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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22627	Saint Augustines confessions translated: and with some marginall notes illustrated. Wherein, diuers antiquities are explayned; and the marginall notes of a former Popish translation, answered. By William Watts, rector of St. Albanes, Woodstreete; Confessiones. English	Augustine, Saint, Bishop of Hippo.; Watts, William, 1590?-1649.	1631 (1631)	STC 912; ESTC S100303	327,312	1,035

singly of themselues and one with another very good in Thy Word euen in Thy onely Word both Heauen and Earth the head and the body of the Church in thy Predestination before all times without succession of morning and euening In which notwithstanding Thou begannest in Thy good time to put in execution Thy predestinated decrees to the end Thou mightest reucale hidden things and rectifie disordered things for our sinnes hung ouer vs and wee had sunke into the darksome deepenesse and Thy good Spirit houered ouer vs to helpe vs in due season and Thou didst iustifie the vngodly and distinguishedst them from the wicked and Thou settledst the authority of Thy Bible betweene the gouernours of the Church who were to bee taught by Thee and the Inferior people who were to be subiect to them and thou hast gathered together the society of vnbeleeuers into one conspiracy that the studies or the faythfull might be more apparant and that their works of mercy might● obey Thy commands they distributing to the poore their earthly riches to obtayne Heauenly 2. And after this didst Thou kindle certaine lights in the firmament euen Thy Holy ones hauing the word of life set aloft by Spirituall gifts shining with eminent authoritie after that againe for the instruction of the vnbeleeuing Gentiles didst Thou out of a corporeall matter produce the Sacraments and certain visible miracles and Formes of words according to the Firmament of thy Bible by which the faythfull should receiue a blessing Next after that hast Thou formed the liuing soules of the faythfull through their affections well ordered by thee vigor of Continencie and the minde after that subiected to thy selfe alone and needing to imitate no humane authority hast thou renewed after Thine own Image and similitude and hast subiected its rationall actions to the excellency of the vnderstanding as a woman to a man and to all offices of Ministery necessary for the perfecting of the faythfull in this life Thy great will is that for their temporall vses such good things bee giuen by the sayd faythfull as may be profitable to themselues in time to come All these wee see and they are very good because Thou seest them in vs who hast giuen vnto vs thy Spirit by which wee might see these things and might loue thee in them CHAP. 35. He prayes for peace 1. GRant O Lord God thy peace vnto vs for what euer we haue thou hast giuen vs. Giue vs the peace of quietnesse the peace of the Sabbath a Sabbath of peace without any euening For all this most goodly array of things so very good hauing finished their courses is so passe away for a morning and an euening was des●in●ed 〈…〉 them CHAP. 36. Why the seuenth day hath no euening 1. BVt the Seuenth day is without any euening nor hath it any Sun-set euer because thou hast sanctified it to an euerlasting continu 〈…〉 that that which Thy selfe didst after Thy workes which were very good rest namely the seuenth day although ●●on those workes thou createdst without breaking Thy rest the same may the voyce of thy Bible speake before-hand vnto vs namely that wee also after our workes which are therefore very good because Thou hast giuen vs grace to doe them may rest in Thee in the Sabbath of life euerlasting CHAP. 37. When God shall rest in vs. 1. FOr in that Sabbath Thou shalt so rest in vs as thou now workest in vs and so shall that Rest bee thine by vs euen as these workes are Thine too by vs. But thou O Lord doest worke alwayes and rest alwayes too Nor doest thou see for a 〈◊〉 nor art thou moued for a time nor doest rest for a time and yet thou makest those viewes which are made in time yea the very times themselues and the rest which proceede from time CHAP. 38. God be holds created things one way and man another way VVEE therefore behold these things which Thou hast created euen because they Are but they Are euen because Thou seest them And wee looke vpon their outside because they haue a Being and wee discerne their Inside that they are good in their Being but Thou sawest them there already made where Thou sawest them there-after to be made And wee were not till after that time moued to doe well that our heart had conceiued the purpose of it by Thy Spirit but before that time wee were inclined to doe euill euen when we forsooke Thee but 〈◊〉 O soueraigne God one and good didst neuer cease doing good for vs. And some certaine works of ours there bee that be Good but it is by Thy Grace that they are so which yet are not of continuance sempiternall After them we trust to find repose in Thy grand Sanctificatiō But Thou being the Good standest in neede of no good Thou art at rest alwayes because Thy Rest Thou art Thy selfe And what man is he that can teach another man to vnderstand this or what Angell another Angell or what Angell a man Let this mystery bee begd of Thee bee sought at Thy hands knockt for at Thy gate so so shall it bee receiued so shall it bee found and so shall it be opened Amen * ⁎ * FINIS The order of the chiefe passages in these Confessions Which may serue for a Table SAint Augustines childhood page 24 His first sicknesse and deferring of his baptisme p. 33 His first studies p. 38 His Youth described p. 66 Goes to study at Carthage p. 71 Robs a Peare tree p. 78 Fals in loue p. 100 Haunts stage playes p. 101 Conuerses with young Lawyers p. 106 Begins to be conuerted by reading of Ciceroes Hortensius p. 109 Is ensnared by the Manichees p. 114 Describes their doctrine 121 He derides it p. 136 His mothers dreams p. 138 A Bishops answer to her p. 142 He teaches Rhetoricke p. 149 His answer to a wizard p. 151 Is reclaymed from Astrology p. 152 Laments his friends death p. 158 Baptisme the wonderfull effects p. 160 He writes a Book of Fayre and Fit p. 186 His incompareable wit p. 199 Faustus the Manichee described p 211. 220. 225. Austen falls from the Manichees p. 230 Sayles to Rome p 234 Recouers of a feauer p. 141 The Manichees opinions 253 Goes to Millaine p. 257 Begins to be conuerted by Saint Ambrose p. 261 Is neyther Manichee nor good Catholicke p. 265 His Mother conuerted from her country superstition p. 269. Saint Ambroses imployments p. 274 Alipius disswaded from Chariot races p. 295 Doates after sword-playes p. 301 Apprehended vpon suspition of the euery p. 305 His integrity p. 311 Disputes with Austen against-marriage p. 322 Nebridins comming p. 311 He confutes the Manich e● p 345 Austen layes out for a wife p. 327 His concubines 150. 332 His disputes about euill and its cause p. 348 God discouers some things to him p. 381 Begins to reflect vpon Christ p. 398 Studies the Platonists p. 374 404 Goes

part I say of all this doe you at last affirme to befalse Is it because I sayd that the first matter was without for me in which by reason there was no forme there was no order But then where no order was there could bee no interchange of times and yet this almost nothing in as much as it was not altogether nothing was from him certainely from whom is whatsoeuer is in what manner soeuer it is This also say they doe wee not deny CHAP. 16. Against such as contradict diuine truth and of his owne delight in it 1. VVIth these will I now parley a little in thy presence O my God who grant all these things to bee true which thy Truth whispers vnto my soule For as for those praters that deny all let them barke and bawle vnto themselues as much as they please my endeauour shall bee to perswade them to quiet and to giue way for thy word to enter them But if me they shall refuse and giue the repulse vnto do not thou hold thy peace I beseech thee O my God Speake thou truely vnto my heart for onely Thou so speakest and I will let them alone blowing the dust withou doores and raysing it vp into their owne eyes and myselfe will goe into my chamber and sing there a loue-song vnto thee mourning with groanes that cannot bee expressed and remembring Ierusalem with my heart lifted vp towards it Ierusalem my country Ierusalem my mother and thy selfe that rule in ouer it the enlightener the Father the guardian the husband the chast and strong delight and the solid ioy of it and all good things that bee vnspeakeable yea all at once because the onely Soueraigne and true good of it Nor will I bee made giue ouer vntill thou wholy gather all that is of me from the vnsetled and disordred estate I now am in into the peace of that our most deare mother where the first-fruites of my spirit be already whence I am ascertayned of these things and shall both conforme and for euer confirme mee in thy mercy O my God But as for those who no wayes affirme all these truths to bee false which giue all honour vnto thy holy Scriptures set out by Moses estating it as wee did in the top of that authority which is to bee followed and doe yet contradict mee in some thing or other to these I answer thus Be thy selfe Iudge O our God betweene my Confessions and these mens contradictions CHAP. 17. What the names of Heauen and Earth signifie 1. FOr they say Though all this that you say bee true yet did not Moses intend those two when by reuelation of the Spirit hee sayd In the beginning God created Heauen and Earth He did not vnder the name of heauen signifie that Spirituall or intellectuall creature which alwayes beholds the face of God nor vnder the name of earth that vnshap't matter What then That man of God say they meant as we say this was it hee declared by those words What 's that by the name of heauen and earth would hee signifie say they all this visible world in vniuersall and compendious termes first that afterwards in his sorting out the works of the seuerall dayes hee might ioynt by ioynt as it were bring euery thing into his order which it pleased the holy Ghost in such generall termes to expresse For such grosse heads were that rude and carnall people to which he spake as that he thought such workes of God as were visible onely fit to be mentioned vnto them So that this inuisible and vnshap't earth and that darkesome Deepe out of which consequently is shewne all these visible things generally knowne vnto all to haue beene made and disposed of in those sixe daies they doe and that not incongruously agree vpon to be vnderstood to bee this vnshapely first matter 2. What now if another should say That this vnshapelynesse confusednesse of matter was for this reason first insinuated to vs vnder the name of Heauen and earth because that this visible world with all those natures which most manifestly appeare in it which wee oft times vse to call by the name of heauen and earth was both created and fully furnished out of it And what if another should say that the inuisible and visible natures were not indeede absurdly called heauen and earth and consequently that the vniuersall creation which God made in his Wisedome that is In the begininng were comprehended vnder those two words Notwithstanding for that Al these bee not of the substance of God but created out of nothing because they are not the same that God is and that there is a mutable nature in them all whether they stand at a stay as the eternall house of God does or be changed as the soule and body of man are therfore the cōmon matter of all visible and inuisible things though yet vnshap't yet shapeable out of which both heauen and earth was to be created that is both the inuisible and visible creature now newly formed was expressed by the same names which the Earth as yet inuisible and vnshapen and the darknes vpon the deepe were to be called by but with this distinctiou that by the earth inuisible hitherto and vnshapen the corporeall matter be vnderstood before the qualitie of of any forme was introduced and by the darknesse vpon the deepe the spirituall matter bee vnderstood before it suffered any restraynt of its vnlimited fluidenesse and before it receiued any light from wisdome 3. There is yet more libertie for a man to say if hee be so disposed that namely the already perfected and formed natures both visible and inuisible were not comprehended vnder the name of heauen and earth when wee reade In the beginning God made heauen and earth but that the yet vnshapely rough hewing of things that Stuffe apt to receiue shape and making was onely called by these names and that because in it all these were confusedly contained as being not distinguished yet by their proper qualities and formes which being now digested into order are called Heauen and Earth meaning by that all spirituall creatures and by this all corporeall CHAP. 18. Diuers Expositors may vnderstand one Text seuerall wayes 1. ALL which things being heard well considered of I will not striue about words for that is profitable to nothing but the subuersion of the hearers but the law is good to edifie if a man vse it lawfully for that the end of it is charity out of a pure hart good conscience faith vnfained And well did our Master know vpon which two cōmandements he hung all the law and the Prophets And what preiudice does it mee now confessing zealously O my God thou light of my inner eyes if there may bee seuerall meanings gathered out of the same words so that withall both might bee true What hinders it mee I say if I thinke otherwise of the Writers meaning then another man does All wee

of cares Who Lord but thy selfe who once commandedst That the waters should be gathered together into one place and that the dry land should appeare which thirsteth after thee For the Sea is thine and thou hast made it and thy hands prepared the dry land Nor is the bitter spiritednesse of mens wills but the gathering together of the waters called Sea yet doest thou also restraine the wicked desires of mens soules and settest them their bounds how far the waters may be suffered to passe that their waues may breake one against another and in this manner makest thou it a Sea by th' order of thy dominion which goes ouer all things 2. But as for the soules that thirst after thee and that appeare before thee being by other bounds deuided from the society of the Sea them dost thou so water by a sweet spring that the Earth may bring forth fruite and thou O Lord so cōmanding our soule may bud forth her workes of mercy according to their kind when we loue our neighbour in the reliefe of his bodily necessities hauing seede in it selfe according to its likenesse Whenas out of the consideration of our owne infirmity wee so farre compassionate them as that we are ready to releeue the needy helping them euen as wee would desire to be helped out owne selues if wee in like manner were in any necessity And that not in things easie to v● aloue as in the greene hear● which hath seede in it but also in affording them the protection of our assistance w●● our best strength like the tree that brings forth fruit that is to say some right good turne for the rescuing him that suffers wrong out of the clutches of him that is too strong for him and by affording him the shelter of our protection by the powerfull arme of iust iudgement CHAP. 18. He continues his Allegory in alluding to the workes of the Creation 1. SO Lord euen so I beseech thee Let it spring out as already thou makest it doe as already thou giuest cheerfulnesse and ability Let Truth spring out of the Earth and righteousnesse looke do●n from Heauen and let there be lights in the Firmament Let vs breake our bread vnto the hungry and let vs bring the poore that is cast out into our owne house Let vs cloath the naked neuer despise those of our own flesh Which fruits being once sprung out of the earth see that it is good and let our temporary light break forth and wee our selues from this inferiour fruitfulnesse of Action arriuing to that superior word of life in the delightfulnesse of Contemplation may appeare at length like the lights in the world fast settled to the Firmament of thy Scriptures For there by discourse thou so clearest things vnto vs as that we be enabled to deuide betweene Intelligible sensible creatures as betwixt the day and the night or betweene soules giuen eyther to Intellectuall or vnto sensible creatures insomuch as not onely thou thy selfe in the secret of thine owne Iudgement like as before euer the Firmament was made thou deuidest betweene the light and the darkenesse but thy spirituall children also set and rancked in the same Firmament thy grace now clearely shining throughout their Orbe may now giue then light vnto the earth and deuide betwixt the day and the night and bee for signes of times seasons namely that old things are passed with thē lo all things are become new and that our saluation is now neerer then when we first beleeued and that the night is passed and the day is at hand and that thou wilt crown the yeere with thy blessing send labourers into thy haruest in the sowing whereof others haue taken paines before sowing the seed also for another harwest which shal be in the end of the world 2. Thus giuest thou life to him that seeketh 〈◊〉 and thou blessest the yeeres of the 〈…〉 But thou art the same and in thy yeeres which fayle not thou preparest a beginning for the yeeres that are a passing For thou in thy eternall counsayle doest in their proper seasons bestow thy heauenly blessings vpon the earth for to one there is giuen by thy Spirit the word of wisdome resembling the greater light for them who are delighted with the brightnesse of perspicuous trueth rising as it were in the beginning of the day To another is giuen the word of knowledge by the same Spirit resembling the lesser light To another faith to another the gift of healing to another the working of miracles to another prophecy to another discerning of Spirites to another diuers kinds of tongues and all these resemble the lesser starres All these worketh the same Spirit deuiding what is fit for euery man euen as it will and causing the starres to appeare in their brightnesse vnto ech mans edification 3. But as for the word of knowledge wherein are all the Sacraments contayned which are varied in their seasons like the Moone together with those other notions of gifts which are afterwards reckned vp like the startes they so much come short of the brightnesse of wisdome in as much as their rising is in the beginning of the night But yet are these necessary vnto such as that wisest seruant of thine could not speake vnto as vnto spirituall but as vnto carnall men euen hee who also speaketh wisdome among those that are perfect As for the naturall man like him who is a babe in Christ and a sucker of milke till such time as he growes bigge enough for strong meate and can looke steadily against the Sunne let him not vtterly forsake his night but rest himselfe contented with what light the Moone the Starres affoord him These discourses holdest thou with vs O our most wise God in thy Bible that Firmament of thine that we may learne by it how to discerne of all these things in an admirable contemplation though still but in Signes and in times and in daies and in yeeres CHAP. 19. Our hearts are to be purged from vice that they may be capable of vertue He still continues his Allegory of the creation 1. BVt wash you first make you cleane put away the euill of your doings out of your own hearts and from before mine eyes that the dry land may appeare Learne to doe good iudge the fatherlesse pleade for the widdow that the earth may bring foorth the greene herb for meate and the tree bearing fruite and then come let vs reason together saith the Lord that there may bee light in the Firmament of the heauen let them shine vpon the earth That rich young man demanded of our good master what he should do to attaine eternal life Let our good master tell him whom he thought to bee no more then a man who is good because hee is God let him tell him That if he would enter into life hee must keepe the commandemēts let