selues but seeing the auouchers heereof affirme that the Saints after this resurrection shall doe nothing but reuell in fleshly banquettes where b the cheere shall exceed both modesty and measure this is grosse and fitte for none but carnall men to beleeue But they that are really and truely spirituall doe call those Opinionists c Chiliasts the worde is greeke and many bee interpreted Millenaryes or Thousand-yere-ists To confute them heere is no place let vs rather take the texts true sence along with vs. Our LORD IESVS CHRIST saith No man can enter into 〈◊〉 strong mans house and take away his goods vnlesse hee first binde the strong man and then spoyle his house meaning by this strong man the deuill because hee alone was able to hold man-kinde in captiuity and meaning by the goods hee would take away his future faithfull whome the deuill held as his owne in diuers sinnes and impieties That this Stong-man therefore might bee bound the Apostle sawe the Angell comming downe from heauen hauing the keye of the bottomlesse pitte and a great chaine in his hand And hee tooke sayth hee the Dragon that olde serpent which is the deuill and Sathan and bound him a thousand yeares that is restrayned him from seducing or with-holding them that were to bee set free The thousand yeares I thinke may bee taken two waies either for that this shall fall out in the last thousand that is d on the sixth daie of the workes continuance and then the Sabboth of the Saints should follow which shall haue no night and bring them blessednesse which hath no end So that thus the Apostle may call the last part of the current thousand which make the sixth daie a thousand yeares vsing the part for the whole or else a thousand yeares is put for eternity noting the plenitude of time by a number most perfect For a thousand is the solid quadrate of tenne tenne times tenne is one hundered and this is a quadrate but it is but a plaine one But to produce the solide multiply ten by a hundered and there ariseth one thousand Now if an hundered bee some-times vsed for perfection as wee see it is in CHRISTS wordes concerning him that should leaue all and follow him saying Hee shall receiue an hundered-fold more which the Apostle seemeth to expound saying As hauing nothing and yet possessings althings for hee had sayd before vnto a faithfull man the whole worlde is his ritches why then may not one thousand bee put for consummation the rather in that it is the most solide square that can bee drawne from tenne And therefore wee interprete that place of the Psalme Hee hath alway remembered his couenant and promise that hee made to a thousand generations by taking a thousand for all in generall On. And â—…ee cast him into the bottomlesse pitte hee cast the deuills into that pitte that is the multitude of the wicked whose malice vnto GODS Church is bottomlesse and their hearts a depth of enuie against it hee cast him into this pitte not that hee was not there before but because the deuill beeing shut from amongst the Godly holds faster possession of the wicked for hee is a most sure hold of the deuills that is not onelie cast out from GODS seruants but pursues them also with a causelesse hate forward And shut him vppe and sealed the dore vpon him that hee should deceiue the people no more till the thousand yeares were expired he sealed that is his will was to keepe it vnknowne who belonged to the diuell and who did not For this is vnknowne vnto this world for we know not whether he that standeth shall fall or he that lieth along shall rise againe But how-so-euer this bond restraineth him from tempting the nations that are Gods selected as he did before For God chose them before the foundations of the world meaning to take them out of the power of darkenesse and set them in the kingdome of his sonnes glory as the Apostle saith For who knoweth not the deuils dayly seducing and drawing of others vnto eternall torment though they bee none of the predestinate Nor is it wonder iâ—… the diuell subuert some of those who are euen regenerate in Christ and walke in his wayes For
all this whole time from the vnion vnto him to the end of the time implyed in the thousand yeares The rest saith Saint Iohn shall not liue for now is the houre when the dead shall heare the voyce of the sonne of God and they that he are it shall liue the rest shall not liue but the addition vntill the thousand yeares be finished implieth that they shall want life all the time that they should haue it in attayning it by passing through faith from death to life And therefore on the day of the generall resurrection they shall rise also not vnto life but vnto iudgement that is vnto condemnation which is truly called the second death for hee that liueth not before the thousand yeares be expired that is he that heareth not the Sauiours voyce and passeth not from death to life during the time of the first resurrection assuredly shall be throwne both body and soule into the second death at the day of the second resurrection For Saint Iohn proceedeth plainly This saith hee is the first resurrection Blessed and holy is hee that hath part in the first resurrection and part of it is his who doth not onely arise from death in sinne but continueth firme in his resurrection On such saith he the second death hath no power But it hath power ouer the rest of whome hee sayd before The rest shall not liue vntill the thousand yeares bee finished because that in all that whole time meant by the thousand yeares although that each of them had a bodily life at one time or other yet they spent it and ended it with-out arising out of the death of iniquitie wherein the deuill held them which resurrection should haue beene their onely meane to haue purchased them a part in the first resurrection ouer which the second death hath no power An answer to the obiection of some affirming that resurrection is proper to the body onely and not to the soule CHAP. 10. SOme obiect this that resurrection pertaineth onely to the body and therefore the first resurrection is a bodily one for that which falleth say they that may rise againe but the body falleth by death for so is the word Cadauer a carcasse deriued of Cado to fall Ergo rising againe belongeth soly to the body and not vnto the soule Well but what will you answer the Apostle that in as plaine terms as may be he calleth the soules bettring a resurrection they were not reuiued in the outward man but in the inward vnto whom he said If yee then be risen with Christ seeke the things which are aboue which he explaineth else-where saying Like as Christ was raised vp from the dead by the glory of the father so wee also should walke in newnesse of life Hence also is that place Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Now whereas they say none can rise but those that fall ergo the body onely can arise why can they not heare that shrill sound of the spirit Depart not from him least you fall and againe Hâ—… standeth or falleth to his owne maister and further Let him that thinketh hee sâ—…eth take heed least hee fall I thinke these places meane not of bodily falls but 〈◊〉 the soules If then resurrection concerne them that fall and that the soule â—…y also fall it must needs follow that the soule may rise againe Now Saint 〈◊〉 hauing said On such the second death shall haue no power proceedeth thus But 〈◊〉 shall bee the Priests of God and of Christ and shall reigne with him a thousand â—…es Now this is not meant onely of those whome the Church peculiarly calleth Bishops and Priests but as wee are all called Christians because of our mysticall Chrisme our vnction so are wee all Priests in being the members of â—…e Priest Where-vpon Saint Peter calleth vs A royall Priest-hood an holy nation And marke how briefly Saint Iohn insinuateth the deity a of Christ in these words of God and of Christ that is of the Father and of the Sonne yet as hee was made the sonne of man because of his seruants shape so in the same respect was he made a Priest for euer according to the order of Melchisedech whereof wee haue spoken diuerse times in this worke L. VIVES DEity a of Christ For it were a damnable and blasphemous iniury to God to suffer any one to haue Priests but him alone the very Gentiles would by no meanes allowe it 〈◊〉 Philippic 2. Of Gog and Magog whom the Deuill at the worlds end shall stirre vp against the Church of God CHAP. 11. ANd when the thousand yeares saith hee are expired Sathan shall be loosed out of his prison and shall goe out to deceiue the people which are in the foure quarters of the earth euen God and Magog to gather them together into Battell whose number is as the sand of the sea So then the ayme of his decept shal be this warre for he vsed diuers waies to seduce before and all tended to euill He shall leaue the dennes of his hate and burst out into open persecution This shal be the last persecution hard before the last iudgement and the Church shall suffer it all the earth ouer the whole citty of the Diuell shall afflict the Citty of God at these times in all places This Gog and this Magog are not to bee taken for a any particular Barbarous nations nor for the Getes and Messagetes because of their litterall affinity nor for any other Countryes beyond the Romaines iurisdiction hee meaneth all the earth when hee saith The people which are in the foure quarters of the Earth and then addeth that they are Gog and Magog b Gog is an house and Magog of an house as if hee had sayd the house and hee that commeth of the house So that they are the nations wherein the Deuill was bound before and now that he is loosed cometh from thence they being as the house and hee as comming out of the house But wee referre both these names vnto the nations and neither vnto him they are both the house because the old enemy is hid and housed in them and they are of the house when out of secret hate they burst into open violence Now where as hee sayth They went vp into the plaine of the Earth and compassed the tents of the Saints about and the beloued City wee must not thinke they came to any one set place as if the Saints tents were in any one certaine nation or the beloued Citty either no this Citty is nothing but Gods Church dispersed throughout the whole earth and being resident in all places and amongst all nations as them words the plaine of the Earth do insinuate there shall the tents of the Saints stand there shall the beloued Ctty stand There shall the fury of the presecuting enemy guirt them in with multitudes of all nations vnited in one rage of
thinke this place obscure let him looke for no plainenesse in the Scriptures L. VIVES THy a victory Some read contention but the originall is Victory and so doe Hierom and Ambrose reade it often Saint Paul hath the place out of Osee. chap. â—…3 ver 14. and vseth it 1. Cor. 16. ver 55. b When shall death The Cittie of GOD shall see death vntill the words that were sayd of Christ after his resurrection Oh hell where is thy victory may bee said of all our bodies that is at the resurrection when they shal be like his glorified bodie Saint Peters doctrine of the resurrection of the dead CHAP. 18. NOw let vs heare what Saint Peter sayth of this Iudgement There shall come saith hee in the last daies mockers which will walke after their lusts and say Where is the promise of his comming For since the fathers died all things continue alike from the beginning of the creation For this they willingly know not that the heauens were of old and the earth that was of the water and by the water by the word of GOD wherefore the world that then was perished ouer-flowed with the water But the heauens and earth that now are are kept by the same word in store and reserued vnto fire against the day of iudgement and of the destruction of vngodly men Dearcly beloued bee not ignorant of this that one daie with the LORD is as a thousand years and a thousand yeares as one daie The LORD is not flack concerning his promise as some men count slackenesse but is pacient toward vs and would haue no man to perish but would haue all men to come to repentance But the daie of the LORD will come as a thiefe in the night in the which the heauens shall passe awaie with a noyse and the elements shall melt with 〈◊〉 and the earth with the workes that are therein shal be burnt vppe Seeing therefore all these must bee dissolued what manner of persons ought you to bee in holy conuersation and Godlinesse longing for and hasting vnto the comming of the daie of GOD by the which the heauens beeing on fire shal be dissolued and the elements shall melt vvith heate But vve-looke for a nevv heauen and a nevv earth according to his promise vvherein dvvelleth righteousnesse Thus sarre Now here is no mention of the resurrection of the dead but enough concerning the destruction of the world where his mention of the worlds destruction already past giueth vs sufficient warning to beleeue the dissolution to come For the world that was then perished saith hee at that time not onely the earth but that part of the ayre also which the watter a possessed or got aboue and so consequently almost all those ayry regions which hee calleth the heauen or rather in the plurall the heauens but not the spheres wherein the Sunne and the Starres haue their places they were not touched the rest was altered by humidity and so the earth perished and lost the first forme by the deluge But the heauens and earth saith hee that now are are kept by the same word in store and reserued vnto fire against the daie of iudgement and of the destruction of vngodly men Therefore the same heauen and earth that remained after the deluge are they that are reserued vnto the fire afore-said vnto the daie of iudgement and perdition of the wicked For because of this great change hee sticketh not to say there shal be a destruction of men also whereas indeed their essences shall neuer bee anniâ—…e although they liue in torment Yea but may some say if this old heauen and earth shall at the worlds end bee burned before the new ones be made where shal the Saints be in the time of this conflagration since they haue bodies and therefore must be in some bodily place We may answere in the vpper parts whither the fire as then shall no more ascend then the water did in the deluge For at this daie the Saints bodies shal be mooueable whither their wills doe please nor need they feare the fire beeing now both immortall and incorruptible b for the three children though their bodies were corruptible were notwithstanding preserued from loosing an haire by the fire and might not the Saints bodies be preserued by the same power L. VIVES THe a water possessed For the two vpper regions of the ayre doe come iust so low that they are bounded with a circle drawne round about the earthlie highest mountaines tops Now the water in the deluge beeing fifteene cubites higher then the highest mountaine it both drowned that part of the ayre wherein wee liue as also that part of the middle region wherein the birds do vsually flie both which in Holy writ and in Poetry also are called Heauens b The three Sidrach Misach and Abdenago at Babilon who were cast into a â—…nace for scorning of Nabuchadnezzars golden statue Dan. 3. Saint Pauls words to the Thessalonians Of the manifestations of Antichrist whose times shall immediately fore-runne the day of the Lord. CHAP. 19. I See I must ouer-passe many worthy sayings of the Saints concerning this day least my worke should grow to too great a volume but yet Saint Pauls I may by no meanes omit Thus sayth he Now I beseech you bretheren by the comming of our LORD IESVS CHRIST and by our assembling vnto him that you bee not suddenly mooued from your minde nor troubled neither by spirit nor by word nor by letter as if it were from vs as though the day of CHRIST were at hand Let no man deceiue you by any meanes for that day shall not come except there come a a fugitiue first and that that man of sinne bee disclosed euen the sonne of perdition which is an aduersary and exalteth himselfe against all is called god or that is worshipped so that he sitteth as God in the Temple of God shewing himselfe that he is God Remember yee not that when I was yet with you I told you these things And now yee know what withholdeth that he might be reuealed in his due time For the mistery of iniquity doth already worke onely he which now withholdeth shall let till he be taken out of the way and the wicked man shal be reuealed whom the Lord shall consume with the spirit of his mouth and shall abolish with the brightnesse of his comming euen him whose comming is by the working of Sathan with all power and signes and lying wonders and in all deceiuablenesse of vnrighteousnesse amongst them that perish because they receiued not the loue of the truth that they might be saued And therefore God shall send them strong delusion that they should beleeue lyes that all they might bee damned which beleeue not in the truth but had pleasure in vnrighteousnesse This is doubtlesse meant of Antichrist and the day of iudgement For this day hee saith shall not come vntill that Antichrist be come before it he that is called here a fugitiue
from the face of the Lord for if all the vngodly deserue this name â—…y not hee most of all But in what temple of God he is to sit as God it is doubtfull whether it be the ruined Temple of Salomon or in the church For it cannot bee any heathen temple Saint Paul would neuer call any such the Temple of God Some therefore doe by Antichrist vnderstand the deuill and all his domination together with the whole multitude of his followers and imagine that it were better to say hee shall sit b in Templum dei as the Temple of God that is as though hee were the church as we say c Sedet in amicum hee sitteth as a friend and so forth But whereas hee saith And now yee know what with-holdeth that is what staieth him from being reuealed this implieth that they knew it before and therefore hee doth not relate it here Wherefore wee that know not what they knew doe striue to get vnderstanding of his knowledge of the Apostle but wee cannot because his addition maketh it the more mysticall For what is this The mystery of iniquity doth already worke onely hee that withholdeth shall let till hee bee taken out of the way Truely I confesse that I am vtterly ignorant of his meaning but what others coniectures are hereof I will not bee silent in Some say Saint Paul spoke d of the state of Rome and would not bee plainer least hee should incurre a slander that hee wished Romes Empire euill fortune whereas it was hoped that e it should continue for euer By the mistery of iniquity they say he meant Nero whose deeds were great resemblances of Antichrists so that some thinke that he shall rise againe and be the true Antichrist Others thinke he f neuer died but vanished and that he liueth in g that age and vigor wherein hee was supposed to be slaine vntill the time come that hee shal be reuealed and restored to his Kingdome But this is too presumptuous an opinion Onely these wordes Hee that withholdeth shall let till hee be taken out of the waie May not vnfitly bee vnderstood of Rome as if he had sayd He that now reigneth shall reigne vntill hee bee taken away And then the wicked man shal be reuealed This is Antichrist no man doubts it Now some vnderstand these words Now yee know what withholdeth and the mistery of iniquity doth already worke to be meant onely of the false christians in the church who shall increase vnto a number which shal make Antichrist a great people this say they is the mistery of iniquity for it is yet vnreuealed and therefore doth the Apostle animate the faithfull to preseuere saying let him that holdeth hold for thus they take this place vntill hee bee taken out of the way that is vntill Antichrist and his troupes this vnreuealed mistery of iniquity depart out of the midst of the church And vnto this doe they hold Saint Iohns words to belong Babes it is the last time And as yee haue heard that Antichrist shall come euen now there are many Antichrists whereby wee know that it is the last time They went out from vs but they were not of vs for if they had beene of vs they would haue continued vvith vs. Thus say they euen as before the end in this time which Saint Iohn calls the last of all many heretiques whom he calleth many Antichrists went out of the church so likewise hereafter all those that belong not vnto CHRIST but vnto the last Antichrist shall depart out of the middest of CHRISTS flocke and then shall the man of sinne bee reuealed Thus one taketh the Apostles wordes one way and another another way but this hee meaneth assuredly that CHRIST will not come to iudge the world vntill Antichrist bee here before him to seduce the worlde although it bee GODS secret iudgement that hee should thus seduce it for his comming shal be as it is sayd by the working of Sathan vvith all povver and signes and lying vvonders and in all deceiuiablenesse of vnrighteousnesse amongst them that perish For then shall Sathan bee let loose and vvorke by this Antichrist vnto all mens admiration and yet all in falshood Now here is a doubt whither they bee called lying wonders because hee doth but delude the eyes in these miracles and doth not what hee seemes to doe or because that although they may bee reall actions yet the end of them all is to drawe ignorant man-kinde into this false conceite that such things could not bee done but by a diuine power because they know not that the deuill shall haue more power giuen him then them euer he had had before For the fire that fell from Heauen and burnt the house and goods of Holie Iob and the whirlewind that smote the building and slew his children were neither of them false apparitions yet were they the deuills effects by the power that GOD had giuen him Therefore in what respect these are called lying wonders shal be then more apparant Howsoeuer they shall seduce such as deserue to bee seduced because they receiued not the loue of truth that they might bee saued wherevpon the Apostle addeth this Therefore shall GOD send them strong delusion that they should beleeue lies GOD shall send it because his iust iudgement permittes it though the deuills maleuolent desire performes it That all they might bee damned which beleeue not in the truth but had pleasure in vnrighteousnesse Thus being condemned they are feduced and beeing seduced condemned But their seducement is by the secret iudgement of God iustly secret and secretly iust euen his that hath iudged continually euer since the world beganne But their condemnation shal be by the last and manifest iudgement of IESVS CHRIST he that iudgeth most iustly and was most vniustly iudged himselfe L. VIVES A a Fugitiue The greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a departing and so the vulgar reads it b In templum dei So doth the greeke read it c Sedet in amicum The common phrase of scripture Esto mihi in deum be thou my God c. d Of the state of Rome Lactant. lib. 7. It was a generall opinion that towards the end of the world there should tenne Kings share the Romane Empire amongst them and that Antichrist should be the eleauenth and ouercome them all Hier. in Daniel But these are idle coniectures e It should continue for euer As the old Romanes dreamed So saith Iupiter in Uirgil His ego nec metas rerum nec tempora ponâ—… Imperium sine fine dedi I bound these fortunes by no time or place Their state shall euer stand f Neuer died His death in deed was secret for vpon Galba's approach hee fled in the night with foure onely in his company and his head couered vnto his country house betweene via Salaria and Momentana and there stabd himselfe and was buried by his nurses and concubine in the Sepulchre of the Domitii neare to the field
the meanes alone to him who concealeth the plainest workes of nature from our apprehensions Esaias his doctrine concerning the iudgement and the resurrection CHAP. 21. THe dead saith the prophet Esaias shall arise againe and they shall arise againe that were in the graues and all they shal be glad that are in the earth for the Dew that is from thee is health to them and the Land or earth of the wicked shall fall All this belongs to the resurrection And whereas he saith the land of the wicked shall fall that is to bee vnderstood by their bodies which shal be ruined by damnation But now if wee looke well into the resurrection of the Saints these wordes The dead shall arise againe belong to the first resurrection and these they shall arise againe that were in the graues vnto the second And as for those holie ones whom CHRIST shall meete in their flesh this is fittely pertinent vnto them All they shal be glad that are in the earth for the dewe that is from thee is health vnto them By health in this place is meant immortality for that is the best health and needes no daiely refection to preserue it The same prophet also speaketh of the iudgement both to the comfort of the Godly and the terror of the wicked Thus saith the Lord Behold I will incline vnto them as a floud of peace and the glory of the Gentiles like a flowing streame Then shal yee suck yee shal be borne vpon her shoulders and be ioyfull vpon her knees As one whom his mother comforteth so will I comfort you and yee shal be comforted in Ierusalem And when yee see this your hearts shall reioyce and your bones shal flourish as an herbe and the hand of the Lord shal be knowne vnto his seruants and his indignation against his enemies For be hold the Lord will come with fire and his chariots like a whirle-winde that hee may recompence his anger with wrath and his indignation with a flame of fire for the LORD will iudge with fyre and with his sword all flesh and the slaine of the LORD shal be many Thus you heare as touching his promises to the good hee inclineth to them like a floud of peace that is in all peacefull abundance and such shall our soules bee watred withall at the worldes end but of this in the last booke before This hee extendeth vnto them to whom hee promiseth such blisse that wee may conceiue that this floud of beatitude doth sufficently bedewe all the whole region of Heauen where we are to dwell But because he bestoweth the peace of incorruption vpon corruptible bodies therefore hee saith he will incline as if hee came downe-wards from aboue to make man-kinde equall with the Angells By Ierusalem wee vnderstand not her that serueth with her children but our free mother as the Apostle saith which is eternall and aboue where after the shockes of all our sorrowes bee passed wee shall bee conforted and rest like infants in her glorious armes and on her knees Then shall our rude ignorance bee inuested in that vn-accustomed blessednesse then-shall wee see this and our heart shall reioyce what shall wee see it is not set downe But what is it but GOD that so the Gospell might bee fulfilled Blessed are the pure in heart for they shall see GOD. And all that blisse which wee now beleeue but like fraile-men in farre lesse measure then it is wee shall then behold and see Here wee hope there wee shall enioye But least wee should imagine that those causes of ioye concerned onelie the spirit hee addeth And your bones shall flourish as an herbe Here is a plaine touch at the resurrection relating as it were what hee had omitted These things shall not bee done euen then when wee doe see them but when they are already come to passe then shall wee see them For hee had spoken before of the new heauen and earth in his relations of the promises that were in the end to bee performed to the Saints saying I will create new Heauens and a new Earth and the former shall not hee remembered nor come into minde but bee you glad and reioyce therein for behold I will create Ierusalem as a reioycing and her people as a ioye and I will reioyce in Ierusalem and ioye in my people and the voice of weeping shal be heard no more in her nor the voice of crying c. This now some applie to the proofe of Chiliasme because that the Prophets manner is to mingle tropes with truthes to excercise the Reader in a fitte inquest of their spirituall meanings but carnall sloath contents it selfe with the litterall sence onely and neuer seekes further Thus farre of the Prophets wordes before that hee wrote what wee haue in hand now for-ward againe And your bones shall flourish like 〈◊〉 herbe that hee meaneth onelie the resurrection of the Saintes in this his addition prooues And the hand of the LORD shal bee knowne amongst his seruantes What is this but his hand distinguishing his seruants from such as scorne him of those it followeth And his indignation against his enemies or as another interprets it a against the vnfaithfull This is no threatning but the effect of all his threatnings For behold saith hee the LORD will come with fire and his chariots like a whirle-winde that hee may recompence his anger with wrath and his indignation with a flame of fire For the LORD will iudge with fire and with his sword all flesh and the slaine of the LORD shal bee many whither they perish by fire or sword or whirle-winde all denounce but the paine of the Iudgement for hee saith that GOD shall come as a whirle-winde that is vnto such as his comming shal be penall vnto Againe his chariots beeing spoke in the plurall imploy his ministring Angells But whereas hee saith that all flesh shal bee iudged by this fyre and sword wee doe except the Saints and imply it onelie to those which minde earthlie things and such minding is deadlie and such as those of whome GOD saith My spirit shall not alwaie striue with man because hee is but flesh But these words The slaine or wounded of the LORD shal bee many this implieth the second death The fire the sword and the stroke may all bee vnderstood in a good sence for GOD hath sayd hee would send fyre into the world And the Holie Ghost descended in the shape of fiery tongues Againe I came not saith CHRIST to send peace but the sworde And the scripture calls GODS Word a two edged sworde because of the two Testaments Besides the church in the Canticles saith that shee is wounded with loue euen as shotte with the force of loue So that this is plaine and so is this that wee read that the LORD shall come as a Reuenger c. So then the Prophet proceedes with the destruction of the wicked vnder the types of such as in the olde law forbare
not the for bidden meates rehearsing the gratiousnesse of the New Testament from CHRISTS first comming euen vnto this Iudgement we haue now in hand For first he tells how GOD saith that hee commeth to gather the nations and how they shall come to see his glorie For all haue sinned saith the Apostle and are depriued of the glorie of GOD. Hee sayth also that hee will leaue signes amongst them to induce them to beleeue in him and that hee will send his elect into many nations and farre Islands that neuer heard of his name to preach his glory to the Gentiles and to bring their bretheren that is the bretheren of the elect Israell of whome hee spake into his presence to bring them for an offering vnto GOD in chariots and vpon horses that is by the ministerie of men or angells vnto holie Ierusalem that is now spread through-out the earth in her faithfull Cittizens For these when GOD assisteth them beleeue and when they beleeue they come vnto him Now GOD in a simily compares them to the children of Israel that offered vnto him his sacrifices with psalmes in the Temple as the church doth now in all places and hee promiseth to take of them for priests and for leuites which now wee see hee doth For hee hath not obserued fleshly kindred in his choise now as hee did in the time of Aurons priest-hood but according to the New Testament where CHRIST is priest after the order of Melchisedech hee selecteth each of his priests according to the merit which GODS grace hath stored his soule with as wee now behold and these b Priests are not to bee reckned of for their places for those the vnworthie doe often hold but for their sanctities which are not common both to good and bad Now the prophet hauing thus opened Gods mercies to the church addeth the seueral ends that shall befall both the good and bad in the last iudgement in these w◅ds As the new heauens and the new earth which I shall make shall remaine before mee saith the LORD euen so shall your seede and your name And from month to moneth and from Sabbath to Sabbath shall all flesh come to worshippe before mee saith the LORD And they shall goe forth and looke vpon the members of the men that haue transgressed against mee for their women shall not die neither shall their fire bee quenshed and they shal be an abhorring vnto all flesh Thus endeth the Prophet his booke with the end of the world Some in this place for members read c carkasse hereby intimating the bodies euident punishment though indeed a carkasse is properly nothing but dead flesh but those bodies shal be lyuing otherwise how should they bee sensible of paine vnlesse wee say they are dead bodies that is their soules are fallen into the second death and so wee may fitly call them carkasses And thus is the Prophets former words also to bee taken The land of the wicked shall fall Cadauer a carkasse all knowes commeth of Cado to fall Now the translators by saying the carkasses of the men doe not exclude women from this damnation but they speake as by the better sexe beeing that woman was taken out of man But note especially that where the Prophet speaking of the blessed sayth all flesh shall come to worshippe Hee meaneth not all men for the greater number shal be in torments but some shall come out of all nations to adore him in the Heauenly Ierusalem But as I was a saying since here is mention of the good by flesh and of the bad by carkasses Verelie after the resurrection of the flesh our faith whereof these words doe confirme that which shall confine both the good and bad vnto their last limits shal be the iudgement to come L. VIVES AGainst a the vnfaithfull Hierome out of the hebrew and the seauenty readeth it Against his enemies b Priests are not to be It is not priest-hood nor orders that maketh a man any whit respected of GOD for these dignities both the Godly and vngodly doe share in but it is purity of conscience good life and honest cariage which haue resemblance of that immense that incorruptible nature of GOD those winne vs fauour with him c Carkasses So doth Hierome reade it But marke Saint Augustines vprightnesse rather to giue a fauorable exposition of a translation to which hee stood not affected then any way to cauill at it How the Saints shall goe forth to see the paines of the wicked CHAP. 22. BVt how shall the good goe forth to see the bad plagued Shall they leaue their blessed habitations and goe corporally to hell to see them face to face God forbid no they shall goe in knowledge For this implieth that the damned shal be without and for this cause the Lord calleth their place vtter darkenesse opposite vnto that ingresse allowed the good seruāt in these words Enter into thy Maisters ioye and least the wicked should be thought to goe in to bee seene rather then the good should goe out by knowledge to see them being to know that which is without for the tormented shall neuer know what is done in the Lords Ioye but they that are in that Ioye shall know what is done in the vtter darkenesse Therefore saith the Prophet they shall goe forth in that they shall know what is without for if the Prophets through that small part of diuine inspiration could know these things before they came to passe how then shall not these immortalls know them being passed seeing that in them the Lord is al in all Thus shall the Saints bee blessed both in seed and name In seed as Saint Iohn saith And his seed remaineth in him In name as Isaias saith So shall your name continue from moneth to moneth and from Sabbath to Sabbath shall they haue rest vpon rest passing thus from old and temporall types to new and euerlasting truthes But the paines of the wicked that eternall worme and that neuer dying fire is diuersly expounded either in reference to the bodie onelie or to the soule onely or the fire to belong to the bodie reallie and the worme to the soule figuratiuely and this last is the likeliest of the three But heere is no place to discusse peculiars Wee must end this volume as wee promised with the iudgement the seperation of good from badde and the rewards and punishments accordingly distributed Daniels prophecy of Antichrist of the iudgement and of the Kingdome of the Saints CHAP. 23. OF this Iudgement Daniel prophecieth saying that Antichrist shall fore-run it and so hee proceedeth to the eternall Kingdome of the Saints for hauing in a vision beheld the foure beasts types of the foure Monarchies and the fourth ouer-throwne by a King which all confesse to bee Antichrist and then seeing the eternall Empire of the Sonne of man CHRIST to follow Daniell saith hee Was troubled in spirit in the middest of my body and the visions of mine head made mee
not the lesser and lower doe so too If Ioue doe not like this whose oracle as Porphyry saith hath condemned the Christians credulity why doth hee not condemne the Hebrewes also for leauing this doctrine especially recorded in their holyest writings But if this Iewish wisdome which he doth so commend affirme that the heauens shall perish how vaine a thing is it to detest the Christian faith for auouching that the world shall perish which if it perish not then cannot the heauens perish Now our owne scriptures with which the Iewes haue nothing to doe our Ghospels and Apostolike writings do all affirme this The fashion of this world goeth away The world passeth away Heauen and earth shall passe away But I thinke that passeth away doth not imply so much as perisheth But in Saint Peters Epistle where hee saith how the world perished being ouer-flowed with water is plainly set downe both what he meant by the world how farre it perished and what was reserued for fire and the perdition of the wicked And by and by after The day of the Lord will come as a thiefe in the night in the which the Heauens shall passe away with a noyse the elements shall melt vvith heate and the earth vvith the rockes that are therein shall bee burnt vp and so concludeth that seeing all these perish what manner persons ought yee to be Now we may vnderstand that those heauens shall perish which he said were reserued for fire and those elements shall melt which are here below in this mole of discordant natures wherein also he saith those heauens are reserued not meaning the vpper spheres that are the seats of the stars for whereas it is written that the starres shall fall from heauen it is a good proofe that the heauens shall remaine vntouched if these words bee not figuratiue but that the starres shall fall indeed or some such wonderous apparitions fill this lower ayre as Virgil speaketh of Stella a facem ducens multa cum luce cucurrit A tailed Starre flew on with glistring light And so hid it selfe in the woods of Ida. But this place of the Psalme seemes to exempt none of all the heauens from perishing The heauens are the workes of thine hands they shall perish thus as hee made all so all shall bee destroyed The Pagans scorne I am sure to call Saint Peter to defend that Hebrew doctrine which their gods doe so approoue by alledging the figuratiue speaking hereof pars pro toto all shall perrish meaning onely all the lower parts as the Apostle saith there that the world perished in the deluge when it was onely the earth and some part of the ayre This shift they will not make least they should eyther yeeld to Saint Peter or allow this position that the fire at the last iudgement may doe as much as wee say the deluge did before their assertion that all man-kinde can neuer perish will allow them neither of these euasions Then they must needes say that when their gods commended the Hebrews wisdom they had not read this Psalme but there is another Psalme as plaine as this Our God shall come and shall not keepe silence a fire shall deuoure before him and a mightie tempest shall bee mooued round about him Hee shall call the heauen aboue and the earth to iudge his people Gather my Saints together vnto mee those that make a couenant with mee with sacrifice This is spoken of Christ whome wee beleeue shall come from heauen to iudge both the quick and the dead Hee shall come openly to iudge all most iustly who when hee came in secret was iudged himselfe most vniustly Hee shall come and shall not bee silent his voyce now shall confound the iudge before whome hee was silent when hee was lead like a sheepe to the slaughter and as a lambe before the shearer is dumbe as the Prophet saith of him and as it was fulfilled in the Ghospell Of this fire and tempest wee spake before in our discourse of Isaias prophecie touching this point But his calling the heauens aboue that is the Saints this is that which Saint Paul saith Then shall wee bee caught vp also in the clouds to meete the Lord in the â—…yre For if it meant not this how could the Heauens bee called aboue as though they could bee any where but aboue The words following And the earth if you adde not Aboue heere also may bee taken for those that are to bee iudged and the heauens for those that shall iudge with Christ. And then the calling of the heauens aboue implyeth the placing of the Saints in seates of iudgments not their raptures into the ayre Wee may further vnderstand it to bee his calling of the Angels from their high places to discend with him to iudgement and by the earth those that are to bee iudged But if wee doe vnderstand Aboue at both clauses it intimateth the Saints raptures directly putting the heauens for their soules and the earth for their bodyes to iudge or discerne his people that is to seperate the sheepe from the goates the good from the bad Then speaketh he to his Angels Gather my Saints together vnto mee this is done by the Angels ministery And whome gather they Those that make a couenant with mee with sacrifice and this is the duty of all iust men to doe For either they must offer their workes of mercy which is aboue sacrifice as the Lord saith I will haue mercy and not sacrifice or else their workes of mercy is the sacrifice it selfe that appeaseth Gods wrath as I prooued in the ninth booke of this present volume In such workes doe the iust make couenants with God in that they performe them for the promises made them in the New Testament So then Christ hauing gotten his righteous on his right hand will giue them this well-come Come yee blessed of my Father inherite yee the kingdome prepared for you from the foundations of the world for I was an hungred and you gaue me to eate and so forth of the good workes and their eternall rewards which shall be returned for them in the last iudgment L. VIVES SStella a facem ducens Virg. Aeneid 2. Anchises beeing vnwilling to leaue Troy and Aeneas being desperate and resoluing to dye Iupiter sent them a token for their flight namely this tailed starre all of which nature saith Aristotle are produced by vapours enflamed in the ayres mid region If their formes be only lineall they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is lampes or torches Such an one saith Plynie glided amongst the people at noone day when Germanicus Caesar presented his Sword-players prize others of them are called Bolidae and such an one was seene at Mutina The first sort of these flye burning onely at one end the latter burneth all ouer Thus Pliny lib. 2. Malachies Prophecy of the iudgement and of such as are to be purged by fire CHAP. 25. THe Prophet a Malachiel or Malachi
other-wise called the Angel and held by some as Hierome saith and namely by the Hebrews b to bee Esdras the Priest that wrote some other parts in the Canon prophecied of the last iudgment in these words Behold hee shall come saith the Lord of Hoastes but who may abide the day of his comming and who shall endure when hee appeareth for hee is like a purging fire and like Fullers Sope and hee shall sit downe to trye and fine the siluer hee shall euen fine the sonnes of Leui and purifie them as golde and siluer that they may bring offrings to the Lord in righteousnesse Then shall the offerings of Iudah and Hierusalem bee acceptable vnto the Lord as in old time and in the yeares afore And I will come neere vnto you to iudgement and I will bee a swift witnesse against the Sooth-sayers and against the adulterers and against false swearers and against those that wrong fully keepe back the hirelings wages and vexe the vviddow and the fatherlesse and feare not mee saith the Lord of Hoastes for I am the Lord I change not These words doe seeme euidently to imply a purification of some in the last iudgement For what other thing can bee meant by this Hee is like a purging fire and like Fullers sope and hee shall sitte downe to trye and fine the siluer hee shall fine the sonnes of Leui and purifie them as golde or siluer So saith Esayas The Lord shall wash the filthinesse of the daughters of Zion and purge the bloud of Hierusalem on t of the middest thereof by the spirit of iudgement and by the spirit of burning Perhaps this burning may bee vnderstood of that seperation of the polluted from the pure in that paenall iudgement the good beeing to liue euer after with-out any commerce with the bad But these words Hee shall euen fine the sonnes of Leui and purifie them as gold and siluer that they may bring offrings to the Lord in righteousnesse doe intimate a purgation euen of the good who shall now be cleansed from that in-iustice wherein they displeased the Lord being cleansed and in their perfection of righteousnesse they shall bee pure offerings themselues vnto him their Lord. For what better or more acceptable oblation for him then them selues But let vs leaue this theame of paenall purgation vnto a more fitt oportunity By the sonnes of Leui Iudah and Hierusalem is meant the Church of God both of Hebrews and others but not in that state that it standeth now in for as we are now if wee say wee haue no sinne wee deceiue our selues and the truth is not in vs but as it shall be then like a threshing-flore cleansed by the fan of the last iudgement all being penally purged that needed such a purification so that now there shall need no more sacrifice for sinne for all that offer such are in sinne for the remission of which they offer to bee freed from it by Gods gracious acceptance of their offring L. VIVES MAlachiel or a Malachi I neuer read that Malachi was euer called Malachiel Malachi is in Hebrew his Angel and therefore he was called Malachi for if it were Malachiel it should be interpreted the Angell of the Lord I thinke therefore it should be read here Malachi b To be Esdras Of this lib. 18. Of the Saints offerings which God shall accept of as in the old time and the yeares afore CHAP. 26. To shew that the Citty of God should haue no more such custome it is said that the sonnes of Leui shall bring offrings to the Lord in righteousnesse therefore not in sinne and consequently not for sinne wee may therefore gather by the words following viz. Then shall the offrings of Iudah and Ierusalem be acceptable vnto the Lord as in old time and in the yeares afore that the Iewes are deceiued in beleeuing the. restaurations of their old legall ceremonies for all the sacrifices of the old Instrument were offered in sinne and for sinne the priest him-selfe who wee must thinke was the holiest was expresly commanded by the Lord to offer first for his owne sinnes and then for the people wee must therefore shew how these words As in old time and in the yeares afore are to bee taken They may perhaps imply the time of our first parents being in paradice for they were then pure and offred them-selues as vnspotted oblations to the Lord. But they transgressing and being therefore thrust out and all mankind being depraued and condemned in them since their fall no a man but the worlds redeemer and little baptized infants were euer pure from sinne no not the infant of one daies age If it be answered that they are worthily said to offer in righteousnesse that offer in faith in that the iust liueth by faith though if he say hee hath no sinne hee deceiues him-selfe and therefore hee saith it not because he liueth by faith I say againe is any one so farre deceiued as to pararell these times of faith with those of the last iudgment wherein those that are to offer those oblations in righteousnesse are to bee purged and refined Nay seeing that after that purgation there shal be no place for the least imperfection of sin assuredly the time wherein there shal be no sinne is not to bee compared with any sauing with the time before our first parents fall in Paradise wherein they liued in spotlesse felicity So that this it is which is ment by the old time and the yeares afore for such another passage is there in Esaias After the promise of a new Heauen and a new Earth amongst the other allegoricall promises of beatitudes to the Saints which study of breuity enforced vs to let passe vnexpounded this is one As the daies of the of tree life shall the dayes of my people be This tree who is it that hath read the Scriptures and knowes not yâ— God planted it and where and how our first parents by sinne were debarred from eating of the fruit thereof and a terrible guard set vpon it for euer after some may say the Prophet by that meant the daies of Christ his Church that now is and that Christ is that tree according to that of Salomon concerning wisdome She is a tree of life to them that lay hold on her and againe that our first parents liued but a smal while in Paradise seeing that they had no children during that space and therefore when we speake of the time that they were there we can not speake of any yeares as this place doth In old time and in the yeares bofore well this question is too intricate to discusse at this time and therefore let it passe There is another meaning of these words also besides this which doth also exclude the interpretation of this place by the legall and carnall sacrifices as though the restoring of them were such a benefit for those offrings of the old law being made all of vnpolluted beasts
inextinguible lampe This they may obiect to put vs to our plunges for if wee say it is false wee detract from the truth of our former examples and if wee say it is true wee shall seeme to avouch a Pagan deity But as I sayd in the eighteenth booke we need not beleeue all that Paganisme hath historically published their histories as Varro witnesseth seemeing to conspire in voluntary contention one against an other but wee may if we will beleeue such of their relations as doe not contradict those bookes which wee are bound to beleeue Experience and sufficient testimony shall afford vs wonders enow of nature to conuince the possibility of what we intend against those Infidells As for that lampe of Venus it rather giueth our argument more scope then any way suppresseth it For vnto that wee can adde a thousand strange things effected both by humane inuention and Magicall operation Which if wee would deny we should contradict those very bookes wherein wee beleeue Wherefore that lampe either burned by the artificiall placing a of some Asbest in it or it was effected by b art magike to procure a religious wonder or else some deuill hauing honour there vnder the name of Venus continued in this apparition for the preseruation of mens misbeleefe For the c deuills are allured to inhabite some certaine bodies by the very creatures of d God and not their delighting in them not as other creatures doe in meates but as spirits doe in characters and signes ad-apted to their natures either by stones herbes plants liuing creatures charmes and ceremonies And this allurement they doe sutly entice man to procure them either by inspiring him with the secrets thereof or teaching him the order in a false and flattering apparition making some few schollers to them and teachers to a many more For man could neuer know what they loue and what they loathe but by their owne instructions which were the first foundations of arte Magike And then doe they get the fastest hold of mens hearts which is all they seeke and glory in when they appeare like Angells of light How euer their workes are strange and the more admired the more to be avoided which their owne natures doe perswade vs to doe for if these foule deuills can worke such wonders what cannot the glorious angells doe then Nay what cannot that GOD doe who hath giuen such power to the most hated creatures So then if humane arte can effect such rare conclusions that such as know them not would thinke them diuine effects as there was an Iron Image hung e in a certaine temple so strangely that the ignorant would haue verely beleeued they had seene a worke of GODS immediate power it hung so iust betweene two loade-stones whereof one was placed in the roofe of the temple and the other in the floore without touching of any thing at all and as there might be such a tricke of mans art in that inextinguible lampe of Venus if Magicians which the scriptures call sorcerers and enchanters can doe such are exploytes by the deuills meanes as Virgil that famous Poet relateth of an Enchantresse in these words f Haec se carminibus promittit soluere mentes Quas velit ast aliis dur as immittere curas Sistere aquam fluuiis vertere sydera retrò Nocturnosque ciâ—…t manes mugire videbis Sub pedibus terram descendere montibus Ornos She said her charmes could ease ones heart of paine Euen when she list and make him greeue againe Stop flouds bring back the stars and with her breath Rouse the black fiends vntill the earth beneath Groan'd and the trees came marching from the hills c. If all this bee possible to those how much more then can the power of GOD exceed them in working such things as are incredible to infidelity but easie to his omnipotency who hath giuen vertues vnto stones witte vnto man and such large power vnto Angells his wonderfull power exceedeth all wonders his wisdome permitteth and effecteth all and euery perticular of them and cannot hee make the most wonderfull vse of all the parts of that world that hee onely hath created L. VIVES PLacing a of some Asbest Or of a kinde of flaxe that will neuer bee consumed for such there is Plin. lib. 19. Piedro Garsia and I saw many lampes of it at Paris where wee saw also a napkin of it throwne into the middest of a fire and taken out againe after a while more white and cleane then all the sope in Europe would haue made it Such did Pliny see also as hee saith himselfe b By art magique In my fathers time there was a tombe â—…ound wherein there burned a lampe which by the inscription of the tombe had beene lighted therein the space of one thousand fiue hundered yeares and more Beeing touched it fell all to dust c Deuills are allured Of this reade more in the eight and tenth bookes of this present worke and in Psell. de Daem d And not theirs The Manichees held the deuills to bee the creators of many things which this denieth e In a certaine temple In the temple of Serapis of Alexandria Rufâ—…n Hist. Eccl. lib. 21. f Haee se Aeneid 4. Gods omnipotency the ground of all beleefe in things admired CHAP. 7. VVHy then cannot a GOD make the bodies of the dead to rise againe and the damned to suffer torment and yet not to consume seeing hee hath filled heauen earth ayre and water so full of inumerable miracles and the world which hee made beeing a greater miracle then any it containeth But our aduersaries beleeuing a God that made the world and the other gods by whom he gouerneth the world doe not deny but auoutch that there are powers that effect wonders in the world either voluntarily or ceremonially and magically but when wee giue them an instance wrought neither by man nor by spirit they answere vs it is nature nature hath giuen it this quality So then it was nature that made the Agrigentine salt melt in the fire and crackle in the water Was it so this seemes rather contrary to the nature of salt which naturally dissolueth in water and crakleth in the fire I but nature say they made this perticular salt of a quality iust opposite Good this then is the reason also of the heare and cold of the Garamantine fountaine and of the other that puts out the torch and lighteth it againe as also of the Aâ—…beste and those other all which to reherse were too tedious There is no other reason belike to bee giuen for them but such is their nature A good briefe reason verely and b a sufficient But GOD beeing the Authour of all nature why then doe they exact a stronger reason of vs when as wee in proouing that which they hold for an impossibility affirme that it is thus by the will of Almighty GOD who is therefore called Almighty because hee can doe all that hee will hauing created so
disgrace banishment death and bondage which of these can be performed in so little time as the offence is excepting a the fourth which yeelds euery man the same measure that hee meateth vnto others according to that of the law An eye for an eye and a toâ—…th for a tooth Indeed one may loose his eye by this law in as small a time as hee put out another mans by violencâ—… 〈◊〉 is a man kisse another mans wife and bee therefore adiudged to bee whipt is not that which hee did in a moment paid for by a good deale longer sufferance is 〈◊〉 〈◊〉 pleasure repaide with a longer paine And what for imprisonâ—… 〈◊〉 â—…ry one iudged to lye there no longer then hee was a doing his villaâ—… 〈◊〉 〈◊〉 seruant that hath but violently touched his maister is by a iust law 〈◊〉 〈◊〉 many yeares imprisonment And as for damages disgraces and 〈◊〉 〈◊〉 are not many of them darelesse and lasting a mans whole life wherâ—… be 〈◊〉 a proportion with the paines eternall Fully eternall they cannot 〈◊〉 〈◊〉 the life which they afflict is but temporall and yet the sinnes they 〈◊〉 are all committed in an instant nor would any man aduise that the contiâ—… 〈◊〉 〈◊〉 penalty should be measured by the time of the fact for that be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what villany so-euer is quickly dispatched and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weighed by the length of time but by the foulenesse of the crime 〈◊〉 for him that deserues death by an offence doth the law hold the time that 〈◊〉 〈◊〉 〈◊〉 â—…ing to bee the satisfaction for his guilt or his beeing taken away from the fellowship of men whether That then which the terrestriall Citty can do by the first death the celestiall can effect by the second in clearing her selfe of malefactors For as the lawes of the first cannot call a dead man back againe into their society no more do the lawes of the second call him back to saluation that is once entred into the second death How then is our Sauiours words say they With what measure yee mete with the same shall men mete to you againe if temporall sinnes be rewarded with eternall paines O but you marke not that those words haue a reference to the returning of euill for euill in our nature and not in one proportion of time that is hee that doth euill shall suffer euill without limitation of any time although this place be more properly vnderstood of the iudgments and condemnations whereof the Lord did there speake So that he that iudgeth vniustly if he be iudged vniustly is paid in the same measure that hee meated withall though not what he did for he did wrong in iudgment and such like he suffreth but he did it vniustly mary he is repaid according to iustice L. VIVES EXcepting the a fourth This was one of the Romanes lawes in the twelue tables and hereof doth Phauorinus dispute with Sep. Caecilius in Gellius lib. 20. The greatnesse of Adams sinne inflicting eternall damnation vpon all that are out of the state of Grace CHAP. 12. BVt therefore doth man imagine that this infliction of eternall torment is vniustice because his fraile imperfection cannot discerne the horriblenesse of that offence that was the first procurer thereof For the fuller fruition man had of God the greater impiety was it for him to renounce him and therein was hee worthy of euer-lasting euill in that he destroyed his owne good that otherwise had beene euerlasting Hence came damnation vpon all the stock of man parent and progenie vnder-going one curse from which none can be euer freed but by the free and gracious mercy of God which maketh a seperation of mankinde to shew in one of the remainders the power of grace and in the other the reuenge of iustice Both which could not bee expressed vpon all man-kinde for if all had tasted of the punishments of iustice the grace and mercy of the redeemer had had no place in any and againe if all had beene redeemed from death there had beene no obiect left for the manifestation of Gods iustice But now there is more left then taken to mercy that so it might appeare what was due vnto all without any impeachment of Gods iustice who not-withstanding hauing deliuered so many hath herein bound vs for euer to praise his gracious commiseration Against such as hold that the torments after the iudgement shall bee but the meanes whereby the soules shall bee purified CHAP. 13. SOme Platonists there are who though they assigne a punishment to euery sinne yet hold they that all such inflictions be they humaine or diuine in this life or in the next tend onely to the purgation of the soule from enormities Where-vpon Virgil hauing said of the soules Hinc metunt cupiuntque c. Hence feare desire c And immediatly Quin vt supremo cum lumine vita reliquit Non tamen omne malâ—…m miseris nec funditùs omnes Corporeae excedunt pestes penitùsque necesse est Multa diù concreta modis inolescere miris Ergo exercentur poenis veterumque malorum Supplicia expendunt aliae panduntur inanes Suspensa ad ventos aliis sub gurgite vasto Insectum eluitur scelus aut exuritur igni For when the soules do leaue the bodies dead Their miseries are not yet finished Nor all their times of torment yet compleate Many small crimes must needes make one that 's great Paine therefore purgeth them and makes them faire From their old staines some hang in duskie ayre Some in the deepe do pay the debt of sinne And fire is chosen to cleanse others in They that hold this affirme that no paines at all are to be suffered after death but onely such as purge the soules and those shall be cleared of all their earthly contagion by some of the three vpper elements the fire the ayre or the water The ayre in that he saith Suspensae ad ventos the water by the words Sub gurgite vasto the fire is expresly named aut exuritur igni Now indeed wee doe confesse that there are certaine paines during this life which do not properly afflict such as are not bettred but made worse by them but belong onely to the reforming of such 〈◊〉 take them for corrections All other paines temporall and eternall are laid vpon euery one as God pleaseth by his Angells good or bad either for some sinne past or wherein the party afflicted now liueth or else to excercise and declare the vertue of his seruants For if one man hurt another a willingly or by chance it is an offence in him to doe any man harme by will or through ignorance but God whose secret iudgement assigned it to be so offendeth not at all As for temporall paine some endure it heere and some here-after and some both here and there yet all is past before the last iudgement But all shall not come into these eternall paines which not-with-standing shall bee
brings her vnto the Quire to mee beeing now fully as sound as her brother And then arose such an exultation that one would haue thought it should neuer haue end And the maide was brought thether where shee had stood before Then the people reioyced that shee was like her brother now as had lamented that shee was vnlike him before seeing that the will of the Almighty had preuented their intents to pray for her This their ioy was so lowdlie expressed that it was able to strike the strongest eare with stupor And what was in ther hearts that reioyced thus but the faith of CHRIST for which Saint Steuen shed his bloud L. VIVES PRotasius a and Geruase Sonnes to Vitalis a Gentleman of Rome and a Martyr and Valeria his wife Fredericke the first translated their bodyes from Millaine to Brisach in Germany b Ambrose That famous Father of the Church and Bishop of Millaine c Ammonius Not that famous Platonist Origens maister d Uncurable Yet Galen and Auicen teach the cure marry it must not then bee at the fulnesse of the maleuolence for then it cannot bee rooted out Celsus reckons three kindes of Canckers First Cacoethes with a â—…all rooted vlcer swelling the parts adioyning the second with no vlcer at all the third is called Thymius arising from melancholy burnt by choller e At Easter next It was a custome as then betweene Easter and Whitsontide to Baptise persons of discretion and such as required it There are many additions in this Chapter I make no question foysted in by such as make a practise of deprauing authors of authoritie â—…ome I will cut off and other some I will but touch at f Curubis A free towne in Africa neere to Mercury his promontory beyond Carthage Plin. lib. 4. Ptolom g Halfe-pence The Latine word is Phollis which is either a weight conteining three hundred twelue pound and sixe ounces or it is a kind of tribute or when it is vsed in the masculine gender as it is here it is the same that Obolus is with vs an half-peny Alciat Hesich de temp diuis l. 6. Suidas c. h Since It may be put for Thirissa a place which Ptolomy placeth nere Hippo Diarrhytus the same yâ— Pliny corruptly calleth Ticisa and Tirisa lib. 5. Or perhaps it is Sitisa for there were such a people in Mauritania Caesariensis i Found in the reines Of this I neuer read Pliny lib. 30. saith there is a little one in the head of an Oxe which hee casieth out when hee feareth death and that if one can get it it is wonderfull good to further the growth of the teeth beeing worne about ones neck But I see no reason why a stone should not grow in an Oxes kidney sooner then in a mans His heat is more his bloud and humours farre groser k Bagrada It riseth out of Mapsar a mountaine of Lybia the farther and passing through Affrick falleth into our sea at Vtica Strabo l Caesarea a Citty of Cappadocia Cappadocia is a part of Asia minor bounded on the weast with Galatia and Paphlagonia on the east with Armenia the lesse and on the north with the Euxine sea it hath the name from the riuer that passeth betweene it and Galatia For it was before called Leuco Syria white Syria in respect of that Syria by mount Taurus whose people are of swarty and sunne-burnt complexions Strabo They were called Syrians of Syrus sonne to Apollo and Sinope who gaue the name also to Sinope where Diogenes the Cynike was borne Herodot Plutarch Now amongst the other citties of Cappadocia there was Diocaesarea Neocaesarea vpon the riuer Lycus and Caesarea by mount Aegeus as witnesseth Pliny Solinus Ptolomy and Ammianus This towne saith Sextus Rufus was called Caesarea in honor of Augustus Caesar. But Eusebius saith that Tiberius hauing expelled Archelaus gaue it this name whereas it was called Mazaca before as the forenamed authors do affirme Perhaps he did so in memory of his father Augustus This Mazaca was called the mother of the Cappadocian citties Solinus Martianus Capella Strabo saith it was called Eusebia and maketh it the Metropolitane citty of Cappadocia There were excellent horses bred in this liberty as Claudian saith And Basil that great father was borne in this towne m An heauy curse Children ought euer to auoide their parents curses as ominous and confirmed by many horrible examples n Chancell The text calleth it Exedra which signifieth a place full of seates such as the ancient Philosophers disputed in Vitru lib. 5. But I wonder much that Uitruuius saith there were none in Italy when as Tully saith that Crassus the Orator and Cotta the Arch-flamine had such belonging to their houses But those in Churches wee doe vsually call the Quier or Chancell as Augustine vseth the word here and such the Monkes and Chanons haue in their Cloysters Budaeus in Pandectas That all the myracles done by the Martyrs in the name of CHRIST were onely confirmations of that faith whereby the Martyrs beleeued in CHRIST CHAP. 9. AND what doth all this multitude of miracles but confirme that faith which holdeth that CHRIST rose againe in the flesh and so ascended into heauen For the Martyrs were all but Martyrs that is witnesses of this and for this they suffered the malice of the cruell world which they neuer resisted but subdued by sufferance For this faith they dyed obtaining this of him for whom they dyed For this their pacience made the way for the power of these so powerfull miracles to follow For if this resurrection had not beene past in CHRIST or had not beene to come as CHRIST promised as well as those Prophets that promised CHRIST how commeth it that the martyrs that dyed for this beleefe should haue the power to worke such wonders For whether GOD him-selfe who being eternall can effect things temporall by such wondrous meanes hath wrought these things of himselfe or by his ministers or by the soules of the martyrs as if hee wrought by liuing men or by his Angels ouer whome hee hath an inuisible vnchangeable and meerely intellectuall command so that those things which the Martyrs are said to doe bee onely wrought by their prayers and not by their powers bee they effected by this meanes or by that they doe neuer-the-lesse in euery perticuler tend onely to confirme that faith which professeth the resurrection of the flesh vnto all eternity How much honor the Martyrs deserue in obtayning miracles for the worship of the true God in respect of the Deuills whose workes tend all to make men thinke that they are Gods CHAP. 10. BVt it may be here they will say that they Gods haue also wrought wonders very well they must come now to compare their deities with our dead men Will they say thinke you that they haue gods that haue beene men such as Romulus Hercules c. Well but wee make no Gods of our Martyrs the Martyrs and wee haue both but one God and no more But the
not By my flesh For if hee had sayd so GOD CHRIST might haue beene vnderstood who shal be seene in the flesh by the flesh now indeed it may also be taken In my flesh b I shall see GOD as if hee had sayd I shal be in my flesh when I shall see GOD. And that which the Apostle saith Face to face doth not compell vs that wee beleeue that wee shall see GOD by this corporall face where there are corporall eyes whome wee shall see by the spirit without intermission For vnlesse there were a face also of the inwarde man the same Apostle would not say But wee beholding the glorie of the LORD with the face vnuayled are transformed into the same Image from glory into glory as it were to the spirit of the LORD Neither doe wee otherwise vnderstand that which is sung in the Psalme Come vnto him and bee enlightened and your faces shall not bee ashamed For by faith wee come vnto GOD which as it is euident belongeth to the heart and not to the body vniuersally But because wee know not now how neare the spirituall body shall approche for wee speake of a thing of which wee haue no experience where some things are which can-not otherwise bee vnderstood the authority of the diuine Scriptures doth not resist but succour vs It must needs bee that that happen in vs which is read in the booke of Wisdome The thoughts of men are fearefull and our fore-sights are vncertaine For if that manner of arguing of the Philosophers by which they dispute that intelligible things are so to bee seene by the aspect of the vnderstanding and sensible that is to say corporall things so to bee seene by the sence of the body that neither the vnderstanding can bee able to behold intelligible things by the body nor corporall things by them-selues can bee most certaine vnto vs truly it should likewise be certaine that God could not be seene by the eyes of a spirituall body But both true reason and propheticall authority will deride this manner of disputing For who is such an obstinate and opposite enemy to the truth that hee dare say that God knoweth not these corporall things Hath hee therefore a body by the eyes of which he may learne those things Further-more doth not that which wee spake a little before of the Prophet Heliseus declare sufficiently also that corporall things may be seene by the spirit not by the body For when his seruant receiued rewards though it was corporally done yet the Prophet saw it not by the body but by the spirit As therefore it is manifest that bodies are seene by the spirit what if there shall be such a great powre of the spirituall body that the spirit may also be seene by the body For God is a spirit More-ouer euery man knoweth his owne life by which hee liueth now in the body and which doth make these earthly members growe and increase and maketh them liuing by the inward sense and not by the eyes of the body But hee seeth the liues of other men by the body when as they are inuisible For from whence doe wee discerne liuing bodyes from vn-liuing vnlesse wee see the bodyes and liues together But wee doe not see with corporall eyes the liues with-out bodyes Wherefore it may bee and it is very credible that then wee shall so see the worldly bodyes of the new heauen and new earth as wee see GOD present euery where and also gouerning all corporall things by the bodyes wee shall carry and which wee shall see where-so-euer wee shall turne our eyes most euidently all clowds of obscurity beeing remooued not in such sorts as the inuisible things of GOD are seene now beeing vnderstood by those things which are made in a glasse darkly and in part where faith preuaileth more in vs by which wee beleeue than the obiect of things which wee see by corporall eyes But euen as so soone as wee behold men amongst whome wee liue beeing aliue and performing vitall motions wee doe not beleeue that they liue but wee see them to liue when wee cannot see their life with-out bodyes which not-with-standing wee clearely behold by the bodyes all ambiguity beeing remooued so where-so-euer wee shall turne about these spirituall eyes of our bodyes wee shall like-wise see incorporate GOD gouerning all things by our bodyes GOD therefore shall eyther so bee seene by those eyes because they haue some-thing in that excellencie like vnto the vnderstanding whereby the incorporall nature may be seene which is either hard or impossible to declare by any examples or testimonies of diuine Scriptures or that which is more easily to be vnderstood God shall be so knowne conspicuous vnto vs that he may be seene by the spirit of euery one of vs in euery one of vs may be seene of another in another may be seene in him-selfe may be seene in the new heauen and in the new earth and in euery creature which shall be then may be seene also by the bodies in euery body where-so-euer the eyes of the spirituall body shall be directed by the sight comming thether Also our thoughts shall bee open and discouered to one another For then shall that bee fulfilled which the Apostle intimateth when hee said Iudge not any thing before the time vntill the Lord come who willl lighten things that are hid in darknesse and make the counsels of the heart manifest and then shall euery man haue praise of GOD. L. VIVES OR a rather rest For there shall be a rest from all labours I know not by what meanes the name of rest is more delightfull and sweet than of action therefore Aristotle nominateth that contemplation which he maketh the chiefest beatitude by the name of Rest. Besides the Sabbath is that to wit a ceassing from labour and a sempeternall rest b I shall see God It is read in some ancient copies of Augustine I shall see God my sauiour But we doe neither read it in Hieromes translation neither doth it seeme â—…o be added of Augustine by those words which follow For he speaketh of God with-out the man-hood Further if he had added Sauiour hee should haue seemed to haue spoken of Christ. Of the eternall felicity of the Citty of God and the perpetuall Sabbath CHAP. 30. HOw great a shall that felicity be where there shall be no euill thing where no good thing shall lye hidden there wee shall haue leasure to vtter forth the praises of God which shall bee all things in all For what other thing is done where we shall not rest with any slouthfulnesse nor labour for any want I know not I am admonished also by the holy song where I read or heare Blessed are they oh Lord which dwell in thy house they shall praise thee for euer and euer All the members and bowels of the incorruptible body which we now see distributed to diuerse vses of necessity because then
beastes from beeing part of him But what needes all this Lette vs go but vnto this reasonable creature man can there be a more damnable absurdity then to beleeue that part of Gods essence is beaten when an offending childis beaten To make the subsistence of almighty God be so lasciuious vniust wicked and damnable as diuers men are What man can indure to heare it but hee that is absolutely madde lastly how can God bee iustly angry with those that doe not worshippe him when as they are partes of his owne selfe that are guilty So then they are forced to say that euery particular godde hath his life and subsistence by him-selfe and that they are not peeces of one another but each one that is particularly knowne must haue his peculiar worshippe that is knowne I say because they cannot all bee knowne Ouer all whome Iupiter beeing King thence it comes as I imagine that they beleeue him to bee the sole erecter and protector of Romes Monarchy For if it were not hee that didde it whome should they thinke able to performe so great a worke each one hauing his peculiar taske already so distinctty assigned that one must by no meanes meddle with that which was vnder the charge of another So then the conclusion is it must needs bee onely the King of goddes that erected and preserued this Kingdome of men That the augmentations of Kingdomes are vnfitly ascribed to Ioue Victory whome they call a goddesse being sufficient of her selfe to giue a full dispatch to all such businesses CHAP. 14. NOw heree is a question why may not Soueraignty it selfe bee a God What should hinder it more then a hinders Victory Or what need men trouble Iâ—…e if Victory be but fauourable ynough and will stay with such as she meaneth to make conquerors If she be but propitious let Ioue mind his own businesse the nations shall come vnder b Yea but it may bee they are good men and loth to wrong their neighbours that wrong not them or to prouoke them to warre withoâ—…t a iuster cause then meere desire to inlarge their Kingdome Nay bee they of that minde I commend them with all mine heart L. VIVES THen a Victory Cato the elder built hir a little Temple by the Market place She had also a greater Temple by that little one which P Posth Megellus beeing Aedile built with the mulot-money hee hadde gathered and dedicated it in his Consulship with M. Attill Regulns in the Samnites warre Sylla ordained playes for her in the ciuill warres Ascon Pâ—…d Cicer. in Verr. Actio 1. She was daughter to Styx and Pallas Hesiod and had Zeale Power and Force to her bretheren which alwaies sitte by Ioue nor raigneth he nor any King without them b It may be There are some copyes that differ from vs heere but they are corrupted Whether an honest man ought to intertaine any desire to inlarge his Empire CHAP. 15. VVWherefore lette them obserue whether it befitte a good and vpright man to reioyce in the inlarging of his dominions For it was the badnesse of those against whome iust warres were whilome vnder-taken that hath aduanced earthly soueraignties to that port they now hold which would haue beene little still if no enemy had giuen cause nor prouocation to war by offring his neighbour wrong If men had alwaies beene thus conditioned the Kingdomes of the earth would haue continued little in quantity and peacefull in neighbourly agreement And then a many Kingdomes would haue beene in the world as a many families are now in a citty So that the waging warre and the augmentation of dominions by conquest may seeme to the badde as a great felicity but the good must needs hold it a meere necessity But because it would bee worse if the badde should gette all the Soueraignty and so ouer-rule the good therefore in that respect the honest men may esteem their owne soueraingty a felicity But doubtlesse hee is farre more happy that hath a good neighbour by him in quiet then hee that must bee forced to subdue an euil neighbour by contention It is an euill wish to wish for one that thou hatest or fearest or for one to trouble thee that thou mightst haue one to conquer VVherfore if the Romaines attained to so great an Empire by honest vpright iust wars why should they not reuerence their enemies iniquity take itfor their goddesses good For we see that Iniquity hath giuen good assistance to the increase of this Empire by setting on others vppon vniust prouocation to iust warre that so the Romaines might haue iust cause to subdue them and so consequently to inlarge their owne dominions And why should not Iniquity be a goddesse at least among forreyne Nations as well as Feare and Palenesse and Feuer was at Rome So that by these two Deities Iniquity and Victory the first beginning the warres and the latter ending them with the conquest Romes Empire was inlarged infinitely whilest Ioue kept holyday in the Capitoll For what hath Iupiter to doe heere whâ—…e those which they may say are but meerely his benefits are worshipped iâ—…ed and accoumpted for direct deities and partes of his essence Indeed 〈◊〉 should haue hadde a faire good hand in this businesse if that hee were called â—…eraignty as well as shee is called Victory But if that a Soueraignty bee but a meere guift of Ioues then why may not Victory bee so too Both would bee 〈◊〉 to bee so if the Romaines didde not worshippe a dead stone in the Capitoll bâ—… the true King of Kinges and Lord of all domination both in earth and Heauen L. VIVES Iâ—… a Kingdome So saith Homer in diuers places The reason why the Romaines in their appointments of seuerall Goddes for euery thing and euery action would needes place the Temple of Rest or Quiet with-out the Gates CHAP. 16. BVt I wonder much that the Romaines appointing particular goddes ouer euery thing and almost euery motion Agenoria that stirred men to action Stimula a that forced them forward b Murcia that neuer went out of her pace And as c Pomponius saith made men slouthfull and disabled them from action Strenua that made men resolute Vnto all which goddes and goddesses they offered publike sacrifices and kept sollemne feasts Beeing to dispose d of Quiet the goddesse of Rest her they onely vouchsafed a Temple without Port Collina but allowed hir no publike honors at all in the citty VVhether was this a signe of their vnquiet and turbulent spirits or that those who hadde such a rable of diuell-gods No worship and reuerence should neuer come to inioy that Rest where-vnto the true Phsition inuiteth vs Saying Learne of me that I am meeke Math. 11. 29. and lowly in heart and you shall find rest vnto your soules L. VIVES STimula a This may bee Horta that in her life-time was called Hersilia Romulus his wife called Horta of exhorting men to action Labeo Her Temple was neuer shutte to signifie