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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

unto thee namely that thou shouldst be rather thought to suffer ill than man to doe ill CHAP. 4. God cannot be compelled 1. IN this sort did I endevour now to finde out the rest as I had already found that what was incorruptible must needs bee better than that which was corruptible and THEE therefore whatsoever thou wert did I acknowledge to bee incorruptible For never yet soule was nor ever shall bee able to thinke upon any thing which may be better than thou who art the soveraigne and the best Good But whereas most truely and certainely that which is incorruptible is to be preferred before what is corruptible like as I did then preferre it I might very well have reached so high in my thoughts as something that should bee better than my God hadst not thou beene incorruptible Where therefore I saw that incorruptible ought to bee preferred before corruptible there ought I to have sought out thee and there to observe Whence evill should come that is even whence corruption comes by which thy substance can by no meanes be infected 2. For Corruption does no waies infect our God by no will by no necessity by no unlookt for chance because he is God and what he wils is good and he himselfe is that Good but to be corrupted is not good Nor all thou O God against thy will constrained to any thing for that thy will is not greater than thy power But greater should it be were thy selfe greater than thy selfe For the Will and Power of God is God himselfe And what chance can surprize thee unlookt for who knowest all things Nor is there any nature of things but thou knowest it And what should wee use more arguments to prove Why that substance which God is should not be corruptible seeing if it were so it should not be God CHAP. 5. Hee pursues his enquirie after the root of sinne 1. AND I sought Whence Evill should be and I sought ill nor did I see that evill which was in this very enquirie of mine I set now before the eyes of my spirit the whole Creation and whatsoever I could discerne of it as the Sea the Earth the Ayre the Starres the Trees the mortall Creatures yea and what-ever else in it wee doe not see as the Firmament of the heaven all the Angels moreover and all the spirituall inhabitants thereof But yet as if all these had beene bodies did my fancy dispose of them in such and such places and I made one great Masse of all thy Creatures distinguished by their severall kindes of bodies both those that were Bodies indeed or which my selfe had feyned instead of Spirits And this Masse I made hugie enough not yet so great as in it selfe it was which I could not come to the knowledge of but as bigge as I thought convenient yet every way finite But thee O Lord I imagined on every part environing and pen●trating it though every way infinite As if there were supposed to bee a Sea which every where and on every side by a most unmeasurable infinitenesse should bee onely a Sea and that Sea should containe in it some hugie Sponge but yet finite which Sponge must needs bee every where and on every side filled with that unmeasurable Sea So thought I thy whole Creation to bee in it selfe finite filled by thee who art infinite and I said Behold God and behold what God hath created and God is good yea most mightily and incomparably better than all these which God being himselfe good created all them good and see how he environeth and full-fils them all 2. Where is Evill then and from whence and how crept it in hither What is the roote and what the seed of it Or hath it at all no being Why then doe wee feare and beware of that which hath no being Or if we feare it in vaine then surely is that feare evill which in vaine so gores and torments the soule Yea and so much a greater evill by how much that wants of being any thing which wee stand in feare of and yet doe feare Therefore is there some evill thing which we feare or else the very act of fearing is evill Whence is evill therefore seeing God who is good hath created all these things good that is the greater and chiefest Good hath created these lesser goods yea and he creating they created are all good Whence now is evill Or of what did God make it Was there any matter evill and as God formed and ordered it did he leave any thing in it which hee did not convert 〈◊〉 〈◊〉 But why did he so Was ● not able so to turne and chan●e the whole lumpe that no evill should have remained in it seeing he is able to do any thing Lastly why would he make any thing at all of that and did not by the same omnipotency rather cause that there should be no such thing at all Or to say troth was it able to be of it selfe against His will Or if that evill matter had beene so from eternity why suffered hee it so to continue so infinite spaces of times past and was pleased so long while after to make something out of it 3. Or if hee were suddenly pleased now to goe about some worke this rather should the Omnipotent have done have caused namely that this evill matter should not at all have beene and that hee himselfe should have beene alone that soveraigne and infinite Good ●● Or if it had not beene good 〈…〉 who was good should 〈…〉 and create something also that were not good then that evill matter being first taken away and brought unto nothing should he immediately have taken order for some good matter whereof hee might create all things For he should not bee omnipotent if he were not able to create something that were good of it selfe unlesse hee were assisted by that matter which himselfe had not created These thoughts tossed I up and downe in my miserable heart overcharged with biting Cares through the feare of death and though I had not found out the truth yet did the Faith of thy Christ our Lord and Saviour professed in thy Church firmly continue in my heart though in divers particulars verily not yet throughly perfected and swarving from the right Rule of Doctrine yet did not my minde utterly leave it off but every day tooke in more and more of it CHAP. 6. Divinations made by the Mathematicians are vaine 1. BY this time also had I rejected those deceitfull Divinations and impious dotages of the Astrologers Let thine owne mercies out of the most inward bowels of my soule consesse unto thee for this O my God For thou thou altogether for who else is it that cals us backe from the death of all errours but even that Life which knowes not how to dye and that wisedome which enlightens those mindes that need it it selfe needing no light by which the whole world is governed even to the falling away of

of speaking it is corporeally expressed and thus doth this Fry of the waters increase and multiply Obserue againe Reader who euer thou art behold I say that which the Scripture deliuers and the voice pronounces one onely way In the Beginning God created Heauen Earth is it not vnderstood many a seuerall way not w th any deceit of errour but in seuerall kinds of very true sences Thus does mans of spring increase and multiply 4. If therefore wee can conceiue of the natures of things not allegorically but properly then may the phrase Increase and multiply very well agree vnto all things whatsoeuer that come of any kinde of Seede But if wee intreate of the words as figuratiuely spoken which I rather suppose to be the purpose of the Scripture which doth not I beleeue superfluously attribute this benediction vnto the increases of watery and humane creatures onely then verily doe we find multitudes both in creatures spirituall and creatures corporeall as in Heauen and Earth and in Soules both righteous and vnrighteous as in light and darkenesse and in holy Authors who haue beene the Ministers of the Law vnto vs as in the Firmament which is settled betwixt the higher and the lower Waters and in the society of people yet in the bitternesse of infidelity as in the Sea and in the studies of holy soules as in the dry land and in the workes of mercy done in this life as in the herbs bearing seede and in the fruitefull trees and in spirituall gifts shining forth for our edification as in the lights of heauen and in mens affections reformed vnto temperance as in the liuing soule in all these instances we meete with multitudes abundance and increase 5. But that such an increase and multiplying should come as that one thing may be vnderstood and expressed many wayes and one of those expressions vnderstood seuerall waies too wee doe no where find except in words corporeally expressed and in things intelligibly deuided By these words corporeally pronounced wee vnderstand the generations of the waters and that for the necessary causes of fleshly profundity by these things intelligibly diuided wee vnderstand humane generations and that for the fruitfulnesse of their reason And euen therefore we beleeue thee Lord to haue sayd to both these kinds Increase and multiply for that within the compasse of this blessing I conceiue thee to haue granted vs a power and a faculty both to expresse seuerall waies that which wee vnderstand but one and to vnderstand seuerall waies that which wee reade to bee obseurely deliuered but in one Thus are the waters of the Sea replenished which are not moued but by seuerall significations thus with humane increase is the earth also replenished whose drynesse appeared by its affections ouer which reason ruleth CHAP. 25. He allegorically compareth the Fruites of the Earth vnto the duties of piety I Will now also deliuer O Lord my God that which the following Scripture puts mee in minde of yea I will deliuer it without feare For I will vtter the truth thy selfe inspiring me with what thy pleasure was to haue me deliuer concerning those words But by no other inspiration then thine can I beleeue my selfe to speake truth seeing thou art the very truth and euery man a lyer He therefore that speaketh a lye speaketh it of his owne that therefore I may speake truth I will speake it from thee Behold thou hast giuen vnto vs for foode euery herbe bearing seede which is vpon the face of all the earth and euery tree in which is the fruit of a tree yeelding seede And that not to vs alone but also to all the Fowles of the ayre and to the beasts of the earth and to all creeping things but vnto the Fishes and to the greate whales hast thou not giuen them 2. Now by these fruites of the earth wee sayd before that the workes of mercy were signified and figured out in an Allegory which for the necessition of this life are afoorded as 〈◊〉 of a fruitfull earth Such an Earth was the do● out Qu●siph●rus vnto whose housethou gauest mercy who often refreshed thy Paul and was not ashamed of his chaine With such a crop were those Brethren fruitfull also who out of Mecedonia supplied his wants But how much grieued hee for such trees as did not aff●●rd him the fruite due vnto him where hee sayth At my first ●●swere no man stood by me 〈◊〉 men forsooke me I pray God that it may not be layd to their charge For these fruits are due vnto such as minister the Spirituall doctrine vnto vs out of their vnderstanding of the diuine Mysteries and they are due ●● vnto them as they are 〈◊〉 yea and due so vnto them also as vnto liuing 〈◊〉 in that they giue themselues as patternes of imitation in all continencie ●nd so are they due vnto them also as they are flying 〈◊〉 for their Blessings which are multiplied vpon the 〈◊〉 because their found i gaue out into all lands CHAP. 26. The pleasure and the profit redounding to vs out of a 〈◊〉 turne done vnto our neyghbour 1. THey now are fedde by these fruites that are delighted with them nor are those delighted with them whose belly is their God Neither yet euen in them that yeeld them is that the fruit which they yeeld but the mind with which they affoord them Hee therefore that serued God not his own belly I plainely see the thing that caused him so to reioyce I see it and I reioyce with him For hee had receiued fruit from the Philippians who had sent it by Spaphrodit●s vnto him and yet I still perceiue the cause of his reioycing For that which hee reioyced vpon that hee fed because hee speaking as truth was of it I reioyced sayth hee greatly in the Lord that now at last your 〈◊〉 of m● hath flourished againe wherein yee were also carefull but it was tedious vnto you These Philippians therefore had now euen rotted away with a longsome irkesomnesse and withered as it were in respect of the fruit of this good worke and he now reioyceth for them not for himselfe that they fliurisht again in asmuch as they now supplyed his wants Therefore sayth hee afterwards This I speake not in respect of want for I haue learned in whatsoeuer state I am therewith to be content I know both how to be abas●i and I know how to abound euery where and in all things I am instructed both to be full and to be hungry both to abound and to suffer neede I can do all things through him which strengtheneth me ● Of what art thou so glad O great Paul of what art thou so glad what is it thou so feedest vpō Othou man renued in the knowledg of God after the image of him that created thee thou liuing soule of so much cōtinency thou tongue of the flying fowles speaking such mysteries for to such creatures is this foode due what