the eyes of the spirit though not of the dull flesh hence it is that scriptures call a prophecy a vision and Nathan is called the Seer 1. Kings The Greekes some-times vse the name of Prophet for their priests poets or teachers Adam was the first man and the first Prophet who saw the mistery of Christ and his church in his sleepe Then followeth Enoch Noah Abraham Isaac Iacob and his children Moyses c. Yet are not these reckned amongst the prophets for none of them left any bookes of the visions but Moyses whose bookes concerned ceremonies sacrifices and ciuill orders also But these were all figures of future things nor were those the propheticall times as those from Samuel were wherein there neuer were prophets wanting whereas before God spake but seldome and his visions were not so manifest as they were from the first King vnto the captiuity wherein were foure great bookes of prophecies written and twelue of the small At what time Gods promise concerning the Land of Canaan was fulfilled and Israell receiued it to dwell in and possesse CHAP. 2. VVEE said in the last booke that God promised two things vnto Abraham one was the possession of the Land of Canaan for his seed in these words Goe into the Land that I will shew thee and I will make thee a great nation c. The other of farre more excellence not concerning the carnall but the spirituall seed nor Israell onely but all the beleeuing nations of the world in these words 〈◊〉 〈◊〉 shall all nations of the earth be blessed c. This we confirmed by many testiâ—… Now therefore was Abrahams carnall seed that is the Israelites in the 〈◊〉 promise now had they townes citties yea and Kings therein and Gods 〈◊〉 were performed vnto them in great measure not onely those that hee 〈◊〉 signes or by word of mouth vnto Abraham Isaac and Iacob but euen 〈◊〉 â—…so that Moyses who brought them out of the Egyptian bondage or any 〈◊〉 him vnto this instant had promised them from God But the proâ—…â—…cerning the land of Canaan that Israel should reigne ouer it from the 〈◊〉 Egipt vnto the great Euphrates was neither fulfilled by Iosuah that worâ—… of them into the Land of promise and hee that diuided the whole aâ—… the twelue tribes nor by any other of the Iudges in all the time after 〈◊〉 was there any more prophecies that it was to come but at this instant 〈◊〉 â—…ected And by a Dauid and his son Salomon it was fulfilled indeed and 〈◊〉 â—…gdome enlarged as farre as was promised for these two made all 〈◊〉 â—…ations their seruants and tributaries Thus then was Abrahams seed 〈◊〉 〈◊〉 so settled in this land of Canaan by these Kings that now no part of 〈◊〉 â—…ly promise was left vnfulfilled but that the Hebrewes obeying Gods â—…ements might continue their dominion therein without all disturâ—… in all security and happinesse of estate But God knowing they would 〈◊〉 vsed some temporall afflictions to excercise the few faithfull therein 〈◊〉 â—…ad left and by them to giue warning to all his seruants that the nations 〈◊〉 â—…erwards to containe who were to bee warned by those as in whom hee 〈◊〉 â—…llfill his other promise by opening the New Testament in the death of 〈◊〉 L. VIVES Bâ—…â—…id Hierome epist. ad Dardan sheweth that the Iewes possessed not all the lands 〈◊〉 promised theÌ„ for in the booke of Numbers it is sayd to be bounded on the South by the salt sea and the wildernesse of sinne vnto that riuer of Egypt that ranne into the sea by Rhinocorura on the west by the sea of Palestina Phaenicia Coele Syria and Cylicia on the North by Mount Taurus and Zephyrius as farre as Emath or Epiphania in Syria on the East by Antioch and the Lake Genesareth called now Tabarie and by Iordan that runneth into the salt sea called now The dead sea Beyond Iordan halfe of the land of the tribes of Ruben Gad lay and halfe of the tribe of Manasses Thus much Hierome But Dauid possessed not all these but onely that within the bounds of Rhinocorura and Euphrates wherein the Israelites still kept themselues The Prophets three meanings of earthly Ierusalem of heauenly Ierusalem and of both CHAP. 3. WHerefore as those prophecies spoken to Abraham Isaac Iacob or any other in the times before the Kings so likewise all that the Prophets spoke afterwards had their double refereÌ„ce partly to Abraháms seed in the flesh partly to that wherein al the nations of the earth are blessed in him being made Co-heires with Christ in the glory and kingdome of heauen by this New Testament So then they concerne partly the bond-woman bringing forth vnto bondage that is the earthly Ierusalem which serueth with her sonnes and partly to the free Citty of God the true Ierusalem eternall and heauenly whose children are pilgrims vpon earth in the way of Gods word And there are some that belong vnto both properly to the bond-woman and figuratiuely vnto the free woman for the Prophets haue a triple meaning in their prophecies some concerning the earthly Ierusalem some the heauenly and some both as for example The Prophet a Nathan was sent to tell Dauid of his sinne and to fortell him the euills that should ensue thereof Now who doubteth that these words concerned the temporall City whether they were spoken publikely for the peoples generall good or priuately for some mans knowledge for some temporall vse in the life present But now whereas wee read Behold the daies come saith the LORD that I will make a new couenant with the house of Israell and the house of Iudah not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the Land of Egipt which couenant they brake although I was an husband vnto them saith the Lord but this is the couenant that I will make with the house of Israel after those daies saith the LORD I will put my law in their mindes and write it in their hearts and I wil be their GOD and they shal be my people This without aâ—…l doubt is a prophecy of the celestiall Ierusalem to whom God himselfe stands as a reward and vnto which the enioying of him is the perfection of good Yet belongeth it vnto them both in that the earthly Ierusalem was called Gods Cittie and his house promised to bee therein which seemed to be fulfilled in Salomons building of that magnificent temple These things were both relations of things acted on earth and figures of things concerning heauen which kinde of prophecy compounded of both is of great efficacy in the canonicall scriptures of the Old Testament and doth exercise the readers of scripture very laudably in seeking how the things that are spoken of Abrahams carnall seed are allegorically fulfilled in his seed by faith In b so much that some held that there was nothing in the scriptures fore-told and effected or
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
but not principall and perfect the first of which doe buâ—… assist vs in things beyond our power but the later do effect that with is in our 〈◊〉 Plutarch relating the Stoikes opinion saith that they hold the euents 〈◊〉 thinâ—… to haue a diuerse originall some from that great necessity some from fate some from liberty of will some from fortune and chance particular They follow Plato indeed in all their doctrine of fate Which â—…lutarch both witnesseth and the thing it selfe sheweth But whereas they say yâ— all things comes of fate and that in fate there is a necessity then they speake of the prouidence and wil of God For as we haue shewen they called Ioue fate and that said Pronâ—… that prouidence wherby he ruleth all fate like-wise b We neither subiect The Platonists say the gods must needs be as they are and that not by adding any external necessity but that naturall one because they cannot be otherwise being also voluntary because they would bee no otherwise Wherfore I wonder at Plinius Secundus his cauillation against Gods omnipotency that he cannot do al things because he cannot dye nor giue him-selfe that he can giue a man death It is vnworthy so learned a man Nay he held it a great comfort in the troubles of this life to thinke that the gods somtimes were so afflicted that like men they would wish foâ—… death and could not haue it he was illuded bee-like with the fables that maketh Pluto grieue at his delay of death as Lucian saith Et rector terrae quem longa saecula torquet Mors dilata deum Earths god that greeued sore his welcome Death should be so long delayed c Oâ—… wils arâ—… not A hard question and of diuers diuersly handled Whether Gods fore-knowlede impose a necessity vppon thinges In the last chapter I touched at somthings correspondent Many come out of the new schooles prepared fully to disputation with their fine art of combinations that if you assume they will not want a peece to defend and if you haue this they wil haue that so long till the question be left in greater clouds then it was found in at first as this pâ—… case God knoweth I will run to morrow suppose I will not run put case that suppose the otheâ—… And what vse is there of these goose-traps To speake plainly with Augustine here a man sinneth not because God knoweth that he wil sin for he need not sin vnles he list and if he do not God fore-knoweth that also or as Chrysostome saith vpon the Corinthians Christ indeed saith 〈◊〉 is necessary that scandal should be but herein he neither violateth the will nor inforceth the life 〈◊〉 fore-telleth what mans badnesse would effect which commeth not so to passe because God fore-saw 〈◊〉 but because mans will was so bad for Gods praescience did not cause those effects but the corruptiâ—… of humaine mindes caused his praescience Thus far Chrysostome interpreted by learned Donatâ—… And truly Gods praescience furthereth the euent of any thing no more then a mans looking oâ—… furthereth any act I see you write but you may choose whether to write or no so is it in him furthermore all future things are more present vnto God then those things which we call present are to vs for the more capable the soule is it comprehendeth more time present So Gods essence being infinite so is the time present before him he the only eternity being only infinite The supposition of some future things in respect of Gods knowledge as wel as ours hath made this question more intricate then otherwise it were d Therfore law This was obiected vnto them that held fate to be manager of all euents since that some must needs be good and some bad why should these be punished and those rewarded seeing that their actions being necessities and fates could neyther merit praise nor dispraise Again should any bee animated to good or disswaded from vice when as the fate beeing badde or howsoeuer must needes bee followed This Manilius held also in these wordes Ast hominum mentitanto sit gloria maior Quod câ—…lo gaudente venit rursusque nocentes Odcrimus magis in culâ—…am penasque creatos Nec resert scelâ—…s vnde cadat scelus esse fatendum est Hâ—…c qâ—…que est sic ipsum expendere faâ—…um c. Mans goodnesse shines more bright because glad fate And heauen inspires it So the bad we hate Far worse 'cause â—…ate hath bent their deeds amisse Nor skils it whence guilt comes when guilt it is Fates deed it is to heare it selfe thus scaâ—… c. But wee hold that the good haue their reward and the bad their reproch each one for his free actions which he hath done by Gods permission but not by his direction e Nor doth man His sin ariseth not from Gods fore-knowledge but rather our knowledge â—…iseth from this sin For as our will floweth from Gods will so doth our knowledge from his knowledge Thus much concerning fate out of their opinions to make Augustines the Playner Of Gods vniuersall prouidence ruling all and comprising all CHAP. 11. WHerefore the great and mighty GOD with his Word and his holy Spirit which three are one God only omnipotent maker and Creator of euery soulâ—… 〈◊〉 of euery body in participation of whom all such are happy that follow his 〈◊〉 and reiect vanities he that made man a reasonable creature of soule and body â—…d he that did neither let him passe vnpunished for his sin nor yet excluded him â—…om mercy he that gaue both vnto good and bad essence with the stones power of production with the trees senses with the beasts of the field aâ—…d vnderstanding with the Angels he from whome is all being beauty forme and order number weight and measure he from whom al nature meane excellent al seeds of forme all formes of seed all motion both of formes and seedes deriue and haue being He that gaue flesh the originall beauty strength propagation forme and shape health and symmetry He that gaue the vnreasonable soule sence memory and appetite the reasonable besides these phantasie vnderstanding and will He I say hauing left neither heauen nor earth nor Angel nor man no nor the most base and contemptible creature neither the birds feather nor the hearbes flower nor the trees leafe without the true harmony of their parts and peacefull concord of composition It is no way credible that he would leaue the kingdomes of men and their bondages and freedomes loose and vncomprized in the lawes of his eternall prouidence How the ancient Romaines obtained this increase of their Kingdome at the true Gods hand being that they neuer worshipped him CHAP. 12. NOw let vs look what desert of the Romains moued the true God to augment their dominion he in whose power al the Kingdoms of the earth are For the 〈◊〉 performaÌ„ce of with we wrot our last book before to proue yâ— their gods whom they worshipped in
Paradise Eden from the beginning This out of Hierome b No such No man denieth that Paradise may be spiritually vnderstood excepting Ambrose in his booke De Paradiso But all the Fathers professe that Paradise was a reall pleasant place full of trees as Damascene saith and like to the Poets imaginary Elizium Away with their foolery saith Hierome vpon Daniel that seeke for figures in truthes and would ouerthrow the reall existence of trees and riuers in Paradise by drawing all into an Allegory This did Origen making a spirituall meaning of the whole hiâ—…ory and placing the true Paradice in the third heauen whither the Apostle Paul was rapt c Foure riuers Nile of Egipt Euphrates and Tigris of Syria and Ganges of India There heads are vnknowne and they run vnder the Ocean into our sea and therefore the Egiptian priests called Niâ—… the Ocean Herodot d Read in the. Cant 4 12. My sister my spouse is as a garden inclosed as a spring shut vp and a fountaine sealed vp their plants are as an orchard of pomegranates with sweete fruites c. That the Saints bodies after resurrection shal be spirituall and yet not changed into spirits CHAP. 22. THe bodies of the Saints in the resurrection shall need none of the tree of life to preserue them in life health or strength nor any meate to keepe away hunger and thirst They shall haue such an euery way absolute immortality that they shall neuer need to eare power they shall haue to doe it if they will but no â—…ssity For so the Angels did appearing visibly and sensibly not of necessity 〈◊〉 of power and will to affoord their ministerie vnto man in more congruence 〈◊〉 we may not thinke that when a they lodged in mens houses they did but eare b seemingly though they seemed to eate with the same appetite that the 〈◊〉 did who knew them not to be Angels And therefore the Angell saith in Tobiâ—…n saw mee eate but you saw it but in vision that is you thought I had eaten as 〈◊〉 did to refresh my body But if the other side may bee probably held of the Angels yet verily wee doubt it not to bee true c of Christ that hee in his spirituall flesh after his resurrection yet was it his true flesh eate and dranke with his disciples The neede onely not the power is taken from those glorified bodies which are spirituall not because they cease to bee bodyes but because they subsist by the quickning of the spirit L. VIVES THey a lodged In the houses of Abraham Lot and Tobias b Eate seemingly They did not eate as we doe passing the meate from the mouth to the stomack through the throate 〈◊〉 so decoct it and dispâ—…rse the iuice through the veines for nutâ—…iment nor yet did they deâ—… mens eyes by seeming to mooue that which they had for their chaps and yet moouing 〈◊〉 not or seeming to chaw bread or flesh and yet leauing it whole They did eate really 〈◊〉 â—…ere not nourished by eating c Of Christ Luke the 23. The earth saith Bede vpon 〈◊〉 â—…ce drinketh vp water one way and the sunne another the earth for neede the sunne 〈◊〉 power And so our Sauiour did eate but not as we eate that glorious body of his tooke â—…te but turned it not into nutriment as ours doe Of bodies animate and spirituall these dying in Adam and those beeing quickned in Christ. CHAP. 23. 〈◊〉 â—…s the bodyes that haue a liuing soule though as yet vnquickned by the â—…it are called animate yet are our soules but bodyes so are the other calâ—…tuall yet God forbid we should beleeue them to bee spirit or other then â—…tiall fleshly bodies yet vncorruptible and without weight by the quickâ—… of the spirit For man shall not then be earthly but celestiall not that he shall 〈◊〉 his earthly body but because he shall be so endowed from heauen that he 〈◊〉 â—…habite it with losse of his nature onely by attaining a celestiall quality 〈◊〉 â—…st man was made earth of earth into a a liuing creature but not into b â—…ing spirit as â—…ee should haue beene had hee perseuered in obedience â—…lesse therefore his body needing meate and drinke against hunger and 〈◊〉 and being not kept in youth from death by indissoluble immortality but 〈◊〉 by the Tree of life was not spirituall but onely animaâ—…e yet should it not 〈◊〉 â—…ied but that it incurred Gods heauy sentence by offending And though he 〈◊〉 take of other meates out of Paradice yet had he bin c â—…bidden to touch 〈◊〉 of life he should haue bin liable to time corruption in that life onely 〈◊〉 had he continued in spirituall obedience though it were but meerely aniâ—… might haue beene eternall in Paradise Wherefore though by these words 〈◊〉 d When soeuer you eate thereof you shall dye the death wee vnderstand by 〈◊〉 the seperation of soule and body yet ought it not seeme absurd in that 〈◊〉 dyed not the very day that they tooke this deadly meate for that very 〈◊〉 their nature was depraued and by their iust exclusion from the Tree 〈◊〉 the necessitie of death entred vppon them wherein wee all are brought forth And therefore the Apostle saith not The body shall dye for sinne but The body is dead because of sinne and the spirit is life for iustice sake And then he addeth But if the spirit of him that raised vp Iesus from the dead dâ—… in you he that raised vp Christ from the dead shall also quicken your mortall bodyes by his spirit dwelling in you Therefore then as the Apostle saith shall be in quickning of the spirit which is now in the life of soule and yet dead because it must necessarily dye But in the first man it was in life of soule and not in quickning of spirit yet could it not be called dead because had not he broken the precept hee had not beene bound to death But whereas God signified the death of the soule in leauing of him saying Adam where art thou and in saying Earth thou art and to earth thou shalt goe signified the death of the body in leauing of the soule therefore wee must thinke he spoake not of the second death reseruing that secret because of his new testament where it is plainly discouered that the first which is common to all might bee shewen to proceed from that sinne which one mans acte made common to all but that the second death is not common to all because of those holy onely whom hee hath fore-knowne and predestinated as the Apostle saith to bee made like the image of his sonne that he might be the first borne of many brethren whom the grace of God by this mediator had saued from the second death Therefore the first mans body was but animate as the Apostle witnesseth who desiring our animate bodies now from those spirituall ones that they shall become in the resurrection It is sowne in corruption saith he but
fit it is and yet how subiect to crosses 6. The error of humaine iudgements in cases where truth is not knowne 7. Difference of language an impediment to humaine society The miseries of the iustest wars 8. That true friendship cannot be secure amongst the incessant perrills of this present life 9. The friendship of holy Angells with men vndiscernable in this life by reason of the diuells whom al the Infidells tooke to be good powers and gaue them diuine honors 10. The rewards that the Saints are to receiue after the passing of this worlds afflictions 11. The beatitude of eternall peace and that true perfection wherein the Saints are enstalled 12. That the bloudiest wars cheefe ayme is peace the desire which is natural in man 13. Of that vniuersal peace which no perturbances can seclude from the law of nature Gods iust iudgements disposing of euery one according to his proper desert 14. Of the law of Heauen and Earth which swayeth humaine society by councell and vnto which councell humaine society obeyeth 15. Natures freedome bondage caused by sinne in which man is a slaue to his own affects though he be not bond-man to any one besides 16. Of the iust law of souerainty 17. The grounds of the concord and discord betwixt the Cities of Heauen and Earth 18. That the suspended doctrine of the new Academy opposeth the constancy of Christianity 19. Of the habit and manners belonging to a Christian. 20. Hope the blisse of the heauenly Citizens during this life 21. Whether the Citty of Rome had euer a true common-wealth according to Scipio's definition of a common-wealth in Tully 22. Whether Christ the Christians God be he vnto whome onely sacrifice is to be offered 23. Porphery his relation of the Oracles touching Christ. 24. A definition of a people by which both the Romans and other kingdomes may challenge themselues common-weales 25. That there can be no true vertue where true religion wanteth 26. The peace of Gods enemies vsefull to the piety of his friends as long as their Earthly pillgrimage lasteth 27. The peace of Gods seruants the fullnesse wherof it is impossible in this life to comprehead 28. The end of the wicked FINIS THE NINETEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus That Varro obserued 288. sects of the Philosophers in their question of the perfection of goodnesse CHAP. 1. WHereas I am now to draw my discourse from the progresse vnto the consummation of the state of those two hierarchies the celestiall and the terrestriall I must therefore first lay downe their arguments as farre as the quantity beseeming this volume may permit who intend to make them-selues vp a beatitude extant euen in the continuall misfortunes of mans temporall mortality wherein my purpose is to paralell their vaine positions with our assured hope which GOD hath giuen vs and with the obiect of that assurance namely the true blessednesse which he will giue vs that so confirming our assertions both with holy scriptures and with such reasons as are fitt to be produced against Infidels the difference of their grounds and ours may bee the more fully apparant About that question of the finall good the Philosophers haue kept a wonderfull coyle amongst them-selues seeking in euery cranke and cauerne thereof for the true beatitude for that is the finall good being onely desired for it selfe all other goods hauing in their attainments a reference vnto that alone We do not call that the finall good which endeth goodnesse that is which maketh it nothing but that which profiteth it which giueth it fulnesse of perfection nor do wee call that the end of all euill whereby it ceaseth to bee euill but that point which mischiefe ariseth vnto still reseruing the mischieuous nature that we call the end of mischiefe So then the great good and the greatest euil are the ends of all good and euill the finall goodnesse and the finall badnesse About which two there hath beene wonderfull inquisition to auoide the finall euill and attaine the finall good this was the daily endeuour of our worldly Philosophers who though they were guilty of much exorbitance of error yet the bounds of nature were such limits to their Aphorismes that they sought no further then either the body the mind or both wherein to place this summum bonum of theirs From this tripartite foundation hath M. Varro in his booke De Philosophia most wittily and diligently obserued 288. sects to haue originall not in esse but in posse so many seuerall positions may bee drawne from those three fountaines of which to make a briefe demonstration I must begin with that which hee rehearseth in the booke afore named viz. That there are foure things which euery one desireth by nature without helpe of maister or industry or that habite of life which is called a vertue and is learned by degrees namely eyther sensible pleasure or sensible rest or both b which Epicurus calleth by one name of pleasure or c the vniuersall first positions of nature wherein these and the rest are included as in the body health and strength and in the minde sharpnesse of witte and soundnesse of iudgement these foure therefore pleasure rest both and natures first positiues are in the fabricke of man vnder these respects that either vertue the effect of doctrine is to be desired for them or for it selfe or they for vertue or for themselues And here are foundations for twelue â—…ects for by this meanes they are all tripled I will show it in one and that will make it apparant in all the rest Bodily pleasure being either set vnder vertue aboue it or equall with it giueth life to three diuers opinions It is vnder vertue when vertue ruleth it and vseth it for it is a vertue to liue for our countries good and for the same end to beget our children neither of which can be excluded from corporall delight for without that wee neither eate to liue nor vse the meanes of carnall generation But when this pleasure is preferred before vertue then is it affected in meere respect of it selfe and vertues ataynement is wholly referred vnto that that is all vertues acts must tend to the production of corporall pleasure or else to the preseruation of it which is a deformed kind of life because therein vertue is slaue to the commands of voluptuousnes though indeed that cannot properly bee called vertue that is so But yet this deformity could not want patronage and that by many Philosopers Now pleasure and vertue are ioyned in equallity when they are both sought for them selues no way respecting others Wheresore as the subiection preheminence or equality of vertue vnto voluptuousnesse maketh three sects so doth rest delight and rest and the first positiues of nature make three more in this kinde for they haue their three places vnder aboue or equall to vertue as well as the other thus doth the number arise d vnto twelue
and this he relateth by way of recapitulation as it was reuealed vnto him I saw saith he a great white throne and one that sate on it from whose face flew away both the earth and heauen and their place was no more found He saith not and heauen and earth flew away from his face as importing their present flight for that befell not vntill after the iudgement but from whose face flew away both heauen and earth namely afterwards when the iudgment shall be finished then this heauen and this earth shall cease and a new world shall begin But the old one shall not be vtterly consumed it shall onely passe through an vniuersall change and therefore the Apostle saith The fashion of this world goeth away and I would haue you with-out care The fashion goeth away not the nature Well let vs follow Saint Iohn who after the sight of this throne c. proceedeth thus And I sawe the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke a of life and the dead were iudged of those things which were written in the bookes according to their workes Behold the opening of bookes and of one booke This what it was hee sheweth which is the booke of life The other are the holy ones of the Old and New-Testament that therein might be shewed what God had commanded but in the booke b of life were the commissions and omissions of euery man on â—…th particularly recorded If we should imagine this to be an earthly booke 〈◊〉 as ours are who is he that could imagine how huge a volume it were or how long the contents of it all would be a reading Shall there be as many Angells as men and each one recite his deeds that were commited to his guard then shall there not bee one booke for all but each one shall haue one I but the Scripture here mentions but one in this kind It is therefore some diuine power â—…ed into the consciences of each peculiar calling all their workes wonderfully strangely vnto memory and so making each mans knowledge accuse or excuse his owne conscience these are all and singular iudged in themselues This power diuine is called a booke and fitly for therein is read all the facts that the doer hath committed by the working of this hee remembreth all But the Apostle to explaine the iudgement of the dead more fully and to shâ—…w how it compriseth greate and small he makes at it were a returne to what he had omitted or rather deferred saying And the sea gaue vp her dead which were within 〈◊〉 and death and Hell deliuered vp the dead which were in them This was before that they were iudged yet was the iudgment mentioned before so that as I said he returnes to his intermission hauing said thus much The sea gaue vp her dead c. As afore he now proceedeth in the true order saying And they were iudged euery 〈◊〉 according to his workes This hee repeateth againe here to shew the order 〈◊〉 was to manage the iudgment whereof hee had spoken before in these words And the dead were iudged of those things which were written in the bookes acâ—…g to their workes L. VIVES OF a life So readeth Hierome and so readeth the vulgar wee finde not any that readeth it Of the life of euery one as it is in some copies of Augustine The Greeke is iust as wee â—…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life without addition Of the dead whom the Sea and death and hell shall giue vp to Iudgement CHAP. 15. BVt what dead are they that the Sea shall giue vp for all that die in the sea are not kept from hell neither are their bodyes kept in the sea Shall we say that the sea keepeth the death that were good and hell those that were euill horrible â—…dity Who is so sottish as to beleeue this no the sea here is fitly vnderstood to imply the whole world Christ therefore intending to shew that those whome he found on earth at the time appointed should be iudged with those that were to rise againe calleth them dead men and yet good men vnto whom it was 〈◊〉 〈◊〉 are dead and your life is hidden with Christ in God But them he calleth euill of whome hee sayd Let the dead bury their dead Besides they may bee called dead in that their bodies are deaths obiects wherefore the Apostle saith The 〈◊〉 is dead because of sinne but the spirit is life for righteousnesse sake shew that in a mortall man there is both a dead body and a liuing spirit yet said hee not the body is mortall but dead although according to his manner of speach hee had called bodies mortall but alittle before Thus then the sea gaue vppe her dead the world waue vppe all mankinde that as yet had not approached the graue And death and hell quoth hee gaue vp the dead which were in them The sea gaue vp his for as they were then so were they found but death and hell had theirs first called to the life which they had left then gaue them vp Perhaps it were not sufficient to say death onely or hell onely but hee saith both death and hell death for such as might onely die and not enter hell and hell for such as did both for if it bee not absurd to beleeue that the ancient fathers beleeuing in Christ to come were all at rest a in a place farre from all torments and yet within hell vntill Christs passion and descension thether set them at liberty then surely the faithfull that are already redeemed by that passion neuer know what hell meaneth from their death vntill they arise and receiue their rewards And they iudged euery one according to their deedes a briefe declaration of the iudgement And death and hell saith he were cast into the lake of fire this is the second death Death and Hell are but the diuell and his angells the onely authors of death and hells torments This hee did but recite before when he said And the Diuell that deceiued them was cast into a lake of fire and brimstone But his mistical addition Where the beast and the false Prophet shall be tormented c. That he sheweth plainly here Whosoeuer was not found written in the booke of life was cast into the lake of fire Now as for the booke of life it is not meant to put God in remembrance of any thing least hee should forget but it sheweth who are predestinate vnto saluation for God is not ignorant of their number neither readeth hee this booke to finde it his prescience is rather the booke it selfe wherein all are written that is fore-knowen L. VIVES IN a a place They call this place Abrahams bosome wherein were no paines felt as Christ sheweth plainely of Lazarus Luc. 16. and that this place was farre from the dungeon of the wicked but where it is or what is
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
and in my selfe avowed Moreouer as they tell that haue tryed you are open-handed hearted to such kind of presents then which scarse any may be more welcome to you For who should offer you gold filuer or gems garments horses or armoâ—… should power water into the sea and bring trees to the wood And truely as in all other thinges so in this you do most wisely to thinke that glory beseeming your vertue and deserts is purchased with al posterity by bookes monumeÌ„ts of learned men if not by mine or those like me yet surely by shewing your selfe affable and gratious to learned men you shall light vpon some one by whose stile as a most conning pencill the picture of that excellent and al-surmounting minde purtraied and polished may be commended to eternity not to bee couered with the rust of obliuion nor corrupted by iniury of after ages but that posterity an vncorrupted witnesse of vertues should not be silent of what is worthy to bee spoken of both to the glory of your selfe when you are restored to heauen though that be the best and best to be regarded and also which is principall and most to be aspired to the example of them that shall then liue Besides all this this worke is most agreeable to your disposition and studies wherein Saint AVGVSTINE hath collected as in a treasury the best part of those readings which hee had selected in the ancient authors as ready to dispute with sharpest wits best furnished with choisest eloquence and learning Whereby it is fallne out that he intending another point hath preserued the reliques of some the best things whose natiue seate and dwelling where they vsed to be fet and found was fouly ouerturned And therfore some great men of this later age haue bin much holpen by these writings of AVGVSTINE for VARRO SALVST LIVY and TVLLIE de republica as HERMOLAVS POLITIANVS BLONDVS BEROALDVS all which you shal so read not as they were new or vnheard-of but recognize them as of old Adde herevnto that you and Saint AVGVSTINES point and purpose in writing seeme almost to intend attaine the same end For as you wrote for that better Rome against Babylon so Saint AVGVSTINE against Babylon defended that ancient christian and holier Rome This worke not mine but Saint AVGVSTINES by whom I am protected is also sutable vnto your greatnesse whether the author bee respected or the matter of the worke The author is AVGVSTINE good GOD how holy how learned a man what a light what a leane to the christian common-wealth on whom onely it rested for many rites many statutes customes holy and venerable ceremonies and not without cause For in that man was most plentifull study most exact knowledge of holy writ a sharpe and cleare iudgement a wit admirably quick and piercing He was a most diligent defender of vndefiled piety of most sweet behauior composed and conformed to the charity of the Gospell renowned and honored for his integrity and holinesse of life all which a man might hardly prosecute in a full volume much lesse in an Epistle It is well I speake of a writer knowne of all and familiar to you Now the worke is not concerning the children of Niobe or the gates of Thebes or mending cloathes or preparing pleasures or manuring grounds which yet haue beene arguments presented euen to Kings but concerning both Citties of the World and GOD wherein Angells deuills and all men are contained how they were borne how bred how growne whether they tend and what they shall doe when they come to their worke which to vnfold hee hath omitted no prophane nor sacred learning which hee doth not both touch and explane as the exploites of the Romanes their gods and ceremonies the Philosophers opinions the originall of heauen and earth of Angells deuills and men from what grounds Gods people grew and how thence brought along to our LORD CHRIST Then are the Two Citties compared of GOD and the World and the Assyrian Sicyonian Argiue Attick Latine and Persian gouernments induced Next what the Prophets both Heathenish and Iewish did foretell of CHRIST Then speaking of true felicity he refuteth and refelleth the opinions of the ancient Philosophers concerning it Afterwards how CHRIST shall come the iudge of quick and dead to sentence good and euill Moreouer of the torments of the damned Lastly of the ioyes and eternally felicity of Godly men And all this with a wonderfull wit exceeding sharpenesse most neate learning a cleare and polisht stile such as became an author trauersed and exercised in all kinde of learning and writings and as beseemed those great and excellent matters and fitted those with whom hee disputed Him therefore shall you read most famous and best minded King at such houres as you with-draw from the mighty affaires and turmoiles of your kingdome to employ on learning and ornaments of the minde and withall take a taste of our Commentaries whereof let mee say as Ouid sayd of his bookes de Faestis when he presented them to GERMANICVS CaeSAR A learned Princes iudgement t' vnder goe As sent to reade to Phaebus our leaues goe Which if I shall finde they dislike not you I shall not feare the allowance of others for who will be so impudent as not to bee ashamed to dissent from so exact a iudgement which if any dare doe your euen silent authority shall yet protect me Farewell worthiest King and recon VIVES most deuoted to you in any place so he be reconed one of yours From Louaine the seauenth of Iuly M. D. XXII AN ADVERTISMENT OF IOANNES LODOVICVS VIVES Of Ualentia DECLARING VVHAT Manner of people the Gothes were and how they toooke Rome WHERE AS AVGVSTINE TOOKE OCcasion by the captiuity of the Romaines to write of the Cittie of GOD to answer them which iniuriouslie slaundered the Christian Religion as the cause of those enormities and miseries which befell them It shall not be lost labour for vs sounding the depth of the matter to relate from the Originall what kinde of people the Gothes were how they came into Italie and surprized the Cittie of Rome ¶ First it is cleare and euident that the former age named those Getes whome the succeeding age named Gothes because this age adulterated and corrupted many of the ancient wordes For those two Poets to wit RVTILVS and CLAVDIAN when-soeuer they speake of the Gothes doe alwaies name Getes OROSIVS also in his Historie sayth the Getes who now are named Goths departing out of their Countrie with bagge and baggage leauing their houses emptie entred safely into the Romaine Prouinces with all their forces being such a people as ALEXANDER said were to be auoided PYRRHVS abhorred and CaeSAR shunned HIEROME vpon Genesis testifieth that the Gothes were named Getes of the learned in former time Also they were Getes which inhabited about the Riuer Ister as STRABO MELA PLINIE and others auerre possessing the Region adiacent a great part of it lying waste and vnmanured being
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
brothers The bastard twins of Laeda and the Swan Night-riders as the Patron gods do watch The wals of stately Rome c. But these were not the Patron Gods of Troy for euen in the beginning of the Troyan warre presently vpon the rape of Hellen they died And therefore she being ignorant of their death lookes for them amongst the other Greeke Nobles from the walles of Troy Homer Iliad 3. Neither were these two the Dij magni the great Gods for Heauen and earth as Varro saith in his 3. booke de lingua Latina are as the Samothracians principles doe teach the Dii magni the great Gods and those whom I haue named by so many names For neither were the two mens shapes which Aeneas set vp before the gates at Samothracia these great Gods nor as the vulgar opinion holdeth were the Samothracians Gods Castor and Pollux Thus farre Varro The Troyan Penates were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those great gods which sate as protectors of the Citty and Latium Amongst which the Palladium was one and the Sempiternall fire another and herevpon it is that Virgill sings this Vestaque mater Quae Tuscum Tyberim Romana palatia seruas c. And mother Vesta she that lookes To Romes faire buildings and old Tybers brookes c. Though indeed they held it a wicked fact to name the peculiar god Guardian of the Citty nor hold that it is Vesta Valerius Soranus lost his life for being so bold as to name that name But of this too much already d But suppose Iuno spoke For Seruius and Donate say that Iuno called them the fallen gods to make them the more contemptible and free Aeolus from suspecting that he went about to do ought against the gods e Godly Godly in duty vnto his gods his Father and his Sonne all whome he saued from burning For Godlinesse is a dutifull worship vnto God our Country our Parents and our kinsfolkes breefely a thankefulnesse vnto all to whome we are indebted f Panthus This is our of the second of the Aeneads beginning at this verse Ecce autem telis Panthus delapsus Achiuūm Panthus Otriades c. g Sacra suosque These are Hectors words spoken to Aeneas in a dreame h That Rome had not come An Argument from the euent of one thing to the euent of the like the sence is corrupted in the latine it should haue beene non Romam ad istam cladem that it had run thus Vt sapientius multò existimaret si non illud putaret Romam ad hanc cladem non fuisse venturam nisi illi periissent sed illud potius putaret illos olim c. i deuills for the old writers acknowledged some of these Daemones or Genii to be very euill and slothfull For one Genius excelled another in vertue wisdome and power Augustus his Genius was more cheerefull and lofty then was Marke Anthonies as that same Aegiptian magician affirmed in Plutarke in Marke Anthonies life Nor doth our Christian religion deny that there is preheminence of some aboue others aswell amongst the Angells as the Deuills k Gods guardians Iust such guardians as Plato in his Policy saith that drunken and luxurious Magistrates are that need guardians for themselues Of the sanctuary of Iuno in Troy which freed not any that fled into it from the Greekes at the Citties sack where as the Churches of the Apostles saued all commers from the Barbarians at the sacke of Rome Caesars opinion touching the enemies custome in the sacke of Citties CHAP. 4. NOr could Troy it selfe that was as I sayd before a the mother of the Romanes progeny in al her hallowed temples saue any one from the Grecian force and fury though they worshiped the same gods nay did they not in the very sanctuary of Iuno b Ipso Iunonis asylo Custodes lecti c Phaenix dirus Vlisses Praedam asseruabant Huc vndique Troia gaza Incensis erepta adytis mensaeque deorum Craterésque auro solidi captiuaque vestis Congerit c. To Iunos sanctuary Comes all the prey and what they thither carry Is kept by choise men the Phenician And dire Vlisses thether the whole state Of Troies wealth swarmes the gods their temples plate There lies the gold in heapes and robes of worth Snatcht from the flaming coffers c. Behold the place dedicated vnto so great a goddesse was chosen out not to serue for a place whence they might lawfully pull prisoners but for a prison wherein to shut vp all they tooke Now compare this temple not of any vulgar god of the common sort but of Iupiters sister and Queene of all the other gods vnto the Churches built as memorialls of the Apostles To the first all the spoiles that were pluckt from the gods and flaming temples were caried not to be bestowed backe to the vanquished but to bee shared amongst the vanquishers To the second both that which was the places owne and d what euer was found also els-whereto belong to such places with all religious honor and reuerence was restored There was freedome lost here saued there was bondage shut in here it was shut out thether were men brought by their proude foes for to vndergo slauery hither were men brought by their pittifull foes to be secured from slauery Lastly the temple of Iuno was chosen by the e vnconstant Greekes to practise their proud couetousnesse in whereas the Churches of Christ were by f the naturally cruell Barbarians chosen to excercise their pious humility in Perhaps the Greekes in that their victory spared those that fled into the temples of the g Common gods and did not dare to hurt or captiuate such as escaped thither But in that Virgill plaies the Poet indeed and faignes it Indeed there he describes the h generall custome of most enemies in the sacking of cities and conquests which i custome Caesar himselfe as Salust that noble true historian recordeth forgetteth not to auouch in his sentence giuen vpon the conspirators in the Senate-house that in these spoiles the Virgins are rauished the Children torne from their Parents bosomes the Matrons made the obiects of al the victors lust the temples and houses all spoiled all things turned into burning and slaughter and lastly all places stopt full of weapons carcasses bloud and lamentation If Caesar had not named temples wee might haue thought it the custome of a foe to spare such places as are the habitations of their gods but the Senators feared the ruine of their temples not by an vnknowne or stranger enemy but by k Catiline and his followers who were Senators and Citizens of Rome themselues But these were villaines though and their countries parricides L. VIVES MOther a of the Romanes For the Troyans that came with Aeneas into Italy built Lauinium the Lauinians Albalonga the Albans Rome But Saluste sayth that the Troyans themselues that wandred about with Aeneas without dwellings built Rome at the first b Iunonis They are Aeneas his words Aenead 2.
they can afflict it no more because there is no sense in a dead body So then suppose that many of the Christians bodies neuer came in the earth what of that no man hath taken any of them both from earth and heauen haue they No And both these doth his glorious presence replenish that knowes how to restore euery Atome of his worke in the created The Psalmist indeed complayneth thus The dead a bodies of thy seruants haue they giuen to be meat vnto the foules of the ayre and the flesh of thy Saintes vnto the beastes of the earth Their bloud haue they shedde like waters round about Ierusalem and there was none to bury them But this is spoken to intimate their villany that did it rather then their misery that suffered it For though that vnto the eyes of man these actes seeme bloudie and tyranous yet pretious in the sight of the Lord is the death of his Saints And therefore all these ceremonies concerning the dead the care of the buriall the fashions of the Sepulchers and the pompes of the funeralls are rather solaces to the liuing then furtherances to the dead b For if a goodly and ritch tombe bee any helpe to the wicked man being dead then is the poore and meane one a hindrance vnto the godly man in like case The familie of that rich c gorgeous glutton prepared him a sumptuous funerall vnto the eyes of men but one farre more sumptuous did the ministring Angels prepare for the poore vlcered begger in the sight of God They bore him not into any Sepulcher of Marble but placed him in the bosome of Abraham This do they d scoffe at against whom wee are to defend the citty of God And yet euen e their owne Philosophers haue contemned the respect of buriall and often-times f whole armies fighting and falling for their earthlie countrie went stoutly to these slaughters without euer taking thought where to be laide in what Marble tombe or in what beasts belly And the g Poets were allowed to speake their pleasures of this theame with applause of the vulgar as one doth thus Caelo tegitur qui non habet vrnam Who wants a graue Heauen serueth for his tombe What little reason then haue these miscreants to insult ouer the Christians that lie vnburied vnto whom a new restitution of their whole bodies is promised to be restored them h in a moment not onely out of the earth alone but euen out of all the most secret Angles of all the other elements wherein any body is or can possibly be included L. VIVES DEad a carcasses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morticinia the dead flesh b For if a goodly Et eternos animam collegit in orbes Non illuc auro positi nec thure sepulti Perueniunt Lucan lib. 9. The eternall spheres his glorious spirit do holde To which come few that lye embalmd in golde c. c Gorgious of whom in the Chapter before d Scoffe at The Romanes had great care ouer their burials whence arose many obseruances concerning the religious performance thereof and it was indeed a penalty of the law hee that doth this or that let him bee cast forth vnburied and so in the declamations hee that forsakes his parents in their necessities let him bee cast forth vnburied hee that doth not declare the causes of their death before the Senate let him bee cast forth vnburied An homicide cast him out vnburied And so speakes Cicero to the peoples humour for Milo when he affirmes Clodius his carcasse to be therein the more wretched because it wanted the solemne rites and honors of buriall e Philosophers those of the Heathen as Diogenes the Cynike for one that bad his dead body should be cast vnto the dogs and foules of the ayre being answered by his friends that they would rent and teare it set a staffe by me then said he and I will beate them away with it tush you your selfe shall be sencelesse quoth they nay then quoth he what need I feare their tearing of me This also did Menippus almost all the Cyniks Cicero in his Quaestiones Tusculanae recordeth this answer of Theodorus of Cyrene vnto Lysmachus that threatned him the crosse let thy courtiers feare that quoth he but as for me I care not whether I â—…ot on the ayre or in the earth and so also saith Socrates in Plato's dialogue called Phaedo f Whole armies meaning perhaps those legions which Cato the elder speake of in his Origines that would go thether with cheerfulnesse from whence they knew they should neuer returne Nay it was no custome before Hercules his time to burie the dead that fell in warâ—… for Aelian in his Historia varia doth affirme Hercules the first inuenter of that custome g Poets to speake with the peoples approbation Lucan in his 7. booke of the Pharsalian warre speaking of the dead that Caesar forbad should bee burned or buried after hee had brought forth as his custome is many worthy and graue sentences concerning this matter at length he speaketh thus vnto Caesar Nil agis hac ira tabesne Cadauera soluat An rogus hand refert placido natura receptat Cuncta sinu In this thy wrath is worthlesse all is one Whether by fire or putrefaction Their carcasses dissolue kinde nature still Takes all into her bosome And a little after Capit omnia tellus Quae genuit caelo tegitur qui non habet vrnam Earths off-spring still returnes vnto earths wombe Who wants a graue heauen serueth for his tombe And so saith the Declamer in Seneca Nature giues euery man a graue to the shipwrackt the water wherein he is lost the bodies of the crucified droppe from their crosses vnto their graues those that are burned quick their very punishment entombes them And Virgill who appoints a place of punishment in hell for the vnburied yet in Anchises his words shewes how small the losse of a graue is That verse of Maecenas Nec tumulum curo sepelit natura relictos I waigh no tombe nature entombes the meanest Is highly commended of antiquitie The Urna was a vessell wherein the reliques and ashes of the burned body was kept h In a moment 1. Corinth 15. 52. The reasons why wee should bury the bodies of the Saints CHAP. 12. NOtwithstanding the bodies of the dead are not to be contemned and cast away chieflie of the righteous and faithfull which the holy ghost vsed as organs and instruments vnto all good workes For if the garment or ring of ones father bee so much the more esteemed of his posteritie by how much they held him dearer in their affection then is not our bodies to be despised being we weare them more neere vnto our selues then any attire whatsoeuer For this is no part of externall a ornament or assistance vnto man but of his expresse nature And therefore the funeralls of the righteous in the times of old were performed with a zealous care their burials
the founders of the citty did decree the same doe the destroyers of it And what if the one did it to increase the multitude of their cittizens when the other did it to preserue the multitude of their foes Let this then and what soeuer besides fitly may bee so vsed be vsed as an answer of our Lord Iesus Christ his flock and that pilgrim-citty of God vnto all their wicked enemies L. VIVES A a Sanctuarie It is a sacred place from whence it is not lawfull to draw any man for thence is the name deriued comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapio to draw or pull and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primiâ—… letter And so by a figure called Lambdacismus is made asylum for asyrum Seruiâ—… 〈◊〉 8. Aenead Though indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tollere to take away as Homer vseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He tooke away the goodly armes After that Hercules was dead his nephews and postâ—…itie fearing the oppression of such as their grand-father had iniured built the first sanctuary at Athens naming it the temple of Mercy out of which no man could bee taken And this Statius testifieth also Now Romulus and Remus built one betweene the tower and the Capitoll calling the place where it stood Inter-montium intending hereby that the multitude of offendors flocking hether for hope of pardon would bee a meane to â—…ent the number of inhabitants in this new Citie To what God or Goddesse it was 〈◊〉 it is vnknowne Dionisius saith hee cannot tell Some say vnto Veiouis But the grâ—…e of the Saâ—…tie is honoured vpon the fourth of the Nones of February as Ouid writâ—… Pastorum 2. In Greece and Asia haue beene many sanctuaries Tiberius Caesar being out of liking with their too much licence tooke from them almost all their liberties and priuiledges as Tacitus and Suetonius do report Of such of Gods elest as liue secretly as yet amongst the Infidels and of such as are false Christians CHAP. 34. AND let this Cittie of Gods remember that euen amongst her enemies there are some concealed that shall one day be her Citizens nor let her thinke it a fruitlesse labour to beare their hate a vntill shee heare their confession as she hath also as long as shee is in this pilgrimage of this world some that are pertaker of the same sacraments with her b that shall not bee pertakers of the Saints glories with her who are partly knowne and partly vnknowne Yea such there are that spare not amongst Gods enemies to murmure against his glory whose character they beare vpon them going now vnto Playes with them and by and by vnto the Church with vs. But let vs not despaire of the reformation of some of these we haue little reason seeing 〈◊〉 we haue many secret and predestinated friends euen amongst our most 〈◊〉 aduersaries and such as yet know not themselues to be ordained for 〈◊〉 â—…dship For the two citties of the predestinate and the reprobate are in this world confused together and commixt vntill the generall iudgement make a separation of the originall progresse and due limits of both which cities what I thinke fitte to speake by Gods helpe and furtherance I will now beâ—… to the glory of the Cittie of God which being d compared with her 〈◊〉 will spread her glories to a more full aspect L. VIVES VNtill a shee heare their confession At the last discouery where euery man shall confesse himselfe which shall bee then when the bookes of mens consciences are opened that is in the world to come b That shall not be partakers According to the words of Christ Many are called but few are chosen c Untill the generall iudgement So it is in the Gospell The Angels shall seperate the euill from the middest of the iust in the end of the world d Compared with her contrary So Aristotle saith Contraries placed together shew both the fuller What subiects are to be handled in the following discourse CHAP. 35. BVt we haue a little more to say vnto those that lay the afflictions of the Romaine estate vpon the profession of Christianitie which forbiddeth men to sacrifice vnto those Idols For we must cast vp a summe of all the miseries or of as many as shal suffice which that Citie or the prouinces vnder her subiection endured before those sacrifices were forbidden All which they would haue imputed vnto our religion had it beene then preached and taught against these sacrifices when these miseries befell Secondly wee must shew what customes and conditions the true God vouchsafed to teach them for the increasing of their Empire a that God in whose hand are al the kingdomes of the earth and how their false Gods neuer helped them a iotte but rather did them infinite hurt by deceit and inducement And lastly we will disprooue those who though they be confuted with most manifest proofes yet will needs affirme still that their gods are to be worshipped and that not for the benefites of this life but for those which are belonging to the life to come Which question vnlesse I be deceiued will be b farre more laborious and worthier of deeper consideration in the which we must dispute against the Philosophers c not against each one but euen the most excellent and glorious of them all and such as in many points hold as we hold and namely of the immortality of the soule and of the worlds creation by the true God and of his prouidence whereby he swayeth the whole creation But because euen these also are to be confuted in what they hold opposite vnto vs wee thought it our dutie not to bee slacke in this worke but conuincing all the contradictions of the wicked as God shall giue vs power and strength to aduance the veritie of the Cittie of God the true zeale and worship of God which is the onely way to attaine true and eternall felicitie This therefore shall bee the method of our worke and now from this second exordium we will take each thing in due order L. VIVES THat God a in whose hand for Christ saith Math. 28. 18. All power is giuen vnto me in heauen and earth b More laborious Operosior harder of more toyle c Not against each one not against euery common Philosopher or smatterer for so is quilibet taken sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often in the Greeke In this Chapter Augustine shewes briefly both what he hath done already and how he meanes to proceede Finis Libri primi THE CONTENTS OF THE SECND BOOKE OF THE Citie of God 1. Of the method that must of necessity be vsed in this disputation 2. A repitition of the contents of the first booke 3. Of the choise of an history that will shew the miseries that the Romaines endured when they worshipped their Idols before the increase of Christian religion 4. That the worshippers of Pagan gods neuer receiued honest instruction from them but vsâ—…d all filthinesse in their
And hence arose these questions How and wherefore these gracious mercies of God were extended vnto such vngodly and vngratefull wretches as well as to his true servants and why the afflictions of this siege fell vpon the godly in part as well 〈◊〉 on the reprobate For the better dissoluing a of which doubtes I stayd somewâ—… long in a discourse of the daily guiftes of God and the miseries of man â—…ing out in the whole tract of this transitory life both which by reason that they often light confusedly togither alike and vndistinguished both vpon good â—…ers and impious are very powerfull in moouing the hearts of many and mine especiall intent herein was to giue some comfort vnto the sanctified and chast women who had their chastities offended by some incontinent acts of the foldiours and to shew them that if those accidents had not wrackt their câ—… resolutions they ought not to bee ashamed of life hauing no guilt in them whereof to be ashamed and then I tooke occasion to speake some-what against those that in such villanous and impudent maner doe insult ouer the poore Christians in their aduersities and chiefly ouer the deflowred women these fellowes themselues beeing most vnmanly and depraued wretches altogither degenerate from the true Romains vnto whose honors being many and much recorded these base creatures are so directly opposite For it was these that made Rome which was first founded and after increased by the care 〈◊〉 industry of her old worthies to shew more filthy and corrupted in her prosperâ—…y then shee was now in her ruine for in this there fell but stones walles houses but in the liues of such villaines as these al the monuments al the ornaments not of their walls but of their maners were vtterly demolished as then did â—…se fire burne in their affections then this was now that did but 〈◊〉 their houes with the close of this I gaue an end vnto the first booke and now as I râ—…ed wil proceed to cast vp a reckoning of the sundry mischienes that this City of Rome hath suffered since shee was first founded either in herselfe or in some of the Prouinces vnder her command all which those vile persons would haue pinned vpon the backe of Christianity if the doctrine of the gospel against their false deceitfull gods had in those times beene reuealed and preached L. VIVES DIâ—…ing a of which dâ—…bs The first of these was the chiefe questioÌ„ of those Philosophers that denied the world to be gouerned by the prouidence of God Plut. de placit Philosoph lib. 1 Of the choise of an history which wil shew the miseries that the Romains indured when they worshipped their Idols before the increase of Christian Religion CHAP. 3 BVt remember this that when I handled those points I had to do with the ignorant out of whose blockish heads this prouerb was first borne a It wil not raine because of the Christian. For there are some others amongst them that are learned loue that very history that makes these things plain to their vnderstanding but because they loue to set the blind erronius vulgar at enmity and dissention with vs Christians they dissemble conceale this vnderstanding of theirs labouring to perswade the people this that the whole processe of calamities which at diuers times and in seuerall places b fell and were still to fall vppon all the world hadde the original and haue had onely and meerely from the profession of Christ greeuing that it spreadeth so farre and shineth so gloriously against all other their gods and religions But lette these malicious men read but with vs with what excesse of affliction the Romain estate was wrung plagued that on euery side before that euer this name which they so much do enuy did spread the glory to such note and then if they can let them defend their goddes goodnesses shewed vnto them in these extremities and if that as their seruants they honour them for protection from these extremities which if they do but suffer now in any part they are ready to lay al the blame vpoÌ„ our necks for why did their gods permit their seruants to bee plagued with these great afflictions which I am now to recount before that the publishing of the name of Christ gaue them cause of offence by prohibiting their sacrifices L. VIVES IT a will not raine He rehearseth this as a common speach of the wicked infidels who would impute all the euils that hapned them vnto the Christian cause Tertullian Pretending for the defence of their hatefulnesse this vanity besides that they held the Christians the onely causers of all the mischiefes and harmes that fall vpon the state and cittie If Tiber ouer-flow his bankes if Nilus do not water the fieldes if the heauens stand or the earth shake if there arise either famine or plague straight to the Lions with a Christian cryes the whole crew Cypryan against Demetrianus If whereas you say that many complaine that it is imputed vnto vs that there is so often warres pestilences famines inondations and droughts then wee must bee no longer silent c. b Fell and were still to fall Through the euer-changing estate of humanity and that Fate which is indeed the will of almighty God That the worshippers of Pagan gods neuer receiued honest instruction from them but vsed all fi lt hinesse in their sacrifices CHAP. 4. FIrst why would not their gods haue a care to see their seruaÌ„ts wel mannerd the true God doth worthily neglect those that neglect his iust worship but as for those gods whom this wicked vngrateful crew complain that they are forbidden to worship why do they not helpe to better the liues of their worshippers by giuing theÌ„ some good lawes It was very requisit that as they carefully attended their goddes sacrifices so their gods should haue gratiously amended their imperfections I but wil some say euery man may be vitious at his owne will and pleasure True who denies that yet notwithstanding it was the part of these great gods guardiaÌ„s not to conceale the formes and rudiments of good honest life froÌ„ their suppliants but to to teach them plaine and fully and by theirs Propâ—… to correct restrain the offendors to testrain euil doers with publik punishments to incourage good liuers with ful rewards what Temple of of 〈◊〉 this multitude of gods was euer accessary to any such sound we our selues once in our youth went to view these spectacles their a sacriligious mockeries there we saw the b Enthusiastikes persons rapt with fury there we heard the c pipers and tooke d great delight in the filthy sports that they acted before their gods and goddesses euen before Berecynthia surnamed the Celestiall virgin and mother to al the gods euen before hir litter e vppon the feast day of her very purification their f beastly stage-plaiers acted such ribauldry as was a shame not onely for the mother of
old booke hath occenà sset should sing out and I thinke better then otherwise the ancient Latinists saith Festus vsed occentare for the same for which we vse conuitium facere to mocke or reproach which was done aloud and as it were sung out vnto others hearing a farre off and this was held dishonest That the diuills through their settled desire to doe men mischiefe were willing to haue any villanies reported of them whither true or false CHAP. 10. BVt those wicked spirits whoÌ„ these meÌ„ take to be gods were desirous to haue such beastly stories spred abroad of theÌ„ though they themselues had neuer acted any such thing only to keep mens mindes inueigled in such bestiall opinions as it were in snares or nets and by that meanes to draw them to predestinate damation for company whether it bee true that such men as those that loue to liue in errors doe select for gods did themselues commit any such things for which the diuills set themselues out to be adored by a thousand seuerall trickes of hurtfull deceite or that there were no such things done at all but onely those malicious and suttle diuills doe cause them to bee faigned of the gods to the end that there might bee sufficient authoritie deriued as it were from heauen to earth for men to commit all filthinesse by Therefore the Grecians seeing that they had such gods as these to serue thought it not fit to take away any liberty from the Poets in vsing these stage-mockes and shames â—…dt is they did either for feare least their gods should bee prouoked to anger against them in case they went about to make themselues into more honest moulds then they were and so seeme to preferre themselues before them or els for desire to bee made like their gods euen in these greatest enormities And from this imagined conuenience came it that they hold the very a actors of such plaies to bee worthy of honours in their Cities For in the same booke Of the Common-wealth b Aeschines of Athens an c eloquent man hauing beene an Actor of Tragedies in his youth is sayd to haue borne office in the Common-wealth And Aristodemus d another actor of Tragedies was sent by the Athenians vpon an Embassage to Phillip about especiall and weighty affaires of warre and peace For they held it an vnmete thing seeing they saw their gods approue of those actions and artes of playing to repute those worthy of any note of infamy that were but the actors of them L. VIVES THe very a actors Aemilus Probus speaking of the Greekish fashions saith In those countries it was no disgrace for any man to come vpon the stage and set himselfe as a spectacle to the people which wee hold for partly infamous and partly base and vnworthy of an honest man b Aeschines An â—…rator of Athens enemie to Demosthenes hee acted Tragedies vpon the stage And therefore Demosthenes in his Oration de Corona calles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An apish tragedian or a tragicall ape Quintilian saith hee was Hypocrita that is Histrio a stage-plaier Plutarche in 10. Rhetoribus saith hee was an Actor of Tragedies So saith Philostratus also in his booke De sophistis and that he did not leaue his country through constraint or banishment but beeing iudged to bee ouercome in a contention by â—…tesiphon hee went away vnto Alexander who as then was Emperor of Asia but hearing that hee was dead before he came at him hee bent his course for Rhodes and liking the sweet aptnesse vnto study that that soile afforded hee settled himselfe there Aeschines himselfe in an Epistle hee wrote to the Athenians seemes to affirme that hee had giuen ouer his stage-playing before hee bore any place in the Common-wealth c an eloquent man That hee was most eloquent is most plaine as also that his voice was sweete and full and some there are that asigne him next dignity vnto Demosthenes nature gaue him more worth then industry Some say hee was scholler vnto no man but of a sudden from a scribe hee became an oratour and that his first oration was against Phillip of Macedon and hereby hee got such fauor and credite amongst the people that they sent him Embassadour to the same King Others asigne him Plato and Isocrates for his Maisters and some Leodamas This Rhodian Rhetorikâ—… was a certaine meane betweene the Asian and the Athenian Aeschines inuented and taught it in his schoole at Rhodes after his retirement thether d Aristodemus another actor This man as Demosthenes writeth went Embassadour to King Philippe with Demosthenes himselfe and Aeschines This is hee who when Demosthenes asked him what fee hee had for pleading answered a talent I but quoth Demosthenes I had more for holding of my tongue Critolaus reporteth this That the Grecians admitted their Plaiers to beare office in their Commonwealths least they should seeme vniust in despising such men as were the pacifiers of their Gods CHAP. 11. THis was the Grecians practise absurd inough howsoeuer but yet most fitly applied vnto the nature of their gods a they durst not exempt the liues of their cittizens from the lashes of poeticall pennes and plaiers tongues because they saw their gods delighted at the traducing of themselues and they thought surely that those men that acted such things vpon the stage as pleased the gods ought not to be disliked at any hand by them that were but seruaÌ„ts to those gods Nay not onely that but that they ought to bee absolutely and highly honored by their fellow Cittizens for what reason could they finde for the honoring of the Priests that offered the sacrifices which the gods accepted well of and yet allowe the actors to bee disgracefully thought of who had learnt their profession by the speciall appointment of the selfe same gods that exact these celebrations of them and are displeased if they bee not sollemnized Especially seeing that b Labeo who they say was most exact in these matters distinguisheth the good spirits from the badde by this diuersity of their worshippes that c the badde ones are delighted with Slaughters and tragicall inuocations and the good with mirthfull reuells and sportfull honors such as Playes quoth he banquets and d reuelling on beddes are of which hereafter so God bee pleased wee will discourse more at large But to our present purpose whether it bee so that all kindes of honours bee giuen vnto all the gods mixt and confused as vnto onely good ones for it is not fit to say there are any euill gods although indeede they are all euill beeing all vncleane spirits or that according as Labeo saith there must bee a discretion vsed and that these must haue such and such particular rites of obseruances asigned and those other others howsoeuer the Greekes did most conueniently to hold both Priests and Plaiers worthy of honorable dignities the Priests for offring of their sacrifices and the Plaiers for acting of their enterludes least
bee content with those sacrifices which Numa had in such plentifull measure prescribed for it had not as yet the great temple of Iupiter For it was Tarquin that a built the Capitoll a good while after And b Aesculapius came afterwards from Epidaurus vnto Rome because he being a c most expert Phisitian might practise in so famous a Cittie with the greater credite The Mother of the gods also of d whence who can tell came thether from e Pessinuns It being a thing vnmeete for the sonne to bee the chiefe God of the Capitol and the mother to ly obscured I know not where But if shee bee the mother of all the gods she did not follow all her children vnto Rome but left some to follow her thither I wonder whether shee were dam vnto Cynocephalus that f came out of Aegipt long after or no. Whether the goddesse g Febris bee one of her Children or no h let Aesculapius i her Nephew looke to that But wheresoeuer shee was borne I hope the stranger goddes dare not call a goddesse base that is k a Romaine Cittizen Well Rome beeing placed vnder the protection of so many gods as who can recken vppe both of Italians and Forreyners both of Heauen Earth Hel Seas Fountaines and Riuers as Varro saith both l certain vncertaine and as it is in creatures both male female of all these seuerall kinds me thinkes that Rome hauing all these to be her Tutors should neuer haue tasted of such intollerable troubles as I meane to relate briefely out of their huger multitude The great m smoake she sent'vp was like n a beacon and called to many gods to her defence vnto all which the Priests erecting seuerall monuments and seuerall mysteries enflamed the furie of the true God in farre greater measure to whom onely all these institutions rights were belonging Truly Rome thriued a great deale better when shee had farre fewer protectors But growing greater like as a ship calleth in more saylers so call'd she in more gods doubting I thinke that those few vnder whom she had passed a peaceable reuolution before in comparison of that that followed were not now of sufficiencie to defend her greatnesse it was so much augmented For at first vnder the Kings themselues excepting Numa of whom wee spake before what a mischieuous beginning of dissention was that wherein Romulus killed his owne and onely brother L. VIVES TArquin a built The proud Liui. lib. 1. b Aesculapius In the warre of the Samnites he was brought from Epidaurus to Rome by Ogolnius the Legate in the shape of a tame Snake and he swamme ouer into the I le of Tyber where his temple was built and a feast instituted to him in the Calends of Ianuary Epidaurus once called Epitaurus Strab. is a towne in Achaia aboue Corinthe on the Easterne shore which Pliny called Saronium and is named at this day Golfo di Engia it was famous for the Temple of Aesculapius which stood in that territorie some fiue miles from the Cittie c A most expert Phisitian Cicero holds there were three Aesculapii First Apollo's sonne worshipped in Arcadia Second brother to the second Mercury who was sonne to Valens and Phoronis hee was struck with thunder and it is said hee is buried at Cynosurae The third sonne to Arsippus and Arsinoe first inuentor of purging and tooth-drawing his sepulcher and his graue is to bee seene in Arcadia not farre from the riuer Lusius Tarquinius speaking of the famous men this we haue from Lactantius saith that Aesculapius was borne of vnknowne parents and being cast out and found by hunters was fed with bitches milke and afterwards committed to Chyron of whom hee learned Phisicke that by birthe he was a Messenian but dwelt at Epidaurus Hippocrates saith that he wrote the booke called Nauicula as we haue said in our principles of Philosophie Corn. Celsus saith he was numbred amongst the gods for giuing excellence and lustre vnto Phisicke which before was but rude and vnpolished d Of whence She was of ignoble and obscure descent as Saturne her brother also was For shee they say was Ops and therefore they held them as the children of Caelus knowing not indeed of whence they were who not-with-standing prooued so famous and admired Such as these were the people thought to come downe from heauen e Pessinus Some write Mount Prenestine this place is faultie in all the copies that euer I could finde Others write Mount Pessinunt but it were better to say Mount Palatine for there was the mother of the gods placed at her first comming to Rome Liu. lib. 36. and Victor de Regionibus vrbis f Came out of Egipt Apuleius in his Asse saith that the Deities of Egipt were brought thence vnto Rome about Sylla's time that is aboue an hundred yeares after the mother of the gods came to Rome But L. Piso and A. Gabinius being Consuls decreed by edict that they should not come in the Capitoll though afterwards they did Tertull. Apologetic g Febris Some read the god Februus which cannot be good for Februus is Pluto vnto whom they sacrificed in February called so because of Purgation this is not doubted of But that it must bee Febris here that which followeth of Aesculapius doth approoue and other subsequences h Let Aesculapius Wittily applyed because hee is a Phisition i Nephew Or grand-childe hee was sonne to Apollo hee to Iupiter and hee vnto Ops. k A Romaine Cittizen This is conceited also for the Romaines made Febris a goddesse l Certaine and vncertaine For some of their Deities were doubtfull as Pans the Syluans and the Nimphs Ouid brings in Iupiter speaking thus Sunt mihi semidei sunt rustica Nomina Faumi Et Nymphae Satyrîque monticolae Syluani Quos quoniam caeli nondum dignamur honore Quas dedimus certè terras habitare sinamus We haue of Semy-gods and Syluanes store Nymphs Fawnes and Satyres and many more Whom since as yet we haue debard the skies We needs must guard on earth from iniuries Such also are Corybantes Hyppolitus Atys and Sabbazius whom Lucian calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliens and doubtfull gods m Smoake Of the sacrifices or meaning their vanitie is an allusion vnto smoake for smoake is often taken for a vaine and friuolous thing as to sell smoake n As a Beacon In time of warre or suspition the watchmen placed bundels of drye small sticks vpon their high watch-stands that when the enemy approached on a sudden they might fire the sticks and so giue notice vnto their owne souldiers and the neighbouring townes The Greekes called those bundels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by these fires within lesse then halfe an houre notice might bee giuen vnto the contrey an hundred mile about to come betimes to the preuenting of their danger It may also bee vnderstood of the signe giuen in battels By what right the Romaines attained their first wiues CHAP. 13. IN like manner neither
of all things Non. Marcell They were called vpon in suddaine charmes as Hercules was surnamed Alexicacus the euill-driuer Varro It was a sinne to inuocate Tutilina in an vnfortunate thing h Proserpina Daughter to Ceres and Ioue rauished by Pluto her vncle Cicero de nat deor lib. 2. Shee is Proserpina which the Greekes call Persephone and will haue her to be nothing but the seede of haruest which beeing hid in the earth was sought by her mother Varro will haue her the moone with Ennius and Epicharmus i The knots Plin. lib. 18. Some graine begins to put forth the eare at the third ioynt and some at the fourth wheate hath 4. ioynts rie six barley eight but they that haue those neuer bud the eare vntill all the ioynts bee growne out Varr de re rust lib. 1. The huske of the eare ere it open is called vagina in the care is the graine and the eare is in the huske the awne or beard is as a rough needle sticking forth from the eare which ere it bee died is called Mutica k Because Hostire Hostire is to suppresse and so giue back and hereof comes Hostis. Non. or to strike Festus also to doe iustice to recompence whereof comes redostire and hostimentum both vsed by Plautus l Flora Some take her for Acca Laurentia the Courtizan some for Melibaea Niobes daughter called Chloris for changing her colour through feare of Apollo and Diana Hence shee was called Flora whom with her sister Amicla Niobe hauing preserued and pleased Latona she bore Nestor vnto Neleus Neptunes sonne Homer Odyss 11. who saith that the other perished with her brethren Ouid makes her wife to Zephirus because she is goddesse of flowers m White Some reade Lacticina There was also Lactans the god that whitned the corne with milke Seru. Geor. 1. n Matuta Daughter to Cadmus wife to Athamas casting her selfe downe head-long from a rocke into the sea shee changed her name from Ino into Leuâ—…thé the white goddesse called by the Latines Mother Matuta who say she is Aurora wherof comes tempus matutinam the morning time Melecerta her sonne was also made a sea-god and called Palaemon Ouid. Lact. c. her temple was in the eight region of Rome o Runcina Varro de ling. lat Runcare is to pull vp Auerruncus the god that pulls away euills from men p Euery one One man sufficeth when three gods cannot q Cardea Carna rather first called Carne Ianus lay with her and then made her the goddesse of hinges Shee rules in mans vitall partes her feast is in Iunes Calends Ouid. Fast. 5. Brutus hauing expelled Tarquin kept her feast at the fore-said time with beane-flowre and bacon Macrob. Satur. Whether it was Ioue whom the Romaines held the chiefest god that was this protector and enlarger of their Empire CHAR. 9. VVHerefore setting aside this nest of inferior gods for a while let vs looke into the offices of the greater and which of them brought Rome to such a praeeminence ouer the other nations This same surely was Ioues worke For him they made the King ouer all their gods besides as his scepter and his seate on the highest a part of all the Capitoll doe sufficiently testifie And of him they haue a very conuenient saying though it bee from a Poet b All is full of Ioue And Varro c is of opinion that those that worship but one God and that without any statue do meane this Ioue though they call him by another name Which being so why is he so euill vsed at Rome and by others also in other places as to haue a statue made him This euill vse so disliked Varro that although he were ouer-borne with the custome of so great a citty yet hee doubted not both to affirme and record that in making those statues they both banished all feare and brought in much error L. VIVES HIghest a part On Tarpeius b Al is full of Ioue Virgil out of Aratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lucane in his eight booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deisedes vâ—… i terra vbi Pontus acr Et Caelum virtus Superos quid quaerimus vlâ—…rà Ioâ—…e sits where earth where aiâ—…e wherâ—… sea and shore Where heauen and vertue is why aske vve more c Is of opinion The Greekes call Ioue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of Liuing because he was held to giue all things life Orpheus in Cratere Plato deriues them both of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to liue by himselfe In Cratylo The Romaines called him Ioue a Iunando of helping The old Philosophers called that same Mens that Intellect that created all things Ioue And therefore the wise men worshipped this who otherwise held no mortall creature for any God but onely that immortall almighty Prince of nature hauing diuers names one amongst the Greekes another with the Persians a third with the Phaenicians a fourth in Egipt c. Plutarch Saturnes son of Crete was called Zâ—… because he was the first of Saturnes male children that liued Lactantius What opinion they followed that set diuers gods to rule in diâ—…ers parts of the world CHAP. 10. BVt why had he Iuno added to him both as his sister and wife because a wee place Iupiter in the skie say they and Iuno in the aire and these two are contiguall one immediately next aboue the other Very well then all is not full of Ioue as you said but now if Iuno doe fill a part Doth the one fill the other being man and wise and are they distinct in their seuerall elements and yet conioyned in them both why then hath Ioue the skie assigned him and Iuno the ayre Againe if onely these two sufficed for all what should b Neptune doe with the sea and Pluto with the earth Nay and for feare of want of broods Neptune must haue a c Salacia and Pluto d a Proscrpina for wiues to breede vpon For as Iuno possesseth the heauens inmost part the aire say they so doth Salacia the inner parts of the sea and Proserpina the bowells of the earth Alas good men they would faine stitch vp their lies hand-somely and cannot finde which way For if this were true the world should haue but three elements and not e 4. as their ancient writers haue recorded if euery couple of gods should haue their element But they themselues haue there affirmed that the f skie is one thing the aire another But the water within and without is all but water there may bee some diuersity to the dyet but neuer any alteration of the essentiall forme and earth is earth how euer it bee seuerally qualified Now the world beeing complete in these foure where's g Minerua's share shee hath a share h in the Capitol though shee bee not daughter to Ioue and Iuno both If she dwell in the highest part of the skie that therefore the Poets faigned her to be the birth of
Ioues owne braine why is not she then made the absolut Empresse of heauen seeing yâ— she sitteth aboue Ioue Because it is not meet to make the child Lord ouer the parent why then was not that equity kept between Saturne Iupiter because Saturne was conquered why then belike they fought no yâ— gods forbid say they yâ— is but a poeticall fiction a fable well thus you see they will trust no fables they do thinke better of their gods then so but how chanceth it then that Saturne seeing hee might not sit aboue his sonne Iâ—…ue had not a seate equall with him Because i Saturne say they is nothing but the length of time well then they that worship Saturne worshippe Time and Ioue the King of all the gods is said to be borne of Time and what wrong doe we to Ioue and Iuno in saying they are borne of Time seeing that by the Paganes owne confessions they signifie Heauen and Earth both which were created in time for this the greatest schollers and k wisest of them all commend to our memory nor did Virgill speake out of fiction but out of Philosophy when he said Tum pater ommiâ—…otens saecundis imbribus Aether Coniugis in gremium laeâ—…ae descendit Almighty Aether in a fatning shower Dropt in the lappe of his glad spouse That was the Earth In which they make a difference also for herein l Terra and Tellus and Tellumon are al seueral things they say And all these they haue as gods distinct in name office and ceremoniall rites Terra m is also called the mother of the Gods besides that the poets may now faigne with farre more toleration seeing that their very bookes of religion affirme that Iuno is not only wife and sister but 〈◊〉 mother also vnto Ioue The same Earth they stile both o Ceres Vesta yet p Vesta they say most commonly is the fire and guardeth that which the citty cannot want And therefore the Virgins kept it because fire and Virginity do neuer bring forth any thing All which vanity it was fit hee onely should abolish that was borne of a Virgin But who can endure to heare them ascribe so much honor and chastity to the fire and yet not shame to call q Vesta Venus that her Virgins might haue the lesse care of the honor of virginity for if Venus were Vesta r how should the Virgins do her good seruice in abstayning from venery or s are there two Venâ—…sses the one a Virgin the other a wanton or three rather one of the virgins Vesta one of the wiues one of the whores to such an one as this last is the t Phaenicans coÌ„secrated the prostitution of their daughters before that they maried them now which of these is Vulcans wife not the Virgin she neuer had husband not the whore oh no not v Iunos sonne x Mineruas forgeâ—… be wronged Well then it was Venus the wife yet we would haue her to stand as a patterne to bee imitated for her trickes that shee playd with Mars oh now say they you runne to the fables againe why what reason is there that you should greeue to here those things at our tonges and yet explaud them on your owne stages why doth it vexe you that we should say a thing vtterly incredible but that it is so fully proued that those foule and open crimes of their gods instituted and celebrated in their publike honors and by their own commaunds L. VIVES BEcause a we place Cir. 2. de nat deor The Skie as Ennius Euripides the South-sayers and the whole world affirme is Ioue the Ayre betweene that and the Sea as the Stoicks hold is Iuno sister and wife to Ioue by reason of the ayres likenesse and nearenesse to Heauen now they made the ayre a woman because it is the softest thing that b is Neptune Saturnes three sonnes shared the world Ioue had Heauen Neptune the Sea Pluto the Earth Iuno married Ioue and was made Lady of the Ayre this fable arose from thence because that in the deuiding of the fathers kingdome Ioue got the East resembling Heauen wherein also mount Olimpus stood whose likelyhood of name added to the fiction Neptune had the nauy Dis or Pluto the west part of the realme fained to bee hell Saturne was said to bee banished into Hel because he fled from the East into Italy lying in the West c Salacia of Salum the salt fome varro the water old of faith fest was called Salacia a salum ciendo of mouing the froth so the Poet Pacuuius vseth it Neptune was a cunning seaman and made Admirall by Ioue for which posterity deified him d Proserpina Of hir before Hir mother finding her in Hell begged and obtayned of Ioue that she might be halfe the yeare with her on earth and halfe a yeare with Pluto Shee had her name A proserpendo because she crept some while this way and some while that being all one with the Moone and the earth Uarro you may read of her rape almost euery where e foure First fire then ayre then water and lastly earth f skie Heauen it selfe and the vpper region of the aire they called Ethaer or the skie the lower parts ayre onely though the Poets confound them g Minerua daughter of Ioue and Themis saith Euhemerus Hist. sacr There were fiue Mineruas but the Poets confound them all Tull. de nat deor One was borne they say of Ioues braine and is the Goddesse of all wisdome and therefore was held so borne and a Virgine and her throne was counted the highest in heauen Martian Nupt. lib. 6. Virgo armata deceas rerum sapientia Pallas Aetherius fomes mens solertia fâ—…ti Ingenium mundi prudentia sacra tonantis Aâ—…dor doctificus nostraeque industria sortis Quae faâ—…is arbiâ—…ium sapientis praeuia curae Aâ—… rationis apex diuumque hom númque sacer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vlâ—…a terga means rapidi ac splendentis Olympi Celsior vna Ioue flammantis circulus aetâ—…rae Paslas thou armed Virgin wisdomes wonder Fate iudging faire fount of Aethereall light Worlds vnderstanding and arbritreâ—…e of thunder Arâ—…s ardor spring wherein man cleares his sight Discretions arch which reason raigneth vnder Essence in gods and men suâ—… mounting bright Towrâ—…ng beyond the Spheares and all in fire Thron'd aboue Ioue far brighter and far higher h in the capitol Now Ioue almighty saith Tully that rulest all and then Iuno his fellow and thou Pallas Minerua and all you gods that inhabite the capitoll c. Pro equit in exil Tarquiâ—… Priscus in the Sabine warre vow'd a temple to Ioue Iuno and Minerua and playned the top of Mount Tarpeius to make a place for it to stand in but was slaine â—…e hee had laid the foundation so it was renewed and finished by Tarquin the proud and called the capitoll because of a mans head that was found in digging the foundation Before this there was a temple to Ioue Iuno and Minerua on Floras
call her whore for to be a cuckold is a disgracefull thing x Minerua's forger Or fellow workers for they both haue charge of Ioues thunder and somtimes through his bolts Virgil Ipsa Iouis rapidum iaculata é nubibus ignem Quite through the cloud shee threw Ioues thundring fire Which there are but three may do saith Seruius Iupiter Minerua and Uulcan though Pliny bee of another mind De disciplin Etrusc Rom lib. 2. Minerua looketh vnto Iâ—…ues Aegis which was indeed his apparrell made by Minerua's wisdome and Vulcans labour And though Ioues bonnet be fire yet Pallas made it Mart. Nupt. Or is Vulcan her fellow forger because he begat Apollo on hir that hath the tuition of Athens Cic. de nat lib. 3. But Augustines minde I thinke rather is this that Uulcan is Minerua's fellow forger Because she is called the goddesse of all arts euen the mechanicall and he is godde of the Instruments vsed in all these mechanicall artes Fire is the instrument of all artes saith Plutarch if one knew how to vse it De vtilit inimic Besides Vulcan is said to gouerne artes him-selfe The warlike artes saith Eusebius were Minerua's charge the pyrotecknical or such as worke in fire Vulcans Theodoret saith that the Greekes vsed the word Vulcan for artes because few artes can be practised without fire Phurnutus saith that all arts are vnder Minerua and Vulcan because shee is the Theory and he the Instrument of practise And therefore Homer saith of a worke-man thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whome Vulcan taught and Minerua Of the multitude of Goddes which the Pagan Doctors auouch to bee but one and the same Iupiter CHAP. 11. WHerefore let them flourish with their physicks as long as they like Lette Iupiter be one while the a soule of this terrene world filling the whole fabrike of the foure Elements more or lesse as they please and another while but a quarter-ruler with his bretheren and sisters lette him be the skie now imbracing Iuno which is the aire vnder him and let him by and by be skye and aire both filling the lappe of the earth his wife and mother with fertile showers and seedes b This is no absurdity in their Diuinity And to omit the long and tedious catalogue of his remooues and strange transmutations lette him forth-with bee but one and that onely God of whome the famous Poet was thought to say Deumque namque ire per omnes Terrasque tractusque maris caelumque profundum c For God his spirit imparts To th' earths the seas and heauens profoundest parts d Let him be Iupiter in the sky Iuno in the Aire Neptune in the Sea Salacia in the seas depth Pluto in the earth Proserpina in the earths lowest part Vesta in the households fire Vulcan in the Smiths shop Sol Luna and the stars in the sphears e Apollo in diuination f Mercury in trafficke in g Ianus h the Porter in the Bounds Terminus in time Saturne in war Mars and i Bellona in the vineyards Bacchus in the Corne Ceres in the Woods k Diana in mens wits Minerua let him rule the l seed of man as Liber and of women as Libera as hee is father of the day let him be m Diespiter as ruler of the monthly disease of women lette him be the goddesse Mena and n Lucina that helpes in their child-birth And helping the fruits which increase let him take the name of Ops. Let him bee o Vaticanus that opens the childes mouth first to cry and Leuana that takes vp from the mother and Cunina that guards the Cradle Let none but him sing the destinies of the new-borne childe and be called p Carmentes lette him sway chance and bee stiled Fortune or womens dugges and bee called q Rumina because the ancients called a dugge Rumâ—… lette him bee r Potina and suckle the hog-babes or Educa and feed them Or Pauentia for frighting them or t Venilia for sodaine hope Volupia for pleasure Agenoria for action Stimula for prouocation Strenua for confirming mans courage Numeria for teaching children to tell twenty u and Camaena for singing Nay lette vs make him x Consus for his counsaile y Sentia for his sententious inspirations z Inuentas for the guiding of our a egresse from youth to fuller age For our chins sake which if he loue vs he clothes in haire let him be b Fortuna Barbata Nay free because he is a male-Godde lette him either bee Barbatus as Nodotus is or because hee hath a beard lette him not bee Fortuna but Fortunius Well on lette him bee Iugatine to looke to the Hills and at the loosing of a virgins nuptiall guirdle lette him bee inuoked by the name of Virginensis lette him bee c Mutinus which amongst the Greekes was Priapus but that it may bee hee will bee ashamed off Lette Iupiter alone bee all these that I haue reckoned and that I haue not reckoned for I haue thought fit to omit a great many or as those hold which make him the soule of the world many of whome are learned men let all these bee but as parts and vertues of him If it be so as I doe not yet inquire how it is what should they loose if they tooke a shorter course and adore but one God what one thing belonging vnto his power were dispised if him-selfe intirely were duly worshipped If they feare that some of his parts would be angry for being neglected why then it is not as they say that al this is but as the life of one soule containing all those gods as the parts powers vertues and faculties therof but euery part hath a life really and distinctly seperate from the other This must needs be true if one of them may be offended and another bee pleased and both with one act And to say that whole Ioue would be offended if al his parts were not seuerally worshipped this were foolish for ther were not one of them left out if the persoÌ„ were adored in whom they ar al iointly included For to permit the rest being inumerable wheras they say that the stars are al euery one real parts of Ioue and liue haue reasonable soules and therfore are absolute gods they say they know not what and see not how many of them they leaue without Altars without worship both which not-withstanding they haue exhibited them-selues and commanded others to exhibit vnto a certaine smal number of them Wherfore if they doubt the anger of the rest why are not they affraid to liue in the displeasure of the most part of heauen hauing giueÌ„ content but vnto so few Now if they worshipped al the stars inclusiuely in Iupiters particular person they might satisfie them all by this meanes in the adoration of him alone for so none of them would think much seeing they all were worshipped in him nor should any haue cause to think they were contemned VVhereas otherwise the greater part may conceiue iust anger for beeing thus omitted by those that giue all
had the spirit of prophecy She was called in Greeke Thespiodon in Latine Carmente Dionys. Of hir Ouid saith Ipsa Mone quae nomâ—…n habes de carmine dictum Quâ—… simul â—…thereos animo concâ—…perat ignes Ore dabâ—… pleno carmina vera Dei And thou that from the verse deriues thy name And againe And being filled with aethâ—…iall fyre She spake as Phaebus did her breast inspire There was the gate Carmentall in Rome called afterwards Scelerata and neare to it an Altar in the Capitoll where shee was placed There were also the Carmenae which told the destiuies of new borne children whence Nicostrata had hir name Varro They were also called 〈◊〉 and Camaenae without S. and they that honoured them were called Prophets of their prophecies There was also Faunus and Fauna brother and sister he-mens fortune-teller and she-womens q Rumina goddesse of dugs Plin. Fest. There-was the fig-tree Ruminall where the she-wolfe gaue Romulus and Remus sucke They offered milke and sprinckled the sacrifices with milke that were offered to this goddesse r Potina Or Potica Donat. in Terentii Phormio The children were consecrated to Educa Potica and Cuba goddesses of meate drinke and sleep Virg. Nec Deus hunc Mâ—…nsa dea nec dignata cubili est Nor would the god giue meat nor goddesse sleepe s Educa Not Edulica t Venilia Turnus his mother sister to Latinus his wife Amatâ—… Venilia of Ventus winde or of Venio to come Varro u Cumanae Cumanae were the Muses of Cano to sing Seru. or Cumaenae of Casta mens a chast minde saith Festus Their Temple was at Port Capena in the first ward or region of the citty Camaena in Latine is Musa in Greeke They ruled humanity and learning as wel as song Cic. Tus. quaest 1. They were called Muses of inquiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of Phylosophy x Consus This was Hippoposeidon Liâ—… Dion Plut. The Arcadians built him a Temple before Romulus and Remus calling him yâ— god of Counsels Wherfore his Altar neuer came out of the earth where it lay hidde but only at his feast He directed Romulus in the rape of the Sabines the Greekes say he strucke the earth with his mase and it brought forth the first horse and thence hath he his name True it is that he first tamed horses in those parts add made them fit for mans vse y Sentia Or Senta or Fauna oâ—… Fatua sister and wife to Faunus daughter to Picus So called à Fando because shee helped children to speake Senta because we speake our thoughts But this is but coniecturall we leaue it with the rest z Iuuaentas Of hir hereafter a Degrees from youth The text is Post praetextaâ—… Prâ—…texta was a vesture of dignity and magistracy brought from Hetruria to Rome not woâ—…e by boies vntill Tarquinius Priscus his son had the wearing of that and the golden Bosse for being valorous in the wars from that time all free children wore it mary the Bosse was only theirs whose fathers had bin Head-Officers Curules Macrob. At fourteene yeares they laid it by anâ—… took yâ— mans gowne Toga virilis the Senators sons the Latus clauus which some say Augustus first put on at yâ— age the Latus Clauus was a purple coat but not a gown b Fortuna baâ—…bata The men of old offered yâ— first shauings of their chins vnto Apollo as Theseus did for one going to Delos Plutarch c Mutinus Some ad Tutinus but it hath bin the falt of som copier 〈◊〉 old so he hath passed vn-obserued I do not think it was Augustins for in his 6. book he vsâ—… but Priapus for both these Lactantius readeth it well Mutinus though some of his 〈◊〉 haue Futinus d One soule Plato Cicero and the Stoicks held the world to be but one creature and to liue one life as a man liueth Of their opinion that held God to bee the soule and the world to bee the bodie CHAP. 12. WHat of this Ought not this to moue the sharpest wittes nay all in generall For indeed there is no great sharpnesse of wit required to the laying aside of all wrangling and to attend but whether God be the worlds soule or no and whether the world his body or no both making one creature whether he be natures a store-house containing all things in him-selfe whether that out of his b soule that animateth al this whole masse the liues and beings of all liuing creatures be taken or no each one according to their natures and whether that there bee nothing on earth which is not part of God If this were true marke but the irreligious consequence hereof A man if it were so should not tread but still hee treades part of God vnder his feete and in euery creature that he killed he should kill a part of the Deitie I will not relate what others may thinke vpon I cannot speake it without exceeding shame L. VIVES NAtures Store-house Lucan Placido natura receptat Cuncta finu b Soule A Pythagoricall sentence which Virgill expresseth Principio calum terras composque liquentes Lucenâ—…â—…bum lunae Titaniaque astra Spiritus â—…lit totamque infuâ—…a per artus Mâ—…s agitat â—…olem magno se corpore miscet Heauen Earth and Sea each in his proper bound The moones bright globe and all the spangled round A spirit within doth feed doth moue and passe Through euery parcell of this spacious masse And likewise in his Georgikes lib. 4. His quidam signis atque haec exempla secuâ—…i Esse apibus partem diuinae mentis haâ—…stus Ethereoâ—… dixére Deum namque ire per omnes Terrasque 〈◊〉 maris Caelumque profundum Hinc pecudâ—…s armenta viros genus omne seraruÌ„ Quem que sibi tenuâ—…s nascentem arescere vitas Scilicet huc reddi deinde resoluta referri Omniâ—…â—…orti esse locum sed viâ—…a volare Sider is iâ—… numerum atque alto succedere caelo c. These signes made some affirme that in a Bee Was part of that celestiall Deity For Gods diffused essence doth appeare Regent in earth aire sea and euery sphere To which for life beasts birds and men do runne And when their slender vitall threedâ—…s are spunne To this they all returne death hath no right To ought of this but to the starry height They tâ—…wre and there sit ranckt in heauens high frame c. c According to Some more some lesse and some lesser The nearer him the more the farther the lesse This is the opinion of many and amongst others of Aristotle de mundo Of such as hold that the reasonable creatures onely are parts of the diuine essence CHAP. 13. IF they say indeed that all things in the whole world do not participate essence with God but yet all reasonable creatures doe truly I cannot see how that can stand Then all the world is not God for otherwise how can they keepe brute
himselfe being slaine by his foes hands there was no meanes for one man to escape but by yeelding to the foe so much of the Empire as now to this day they possesse making a bargaine not altogether so bad as Hadrians was but taking a e middle course betweene two extremes So that Terminus his standing out with Ioue was but an vnlucky signe and foolish augury seeing that Hadrians will Iulians rashnesse and f Iouians necessitie all made him giue roome to them The Romaines that were of discreation obserued this well but they could not ouer-turne the inueterate idolatry wherein the Deuills had bound the citty so fast and they themselues though holding these things vaine thought not-with-standing Nature should haue that diuine worship allowed her which indeed is the true gods onely peculiar vnder whom she is at command These serued the creature rather then the Creator as the Apostle saith who is blessed for euer-more This Gods helpe was needed to send some godly men to suffer death for the true religion and thereby to take away these erronious illusions from the world L. VIVES MArs a his nation The Romaines both for their valors and their originall from Mars his sonne So many of the writers call diuerse Romaines Martiall mâ—…nded b Hadriaâ—…s Fourteenth Emperour of Rome adopted by Traian whom he succeeded But enuying his fathers glory amongst others he gaue the Persians back Armenia Mesopotamia and Assyria which Trâ—…an had wone from them by conquest setting Euphrates as bounder to the Empire and calling home the armie Eutrop. lib. 8. The reason I thinke was because it was an olde saying that that generall that led an army beyond Euphrates and the cittie Ctesiphon should neuer haue good fortune which hapned to Crassus and Traian himselfe neuer came into Italy from the Parthian conquest c The said Eutrop. Assyria by the Antoniâ—… 〈◊〉 bretheren Mesopotamia by Galienus vnder the conduct of Odenatus Armenia for Diocletiaâ—… vnder Galerius d Iulian He began his raigne in the Cities MCXVI. yeare Consuls Mamertinus and Neâ—…tta A great foe to Christianitie being ouer-throwne by the Parthians at Ctesiphon by his death hee left the whole armie and state in a desperate case e Middle So that the bounds were not remooued by force but by condition of peace f Iouianus A Pannonian being made Emperor by the soldiours in this extremitie of Iulians procuring he was faine to conclude a disgracefull peace with the Parthians but necessitie hath no law Hee gaue them the towne Nisibides and part of the vpper Mesopotamia and so came the Empires bounds to be remooued The confessions of such as doe worship those Pagan gods from their owne mouthes CHAP. 30. CIâ—…ro a beeing Augur derideth the Auguries and b blames men for letting their actions relie vpon the voyce of a Crowe or a Dawe O but this c Academick saith that all things are vncertaine hee is not worthy to bee trusted in any of these mysteries d Q. Lucil. Balbus in Tullies second booke De â—…t â—…eor disputeth hereof and hauing prooued these superstitions to be Physicall in nature yet condemneth the institution of Images and their fables in these words Perceiue you not then that from the vsefull obseruation of these things in nature the tract was found to bring in those imaginarie and forged gods hence came all the false opinions errors and old wiues tales for now are wee acquainted with the shapes ages apparell kindes mariages kindreds and all are squared out by â—…aine fancies nay they haue turbulence of effects also Wee haue heard of their desâ—…res sorrowes and passions Nor wanted they warres if all tales bee true They fought in c parties not onely in Homer but all on a side also against the f Tiâ—…ans and Giants and hence ariseth a sottish beleefe of their vanitie and exâ—…ame g inconstancie Behold now what they them-selues say that worship these forgeries hee affirmeth that these things belonged to superstition but he teacheth of religion as the Stoikes doe For quoth hee not onely the Philosophers but all our ancestors made a difference betweene religion and superstition For h such as prayed whole dayes together and offered for their childrens liues 〈◊〉 were called Superstitious Who perceiueâ—…h not now that hee standing i in awe of this citties custome did not-with-standing commend the religion of his auncestors and would faine haue seuered it from superstition but that he cannot tell how for if the auncients called those Superstitious that prayed and sacrificed whole daies together were not they worthy of that name also whome he reprehendeth for inuenting so many distinct ages images and sexes c. for the whole number of the gods if the institutors of those be culpable it implieth guilt also vnto these ancients that inuented and adored such idle fooleries and vnto him also for all his eloquent euasions that must be tied by necessiity to this absurd worship and dare not speake in a publike oration what hee deliuereth here in a priuat disputation Thankes therefore be giuen to our Lord Iesus Christ from all vs Christians not to k Heauen and Earth as he would haue it but vnto him that made Heauen and Earth who hath ouerturned and abolished those superstitions which Balbus durst scarcely mutter at by his heauenly humility his Apostles preaching and his martirs faith that died for the truth and liued in the truth hauing by these meanes rooted all errors not only out of the hearts of the religious but euen out of the Temples of the superstitious L. VIVES CIcero being a Augur And of their College elected by Q. Hortensius the Orator b Blameth De diuinat lib. 2. c Academike That sect would affirme nothing but confute the assertions of others which Cicero vseth in many of his dialogues professing himselfe a defender of that sect dâ—… na de li. 2. d Balbus An excellent Stoike e On sides On the one side Iâ—… Pallas Neptune against them Apollo Uenus and Mars in the Troyan wars f Titans Sonne to Earth and Titan Saturnes brother they claimed the Kingdome of Iupiter by the agreement of their fathers first they did but wrangle but afterwards to armes It was a great warre yet the Titans were subdued Buu then followed a greater the rest of the Titans reneuing thâ—… forces and chasing Ioue and all his friends into Aegipt The first was called the Titans war thiâ—… the Giants g Inconstancy Thus farre Tully h Such as Lactantius disliketh this deriuation of Superstitious and Religious deriuing religious of religo to bind because they are bound to God superstitious of superstes aliue because they were of the false religion which was professed in the liues of their auncestors lib. 4. of Religions and read Gellus lib. 4. But Tully doth not confine the name to those praying fellowes but saith it was of large vse afterwards in other respects i in awe In the bookes De nat deor and De diuinat it is plaine that Tully
king domes to good and to bad not rashly nor casually but as the time is appointed which is well knowne to him though hidden for vs vnto which appointment not-with-standing hee doth not serue but as a Lord swayeth it neuer giuing true felicitie but to the good For this both a subiects and Kings may eyther haue or wante and yet bee as they are seruants and gouernours The fulnesse indeed of it shall bee in that life where b no man shall serue And therefore here on earth hee giueth kingdomes to the bad as well as to the good least his seruants that are but yet proselites should affect them as great maâ—…ters And this is the mysterie of his olde Testament wherein the new was included that c there all the gifts and promises were of this world and of the world to come also to those that vnderstood them though the eternall good that was meant by those temporall ones were not as yet manifested nor in whâ—… gifts of God the true felicitie was resident L. VIVES SUbiects a and Stoicisme A slaue wise is a free man a King foolish a 〈◊〉 b No man shall serue Some bookes wante the whole sentence which followeâ—… And therefore c. c There all The rewards promised to the kâ—…pers of the law in the old Testament were all temporall how be it they were misticall types of the Celestiall Of the Iewes kingdome which one God alone kept vnmoued as long as they kept the truth of religion CHAP. 34. TO shew therefore that all those temporall goods which those men gape after that can dreame of no better are in Gods hands alone and in none of their Idolls therefore multiplied he his people in Aegipt from a a very few and then deliuered them from thence by miraculous wounders Their women neuer called vpon Lucina when their children multiplied vpon them incredibly and when he preserued them from the b Aegiptians that persecuted them and would haue killed all their children They suckt without Ruminas helpe slept without Cunina eate and dranke without Educa and Potica and were brought vp without any of these puppy-gods helpes married without the Nuptiall gods begot children without Priapus crossed through the diuided sea without calling vpon Neptune and left al their foes drowned behind them They dedicated no Goddesse Mannia when heauen had rained Manna for them nor worshipped the Nymphes when the rocke was cleft and the waters flowed out they vsed no Mars nor Bellona in their warres and conquered not without Victory but without making Victory a goddesse They had corne oxen hony apples without Segetia Bobona Mella or Pomona And to conclude all things that the Romaines begged of so many false gods they receiued of one true God in far happier measure had they not persisted 〈◊〉 their impious curiosity in running after strange gods as if they had beene enchaunted and lastly in killing of Christ in the same kingdome had they liued happily still if not in a larger And that they are now dispersed ouer the whole earth is gods especiall prouidence that what Alters Groues Woods and Temples of the false gods he reproueth and what sacrifices he forbiddeth might all be discerned by their bookes as their fall it selfe was foretold them by their pâ—…phets And this least the Pagans reading them with ours might thinke wee had fâ—…igned them But now to our next booke to make an end of this tedious one L. VIVES FRom a very few The Sonnes of Israell that went into Aegipt were 70. Gen. 49. b Aegiptians Here is a diuersity of reading but all one sence and so is there often else-where which I forbeare to particularize or to note all such occurences Finis lib. 4. THE CONTENTS OF THE fifth booke of the City of God 1. That neither the Romaine Empire nor any other Kingdome had any establishment from the powre of Fortune nor from the starres chapter 1. 2. Of the mutuall Sympathie and dssimillitude of the health of body and many other accidents in twinnes of one birth 3. Of Nigidius the astrologians argument in this question of the twinnes drawne from the potters wheele 4. Of Esau and Iacob two twinnes and of the diuersity of their conditions and quallities 5. How the Mathematicians may bee conuicted of professing direct vanity 6. Of twinnes of different sexes 7. Of the election of daies of marriage of planting and of sowing 8. Of their opinion that giue not the name of Fate the position of the starres but vnto the dependance of causes vpon the will of God 9. Of Gods fore-knowledge and mans freedome of election against the opinon of Cicero 10. Whether Necessity haue any dominion ouer the will of man 11. Of Gods vniuersall prouidence ruling all and comprising all 12. How the ancient Romaines obtained this encrease of their Kingdome at the true Gods hand beeing that they neuer worshipped him 13. Of ambition which beeing a vice is notwithstanding herein held a vertue that it doth restraine vices of worse natures 14. That we are to auoide this desire of humaine honour the glory of the righteous beeing wholy in God 15. Of the tempor all rewardes that God bestowed vpon the Romaines vertues and good conditions 16. Of the reward of the eternall Cittizens of heauen to whome the examples of the Romaines vertues were of good vse 17. The fruites of the Romaines warres both to themselues and to those with whom they warred 18. How farre the Christians should bee from boasting of their deedes for their eternall country the Romaines hauing done so much for their temporall city and for humaine glory 19. The difference betweene the desire of glory and the desire of rule 20. That vertue is as much disgraced in seruing humaine glory as in obeying the pleasures of the body 21. That the true God in whose hand and prouidence all the state of the world consisteth did order and dispose of the Monarchy of the Romaines 22. That the Originalls and conclusions of warres are all at Gods dispose 23. Of the battaile wherein Radagaisus an idolatrous King of the Gothes was slaine with all his army 24. The state and truth of a christian Emperors felicity 25. Of the prosperous estate that God bestowed vpon Constantine a christian Emperor 26. Of the faith and deuotion of Theodosius Emperor 27. Augustines invectiue against such as wrote against the bookes already published FINIS THE FIFTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus That neither the Romaine Empire nor any other Kingdome had any establishment from the power of fortune or from the starres CHAP. 1. WHereas it is apparant to all mens discretion that felicity is the hope of al humane desires and that she is no goddesse but merely the gift of a god and consequently that there is no god worthy of worshippe but he in whose power it lieth to bestow this felicity vpon men so that if shee were a goddesse herselfe the worship of al the
rest should be intirely hers now let vs looke in to the reasons why that God that can giue those earthly goods aswel to the good as the euill and consequently to such as are not happy should vouchsafe the Romaine empire so large a dilatation and so long a contiunance for we haue already partly proued and hereafter in conuenient place will proue more fully that it was not their rable of false gods that kept it in the state it was in wherefore the cause of this was neither a Fortune nor Fate as they call them holding Fortune to be an euent of things beyond al reason and cause and Fate an euent from some necessity of order excluding the will of god and man But the god of Heauen by his onely prouidence disposeth of the kingdomes of Earth which if any man will say is swayd by fate and meane by that fate b the will of God he may hold his opinion still but yet he must amend his phrase of speach for why did hee not learne this of him that taught him what fate was The ordinary custome of this hath made men imagine fate to bee c a power of the starres so or so placed in natiuities or conceptions which d some do seperate from the determination of God and other some do affirme to depend wholy therevpon But those that hold that the starres do manage our actions or our passions good or ill without gods appointment are to be silenced and not to be heard be they of the true religion or bee they bondslaues to Idolatry of what sort soeuer for what doth this opinion but flattly exclude alll deity Against this error we professe not any disputation but onely against those that calumniat Christian religion in defence of their imaginary goddes As for those that make these operations of the starres in good or bad to depend vpon Gods will if they say that they haue this power giuen them from him to vse according to their owne wills they do Heauen much wronge in imagining that any wicked acts or iniuries are decreed in so glorious a senate and such as if any earthly city had but instituted the whole generation of man would haue conspired the subuersion of it And what part hath GOD left him in this disposing of humaine affaires if they be swayed by a necessity from the starres whereas he is Lord both of starres and men If they do not say that the starres are causes of these wicked arts through a power that god hath giuen them but that they effect them by his expresse commaund is this fit to be imagined for true of God that is vnworthy to be held true of the starres e But if the starres bee said to portend this onely And not to procure it and that their positions be but signes not causes of such effects for so hold many great schollers though the Astrologians vse not to say f Mars in such an house signifieth this or that no but maketh the child-borne an homicide to g grant them this error of speech which they must learâ—…e to reforme of the Philosophers in all their presages deriued from the starres positions how commeth it to passe that they could neuer shew the reason of that diuersity of life actions fortune profession arte honour and such humaine accidentes that hath befallne two twinnes nor of such a great difference both in those afore-said courses and in their death that in this case many strangers haue come nearer them in their courses of life then the one hath done the other beeing notwithstanding borne both within a little space of time the one of the other and conceiued both in one instant and from one acte of generation L. VIVES FOrtune a Nor fate Seeing Augustine disputeth at large in this place concerning fate will diue a littlle deeper into the diuersity of olde opinions herein to make the â—…est more plaine Plato affirmed there was one GOD the Prince and Father of all the rest at whose becke all the gods and the whole world were obedient that al the other gods celestial vertues were but ministers to this Creator of the vniuerse and that they gouerned the whole world in places and orders by his appointment that the lawes of this great God were vnalterable and ineuitable and called by the name of Necessities No force arte or reason can stoppe oâ—… hinder any of their effectes whereof the prouerbe ariseth The gods themselues must serue necessity But for the starres some of their effects may be auoided by wisdome labour or industry wherein fortune consisteth which if they followed certaine causes and were vnchangeable should bee called fate and yet inferre no necessity of election For it is in our powre to choose beginne or wish what wee will but hauing begunne fate manageth the rest that followeth It was free for Laius saith Euripides to haue begotten a sonne or not but hauing begotten him then Apollo's Oracle must haue the euents prooue true which it presaged Thâ—… and much more doth Plato dispute obscurely vpon in his last de repub For there hee puttes the three fatall sisters Necessities daughters in heauen and saith that Lachesis telleth the soules that are to come to liue on earth that the deuill shall not possesse them but they shal rather possesse the deuill But the blame lieth wholy vpon the choise if the choise bee naught GOD is acquit of all blame and then Lachesis casteth the lottes Epicurus derideth all this and affirmes all to bee casuall without any cause at all why it should bee thus or thus or if there bee any causes they are as easie to bee auoided as a mothe is to bee swept by The Platonists place Fortune in things ambiguous and such as may fall out diuersely also in obscure things whose true causes why they are so oâ—… otherwise are vnknowne so that Fortune dealeth not in things that follow their efficient cause but either such as may bee changed or are vndiscouered Now Aristotle Phys. 2. and all the Peripatetikes after him Alex. Aphrodisiensis beeing one is more plaine Those things saith hee are casuall whose acte is not premeditated by any agent as if any man digge his ground vppe to make it fatte finde a deale of treasure hidden this is Fortune for hee came not to digge for that treasure but to fatten his earth and in this the casuall euent followed the not casuáll intent So in things of fortune the agent intendeth not the end that they obtaine but it falleth out beyond expectation The vulgar call fortune blinde rash vncertaine madde and brutish as Pacuuius saith and ioyne Fate and Necessity together holding it to haue 〈◊〉 powre both ouer all the other gods and Ioue their King himselfe Which is verified by the Poet that said What must bee passeth Ioue to hold from beeing Quod fore paratum 〈◊〉 id summum exuperat Iouem For in Homer Ioue lamenteth that hee could not saue his sonne
slept when the other waked these belong to those first markes and moments which they cannot comprehend who erect those figures of natiuity for the Astrologers to iudge vpon b one of them bound himselfe to serue for wages the other serued not at all the one was loued by his mother so was not the other the one lost his honor and inheritance a matter of great moment amongst them and the other obtained it And how great a diuersity was there in their mariages wiues children and goods exceeding much L. VIVES TWo a Twins borne Iacob and Esau of Isaac and Rebecca Gene. 25. 25. 26. b One of Iacob he serued Laban his father in law for Rachell he was dearely beloued of his mother Rebecca and got Esau his patrimony from him which was a thing in those daies of most honor and vse of all things besides How the Mathematicians may be conuicted of professing vanity CHAP. 5. VVHerefore if these things belong to those spaces of time that passe betwixt the births of twins and are not wrought vpon by the constellations why then are they presaged out of the Horoscopes of others But if they be presaged as pertinent vnto the larger spaces of time that fal vnder the notice of Artists not vnder these momentary minuits that are indistinguible then what vse is there of the potters whele but only to turne leaden heads about till they become braine-sicke and past discerning those Mathematicians vanities And those whose diseases so simpathizing in all circumstances made Hypocrates out of the rules of Phisike iudge them to be twines do not they sufficietnly put downe those that will needes make that proceed from the starres which ariseth out of the temperature of their bodies For why did they not sicken as they were borne one after an other for borne together they could not bee or if their different times of birth be no cause of different times of sicknesse why do they alledge it to be the cause of other accidents why should they trauell marry beget children and do such like at diuers times onely because they were borne at diuers times and yet not be sicke at diuers times by the same reason If their difference of birth changed their Horoscope and all other matters thereon depending why then did that equality remaine with the times of their sickenesse that remained in the time of their conception or if they say that the course of sickenesse onely followeth the conception and all the rest the natiuity then ought they not to prognosticate any thing concerning sicknesse at natiuities vnlesse they haue the houre of conception but if the Astrologian presage sicknesse without seeing the figure of the conception because the sayd presage is included in those interposed moments of the birth how would hee tell either of those twins when hee should bee sicke who hauing each a diuers Horoscope yet must neuerthelesse fall sicke both at one time Finally I aske againe if the intermission in the birth of two twinnes bee so much that it alters their whole fortunes because of their Horoscopes and in altering of the a foure angles wherein they put all the powre altereth also their whole destenies how can this come to passe when as the time of their conceptions was both at one instant Or if two that are both conceiued at one point of time may fortune to bee borne the one before the other why may not two that are borne both in one moment of time haue fortune to die the one before the other for if that one the same moment of their conception hindered not the succession of their birth why should the same moment that is one in both the birthes hinder the successiue time of their death If their conceptioÌ„ being in one minut permit theÌ„ to haue diuers fortunes in their mothers wombe why should not their natiuity being of the same state permit them to haue diuers fortunes while they liue vpon earth to take away all the fictions of this arte or rather vanity of theirs in this one question what is the cause that such as are conceiued both in one moment of time both vnder one constellation should neuerthelesse haue their destinies in their mothers wombe to bee borne at seuerall times and yet that two being borne of two mothers both in one moment of time cannot haue diuers destenies whereby the one may die before the other or out-liue the other did not their desteny enter vpon their conception or could they not haue it vnlesse they were first borne why is it said then that if the houre of conception bee knowne they can presage many things most oraculously And here vpon it is said of some that a certaine wise man did make choise of an houre of copulation with his wife whereby to beget a sonne whose after worth should be admired And lastly whereof commeth it that Posidonius the Astrologian gaue this reason for the two brethrens perticipated sickenesse that it was because they were borne and conceiued both togither he added Conceiued because it should not bee obiected to him that it was not certaine that such as were conceiued togither should bee borne both at the same instant and that hee might draw this mutuall affect of theirs not from their paritie of temperatures but from the powre of the starres But if there bee such a powre of equallizing the desteny of twinnes in their conception then verily the diuersity of time in their birth ought not to alter it If the destenies of twinnes bee changed by their seuerall times of birth why may we not rather conceiue that before their birth they were appointed by destenie to seueral births Shall not then the will of the man liuing change the Fate ofhis natiuity when as his order of birth doth change the fate of his conceptioÌ„ L. VIVES THe 4. a Angles Foure chiefe angles the Astrologers put in euery natiuity 1. the Horoscope the signe of the orient ascending 2. The opposite to which is the signe of the West falling diametrally distant from the Horoscope 180. degrees 3. mid-Mid-heauen the point between the Horoscope and the west angle 4. the opposite mid-mid-heauen vnder the earth The Greekes call these foure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are foure other angles also in the 2. 6. 8. and 12. signe from the Horoscope the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God the goddesse the good fortune the good Genius These angles are nothing but the signes of heauen which they consider in their iudgements counting the Horoscope first and the rest successâ—…ly The angle of the Horoscope concerneth the life the 2. money or hope the 3. brethren the 4. parents the 5. children the 6. health the 7. marriage the 8. death c. This Manilius lib. 2. relateth out of the fooleries of Maternus But wee haue angled long inough for any good we haue gotten forward Of twinnes of different sexes CHAP. 6. IT often falleth out notwithstanding that in these
destenies of dogs and giue answeres breeding great admiration Nay men are now growne to that grosenesse of braine that they thinke when a man is borne creation is tyed to such an order that not so much as a fly is brought forth in that region at that time for if they giue vs but birth-rome for a fly we will draw them by gradation till we come to an elephant Nor haue they wit to consider this that in their selected day of sowing corne it springeth and groweth vp altogether and being growne to the height iâ—…ipens altogether and yet the canker spoyleth one peece and the birds another and men cut vp the third of al this corne that neuerthelesse grew vp altogether How will they doe with the constellation of this that hath partaken so many kindes of ending Or doth it not repent them of electing daies for these things denying them to belong to heauens disposing and putting onely men vnder the starres to whome onely of all the creatures vpon earth God hath giuing free and vnconstrained wills These being considered it is no euill beleefe to thinke that the Astrologers d do presage many things wonderfully and truly but that is by a e secret instinct of euill spirits whose care it is to infect nousle and confirme mens minds in this false and dangerous opinion of fate in the starres and not by any art of discerning of the Horoscope for such is there none L. VIVES WHo can a endure The Astrologers Haly Abenragel Messahalach and others write of these elections Haly Ptolomies interpretor as Picus Mirandula writeth saith this part of Astrology is friuolous and fruitlesse b Where then If your natiuities destinie be against your enterprise it shall neuer haue good end as Ptolomy holdeth Picus writeth much against Astrologers lib. 2. and of this matter also But Augustine hath the summe of all here c Choose daies Hesiod was the first that distinguished the daies of the moone and the yeare for country businesses and him did all the writers of husbandry follow Greekes Latines and others Democritus and Virgill Cato Senior Uarro Columella Palladius Plinie c. d Do presage He that often shooteth must needes hit some-times few of the Mathematicians false answeres are obserued but all their true ones are as miraculous e Secret instinct The presages from the starres saith Augustine else where are as by bargaine from the deuills and instincts of theirs which the minds of men feele but perceiue not and he presageth best that is in greatest credit with his diuel Of their opinion that giue not the name of Fate the position of the starres but vnto the dependance of causes vpon the will of God CHAP. 8. AS for those that do not giue the position of the starres in natiuities and conceptions the name of fate but reserue it onely to that connexion of a causes whereby all things come to passe wee neede not vse many words to them because they conforme this coherence of causes to the will of God who is well and iustly beleeued both to fore-know al things before the euent and to leaue no euent vndisposed of ere it be an euent from whome are all powers though from him arise not all wills for that it is the will of that great and all-disposing God which they call Fate these verses b of Anneus Senecas I thinke will proue Duâ—… mâ—…summe pater â—…ltique dominator poli 〈◊〉 placuerit nulla parenda mora est 〈◊〉 impiger 〈◊〉 â—…olle comitabâ—…r gemens Malusque patiar facere quod licuit bono 〈◊〉 volâ—…ntem fatâ—… uolentem trâ—…unt Leâ—…d me Great Lord King of eternity Euen where thou wilt I le not resist thees Chang thou my will yet still I vow subiection Being led to that thaâ—…'s in the good election Fate leads the willing hales the obstinate Thus in the last verse hee directly calleth that Fate which in the former hee called the will of the great Lord to whome hee promiseth obedience and to be leâ—… willingly least hee bee drawne on by force because Fate leads the willing hales the obstinâ—…te And c Homers verses translated into Latine by Tully are as these are 〈◊〉 〈◊〉 hominum 〈◊〉 qualis â—…ater ipsâ—… â—…upiter aâ—…fferas 〈◊〉 lumâ—… 〈◊〉 〈◊〉 are the mindes of men as louâ—… the great Vouchsafe that fils the earth wiâ—…h light and 〈◊〉 Wee would not bring Poetique sentences for confirmation of this question but because that Tully saith that the Stoikes standing for this power of Fate vse to quote this place of Homer wee now alledge them not as his opinion but as theirs who by these verses of Fate shewed in their disputations what they thought of Fate because they call vppon Ioue whome they held to be that great God vppon whose directions these causes did depend L. VIVES COnnexion a of causes Cic. de diuin lib. 2. Reason therefore compels vs to confes that all things come to passe by fate by fate I mean the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an order or course of things canses arising one from another that is the euerlasting truth flowing froÌ„ aâ—…eternity Chrysippus in Gellius saith that Fate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A natural composition of causes and things arising one from another from aeleternity being an immutable combination of them all b Anneas Senecas Epist. lib. 18. The verses were Cleanthes his Seneca but translated them they are all Senarian But the first of them is not perfectly read it were better to read it Duc me parens celsique dominator Poli Coleyne copy hath it Duc summe Pater altique dominator Poli. Indifferent well The said thing hath Seneca in his book de beneficijs speaking of God if you call him Fate saith he it is not amisse for he is the first cause whence all the rest haue originall and fate is nothing but a coherence of causes This is the common opinion of the Stoiâ—…s to hold one God calling him Fate and Mens and Iupiter and many other names These are the foure ancient opinions of Fate which Picus Contra Astrolog lib. 4. rehearseth The firstheld Fate to be nature so that the things which fell out by election or chance they excluded from Fate as Virgill saith of Dido that killed her-selfe and dyed not by Fate and Cicero If any thing had befalne me as many things hung ouer mans head besides nature and besides fate This opinion is Phsiologicall and imbraced by Alexander one of Aristotles interpreters The second held fate to be an eternall order and forme of causes as aforesaid Third put all in the stars The fourth held fate to be onely the execution of the will of God c Homers Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such are the mindes of men c Vlisses speaketh them to Phemius affirming a mutablity of mens mindes and that they are not of power to keepe them-selues fixt but alter continually as it pleaseth the great Iupiter to
such ridiculous manner had no such power thus fâ—…r haue we proceeded in this book to take away the questioÌ„ of destiny fate least some man being perswaded that it was not the deed of the gods should rather ascribe it vnto fate then to gods wil so mighty so omnipotent The ancient Romains therfore as their histories report though like to all other nations exceping the Hebrewes they worshipped Idols and false goddes offering their sacrifices to the diuels not to the true Deity yet their desire of praise made them bountifull of their purses they loued glory wealth honestly gotten honor they dearly affected honestly offering willingly both their liues and their states for them The zealous desire of this one thing suppressed al other inordinate affects and hence they desired to keep their country in freedom and then in soueraingty because the saw how basenesse went with seruitude and glory with dominion Where-vpon they reiected the imperiousnesse of their Kings and set downe a yearely gouernment betweene two heads called Consuls à Consulendo of prouiding not Kings nor Lords of reigâ—… and rule though Rex do seeme rather to come à Regendo of gouerning regnum the Kingdome of Rex then otherwise but they held the state of a King to consist more in this imperious domination then either in his discipline of gouernance or his beneuolent prouidence so hauing expelled Tarquin and instituted Consuls then as a Salust saith wel in their praise the citty getting their freedom thus memorably grew vp in glorie as much as it did in power the desire of with glo ry wrought al these world-admired acts which they performed Salust praiseth also M. Cato and C. Caesar both worthy men of his time saying the CoÌ„mon-wealth had not had a famous man of a long time before but that theÌ„ it had a couple of illustrious vertue though of diuers conditions he praiseth Caesar for his desire of Empire armes and war wherby to exemplifie his valour trusting so in the fortune of a great spirit that he rouled vp the poore Barbarians to war tossing Bellona's bloudy enâ—…igne about that the Romaines might thereby giue proofe of their vigors This wrought he for desire of praise and glory Euen so in the precedent ages their loue first of liberty and afterward of soueraignty and glory whetted them to all hard attemâ—… Their famous Poet giues testimony for both saying Nec non Tarquinium eiâ—…ctum Porsenna iâ—…bebat Accipere ingeâ—…tique vrbem obsidiore premebaâ—… Aenead 〈◊〉 in serrum pro libertatâ—… râ—…bant c. Porsennâ—… guiâ—…ts them with a world of men Commands that Tâ—…rquin be restor'd But then To armes the Romaines for their freedome runne For then was it honour to die brauely or to liue freely but hauing got their freedome then succeeded such a greedynesse of glory in them that freedome alone seemed nothing without domination hammering vpon that which the same Poet maketh Ioue to speake in prophetique-wise Quin aspera Tuno Qua â—…re nunc terrasque metu câ—…lumque satigat 〈◊〉 in melius reseret mecumque fouebit 〈◊〉 rerum dominos gentemque togatum Sâ—… 〈◊〉 〈◊〉 lustris labentibus â—…tas Câ—… dâ—… Aâ—…raci Phithiam charasque Mycenas 〈◊〉 prâ—…et ac victis dominabitur argis â—…nd Iuno though shee yet Fill heauen and earth with her disquiet fitte Shall turne her minde at length and ioyne with me To guard the Romaines c goâ—…ned progeny It stands succeeding times shall see the day That old d Assaracus his stocke shal sway e Phithia Micena and all Argos round c. VVhich Virgill maketh Iupiter speake as prophetically beeing falne out true before he wrote these verses But this by the way to shew that the Romaines affection of liberty and domination was a parcell of their most principall glory and lustre Hence it is that the same Poet in distributing the artes amongst the Nations giues the Romains the art of Domination soueraignty ouer others saying Exâ—… 〈◊〉 spâ—… 〈◊〉 〈◊〉 Crâ—… 〈◊〉 〈◊〉 〈◊〉 â—…re 〈◊〉 〈◊〉 〈◊〉 â—…elius câ—…lique meatus 〈◊〉 râ—…dio surgentia sydera dicent Tâ—…ere imperio populos Romane memento 〈◊〉 〈◊〉 â—…es pacique imponere morem 〈◊〉 〈◊〉 debellare superbos Others câ—… better câ—… in brasse perhaps f T is â—…ue or cutte the â—…one to humaine shapes Others can better practise lawes loud iarres Or teach the motions of the fulgid starres But Romanes be your artes to rule in warres To make all knees to sacred peace be bow'd To spare the lowly and pull downe the proud Thâ—…se artes they were the more perfect in through their abstinence from pleasurâ—… 〈◊〉 couetousnesse after ritches the corrupters both of body and minde from 〈◊〉 from the poore cittizen bestowing on beastly plaiers So that in thâ—… dominion of those corruptions which befell afterwards when Virgil and Saâ—… did both write the Romaines vsed not the fore-said arts but deceites and â—…es â—…o raise their glories And therefore Salust saith At first mens hearts gaue 〈◊〉 〈◊〉 â—…bition rather then couetousnesse because that was more neere to vertue for 〈◊〉 â—…rious and the sloathful haue both one desire of honor glory and souerainty But 〈◊〉 〈◊〉 saith he goeth the true way to worke the later by craft false means because he hâ—…â—…t the true course The true are these to come to honor by vertue not by ambitiâ—… 〈◊〉 honor Empire and glory good and bad wish both alike But the good goeth 〈◊〉 〈◊〉 that is by vertue leading him directly to his possession of honor glory soueâ—… Tâ—…t this was the Romanes course their temples shewed vertues honors being 〈◊〉 close togither though herein they tooke Gods gifts for gods themseluâ—… wherein you might easily see that their end was to shew that their was no accesse to honor but by vertue wherevnto all they that were good referred it fâ—…â—…e euil had it not though they laboured for honor by indirect means namely by â—…ceite and illusion The praise of Cato excelleth of whom he saith that the 〈◊〉 â—…ned glory the more it pursued him For this glory that they seeke is the gooâ—… 〈◊〉 â—…ion of men concerning such or such And therefore that is the best vertue that sâ—…h not vpon others iudgements but vpon ones own conscience as the Apâ—…â—…h Our glory is this the testimony of our conscience and againe Let euery 〈◊〉 〈◊〉 his owne worke and so shall hee haue glory in himselfe onely and not in anoâ—… â—…o that glory honor which they desire so aime so after by good means 〈◊〉 〈◊〉 go before vertue but follow it for there is no true vertue but leuelleth 〈◊〉 chiefest good And therefore the honors that Cato required i he should not haue required but the city should haue returned him them as his due desart But whereas there were but two famous Romaines in that time Caesar Cato Catoes vâ—…tue seemes far nerer the truth of vertue then Caesars And let vs take Cato's
this and feare to doe well before men and so become lesse profitable by striuing to keepe their vertuous acts in secret then other-wise he saith againe Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Doe not well with an intent that men should see you doe so and so turne to behold you who are not what you are by them but doe so that they may glorifie your father in heauen vnto whom if they turne they may bee such as you are Thus did the Martirs that excelled the Scaeuola's Câ—…rtij and Decij not by punishing them-selues but by learning the inflictions of others in true vertue piety and innumerable multitude But the others liuing in an earthly citty wherein the end of all their endeuours was by them-selues propounded to themselues the fame namely and domination of this world and not the eternitie of heauen not in the euerlasting life but in their owne ends and the mouthes of their posteritie what should they Ioue but glory whereby they desired to suruiue after death in the e memories and mouthes of such as commended them L. VIVES THen yeeld a to it So must the sence be wee must resist the desire of glorie and not yeeld to it b Not onely not wee haue giuen it the best reading of all I thinke and the nearest to likelyhood c Before my father Matt. 10. 33. d Before the Angels of God Luc. 12. 9. e Memories and mouthes I flie as liuing through the mouthes of men â—…aith Ennius Of the temporall rewards that God bestowed vpon the Romaines vertues and good conditions CHAP. 15. SVch therefore as we haue spoken of if God did neither meane to blesse them with eternitie in his heauenly cittie amongst his Angels to which societie that true pietie brings men which affordeth that true diuine worship which the Greekes call a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to none but onely the true God nor to vouchsafe them an earthly glory or excellence of Emperiall dignity then should their vertues the good actes whereby they endeuoured to ascend to this glory passe vnrewarded But the Lord saith euen of such as doe good for humaine glory Verely I say vnto you they haue their reward These therefore that neglected their priuate estates for the common-wealth and publike treasurie opposing couetise hauing a full care of their countries freedome and liuing according to their lawes without touch of lust or guilt these seemed to goe the right way to get them-selues honour and did so honored they are almost all the world ouer all nations very neare receiued their lawes honored were they then in all mens mouths and now in most mens writings through the world Thus haue they no reason to complaine of Gods iustice they haue their reward L. VIVES Call a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship or to serue Of the reward of the eternall cittizens of heauen to whom the examples of the Romaines vertues were of good vse CHAP. 16. BVt as for their rewarde that endure reproches here on earth for the cittie of GOD which the louers of the world doe hate and deride that is of another nature That City is eternall No man a is borne in it because no man dieth in it Felicity is there fully yet no goddesse but a Gods guift of this habitation haue wee a promise by faith as long as wee are here in pilgrimage on earth and longe for that rest aboue The Sunne ariseth not there both vpon good and bad but the Sonne of righteousnesse shineth onely ouer the good There shal be no neede to respect the common treasury more then the priuate truth is all the treasure that lieth there And therefore the Romaine Empire had that glorious increase not onely to bee a fit guerdon to the vertues of such worthies as wee fore-named but also that the cittizens of heauen in their pilgrimages vpon earth might obserue those examples with a sober diligence and thence gather how great care loue and respect ought to bee carried to the heauenly country for life eternall if those men had such a deare affect to their earthly country for glory so temporall L. VIVES NO man a is borne That is their is no increase of them no more then there is decease theâ—… iust number being predestinate and fore-knowne by the eternall GOD himselfe The fruites of the Romaines warres both to themselues and to those with whom they warred CHAP. 17. FOr what skilleth it in respect of this short and transitory life vnder whose dominion a mortall man doth liue so hee bee not compelled to actes of impiety or iniustice But did the Romaines euer hurt any of the nations whom they conquered and gaue lawes vnto but in the very fury and warre of the conquest If they could haue giuen those lawes by agreement it had beene better but then had beene no place for triumph for the Romaines liued vnder the same lawes themselues that they gaue to others This a had beene sufficient for the state but that Mars Bellona and Victory should then haue beene displeased and displaced also if they had had no wars nor no victories Would not then the states of Rome and other nations haue beene all one especially that beeing done which was most grauely and worthyly performed afterwardes b euery man that belonged to the Romaine Empire beeing made free of the citty as though they were now all cittizens of Rome whereas before there was but a very few so that such as had no landes should liue of the common this would haue beene granted vnto good gouernours by other nations sooner by intreaty then force For what doth conquering or beeing conquered hurt or profit mens liues manners or dignities either I see no good it doth but onely addeth vnto their intollerable vaine-glory who ayme at such matters and warre for them and lastly receiue them as their labours rewarde Doth not their land pay tribute to the state as well as others Yes May they learne any thing that others may not No. c And are there not many Senators that neuer saw Rome True Take away vaine-glory and what are men but men Anâ—… if the peruersenesse of the age would permit the verie best meanes for 〈◊〉 beare away the greatest honours then should not this humaine honour bâ—… so prize-worthy howsoeuer beeing but a breath and a light fume But yet 〈◊〉 vs vse these things to doe our selues good towardes GOD. Let vs coâ—…sider what obstacles these men haue scornâ—…d what paines they haue takâ—… what affects they haue suppressed and onely for this humaine glorie which afterward they receiued as the reward of their vertues and let this serue to suppresse our pride also that seeing the cittie wherein wee haue promised habitation and Kingdome is as farre diffrent from this in excellence as Heauen from earth life eternall from mirth temporall firme glory from fuming vaine-glory angells
in the same sence because saith Porphyry that the witches often practised their crafts vpon this member but I think rather because it kept away witch-crafts for in Dionysius his feasts Pryapus being rightly consecrated and crowned with a garland by the most honest Matron of the town this was an auoidance of al witch-craft from the corne as Augustine sheweth in the next book out of Varro and for the auoidance of witch-craft was the Bride bidden to â—…it vpon it for Pompeius Festus saith that the fescenine verses that were sung at marriages seem to deriue their name froÌ„ driuing away this fascinum so was Pryapus the god of seed in marriages as wel as the fields and worshipped that witch-craft should not hinder their fruitfulnesse Vnles it be as Lactantius saith l. 1. yâ— Mutinus was a god vpon whose priuy part the bride vsed to â—…it in signe that he had first tasted their chastity that this was Priapus we shewed in the 〈◊〉 book his office was toÌ„ make the man more actiue and the woman more patient in the first copâ—…ion as Augustin here implieth Festusâ—…aith â—…aith also that the bride vsed to sitte on 〈◊〉 sheep-skin to shew either that the old attire was such or that hir chief office now was spinning of wooll Plutarch saith that when they brought the bride they laid a sheep-skin vnder hir and she bore home a distaâ—…e and a spindle m Naenia It was indeed a funerall song sung to the fluâ—… in praise of the dead by the hired mourner all the rest weeping Simonides his inuention Hâ—… she was also a goddesse hauing a Chappel without Port Viminall hir name was deriued from the voyce of the mourners some it signifieth the end other thinke it is drawne from the collâ—… 〈◊〉 which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out-most and treble string in Instruments is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereof 〈◊〉 the last song sung to one called Naenia Fest. lib. 12. n Get a place The sence is Vaâ—…s 〈◊〉 vnder-hand is to worke out both the poetique and politique Diâ—…ity out of mens hearts and leaue place onely for the naturall Of Seneca's freer reprehension of the ciuill Theologie then Varro's was of the fabulous CHAP. 10. BVt the liberty that this man wanted in reprehending that ciuill diuinity which was so like to the stages Anneus Seneca whom some proofes confirme to 〈◊〉 liued in the a Apostles times wanâ—…ed it not fully though in part he did In his workes written he had it but in his life he lackt it For in his b booke against superstitions farre more free is he in beating downe the politicall kinde of Theology then Varro was against the poeticall For speaking of Images the Immortall and sacred gods saith he doe they consecrate in a vile dead and deiected substance confining them to shapes of men beasts fishes and ambiguous monster-like creatures calling them deities which if one should meete aliue wâ—…â—…sters and prodigies And a little after speaking of naturall diuinity 〈◊〉 reiected some opinions proposeth himselfe a question thus shall I beleâ—… â—…aith one that Heauen and Earth are Gods that their are some vnder the 〈◊〉 and some aboue it shall I respect Plato or c Strato the Peripatetique while this makes God without a soule and that without a body Answering then to the question what then saith he dost thou thinke there is more truth in the dâ—…eams of Romulus Tatius or Tullus Hostilius Tatius dedicated goddesse Cloacinia 〈◊〉 Picus and Tiberinus Hostilius Feare and Palenes two extreame affects of 〈◊〉 the one beeing a perturbation of an affrighted minde the other of the bodie not a disease but a colour Are these more like Gods inhabitants of heauen Aâ—… of their cruell and obscaene ceremonies how freely did hee strike at them One geldeth himselfe another cuts off his torne partes and this is their propitiation for the gods anger but no worship at all ought they to haue that delight in such as this is The fury and disturbance of minde in some is raised to that hight by seekeing to appease the gods that d not the most barbarous and e recorded tyrants would desire to behold it Tyrants indeed haue 〈◊〉 off the parts of some men but neuer made them their owne tormentors f 〈◊〉 haue beene gelded for tâ—…eir Princes lust but neuer commanded to bee their owne gelders But these kill themselues in the temples offring their vowes in 〈◊〉 and wounds If one had time to take enterview of their actions hee 〈◊〉 â—…ee them do things so vnbeseeming honesty so vnworthy of freedome â—…like to sobernesse that none would make question of their madnesse if they 〈◊〉 fewer but now their multitude is their priuiledge And then the capitoll 〈◊〉 that hee recordeth and fearelessly inueigheth at who would not hold 〈◊〉 mad ones or mockeries For first in the loosing of g Osyris in the Aegiptian sacrifices and then in the finding him againe first the sorrow and then â—…eir great ioye all this is a puppettry and a fiction yet the fond people â—…ugh they finde nor loose not any thing weepe for all that and reioice againe 〈◊〉 heartily as if they had I but this madnesse hath his time It is tolerable 〈◊〉 hee to bee but once a yeare madde But come into the Capitol and you 〈◊〉 shame at the madde acts of publike furor One sets the gods vnder their King mother tells Ioue what a clocke it is another is his serieant and another 〈◊〉 〈◊〉 rubbing of him as if hee anointed him Others dresse Iuno and Minerua th aire standing a farre off the temple not onely of the Image and tricking wiâ—…â—…ir fingers as if they were a combing and crisping it another holds the glasse and another bids the gods to h bee his aduocates Some present them with scrolles and propound their causes to them One old i arch-plaier plaid the Mimike continually in the Capitoll as if the gods had found great sport in him whom the world had reiected Nay there yee haue all trades worke to the gods and a little after But these though they bee idle before the gods yet they are not bawdy or offensiue But some sit there that thinke Ioue is in loue with them neuer respecting Iuno 's poetically supposed k terrible aspect This freedome Varro durst not assume hee durst goe no farther then Theology poeticall but not to the ciuil which this man crusheth in sunder But if we marke the truth the temples where these things are done are worse then the Theaters where they are but fained And therefore Seneca selecteth those parts of this ciuill Theology for a wise man to obserue in his actions but not to make a religion of A wise man saith he will obserue these as commands of the lawes not as the pleasures of the gods and againe Wee can make mariages nay and those vnlawfull ones amongst the gods ioyning brother and sister Mars and l Bellona Vulcan and Venus Neptune and Salacia Yet some
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
the better place for the glory is in the conclusion of euery act and the beginnings are ful of doubt and feare till they bee brought to perfection which euery one at his beginning of an act doth desire intend and expect nor ioyeth hee in the beginning but in the consummation of his intents L. VIVES THe a world Macrob Saturn 1. b The rule of Xenon saith because he did first induce religion into Italy therefore he deserued to be ruler of the beginnings of sacrifices he that would know moreof this let him read Macrobius a known author c Months The Romaine yeâ—… before Numa had but 10. months with the Albanes Numa added the 2. last Ianuary February Varro Plutarch Ouid thinketh that Ianuary of old began the yeare Fast. 2. February ended it the last day wherof was Terminus his feast and that afterwards the Decemuirs in the 12. tables ioyned Ianuary and February together d Terminalia the last feast of February before the expulsion of Tarquin but after they kept the kings-flight feast after the other The Terminalia saith Bede were the 23. of February De nat rerum e The purgatory The Terminalia were no purgations but the Februa were which were kept that moneth also f Febrâ—… Ouid fastoruÌ„ 2. Februa Romani dixere pia mina Patres Our father 's said the Februa were purgations And a little after Denique quocumque est quo corpora nostra piantur Hoc apud intonsos nomen habebat auos What euer washt the bodies guilt away Vnkempt antiquity call'd Februa And hence carne our February g To call that double-faced Cicero seemes to make Ianus God both of beginnings ends De nat deor 2. Macrob. doth the like following the opinion of many Why the worshippers of Ianus made him two faces and yet would haue him set forth-with foure also CHAP. 8. BVt now to the meaning of Ianus a his two faces Two hee had say they one before another behind because when we gape our mouth is like the world therefore the Greeke called them b palate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauen And some Latine poets haue called the palate Coelum heauen also from whence is a way out-ward to the teeth inward to the throate See now to what a passe the world is come for your Greeke or poeticall name of the palate What is all this to life eternall or the soule here is gods worship all bestowed for a little spittle to spit out or swallow downe as the gates shall open or shut But who is so foolish that cannot finde in the world two contrary passages whereat one may enter in or out but of our mouth throte whose like is not in the world must frame the similitude of the world in Ianus onely for the palate c whose similitude is not in Ianus And whereas they make him 4. faces calling his statue double Ianus these they attribute to the 4. corners of the world as if the worlds foure corners looked all forward as his 4. faces do Againe if Ianus be the world the world consist of 4. parts then the picture of two faced d Ianus is false for though he be foure-faced somtimes yet he neuer hath foure gates Or if the two-faced picture be true because east west includeth vsually all the world will any man when we name the north and the south call the world double as they doe Ianus with his 4. faces nor haue they any similitude in the world correspondent to their foure gates of ingresse egresse as they haue found for the 2-faces in the mouth of a man e vnlesse Neptune come with a fish there indeed in his mouth is a passage in and a passage out and waies forth on either side his chaps But of all these wayes there is none leadeth any soule from vanity but such as heare the truth say I am the way L. VIVES IAnus a his Some say his wisdom prouidence procured him this double fronted statue as Homer saith of a valia nt fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee looked both before behinde at once Plutarch gaue two reasons for this statue First because he was first a Grecian called Perâ—…bus as is recorded and then comming into Italy changed both name language and conditions Secondly because he taught the Italians both husbandry and pollicy Problem Others as Ouid which reason Augustine here toucheth say hee signifieth the world one face being the east and another the west Some say he had reference to the rising and settâ—…ng of the sunne signified the sun Nigidius he also saith that the Greekes worshipped Apollo Thyanues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porter and the â—…ourney-guider But I thinke not in that shape that the Romaines worshipped Ianus for Ouid saith Quem tamen esse deum dic am te Iane biformis Naâ—… tibi par nullum Grâ—…cia numen habet In English thâ—… What god two-fronted Ianus shouldst thou be Of all the gods of 〈◊〉 is none like thee He was framed with foure faces also C. Bass de diis apud Macrob. Ianus hath two faces as the doore-keeper of heauen and hell foure faces because in his Maiestie hee compriseth all the earths climates This is that Ianus who in their ceremonies they called double Ianus the two faced one was called Ianus the simple the others Temple was open in war and shut in peace b Palate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de part Animal And Pliny imitating him vseth caelum for the palate l. 11. speaking of the brain this quoth he is the most excellent of the spermatiue parts nearest to the heauen of the head palate c Whose similitude or from whose similitude Ianus hath his name d Ianus is false Some hold the rest vnto Or if the two fac'd picture to bee â—…oisted in It is not very vnlikely by the subsequence e Vnlesse Neptune for in men it cannot bee found Of Ioues power and Ianus his compared together CHAP. 9. BVt let them tell vs now whom they meane by Ioue a or Iupiter He is a God quoth they that rules the causes of all effects in the world This is a great charge Aske b Virgils excellent verse else Foelix qui potuit rerum cognoscerâ—… causas O blessed he and excellent that kens the cause of each euent But why then is Ianus preferred before him let the great absolute scholler speake Because saith he Ianus rules the first things and Ioue the greatest Why then Ioue is still worthy of the superioritie the greatest things controule the first and excell them in dignity though they be short of them in time If the beginnings and the excellencies of all actes be compared together this is true To goe is the beginning of an acte but to finish the iourney is the perfection To begin to learne is another but the habite of learning is the excellence and so in all things the beginning is the first and the end the best But the cause of Ianus
wayting maide of goddesse Ruminâ—… for it may bee they will reply why Iuno is nothing but Iupiter as Soranus saith Iupiter omnipotens regum rerumque deumque Progenitor genetrixque deorum He is god only and god all but why is he called Ruminus then whenif you looke a little farther into him you shal find him to be Rumina the goddesse for if it seeme g iustly vnworthy of the maiesty of the gods to set one to looke to the knot of the corne and another to the blade how much more is it vnreuerently ridiculus to put a base office the suckling of whelps lambes calues or so vnto the performance of two gods the one whereof is Lord of the whole vniuerse I and not this neither with his wife but with a base goddesse I cannot tell whom Rumina vnlesse hee be both Ruminus and Rumina this for the females and that for the males For I dare say that they h would not haue giuen Ioue a female name but that he is called a father and a mother or a full parent generall in the said verses Nay I find him also named Pecunia a name of one of the shake-rag goddesses in our forth booke But since men and women both haue mony why is he not Pecuniâ—…s and Pecunia aswell as Ruminus and Rumina but let them looke to that L. VIVES HIm a Uictor Ioue had many surnames both greeke and latine which Orpheus purposely collecteth in his Himnes and Homer dispersedly in both his Poemes and Himnes as that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friendships Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hospitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god of others and other like more natural to him then vsefull to men Besides there was Iupiter Anxur and Terracina quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beardlesse and here-vpon was Terracina called Anxur Sâ—…ru There was also Iupiter Apâ—…y as in Olympia consecrated by Hercules to chase away the flies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which troubled his sacrifices and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Athens the kinsman his feast was the second day of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the deceitfull daies and it was called Anarrhysis of the bloud that ranne from the slaughtered offrings There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hatchet bearer in Caeria with an axe in his hand in stead of a thunderboult called by the Lidians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Prob. In Greece there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliuerer that freed them from Persian armies Dodoâ—… iâ—… Châ—…onia Milesius in Asia Minor Hammon in Afryca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Athens that had no sacrifice but fruite and apples Thucydides There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pardoner at Argos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cuckow and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicated by Phrixâ—…s as the fellow of his flight and there was the golden fleece that Appolonius speaketh of Aratrius also amongst the Phaenicians Caelus his sonne Saturnes brother called Dagon the first inuentor of plowes and therefore called Iupiter Aratrius of Aratrum a plough there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to all Greece Agoraeus the Courtier in Sicily for in the Court hee had a statue Herodot There was in Rome besides those that Augustine reckeneth Iupiter Feretrius of the ritch spoyles that Romulus bore Ferebat from the foe he dedicated him Capitolinus of the place Elicius dedicated by Numa on Auentine for getting knowledge of Eliciendis the gods pleasures for the expiation of thunder Pistor the Baker of the bread the besieged threw downe from the Capitol when Rome was taken his feast was the sixth of Iunes Ides Uiminius of the Hill Viminall Praedator the preygetter to whom a part of euery prey was due Seru. Ultor the Reuenger dedicated by Agrippa The thunderer which Augustus dedicated after the Spanish warre The keeper Domitian erected in the Capitol The Latine Tarquin the Proud on mount Alba. Th' Invincible his feast Id. Iunii The finder dedicated by Hercules for finding his oxen His altar was neare Port Tergemina and his offring was a heifer Adultus honored at mariages Liu. Dionys. Plut. Sueton. Lactantius writeth that Ioue got the surnames of all his hostes or friendes as of Athabyrius and Lapriandus that ayded him in warre as also Laprius Molion and Cassius Theseus dedicated a Temple to Ioue Hecalesius and ordained him sacrifices in Athens territory because of his olde Hostesse Hecalesia Aristotle saith that GOD beeing but one is called by many names the Lightner the thunderer the Ethereall the Celestiall the Thunder-striker the Rayne-sender and the Fruite-sender the Citty-guide and the Birth-ruler the Fortifier the Homogeniall Fatherly as also all Fate and all that belongs to Fate Necessity Reuenge and Adrasteian b Hundred-footed For his stability as Augustine expoundeth it standing on many feete There is a worme called Cenotupes wee call her a Palmer c Nourisher Alimum of Alo to nourish Not Alienum Venus was called Alma so was Ceres and the earth as the nourisher of all Some reade it Alumnus but they mistake the meaning exceedingly d To reherse The Commentators not vnderstanding the Latine so well as they might tooke out Persequi to reherse and depraued the place with Perseprosequi thinking persequi was onely to persecute e Rafter A peece of wood whereon the frame of the house resteth Aristotle compareth the knotte where the arche is ioyned in the middest vnto GOD in the world who were he absente but one minute saith hee the whole frame of nature must needes fall as the whole arche must vpon the least of their ioynt Nor farre from this purpose is the verse of Orpheus in his hymnes concerning Ioue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD is the linke of th' earth and starry Heauens and afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the seas roote f All Great and little worthy and idle g Iustly vnworthy The crew of gods about the corne was derided in the fourth booke h Would not The copies that leaue out not are depraued That Iupiter is called Pecunia also CHAP. 12. BVt doe you heare their reason for this name Hee is called Pecunia say they coyne because hee can doe all things O fine reason for a name of a god Nay hee that doth all things is basely iniured that is called Pecunia coyne For what is that which all a mortall men possesse vnder the name of coyne or money in respect of the things conteyned in heauen and earth But auarice gaue him this name that hee that loued money might say his god was not euerie bodie but the King of all the rest Farre more reason therefore had they to call him Ritches for Ritches and Money are to seuerall things b wise iust honestmen we call ritch though they haue little or no money for they are the richer in vertues which maketh little suffice them for necessaries whereas the greedy couetous man that alwaies gapeth after mony him we count euer poore and
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
extracted as Eusebius saith both out of Sanchoniato proueth also by argument De praeparat Euang. lib. 1. As Augustine doth also here b The mooâ—… also Mac. Sat. 1. alledging Philochorus in Atis that Uenus is the Moone and that men in womens apparell sacrificed to her and women in mens because she was held both Thou heauenly Venus saith Apuleius to the Moone that caused all copulation in the beginning propagating humane original thou art now adored in the sacred oratory of Paphos Transform lib. 11. c Golden apple The goddesses contention about the golden apple is plainer then that it needs my rehersall of Lucifer Pliny saith thus Vnder the Sun is the bright star Venus moouing diurnally and planetarily called both Uenus and Luna in the morning being Sols harbinger she is called Lucifer as the pety-sun and light-giuer of the day at night following the sun she is stiled Uesper as the light continuer and the moones vice-gerent lib. 2. Pithagoras first of all found her nature magnitude and motion Olympiad 4â—… about the yeare of Rome 142. shee is bigger then all the other starres and so cleare that some-times her beames make a shadowe That maketh her haue such variety of names as Iuno Isis Berecynthia c. d In his Kingdome Whence he was driuen by his son Ioue as also from the Capitol that before was called Saturnia vntill it was dedicated to Iupiter Capitolinus e Ioue Vsing Iouis the Latine nominatiue as Tully doth in 6. De republ that happy starre called Ioue f Highest The Zodiake in the 8. Sphere so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature euery signe whereof conteyneth diuers bright starres g Certaine motion Perpetually and diurnally once about from East to West in 24. houres making night and day and euer keeping place whereas the Planets are now ioyned now opposite now swift now retrograde which change gaue them the greeke name Planet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error though they keepe a certaine motion neuerthelesse yet seemingly they erre and wander through their alteration in motion which the Zodiake neuer alters as situate in the 8. Sphere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Apollo Diana and other select gods called parts of the world CHAP. 16. ANd though they make a Apollo a b wizard a c phisitian yet to making him a part of the world they say he is the Sunne Diana his sister is the Moone and d goddesse of iourneyes So is shee e a Virgin also vntouched and they both beare shafts f because these 2. stars only do send to the earth Vulcan they say is the worlds fire Neptune the water father Dis the earths foundation and depth Bacchus and Ceres seed-gods he to the masculine shee of the feminine or hee of the moysture and shee of the dry part of the seede All this now hath reference to the world to Ioue who is called the full parent generall because hee both begets and brings forth all things seminall And Ceres the great mother her they make the earth and Iuno besides Thus the second cause of things are in her power though Ioue be called the full parent as they affirme him to bee all the world And Minerua because they had made her the artes goddesse and had neuer a starre for her they made her also the sky or g the Moone Vesta they accounted the chiefe of all the goddesses being taken for the earth and yet gaue her the protection of the h worlds fire more light and not so violent as that of Vulcans was And thus by all these select gods they intend but the world in some totall and in others partiall to all as Ioue is partiall as Genius the great mother Soll and Luna or rather Apollo and Diana sometimes one god stands for many things and sometimes one thing presents many gods the first is true in Iupiter hee is all the world hee but onely i Heauen and hee is onely a starre in Heauen So is Iuno goddesse of all second causes yet onely the ayre and yet the earth though shee might k get the starre from Venus So is Minerua the highest sky and the Moone in the lowest sky as they hold The second is true in the world which is both Ioue and Ianus and in the earth which is both Iuno the Great mother and Ceres L. VIVES APollo a Tully de dat deor lib. 3. makes 4. Apollos and 3. Dianas The 3. Apollo and the 2. Diana were the children of Ioue and Latona b Wizard Commonly affirmed in all authors of this subiect Greeke and Latine Plato saith the Thessalonians called him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple because of his diuination wherein was required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and simplicity which are all one In Cratilo Glaucus taught him his diuination he that was afterward made a Sea-god and called Melicerta Nicand in Aâ—…tolicis c Phisitian Macrob. Satur. They counted the vestalls thus Apollo phisitiâ—…n Apollo Paean c. He proues him to bee Aesculapius that is a strength of health a rising soly from the substance of animated creatures Much of Apollo yea may read in the said place d Goddesse of Her statues were cut all youthfull because that age beareth trauell lest Festus lib. 9. for Diana was held a goddesse of waies and iournies shee ruled also mountaines and groues and vsed the â—…hes often in her hunting as shal bee shewed hereafter e Virgin So it is reported that it was not lawfull for men to come in her temple at Rome because one rauished a woman there once that came to salute the goddesse and the dogs tare him in peeces immediatly Plato calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because of the integrity and modesty that she professed in her loue of virginity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because she hath the copulation of man and woman Though the fables go that shee lay with Endymyon and that Pan Mercuries sonne gaue her a white sheepe for 〈◊〉 Uirg 3. Georg. Munere sic niueo lanae si credere digum est Pandeus Archadiae captam te Luna fefellit In Nemora alta vocans nec tu aspernata vocaâ—…tem es c. Arcadian Pans white fleece t is said so blinded Thine eyes faire Phaebe he being breefely minded Call'd the thou yeeldest and to the thicke you went c. f Shaftes Apollo beareth those that hee killed the serpent Python withall and therefore Homer calleth him oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is far-darting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shooting high and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall archer Now Diana vowed a perpetuall virgine haunteth the woods and hills hunting as Virgill describeth Uenus when Aeneas saw her buskind and tucked round and a quiuer at her backe as ready for the pursute These shaftes are nothing all say but the beames of those starres as Lactantius saith of the Sonne Armatus radiis elementa liquentia lustrans Armed with raies he vewes
the watry playnes g The Moone Porph. Naturall deor interpretat That in the Sunne saith he is 〈◊〉 that in the Moone Miuerua signifiyng wisdome h Worlds fire Ours that we vse on earth belonging as I say to generation Though herein as in all fictions is great diuersity of opiâ—…ons Phurnutus saith Vulan is the grosser fire that wee vse and Iupiter the more pure fire and Prudentius saith Ipse ignis qui nostrum seruit ad usum Vulcanus ac perhibetur et in virtute supernâ Fingitur ac delubra deus ac nomine et ore Assimulatus habet nec non regnare caminis Fertur Aeoliae summus faber esse vel Aetna The fire that serues our vse Hight Vulcan and is held a thing diuine Grac't with a stile a statue and a shrine The chimeys god he is and keepes they say Great shops in Aetna and Aeolia i onely Heauen Ennius Aspice hoc sublime candens quem inuocant omnes Iouem behold yond flaming light which each call Ioue k Get the starre In the contention for Lucifier or the day starre That Varro him-selfe held his opinions of the Gods to be ambiguous CHAP. 17. BVt euen as these cited examples do so all the rest rather make the matteâ—… intricate then plaine and following the force of opiniatiue error sway this way and that way that Varro himselfe liketh better to doubt of them then to deliuer this or that positiuely for of his three last bookes hauing first ended that of the certaine gods then hee came into that of the a vncertaine ones and there hee saith If I set downe ambiguities of these gods I am not blame worthy Hee that thinketh I ought to iudge of them or might let him iudge when he readeth them I had rather call all my former assertions into question then propound all that I am to handle in this booke positiuely Thus doth hee make doubts of his doctrine of the certaine gods aswell as the rest Besides in his booke of the select ones hauing made his preface out of naturall theology entring into these politique fooleries and mad fictions where truth both opposed him antiquity oppressed him here qd he I wil write of the gods to whom the Romaines haue built temples diuersity of statues bâ—… I wil write so as xenophanes b Colophonus writeth what I thinke not what I wil defend for man may thinke but God is he that knoweth Thus timerously he promiseth to speake of things not knowne nor firmely beleeued but only opinatiue doubted of being to speake of mens institutions He knew that ther was the world heauen and earth stars al those together with the whole vniuerse subiect vnto one powerfull and inuisible king this he firmely beleeued but hee durst not say that Ianus was the world or that Saturne was Ioues father and yet his subiect nor of the rest of this nature durst he affirme any thing confidently L. VIVES THe a Vncertaine Of these I haue spoken before now a little of the vnknowne for it is an error to hold them both one The territories of Athens had altars to many vokowne gods Actes 17. and Pausanias in Attic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the altars of the vnâ—… gods These Epimenides of Creete found for the pestilence being sore in that country 〈◊〉 â—…d them to expiate their fields yet not declaring what god they should invoâ—… 〈◊〉 〈◊〉 expiation Epimenides beeing then at Athens bad them turne the cattell that they would offâ—… into the fields and the priests to follow them and where they staied there kill them and â—…er them to the vnknowne propiciatory God Therevpon arose the erection of 〈◊〉 〈◊〉 which continued euen vnto Laertius his time This I haue beene the willinger to 〈◊〉 â—…cause of that in the Actes b Xenophanes Sonne to Orthomenes of Ionia where 〈◊〉 the Poet was borne Apolodorus out of Colophon Hee held all things incompreâ—… â—…nst the opinion of Laërtius Sotion Eusebius following Sotion saith hee did hold 〈◊〉 〈◊〉 sences salfe and our reason for company he wrote of the gods against Homer and Heâ—… There was another Zenophanes a lesbian and a Poet. The likeliest cause of the propagation of paganisme CHAP. 18. OF all these the most credible reason is this that these gods were men that by the meanes of such as were their flatterers a had each of them rites and sacrifices ordained for them correspondent vnto some of their deedes manners wittes fortunes and so forth and that other men rather diuells sucking in these errors and delighting in their ceremonies nouelties so gaue them their propagation beeing furthered with poetiall fictions and diabolicall illusions For it were a likelier matter that an vngratious sonne did feare killing by as vngratious a father and so expelled him from his kingdome then that which hee saith that Ioue is aboue Saturne because the efficient cause which iâ—… â—…es is before the materiall which is Saturnes For were this 〈◊〉 〈◊〉 should neuer haue beene before Ioue nor consequently his faâ—…â—…or the cause goeth alwaies before the seede but the seede neuer geâ—… the cause But in this endeauor to honour the vaine fables or impiâ—… of men with naturall interpretations their most learned men are 〈◊〉 into such quandaries that wee cannot choose but pitty their vanity asâ—… 〈◊〉 the others L. VIVES 〈◊〉 a each In this place the Copies differ but our reading is the most authenâ—… and most ancient Some Copies leaue out By the meanes of such as were their 〈◊〉 But it is not left out in the olde manuscripts wee reade it as antiquitie leauâ—… 〈◊〉 The interpretations of the worship of Saturne CHAP. 19. Sâ—… say they deuoured all his children that is all seedes returne to 〈◊〉 earth from whence they came and a clod of earth was laide in steed of 〈◊〉 for him to deuoure by which is meant that men did vse to bury their 〈◊〉 in the earth before that plowing was inuented So then should Saturne bâ—… called the earth it selfe and not the seedes for it is the earth that doth as 〈◊〉 〈◊〉 deuoure the owne of-spring when as the seedes it produceth are all returned into it againe But what correspondence hath mens couering of corne with cloddes vnto the laying of Saturne a clod in steed of Ioue is not the corne which is couered with the clod returned into the earthes wombe as well as the rest For this is spoken as if hee that laid the clod tooke away the seede Thus say they by the laying of this clod was Ioue taken from Saturne when as the laying of the clod vpon a seede maketh the earth to deuoure it the sooner Againe beeing so Ioue is the seed not the seedes cause as was sayd but now But these mens braines runne so farre a stray with those fond interpretations that they know not well what to say A sickle hee beareth for his husbandry they say Now in a his raigne was not husbandry inuented and therefore as our author interpreteth the
that they would prouide that you should not bee ruled by any more gods but by many more deuills that delighted in such vanities But why hath Salacia that you call the inmost sea being there vnder her husband lost her place for you bring her vp aboue when shee is the ebbing tide Hath shee thrust her husband downe into the bottome for entertaining Venilia to his harlot L. VIVES LUst a flowes Alluding to the sea b Goeth and neuer returneth Spoken of the damned that neither haue ease nor hope at all He alludeth to Iob. 10. vers 21. Before I goe and shall not returne to the land of darkenesse and shadow of death euen the land of misery and darknesse which both the words them-selues shew and the learned comments affirme is meant of hell Of the earth held by Varro to be a goddesse because the worlds soule his god doth penetrate his lowest part and communicateth his essence there-with CHAP. 23. WE see one earth filled with creatures yet being a masse of elemental bodies and the worlds lowest part why call they it a goddesse because it is fruitfull why are not men gods then that make it so with labour not with worship No the part of the worlds soule say they conteined in her maâ—…eth hir diuine good as though that soule were not more apparant in man without all question yet men are no gods and yet which is most lamentable are subiected so that they adore the inferiors as gods such is their miserable error Varro in his booke of the select gods putteth a three degrees of the soule in all nature One liuing in all bodies vnsensitiue onely hauing life this he saith we haue in our bones nailes and haire and so haue trees liuing without sence Secondly the power of sence diffused through our eyes eares nose mouth and touch Thirdly the highest degree of the soule called the minde or intellect confined b onely vnto mans fruition wherein because men are like gods that part in the world he calleth a god and in vse a Genius So diuideth hee the worlds soule into three degrees First stones and wood and this earth insensible which we tread on Secondly the worlds sence the heauens or Aether thirdly her soule set in the starres his beleeued gods and by them descending through the earth goddesie Tellus and when it comes in the sea it is Neptune stay now back a little from this morall theologie whether hee went to refresh him-selfe after his toile in these straites back againe I say to the ciuill let vs plead in this court a little I say not yet that if the earth and stones bee like our nailes and bones they haue no more intellect then sence Or if our bones and nailes be said to haue intellect because wee haue it hee is as very a foole that calleth them gods in the world as hee that should â—…me them men in vs. But this perhaps is for Philosophers let vs to our ciuill theame For it may bee though hee lift vp his head a little to the freedome of 〈◊〉 naturall theologie yet comming to this booke and knowing what he had to â—…oe hee lookes now and then back and saith this least his ancestors and others should be held to haue adored Tellus and Neptune to no end But this I say seeing â—…th onely is that part of the worlds soule that penetrateth earth why is it not 〈◊〉 intirely one goddesse and so called Tellus which done where is Orcus 〈◊〉 and Neptunes brother father Dis and where is Proserpina his wife that some opinions there recorded hold to be the earths depth not her fertility If they say the soule of the world that passeth in the vpper part is Dis and that in the loâ—…er Proserpina what shall then become of Tellus for thus is she intirely diuided into halfes that where she should be third there is no place vnlesse some will say that Orcus and Proserpina together are Tellus and so make not three but one or two of them yet 3. they are held worshiped by 3. seuerall sorts of rites by their altars priests statues and are indeed three deuills that do draw the deceiued soule to damnable whoredome But one other question what part of the worlds soule is Tellumo No saith he the earth hath two powers a masculine to produce and a feminine to receiue this is Tellus and that Tellumo But why then doe the Priests as he sheweth adde other two and make them foure Tellumo Tellus c Altor Rusor for the two first you are answered why Altor of Alo to nourish earth nourisheth all things Why Rusor of Rursus againe all things turne againe to earth L. VIVES PUtteth three a degrees Pythagoras and Plato say the soule is of three kindes vegetable sensitiue reasonable Mans soule say they is two-fold rationall and irrationall the later two-fold affectionate to ire and to desire all these they doe locally seperate Plat. de Rep. l. 4. Aristotle to the first three addeth a fourth locally motiue But he distinguisheth those parts of the reasonable soule in vse onely not in place nor essence calling them but powers referred vnto actions Ethic. Alez Aphrodiseus sheweth how powers are in the soule But this is not a fit theame for this place But this is all it is but one soule that augmenteth the hayre and bones profiteth the sences and replenisheth the heart and braine b Onely vnto This place hath diuersities of reading some leaue out part and some do alter but the sence being vnaltered a note were further friuolous c Altor Father Dis and Proserpina had many names in the ancient ceremonies Hee Dis Tellumo Altor Rusor Cocytus shee Uerra Orca and Nâ—…se Tellus Thus haue the priests bookes them Romulus was also called Altellus of nourishing his subiects so admirably against their enuious borderers Iupiter Plutonius saith Trismegistus rules sea and land and is the nourisher of all fruitfull and mortall foules In Asclepio Of earths surnames and significations which though they arose of diuerse originals yet should they not be accompted diuerse Gods CHAP. 24. THerefore earth for her foure qualities ought to haue foure names yet not to make foure gods One Ioue serues to many surnames and so doth one Iuno in all which the multitude of their powers constitute but one God and one goddesse not producing multitude of gods But as the vilest women are some-times ashamed of the company that their lust calleth them into so the polluted soule prostitute vnto all hell though it loued multitude of false gods yet it som-times lothed them For Varro as shaming at this crew would haue Tellus to be but one goddesse They a call her saith hee the Great mother and her Tymbrell is a signe of the earths roundnesse the turrets on her head of the townes the seates about her of her eternall stability when all things else are mooued her 〈◊〉 Priests signifie that such as want seede must follow the earth
besides his female rapes defamed heauē but with one d Ganimede but she hath both shamed heauen and polluted earth with multitudes of e profest and publike Sodomites It may be thought that Saturne that gelded his father comes neere or exceedes this filthinesse O but in his religion men are rather killed by others then guelded by them-selues He eate vp his sonnes say the Poets let the Physicall say what they will history saith he killed them yet did not the Romaines learne to sacrifice their sonnes to him from the Africans But this Great mother brought her Eunuches euen into the Romaine temple keeping her bestiall reakes of cruelty euen there thinking to helpe the Romaines to strength by cutting away their strengths fountaines What is Mercuries theft Venus her lust the whoredome and the turpitude of the rest which were they not commonly sung vpon stages wee would relate what are they all to this foule euill that the Mother of the gods onely had as her peculiar chiefly the rest being held but poeticall fictions as if the Poets had inuented this too that they were pleasing to the gods So the◅ it was the Poets audatiousnesse that recorded them but whose is it to exhibite them at the gods vrgent exacting them but the gods direct obscaenity the deuills confessions and the wretched soules illusions But this adoration of Cibele by gelding ones selfe the Poets neuer inuented but did rather abhorre it then mention i◅ Is any one to bee dedicated to these select Gods for blessednesse of life hereafter that cannot liue honestly vnder them here but lies in bondage to such vncleane filthinesse and so many dammed deuills but all this say they hath reference to the world nay looke if it be not to the wicked f ◅hat cannot bee referred to the world that is found to bee in the world But we doe seeke a minde that trusting in the true religion doth not worshippe the world as his God but commendeth it for his sake as his admired worke and being expiate from all the staines of the world so approcheth to him that made the world wee see these selected gods more notified then the rest not to the aduancement of their merits but the diuul ging of their shames this proues them men as not onely Po◅es but histories also do explaine for that which Virgill saith Aen. 8. Primus ab aethereo venit Saturnus Olympo Arma Iouis fugiens regnis exul ademptis An g Whence Saturne came Olimpus was the place Flying Ioues armes exil'd in wretched case d so as followeth the same hath h Euemerus written in a continuate history translated into latine by Ennius whence because much may bee taken both in Greeke and also in Latine that hath bin spoken against these error by others before vs I cease to vrge them further L. VIVES B◅g a Of. These Galli were allowed to beg of the people by a law that Metellus made O◅id shewes the reason in these verses Dic inquam parua cur stipe quaerat opes Contulit aes populus de quo delubra Metellus Fecit ait dandae mos stipis inde manet Tell me quoth I why beg they basely still Metellus built the shrine o' th' townes expence quoth he and so the begging law came thence Cicero in his sacred and seuerest lawes of those times charged that None but the Idaean goddesses Priests should beg his reason is because it fills the mind with folly and empties the purse of mony But what if Augustine or Cicero saw now how large and ritch societies go a begging to those on whome they might better bestow something whilest hee meane time that giueth it sitteth with a peece of browne bread and a few herbes drinking out of an earthen put full of nothing but water and a great sort of children about him for whose sustenance he toyleth day and night and he that beggeth of him is a ritch begger fed with white and purest bread patrridge and capons and soaked in spiritfull and delicious wines b Red any thing Of their interpretation c Monsters He seemeth to meane Priapus d Ganimede Sonne to Troos King of Phrigia a delicate boy Tantalus in hunting forced him away and gaue him to Ioue in Crete Ioue abused his body The Poets fable how Ioue catcht him vp in the shape of an eagle and made him his chiefe cupbearer in place of Hebe and Vulcan Iuno's children and turned him into the signe Aquary e Profest Openly avowing their bestiall obsc◅ity f What cannot There is not any other reading true but this g Whence Saturne E◅r to Aeneas Uirg Aenead h Euemerus Some read Homerus falsely for it was Eue◅rus as I said that wrot the History called Sacred Of the Naturalists figments that neither adore the true deity nor vse the adoration thereto belonging CHAP. 27. WHen I consider the Physiologies which learned and quick witted men haue endeuoured to turne into diuine matters I discouer as plaine as day that they cannot haue reference to ought but naturall and terrestriall though inuisible obiects all which are farre from the true God If this extended no further then the congruence which true religion permitted then were their want of the knowledge of the true God to be deplored and yet their abstinence from acting or authorizing obscaenity to be in part approued But since that it is wickednesse to worship either body or soule for the true God whose onely dwelling in the soule maketh it happy how much more vile is it to adore these things with a worship neither attaining saluation nor temporall renowne and therefore if any worldly element be set vp for adoration with temple priest or sacrifice which are the true Gods peculiar or any created spirit all were it good and pure it is not so ill a thing because the things vsed in the worship are euill as because they are such as are due onely to his worship to whom all worship is due But if any one say hee worshippeth the true God in monstrous statues sacrifices of men crowning of priuities gelding paiments for sodomy wounds filthy and obscaene festiuall games hee doth not offend because hee that hee worshippeth is to bee worshipped but because he is not to be worshipped so as hee doth worship him But he that with these filthinesses worshippeth not God the creator of all but a creature be it harmlesse or no animate or dead double is his offence to God once for adoring that for him which is not hee and once for adoring him with such rites as is a not to be afforded vnto either But the foulnesse of these mens worship is plaine but what or whom they worship is not so were it not for their owne history that recordes the gods that exacted those bestialities so terribly so therefore doubtlesse they were deuills called by their politique Theologie into Idols and passing from thence into mens hearts L. VIVES IS a not to be Nothing is to be worshipped in that manner neither God nor that
which is not God for the worship of it selfe is wicked That Varro his doctrine of Theologie hangeth no way together CHAP. 28. THerefore what is it to the purpose that so learned a man as Varro hath endeuoured to reduce all these gods to heauen and earth and cannot they slip from his fingers and fall away do what he can for being to speake of the goddesses seeing that as I said quoth he in my first booke of the places there are obserued two beginninâ—…s of the gods producing deities celestiall and terrestriall as befoâ—…e being to speake of the masculine gods we began with heauen concerning Ianus called heauen or the world so now of the feminine beginning with the earth Tellus I see how sore so good a witte is already plunged Hee is drawne by a likelyhood to make heauen the agent and earth the pacient therefore giueth the first the masculine forme and the latter the feminine and yet vnderstandeth not that hee that giueth those vnto both these two made them both And here-vpon he interpreteth a the Samothratians noble mysteries so saying that hee will lay open such things thereof to his nation as it neuer knew this he promiseth most religiously For he saith be hath obserued in Images that one thing signifieth earth another heauen another the abstracts of formes b Plato's Ideae hee will haue Ioue to bee heauen Iuno earth Minerua the Ideas Heauen the efficient earth the substance Idea the forme of each effect Now here I omit to say that Plato ascribed so much to these formes that he saith heauen doth nothing without them but it selfe was made by them This I say that Varro in his booke of the Select gods hath vtterly ouerthrowne this distinction of those three Heauen hee placeth for the masculine for tâ—…e feminine earth amongst which he putteth Minerua that but now was aboue heauen And Neptune a masculine God is in the sea therefore rather in earth then heauen Father Dis or c Pluto a male-god and their brother he is also in earth vpmost and Proserpina his wife vnder him How can those heauen-gods now be earth-gods or these earth-gods haue roomes aboue or reference to heauen what sobriety soliditie or certaintie is in this discourse And earth is all their mother that is serued with nothing but sodomy cutting and gelding Why then doth he say Ianus the gods chiefe and Tellus the goddesses where error neither alloweth one head nor furie a like time why goe they vainely about to referre these to the world e as if it could be adored for the true God the worke for the maker That these can haue no reference thether the truth hath conuinced referre them but vnto dead men deuills and the controuersie is at an end L. VIVES THe a Samothracians Of these gods I haue already spoken They are Heauen and earth Iâ—…e and Iuno that are the great Samothracian gods Uarro de ling. lat l. 4 And Minerua also To these three the stately temple of the Capitoll was dedicated In Greeke it is not well knowne who these Samothracian gods were Apollonius his interpretor hath these words they call the Samothracian gods Cahiri Nnaseas saith that their names are Axierus that is Ceres 〈◊〉 Proserpina Aziocersus father Dis and Mercury their attendant as Dionysodorus saith Aâ—…n saith that Ioue begotte Iasion and Dardanus vpon Electra The name Cabeiri serues to deriue from the mountaines Caberi in Phrygia whence these gods were brought Sâ—…e sâ—…y these gods were but two Ioue the elder and Dionysius the yonger Thus farre hee Hee that will read the Greeke it beginneth at these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now Iasion they say was Ceres sonne and called Caberus the brother of Dardanus others say laâ—… loued and lay with Ceres and was therefore slaine by thunder Hee that will read more of the Cabeiri let him go to Strabo lib. 10. b Plato's Idaea So called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forme or shape for hee that will make a thing first contemplateth of the forme and fitteth his worke therein A Painter drawes one picture by another this is his Idaea and therefore it is defined a forme of a future acte The Ideae of all things are in God which in framing of the world and cach part thereof hee did worke after and therefore Plato maketh three beginnings of all the minde that is God the worker the matter or substance of the world and the forme that it is framed after And God saith he in his Tymeus had an Idea or forme which hee followed in his whole fabricke of nature So that not onely the particuler spaces of the world but the 〈◊〉 heauen and the whole vniuerse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the beginning from an Idea They are eâ—…all vncorporall and simple formes of things saith Apuleius Dogmat. Platon and from hence had God the figures of all things present and future nor can more the one Idea bee â—…nd in one whole kinde of creature according to which all of that kinde are wrought as 〈◊〉 of wâ—…e Where these Idea's are is a deeper question and diuersly held of the Platonists of that here-after c Pluto Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaine Dis in Latine quasi diues ritche for out of the 〈◊〉 bowels his treasurie do men fetch vp stones of worth and mettalls And therefore was â—…e said to dwell vnder the land of Spaine as Strabo saith because there was such store of mettalâ—…es corne cattle and meanes of commodity d One head for Ianus had two heads Cybels Prieâ—…s were mad e As if it or which if they could no godly person would worship the world That all that the Naturalists referre to the worlds parts should be referred to God CHAP. 29. FOr this their naturall theologie referreth all these things to the world which would they auoide scruple of sacriledge they should of right referre to the true God the worlds maker and creator of all soules and bodies Obserue but this we worship God not heauen nor earth of which a two parts of the world conâ—…h nor a soule or soules diffused through all the parts thereof but a God that made heauen and earth and all therein he made all creatures that liue brutish sencelesse sensitiue and reasonable b And now to runne through the operations of this true and high GOD briefly which they reducing to absurd and obscene mysteries induced many deuills by We worship that God that hath giuen motion existence and limits to each created nature that knowes conteines and disposeth of all causes that gaue power to the seedes and reason to such as hee vouchsafed that hath bestowed the vse of speech vpon vs that hath giuen knowledge of future things to such spirits as he pleaseth and prophecieth by whom he please that for mans due correction ordereth and endeth all warres worldly tribulations that created the violent and vehement fire of this world for the temperature of
this great huge masse that framed and guideth all the waters that set vp the sunne as the worlds clearest light and gaue it congruent act and motion c that taketh not all power from the spirits infernall that afforded nourishment moist or dry vnto euery creature according to the temperature that founded the earth and maketh it fertill that giueth the fruites thereof to men and beasts that knowes and orders all causes principall and secondary that giueth the moone her motion and hath set downe waies in heauen and earth to direct our change of place that hath grac'd the wit he created with arts and sciences as ornaments to nature that instituted copulation for propagation sake that gaue men the vse of the earthly fire to meet by and vse in their conuentions Tâ—…se â—…re the things that learned Varro either from others doctrine or his owne 〈◊〉 striueth to ascribe vnto the selected Gods by a sort of I wotte nere 〈◊〉 â—…aiurall interpretations L. VIVES WHâ—… a two parts Gen. 1. 1. In the beginning God created heauen and earth Which 〈◊〉 make the whole world including in heauen all things celestiall in earth all things mortall b And now An Epilogue of all the gods powers which he hath disputed of c That taketh Read Iob. 40. 41. of the deuills power from God The meanes to discerne the Creator from the creatures and to auoyde the worshipping of so many gods for one because there are so many powers in one CHAP. 30. BVt these are the operation of one onely and true God yet as one the saâ—…e god in all plaâ—… all in all not included in place not confined to locall quaâ—…tie â—…sible and immutable filling heauen and earth with his present power His nature a needing no helpe So doth he dispose of all his workes of creation â—…t each one hath the peculiar motion permitted it For though it can doe noâ—… without him yet is not any thing that which he is He doth much by his Angeâ—… 〈◊〉 onely he maketh them also blessed So that imagine he do send his Angelâ—…â—…o 〈◊〉 for some causes yet he maketh not the men blessed by his Angels bâ—… by hiâ—… selfe he doth the angels from this true and euerlasting God and from noâ—…â—…ther hope we for life eternall L. VIVES 〈◊〉 Nâ—…ding as the other gods do that must be faine to haue assistance in their faculty poweâ—… The Peeâ—…r benefits besides his coâ—…on bounty that God bestoweth vpon his seruants CHAP. 26. FOr of him besides these benefits whereof wee haue spoken partly such as 〈◊〉 left to the administration of nature and bestowed both vpon good and bad wee 〈◊〉 a particular bounty of his loue perticular only to the good for although we 〈◊〉 neuer yeeld him sufficient thankes for our being life sence and vnderstanding of him yet for that he hath not forsaken vs when we were inuolued in sinne turâ—…d away from his contemplation and blinded with loue of blacke iniquity for that 〈◊〉 hath sent vs his Word his onely Sonne by whose incarnation and extrâ—… passion for vs we might conceiue how a dearely god esteemed vs and 〈◊〉 singuler sacrifice bee purged from our guilt and by the illumination of 〈◊〉 spirit in our hears tread downe all difficulties and ascend to that eternall 〈◊〉 ineffable sweetnes of his contemplation what heart how many tounges 〈◊〉 to returne sufficient thankes for this last benefit L. VIVES 〈◊〉 〈◊〉 dearely Rom. 8. 32. Who spared not his owne sonne but gaue him for vs all to death c. 〈◊〉 That the Mistery of our redemption by Christ was not obscure in the precedent times but continually intimated in diuers significations CHAP. 32. 〈◊〉 Mistery of Eternall life euen from the first originall of mankinde was 〈◊〉 the angells declared vnto such as God voutchsafed by diuers signes 〈◊〉 â—…all shadowes congruent to the times wherin they were shewed And 〈◊〉 â—…ebrewes being gathered into a common wealth to keepe the memory 〈◊〉 â—…ty had diuers that prophecied the things that should fall out from the 〈◊〉 of Christ vnto a this very day some of which Prophets b vnderstood 〈◊〉 â—…cies and some did not Afterwards they were pispersed amongst the 〈◊〉 leaue them c the testimony of the scriptures which promised eâ—…ernal 〈◊〉 Iesus Christ for not only al the Prophecies which were in words 〈◊〉 â—…epts which had reference to actions and manners were therein conâ—… but all their sacrifices also the Priesthoods temple or tabernacle altars â—…ies feasts and what euer hath reference to that diuine worship of God 〈◊〉 presages and propheticall significations of that eternall life bestowed by 〈◊〉 all which we now beleeue either are fulfilled or see are now in fulfilling 〈◊〉 shal be fulfilled hereafter in him L. VIVES 〈◊〉 a this very day For the Prophecies are not yet at an end and though the summe 〈◊〉 〈◊〉 all were fuâ—…filled in Christ yet by him diuers things since are to come to passe 〈◊〉 particularly beene intimated in the prophecies as that not in one prophet onely 〈◊〉 â—…ring together of the dispersed Israell at the end of the world b Understood All 〈◊〉 â—…phets vnderstood not their prophecies nor did those that vnderstood part vnderâ—… 〈◊〉 they spoake not them-selues but by Gods inspiraâ—…ion whose counselles they 〈◊〉 fully acquainted with nor did God vse them as men skilfull in future euents but 〈◊〉 as hee ment to speake to the poeple by yet deny we not but that the summe of all their 〈◊〉 thâ—…ing of the Messias was reuealed to them by God almighty The gentiles 〈◊〉 of opinion that the Sybills and the other Prophets vnderstood not all their presages 〈◊〉 â—…ey spake them at such times as they were rapt beyond their reason and hauing put 〈◊〉 proper mindes were filled with the deity And therefore Iamblicus saith that the 〈◊〉 and sober that the Sibilles and prophets are in their prophecying the dasker and obscurer their prophecies are and then they speake plainely and clearly when they are wholy Enthusiasticall In mysteriis c The testimonie That the scriptures might be dispersed throughout the world wherein the consequents of Christs comming and suffering were so plainely described that none that had seene or heard of Christs life and doings could deny that he it waâ—…of whom they were prophecied That Christianity onely is of power to lay open the Deuills subtilty and delight in illuding of ignorant men CHAP. 33. THis onely true religion is of power to lay open that the Gentiles gods are most vncleane spirits desiring vpon the occasion of some departed soules or vnder the shapes of some earthly creatures to bee accounted gods and in their proud impurity taking pleasure in those obscaenities as in diuine honours maligning the conuersion of all mens soules vnto the true God From whose beastly and abhominable tyranny a man then getteth free when hee layeth his beliefe vpon him who by his rare example of humillity declared from what height and
far different manner then that composition of the bodies k The body Vâ—…gil Georg. 4. Aeneid 6. reciteth Pythagoras his opinion singing of God that is the worlds soule whence each one drawes a life at his originall and returnes it at his death But because it may be doubted how all soules haue one originall sence one vnderstandeth better then another and vseth reason more perfectly this difference he held did proceed from the body and not from the soules For these are his wordes Principâ—… Calum at Terras Camposque liquentes â—…temque Globune terrae Titaniaque astra Spâ—…s intus alit totamque infusa per artus Mens agiâ—…at moleâ—… magno se corpore miscet c. Heauen Earth and Sea each in his proper bound The Moones bright globe and all the spangled round A spirit within doth feed doth mooue and passe Through euery parcell of this spatious masse All â—…hich is explayned at full by Seruius the Gramarian Porphyry confesseth with Pythagoras 〈◊〉 the soule suffereth with the body whose affects good or bad redound in part vnto the 〈◊〉 yet denieth hee that they alter the soules nature De sacrificijs lib. 4. How the platonists conceiued of the naturall part of Phylosophy CHAP. 6. WHerefore ' these Phylosophers whom fame we see hath worthily preferred 〈◊〉 before the rest did wel perceiue that God was a no bodily thing therfore paâ—…â—…rther then al bodies in this inuestigatioÌ„ they saw that no b mutable thing 〈◊〉 and therfore went further then al mutable spirits and soules to seek for 〈◊〉 â—…gain they saw that c al formes of mutable things whereby they are what 〈◊〉 of what nature soeuer they be haue originall from none but him that is 〈◊〉 vnchangeable Consequently neither the body of this vniuerse the fiâ—…â—…alities motions and Elements nor the bodies in them all from heauen to 〈◊〉 â—…her vegetatiue as trees or sensitiue also as beasts or reasonable also as 〈◊〉 those that need no nutriment but subsist by them-selues as the Angels 〈◊〉 being but from him who hath only simple being For in him d to be and 〈◊〉 â—…ffer not as if he might haue being without life neither to liue and to 〈◊〉 â—…d as if he could haue life without intellect nor to vnderstand and to bee 〈◊〉 â—…s if he could haue the one and not the other But his life vnderstanâ—… beatitude are all but his being From this invariable and simple essence 〈◊〉 they gathered him to bee the vncreated Creator of all existence For they 〈◊〉 â—…ed that all thinges are eyther body or life that the e life excelleth the 〈◊〉 â—…hat sensibility is but a species of the body but vnderstanding of the life 〈◊〉 â—…fore they preferred intellect before sence Sensible things are those 〈◊〉 to be seen or touched Intelligible can only be vnderstood by the minde 〈◊〉 is no bodily sweetnesse be it in the body as beauty or in motion as 〈◊〉 â—…ll song but the minde doth iudge therof which it could not doe if this 〈◊〉 â—…ere not in it more excellent then eyther in that quantity of body or 〈◊〉 â—…se of voyces and keeping of tones and times Yet if it were not mutable 〈◊〉 â—…ld not iudge better then another of these sensible species nor one be wittiâ—…â—…inger or more exercised then another but he that began after should 〈◊〉 much as he that learned before and he that profited after should bee vnâ—… from his ignorance before but that which admitteth maiority or minoriâ—… angeable doubtlesse And therfore these learned men did well obserue 〈◊〉 first forme of things could not haue existence in a subiect mutable And 〈◊〉 〈◊〉 beholding degrees of diuersity in the formes of soules and bodies and 〈◊〉 the seperation of al forme from theÌ„ directly destroied theÌ„ this infered aneâ—…ty of some vnchangeable and consequently an all-excelling forme this they 〈◊〉 the beginning of all thinges vncreated all creating exceeding right This 〈◊〉 they knew of God he did manifest vnto them by teaching them the graduâ—…â—…emplation of his parts invisible by his workes visible as also his eternity â—…inity who created all things both visible and temporary Thus much of 〈◊〉 Physiology or naturall Phylosophy L. VIVES GOD a was no body This Alcinous in Plato's doctrine argueth thus If God were a 〈◊〉 hee should haue substance and forme for so haue all bodies being like the Idea's wherein they haâ—…e a secret resemblance But to say God hath substance and forme is absurd for he should â—…thor be the beginning nor vncompounded Therefore hee hath no body Besides euery body is of some substance What then shall GOD bee of fire or ayre earth or water Nor of these are beginnings but rather haue a later being then the substance whereof they consist â—…ut these are blasphemies the truth is GOD is incorporeall If he were a body hee were generated and therefoâ—…e corruptible But farre are those thinges from GOD. Thus farre Alcinous b No mutable Plato in Timaeus calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c one the same and alwaies like him-selfe as Tully translates it Alcinous saith hee must needes bee an intelligible substance Of which kind the soule is better theâ—… what is not the soule but the power that is perpetually actual excelleth that which is potentiall such therefore is God c All formes In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Tully others interprete it d To bee and to liue Alcinous saith that God is supreme eternall ineffable selfe-perfect needing nothing eternally absolute Deity cause of all bâ—…ing truth harmony good and all these in one and one For I count them not as dis-ioyned but coessentiall And a little â—…ter he saith that God is incomprehensible onely apparant to the thought but conteyned vnder no kinde what-soeuer not definable nor specificall nor subiect to any accident to say hee is euill were wickednesse and to say hee is good is insufficient for then hee should participate of goodnesse but hee hath neyther difference nor accident This opinion did Dionisius the Diuine follow denying wisedome life or vnderstanding to be in god For these are the names of particular perfections which are not in God This seemes to bee grounded on Plato's wordes in Phadon that all good is such by participation of good but there hee excepteth true good that is doubtlesse God the Idea and essence of all beautifull goodnesse e Life excelleth He cals the soule life as Aristotle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing eternally actuall both may bee said of the soule But Plato speaking of soules meaneth it seemes onely the rationall The excellency of the Platonists aboue the rest in logicke CHAP. 7. NOw as concerning the other part of their a doctrine called logicke farre bee it from vs to ioyne them in comparison with those fellowes that fetched the iudgement of truth from the bodily sences and held all things to bee swayed by their false and
then either Architas or Timeus d 〈◊〉 Africans bordring on the Ocean Atlas was the first King brother to Saâ—… 〈◊〉 to Caelus A great Astronomer Hee taught his Sonne Hesperus and many 〈◊〉 〈◊〉 for hee had seauen daughters all married to the Heroës that had Sonnes 〈◊〉 â—…ous then the Parents Hee taught diuers of the vulgar also whence the 〈◊〉 Libia where Hercules learnt it and disputed of it e Egiptians Their Philosophy 〈◊〉 but most part from Chaldea chiefely from Abraham though they as Diodoâ—…â—…ibe â—…ibe it to Isis and Osiris Uulcan Mercury and Hercules How euer sure it is 〈◊〉 Philosophy was diuine and much false and filthy f Indians There Philosoâ—…â—…ed Brachmans of whome read Philostratus his Uita Apollon Thyan and Straâ—… 〈◊〉 of Alexander the Macedonian his conquests g Persians They had the 〈◊〉 Zoroaster taught h Cladaees The chiefe Astrologians and diuinators of the 〈◊〉 â—…e read Diodorus lib. 3. i Scythians Their Philosophers whilom contended 〈◊〉 â—…tians for antiquity a nation valiant plaine iust harmelesse doing more by naâ—…â—…en Greece with all her laborious discipline k Galles or Frenchmen They had 〈◊〉 〈◊〉 Caesar Comment Gallic Bell. and Poets also which were both Philosophers and 〈◊〉 Saronidae Dio. l. 6. they had also the wisards that the people came vnto for trifles No 〈◊〉 â—…gst them might be offered without a Philosopher that was a Naturalist diuine 〈◊〉 〈◊〉 and these ruled all in all places Their Druides as Strabo saith lib. 4. were both 〈◊〉 â—…d Moralists l Spaniards In Spaine before siluer and gold were found there was 〈◊〉 â—…ny Philosophers and the people liued wounderfull religiously euery society had 〈◊〉 â—…y the yeare chosen out of the most learned and iudicious ranke of men equity 〈◊〉 â—…or of iustice then without lawes clangor yet the Turdetani now called the 〈◊〉 had certaine wounderfull old lawes written few or no controuersies were 〈◊〉 and those that were did either concerne vertuous emulation the reasons of 〈◊〉 gods of good manners or of some such theames which the learned disputed of 〈◊〉 and called the women to bee auditors Afterwards certaine mountaines that 〈◊〉 â—…all within brake out and burned and the melted gould and siluer left adâ—… such fine â—…uffes in mens mindes so shewing this to the Phaenicians who were 〈◊〉 â—…erall marchants of the world they bartered of their mettalls away to them for 〈◊〉 â—…o value The Phaenicians spying this gaine acquainted diuers of the Asians and 〈◊〉 therewith and so came often thether with a multitude of men sometimes with 〈◊〉 and otherwhiles with but two or three Marchants shippes Now many either 〈◊〉 â—…e and the soyle or else louing gold better then their gods set vp their rests in 〈◊〉 â—…d by one tricke or other found meanes to contract alliance with others and then 〈◊〉 â—…y to send Colonyes into Spaine out of all Asia and the Iles adiacent and 〈◊〉 〈◊〉 their villenies amongst the filly ignorant soules Then began the Spaniards to 〈◊〉 â—…ir owne wealth to fight to prey one vpon another first priuately and soone after in whole armies afterward to flat nations warre waged vnder alien leaders the Phâ—…nicians aâ—… first the authors both of their present and future misfortunes Then good manners got them gone equity was sent packing away and lawes came vp together with digging of mettaâ—…s and other traffiques so that farewell Philosophy and all artes grew almost to vtter ruine 〈◊〉 they were not written but onely passed by tradition from mouth to eare But that which remained of theeÌ„ was renewed by some wel-wishing wits in the time of the Romaine peace bâ—… first the Gothes and afterward the Saracins rooted them vtterly from amongst the vulgaâ—… There is an old memorial extant of the ancient times written in greek and Latine I hope by 〈◊〉 to illustrate the original of any natiue couÌ„try m Of the elements That is such as conceiue to further theÌ„ the elements such as think them the orignalls of al neuer leaue GOD any thing to doe whose will disposeth all things n For that which is knowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sath the greeke o His inuisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Creation and the thing created Vâ—… thinketh that this inuisibility is meant of the fome and fabrik of heauen and earth according to that of the Psalme The heauens declare the glory of God and the firmament sheweth the workes of his hands And we find Aristotle and many more to gather by the world externall shape of the world that there is a God that hath a prouidence and care of the world and the same they gather by the course and motion of times by the order of our life and of the whole vniuerse wherein such things could not be done but by that most wise and glorious gouernor oâ—… the said vniuerse Augustine translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutions to make it imply that men may conceiue the secrets of GOD by his workes euen from the worlds first constitution to perswade vs that this knowledge had existence before Christ his comming or Moyses lawe eueâ—… from the first creation of the world And this me thinkes is nearest vnto Pauls minde whom this place disputeth against the Philosophers telling them that when or where euer they liue they may finde a god the gouernor and father of all vniuersity and that for so followes the sequele and that by the workes which he hath made may his inuisibility bee certainly gathered p Eternall vertue Not onely his secret wisdome and iustice but his illustrious deity and power vnlesse you take away And so and let the rest depend vpon the former for the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coniunction was the cause that qoqque was thrust into the Latine interpretatation q In him we liue The ancients called GOD the life that is diffused throughout the vniuerse and the aire also so that this is true howsoeuer that in him wee liue wee moue and haue our beeing Aratus also said that al waies courts hauens and all places and things were full of Ioue which his interpretor attributeth to the ayre r In which place The Romaines and Greekes worshipped mens statues for gods the Egiptians beasts What the excellence of a religious Christian is in these Philosophicall artes CHAP. 10. NOw if a christian for want of reading cannot vse such of their words as fits disputations because hee neuer heard them or cannot call that part thaâ—… treates of nature either naturall in Latine or physicall in Greeke nor that thaâ—… inquires the truth rationall or Logicall nor that which concernes rectifying of manners and goodnesse of ends Morall or Ethicall yet thence it followes not that he knowes not that from the true God is both Nature whereby hee made vs like his Image Reason wherby we know him and Grace wherby we are blessed in beeing vnited to him This then is the cause why wee prefer these
before the other the other spent their wittes in seeking out of the causes of things the meanes of learning and order of life these knowing GOD found thâ—… their was both the cause of the whole creation the light of all true learning and the fount of all felicity So that what Platonists or others soeuer held thâ—…s of GOD they held as we doe But wee choose rather to deale with the a Plâ—…tonists then others because their workes are most famous for both the Greekes whose language is very greatly ' esteemed of the nations doâ—… preserue and extoll them and the Latines mooued by their excelleâ—… and glory learning them more willingly themselues and by recordiâ—… them in their tongues also left them the more illustrious and plaine to vs and to all posterity L. VIVES VVIth the a Platonists From Plato and Aristotles time vnto Aphrodiseus that liued vnder Seuerus and his sonne Aristotle was rather named amongst the learned then either read or vnderstood Aprodiseus first aduentured to explaine him and did set many on to search farther into the author by that light hee gaue yet did Plato keepe aboue him still vntill the erection of publike schooles in France and Italy that is as long as the Greeke and Latine tongues were in account but when learning grew Mercenary and Mimicall all their aime was gaine and contention and verbosity and sond subtility with vile fained wordes of arte and friuolous quillets then was Aristotles logike and physikes held fit for their purpose and many better bookes of his throwne aside But as for Plato because they vnderstood him not nay and Aristotle much lesse yet because hee teacheth no trickes oh neuer name him I speake not this to imply Aristotles learning more insufficient then Plato's but it is a shame that Plato a holy Philosopher should bee thrust by and Aristotles best part also and the rest so read that he must speake their pleasures beeing such fooleries as not Aristotle no not any mad man of his time would haue held or divulged Whence Plato might haue that knowledge that brought him so neare the Christian doctrine CHAP. 11. NOw some of our Christians admire at these assertions of Plato comming soneere to our beleefe of God So that some thinke that at his going to Egipt hâ—…e heard the Prophet a Hieremye or got to read some of the prophets bookes in his trauell these opinions I haue b else-where related But by all true chronicles supputation Plato was borne an 100. yeares after Ieremy prophecied Plato liued 81. yeares and from his death to the time that Ptolomy King of Egipt demanded the Hebrew prophecies and had them translated by the 70. Iewes that vnderstood the greeke also is reckned almost 60. yeares So that Plato in his trauell could neither see Hieremy beeing dead nor read the scriptures beeing not as yet translated into the greeke which he vnderstood c vnlesse as he was of an infatigable studie he had had them read by an interpretor yet so as hee might not translate them or coppy them which Ptolomy as a friend might intreate or as a King command but onely carry away what he could in his memory Some reason there is for this because Genesis beginneth thus In the beginning GOD treated heauen and earth and the earth was without forme and voide and darkenesse â—…as vpon the deepe the Spirit of GOD mooued vpon the wateâ—…s And Plato in his d Tiâ—…s saith that GOD first e ioyned the earth and the fire Now it is certaine that f hee meaneth heauen by fire so that here is a correspondence with the other In the beginning GOD created heauen and earth Againe hee saith that the two g meanes conioyning these extremities are water and ayre this some may thinke he had from the other The spirit of GOD mooued vpon the waters not minding in what sence the scripture vseth the word Spirit and because h ayre is a spirit therefore it may bee hee gathered that hee collected 4. elements from this place And whereas hee saith a Philosopher is a louer of God thâ—…re is nothing better squareth with the holy scriptures but that especially which maketh mee almost confesse that Plato wanted not these bookes that whereas the Angel that brought Gods word to Moyses being asked what his name was that bad him goe free the Israelites out of Egipt answered his name was i I am that I am And thus shalt thou say to the children of Israell I am hath sent me to you as if that in comparison of that which truely is being immutable the things that are immutable are not Plato stuck hard vpon this and commended it highly And I maâ—…e a doubt whether the like be to be found in any one that euer wrote before Plate except in that booke when it was first written so I am that I am and thou shalt tell them that I am sent me to you But wheresoeuer he had it out of others bookes before him or as the Apostle saith Because that which is knowne of God is manifest vnto them for God hath shewed it them For the inuisible things of him that iâ—… his eternall power and god-head are seene by the creation of the world being considered in his workes This maketh mee chose to deale with the Platonists in our intended question of naturall Theology namely whether the seruice of one GOD or many suffice for the felicity of the life to come For as touching the seruice of one or many for the helpes of this temporall life I thinke I haue said already sufficient L. VIVES PRophet a Hieremy Hee went with the two Tribes Beniamin and Iuda into Egipt and was there stoned at Tanis there the inhabitants honour him for the present helpe his tombe giues theÌ„ against the stinging of serpents b Else-where De Doctr. xpian 2. Eusebâ—… saith Hieremy began to prophecy the 36. Olympiade and Plato was borne the 88. of the Septuagines hereafter c Unlesse as he was Iustin Martyr in Paracl ad gent Euseb. de prâ—…p Theodor. de Graec. affect all affiâ—…me that Plato had much doctrine from the Hebrew bookes Herevpon Numenius the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is Plato but Moyfes made Athenian And Aristobulus the Iewe writting to Philometoâ—… saith as Eusebius citeth it Plato did follow our law in many things for his diuers allegations haue prooued him an obseruer of it in particular things and that in many For the Pentateâ—…ch was translated before Alexanders time yea before the Persian Monarchy whence hee and Pythagoras had both very much d Timaeus So because Timaeus the Locrian is induced as disputing of the worâ—…d hâ—… had Plato heard in Italy and he wrote of the world in the dorike tongue out of which booke Plato hath much of his doctrine e Ioyned the earth The words are traâ—…slated by Tully thus Corporeum aspectabilem itemque tractabilem esse necessarium est nihil porrò igni vacuum
he was properly called Basileus a Tyrian philosopher Aemelius his scholler whom Plotine taught Hee liued in A◅lians time and continued vntill Diocletians Thus farre Suidas Why he was called Basileus he sheweth in his maister Plotines life Amelius quoth he dedicated this booke to me and in the title called me Basileus for that was my name in the language of my country I was called after my father Malcus which translated is king Thus he of himselfe l Plato himselfe In his Timaeus he calles Saturne Ops and Iuno gods and all the rest brethren and kinsfolkes amongst them-selues and else-where hee commands sacrifices vnto their gods Demones Heroes saying it is these to whom the Cities good estate is to be commended De legib de repub in diuerse places Of Plato's affirmation that the gods were all good and louers of vertue CHAP. 13. WHerefore though in other points they and wee doe differ yet to ouer-passe them in this great controuersie now in hand I aske them what gods we must worship the good the bad or both nay herein we must take Plato's a assertion that holds all the good to be good no bad ones of them Why then this worship is the gods ◅or then it is the gods and if they be bad their god-head is gone This being true and what else should we beleeue then downe goeth the b opinion that affirmes a necessity of appeasing the bad gods by sacrifices and inuoking the good For there are no bad gods the good onely if there were must haue the worship without any other pertakers What are they then that loue stage-plaies and to see their owne crimes thrust into their honors and religion their power prooues them some-thing but their affects conuince them wicked Plato's opinion of playes was shewen in his iudgement of the expulsion of Poets as pernicious and balefull to an honest state What gods are they now that oppose Plato in defence of those playes hee cannot endure that the gods should bee slandered they cannot endure vnlesse they be openly defaced Nay they added malicious cruelty to their bestiall desires depriuing T. Latinus of his sonne striking him with a disease mary when they had done as they pleased then they freed him frō his maladie But Plato very wisely for bad all feare of the euill powers confirming himselfe in his opinion feared not to avow the expulsion of al these politique absurdities from a firme state all those filthinesses y◠those gods delighted in And this Plato doth Labeo make a Semy-god euen that c Labeo that holds that sad black and bloudy sacrifices do fit the euill gods mirthfull orgies the good why then dares Plato but a semigod boldly debarre the gods themselues the very good ones from those delights which hee held obscaence and vnlawfull These gods neuerthelesse confute Labeo for they showed them-selues cruell and barbarous against Latinus not mirthfull nor game-some Let the Platonists that hold all the gods to be good and in vertue the fellowes of the wise and affirme it a sacriledge to beleeue other of them let them expound vs this mistery wee will say they marke vs well we do so L. VIVES PLato's a Assertion Deleg 10. he saith the gods are good full of vertue prouidence and iustice but yet that they haue all this from him that hath the true being the Prince of nature as from the fountaine of all goodnesse This argument Socrates in their banquet vseth to proue Loue no god all the gods are good and blessed so is not Loue ergo Porphyry de sacrific 3. GOD is neither hurtfull nor needefull of any thing So held the Stokes as Tully saith Offic. 2 but wee are all for Plato now whereof Agustine speakes if wee should recite all what end should wee make b The opinion Apuleius saith some of the Daemones loue day offerings some the nights some mirthfull rites some sad and melancholy De deo socrat Porpherio vpon Horace his Carmen seculare saith it was a common opinion that some gods were worshipped least they should hurt and others from protection Plutarch saith that kings and princes did offer sacrifices to these great Daemones to auert their wrath which was alwaies most perillous Porphery saith that states neede some-times offer to the diuells to appease them from hurting their corne cattell or horses for sure it is quoth he that if they bee neglected they will become angry and doe men much mischiefe but lawfull worship they haue none and this the diuines not the vulgar onely do hold allowing sacrifices to bee offered them but that they must not bee tasted of De abstinent animat lib. 2. c Labeo Porphery in the said booke allowes no liuing creature but fruites flowers hony and meale to be offered to the gods aboue So vsed the ancients and so should it be saith Theophrastus and Pithagoras would neuer suffer creature to bee killed for sacrifice But blood and slaughter are expiations for the deuills And Porphery elsewhere saith that the lower the gods are the sadder sacrifies they require the earth-gods and hell-gods loue blacke cattell the first vpon alltars the latter in graues and pits Of such as held 3. Kinds of reasonable soules in the gods in airy spirits and in men CHAP. 14. ALL reasonable a creatures say they are threefold gods men deuills the gods the heighest then the diuells lastly men the first hauing place in heauen the second in the ayre the third on the earth each with his change of place hath difference in nature the gods are of more power then the spirits or men and men are vnder the spirits and gods both by place of nature and worth of merit b the spirits in the middest are vnder the gods and so their inferiours a◅oue men in place and therefore in power with the gods they are immortall with men passionate and therefore louers of loose sports and poeticall figments and are subiect to all humaine affects which the gods by no meanes can bee So Plato's prohibition of Poetry did not depriue the gods of their delights but only the ayry spirits Well of this question diuers but Apuleius a Platonist of Madaura chiefly in one whole worke disputeth calling it De deo Socratis of Socrates his god wher he disputeth what kind of god c this power that Socrates had attendant vpon him was It was as his friend forbad him to proceed in any action which it knew would not end prosperously Now there he plainly affirmeth that this was no god but onely an ayry spirit handling Plato's doctrine rarely concerning the height of the gods mans meannesse and the diuells midle interposition But this being thus how durst Plato depriue not the gods for them hee acquitted from all touch of humaine affects but then the ayry spirits of their stage pleasures by expelling of Poets vnlesse by this act hee meant to warne mans soule how euer here encheyned in corruption yet to detest the vnpure
the Marucine fields that remooued quite ouer the high-way and that the whole farmes went out of their places and seated them-selues elsewhere Magick saith Apuleius was forbidden of old by the twelue tables because of the incredible bewitching of the corne d Was not So were many by the Romaine lawes Apollonius Tyaneus by Domitian and Apuleius by Claud. Maximus Praefect of Africa not the C◅stian e Now extant His two Apologies concerning Magicke wherein hee leaueth all his luxurious phrase and his fustian tearmes and goeth to it like a plaine lawyer yet not so well but he flies out here and there and must bee Apuleius still f For all these How could men know saith Eusebius how to call and compell the Deuils but by the deuills owne teaching them This Porphyry confesseth and alledgeth Hecates prescription how shee should bee called out De Orac. Whether it be credible that good Gods had rather conuerse with those spirits then with men CHAP. 20. O But there is a necessitie bindeth these spirits in this place between the gods and men to carry recarry messages answers from the one to the other Well and what necessity why because no god hath commerce immediatly with man Very good Oh a that is a glorious holynesse of GOD surely that conuerseth not with a penitent humble man and yet will conuerse with a proud spirit Hee hath no commerce with a man that flieth from succour to his death but with a spirit that counterfeits his deity hee hath hee medleth not with him that asketh pardō but with the spirit that imagineth mischiefe he doth he dealeth not with a Philosopher y◠expelleth stage-playes out of an honest city he dealeth with a deuill that forceth stage-playes from the priests and Senators as part of the religion of a citty he liketh not the mens company that forbid slanders of the gods but the deuils that delight in them theirs he li◅eth of Hee conuerseth not with the man that executeth iust lawes vpon Magitians but with the deuills that teach Magicke and giue it effect those hee con◅uerseth with nor is ioyned with a man that flieth the example of the deuill yet ioynes with the deuill that hunteth for the wrack of man This is likely sure L. VIVES O a that is a glorious The Bruges copie hath a little alteration transferring penitent into a following sentence but the sence is all one it were curiosity to stand vpon such small trifles Whether the gods vse the Deuills as their Messengers and be willing that they should deceiue them or ignorant that they do it CHAP. 21. BVt there is a great necessity of this so vile an inconuenience because the Aethereall gods but that these spirits being upward other-wise could not know the affaires of earth heauen yee know being farre from earth and ayre adioyning to both O rare wisdome This is their opinion that their good gods haue a care of humane businesses else were they not worth worship and yet the distance of place debarres them from notice how things passe but that the spirits helpe them so there are they necessary and consequently worship-worthy as the meanes that the gods haue to know mens cases and to send them helpe in time If this then be so the deuills contiguous body is better knowne to the gods then a mans good minde O lamentable necessity nay rediculous detestable vanitie to keepe vanity from diuinitie If the gods by their freedom from the bodies obstacles can behold our mindes what need they any spirits helpe And if the gods haue corporall meanes as sight speach motion or so in bodies by which they receiue the spirits messages then may the spirits lye and deceiue them also So that if the deyties be not ignorant of the deuills deceits no more are they bard the knowledge of our actions But I would they would tell mee whether the spirits told the gods that Plato disliked the slanders that the Poets laide vpon them and yet concealed that they did like well of them or concealed all that the gods neuer knew it or reuealed all Plato's religious zeale and their owne vile affection or did they suppresse Plato's opinion that would haue such impious liberty abrogated as by Poetique fables did iniure the gods and yet shamed not to lay open their owne wickednesse in affecting such playes as conteined the gods disgraces Choose of these foure which they will and marke the sequell How vilely they thought of these good gods If they choose the first then it is granted that the gods might not conuerse with good Plato that restrained their shames and yet conuersed with those euill spirits that reioyced at these iniuries of the gods who could not know a good man being a farre but by these deuills because they could not know these deuills that were so neare them If they take the second and say the spirits concealed both that the gods should neither know Plato's religious lawe and the deuills sacriligious practise what vse can the gods haue of these messengers for any knowledge seeing they could not haue knowledge of the good lawes that honest men promulgated in their honor against the lust of those vile spirits If they choose the third and make these spirits both to celebrate Plato's prohibition of the gods iniuries and their owne affectation of their continuance why were not this rather to ouer-crow them then to interprete to them And so should the gods heare and iud◅e of both these relations that they neither should casheere these spirits of their seruice that oppo◅ed Plato his good zeale nor for beare to send Plato rewards by them for his honest intent For so are they placed in the chaine of natures a elements that they m◅y haue the company of those that iniurie them but not of those that defend them both they may know but the states of b ayre and earth they cannot alter nor transmute Now if they choose the fourth it is worse then all For who can endure the deuills should tell the gods how they are abused by players and Poets and of the height of pleasure themselues take in these shewes and yet bee silent of Plato's graue decree that abrogated all such obscenities that so the good gods might haue intelligence of the wickednesse of the worst their owne messengers and yet none of the Philosophers goodnesses that aymed all at their honor whereas the other professed their extreame disgrace L. VIVES THe a chaine of for the elements are cheined together as it were the lower to the higher so coherent that the parts contiguous seeme both of one nature so it is in the sphe◅es that are all contained one within another b Ayre and earth That we can neither ascend not in thought vnto them nor they descend to vs to heare and helpe vs without interpretours The renouncing of the worship of those spirits against Apuleius CHAP. 22. TO auoyde therefore all euill thoughts concerning the gods all the foure are to be auoyded
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
before the time that is the iudgement wherein they and all men their sectaries are to bee cast into eternall torments as that l truth saith that neither deceiueth nor is deceiued not as hee saith that following the puffes of Philosophy flies here and there mixing truth and falshood greeuing at the ouerthrow of that religion which afterwards hee affirmes is all error L. VIVES HErmes a Of him by and by b His words We haue seene of his bookes greeke and latine This is out of his Asclepius translated by Apuleius c So doth humanity So humanity adapting it selfe to the nature and originall saith Hermes his booke d Trust So hath Hermes it Bruges copy hath Mistrust not your selfe e Beyond Apuleius and the Coleâ—…ne copy haue it both in this maner onely Mirth the Coleynists haue more then he f For Hermes I would haue cited some of his places but his bookes are common and so it is needelesse 〈◊〉 It being easier A diuersity of reading but of no moment nor alteration of sence h Of that which Reioycing that Christ is come whom the law and Prophets had promised So Iohn bad his disciples aske art thou he that should come or shall wee looke for an other i Peter This confession is the Churches corner stone neuer decaying to beleeue and affirme THAT IESVS IS CHRIST THE SONNE OF THE LIVING GOD. This is no Philosophicall reuelation no inuention no quirke no worldly wisdome but reuealed by GOD the father of all to such as hee doth loue and vouchsafe it k Because Hee sheweth why the deuills thought that Christ vndid them before the time l Truth Mat. 25. 41. Depart from meâ—… yee cursed into euerlasting fire which is prepared for the deuill and his angells How Hermes openly confessed his progenitors error and yet bewayled the destruction of it CHAP. 24. FOr after much discourse hee comes againe to speake of the gods men made but of these sufficient saith hee let vs returne againe to man to reason by which diuine guift man hath the name of reasonable For we haue yet spoken no wonderfull thing of man the a wonder of all wonders is that man could fiâ—…e out the diuine nature and giue it effect Wherefore our fathers erring exceedinly in incredulity b concerning the deities and neuer penetrating into the depth of diuine religioÌ„ they inueÌ„ted an art to make gods whervnto they ioyned a vertue out of some part of the worlds nature like to the other and conioyning these two because they could make no soules they framed certaine Images whereinto they called either Angells or deuills and so by these mysteries gaue these Idols power to hurt or helpe them I know not whether the deuills being admited would say asmuch as this man saith Our fathers exceedingly erring saith he in incredulity concerning the deities not penetrating into the depth of diuine religion inuented an arte to make gods Was hee content to say they but erred in this inuention no he addeth Exceedingly thus this exceeding error and incredulity of those that looked not into matters diuine gaue life to this inuention of making gods And yet though it were so though this was but an inuention of error incredulity and irreligiousnes yet this wise man lamenteth that future times should abolish it Marke now whether Gods power compell him to confesse his progenitors error the diuills to bee made the future wrack of the said error If it were their exceeding error incredulity negligence in matters diuine that giue first life to this god-making inuention what wonder if this arte bee detestable and all that it did against the truth cast out from the truth this truth correcting that errour this faith that incredulity this conuersion that neglect If he conceale the cause and yet confesse that rite to be their inuention we if we haue any wit cannot but gather that had they bin in the right way they would neuer haue fallen to that folly had they either thought worthily or meditated seriously of religion yet should wee a ffirme that their great incredulous contemptuous error in the cause of diuinity was the cause of this inuention wee should neuerthelesse stand in need to prepare our selues to endure the impudence of the truths obstinate opponeÌ„ts But since he that admires yâ— power of this art aboue all other things in man and greeues that the time should come wherein al those illusions should claspe with ruine through the power of legall authority since he confesseth the causes that gaue this art first original namely the exceeding error incredulity negligeÌ„ce of his ancestor in matters diuine what should wee doe but thinke GOD hath ouerthrowne these institutions by their iust contrary causes that which errors multitude ordained hath truths tract abolished faith hath subuerted the worke of incredulity and conuersion vnto Gods truth hath suppressed the effects of true Gods neglect not in Egipt only where onely the diabolicall spirit bewaileth but in all the world which heareth a new song sung vnto the Lord as the holy scripture saith Sing vnto the Lord a new song Sing vnto the Lord all the earth for the c title of this Psalme is when the house was built after the captiuity the City of God the Lords house is built that is the holy Church all the earth ouer after captiuity wherein the deuills held those men slaues who after by their faith in God became principall stones in the building for mans making of these gods did not acquit him from beeing slaue to these works of his but by his willing worship he was drawn into their society a society of suttle diuills not of stupid Idols for what are Idols but as the Scripture saith haue eyes and see not all the other properties that may be said of a dead sencelesse Image how well soeuer carued But the vncleane spirits therein by that truly black art bouÌ„d their soules that adored theÌ„ in their society most horrid captiuity therefore saith the Apostle We know that an Idol is nothing in the world But the Gentiles offer to deuilis not vnto God I wil not haue them to haue society with the deuils So then after this captiuity that bound men slaue to the deuils Gods house began to be built through the earth thence had the Psalme the beginning Sing vnto the Lord a new song sing vnto the Lord all the earth Sing vnto the Lord and praise his name d declare his saluation e from day to day Declare his glorie amongst all nations and his wonders amongst all people For the Lord is great and much to be praised hee is to be feared aboue all gods For all the gods of the people are Idols but the Lord made the heauens Hee then that bewailed the abolishment of these Idols in the time to come and of the slauery wherein the deuills held men captiue did it out of an euill spirits inspiration and from that did desire the continuance of that captiuity
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
all vice and consequently these passions that befall a wise 〈◊〉 â—…s they doe not offer any preiudice to his reason or vertue are no vices 〈◊〉 Stoikes Platonists and Peripatetiques doe all agree in one But as d Tulâ—…â—…he Grecians of old affect verbosity of contention rather then truth But now it 〈◊〉 question whether it bee coherent vnto the infirmity of this present life 〈◊〉 these affections in all good offices how euer whereas the holy Angells 〈◊〉 they punish such as gods eternall prouidence appointeth with anger 〈◊〉 they helpe those that they loue out of danger without any feare and sucâ—…â—…retched without feeling any compassion are notwithstanding said afâ—…â—…rase of speaking to be pertakers of those passions because of the similiâ—… 〈◊〉 their workes not any way because of their infirmity of affections And so 〈◊〉 〈◊〉 the scripture is sayd to bee angry yet farre is hee from feeling affect the 〈◊〉 of his reuenge did procure this phrase not the turbulence of his passion L. VIVES STâ—…es a indeed Cic. pro Muren A many come to you in distresse and misery you shall 〈◊〉 〈◊〉 〈◊〉 in taking any compassion vpon them This in disgrace of Stoicisme hath Tully b 〈◊〉 Pro Q. Ligario c This now intimating that he had more words then wisdome as 〈◊〉 sayd of Catiline wisdome indeed being peculiar to those that serue the true God the Kâ—…g 〈◊〉 〈◊〉 â—…ole vniuerse and his wisdome his soâ—…e d Tully saith Crassus his words of the Greekes opâ—…ion of an oratour De oratore lib. 1. What passion the spirits that Apuleius maketh mediators betweene the gods and men are subiect vnto by his owne confession CHAP 6. BVt to deferre the question of the holy Angels awhile let vs see how the Platonists teach of their mediating spirits in this matter of passion If those Daemones ouâ—… ruled all their affects with freedome and reason then would not Apuleius 〈◊〉 〈◊〉 that they are tossed in the same tempestuous cogitations that mens 〈◊〉 â—…eete in So their minde then their reasonable part that if it had any 〈◊〉 â—…ted in it should be the dominator ouer these turbulent affects of the 〈◊〉 parts this very minde floteth say the Platonists in this sea of perturbation Well then the deuills mindes lye open to the passions of lust feare wrath and the rest What part then haue they free wise and vnaffected whereby to please the gods and conuerse with good men when as their whole minde is so â—…ated vnto affects their vices that their whole reason is eternally emploiâ—… 〈◊〉 deceipt illusion as their desire to endamage all creatures is eternall 〈◊〉 thâ—… Platonists doe but seeke contentions in saying the Poets de fame the goâ—…s whereas their imputations pertaine to the deuills and not to the gods CHAP. 7. Iâ—… 〈◊〉 say the Poets tolerable fictions that some gods were louers or haters of 〈◊〉 men were not spoken vniuersally but restrictiuely respecting the euill 〈◊〉 whom Apuleius saith doe flote in a sea of turbulent thoughts how can this 〈◊〉 when in his placing of them in the midst betweene the gods and vs hee saiâ—… 〈◊〉 some for the euill but a all because all haue ayrie bodies for this he saith is a â—…on of the Poets that make gods of those spirits and call them so making â—…m friends to such or such men as their owne loose affects do put in their heads to 〈◊〉 whereas indeed the gods are farre from these in place blessednesse 〈◊〉 qualitie This is the fiction then to call them gods that are not so and to set 〈◊〉 at oddes or at amity with such or such perticular men vnder the titles of 〈◊〉 But this fiction saith he was not much for though the spirits bee calâ—… 〈◊〉 as they are not yet they are described as they are And thence saith he 〈◊〉 â—…ers tale of Minerua that staide Achilles from striking in the middest of 〈◊〉 〈◊〉 hoast That this was Minerua hee holds it false because shee in his 〈◊〉 〈◊〉 c a goddesse highly placed amongst the greatest deities farre from 〈◊〉 with mortalls Now if it were some spirit that fauoured the 〈◊〉 Troy as Troy had diuerse against them one of whom hee calls d 〈◊〉 〈◊〉 Mars who indeed are higher gods then to meddle with such 〈◊〉 〈◊〉 〈◊〉 spirits contended each for his owne side then this fiction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it was spoken of them whome he himselfe hath testified subiect to 〈◊〉 as mortall men are so that they might vse their loues and hates not according to iustice but euen e as the people doe in huntings and 〈◊〉 each one doe the best for his owne partie for the Philosophers care it 〈◊〉 was this to preuent the imputation of such acts vpon the gods whose 〈◊〉 the Poets vsed and to lay them vpon the spirits to whom of right they 〈◊〉 L. VIVES Bâ—…â—…all all are meane betweene gods and men not in substance but nature and place â—…ers Iliaed 1. She staid Achilles from striking Agamemnon vpon ill words past beâ—…â—…m c A goddesse One of the twelue counsellor-gods that Ennius hath in his diâ—… good powrefull and inuisible d Uenus They thinke saith Plutarch De defect 〈◊〉 â—…one of these calamities which the gods are blamed for were their doings but the 〈◊〉 certaine wicked spirits e As the people In the greater circuite they had horseâ—…â—…tings and the riders were attired either in white blew greene or redde and so 〈◊〉 were there Martiall mentions two of their colours Prasine Uenetian that is 〈◊〉 blew Some hold those foure colours dedicated to the foure seasons of the yeare 〈◊〉 â—…aith Suetonius added two more golden and purple The blew was sacred to the 〈◊〉 greene to the verdant spring white to the Autumne frosts and red to the sumâ—… Pâ—…ie writeth thus hereof I wonder to see so many thousands of people gazing at a sort 〈◊〉 â—…ding about like boyes if they did either respect the horses speed or the horsmans skill it 〈◊〉 but their minde is all vpon the colour and if they change colours in the midst of their 〈◊〉 spectators fauour changeth also and those whome they knew but euen now a farre of and 〈◊〉 vpon their names presently they haue done with they Such fauor such credit followeth 〈◊〉 Not in the vulgars iudgement onely which is not worth a tatter but euen in the 〈◊〉 grauer sort hath this foolery gotten residence Epist. lib. 8. Apuleius his definition of the gods of heauen spirits of ayre and men of earth CHAP. 8. 〈◊〉 of his definition of spirits it is vniuersall and therefore worth inspecâ—… They are saith he creatures passiue reasonable aeriall eternall In all 〈◊〉 there is no coÌ„munity that those spirits haue with goodmen but they 〈◊〉 bad also For making a large description of man in their place being 〈◊〉 the gods are the first to passe from commemoration of both their 〈◊〉 vnto that which was the meane betweene them viz.
these deuills thus 〈◊〉 Men ioying a in reason perfect in speach mortall in body immortall in 〈◊〉 â—…onate and vnconstant in minde brutish and fraile in body of discrepant conâ—…â—…d conformed errors of impudent boldnesse of bold hope of indurate labour 〈◊〉 â—…taine fortune perticularly mortâ—…ll generally eternall propagating one anoâ—… of life slowe of wisdome sudden of death and discontented in life these dwell 〈◊〉 In these generals common to many he added one that he knew was false 〈◊〉 b slowe of wisdome which had he omitted hee had neglected to perfect â—…ription For in his description of the gods heâ—… saith that that beatitude 〈◊〉 men doe seeke by wisdome excelleth in them so had hee thought of any 〈◊〉 deuills their definition should haue mentioned it either by shewing them â—…ticipate some of the gods beatitude or of mans wisdome But hee hath no â—…ion betweene them and wretches though hee bee fauourable in discoueâ—…â—…eir maleuolent natures not so much for feare of them as their seruants 〈◊〉 â—…ould read his positions To the wise hee leaues his opinion open inough 〈◊〉 â—…hat theirs should bee both in his seperation of the gods from all temâ—… of affect and therein from the spirits in all but eternitie and in his â—…tion that their mindes were like mens not the gods nay and that not 〈◊〉 wisedome which men may pertake with the gods but in being proue to passions which rule both in the wicked and the witlesse but is ouer ruled by the wise man yet so as hee had c rather want it then conquer it for if hee seeke to make the diuells to communicate with the gods in eternity of mind onely not of body then should hee not exclude man whose soule hee held eternall as well as the rest and therefore hee saith that man is a creature mortall in body and immortall in soule L. VIVES IOying a in reason Or contending by reason Cluentes of Cluo to striue b Slow Happy â—…s hee that getts to true knowledge in his age Plato c Rather want A wise man hath rathâ—… haue no passions of mind but seeing that cannot be he taketh the next course to keepe theâ—… vnder and haue them still in his power Whether the ayry spirits can procure a man the gods friendships CHAP. 9. WHerfore if men by reason of their mortal bodies haue not that participation of eternity with the gods that these spirits by reason of their immortall bodiâ—… haâ—…e what mediators can their be between the gods men that in their best part their soule are worse then men and better in the worst part of a creature the body for all creatures consisting of body and soule haue the a soule for the better part bee it neuer so weake and vicious and the body neuer so firme and perfect because it is of a more excelling nature nor can the corruption oâ—… vice deiect it to the basenesse of the body but like base gold that is dearer thâ—… the best siluer so farre doth it exceed the bodies worth Thus then those ioly mediators or posts from heauen to earth haue eternity of body with the gods and corruption of soule with the mortalls as though that religion that must make god and man to meete were rather corporall then spirituall But what guilt or sentence hath hung vp those iugling intercedents by the heeles and the head downeward that their lower partes their bodies participate with the higher powers and their higher their soules with the lower holding correspondence with the Gods in their seruile part and with mortalls in their principall for the body as Salust saith is the soules slaue at least should bee in the true vse and hee proceeds the one wee haue common with beasts the other with gods speaking of man whose body is as mortall as a beasts Now those whome the Philosophers haue put betweene the gods and vs may say thus also Wee hâ—… body and soule in community with gods and men but then as I said they are bound with their heeles vpward hauing their slauish body common with the gods and their predominant soule common with wretched men their worst part aloft and their best vnderfoote wherefore if any one thinke them eternall with the gods because they neuer die the death with creatures let vs not vnderstand their boâ—… to bee the eternall pallace wherein they are blessed but b the eternall priâ—… wherein they are damned and so he thinketh as he should L. VIVES THâ—… 〈◊〉 a fâ—… For things inherent neuer change their essentiall perfection and I do wondâ—… that 〈◊〉 the Peripatetique schoole of Paris would make any specificall difference of souleâ—… b Dâ—… Not in the future tence for they are damned euersince their fall Ploâ—…ines opinion that men are lesse wretched in their mortality then the diâ—…lls are in their eternity CHAP. 10. IT is said that Plâ—… that liued but a lately vnderstood Plato the best of any Hee seaking of mens soules saith thus b The father out of his mercy bound them 〈◊〉 fâ—…r a season So that in that mens bonds their bodies are mortal he impuâ—… it â—…o God the fathers mercy thereby freeing vs from the eternall tediousâ—… of this life Now the deuills wickednesse is held vnworthy of this fauour 〈◊〉 passiue soules haue eternall prisons not temporall as mens are for they 〈◊〉 happier then men had they mortall bodies with vs and blessed soules with the Gods And mens equalls were they if they had but mortall bodies to their â—…hed soules and then could worke them-selues rest after death by faith and 〈◊〉 But as they are they are not only more vnhappy then man in the wretchednesse of soules but far more in eternity of bondage in their bodies c hee would 〈◊〉 haue men to vnderstand that they could euer come to bee gods by any grace or wisdome seeing that he calleth them eternall diuells L. VIVES Bâ—… a Lately In Probus his time not 200. yeares ere Honâ—…rius his raigne In Plotine 〈◊〉 saith him thought Plato's academy reuiued Indeed hee was the plainest and puâ—… â—…ists that euer was Plato and Plotinus Princes of the Philosophers Macrob. Porphiry 〈◊〉 〈◊〉 wrot his life and prefixed it vnto Plotines workes b The father Plato said this of 〈◊〉 〈◊〉 gods in Timaeo but Plotine saith it was the mercy of yâ— father to free maÌ„ from this liues 〈◊〉 his words are these Ioue the father pitying our soules laâ—…s prefixed an expiration 〈◊〉 â—…ds wherein wee labour and granted certaine times for vs to remaine without bodies there 〈◊〉 〈◊〉 worlds soule râ—…leth eternally out of all this trouble De dub animae c For hee Apuleius 〈◊〉 â—…th that which followeth 〈◊〉 the Platonists that held mens soules to become Daemones after death CHAP. 11. 〈◊〉 saith a also that mens soules are Daemones and become b Lares if their 〈◊〉 be good if euill c Lemures goblins if different d Manes But â—…tious this opinion is to all goodnesse who sees not for be men neuer so â—…ous
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
heart that yee may prooue what is the good-will of God and what is good acceptable and perfect Wherefore seeing the workes of mercy being referred vnto God bee they done to our selues or our neighbors are true sacrifices and that their end is nothing but to free vs from misery and make vs happy by that God and none other of whom it is said It is good for mee to adhere a vnto the Lord Truely it followeth that all the whole and holy society of the redeemed and sanctified Citty bee offered vnto God by that b great Priest who gaue vp his life for vs to become members of so great an head in c so meane a forme this forme he offered herein was he offered in this is he our priest or mediator and our sacrifice all in this Now therfore the Apostle hauing exhorted vs to giue vp our bodies a liuing sacrifice pure acceptable to God namely our reasonable seruing of God and not to fashion our selues like this â—…orld but bee changed in newnesse of heart that d wee might prooue what is the will of God and what is good acceptable and perfect all which sacrifice wee â—…re For Isay quoth hee through the grace that is giuen to mee to euery one among yoâ—… that no man presume to e vnderstand more then is meete to vnderstand but that hee vnderstand according to sobrietie as GOD hath dealt to euery man the measure of faith for as wee haue many members in one body and all members haue not onâ—… office So wee beeing many are one body in Christ and euery one one anothers members hauing diuers gifts according to the grace that is giuen vs c. This is the christians sacrifice wee 〈◊〉 one body with Christ as the church celebrateth in the sacrament of the altar so well knowne to the faithfull wherein is shewed that in that oblation the church is offered L. VIVES ADhere a It is the greatest good b Great priest Christ of Melchisedeochs order not of Aarons Hee went but once to sacrifice that with onely to wit his crucified body bought our peace of God c So meane Christs man-hood is the churches head his Godhead the life soule d We might proue So Augustine vseth this place wholy Epist. 86. which Erasâ—…s wonders at the greeke referring good and acceptable and perfect all to the will of God Bâ—…t Augustine referreth them either to the sacrifice or vseth theÌ„ simply without respect And in the later sence Ambrose also vseth it e Understand Or thinke of himselfe his breâ—…hren or other matters f Sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mediocrity of the whole life is Sobriety 〈◊〉 Tully Offic. 1. out of Plato Some-time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Tully else-where is translated tempâ—…e moderation and sometimes modesty but hee doubts whether he may call it frugality Tâ—…sc 3. That the good Angells doe so loue vs that they desire we should worship God onely and not them CHAP. 7. WOrthily are those blessed immortals placed in those celestial habitations reioyeing in the perticipation of their Creator being firme certaine and holy by his eternity truth bounty because they loue vs mortall wretches with aâ—…alous pity and desire to haue vs immortally blessed also and will not haue vs sacrifice to them but to him to whom they know both vs and themselues to bee sacrifices For we both are inhabitants of that in the psalme Glorious things are spoken of thee thou City of GOD part whereof is pilgrime yet with vs and part assisâ—…th vs with them From that eternall citty where Gods vnchanging will is all their-law and from that a supernall court for their are wee cared for by the ministery of the holy Angells was that holy scripture brought downe vnto vs that sayth Hee that sacrificeth to any but God alone shal be rooted out This scripture this precept is confirmed vnto vs by so many miracles that it is plaine inough to whom the blessed immortalls so louing vs and wishing as themselues would haue vs to offer sacrifice L. VIVES THat supernall a Court Whence the Angels descend and minister vs safety protection Of the Miracles whereby God hath confirmed his promises in the mindes of the faithfull by the ministery of his holy Angells CHAP. 8. I Should seeme tedious in reuoluing the Miracles of too abstruse antiquity with what miraculous tokens God assured his promises to Abraham that in his seed should all the earth be blessed made many thousand years ago Is it not miraculous for Abrahams barren wife to beare a son she being of age both past child-birth conception that a in the same Abrahams sacrifices the fire came down from heauen betweene them as they lay diuided that the Angells fore-told him their destruction of Sodome whom he entertained in mens shapes from them had Gods promise for a sonne and by the same Angells was certefied of the miraculous deliuery of his brother Lot hard before the burning of Sodome whose wife being turned into a statue of salt for looking backe is a great mistery that none beeing in his way of freedome should cast his eyes behinde him And what stupendious miracles did Moyses effect in Egipt by Gods power for the freedome of Gods people Where Pharaos Magicians the Kings of Egipt that held Gods people in thrall were suffered to worke some wonder to haue the more admired foile for they wrought by charmes and enchantments the delights of the deuills but Moyses had the power of the God of heauen earth to whom the good Angells doe serue and therefore must needes bee victour And the Magicians fayling in the third plague strangely mistically did Moyses effect the other 7. following and then the hard hearted Egiptians Pharao yeelded Gods people their passage And by and by repenting and persuing them the people of God passed through the waters standing for them as rampires and the Egiptians left al their liues in their depth being then re-ioyned Why should I reherse the ordinary miracles that God shewed them in the desert the sweetning of the bitter waters by casting wood therein the Manna from heauen that rotted when one gathered more then a set measure yet gathering two measures the day before the Saboath on which they might gather none it neuer putrified at all how their desire to eate flesh was satisfied with fowles that fell in the tents sufficieÌ„t O miracle for al the people euen til they loath theÌ„ how the holding vp of Moyses hands in forme of a crosse and his praier caused that not an Hebrew fell in the fight how the seditious seperating them-selues from the society ordained by God were by the earth swallowed vp quicke to inuisible paines for a visible example How the rocke burst forth into streames being strucke with Moyses rodde and the serpents deadly bytings being sent amongst them fâ—…r a iust plague were cured by beholding a brazen serpent
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
the strangest for man is a a greater miracle then all that hee can worke Wherefore God that made heauen and earth both miracles scorneth not as yet to worke miracles in heauen and earth to draw mens soules that yet affect visibilities vnto the worship of his inuisible essence But where and when he will doe this his vnchangeable will onely can declare b at whose disposing all time past hath beene and to come is He mooueth all things in time but time adoreth not him nor mooueth hee future effects otherwise then present Nor heareth our praiers otherwise then he fore-seeth them ere we pray for when his Angells here them he heareth in them as in his true temples not made with hands so doth he hold al things effected temporally in his Saints by his eternall disposition L. VIVES MAn is a a greater The saying is most common in Trismegistus Man is a great miracle b At whose disposing Paul saith all things lie open and bare vnto Gods knowledge for all time is neither past nor to come but present to him So doth hee determine and dispose of all things as present nor doth yesterday or this day passe or come with him as it doth with vs. His power and essence admitreth no such conditions nor restraintes All eternity is present to him much more our little percell of time yet he that made our soules adapted them times fit for their apprehensions and though hee see how wee see and know yet hee neither seeth nor knoweth like vs. Shall wee run on in a Philosophicall discourse hereof wanting rather wordes then matter or is it bettâ—…r to burst out with Paul into admiration and cry out O the altitude of the ritches wisdome and knowledge of God! How the inuisible God hath often made himselfe visible not as he is really but as we could be able to comprehend his sight CHAP. 13. NOr hurteth it his inuisibility to haue appeared a visible oftentimes vnto the fathers For as the impression of a sound of a sentence in the intellect is not the same that the sound was so the shape wherein they conceiued Gods inuisible nature was not the same that he is yet was he seene in that shape as the sentâ—…e was conceiued in that sound for they knew that no bodily forme could b containe God He talked with Moyses yet Moyses intreated him a If I haue found 〈◊〉 〈◊〉 thy fight shew meÌ„e thy face that I may d know thee And seeing it behouâ—… the law of God to bee giuen from the mouthes of Angells with terror not to a 〈◊〉 of the wisest but to a whole nation great things were done in the mount 〈◊〉 â—…he sayd people the lawe beeing giuen by one and all the rest beholding the â—…ble and strange things that were done For the Israelites had not that confidence in Moyses that the Lacedemonians had in d Lycurgus to beleeue that 〈◊〉 〈◊〉 his lawes from Ioue or Apollo For when that lawe was giuen the people that enioynes the worshippe of one God in the view of the same people were strange prooâ—… shewne as many as Gods prouidence thought fit to proue that that was the Creator whom they his creatures ought to serue in thâ—… 〈◊〉 L. VIVES 〈◊〉 a visible Iohn in his Gospell saith that no man hath euer seene God and Paul conâ—… it yet Iacob saith Hee saw the Lord face to face And Exod. 33. it is said Moyses 〈◊〉 God face to face as one friend with another which many places of Scripture teâ—… 〈◊〉 is so sure that man cannot behold Gods inuisible nature that some haue said that 〈◊〉 Angels nor Archangels doe see him Chrysost. and Gregor The fathers therefore 〈◊〉 such Maiestie of forme as they thought was diuine for that the Angels spoake 〈◊〉 â—…ers and gaue them the lawe Paul affirmeth to the Hebrewes in these words If 〈◊〉 â—…ken by Angels was stedfast c. The same saith Steuen Actes 7. Now this was no 〈◊〉 for none hee hath saith Chrysostome that Christ saith the Iewes neuer sawe 〈◊〉 was that visible shape that the Angels by Gods appointment take vpon them so 〈◊〉 â—…ing ordinary shapes that it seemes diuine and is a degree to the view of the 〈◊〉 saith he Christ saith they had not seene though they thought they had Exo. 19. 〈◊〉 A diuerse reading in the Latine c If I haue It is plaine saith Gregorie that 〈◊〉 life man may see some images of God but neuer him-selfe in his proper nature as 〈◊〉 â—…pired with the spirit seemeth some figures of God but can neuer reach the view of 〈◊〉 Hence it is that Iacob seeing but an Angell thought hee had seene God And 〈◊〉 for all he was said to speake with him face to face yet said Shew mee thy face that I 〈◊〉 whence it is apparant that hee desired to behold that cleare vncircumscribed 〈◊〉 â—…ch he had but yet beheld in shadowes and figures Moralan Iob. lib. 17. But the Anâ—… 〈◊〉 deputy answered Moyses thus Thou canst not see my face for there shall no man 〈◊〉 〈◊〉 lâ—…e But a little after Thou shalt see my back parts but my face thou shalt not see 〈◊〉 of the deity left in his creatures we may see and so aspire towards his inuisibility 〈◊〉 knowledge thereof as God giues more grace But his true essence is more amâ—… weake sence and intellect can comprehend or then can be so farre debased But 〈◊〉 â—…th God it is not so nor doe I thinke it impious or absurd to hold that God spake 〈◊〉 â—…he Fathers and after Christ to many of the Saints God euen that God of heaâ—… 〈◊〉 it is not against his Maiestie but congruent to his infinite goodnesse His face 〈◊〉 as Augustine declares d Know thee Or see thee knowingly e Lycurgus 〈◊〉 King of Sparta and Dionassa brother to king Polibites or Plutarch Poliâ—… 〈◊〉 whose death he reigned vntill his brothers wife prooued with child for then hee 〈◊〉 â—…o the childe vnborne if it were a sonne and proouing so hee was protector He gaue 〈◊〉 â—…nians sharpe lawes and therefore feyned to haue them from Apollo of Delphos 〈◊〉 Ioue because hee went into Crete to auoide the maleuolence of some of his 〈◊〉 and there they say learned hee his lawes of Ioue that was borne there Iustine 〈◊〉 in Creete But the Historiographers doe neither agree of his birth lawes nor 〈◊〉 Plutarch nor of his time nor whether there were diuerse so called Timaeus 〈◊〉 and both Lacedemonians but saith that both their deedes were referred to the 〈◊〉 â—…e elder liued in Homers time or not long after Of Lycurgus lawes I omitte to 〈◊〉 seeing they are so rife in Plutarch and Zenophon common authors both 〈◊〉 but one God is to be worshipped for all things temporall and eternall all being in the power of his prouidence CHAP. 14. 〈◊〉 true religion of all mankinde referred to the people of God as well 〈◊〉 hath had increase and receiued
more and more perfection by the sucâ—… and continuance of time drawing from temporalities to eternity and â—…ges visible to the intelectuall so that euen then when the promise of â—…wards was giuen the worship of one onely God was taught least manâ—…â—…ld be drawne to any false worship for those temporall respects for he is 〈◊〉 denyeth that all that men or Angels can doe vnto man is in the hand of â—…ghty Plotine the Platonist a disputes of prouidence prouing it to be deâ—…â—…om the high ineffable beautious God b vnto the meanest creature on earth c by the beautie of the flowers and leaues all which so transitory momentary things could not haue their peculiar seuerally-sorted beauties but from that intellectuall and immutable beauty forming them all This our Sauiour shewed saying Learne how the Lillies of the field doe growe they labour not neither 〈◊〉 yet say I vnto you that euen d Salomon in all his glory was not arayde like one of these Wherefore if God so cloathe the grasse of the field which is to day and 〈◊〉 â—…orrow is cast into the Ouen shall not hee doe much more vnto you O you of little faith Wherefore though the minde of man bee weake and clogged with earthlie affects and desires of those things that are so fraile and contemptible in respect of the blessings celestiall though necessaries for this present life yet doth it well to desire them at the hands of one onely GOD and not to depart from his seruice to obteine them else-where when they may soonest attaine his loue by neglect of such trifles and with that loue all necessaries both for this life and the other L. VIVES PLatonist a disputeth In foure bookes shewing that the least part of this inferior world is respected by the Prince of nature and that by the intelligible world which is with God this world of ours was made many that the depression hath altered it that the other simple world produced this multiplyed and dispersed b Vnto the meanest For some held that Gods prouidence descended no lower then heauen This same opinion some say was Aristotles of which else-where Others held that the Gods medled onely with the greatest affaires on earth and as Kings medled not with petty matters where-vpon Lucane maketh Câ—…sar speake thus to his mutinous soldiours Nunquam se cura deorum Sic premit vt vestra vitae vestraeque saluti Fata vacent procerum motus haec cuncta sequuntur Hâ—…i paucis vinit genus c. The gods doe not respect Your good so much as to permit the fates To tend on that they manage greater states Mankinde may liue with small c. c By the beauty Euery flower hath such an apte forme growth bud seede and spring that hee that obserues it must needs say the workman of this is none but God Gods prouidence saith Proclus descends from aboue vnto each parcell of the creation omitting none Bâ—… seeing Plato is for vs what neede wee cite his followers Hee affirmes Gods prouidence to dispose of euery little thing and euery great In Epniom hauing disputed of it De legib lib. 10. The summe whereof is this Seeing there are gods they must not be thought idle therefore they looke to humaine affaires and knowing all they know both little and great being farre from 〈◊〉 and sluggishnesse nor is their power a whit lesse in the least businesses nor doe they thinke it vnâ—…thy their maiesty to respect them for they are degrees to the highest Therefore they regard all things great and small d Salomon What purple silke or dye saith Hierome vpon this place 〈◊〉 â—…le to the flowers what is so white as the Lily what purple exceeds the Uiolet Let 〈◊〉 〈◊〉 〈◊〉 rather iudges in this then the tongue Thus farre hee And truly Arte can neuer attaine 〈◊〉 perfection imitate how it can though our esteeme preferre it and seeing it gette a 〈◊〉 by â—…lation attribute much more to it Of the holy Angels that minister to Gods prouidence CHAP. 15. IT â—…sed the diuine prouidence therefore so to dispose of the times that as I said and wee read in the actes the lawe should bee giuen a by the Angells mouths concerning the worship of the true God wherein Gods person not 〈◊〉 〈◊〉 proper substance which corruptible eyes can neuer see but by certaine â—…sitions of a creature for the creator would appeare and speake syllabiâ—… a mans voyce vnto vs euen hee that in his owne nature speaketh not â—…lly but spiritually not sensiblie but intelligibly not temporally but as 〈◊〉 â—…y aeternall neither beginning speach nor ending whome his blessed â—…ortall messengers and ministers heard not with eares but more sincereâ—… intellects and hearing his commands after an ineffable manner they inâ—…â—…nd easily frame to bee deliuered vs in a visible and sensible manner 〈◊〉 was giuen as I say in a diuision of time first hauing all earthly proâ—…â—…hat were types of the goods eternall which many celebrated in visible 〈◊〉 but few vnderstood But there the true religious worship of one 〈◊〉 God is directly and plainely taught and testified not by one of the peoâ—… by him that made heauen and earth and euery soule and spirit that is not 〈◊〉 for hee maketh them that are made and haue neede of his helpe that 〈◊〉 in all their existence L. VIVES 〈◊〉 Angels mouthes Or by their disposing as Gods ministers in those myracles Of â—…-after Whether in this question of beatitude we must trust those Angels that refuse the diuine worship and ascribe it all to one God or those that require it to them-selues CHAP. 16. 〈◊〉 Angells shall wee trust then in this businesse of eternall blisse Those 〈◊〉 require mortall men to offer them sacrifice and honours or those 〈◊〉 it is all due vnto GOD the Creator and will vs most piously to giue 〈◊〉 it all as one in the onely speculation of whome wee may attaine 〈◊〉 â—…inesse For the sight of GOD is a sight of that beauty and worthy 〈◊〉 that Plato a did not doubt to call him that wanted this vnhappy 〈◊〉 â—…euer such store of goods besides Seeing then that some Angels reâ—… this religious worship to him and some would haue it them-selues 〈◊〉 â—…fusing all part of it and the second not daring to forbid him of part 〈◊〉 the Platonists Theurgiques or rather b Periurgikes for so may all 〈◊〉 bee fitlye termed or any other Philosophers answere which wee 〈◊〉 â—…llow Nay let all men answer that haue any vse of naturalll reason â—…her wee shall sacrifice to these Gods or Angels that exact it or to 〈◊〉 to whome they bid vs that forbid it both to them-selues and the 〈◊〉 If neither of them did any miracles but the one side demanded sacriâ—… and the others sayd no GOD must haue all then ought piety to discerne 〈◊〉 the pride of the one and the vertue of the other Nay I will say 〈◊〉 if these that doe claime sacrifice should worke vpon mens
CHAP. 25. By the fayth of this mistery might the ancient Saints of God also bee iustified together with godly life not only before the law was giuen the hebrewes for they wanted not Gods instructions nor the Angels but also in the very 〈◊〉 of the law though they seemed to haue carnall promises in the types of spyrâ—…al thinges it being therefore called the old Testament For there were Propâ—…s then that taught the promise as wel as the Angels and one of them was he â—…se sacred opinion of mans good I related before It is good for me to adhere vnâ—… In which Psalme the two Testaments are distinguished For first hee â—…ng those earthly promises abound so to the vngodly saith his b feete slippâ—… and that he was almost downe as if hee had serued God in vayne seeing that â—…ty that hee hoped of God was bestowed vppon the impious and that hee laboured sore to know the reason of this and was much troubled vntill hee entred into the sanctuary of God and there beheld their endes whome hee in errour thought happy But then c as hee saith hee saw them east downe in their exâ—…on and destroyed for their iniquity and that all their pompe of temporall 〈◊〉 was become as a dreame leauing a man when hee is awake frustrate of â—…ed ioyes hee dreamed off And because they shewed great here vpon 〈◊〉 saith hee In thy Citty thou shalt make their Image bee held as nothing 〈◊〉 good it was for him to seek those temporalties at none but Gods hands â—…weth â—…aying I was as a beast before thee yet was I alwaies with thee as a beast â—…erstanding For I should haue desired such goodes as the wicked could not 〈◊〉 with mee but seeing them abound with goods I thought I had serued thee 〈◊〉 end when as they that hated thee inioyed such felicity Yet was I alwaies with 〈◊〉 fought no other goddes to begge these thinges vppon And then it followâ—… Thou hast holden me by my right hand thou hast guided me by thy will and hast asâ—… into glory As if all that which he saw the wicked inioy were belonging 〈◊〉 left hand though seeing it he had almost falne What haue I in heauen but 〈◊〉 sayth he And would I haue vpon earth but thee Then hee doth checke himâ—… iustly for hauing so great a good in Heauen as afterwards hee vnderstood 〈◊〉 yet begging so transitory frayle and earthen a thing of God here below d 〈◊〉 heart faileth and my flesh but God is the God of mine heart A good fayling to 〈◊〉 the lower and elect the loftyer So that in another Psalme he sayth My soule â—…geth and fainteth for the Courtes of the Lord. And in another My heart fainteth 〈◊〉 thy sauing health But hauing sayd both heart and flesh fainteth hee reioyned not The God of mine heart and flesh but the God of my heart for it is by the heart that 〈◊〉 â—…sh is cleansed as the Lord sayth Cleanse that which is within and then that 〈◊〉 is without shall be cleane Then he calleth God his portion not any thing of 〈◊〉 but him-selfe God is the God of my heart and my portion for euer Because 〈◊〉 mens manifold choyces he chose him only For e behold saith he they 〈◊〉 â—…thdraw them-selues from them shall perish f thou destroyest al them that go 〈◊〉 from thee that is that make them-selues prostitute vnto many gods and then â—…owes that which is the cause I haue spoken al this of the Psalme As for me it is good for mee to adhere vnto GOD not to withdraw my selfe nor to goe a whoring And then is our adherence to God perfect when all is freed that should bee freed But as wee are now the hold is I put my trust in the Lord God for hope that is seene is no hope how can a man hope for that which he seeth savth the Apostle But when we see not our hope then we expect with patience wherein lette vs do that which followeth each one according to his talent becomming an Angell a messenger of God to declare his will and praise his gratious glory That I may declare all thy workes saith hee in the gates of the daughter of Sion This is that gloryous Citty of God knowing and honouring him alone This the Angells declared inuiting vs to inhabite it and become their fellow Cittizens in it They like not that wee should worship them as our elected Gods but with them him that is God to vs both Nor to sacrifice to them but with them be a sacrifice to him Doubtlesse then if malice giue men leaue to see the doubt cleared al the blessed immortalls that enuy vs not and if they did they were not blessed but rather loue vs to haue vs partners in their happinesse are farre more fauourable and beneficiall to vs when wee ioyne with them in sacrificing our selues to the adoration of the Father the Sonne and the holy Spirit L. VIVES WHich a Psal. 73. diuinely soluing of this question of the Phylosophers Why one God ruling all haue the good so often hurt and the bad so much good Or Epicurus his Dilemma If there be a God whence is euill If none whence is good Augustine recites some verses and we wil breefely interpose here and there a word b Feete slipped or moued by the vnworthy euent to take another way it seeming to him to haue done so little good in this c Them All things saith the wise man are secret vntil the end but then the good life helps and the bad hurts the one rewarded and the other plagued for then all appeareth in truth d My heart A sanctified man in all his troubles and faintings of strength and counsell still keepes heart-hold of God making him his portion for euer loose he all thinges God he will neuer loose Augustine me thinks applyeth this to the defect of spirit through the vehement desire of celestiall comfortes For the soule will languish into much loue and lose all the selfe in entyre speculation of that it affecteth Or he may meane that although all bodily meanes of strength or state do faile a good man yet his minde will stil sticke firmely vnto God and entertaine a contempt of all worldly wealth and all guifts of wit or fortune in respect of this God this onely ritches and heritage e Behold Therefore is it good to adhere to him from whom who-soeuer departeth perisheth f Thou destroyest Wee ought to keepe our soule chaste as the spouse of God which if it go a whoring after the desires and lusts of the world neglecting God hee casteth it off as a man doth his dishonest wife and diuorceth it from him And this is the death of the soule to leaue the true life thereof Of Porphyry his wauering betweene confessing of the true God and adoration of the diuels CHAP. 26. Me thinkes Porphrry I know not how is ashamed of his Thevrgicall acquaintance Hee had some knowledge of good
through the world how farre more honestly might we beleeue that the soules returne but once into their own bodies rather then so often into others But as I said Porphiry reclaimed this opinion much in subuerting those bestial transmigrations and restraining them only to humaine bodies He saith also that God gaue the world a soule that it learning the badnesse of the corporall substance by inhabiting it might returne to the father and desire no more to be ioyned to such contagion Wherin though he erre something for the soule is rather giuen to the body to do good by nor should it learne any euill but that it doth euil yet herein he exceeds corrects all the Platonists in houlding that the soule being once purified and placed with the father shal neuer more suffer worldly inconuenience Wher he ouerthrowes one great Platonisme viz. that the dead are continually made of the liuing the liuing of the dead prouing that c Platonical position of Virgill false wher hee saith that the soules being purified sent vnto th' Elisian fields vnder which fabulous name they figured the ioyes of the blessed were brought to drinke of the riuer Lethe that is to forget things past Scilicet immemores supera vt conuexa reuisent Rursus incipiant in corpora velle reuerti The thought of heauen is quite out of the brayne Now gin the wish to liue on earth againe Porphiry iustly disliked this because it were foolish to beleeue that men being in that life which the onely assurance of eternity maketh most happy should desire to see the corrupton of mortality as if the end of purification were still to returne to nâ—…w pollution for if their perfect purification require a forgetfulnesse of all euills and that forgetfulnesse produce a desire in them to be imbodied againe and consequently to bee againe corrupted Truely the height of happyinesse shall be the cause of the greatest vnhappynesse the perfection of wisdome the cause of fooâ—…nesse and the fullnesse of purity mother vnto impurity Nor can the â—…oule eâ—…r be blessed being still deceiued in the blessednesse to be blessed it must be seâ—…e to be secure it must beleeue it shal be euer blessed and that falsely because it must sometimes be wretched wherefore if this ioy must needs rise of a false cause how can it be truely ioyfull This Prophiry saw well and therefore held that the soules once fully purified returned immediatly to the Father least it should bee any more polluted with the contagion of earthly and corruptible affects L. VIVES SVâ—… a it is Plato Pythagorizing held that the soules after death passed into other boâ—… â—…n his Timaeus anâ—… his last de Repub. and in his Phaedrus also in which last hee proâ—…ds the necessity of the Adrastian law commanding euery soule that hath had any true spâ—…lation of God to passe straight to the superior circle without impediment and if it perseuer there then is it to become blessed eternally continuing the former course but if it â—…ge that and fall vnder the touch of punishment then must it returne to a body And if it 〈◊〉 〈◊〉 come to those aforesaid degrees then the knowledge maketh it a Philosopher the next degree vnder it a King Emperour or valiant man the third a magistrate or the father of a 〈◊〉 the fourth a Phisitian or chirurgian the fift a Priest or a Prophet the sixth a poet the â—…nth a tradesman or an husband man the eight a Sophister or guilder the ninth a tyâ—… Thus do soules passe vnto life and passing that well are exalted if not depressed for it is 10000. yeares ere the soule returne to his first state no soule recouereth his broken wings beâ—… that time but hee that hath beene a true Philosopher for he that passeth three courses so shall bee reinstalled at 3000. yeares end for the rest some of them shall bee bound vnder the earth in paines and others inuested with blisse in heauen at the prefixed time of iudgmâ—… but all shall returne to life after a 1000. yeares and each one shall haue his choice so that some that were men before become beasts and some that were beasts before men if so bee that they were euer men before for that soule that neuer looked vpon truth shall neuer haue 〈◊〉 forme This is Platonisme Now Plato speaking of these choices in his last de repub saith that their election still flolloweth the fashions of their former liues So that Orpheus his soule chose a swan to liue in nor would become a woman for his hate of them Thamiris soule went 〈◊〉 a nightingale and a swans soule went into a man Aiax into a lion Agamemnon into 〈◊〉 â—…gle and Thersites into an ape b Plato Some read Plotine Prophyry writes that in the 〈◊〉 yeare of Gallienus his raigne hee came into Italy Plotine being then fifty yeares of age 〈◊〉 that hee heard him fiue yeares And Plotine was a direct Platonist in this theame of transâ—…gration of soules So that both their names may well be recited in the text c Platonicall Plato de Rep. li. 10. saith that the soules go into the lâ—…thean field wherein groweth nothing and there they all ly downe and drinke of the riuer Amelita and those that drinke largly forget al things Amelita indeed is obliuion or neglect of things past this done they fall a sleepe and about mid-night a great thunder awaketh them and so they returne to life Anchises in Uirgil speaketh of these in this manner Has omnes vbi mille rotam voluere per annos Lethaum ad fluuium Deus euocat agmine maguo Scilicet immemores c. And when the thousand yeares are come and gone God calls them all to Letha euery one So they forget what is past and respect not what is to come and this they doe not willingly but of necessity Against the Platonists holding the soule coeternall with God CHAP. 31. BVt altogether erronious was that opinion of some Platonists importing the continuall and a necessary reuolution of soules from this or that and to it againe which if it were true what would it profit vs to know it vnlesse the Platonists will preferre them-selues before vs because we know not that they are to be made most wise in the next life and blessed by their false beleefe If it bee absurd and foolish to affirme this then is Porphyry to be preferred before all those transporters of soules from misery to blisse and back againe which if it be true then here is a Platonist refuseth Plato for the better and seeth that which he saw not not refusing correction after so great a maister but preferring truth before man and mans affection Why then doe we not beleeue diuinity in things aboue our capacitie which teacheth vs that the soule is not coeternall with God but created by God The Platonists refuse vpon this seeming sufficient reason that that which hath not beene for euer cannot be for euer I but Plato saith directly
â—…ledge of God which none can attaine but through the mediator betweene God and man the Man Christ Iesus CHAP. 2. IT is a grâ—… and admirable thing for one to transcend all creatures corporal or incorporall fraile and mutable by speculation and to attaine to the Deity it selfe and learne of that that it made all things that are not of the diuine essence For so doth God teach a man speaking not by any corporall creature vnâ—… 〈◊〉 â—…erberating the ayre betweene the eare and the speaker nor by any 〈◊〉 â—…ature or apparition as in dreames or otherwise For so hee doth 〈◊〉 â—…nto bodily eares and as by a body and by breach of ayre and distance 〈◊〉 are very like bodies But he speaketh by the truth if the eares of the 〈◊〉 ready and not the body For hee speaketh vnto the best part of the 〈◊〉 and that wherein God onely doth excell him and vnderstand a man 〈◊〉 fashion you cannot then but say he is made after Gods Image beeing 〈◊〉 God onely by that part wherein hee excelleth his others which hee â—…ed with him by beasts But yet the minde a it selfe wherein reason and 〈◊〉 â—…ding are naturall inherents is weakned and darkened by the mist of inâ—…â—…ror and diss-enabled to inioy by inherence b nay euen to endure that 〈◊〉 light vntill it bee gradually purified cured and made fit for such an 〈◊〉 therefore it must first bee purged and instructed by faith to set it the 〈◊〉 â—…in truth it selfe Gods Sonne and God taking on our man without 〈◊〉 god-head ordained that faith to bee a passe c for man to God by 〈◊〉 â—…at was both God and man d for by his man-hood is he mediator 〈◊〉 is hee our way For if the way lie betweene him that goeth and the 〈◊〉 â—…ch he goeth there is hope to attaine it But if e one haue no way nor 〈◊〉 way to goe what booteth it to know whether to goe And the oneâ—… infallible high way is this mediator God and Man God our iourâ—… Man our way vnto it L. VIVES 〈◊〉 a it selfe We call the minde mans purest and most excellent part by which 〈◊〉 â—…stand argue collect discourseâ—… apprehending things simply or comparing 〈◊〉 â—…g all artes and disciplines managing the whole course of life and inuenting 〈◊〉 the minde b Nay euen to endure So is the best reading c For by his This 〈◊〉 but all added by some other vnto the chapters end Of the authority of the canonicall Scriptures made by the spirit of God CHAP. 3. 〈◊〉 hauing spoken what he held conuenient first by his Prophets then 〈◊〉 â—…fe and afterwards by his Apostle made that scripture also which 〈◊〉 â—…icall of most eminent authority on which wee relie in things that 〈◊〉 â—…nderstanding and yet cannot bee attained by our selues For if things 〈◊〉 either to our exterior or interior sence wee call them things present 〈◊〉 owne in our owne iudgements b wee see them before our eyes and 〈◊〉 as infallible obiects of our sence then truely in things that fall not in 〈◊〉 of sence because our owne iudgements doe faile vs we must seeke out 〈◊〉 â—…rities to whom such things wee thinke haue beene more apparant 〈◊〉 we are to trust Wherefore as in things visible hauing not seene them 〈◊〉 we trust those that haue and so in all other obiects of the sences eâ—…â—…ngs mentall and intelligible which procure a notice or sence in man 〈◊〉 â—…omes the word sentence that is c in things inuisible to our exteriâ—…e must needs trust them d who haue learned then of that incorpoâ—… or e behold them continually before him L. VIVES 〈◊〉 〈◊〉 sensible That power in man or other creature whatsoeuer that discerneth any 〈◊〉 〈◊〉 called sence Fiue exterior sences there are and one within the minde or soule feeliâ—… 〈◊〉 of sorrow or of ought that the exteriors present ioy praise glory vertue vice hope 〈◊〉 〈◊〉 the exteriors as thus wee say what doe you thinke of this wine this musicke this â—…ure of such a mans iudgement or wisdome Philosophy diuinity or policy Thus much because our Philosophers will not endure the minde should bee called sence directly against Augustine But what hath a Philosopher of our time to do with the knowledge of speach 〈◊〉 is as they interpret it with grammar b Wee see them So it must be prae sensibus before oâ—… sences not prâ—…sentibus c In things inuisible Visible commeth of Videre to see that that is common to all the sences Saw you not what a vile speech hee made saw you euer worse wine and so the Greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Augustine vse inuisible here for that which is no obiect to any exterior sence d Who haue learned The Saints of God their Maister e Behold The holy Angells Thâ—… 〈◊〉 state of the world is neither eternall nor ordained by any new thought of gods as if he meant that after which he meant not before CHAP. 4. OF things visible the world is the greatest of inuisible God But the first wee see the second wee but beleeue That God made the world whom shall wee beleeue with more safety them himselfe Where haue we heard him neuer better then in the holy scriptures where the Prophet saith In the beginning God created heauen and earth Was the Prophet there when he made it no. But Gods wisdome whereby hee made it was there and that doth infuse it selfe into holy soules making Prophets and Saints declaring his workes vnto them inwardly without any noise And the holy Angells that eternally behold the face of the Father they come downe when they are appointed and declare his will vnto them of whom he was one that wrote In the beginning God created heauen and earth and who was so fit a witnesse to beleeue God by that by the same spirit that reuealed this vnto him did hee prophecy the comming of our faith But a what made God create heauen and earth then not sooner b they that say this to import an eternity of the world being not by God created are damnably and impiously deceiued and infected For to except all prophecy the very c order disposition beauty and change of the worlde and all therein proclaimeth it selfe to haue beene mâ—…de and not possible to haue beene made but by God that ineffable inuisible great one ineffably inuisible beaâ—…teous But they that say God made the world and yet allow it no temporall but onely a formall originall being made after a manner almost incomprehensible they seeme to say some-what in Gods defence from that chancefull rashnesse to take a thing into his head that was not therein before viz to make the world and to be subiect to change of will he beâ—…g wholy vnchangeable and for euer But I see not how their reason can stand in â—…er respects chiefly d in that of the soule which if they doe coeternize with 〈◊〉 〈◊〉 can neuer shew how that misery befalleth it
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
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
commended before as fitt questians of euery creature viz who made it how and why the answeare to which is GOD by his word because hee is good whether the holy Trinity the Father the Sonne and the holy Ghost doe imitate this vnto vs from their misticall body or there be some places of Scripture that doth prohibite vs to answeare thus is a great questian and not fit to bee opened in one volume L. VIVES THe a soules Origen in his first booke Periarchion holds that GOD first created all things incorpore all and that they were called by the names of heauen and earth which afterward were giuen vnto bodies Amongst which spirituals or soules Mentes were created who declining to vse Ruffinus his translation from the state and dignity became soules as their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declareth by waxing cold in their higher state of being mentes The mind fryling of the diuine heate takes the name and state of a soule which if it arise and ascend vnto againe it gaines the former state of a minde Which were it true I should thinke that the mindes of men vnequally from God some more and some lesse some should rather bee soules then other some some retaining much of their mentall vigor and some little or none But these soules saith he being for their soule fals to bee put into grosser bodies the world was made as a place large enough to exercise them all in as was appointed And from the diuersity and in-equality of their fall from him did God collect the diuersity of things here created This is Origens opinion Hierom reciteth it ad auitum b which good We should haue beene Gods freely without any trouble c Any ayry body Of this here-after Of the diuine Trinity notifying it selfe in some part in all the workes thereof CHAP. 24. VVE beleeue a faithfully affirme that God the Father begot the world his wisdom by which al was made his only Son one with one coeternal most good and most equall And that the holy spirit is both of the Father and the 〈◊〉 consubstantiall coeternall with them both this is both a Trinity in respect of the persons and but one God in the inseperable diuinity one omnipotent in the vnseperable power yet so as euery one of the three be held to bee God omnipotent and yet altogether are not three Gods omnipotents but one God omnipotent such is the inseperable unity of three persons and so must it bee taâ—… off But whether the spirit beeing the good Fathers and the good Sonnes may â—…e sayd to be both their goodnesses c heere I dare not rashly determine I durst rather call it the sanctity of them both not as their quality but their substance and the third person in Trinity For to that this probability leadeth mee that the Father is holy and the Son holy and yet the Spirit is properly called holy as beeing the substantiall and consubstantiall holynesse of them both But if the diuine goodnesse be nothing else but holynesse then is it but diligent reason and no bold presumption to thinke for exercise of our intentions sake that in these three questions of each worke of God who made it how and why the holy Trinity is secretly intimated vnto vs for it was the Father of the word that sayd Let it be made and that which was made when hee spake doubtlesse was made by the word and in that where it is sayd And God saw that it was good it is playne that neyther necessity nor vse but onely his meere will moued God to make what was made that is Because it was good which was sayd after it was done to shew the correspondence of the good creature to the Creator by reason of whose goodnesse it was made If this goodnes be now the holy spirit then is al the whole Trinity intimate to vs in euery creature hence is the originall forme and perfection of that holy Citty wherof the Angells are inhabitants Aske whence it is God made it how hath it wisedome God enlightned it How is it happy God whom it enioyes hath framed the existence and illustrated the contemplation and sweetned the inherence thereof in him-selfe that is it seeth loueth reioyceth in Gods eternity shines in his truth and ioyeth in his goodnesse L. VIVES VVâ—… a beleeue Lette vs beleeue then and bee silent hold and not inquire preach faithfully and not dispute contentiously b Begotte What can I do heere but fall to adoration What can I say but recite that saying of Paul in admiration O the deepnesse of the ritches both of the wisedome and knowledge of God! c Heere I dare not Nor I though many diuines call the spirit the Fathers goodnesse and the Sonne his wisedome Who dare affirme ought directly in those deepe misteries d Because it or because it was equally good Of the tripartite diuision of All Phylosophicall discipline CHAP. 25. HEnce was it as far as we conceiue that Phylosophy got three parts or rather that the Phylosophers obserued the three parts They did not inuent them but they obserued the naturall rationall and morrall from hence These are the Latine names ordinarily vsed as wee shewed in our eighth booke not that it followeth that herein they conceiued a whit of the Trinity though Plato were the first that is sayd to finde out and record this diuision and that vnto him none but God seemed the author of all nature or the giuer of reason or the inspirer of honesty But whereas in these poynts of nature inquisition of truth and the finall good there are many diuers opinions yet al their controuersie lieth in those three great and generall questions euery one maketh a discrepant opinion from another in all three and yet all doe hold that nature hath some cause knowledge 〈◊〉 and life some direction and summe For three things are sought out in 〈◊〉 nature skill and practise his nature to bee iudged off by witte 〈◊〉 â—…y knowledge and his practise a by the vse b I know well that â—…elongs to fruition properly and vse to the vser And that they seeme to â—…ently vsed fruition of a thing which beeing desired for it selfe onely deâ—… vs and vse of that which we seeke for another respect in which sence we â—…her vse then inioy temporalityes to deserue the fruition of eternity â—…e wicked inioyes money and vseth GOD spending not money for 〈◊〉 â—…ut honouring him for money Yet in common phraze of speech wee 〈◊〉 â—…ruition and inioy vse For fruites properly are the fieldes increase 〈◊〉 â—…ppon wee liue So then thus I take vse in three obseruations of an arâ—… nature skill and vse From which the Phylosophers inuented the seueâ—…â—…lines tending all to beatitude The naturall for nature the rationall 〈◊〉 â—…e the morall for vse So that if our nature were of it selfe wee should 〈◊〉 owne wisedome and neuer go about to know it by learning ab exterâ—… if our loue had
the priuation thereof The office of this sence neither the 〈◊〉 eare the smell the taste nor the touche can performe By this I know 〈◊〉 â—…ng and I know this knowledge and I loue them both and know that I 〈◊〉 both L. VIVES SO a naturally A Stoicall and Academicall disputation handled by Tully Offic. 1. de 〈◊〉 〈◊〉 Stoically and De fin 5. Academically b For their Foolishnesse is the greatest 〈◊〉 â—…nd wisdome the good So held the Stoikes c Deeper A diuerse reading the text 〈◊〉 both d Antisthenes the first Cynickes choise His reason was because to reioyce in â—…d minde was base and cast downe the minde from the true state Socrates in 〈◊〉 〈◊〉 Alcibiades that possessions with-out wisdome are not onely fruitlesse but hurtfull e â—…re It is not then our witte or toyle but GODS bountie that instructs vs in the 〈◊〉 â—…ourse of nature and sharpens the iudgement which bounty the good man attaining 〈◊〉 bad must needs bee wiser though lesse learned or popularly acute Therefore saith 〈◊〉 Into an euill soule wisdome will not come The same that Socrates said Onely good men 〈◊〉 f Iust by By a forme left in my minde by seeing iustice done and the due conâ—…â—…ing thereto which be it absent I conceiue what iniustice is by seeing the faire 〈◊〉 â—…ent harmony subuerted I build not vpon hurts violence iniuries or reproches 〈◊〉 no priuations but may be iustly done vpon due command of the magistrate or with â—…ent but vpon this I see the vertues decorum broken Forme is neither to bee taken â—…pes or abstracts of things reserued in the soule and called motions say some Well 〈◊〉 they either want witte or knowledge And because they cannot make them-selues 〈◊〉 by things really extant they must fetch their audiences eares vp to them by pursuing 〈◊〉 non entia this is our schoole-mens best trade now a dayes â—…ther we draw nearer to the image of the holy trinity in louing of that loue by which we loue to be and to know our being CHAP. 28. 〈◊〉 wee haue spoken as much as needeth here of the essence and knowledge 〈◊〉 much we ought to respect them in our selues and in other creatures vnâ—…â—…ough we finde a different similitude in them But whether the loue that 〈◊〉 â—…e them in be loued that is to declare It is loued wee prooue it because it iâ—…â—…d in all things that are iustly loued For hee is not worthily called a good 〈◊〉 〈◊〉 knowes good but hee that loues it Why then may wee not loue that 〈◊〉 〈◊〉 selues whereby wee loue that which is to bee loued They may both 〈◊〉 â—…e man and it is good for a man that his goodnesse increasing his â—…d decrease euen to the perfection of his cure and full change into 〈◊〉 for if wee were beasts wee should loue a carnall sensitiue life 〈◊〉 good would suffice our nature b without any further trouble if 〈◊〉 â—…ees wee should not indeede loue any thing by motion of sence yet should we seeme to affect fruitfulnesse and growth if wee were stones water winde fire or so we should want sence and life yet should we haue a naturall appetiâ—…e vnto our due c places for the d motions of weights are like the bodies loues go they vpward or downwards for weight is to the body as loue is to the â—…ule But because we are men made after our creators image whose eternity is true truth eternall charity true and eternall neither confounded nor seuered we runne through all things vnder vs which could not be created formed not ordered without the hand of the most essentiall wise and good God so through all the workes of the creation gathering from this e more playne and from that lesse apparant markes of his essence and beholding his image in our selues f like the prodigall childe wee recall our thoughts home and returne to him from whom we fell There our being shall haue no end our knowledge no error our loue no offence But as now though wee see these three sure trusting not to others but obseruing it our selues with our certaine interior sight yet because of our selues we cannot know how long they shall last when they shall end whither they shall goe doing well or euill therefore here we take other witnesses of the infallibity of whose credit wee will not dispute here but hereafter In this booke of the Citty of God that was neuer pilgrim but alwayes immortall in heauen being compounded of the Angels eternally coherent with God and neuer ceasing this coherence betweene whom and their darknesse namely those that forsooke him a seperation was made as we said at first by God now will wee by his grace proceede in our discourse already begun L. VIVES FOr that a is loue There is a will in vs arising from the corruption of the body which reason ruleth not as it doth the better will but it haleth it and traileth it to good it flyes all good properly and seeketh euills bodily delights and pleasures These two Paul calleth the law of the flesh the law of the spirit some-times flesh and spirit The first brutish foule hated of good men who when they can cannot expell it they compell and force it vnto Gods obedience otherwise it produceth a loue of things vnmeete b Without Either in this life or vnto our bodies c Places Or orders and formes of one nature the preseruation of which each thing desires for it selfe helping it selfe against externall violence if it bee not hindered d 〈◊〉 of this before the Latine word is momenta e More plaine Our reason plâ—…ceth an Image rather then a marke of God in vs. Man hath the sight of heauen and the knowledge of God bestowed vpon him whereas all other creatures are chained to the earth Wherfore the spirit ouer-looking the creation left his image in our erected nature in the rest whome hee did as it were put vnder foote hee left onely his markes Take this now as a figuratiue speech f Prâ—…digall Luc. 15. Of the Angels knowledge of the Trinity in the Deity and consequently of the causes of things in the Archetype ere they come to be effected in workes CHAP. 29. THese holy Angels learne not of God by sounds but by being present wiâ—… thâ—… â—…geable truth his onely begotten word himselfe and his holy spirit 〈◊〉 〈◊〉 〈◊〉 of substantiall persons yet hold they not three Gods but one 〈◊〉 this thâ—…y a â—…ow plainer then we know our selues b The creatures also 〈◊〉 they know 〈◊〉 in the wisdome of God the worke-mans draught then in the thingâ—… produced and consequently them-selues in that better then in thâ—…-selues though â—…ing their knowledge in both for they were made are not of 〈◊〉 â—…nce that made them Therefore in him their knowledge is day in 〈◊〉 as we sayd twy-light But the knowledges of a thing by the means 〈◊〉 and the thing it selfe made are farre different c The vnderstanding 〈◊〉 a figure doth produce a perfecter
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
by temptations the other enuying this the recollection of the faithfull pilgrims the obscurity I say of the opinion of these two so contrary societies the one good in nature and wil the other good in nature also but bad by wil since it is not explaned by other places of scripture that this place in Genesiis of the light and darknes may bee applyed as Denominatiue vnto them both though the author hadde no such intent yet hath not beene vnprofitably handled because though wee could not knowe the authors will yet wee kept the rule of faith which many other places make manifest For though Gods corporall workes bee heere recited yet haue some similitude with the spiritual as the Apostle sayth you are all the children of the light and the children of the day wee are no sonnes of the night nor darknes But if this were the authors mind the other disputation hath attained perfection that so wise a man of God nay the spirit in him in reciting the workes of God all perfected in sixe dayes might by no meanes bee held to leaue out the Angels eyther in the beginning that is because hee had made them first or as wee may better vnderstand In the beginning because hee made them in his onely begotten Word in which beginning God made heauen and earth Which two names eyther include all the creation spirituall and temporall which is more credible Or the two great partes onely as continents of the lesser beeing first proposed in whole and then the parts performed orderly according to the mistery of the sixe dayes L. VIVES INto a cheynes This is playne in Saint Peters second Epistle and Saint Iudes also The Angels sayth the later which kept not their first estate but left their owne habitation hath hee reserued in euerlasting cheynes vnder Darkenesse vnto the iudgement of the great day Augustine vseth prisons for places whence they cannot passe as the horses were inclosed and could not passe out of the circuit vntill they had run b Pride Typhus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Pride and the Greeks vse Typhon of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burne for the fiery diuell So sayth Plutarch of Typhon Osyris his brother that he was a diuell that troubled all the world with acts of malice and torment Augustine rather vseth it then the Latine for it is of more force and was of much vse in those dayes Philip the Priest vseth it in his Commentaries vppon Iob. c Iustice For God doth iustly reuenge by his good Ministers He maketh the spirits his messengers flaming fire his Ministers Ps. 103. d The desired There is no power on the earth like the diuels Iob. 40. Which might they practise as they desire they would burne drowne waste poyson torture and vtterly destroy man and beast And though we know not the diuells power directly where it is limited and how farr extended yet are wee sure they can do vs more hurt then we can euer repaire Of the power of Angels read Augustâ—… de Trinit lib. 3. Of the opinion that some held that the Angels weee meant by the seueral waters and of others that held the waters vncreated CHAP. 34. YEt some there a were that thought that the b company of Angels were meant by the waters and that these wordes Let there be a firmament in the midst of the waters and let it seperate the waters from the waters meant by the vpperwaters the Angels and by the lower eyther the nations or the diuels But if this bee so there is no mention of the Angels creation but onely of their seperation c Though some most vainely and impiously deny that God made the waters because hee neuer said Let there be waters So they may say of earth for he neuer said Let there be earth I but say they it is written God created both heauen and earth Did he so Then is water included therein also for one name serues both for the Psalm sayth The sea is his and he made it and his hands prepared the dry land but the d elementary weights do moue these men to take the waters aboue for the Angels because so an element cannot remayne aboue the heauens No more would these men if they could make a man after their principles put fleame being e in stead of water in mans body in the head f but there is the seate of fleame most fitly appointed by God but so absurdly in these mens conceits that if wee know not though this booke told vs playne that God had placed this fluid cold and consequently heauy humor in the vppermost part of mans body these world-weighers would neuer beleeue it And if they were subiect to the scriptures authority they would yet haue some meaning to shift by But seeing that the consideration of all thinges that the Booke of God conteineth concerning the creation would draw vs farre from our resolued purpose lette vs now together with the conclusion of this booke giue end to this disputation of the two contrary societyes of Angells wherein are also some groundes of the two societies of mankinde vnto whome we intend now to proceed in a fitting discourse L. VIVES SOme a there were as Origen for one who held that the waters aboue the heauens were no waters but Angelicall powers and the waters vnder the heauens their contraries diuels Epiph. ad Ioan. Hierosol Episc. b Companies Apocal. The peaple are like many waters and here-vpon some thought the Psalme meant saying You waters that bee aboue the heauens praise the name of the Lord for that belongs only to reasonable creatures to do c Though some Augustine reckoneth this for an heresie to hold the waters coeternall with God but names no author I beleeue Hesiods Chaos and Homers all producing waters were his originals d Elementary I see all this growes into question whether there be waters aboue the heauens and whether they be elementary as ours are Of the first there is lesse doubt For if as some hold the firmament be the ayre then the seperation of waters from waters was but the parting of the cloudes from the sea But the holy men that affirme the waters of Genesis to be aboue the starry firmament preuaile I gesse now in this great question that a thicke clowd commixt with ayre was placed betwixt heauen and earth to darken the space betweene heauen and vs And that part of it beeing thickned into that sea we see was drawne by the Creator from the face of the earth to the place where it is that other part was borne vp by an vnknowne power to the vttermost parts of the world And hence it came that the vpper still including the lower heauen the fire fire the ayre ayre the water this water includeth not the earth because the whole element thereof is not vnder the Moone as fire and ayre is Now for the nature of those waters Origen to begin with the
the owne reâ—…ion from which ridiculous mocking they cannot free the immortal nor the 〈◊〉 â—…oule but it must stil be tossed vnto false blisse beaten backe into true miâ—… how is that blisse true whose eternity is euer vncertaine the soule either 〈◊〉 â—…gnoraÌ„t of the returne vnto misery or fearing it in the midst of felicity But 〈◊〉 from misery to happinesse neuer to returne then is some thing begun in 〈◊〉 â—…hich time shall neuer giue end vnto and why not then the world and why 〈◊〉 made therein to avoide al the false tracts that deceiued wittes haue deâ—… distract men from the truth for c some wil haue that place of Ecclesiasâ—… 〈◊〉 â—…hat is it that hath beene that which shal be what is it that hath beene made 〈◊〉 â—…ch shall be made d And there is no new thing vnder the sunne nor any thing 〈◊〉 〈◊〉 may say behold this is new it hath beene already in the time that was before 〈◊〉 be vnderstood of these reciprocall reuolutions whereas he meant either 〈◊〉 things hee spoke of before viz the successiue generations the sunnes moâ—… the torrents falls or else generally of all transitory creatures for there were 〈◊〉 â—…ore vs there are with vs and there shal be after vs so it is of trees and 〈◊〉 Nay euen monsters though they be vnusuall and diuers and some haue 〈◊〉 â—…t but once yet as they are generally wonders and miracles they are â—…st and to come nor is it newes to see a monster vnder the Sunne Though 〈◊〉 â—…ll haue the wise man to speake of Gods predestination that fore-framed 〈◊〉 therefore that now there is nothing new vnder the Sunne But farre be 〈◊〉 from beleeuing that these words of Salomon should meane those reuoluâ—… they do dispose the worlds course and renouation by as Plato the Aâ—… Philosopher taught in the Academy that in a certeyne vnbounded 〈◊〉 yet definit Plato himselfe his schollers the city and schoole should after 〈◊〉 ages meete all in that place againe and bee as they were when hee taught 〈◊〉 God forbid I say that wee should beleeue this For Christ once died for our 〈◊〉 and rising againe dieth no more nor hath death any future dominion ouer him 〈◊〉 after our resurrection shal be alwaies with the Lord to whome now we say 〈◊〉 the Psalme Thou wilt keepe vs O Lord and preserue vs from this generation for 〈◊〉 The following place I thinke fittes them best The wicked walke in a circuit 〈◊〉 cause their life as they thinke is to run circularly but because their false doâ—… runs round in a circular maze L. VIVES â—…lutions a Of. Platonisme holding a continuall progression and succession of causes 〈◊〉 effects and when heauen hath reuolued it selfe fully and come to the point whence it 〈◊〉 first then is the great yeare perfect and all shall be as they were at first b Rotation 〈◊〉 a â—…it word of Uoluo to roule c Some Origen Periarch lib. 2. I will follow Hierome 〈◊〉 then Râ—…s in citying Origens Dogmaticall doctrines and that for good reasons we 〈◊〉 Origen that there was a world ere this shal be another after it wil you heare our 〈◊〉 for the later Here Esay saying I will create new heauens and a new earth to remaine in 〈◊〉 for the first Ecclesiâ—…stes What is it that hath bin that which shal be c. for al things 〈◊〉 as they are in the old ages before vs. Thus Origen yet hee doubts whether these 〈◊〉 shal be alike or somewhat different d And there is no. Simmachus hath translated 〈◊〉 then Hierome referring it vnto Gods prescience that al things of this world were first in the Creators knowledge though Augustine a little before take it as ment of the generality of things and toucheth Hieromes exposition Of Mans temporall estate made by God out of no newnesse or change of will CHAP. 14. BVt what wonder if these men runne in their circular error and finde no way forth seeing they neither know mankindes originall nor his end beeing not able to pearce into Gods depths who being eternall and without beginning yet gaue time a beginning and made Man in time whom hee had not made before yet not now maketh he him by any suddaine motion but as hee had eternally decreed Who can penetrate this a inscrutable depth wherein GOD gaue Man a temporall beginning and had none before and this out of his eternall vnchangeable will multiplying all mankinde from one for when the Psalmist had sayd Thou shalt keepe vs OLORD and preserue vs from this generation for euer then hee reprehendeth those whose fond and false doctrine reserue no eternity for the soules blessed freedome in adioyning The wicked walke in a Cyâ—…cuite as who should say what dost thou thinke or beleeue Should we say that God suddainely determined to make Man whom he had not made in all eternity before and yet that God is euer immutable and cannot change his will least this should draw vs into doubt he answereth God presently saying In thy deepe wisdome didst thou multiply the sonnes of men Let men thinke talke or dispute as they will saith he and argue as they thinke In thy deepe wisdome which none can discouer didst thou multiply mankinde For it is most deepe that GOD should bee from eternity and yet decree that Man should bee made at this time and not before without alteration of will L. VIVES THis inscrutable The text is inuestigabilem put for the iust contrary minime inuestigabiâ—… vnsearchable as indolere and inuocare in latine is vsed both for affirmatiue and negatiue Whether to preserue Gods eternall domination wee must suppose that he hath alwaies had creatures to rule ouer and how that may be held alwaies created which is not coeternall with God CHAP. 15. BVt I as I dare not deny Gods domination a eternall from euer so may I not doubt but that Man had a temporall beginning before which he was not But when I thinke what God should bee Lord ouer from enternity here doe I feare to affirme any thing because I looke into my selfe and know that it is sayd Whâ—… can know the Lords counsells or who can thinke what God intendeth Our cogitations are fearefull and our fore-casts are vncertaine The corruptible body suppresseth the soule and the earthly mansion keepeth down the minde that is much occupied Therefore of these which I reuolue in this earthly mansion they are many because out of them all I cannot finde that one of them or besides them which perhaps I thinke not vpon and yet is true If I say there hath beene creatures euer for God to bee Lord off who hath beene euer and euer Lord but thâ—… they were now those and then others by successe of time least wee should make some of them coeternall with the Creator which faith and reason reprooueth This must wee looke that it bee not absurd for a mortall creature to haue beene â—…uely from
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.
opinion for it is not lawfull to hold any creature be it neuer so small to haue any other Creator then God euen before it could be vnderstood But the Angells whome they had rather call Gods though c at his command they worke in things of the world yet wee no more call them creators of liuing things then we call husband-men the creators of fruites and trees L. VIVES WIth a therâ—… With the Epicurists that held althings from chance or from meere nature without GOD althings I meane in this sublâ—…ary world which opinion some say was Aâ—…les or with the heretikes some of whome held the diuills creators of al things corporal b Those that Plato in his Timaeus brings in God the Father commanding the lesser Gods to make the lesser liuing creatures for they are creatures also and so they tooke the immortall beginning of a creature the soule from the starres imitating the Father and Creator and borrowing parcells of earth water and ayre from the world knit them together in one not as they were knit but yet in an insensible connexion because of the combination of such small parts whereof the whole body was framed One Menander a Scholler of Symon Magus said the Angells made the world Saturninus said that 7. Angells made it beyond the Fathers knowledge c Though The Angells as Paul saith are Gods ministers and deputies and do â—…y things vpon earth at his command for as Augustine saith euery visible thing on earth is under an Angelicall power and Gregory saith that nothing in the visible would but is ordered by a visible creature I will except Miracles if any one contend But Plato as he followeth Mâ—…s in the worlds creation had this place also of the creation of liuing things from the Scripures for hauing read that God this great architect of so new a worke said â—…et vs make 〈◊〉 after our owne Image thought he had spoken to the Angells to whose ministery he supposed mans creation committed But it seemed vnworthy to him that God should vse them in â—…king of man the noblest creature and make all the rest with his own hands and therfore he thought the Angels made all whose words if one consider them in Tullies translation which I vse he shal find that Plato held none made the soule but God and that of the stars which â—…ully de 〈◊〉 1. confirmes out of Plato saying that the soule is created by God within the elementary body which he made also and the lesser Gods did nothing but as ministers câ—…e those which hee â—…ad first created and forme it into the essence of a liuing creature Seneca explanes Plaâ—… more plainely saying That when God had laid the first foundation of this rare and excellent frame of nature and begun it he ordayned that each peculiar should haue a peculiar gouernor and though himselfe â—…ad modelled and dilated the whole vniuerse yet created he the lesser gods to be his ministers 〈◊〉 vice-gerents in this his kingdome That no nature or forme of any thing liuing hath any other Creator but God CHAP. 25. WHereas there is one forme giuen externally to all corporall substances according to the which Potters Carpenters and other shape antiques and figures of creatures and another that containeth the efficient causes hereof in the secret power of the vniting and vnderstanding nature which maketh not onely the natural formes but euen the liuing soules when they are not extant The first each artificer hath in his brayne but the later belongs to none but God who formed the world and the Angells without either world or Angells for from that 〈◊〉 all diuiding and all effectiue diuine power which cannot be made but makes and which in the beginning gaue rotundity both to the Heauens Sunne from the same had the eye the apple and all other round figures that wee see in nature their rotundity not from any externall effectiue but from the depth of that creators power that said I fill heauen and earth and whose wisdome reacheth from end to end ordering all in a delicate Decorum wherefore what vse he made of the Angels in the creation making all himselfe I know not I dare neither ascribe them more then their power nor detract any thing from that But with their fauours I attribute the estate of althings as they are natures vnto God onely of whome they thankefully aknowledge their being we do not then call husbandmen the creators of trees or plants or any thing else fot we read Neither is he that planteth any thing neither he that watereth but God that giueth the increase No not the earth neither though it seemes the fruitful mother of al things that grow for wee read also God giueth bodies vnto what hee will euen to euery seed his owne body Nor call wee a woman the creatrixe of her child but him that said to a seruant of his Before I formed thee in the wombe I knew thee although the womans soule being thus or thus affected may put some quality vpon her burthen b as we read that Iacob coloured his sheepe diuersly by spotted stickes yet shee can no more make the nature that is produced then shee could make her selfe what seminall causes then soeuer that Angells or men do vse in producing of things liuing or dead or c proceed from the copulation of male and female d or what affections soeuer of the mother dispose thus or thus of the coullour or feature of her conception the natures thus or thus affected in each of their kindes are the workes of none but God whose secret power passeth through all giuing all being to all what soeuer in that it hath being e because without that hee made it it should not bee thus nor thus but haue no being at all wherefore if in those formes externall imposed vpon things corporall we say that not workemen but Kings Romulus was the builder of Rome and Alexander of f Alexandria because by their direction these citties were built how much the rather ought we to call God the builder of nature who neither makes any thing of any substance but what hee had made before nor by any other ministers but those hee had made before and if hee withdraw his g efficient power from things they shall haue no more being then they had ere they were created Ere they were I meane in eternity not in time for who created time but he that made them creatures whose motions time followeth L. VIVES THat a all-diuiding All diuiding may be some addition the sence is good without it b As we Pliny saith that looke in the Rammes mouth and the collour of the veines vnder his tongue shal be the colour of the lambe he getteth if diuers diuers and change of waters varieth it Their shepehards then may haue sheep of what collour they will which Iacob knew well inough for he liking the particolours cast white straked rods into the watring places at Ramming
time that the sight of them might forme the Images of such collours in the conception and so it did Gen. 30. c Proceed The same Pliny lib 7. saith that the mind hath are collection of similitudes in it wherein a chance of sight hearing or remembrance is of much effect the images taken into the conceit at the time of conception are held to be powerfull in framing the thing conceiued and so is the cogitation of either party how swift soeuer it be wherevpon is more difference in man then in any other creature but the swiftnes of thought and variety of conceites formeth vs so diuersly the thoughts of other creatures being immoueable and like themselues in all kinds Thus much Pliny The Philosophers stand wholly vpon immagination in conception At Hertzogenbosh in Brabant on a certaine day of the yeare whereon they say there chiefe Church was dedicated they haue publike playes vnto the honor of the Saints as they haue in other places also of that country some act Saints and some deuils one of these diuels spying a pretty wench grew hot in al hast danceth home casting his wife vpon a bed told her he would beget a yong diuâ—…l vpon her so lay with her the woman conceiued the child was no sooner borne but it began to dance was rust of the shape that we paynt our deuills in This Margueret of Austria Maximilians Daughter Charles the 〈◊〉 told Iohn Lamuza King Ferdinands graue ambassador and now Charles his 〈◊〉 in Aragon a man as able to discharge the place of a Prince as of a Lieuâ—…enant d What â—…ctions Child-bearing women do often long for many euill things as coales and ashes I 〈◊〉 one long for a bit of a young mans neeke and had lost her birth but that shee bitte of his â—…ke vntill he was almost dead shee tooke such hold The Phisicians write much hereof â—…d the Philosophers somewhat Arist de animall They all ascribe it to the vicious humors in the stomake which if they happen in men procure the like distemper e Because So read the old bookes f Alexandria Asia Sogdia Troas Cilicia India and Egipt haue al cities called Alexandria built by Alexander the great this that Augustine meanes of is that of Egipt the most famous of all sytuate vpon the Mediterrane sea neare Bicchieri the mouth of Nile called now Scanderia or Scandaroun g Efficient Fabricatiuam pertayning to composition and diuiâ—… of matter in things created by it selfe for these are not the workes of creation Angells 〈◊〉 beasts and liuelesse things can effect them The Platonists opinion that held the Angells Gods creatures and man the Angells CHAP. 26. ANd Plato would haue the lesser Gods made by the highest to create all other things by taking their immortall part from him and framing the mortall themselues herein making them not the creators of our selues but our bodies onely And therefore Porphiry in holding that the body must be avoyded ere the soule be purged and thinking with Plato and his sect that the soules of bad liuers were for punishment thrust into bodies into beasts also saith Plato but into mans onely saith Porphiry affirmeth directly that these gods whom they wil haue vs to worship as our parents creators are but the forgers of our prisons and not our formers but only our iaylors locking vs in those dolorous grates and wretched setters wherfore the Platonists must either giue vs no punishmeÌ„t in our bodies or else make not those gods our creators whose worke they exhort vs by all meanes to avoid to escape though both these positions be most false for the soules are neither put into bodies to be thereby punished noâ—… hath any thing in heauen or earth any creator but the maker of heauen and earth For if there be no cause of our life but our punishment how a is it that Plato saith the world could neuer haue beene made most beautifull but that it was filled with all kind of creatures But if our creation albe it mortall be the worke oâ—… God how iâ—… iâ—… punishment then to enter into Gods benefites that is our bodies b and if God as Plato saith often had all the creatures of the world in his prescience why then did not hee make them all would he not make some and yet in his vnbounded knowledge knew how to make all wherefore our true religion rightly affirmes him the maker both of the world and all creatures therein bodies and soules of which in earth man the chiefe Piece was made alone after his Image for the reason shewed before if not for a greater yet was he not left alone for there is nothing in the world so sociable by nature and so iarring by vice as man is nor can mans â—…re speake better either to the keeping of discord whilst it is out or expelling it when it is entred then in recording our first Father whom God created single from him to propagate all the rest to giue vs a true admonition to preserue an vnion ouer greatest multitudes And in that the woman was made of his ribbe was a plaine intimation of the concord that should bee betweene man and wife These were the strange workes of God for they were the first Hee that beleeues them not must vtterly deny all wonders for if they had followed the vsuall course of nature they had beene no wonders But what is there in all this whole worke of the diuine prouidence that is not of vse though wee know it not The holy Psalme saith Come and behold the workes of the Lord what wonders hee hath wrought vpon the earth Wherefore why the Woman was made of Mans ribbe and what this first seeming wonder prefigured if God vouchsafe I will shew in another place L. VIVES HOw a is it that Plato His words are these GOD speaketh to the lesser Gods Marks what I say vnto you we haue three kindes remaining all mortall which if wee omit the creation will not bee perfect for wee shall not comprehend all kindes of creatures in it which wee must needs doe to haue it fully absolute b And if GOD There also hee saith that God hath the Ideas of all creatures mortall and immortall in him-selfe which he looked vpon the immortall ones when hee made the things that should neuer perish the mortall in the rest I aske not here whether that God be those Ideae or whether they bee some-thing else the Platonists know not them-selues c The concord that should Because the woman was not made of any externall parts but of mans selfe as his daughter that there might bee a fatherly loue of his wife in him and a filiall duty towards him in the wife shee was taken out of his side as his fellow not out of his head as his Lady nor out of his feete as his seruant That the fulnesse of man-kinde was created in the first man in whom God fore-saw both who
should be saued and who should be damned CHAP. 27. BVt now because we must end this booke let this bee our position that in the first man the fore-said two societies or cities had originall yet not euidentlie but vnto Gods prescience for from him were the rest of men to come some to be made fellow cittizens with the Angels in ioy and some with the Deuils in torment by the secret but iust iudgment of God For seeing that it is written All the wayes of the Lord bee mercy and truth his grace can neither bee vniust nor his iustice cruell Finis lib. 12. THE CONTENTS OF THE thirteenth booke of the City of God 1. Of the first Mans fall and the procurement of mortality 2. Of the death that may befall the immortal soule and of the bodies death 3. Whether death propagated vnto all men from the first bee punishment of sinne to the Saints 4. Why the first death is not with-held from the regenerate from sinne by grace 5. As the wicked vse the good law euill so the good vse death which is euill well 6. The generall euill of that death that seuereth soule and body 7. Of the death that such as are not regenerate doe suffer for Christ. 8. That the Saints in suffering the first death for the truth are quit from the second 9. Whether a man at the houre of his death may be said to be among the dead or the dying 10. Whether this mortall life be rather to bee called death then life 11. Whether one may bee liuing and dead both together 12. Of the death that God threatned to punish the first man withall if he transgressed 13. What punishment was first laid on mans preuarication 14. In what state God made Man and into what state he fell by his voluntary choyce 15. That Adam forsooke God ere God forsooke him and that the soules first death was the departure from God 16. Of the Philosophers that held corporall death not to bee penall whereas Plato brings in the Creator promising the lesser Gods that they should neuer leaue their bodies 17. Against the opinion that earthly bodies cannot be corruptible nor eternall 18. Of the terrene bodies which the Philosophers hold cannot bee in heauen but must fall to earth by their naturall weight 19 Against those that hold that Man should not haue beene immortall if hee had not sinned 20. That the bodies of the Saints now resting in hope shall become better then our first fathers was 21. Of the Paradice when our first parents were placed and that it may be taken spiritually also with-out any wrong to the truth of the historie as touching the reall place 22. That the Saints bodies after resurrection shall bee spirituall and yet not changed into spirits 23. Of bodies animate and spirituall these dying in Adam and those beeing quickned in Christ. 24. How Gods breathing a life into Adam and Christs breathing vpon his Apostles when hee said Receiue the holy spirit are to bee vnderstood FINIS THE THIRTEENTH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Of the first Mans fall and the procurement of mortalitie CHAP. 1. HAuing gotten through the intricate questions of the worlds originall and man-kindes our methode now calleth vs to discourse of the first mans fall nay the first fall of both in that kind and consequently of the originall and propagation of our mortality for God made not man as he did Angels that though they sinned yet could not dye but so as hauing a performed their course in obedience death could not preuent them from partaking for euer of blessed and Angelicall immortality but hauing left this course death should take them into iust damnation as we said in the last booke L. VIVES HAuing a performed Euery man should haue liued a set time vpon earth and then being confirmed in nature by tasting of the tree of life haue beene immortally translated into heauen Here are many questions made first by Augustine and then by Lombard dist 2. What mans estate should haue beene had he not sinned but these are modest and timerous inquirers professing they cannot finde what they seeke But our later coments vpon Lumbard flie directly to affirmatiue positions vpon very coniectures or grounds of nature I heare them reason but I see them grauelled and in darknesse where yet they will not feele before them ere they goe but rush on despight of all break-neck play What man hath now wee all know to our cost what he should haue had it is a question whether Adam knew and what shall we then seeke why should we vse coniectures in a things so transcendent that it seemes miraculous to the heauens as if this must follow natures lawes which would haue amazed nature had it had existence then What light Augustine giues I will take and as my power and duty is explaine the rest I will not meddle with Of the death that may befall the immortall soule and of the bodyes death CHAP. 2. BVt I see I must open this kinde of death a little plainer For mans soule though it be immortall dyeth a kinde of death a It is called immortall because it can neuer leaue to bee liuing and sensitiue and the body is mortall because it may be destitute of life and left quite dead in it selfe But the death of the soule is when God leaueth it the death of the body is when the soule leaueth it so that the death of both is when the soule being left of God leaueth the body And this death is seconded by that which the Scripture calles the b second death This our Sauiour signified when hee said feare him which is able to destroy both body and soule in hell which comming not to passe before the body is ioyned to the soule neuer to be seperated it is strange that the body can be sayd to die by that death which seuereth not the soule from it but torments them both together For that â—…all paine of which wee will speake here-after is fitly called the soules deaâ—… because it liueth not with God but how is it the bodies which liueth with the soule for otherwise it could not feele the corporall paines that expect it after the resurrection is it because all life how-so-euer is good and all paine euill that the body is said to dye wherein the soule is cause of sorrow rather then life Therefore the soule liueth by God when it liueth well for it cannot liue without God working good in it and the body liueth by the soule when the soule liueth in the body whether it liue by God or no. For the wicked haue liâ—…â—…body but none of soule their soules being dead that is forsaken of God lâ—…g power as long as their immortall proper life failes not to afforde them 〈◊〉 but in the last damnation though man bee not insensitiue yet this sence of 〈◊〉 â—…ing neither pleasing nor peacefull but sore and
first forsaken of Gods grace and confounded with his ownenakednesse and so with the figge leaues the first perhaps that came to hand they couered their nakednesse aâ—…d shame their members were before as they were then but they were not a shameful before whereas now they felt a new motion of their disobedient flesh as the reciprocal b punishment of their disobedience for the soule being now delighted with peruerse liberty and scorning to serue GOD could not haue the body at the former command hauing willingly forsaken GOD the superior iâ—… could not haue the inferior so seruiceable as it desired nor had the flesh subiect as it might haue had alwaies had it selfe remained Gods subiect For then the flesh beganne to couet and contend against the spirit and c with this contention are wee all borne d drawing death from our originall and bearing natures corruption and contention or victory in our members L. VIVES NOt a shamefull Not filthy nor procuring shame they had not beene offenside had wee 〈◊〉 sinned but had had the same vse that or feete our hands now but hauing offended there was an obscaene pleasure put in them which maketh them to bee ashamed of and couered b Reciprocall Which disobedience reflected vpon them as they obeied not GOD to 〈◊〉 nature subiected them so should they finde a rebell one of the members against the rule of reason d With this Some bookes ads some-thing here but it is needlesse d Drawing 〈◊〉 That is vpon the first sinne arose this contention betweene the minde and their affects which is perpetually in vs wherein the minde is some-times victor and some-times 〈◊〉 some read without victory implying that the affections cannot be so suppressed but then they will still rebell against reason and disturbe it This is the more subtile sence and seemeth best to mee In what state GOD made Man and into what state hee feil by his voluntary choice CHAP. 14. FOr GOD the Creator of nature and not of vice made man vpright who being willingly depraued and iustly condemned be got all his progeny vnder the 〈◊〉 deprauation and condemnation for in him were we all when as he beeing â—…ced by the woman corrupted a vs all by her that before sinne was made of himselfe VVee had not our perticular formes yet but there was he seede of 〈◊〉 naturall propagation which beeing corrupted by sinne must needs produce man of that same nature the slaue to death the obiect of iust condeÌ„nation and therefore this came from the bad vsing of b free will thence aroâ—… all this teame of calamity drawing al men on into misery excepting Gods Saints froÌ„ their corrupted originall euen to the beginning of the second death which hath no end L. VIVES COrrupted a vs all A diuersity of reading Augustines meaning is that we being all potentially in hm and hee beeing corrupted by sinne therefore wee arising all from him as our first fountaine draw the corruption a long with vs also b Free will For our first parents abused the freedome of it hauing power aswell to keepe Gods hests eternally as to breake them That Adam forsooke GOD ere GOD for sooke him and that the soules first death was the departure from GOD. CHAP. 15. VVHerefore in that it was sayd You shall die the death because it was not sayd the deaths if we vnderstand that death wherein the soule leaueth the life that is GOD for it was not forsaken ere it forsooke him but contrary the owne will being their first leader to euill but the Creators will being the first leader to good both in the creation of it before it had being and the restoring of it when it had falne wherefore if we doe vnderstand that God meant but of this death where hee saith whensoeuer thou eatest thereof thou shalt die the death as if hee had sayd whensoeuer you forsake mee in disobedience I will forsake you in iustice yet verily doe all the other deaths follow the denunciation of this death For in that the soule felt a disobedient motion of the flesh and therevpon couered the bodies secret partes in this was the first death felt that is the departure of the soule from God Which was signified in that that when the man in mad feare had gone and hid himselfe God said to him Adam where art thou not ignorantly seeking him but watchfully warning him to looke well where hee was seeing God was not with him But when the soule forsaketh the body decaied with age then is the other death felt whereof God said in imposing mans future punishment earth thou wast and to earth thou shalt returne That by these two the first death which is of whole man might be accoÌ„plished which the second should second if Gods grace procure not mans freedome from it for the body which is earth returnes not to earth but by the owne death that is the departure of the soule from it Wherefore all christians b holding the Catholike faith beleeue that the bodily death lieth vpon mankind by no lawe of nature as if GOD had made man for to die but as a c due punishment for sin because God in scourging this sinne sayd vnto man of whom we all are descended Earth thou wast and 〈◊〉 earth thou shalt returne L. VIVES EArth a thou wast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagints by the later article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying the element of earth the graue of althings dying b Holding the Augustine often auerreth directly that man had not died had he not sinned nor had had a body subiect to death or disease the tree of life should haue made him immortall And S. Thomas Aquiâ—…as the best schoole diuine holds so also But Scotus either for faction or will denies it al making mâ—… in his first state subiect to diseases yet that he should be taken vp to heauen ere he died but if he were left on earth he should die at length for that the tree of life could not eternize hâ—… but onely prolong his life c A due deserued by his guilt Of the Philosophers that held corporall death not to be penall whereas Plato brings in the Creator promising the lesser gods that they should neuer leaue their bodies CHAP. 16. BVt the Philosophers against whose callumnies we defeÌ„d this City of God 〈◊〉 is 〈◊〉 church thinke they giue vs a witty scoffe for saying that the soules seperation from the body is to be held as part of the punishment when as they affirme 〈◊〉 â—…n a is the soule perfectly blessed when it leaueth the body and goeth vp pâ—… and naked vnto God If I should finde no battery against this opinion out of their owne bookes I should haue a great adoe to prooue not the body but the corruptibility of the body to be the soules burden wherevpon is that which we 〈◊〉 in our last booke A corruptible body is heauy vnto the soule In adding corâ—…le he sheweth that this being
it to bee diffused froÌ„ the midst of earth geometrically called the c center vnto the extreamest parts of heaueÌ„ through al the parts of the world by d misticall numbers making the world a blessed creature whose soule enioyeth ful happines of wisdom yet leaueth not the body wose bodie liueteh eternally by it and as though it consist of so many different 〈◊〉 yet can neither dull it nor hinder it Seeing then that they giue their conâ—…res this scope why will they not beleeue that God hath power to eternize 〈◊〉 bodies wherein the soules without being parted from them by death or 〈◊〉 â—…rdened by them at all in life may liue most in blessed eternity as they 〈◊〉 〈◊〉 gods doe in firy bodies and their Iupiter in all the foure elements If 〈◊〉 â—…es cannot be blessed without the bodies bee quite forsaken why then let 〈◊〉 â—…ods get them out of the starres let Iupiter pack out of the elements if they 〈◊〉 goe then are they wretched But they will allow neither of these they 〈◊〉 â—…uerre that the Gods may leaue their bodies least they should seeme to â—…ip mortalls neither dare they barre them of blisse least they should conâ—…â—…em wretches Wherefore all bodies are not impediments to beatitude but 〈◊〉 the corruptible transitory and mortall ones not such as God made man 〈◊〉 but such as his sinne procured him afterwards L. VIVES 〈◊〉 a must This is scripture that the body is earth and must become earth Homer 〈◊〉 it the Grecians for he calls Hectors carcasse earth Phocylides an ancient writer 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Our body is of earth and dying must Returne to earth for Man is made of dust 〈◊〉 â—…er hath also the like recited by Tully Tusc. qu. 1. wherein the words that Augustine 〈◊〉 â—…xtant Mors est finitas omnibus quae generi humano angorem Nec quicquam afferunt reddenda est terra terra Of all the paines wherein Mans soule soiournes Death is the end all earth to earth returnes 〈◊〉 â—…t the gods Some bookes read terrene gods falsly Augustine hath nothing to doe 〈◊〉 â—…e gods in this place c Center A center is that point in the midst of a sphaericall 〈◊〉 â—…m whence all lines drawne to the circumference are equall It is an indiuisible point 〈◊〉 â—…d parts neither should it bee all in the midst nor the lines drawne from it to the cirâ—… equall as not beeing all drawne from one part Plato placeth the worldes 〈◊〉 the center and so distends it circularly throughout the whole vniuerse and then 〈◊〉 â—…ng his position makes the diuine power aboue diffuse it selfe downe-ward euen 〈◊〉 â—…ter d Musicall numbers Hereof see Macrobius Chalcidins and Marsilius Ficinus 〈◊〉 â—…at of Plato's Timaeus which he either translated or reformed from the hand of anâ—…â—…ese numbers for their obscurity are growne into a prouerbe Of the terrene bodies which the Philosophers hold cannot be in heauen but must fall to earth by their naturall weight CHAP. 18. 〈◊〉 but say they an earthly body is either kept on earth or caried to 〈◊〉 â—…th by the naturall weight and therefore cannot bee in heauen The first 〈◊〉 â—…de were in a wooddie and fruitfull land which was called Paradise But 〈◊〉 we must resolue this doubt seeing that both Christs body is already asâ—…d and that the Saints at the resurrection shall doe so also let vs ponder these earthly weights a little If mans arte of a mettall that being put into the water sinketh can yet frame a vessell that shall swim how much more credible is it for Gods secret power whose omnipotent will as Plato saith can both keepe things produced from perishing and parts combined from dissoluing whereas the combination of corporall and vncorporeall is a stranger and harder operation then that of corporalls with corporalls to take a all weight from earthly things whereby they are carried downe-wards and to qualifie the bodies of the blessed soules so as though they bee terrene yet they may bee incorruptible and apt to ascend descend or vse what motion they will with all celerity Or b if the Angells can transport bodily weights whether they please must we thinke they doe it with toile and feeling of the burden Why then may we not beleeue that the perfect spirits of the blessed can carry their bodies whither they please and place them where they please for whereas in our bodily carriage of earthly things we feele that the c more bigge it is the heauier it is and the heauier the more toile-some to beare it is not so with the soule the soule carrieth the bodily members better when they are big and strong then when they are small and meagre and whereas a big sound man is heauier to others shoulders then a leane sicke man yet will he mooue his healthfull heauinesse with farre more agility then the other can doe his crasie lightnesse or then he can himselfe if famine or sicknesse haue shaken off his flesh This power hath good temperature more then great weight in our mortal earthly corruptible bodies And who can describe the infinite difference betweene our present health and our future immortality Let not the Philosophers therefore oppose vs with any corporall weight or earthly ponderosity I will not aske them why an earthly body may not bee in heauen as well as d the whole earth may hang alone without any supportation for perhaps they will retire their disputation to the center of the world vnto which all heauy things doe tend But this I say that if the lesser Gods whose worke Plato maketh Man all other liuing things with him could take away the quality of burning from the fire and leaue it the light e which the eye transfuseth shall wee then doubt that that GOD vnto whose will hee ascribes their immortality the eternall coherence and indissolubility of those strange and diuers combinations of corporealls and incorporealls can giue man a nature that shall make him liue incorruptible and immortal keeping the forme of him and auoyding the weight But of the faith of the resurrection and the quality of the immortall bodies more exactly God willing in the end of the worke L. VIVES ALL a weight These are Gods admirable workes and it is the merit of our faith that we owe vnto God to beleeue them I wonder the schoolemen will inquire of these things define them by the rules of nature b If the Angells To omit the schooles and naturall reasons herein is the power of an Angell seene that in one night God smote 80000 men of the Assyrians campe by the hand of an Angel 4. Kings 19. Now let Man go brag of his weaknesse c The world big Here is no need of predicamentall distinctions hee vseth big for the maâ—… weight not for the quantity d The whole earth It hangs not in nothing for it hangs in the ayre yet would ayre giue it way but that it hath gotten the
middlemost place of the world and keepes there in the owne nature immoueable The Philosophers maruelled that the earth fell not seeing it hung in the ayre but that which they thought a fall should then bee no fall but an ascending for which way soeuer earth should goe it should goe towards the heauen and as it is no maruell that our Hemisphere ascendeth not no more is it of any else for the motion should be all one aboue and beneath beeing all alike in a globe But is a thing to bee admired and adored that the earth should hang so in the ayre beeing so huge a masse as Ouidâ—…ith â—…ith Terra pila similis nullo fulcimine nixa Aëre suspenso tam graue pendet onus Earths massy globe in figure of a ball Hangs in the ayre vpheld by nought at all â—… With the eye Plato in his Timaeus speaking of mans fabrick saith that the eyes were endowâ—…â—…th part of that light that shines burnes not meaning the suns for the Gods commanded 〈◊〉 â—…re fire brother to that of heauen to flow from forth the apple of the eye and thereâ—… when that and the daies light do meete the coniunction of those two so well acquainted 〈◊〉 produceth sight And least that the sight should seeme effected by any other thing 〈◊〉 â—…re in the same worke hee defineth collours to bee nothing but fulgores e corporibus maâ—…s fulgors flowing out of the bodies wherein they are The question whether one seeth 〈◊〉 â—…ission or reception that is whether the eye send any beame to the obiect or receiue aâ—…â—…om it is not heere to bee argued Plato holds the first Aristotle confuteth him in his 〈◊〉 De sensoriis and yet seemes to approue him in his Problemes The Stoickes held the first 〈◊〉 whom Augustine De Trinitate and many of the Peripatetiques follow Aphrodiseus held 〈◊〉 the eye sends forth spirits Pliny saith it receiueth them Haly the Arabian maketh the 〈◊〉 to goe from the eye and returne suddainely all in a moment the later Peripatetiquesâ—…ing â—…ing Occam and Durandus admit no Species on either side But of this in another place 〈◊〉 both would haue the eye send some-thing forth and receiue some-thing in Against those that hold that man should not haue beene immortall if he had not sinned CHAP. 19. 〈◊〉 now let vs proceed with the bodies of the first men who if they had not â—…ed had neuer tasted of that death which we say is good only to the good 〈◊〉 â—…s all men know a seperation of soule and body wherein the body of the 〈◊〉 that had euident life hath euident end For although we may not doubt 〈◊〉 â—…he soules of the faithfull that are dead are in rest yet a it were so much 〈◊〉 for them to liue with their bodies in good state that they that hold it most 〈◊〉 to want a bodie may see themselues conuinced herein directly For 〈◊〉 man dare compare those wise men that haue either left their bodies or are to 〈◊〉 them vnto the immortall gods to whom the great GOD promised perpeâ—… of blisse and inherence in their bodies And Plato thought it the greatest â—…ing man could haue to bee taken out of the body after a course vertuously 〈◊〉 and placed in the bosomes of those gods that are neuer to leaue their 〈◊〉 Scilicet immemores supra vt conuexa reuisant Rursus incipiant in corpora velle reuerti The thought of Heauen is quite out of their braine Now gan they wish to liue on earth againe Which Virgil is commended for speaking after Plato So that hee holds that 〈◊〉 â—…oules of men can neither bee alwaies in their bodies but must of force bee â—…d from them nor can they bee alwaies without their bodies but must bee 〈◊〉 successiuely now to liue and now to die putting b this difference that 〈◊〉 men when they die are caried vp to the stars and euery one staies a while in 〈◊〉 fit for him thence to returne againe to misery in time and to follow the 〈◊〉 of being imbodied againe so to liue againe in earthly calamity but your 〈◊〉 are bestowed after their deaths in other bodies of men or beasts accorâ—…g to their merits In this hard and wretched case placeth hee the wisest soules who haue no other bodies giuen them to bee happy in but such as they can neither bee eternally within nor eternally abandon Of this Platonisme Porphyry as I said else-where was ashamed because of the christian times excluding the soules not onely from the bodies of beasts and from that reuolution but affirming them if they liued wisely to bee set free from their bodies so as they should neuer more bee incorporate but liue in eternall blisse with the Father Wherefore least he should seeme in this point to be exceeded by the Christans that promised the Saints eternall life the same doth hee giue to the purified soules and yet to contradict Christ hee denies the resurrection of their bodies in incorruptibility and placeth the soule in blisse without any body at all Yet did hee neuer teach that these soules should bee subiect vnto the incorporated gods in matter of religion Why so because he did not thinke them better then the Gods though they had no bodies Wherfore if they dare not as I think they dare not preferre humaine soules before their most blessed though corporeall gods why doe they thinke it absurd for christianity to teach that our first parents had they not sinned had beene immortall this beeing the reward of their true obedience and that the Saints at the resurrection shall haue the same bodies that they laboured in here but so that they shal be light and incorruptible as their blisse shal be perfect and vnchangeable L. VIVES YEs a were it If the following opinion of Plato concerning them were true b This difference Plato saith that some creatures follow God well are like him and are reuolued with the sphere of heauen vntill they come belowe and then they fall Some get vp againe some are ouer-whelmed these are the foolish and those the wise the meane haue a middle place So the wise soule is eleuated to heauen and sits there vntill the reuolution bring it downe againe from seeing of truth others voluntarily breake their wings and fall ere the time bee expired The Philosophers soules at the end of 3000. yeares returne to the starre whence they came the rest must stay 10000. yeares ere they ascend That the bodies of the Saints now resting in hope shal become better then our first Fathers was CHAP. 20. THe death that seuereth the soules of the Saints from their bodies is not troublesome vnto them because their bodies doe rest in hope and the efore they seemed sencelesse of all reproach here vpon earth For they do not as Plato will haue men to do desire to forget their bodies but rather remembâ—…ing what the truth that deceiueth none said vnto them a that they should not loose an
haire of their head they desire and waite for the resurrection of their bodies wherein they suffred such paines and are neuer to suffer more b For if they hated not their flesh when they were faine to bind it from rebelling by the law of the spirit how much shall they loue it becomming wholy spirituall for if wee may iustly call the spirit seruing the flesh carnall then so may we call the flesh seruing the spirit spirituall c not because it shal be turned into the spirit as some thinke because it is written It is sowne a naturall bodie but it arisâ—…th a spirituall bodie but because it shall serue the spirit in all wonderfull and ready obeisance to the fulfilling of most secure will of indissolluble immortality all sence of trouble heauynesse and corruptibility beeing quike taken from it For it shall not bee so bad as it is now in our best health nor as it was in our first paâ—…ts before sinne for they though they had not dyed but that they sinned 〈◊〉 â—…aine to eate corporal meate as men do now hauing earthly and not spiritual bodies and though they should neuer haue growne old and so haue died the 〈◊〉 of life that stood in the midst of Paradise vnlawfull for them to tast of affording them this estate by GODS wonderfull grace yet they eate of more 〈◊〉 then that one which was forbidden them because it was bad but 〈◊〉 their instruction in pure and simple obedience which is a great vertue in a â—…ble creature placed vnder God the creator for though a man touched no 〈◊〉 â—…et in touching that which was forbidden him the very act was the sinne 〈◊〉 obedence they liued therefore of other fruites and eate least their carnall 〈◊〉 should haue beene troubled by hunger or thirst but the tast of the tree 〈◊〉 〈◊〉 was giuen them to confirme them against death and weakenesse by age 〈◊〉 rest seruing them for nutriment and this one for a sacrament the tree of life 〈◊〉 〈◊〉 earthly paradise being as the wisdome of God is in the heauenly whereof 〈◊〉 〈◊〉 â—…itten It is a tree of life to them that imbrace it L. VIVES VNâ—… them a That Luc. 21. 7. b For if Ephes. 5. 29 no man euer yet hated his owne flesh c Not because Saint Origen faith that all our corporall nature shall become spirituall and all 〈◊〉 â—…ance shal become a body purer and clearer then the light and such an one as man canâ—…â—…ine God shall be all in all so that euery creature shall be transmuted into that which 〈◊〉 then all namely into the diuine substance for that is the best Periarch Of the Paridise wherein our first parents were placed and that it may be taken spiritually also without any wrong to the truth of the history as touching the reall place CHAP. 21. WHerevpon some referred that a Paradise wherein the first man was placed as the scripture recordeth al vnto a spiritual meaning taking the trees to 〈◊〉 â—…es as if there were b no such visible things but onely that they were 〈◊〉 signifie things intelligible As if there were not a reall Paradise because 〈◊〉 vnderstand a spiritual one as if there were not two such women as Agar 〈◊〉 and two sonnes of Abraham by them the one being a bond woman and 〈◊〉 〈◊〉 free because the Apostle saith that they signified the two Testaments 〈◊〉 〈◊〉 the Rocke gushed not forth in water when Moyses smot it because that 〈◊〉 â—…ay prefigure Christ the same Apostle saying the rocke was Christ No man 〈◊〉 that the Paradise may be vnderstood the blisse of the Saints the c foure 〈◊〉 foure vertues prudence fortitude temperance and iustice the trees all 〈◊〉 â—…sciplines the tree of life wisdome the mother of the rest the tree of the â—…edge of good and euill the triall of transgression for God decreed a puâ—…nt for sinne iustly and well if man could haue made vse of it to his owne 〈◊〉 These things may also be vnderstood of the Church and that in a better 〈◊〉 as prophetique tokens of things to come Paradise may be taken for the Church as wee d read in the canticles thereof The foure flouds are the foure Ghospels the frutefull trees the Saints their fruits their workes the tree of life the holy of holies Christ the tree of the knowledge of good and euill free election of will for if man once forsake Gods will he cannot vse him-selfe but to his owne destruction and therefore hee learneth either to adhere vnto the good of all goods or to affect his owne onely for louing himselfe he is giuen to himselfe that being in troubles sorrowes and feares and feeling them withall hee may sing with the Psalmist My soule is cast downe within me and being reformed I will waite vpon thee O God my defence These and such like may be lawfully vnderstood by Paradise taken in a spirituall sence so that the history of the true and locall one be as firmely beleeued L. VIVES PAradise a Augustine super Genes ad lit lib. 8. recites three opinions of Paradice 1. Spirituall onely 2. locall onely third spirituall and locall both and this he approues for the likeliest But where Paradise was is a maine doubt in authors Iosephus placeth it in the east and so doth Bede adding withall that it is a region seuered by seas from all the world and lying so high that it toucheth the moone Plato in his Phaedo placeth it aboue the cloudes which others dissalow as vnlikely Albertus Grotus herein followeth Auicen and the elder writers also as Polibius and Eratosthenes imagining a delicate and most temperate region vnder the equinoctiall gainst the old Position that the climate vnder the equinoctiall was inhabitable The equinoctiall diuides the torrid Zone in two parts touching the Zodiacke in two points Aries and Libra There did hee thinke the most temperate clime hauing twelue howers day and twelue night all the yeare long and there placed hee his Paradise So did Scotus nor doth this controull them that place it in the east for there is cast and west vnder the equinoctiall line Some say that the sword of fire signifieth that burning clymate wherein as Arrianus saith there is such lightning and so many fiery apparitions where Paradise was Hierome thinketh that the Scriptures doth shew and though the Septuagintes translate in Eden from the east Oriens is a large signification Hierome saith thus for Paradise there is Ortus Gan. Eden is also Deliciae pleasures for which Symmachus translateth Paradisus florens That also which followeth Contra Orientem in the Hebrew Mikkedem Aquila translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may read it from the beginning Symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which signifie beginning and not the east whereby it is plaine that God had made Paradise before he made heauen and earth as we read also in the Hebrew God had planted the
feare of the terrible 〈◊〉 following the breatch 〈◊〉 to speake in a word what reward what punishment is layd vpon disoâ—… but disobedience What is mans misery other then his owne disoâ—… to himselfe that seeing e he would not what he might now he cannot 〈◊〉 would for although that in Paradice all was not in his power during 〈◊〉 â—…dience yet then he desired nothing but what was in his power and so did 〈◊〉 would 〈◊〉 â—…w as the Scripture saith and wee see by experience man is like to vanity 〈◊〉 can recount his innumerable desires of impossibilites the flesh and the 〈◊〉 that is himselfe disobeying the will that is himselfe also for his minde 〈◊〉 â—…led his flesh payned age and death approcheth and a thousand other 〈◊〉 seaze on vs against our wills which they could not do if our nature were 〈◊〉 obedient vnto our will And the flesh suffereth g some-thing that hinâ—…â—…e seruice of the soule what skilleth it whence as long as it is Gods alâ—… iustice to whome we would not bee subiect that our flesh should not be 〈◊〉 to the soule but trouble it whereas it was subiect wholy vnto it before 〈◊〉 we in not seruing God do trouble our selues and not him for hee 〈◊〉 〈◊〉 â—…ice as wee neede our bodies and therefore it is our 〈◊〉 to 〈◊〉 body not any hurt to him in that wee haue made it such a body Be 〈◊〉 those that wee call fleshly paines are the soules paines in and from the flesh for what can the flesh either feele or desire without the soule But when wee say the flesh doth eyther wee meane either the man as I sayd before or some part of the soule that the fleshly passion affecteth either by sharpnesse procuring paine and griefe or by sweetnes producing pleasure But fleshly paine is onely an offence giuen to the soule by the flesh and a h dislike of that passion that the flesh produceth as that which we call sadnesse is a distast of things befalling vs against our wills But feare commonly forerunneth sadnesse that is wholly in the soule and not in the flesh But whereas the paine of the flesh is not fore-run by any fleshly feare felt in the flesh before yâ— paine i pleasure indeed is vsher'd in by certaine appetites felt in the flesh as the desires therof such is hunger thirst and the venereall affect vsually called lust whereas k lust is a general name to all affects that are desirous for l wrath is nothing but a lust of reuenge as yâ— ancient writers defined it although a maÌ„ somtimes without sence of reuenge will be angry at sencelesse things as to gag his pen in anger when it writes badly or so But euen this is a certaine desire of reuenge though it be reasonlesse it is a certaine shadow of returning euill to them that doe euill So then wrath is a lust of reuenge auarice a lust of hauing money obstinacy a lust of getting victory boasting a lust of vaine glory and many such lusts there are some peculiarly named and some namelesse for who can giue a fit name to the lust of soueraignty which notwithstanding the tyrants shew by their intestine warres that they stand well affected vnto L. VIVES 〈◊〉 〈◊〉 a seruice For to be Gods seruant is to be free nay to be a King b Becomming 〈◊〉 〈◊〉 â—…he best reading c the easinesse my friend Nicholas Valdaura told me that he had 〈◊〉 〈◊〉 â—…hor I know not whome that the fruit that Adam eate was hurtfull to the body 〈◊〉 was rather an aggrauation of Adams sinne then any likelyhood of truth d Second man Christ called by Paule the second man of heauen heauenly as Adam the first was of earth earthly e He would not Torences saying in Andria since you cannot haue that you desire desire that which you may haue f Mind There is in the soule Mens belonging to the reasonable part and animus belonging to the sensuall wherein all this tempest of affects doth rage g Something Wearinesse and slownesse of motion whereby it cannot go cheerâ—… to worke nor continue long in action h A dislike Or a dislike of the euill procured by the passion i Pleasure Herevpon saith Epiourus Desire censureth pleasure pleasures are best being but seldome vsed saith Iunenall voluptates commendat rarior vsus k Lust 〈◊〉 a generall We shewed this out of Tully it comes of libet that extended it selfe vnto all deâ—… that are not bounded by reason l Wrath is Tusc. quest 4. Wrath is a desire to punish 〈◊〉 by whome one thinketh he is wronged It is a greeuing appetite of seeming reueng 〈◊〉 〈◊〉 〈◊〉 Rhet. lib 2. 〈◊〉 〈◊〉 euill of lust how the name is generall to many vices but proper vnto venereall concupiscence CHAP. 16. ALthough 〈◊〉 〈◊〉 there be many lusts yet when we read the word 〈◊〉 alone 〈◊〉 〈◊〉 of the obiect we comonly take it for the vncleane 〈◊〉 of the generatiue parts For this doth sway in the whole body mouing 〈◊〉 â—…ole man without and within with such a commixtion of mentall afâ—…â—…d carnall appetite that hence is the highest bodily pleasure of all prodâ—…d So that in the very a moment of the consummation it ouer-whelâ—… almost all the light and power of cogitation And what wise and godly 〈◊〉 there who beeing marryed and knowing as the Apostle sayth how 〈◊〉 his vessell in holynesse and honour and not in the lust of concupiscence as 〈◊〉 â—…es doe which know not God had not rather if hee could begette his dâ—…n without this lust that his members might obey his minde in this acte 〈◊〉 â—…pagation as well as in the lust and be ruled by his will not compelled 〈◊〉 â—…upiscence But the louers of these carnall delightes them-selues canâ—…â—…e this affect at their wills eyther in nuptiall coniunctions or wicâ—…â—…purities The motion wil be sometimes importunate agaynst the will 〈◊〉 â—…e-times immoueable when it is desired And beeing feruent in the 〈◊〉 yet wil be frozen in the bodye Thus wondrously doth this lust sayle 〈◊〉 both in honest desire of generation and in lasciuious concupiscence â—…imes resisting the restraynt of the whole minde and some-time â—…ng it selfe which beeing wholly in the minde and no way in the boâ—…â—…e same time L. VIVES 〈◊〉 a moment Therfore Hippocrates sayd that carnal copulation was a little Epilepsy â—…ng sicknes Architas the Tarentine to shew the plague of pleasure bad one to imaâ—… man in the greatest height of pleasure that might be and auerred that none would 〈◊〉 to bee voyd of all the functions of soule and reason as long as delight lasted Of the nakednesse that our first parents discouered in them-selues after their sinne CHAP. 17. 〈◊〉 〈◊〉 man ashamed of this lust and iustly are those members which lust 〈◊〉 or suppresses against our wils as it lusteth called shamefull before â—…ed they were not so For it is written they were both naked and were not 〈◊〉 not that they saw
vnder the 〈◊〉 of the b Apostles and m Prophets which were all afterward examined 〈◊〉 â—…ust from canonicall authority But according to the Hebrew canonicall â—…res there is no doubt but that there were Gyants vpon the earth before 〈◊〉 â—…ge and that they were the sonnes of the men of earth and Cittizens of â—…all Citty vnto which the sonnes of God being Seths in the flesh forsakâ—…â—…ice adioyned them-selues Nor is it strange if they begot Gyants They 〈◊〉 〈◊〉 all Giants but there were farre more before the deluge then haue 〈◊〉 â—…ce whome it pleased the creator to make that wee might learne that a 〈◊〉 should neither respect hugenesse of body nor fairenesse of face but 〈◊〉 his beatitude out of the vndecaying spirituall and eternall goods that 〈◊〉 â—…iar to the good and not that he shareth with the bad which another 〈◊〉 â—…eth to vs saying There were the Gyants famous from the beginning that 〈◊〉 so great stature and so expert in war These did not the Lord choose neither 〈◊〉 the way of knowledge vnto them but they were destroyed because they 〈◊〉 wisdome and perished through there owne foolishnesse L. VIVES 〈◊〉 a is those That Augustine held that the Angells and Deuills had bodies he that 〈◊〉 â—…th this worke and his bookes de natura daemon de genesi ad literam shall see plainâ—…â—…eld it himselfe and spake it not as an other mans opinion as Peter Lumbard saith 〈◊〉 â—…ke It was his owne nor followed hee any meane authors herein hauing the 〈◊〉 and then Origen Lactantius Basil and almost all the writers of that time on his 〈◊〉 neede saith Michael Psellus de dâ—…monib that the spirits that are made messengers 〈◊〉 â—…ue bodies too as Saint Paul sayth whereby to mooue to stay and to appeare viâ—…â—…nd whereas the Scripture may in 〈◊〉 place call â—…hem incorporeall I answer that is 〈◊〉 of our grosser and more solid bodies in comparison of which the transparent inâ—… bodies are ordinarly called incorporeall Augustine giues the Angels most subtiliatâ—… 〈◊〉 â—…visible actiue and not paâ—…ue and such the Deuills had ere they fell but then 〈◊〉 were condensate and passiue as Psellus holds also b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Nâ—…ius 〈◊〉 a messenger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Mitto to send and therefore the Angell saith Hierom is 〈◊〉 â—…f nature but of ministery And hereof comes Euangelium called the good message Homer and Tully vnto Atticus vse it often c Angels Turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into n and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 d And seeing Psellus affirmeth out of one Marke a great Daemonist that the deuills câ—…st forth sperme producing diuerse little creatures and that they haue genitories but not like mens from whence the excrement passeth but all deuills haue not such but onely the waâ—…y and the earthly who are also nourished like spunges with attraction of humor e Incubâ—… Oâ—… 〈◊〉 to lye vpon They are diuels that commix with women those that put them-selues vnder men as women are called succubi There are a people at this day that glory that their descent is from the deuills who accompanied with women in mens shapes and with men in womens This in my conceite is viler then to draw a mans pedegree from Pyrates theeues or famous hacksters as many doâ—… The Egiptians say that the Diuells can onely accompanie carnally with women and not with men Yet the Greekes talke of many men that the 〈◊〉 haue loued as Hiacinthus Phorbas and Hippolitus of Sicione by Apollo and Cyparissus by Sylâ—…nus f Yet doe I firmely Lactantius lib. 2. cap. 15. saith that the Angels whome God had appointed to preserue and garde man-kinde being commanded by God to beware of loosing their celestiall and substantiall dignity by earthly pollution not-with-standing were allured by their dayly conuersation with the women to haue carnall action with them and so sinning were kept out of heauen and cast downe to earth and those the deuill tooke vp to bee his agents and officers But those whom they begot being neither pure Angels nor pure men but in a meane betweene both were not cast downe to hell as their parents were not taken vp into heauen and thus became there two kindes of deuills one celestiall and another earthly And these are the authors of all mischiese whose chiefetaine the great Dragon is Thuâ—… saith Eusebius also lib. 5. And Plutarch confirmeth it saying That the fables of the Gods signified some-things that the deuills had done in the old times and that the fables of the Giants and Titans were all acts of the deuills This maketh mee some-times to doubt whether these were those that were done before the deluge of which the scripture saith And when the Angels of God saw the daughters of men c. For some may suspect that those Giants their spirits are they whome ancient Paganisme tooke for their Gods and that their warres were the subiect of those fables of the Gods g For the scriptures Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both good and faire Terence Phorm Eâ—…ch h Aquila In Adrians time hee turned the Scriptures out of Hebrew into Greeke Hierom calles him a curious and diligent translator and he was the first â—…ter the seauentie that came out in Greeke Euseâ—…ius liketh him not but to our purpose hee râ—…deth it the sonnes of the Gods meaning the holy Gods or Angels for God standing in the congregation of the people and he will iudge the Gods in the midst of it And Symachus following this sence said And when the sonnes of the mighties beheld the daughters of men c. i Apochrypha Sâ—…reta of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide They were such bookes as the Church vsed not openly but had them in priuate to read at pleasure as the Reuelation of the Apostle Peter the booke of his Actes c. k Epistle Hierom vpon the first Chapter of Paul to â—…itus â—…aith that Iudâ—… citeth an Apocryphall booke of Henochs Iudes words are these But Michael the Arcâ—…gell when hee stroâ—…e against the deuill and disputed about the body of Moyses durst 〈◊〉 blâ—… him with cursed speaking but said onely The Lord rebuke thee Which Enochâ—…yd â—…yd these words is vncertaine for they doe not seeme to bee his that was the seuenth from Adam For he was long before Moses vnlesse hee spake prophetically of things to come And therefore Hiâ—…rome intimateth that the booke onely whence this was was entitled Enoch l Prophets As the Nâ—…rites counterfeited a worke vnder Hieremiâ—…s name Aug. in Matt. â—…ap 27. m Aâ—… As Thomas his Gospel Peters reuelation and Barnabas his Gospell which was brought 〈◊〉 Alexandria signed with his owne hand in the time of the Emperor Zeno. How the words that God spake of those that were to perish in the deluge and their dayes shall be an hundred and twenty yeares are to bee vnderstood CHAP. 24. BVt whereas God said Their dayes shall be a hundred
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
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
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
an horne thus much Hierome In Spaine this Prouerbe remaineth still but not as Augustine taketh it The Lord wil be altogither seene but in a manner that is his helpe shall bee seene d Obeyed Ob-audisti and so the old writersvsed to say in steed of obedisti Of Rebecca Nachors neece whome Isaac maried CHAP 33. THen Isaac being forty yeares old maried Rebecca neece to his vncle Nachor three yeares after his mothers death his father being a hundred and forty yeares old And when Abraham sent his seruant into Mesopotamia to fetch her and said vnto him Put thine hand vnder my thigh and I will sweare thee by the Lord God of heauen and the Lord of earth that thou shalt not take my sonne Isaac a wife of the daughters of Canaan what is meant by this but the Lord God of Heauen and the Lord of Earth that was to proceed of those loynes are these meane prophesies and presages of that which wee see now fulfilled in Christ. Of Abraham marrying Kethurah after Sarahs death and the meaning therefore CHAP. 34. BVt what is ment by Abrahams marrying Kethurah after Sarahs death God defend vs from suspect of incontinency in him being so old and so holy and faithfull desired he more sonnes God hauing promised to make the seed of Isaac 〈◊〉 the stars of Heauen and the sandes of the Earth But if Agar and Hismaell did signifie the mortalls to the Old-testament as the Apostle teacheth why may not Kethurah and her sonnes signifie the mortalls belonging to the New-testament They both were called Abrahams wiues his concubines But Sarah was neuer called his concubine but his wife only for it is thus written of Sarahs giuing Agar vnto Abrahā Then Sarah Abrahams wife tooke Agar the Egiptian her maid after Abraham had dwelled tenne yeares in the land of Canaan and gaue her to her husband Abraham for his wife And of Kethurah wee read thus of his taking her after Sarahs death Now Abraham had taken him another wife called Kethurah Here now you heare them both called his wiues but the Scripture calleth them both his concubines also saying afterwards Abraham gaeue all his goods vnto Isaac but vnto the sonnes of his concubines he gaue guiftes and sent them away from Isaac his sonne while he yet liued Eastward into the East country Thus the concubines sonnes haue some guifts but none of them attayne the promised kingdome neither the carnall Iewes nor the heretiques for none are heyres but Isaac nor are the sonnes of the flesh the Sonnes of God but those of the promise of whome it is said In Isaac shal be called thy seede for I cannot see how Kethurah whome hee married after Sarahs death should bee called his concubine but in this respect But hee that will not vnderstand these things thus let him not slander Abraham for what if this were appointed by God to shew a those future heretiques that deny second mariage in this great father of so many nations that it is no sinne to many after the first wife be dead now Abraham died being a hundred seauenty fiue yeares old and Isaac whome hee begat when hee was a hundred was seauenty fiue yeares of age at his death L. VIVES THose a future The Cataphrygians that held second mariage to bee fornication Aug ad quod vult Hierome against Iouinian doth not onely abhorre second mariage but euen disliketh of the first for he was a single man and bare marriage no good will The appointment of God concerning the two twins in Rebeccas womb CHAP. 33. NOw let vs see the proceedings of the Citty of God after Abrahams death So then from Isaacs birth to the sixtith yere of his age wherin he had children there is this one thing to be noted that when as he had prayed for her frutefulnes who was barren and that God had heard him and opened her wombe and shee conceiued the two twins a played in her wombe where-with she being trou bled asked the Lords pleasure and was answered thus Two nations are in thy wombe and two manner of people shal be diuided out of thy bowells and the one shall bee mightier then the other and the elder shall serue the younger Wherin Peter the Apostle vnderstandeth the great mistery of grace in that ere they were borne and either done euill or good the one was elected and the other reiected and doubtlesse as concerning originall sin both were alike and guilty and as concerning actuall both a like and cleare But myne intent in this worke curbeth mee from further discourse of this point wee haue handled it in other volumes But that saying The elder shall serue the yonger all men interpret of the Iewes seruing the Christians and though it seeme fulfilled in b Idumaea which came of the elder Esau or Edom for hee had two names because it was afterward subdued by the Israelites that came of the yonger yet not-with-standing that prophecy must needs haue a greater intent then so and what is that but to be fulfilled in the Iewes and the Christians L. VIVES THe two twinnes a played So say the seauentie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kicked Hierome saith mooued mouebantur Aquila saith were crushed confringebantur And Symmachus compareth their motion to an emptie ship at sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Idumaea Stephanus deriueth their nation from Idumaas Semiramis her sonne as Iudaea from Iudas another of her sonnes but he is deceiued Of a promise and blessing receiued by Isaac in the manner that Abraham had receiued his CHAP. 36. NOw Isaac receiued such an instruction from God as his father had done diuerse times before It is recorded thus There was a famine in the land besides the first famine that was in Abrahams time and Isaac went to Abymelech king of the Philistines in Gerara And the Lord appeared vnto him and said Goe not downe into Aegypt but abide in the land which I shall shew thee dwell in this land and I will bee with thee and blesse thee for to thee and to thy seed will I giue this land and I will establish mine oath which I sware to Abraham thy father and will multiply thy seede as the starres of heauen and giue all this land vnto thy seede and in thy seede shall all the nations of the earth bee blessed because thy father Abraham obeyed my voyce and kept my ordinances my commandements my statutes and my lawes Now this Patriarch had no wife nor concubine more then his first but rested content with the two sonnes that God sent him at one birth And hee also feared his wiues beautie amongst those strangers and did as his father had done before him with-her calling her sister onely and not wife She was indeed his kinswoman both by father and mother but when the strangers knew that she was his wife they let her quietly alone with him Wee not preferre him before his father tho in that hee had but one
wife with-out all doubt his fathers obedience was of the greater merite so that for his sake God saith that hee will doe Isaac that good that he did him In thy seede shall all the nations of the world bee blessed saith he because thy father Abraham obeyed my voyce c. Againe saith he the God of thy father Abraham feare not for I am with thee and haue blessed thee and will multiply thy seede for Abraham thy Fathers sake To shew all those carnally minded men that thinke it was lust that made Abraham doe as it is recorded that hee did it with no lust at all but a chaste intent teaching vs besides that wee ought not compare mens worths by singularitie but to take them with all their qualities together For a man may excell another in this or that vertue who excelleth him as farre in another as good And al-be-it it be true that continence is better then marriage yet the faithfull married man is better then the continent Infidell for such 〈◊〉 one a is not onely not to be praised for his continencie since he beleeueth not but rather highly to bee dispraised for not beleeuing seeing hee is continent But to grant them both good a married man of great faith and obedience in Iesus Christ is better then a continent man with lesse but if they be equall who maketh any question that the continent man is the more exellent L. VIVES SUch an a One is not Herein is apparant how fruitlesse externall workes are without the dew of grace do ripen them in the heart the Bruges copy readeth not this place so well in my iudgement Of Esau and Iacob and the misteries included in them both CHAP. 27. SO Isaacs two sonnes Esau and Iacob were brought vp together now the yonger got the birth-right of the elder by a bargaine made for a lentiles and potage which Iacob had prepared Esau longed for exceedingly so sold him his birth-right for some of them and confirmed the bargaine with an oth Here now may we learne that it is b not the kind of meate but the gluttonous affect that hurts To proceed Isaac growes old and his sight fayled him he would willingly blesse his elder sonne and not knowing he blessed the yonger who had counterfeited his brothers roughnesse of body by putting goats skins vpon his necke and hands and so let his father feele him Now least some should thinke that this were c â—…lent deceipt in Iacob the Scripture saith before Esau was a cunning hunter 〈◊〉 â—…ed in the fieles but Iacob was a simple playne man and kept at home d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…lesse one without counterfeyting what was the deceipt then of this plaâ—… dealing man in getting of this blessing what can the guile of a guiltlesse true hearted soule be in this case but a deepe mistery of the truth what was the blessing Behold saith he the smell of my sonne is as the smell of a field which the Lord 〈◊〉 blessed God giue thee therefore of the dew of heauen and the fatnesse of earth â—…d plenty of wheate and wine let the nations bee thy seruants and Princes bow downe vnto thee bee Lord ouer thy bretheren and let thy mothers children honor thee cursed be he that curseth thee and blessed be he that blesseth thee Thus this blessing of Iacob is the preaching of Christ vnto all the nations This is the whole scope in Isaac is the law and the prophets and by the mouths of the Iewes is Christ blessed vnknowen to them because hee knoweth not them The odour of his name fills the world like a field the dew of heauen is his diuine doctrine the fertile â—…th is the faithfull Church the plenty of wheat and wine is the multitude â—…ed in Christ by the sacraments of his body and blood Him do nations serue and Princes adore Heâ—… is Lord ouer his brother for his people rule oâ—…r the Iewes The sonnes of his father that is Abrahams sonnes in the faith doe honour him For hee is Abrahams sonne in the flesh cursed bee hee that curseth 〈◊〉 〈◊〉 blessed be he that blesseth him Christ I meane our Sauiour blessed That is â—…ly â—…ught by the Prophets of the woundring Iewes and is still blessed by oâ—… of them that as yet erroneously expect his comming And now comes 〈◊〉 â—…er for the blessing promised then is Isaac afraid and knowes hee had blessed the one for the other Hee wonders and asketh who he was yet complaineth hee not of the deceit but hauing the mysterie thereof opened in his heart hee forbeares fretning and confirmeth the blessing Who was hee then saith he that hunted and tooke venison for me and I haue eaten of it all before thou camest and I haue blessed him and hee shall bee blessed Who would not haue here expected a curse rather but that his minde was altered by a diuine inspiration O true done deedes but yet all propheticall on earth but all by heauen by men but all for God! whole volumes would not hold all the mysteries that they conceiue but wee must restraine our selues The processe of the worke calleth vs on vnto other matters L. VIVES FOr a lentiles There is lenticula a vessell of oyle and lenticula of lens a little fitchie kinde of pease the other comes of lentitas because the oyle cannot runne but gently lente out of the mouth it is so straite But the scriptures say that they were onely read poâ—…ge that Esau solde his birth-right for and therefore hee was called Edom redde b Not the 〈◊〉 of This is a true precept of the Euangelicall lawe Heere I might inscribe much not allow the commons any licentiousnesse but to teach the rulers diuerse things which I must let alone for once c Fraudulent deceipt For deceipt may be either good or bad Of Iacobs iourney into Mesopotamia for a wife his vision in the night as hee went his returne with foure women whereas he went but for one CHAP. 38. IAcobs parents sent him into Mesopotamia there to get a wife His father dismissed him with these words Thou shalt take thee no wife of the daughters of Canaan Arise get thee to Mesopotamia to the house of Bathuel thy mothers father 〈◊〉 thence take thee a wife of the daughters of Laban thy mothers brother My GOD blesse thee and increase thee and multiply thee that thou maist bee a multitude of people and giue the blessing of Abraham to thee and to thy seede after thee that 〈◊〉 maiest inherite the land wherein thou art a stranger which God gaue Abraham Heere wee see Iacob the one halfe of Isaacs seede seuered from Esau the other halfe For when it was said in Isaac shall thy seed bee called that is the seed pertaining to Gods holy Cittie then was Abrahams other seede the bond-womans sonne seuered from this other as Kethurahs was also to bee done with afterwards But now there was this doubt risen about Isaacs two sonnes whether
peace for mine eyes haue seene thy saluation Let the church then say I haue reioyced in thy saluation there is none holy as the Lord is no God like to our GOD for hee is holy and maketh holy iust himselfe and iustifyiâ—… others none is holy besides thee for none is holy but from thee Finally it followeâ—… speake no more presumptuously let not arragance come out of your mouth for the Lord is a God of knowledge and by him are all enterprises establisâ—…d 〈◊〉 none knoweth what he knoweth for he that thinketh himselfe to be some thing seduceth himselfe and is nothing at all This now is against the presumptuous Babilonian enemies vnto Gods Cittie glorying in themselues and not in God as also against the carnall Israelites who as the Apostle saith beeing ignorant of the righteâ—…sse of God that is that which he being onely righteous and iustifying giueth man and going about to establish their owne righteousnesse 〈◊〉 as if they had gotten such themselues and had none of his bestowing 〈◊〉 not themselues vnto the righteousnesse of God but thinking proudly to please 〈◊〉 â—…stice of their owne and none of his who is the God of knowledge and the 〈◊〉 of consciences and the discerner of all mans thoughts which beeing 〈◊〉 â—…eriue not from him So they fell into reprobation And by him saith the 〈◊〉 arè all enterprises established and what are they but the suppression of 〈◊〉 and the aduancement of the humble These are Gods intents as it folâ—… the bow of the mighty hath he broken and guirded the weake with strength 〈◊〉 that is their proud opinions that then could sanctifie themselues withâ—…â—…spirations and they are guirded with strength that say in their hearts 〈◊〉 on mee O Lord for I am weake They that were full are f hired out for 〈◊〉 that is they are made lesser then they were for in their very bread that 〈◊〉 â—…ne words which Israel as then had alone from all the world that saâ—…â—…thing but the tast of earth But the hungry nations that had not the 〈◊〉 â—…ing to those holy words by the New Testament they passed ouer the 〈◊〉 found because they relished an heauenly tast in those holy doctrines 〈◊〉 a sauour of earth And this followeth as the reason for the barren hath 〈◊〉 â—…rth seauen and she that had many children is enfeebled Here is the whole 〈◊〉 opened to such as knowe the number of the Iewes what it is to wit â—…ber of the churches perfection and therefore Iohn the Apostle writeth 〈◊〉 seauen churches implying in that the fulnesse of one onely and so it 〈◊〉 â—…uely spoken in Salomon Wisdome hath built her an house and hewen out 〈◊〉 pillers For the Citty of God was barren in all the nations vntill shee 〈◊〉 that fruite whereby now we see her a fruitfull mother and the earthly 〈◊〉 that had so many sonnes wee now behold to bee weake and enfeebled 〈◊〉 the free-womans sonnes were her vertues but now seeing shee hath 〈◊〉 â—…nely without the spirit shee hath lost her vertue and is become 〈◊〉 â—…e Lord killeth and the Lord quickneth hee killeth her that had so many 〈◊〉 quickneth her wombe was dead before and hath made her bring 〈◊〉 although properly his quickning be to be implied vpon those whom 〈◊〉 â—…d for she doth as it were repeate it saying hee bringeth downe to the 〈◊〉 raiseth vp for they vnâ—…o whom the Apostle saith If yee bee dead with 〈◊〉 the things that are aboue where Christ sitteth at the right hand of God 〈◊〉 â—…to saluation by the LORD vnto which purpose he addeth Set your 〈◊〉 vpon things aboue and not on things that are on the earth For you 〈◊〉 â—…oth hee behold here how healthfull the Lord killeth and then followâ—… â—…our life is hid with Christ in God Behold here how God quickneth I 〈◊〉 bring them to the graue and backe againe Yes without doubt all 〈◊〉 faithfull see that fulfilled in our head with whom our life is hidde in 〈◊〉 â—…e that spared not his owne sonne but gaue him for vs all hee killed 〈◊〉 manner and in raysing him from death hee quickned him againe 〈◊〉 we heare him say in the psalme thou shalt not leaue my soule in the 〈◊〉 â—…ore he brought him vnto the graue and backe againe By his pouerty 〈◊〉 â—…ched for the Lord maketh poore and enritcheth that is nothing else 〈◊〉 humbleth and exalteth humbling the proud and exalting the 〈◊〉 â—…or that same place God resisteth the proud and giueth grace vnto the 〈◊〉 the text wherevpon all this prophetesses words haue dependance 〈◊〉 â—…hich followeth He raiseth the poore out of the dust and lifteth the begâ—… dunghill is the fittliest vnderstood of him who became poore for vs whereas he was ritch by his pouerty as I said to enritch vs. For he raised him from the earth so soone that his flesh saw no corruption nor is this sequence And lifteth the begger from the dunghill meant of any but him g for the begger and the poore is all one the dunghill whence hee was lifted is the persecuting route of Iewes amongst whom the Apostle had beene one but afterwards as he saith that which was aduantage vnto mee I held losse for Christs sake nay not oneâ—… losse but I iudge them all dunge that I might winne Christ. Thus then was this poore man raised aboue all the ritch men of the earth and this begger was lifted vp from the dunghill to sit with the Princes of the people to whom hee saith You shall sit on twelue thrones c. and to make them inherite the seat of glory for those mighty ones had said Behold we haue left all and followed thee this vowe had those mighties vowed But whence had they this vow but from him that giueth vowes vnto those that vow otherwise they should bee of those mighties whose bow he hath broken That giueth vowes saith she vnto them that vow For none can vow any set thing vnto God but hee must haue it from God it followeth and blesseth the yeares of the iust that is that they shal be with him eternally vnto whom it is written thy yeares shall neuer faile for that they are fixed but here they either passe or perish for they are gone ere they come bringing still their end with them But of these two hee giueth vowes to those that vow and blesseth the yeares of the iust the one wee performe and the other wee receiue but this alwaies by Gods giuing wee receiue nor can wee doe the other without Gods helpe because in his owne might shall no man be stronge The Lord shall weaken his aduersaries namely such as resist and enuy his seruants in fulfilling their vowes h The greeke may also signifie his owne aduersaries for hee that is our aduersary when we are Gods children is his aduersarie also and is ouercome by vs but not by our strength for in his owne might shall no man bee stronge The LORD the holy
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
shields and brest-plates that the serpent may see him-selfe Palaphatus tells along tale of these things and this it is Phorcys was an Ethiopian of Cyrene which is an Iland without the strayght of Hercules and the inhabitants till the ground of Lybia as farre as the riuer Amona neare to Carthage and are very rich in gold So Phorcis erected a 〈◊〉 vnto Minerua of three cubites height but died ere he could dedicate it This goddesse now they call Gorgon So he left three daughters behind him Stheno Euriale and Medusa who would none of them marry but shared their fathers estate equally each one had her Iland but for that statue they neither consecrated it nor diuided it but kept it in the treasury and possessed it 〈◊〉 〈◊〉 by course Now Phorcys had one faithfull friend about him whome hee vsed as if it had 〈◊〉 his eye Now Perseus being fled from Argos and turned pyrat hearing that those Ilands were full of gold and empty of men lurked secretly betweene Sardinia and Corsica and watching 〈◊〉 faithfull messenger whome the sisters vsed still to send from one to another tooke him in a mesâ—… 〈◊〉 learnt of him that there was nothing for him to take but Mineruas statue So the Virâ—…â—…dring what was become of their seruant their eye Perseus landed and shewed them that 〈◊〉 〈◊〉 〈◊〉 and would not restore him nay further would kill them vnlesse they shewed him the 〈◊〉 â—…tue Medusa would not and so was slaine the other two did and had their eyes againâ—… 〈◊〉 〈◊〉 set Medusas head vpon the prow of his Gally naming her the Gorgon and then robâ—… 〈◊〉 spoyled all the Ilanders of their wealth killing and plaging those that would giue him nothing and dâ—…ding mâ—…ny of the Striphians they forsooke the citty which he entring found nothing but a many stone statues in the Market place See quoth Persius how my Gorgon turnes men into stâ—… I would she did not so with our selues Thus farre Palaephatus who is farre mistaken in the places I thinke those Ilands the Syrtes for they doe accord better with Cyrene Sardinia and Corsica But there may bee some error in his copies h Bellerophon Sonne to Glaucus Sisiphus his sonne king of Ephyra afterwards Corinth vntill Praetus the Argiue King depriued him and made him serue him Now Antia Praetus his wife tempted him to lie with her which refusing shee slandered him vnto her husband of attepmting it So he sent him to Ariobatus Antias father with a letter aduising him to protect his daughters chastity by killing Bellerophon Ariobatus sent him against the Chymera which hee with the helpe of the winged horse Pegasus ouer-came i Now this Chymaera saith Hesiod was a Lyon in his fore-parts a Dragon in the midst and a Goate behind which hinder parts gaue name to the whole monster Homer maketh it the midle part a goat Typhon they said begot it vpon 〈◊〉 it breaâ—…d fire Uirg Aen. 6 vpon which place Seruius saith that indeed it was a mountaine in Lyâ—… whose top cast forth flames and that about the height of it there were Lyons that the middle parts were good pasture grounds and that the foote of it swarmed with serpents this Bellerophon made habitable Pegasus the horse had as Ouid saith Caelum pro terra pro pede penna heauen for earth and wings for hoofes Apulâ—…ius saith that it was his feare made him famous leaping about the Chymaera for feare of hurt as if he had flowne Asini. lib. 8. From this horse the two chiefe fountaines of the Muses in Greece had their names Thus writeth Solinus of them By Thebes is the wood Helicon the groue Cytheron the riuer Ismenius and fountaynes Arethusa Oedipodia Psammate Derce and chiefly Aganippe and Hippocreene both which Cadmus the first inuentor of letters finding as he rode abroade gaue the Poets occasion to saigne that they both sprung from the dints of the winged horses heeles and both being drunke of inspired the wit with vigor and learning Thus he Now Bellerophen riding vp towards heauen and looking downe grew brain-sicke and downe he fell but Pegasus kept on his course and was stabled amongst the starres Palaephatus saith Bellerophon was a Phrygian of the bloud of Corynth and was a couer in the straytes of Asia and Europe hauing a long shippe called Pegasus In Phrygia is Mount Telmisus and Chymaera adioyning to it neare that was a caue that vented fyre and vpon Mount Chymaera were dragons Lyons c. that did the husbandmen much hurt The whole mountaine did Bellerophon set on fire and so the wild-beasts were all burnt k Of Amphion Brother to Zetus and Calais Ioues sonnes by Aâ—…tiope for which Lynceus her husband King of Thebes refused her The children being come to age reuenged their mothers disgrace slew Lynceus and Dyrce his wife and chasing out old Cadmus possessed Thebes them-selues Amphion they say drew the stones after his musike and so built the walls of Thebes the stones dauncing themselues into order Horac de Arie poet Dictus et Amphion Thebanae conditor arcis Sâ—…a mouere sono testudinis et prece blanda Ducere quo uellet Amphion builder of the Theban city With â—…ound of harpe and sweet entising ditty To moue the stones is sayd and where he would them lead Pliny saith hee inuented Musicke lib. 7. Some say the Harpe also and some say that Mercury gaue him the Harpe He was author of the Lydian tones Ualerius probus vpon Uirgills 〈◊〉 saith that Euripides and Pacuuius say that Zetus Amphion could gather their flockes together with their pipes Witnesse Thebes which they walled about as Apollonius writeth Iâ—… Argâ—… But Zetus bâ—…re the stones to their places Amphion onely piped or harped them together Eusebiâ—…s maketh them both the inuentors of Musike Euang. praep Paâ—…yasis and Alexander say that Mercury gaue Amphion the Harpe for freeing of Cynara Thus farre Proâ—… Amphion built Thebes saith Solinus not that his Harpe fetched the stones thether for that iâ—… not likely but hee brought the mountayners and hyland-men vnto ciuility and to helpe 〈◊〉 that worke This is 〈◊〉 which Horace sayth Dictus â—…t Amphion Thebanae conditor 〈◊〉 〈◊〉 〈◊〉 c. It may bee that his song or his eloquence obteined stones for the worke of 〈◊〉 â—…ghbours Palaephatus saith hee paide them for the stones with his Musicke hauing no 〈◊〉 But Eusebius maketh him and Zetus to liue both together in two seuerall ages vnlesse 〈◊〉 â—…iber haue falsified him For first they liued vnder Linceus his reigne and then in 〈◊〉 his time afterwards Niobe about whose children the writers hold that famous controâ—… was Amphions wife 〈◊〉 Daedalus An Attike saith Diod. lib. 5. sonne to Eupalamus who was grand-child to 〈◊〉 hee was a rare statuarie and an excellent Architect framing statues that seemed 〈◊〉 â—…th and to goe his witte was so admirable Hee taught it to Talus his nephew who 〈◊〉 â—…ut young inuented the Wimble
Nor came his whole Nauy hether 〈◊〉 â—…e landed in Apulia and some in other places of Italy of whose arriuall there are monuâ—… vnto this day Some of them leauing Aeneas in Italy returned to Phrygia againe The 〈◊〉 place that Aeneas held in Latium they named Troy It was foure furlongs from the sea b 〈◊〉 Sonne to Ornius Erichtheus his sonne hee stirred the people against Theseus 〈◊〉 〈◊〉 absence saying that hee had brought the free people of Attica into one citty as into a 〈◊〉 Now Theseus was held in most straite prison by Orchus the Molossian King and he had 〈◊〉 the rauished Hellen at Aphydna which Castor and Pollux tooke freed their sister and 〈◊〉 Mnestheus King of Athens for that hee left them souldiours So Theseus being freed by â—…es and making meanes for the recouery of his Kingdome went into Scyros where 〈◊〉 Lyconides slew him So ruled Mnestheus quietly at Athens for Theseus his children 〈◊〉 but young and in the hands of Elpenor in Euboea Mnestheus respected them not They 〈◊〉 come to yeares went with Elpenor to that vniuersall warre of Troy and Mnestheus 〈◊〉 also with his forces and returning died in Melos and Demophon Theseus sonne succeeded him Plut. Paus. Euseb. So that Mnestheus was dead a little before Aeneas came into Italy 〈◊〉 Polyhistor saith that Demophon reigned at Athens when as Troy was destroied c Poâ—… So saith Euseb. but Pausanias relateth it thus Sycion had a daughter called Echthoâ—… on hir did Mercury they say beget Polybus Phlias Dionysius his sonne married her afterwards and had begot Androdanas on her Polybis married his daughter Lysianassa to Taâ—… sonne to Bias King of Argos At this time Adrastus fled from Argos to Polybus in Sicyâ—… and Polybus dying was King there He returning to Argos Ianiscus one of Clytius Laomeâ—… posterity came from Attica thether got their Kingdome and dying left it to Phaestus a 〈◊〉 of Hercules Hee beeing called by Oracle into Crete Euxippus sonne to Apollo and 〈◊〉 Syllis reigned and hee being dead Agamemnon made warre vpon Sycionia and Hippoâ—…â—…ne â—…ne to Rhopalus the sonne of Phaestus fearing his power became his tributary vpon â—…ion This Hippolitus had issue Lacestades and Phalces Now Tamphalces sonne to 〈◊〉 came with his Dorikes in the night and tooke the citty yet did no harme as beeing â—…ed from Hercules also onely hee was ioyned fellow in this Kingdome with him From 〈◊〉 the Sycionians were called Dorians and made a part of the Argiue Empire d Tautaâ—… 〈◊〉 reigned in the time of the Troian wars Eus. Diod. saith that Priam who held his crown 〈◊〉 〈◊〉 as from his soueraigne in the beginning of the siege sent to intreate some helpe of him who sent him 10000. Ethiopians 10000. Susians and twenty chariots oâ—… 〈◊〉 â—…gons vnder the conduct of Memnon sonne to Duke Tython his dearest associate Hoâ—… mentions this Memnon for he was slaine in this warre He was a youth of an hardy and â—…que spirit as his valourous performances did witnesse in abundance e Labdon So doth Euseb call him The Bible hath it Abdon Iud. 12. 13. Sonne he was to Hylo the Ephraite who had forty sons and they had fifty sons al good horsmen he left them al liuing at his death Ioâ—… 〈◊〉 f Pelasgus The old bookes read Pelagus My friend Hieronimo Buffaldo aâ—… vnwearâ—…ed student a true friend and an honest man saith that in one copy hee had read it Pelagus Pausanias putteth other names in this place quite different he giues vs no light here g Sampson Iud. 13. His deeds excelled all those of Hercules Hector or Milo They are knowne I will not stand to rehearse them h Being not to be Mezentius King of Hetruria warred against the Latines and Aeneas their King ioyning battell with him neere Lauinium they had a 〈◊〉 fought field and being parted by night next morning Aeneas was not to bee found some said he was indenized some that he was drowned in Numicus the riuer The Latines built him a Temple dedicated it TO OVR HOLY FATHER AND TERRESTRIALL GOD GOVERNOR OF THE WATERS OF NVMICVS Dionys. Some say be built it himselfe Festus saith Ascanius his sonne did He died three yeares after his step-father Latinus so long was he King and seauen years after the dissolution of Troy He hath toumbes in many nations but those are but for his honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty monuments his true one is by the riuer Numicus Liu. They call him Iupiter indiges so Ascanius named him wheÌ„ he deified him Indiges is a mortall made a Deity Some say it is onely spoken of those whom it is sacriledge to name as the patron-gods of citties and such like But I thinke Indiges bee as much as in-borne or in-liuing that is meaning them that dwelt or were borne in the soile where they are deified Such did Lucane meane when he said Indigites fleuisse deos vrbisque laborem Testatos sudore lares The towne-gods wept the house-hold-gods with sweat Witnesâ—… the Citties labour should be great And therefore he was both Iupiter indiges and Iupiter Latialis But this I may not baâ—…e Aeneas had his swinging places in Italy as Erigone Icarus his daughter had in Greece for thus saith Festus Pompeius These swinging-games had originall from hence because Aeneas being lost no man knew how in his warres against Mezentius King of the 〈◊〉 was held deified and called Ioue Latiall So Ascanius sent out all his subiects bond and free sixe daies to seeke him in earth and ayre and so ordeined swinging to shew the forme of mans life how he might mount to heauen or fall from thence to earth and the perpetuall reuolution of fortune Thus Festus i By the Latines And the Sicilians also in Eâ—…yma a citty that hee built Ou. Met. 14. k Sangus Or Xanthus or Sanctus or Sancus but Sangus is the truth Porcius Cato saith Dionys. wrote that the Sabines had their name from Sabinus sonne to Sangus the god of the Sabines otherwise called Pistius Him saith Lactantius doe the Sabines adore as the Romanes doe Quirinus and the Athenians Minerua Hereof hee that list may read Aâ—…nius â—…equester Uibius in his description of Rome mentions this Genius Sangus l Codrus â—…on to Melanthus the Messenian in whose time the Kings of Peloponnesus descended from Hercules warred vpon Athens because they feared the aboundance of exiles there and Codrus reiging at Athens they feared both the Corinthians because of their bordering vpon them for Isthmus wherein Corynth stood ioyneth on Megara and the Messenians also because of Melanthus Codrus his father beeing King there So the bloud royall of Peloponnesus 〈◊〉 to the oracle and were answered that the victory and the Kings death should fall both 〈◊〉 one side herevpon they conceiled the Oracle and withall gaue a strict chaâ—…ge thâ—…t 〈◊〉 â—…hould touch Codrus But the Athenians hearing of this Oracle and Codrus beeing desirous of glorie and the
〈◊〉 In signe of Dommes-day the whole earth shall sweate Euer to reigne a King in heau'nly seate Shall come to iudge all flesh The faithfull and Vnfaithfull too before this God shall stand Seeing him high with Saints in Times last end Corporeall shall hee sit and thence extend His doome on soules The earth shall quite lie wast Ruin'd ore-growne with thornes and men shall cast Idolls away and treasure Searching fire Shall burne the ground and thence it shall inquire Through seas and skie and breake Hells blackest gates So shall free light salute the blessed states Of Saints the guilty lasting flames shall burne No act so hid but then to light shall turne Nor brest so close but GOD shall open wide Each where shall cries be heard and noyse beside Of gnashing teeth The Sunne shall from the skie Flie forth and starres no more mooue orderly Great Heauen shall be dissolu'd the Moone depriu'd Of all her light places at height arriu'd Deprest and valleys raised to their seate There shall be nought to mortalls high or great Hills shall lye leuell with the plaines the sea Endure no burthen and the earth as they Shall perish cleft with lightning euery spring And riuer burne The fatall Trumpe shall ring Vnto the world from heauen a dismall blast Including plagues to come for ill deedes past Old Chaos through the cleft masse shall bee seene Vnto this Barre shall all earths Kings conueene Riuers of fire and Brimstone flowing from heau'n e Iudicii signo Act. 1. 11. This Iesus who is taken vp to heauen shall so come as you haue seene him goe vp into heauen f Scilicet This verse is not in the Greeke nor is it added here for there must be twenty seauen g Sicanimae The Greeke is then shall all flesh come into free heauen and the fire shall take away the holy and the wicked for euer but because the sence is harsh I had rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so make it agree with the Latine interpretation h Exuret The bookes of consciences shall bee opened as it is in the Reuelation Of those here-after i Sanctorum Isay. 40. 4. Euery valley shall bee exalted and euery mountaine and hill shall bee layde lowe the crooked shall bee streight and the rough places plaine k Occultos High and 〈◊〉 shall then bee all one and neither offensiue pompe height and glorye shall no more domineere in particular but as the Apostle saith Then shall all principalities and powers bee annihilated that GOD may bee all in all For there is no greater plague then to bee vnder him that is blowne bigge with the false conceite of greatnesse hee groweth rich and consequently proud hee thinkes hee may domineere his father â—…as I marry was hee his pedigree is alway in his mouth and very likely a theefe a Butcher or a Swin-heard in the front of this his noble descent Another Tarre-lubber bragges that hee is a souldiour an ayde vnto the state in affaires military therefore will hee reare and teare downe goe whole Citties before him if any leaue their owne seates and come into his way or to take the wall of him not else l No word For the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning a word is alwayes aspirate now if we bring it into Latine aspirate wee must put H. before it and this deceiues the ignorant m Quadrate and solid A plaine quadrate is a number multiplyed once by it selfe as three times three then multiply the product by the first and you haue a solid as three times three is nine Heere is your quadrate plaine three times nine is twenty seauen that is the quadrate solide n Lactantius Lactantius following his Maister Arnobius hath written seauen most excellent and acute volumes against the Pagans nor haue wee any Christian that is a better Ciceronian then hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To th'faithlesse vniust hands then shall hee come Whose impure hands shall giue him blowes and some Shall from their foule mouthes poysoned spittle send Hee to their whips his holy back shall bend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus beate hee shall stand mute that none may ken Who was or whence the worde to speake to men And hee shall beare a thornie crowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They gaue him for drinke Vineger and Gall for meate This table of in-hospitalitie they set This is likewise in another verse of Sybills the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God thy good thou brainlesse sencelesse didst not know Who past and plaid in mortall words and works below A crowne of thornes and fearfull gall thou didst bestow In the next Chapter following the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temples veile shall rend in twaine and at mid-day Prodigious darkned night for three full houres shall stay In the same Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death shall shut vp his date with sleeping for three daies Then rising from the dead he turnes to the Sunne rayes The resurrections first-fruites to th'elect displayes o Of the resurrection Making away for the chosen by his resurrection so the Greeke implyeth Christ as the Apostle saith being the first borne of many brethren and the first fruites of those that sleepe The seauen Sages in Romulus his time Israel lead into captiuity Romulus dyeth and is deified CHAP. 24. IN Romulus his time liued Thales one of those who after the Theologicall Poets in which Orpheus was chiefe were called the Wise-men or Sages And a now did the Chaldaeans subdue the ten Tribes of Israell fallen before from Iuda and lead them all into Chaldaea captiue leauing onely the tribes of Iuda and Beniamin free who had their Kings seate at Hierusalem Romulus dying and beeing not to bee found was here-vpon deified which vse was now almost giuen ouer so that b in the Caesars times they did it rather vpon flattery then error and Tully commends Romulus highly in that hee could deserue those in so wise and learned an age though Philosophy were not yet in her height of subtile and acute positions and disputations But although in the later dayes they made no new Gods of men yet kept they their old ones still and gaue not ouer to worship them increasing superstition by their swarmes of Images whereof antiquity had none and the deuills working so powerfully with them that they got them to make publike presentations of the gods shames such as if they had bin vn-dreamed of before they would haue shamed to inuent as then After Romulus reigned Numa who stuffed all the Citty with false religion yet could hee not shape a God-head for him-selfe out of all this Chaos of his consecrations It seemes hee stowed
some that is from the b South signifyeth the heate of charity and the light of truth The thicke darke mountaine may bee taken diuersly but I rather choose to hold it meant of the depth of the holy scriptures prophecying Christ for therein are many depths for the industrious to excercise themselues in and which they finde out when they find him whom they concerne His glory couereth the heauens and the earth is full of his praise that is iust as the psalme saith Exalt thy selfe O GOD aboue the heauens and let thy glorie bee aboue all the earth His brightnesse was as the light His glorie shall enlighten the nations Hee had hornes comming out of his hands that was his extension on the crosse there was the hiding of his power this is plaine Before him went the word and followed him into the field that is hee was prophecied ere hee came and preached after his departure hee stood and the earth mooued hee stood to saue and earth was mooued with beleeuing in him He beheld the nations and they were dissolued that is hee pitied and they repented Hee brake the mountaines with violence that is his miracles amazed the proude the eternall his did bow the people were temporally humbled to bee eternally glorified For my paines I saw his goings in that is I had the reward of eternity for my labours in charity the tents of Ethiope trembled and so did they of Madian that is euen those nations that were neuer vnder Rome by the terror of thy name and power preached shall become subiect to Christ. Was the Lord angry against the riuers or waâ—… thine anger against the sea this implieth that he came not to iudge the world but to saue it thou rodest vpon horses and thy Chariot brought saluatiâ—… The Euangelists are his horses for hee ruleth them and the Gospell his Chariot saluation to all beleeuers thou shalt bend thy bowe aboue scepters thy iudgement shall restraine euen the Kings of the earth thou shalt cleaue the earth with riuers that is thine abundant doctrine shall open the hearts of men to beleeue them vnto such it is sayd Rend your hearts and not your garments The people shall see thee and tremble thou shall spread the â—…aters as thou goest thy preachers shall power out the streames of thy doctrine on all sides The deepe made anoise the depth of mans heart expressed what it saw the hight of his phantasie that is the deepe gaue out the voice expressing as I sayd what it saw This phantasie was a vision which hee conceiled not but proclaimed at full The Sunne was extolled and the Moone kept her place Christ was assumed into heauen and by him is the church ruled thine arrowes flew in the light Thy word was openly taught and by the brightnesse of thy shining armeâ—… thine arrowes flew For Christ himselfe had said What I tell you in darkenesse that speake in the light Thou shalt tread downe the land in anger thou shalt humble high spirits by afflicting them Thou shalt thresh the heathen in displeasure that is thou shalt quell the ambitious by thy iudgements thou wentest forth to saue thy people and thine annointed thou laidest death vpon the heads of the wicked all this is plaine thou hast cut them off with amazement thou hast cut downe bad and set vppe good in wonderfull manner the mighty shall crowne their heads which maruell at this they shall gape after thee as a poore man eating secretly For so diuers great men of the Iewes beeing hungry after the bread of life came to eate secretly fearing the Iewes as the Gospell sheweth thou puâ—…test thine horses into the sea who troubled the waters that is the people for vnlesse all were troubled some should not become fearefull conuertes and others furious persecutors I marked it and my body trembled at the sound of my lippes feare came into my bones and I was altogether troubled in my selfe See the hight of his praier and his prescience of those great euents amazed euen himselfe and hee is troubled with those seas to see the imminent persecutions of the church whereof hee lastly avoucheth himselfe a member saying I will rest in the daâ—…e of trouble as if hee were one of the hopefull sufferers and patient reioycers that I may goe vppe to the people of my pilgrimage leauing his carnall kinred that wander after nothing but worldly matters neuer caring for their supernall countrie â—…or the fig-tree shall not fructifie nor shall fruite bee in the vines the oliue shall faâ—…le and the fields shal be fruitlesse The sheepe haue left their meate and the oxen are not in their stalles Here hee seeth the nation that crucified CHRIST depriued of all spirituall goods prefigured in those corporall fertilities and because the countries ignorance of God had caused these plagues forsaking Gods righteousnesse through their owne pride hee addeth this I will reioyce in the Lord and ioy in God my Sauiour the Lord my God is my strength he will establish my feete hee will set mee vpon high places that I may bee victorious in his song What song euen such as the psalmist speaketh of hee hath set my feete vpon the rocke and ordered my goings and hath put into my mouth a new song of praise vnto GOD. In such a song and not in one of his owne praise doth Ahâ—…cuc conquer glorying in the Lord his God Some bookes read this place better 〈◊〉 I 〈◊〉 ioy in my LORD IESVS But the translators had not the name it selfe in Latine other-wise wee like the word a great deale better L. VIVES FRom a Theman Aquila Symmachus and the fifth edition saith Hierome put the very word so Onely Tâ—…tion expresseth it from the South c. Theman is â—…nder Edoâ—… in the land of Gâ—…bal named so by Theman sonne to Elyphaz the sonne of Esau and it holdeth the name vnto this day lying fiue miles from Petra where the Romaine garrison lyeth and where Eliphaz King of the Thebans was borne One also of the sonnes of Isaacs was called Theman Indeed the Hebrews call euery Southerne Prouince Theman Hieron loc Hebraic b Sâ—…th Such is that place also in the Canticles c The thick darke mountaine Sâ—… say the LXX but the Hebrewes from mount Paran which is a towne on the farre side of Arabia ioyning to the Sarazens The Israelites went by it when they left Sina The LXX rather expressed the adiacents then the place it selfe d Neuer vnder Rome India Persia and the new sound lands e I will ioy So doth the Hebrew read it indeed Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sauiour are all one In Tullyes time they had not the Latine word Saluator Act. 〈◊〉 in Verr. but Lactantius Auâ—… and many good Latinists doe vse it since Read Hierome of this verse if you would know further Prophecies of Hieromie and Zephany concerning the former themes CHAP. 33. HIeremy a is one of the greater Prophets so is Isayâ—… not of
the small of some of whom I now spake He prophecied vnder Iosia King of Iuda Ancus Martius being King of Rome hard before Israels captiuity vnto the fifth month of which hee prophecied as his owne booke prooueth Zephany b a small prophet was also in his time and prophecied in Iosias time also as himselfe saith but how long he saith not Hieremies time lasted all Ancus Martius his and part of Tarquinius Priscus his reigne the fift Romaine King For in the beginning of his reigne the Iewes were captiued This prophecie of Christ wee read in Hieremy The breath of our mouth the annoynted our Lord was taken in our sinnes Heere hee 〈◊〉 brieflie both Christ his deity and his sufferance for vs. Againe This is 〈◊〉 Gâ—…d nor is there any besides him he hath found all the wayes of wisdome taught 〈◊〉 to his seruant Iacob and to Israel his beloued Afterwards was hee seene vpon earth and hee conuersed with men This some say is not Hieremyes but d Baruchs his transcribers But the most hold it Hieremies Hee saith further Behold the 〈◊〉 〈◊〉 come saith the Lord that I will raise vnto Dauid a iust branch which shall 〈◊〉 as King and be wise and shall exetute iustice and iudgement vpon the earth 〈◊〉 〈◊〉 dayes shall Iudah be saued and Israell shall dwell safely and this is the name that they shall call him The Lord our righteousnesse Of the calling of the Gentiles which we see now fullfilled he saith thus O Lord my God and refuge in the day of 〈◊〉 〈◊〉 thee shall the Gentiles come from the ends oâ—… the world and shall say Our fatherâ—… haue adored false Images wherein there was no profit And because the Iewes would noâ—… acknowledge Christ but should kill him the Prophet saith e The 〈◊〉 〈◊〉 〈◊〉 in all things he is a man and who shall know him His was the testimoâ—… 〈◊〉 of the New Testament and Christ the mediatour which I recited in my 〈◊〉 Booke for hee saith Behold the dayes come that I will make a new couenant 〈◊〉 the house of Israel c. Now Zephany that was of this time also hath this of 〈◊〉 Wayte vpon me saith the Lord in the day of my resurrection wherein my â—…dgement shall gather the nations and againe The Lord will bee terrible vnto 〈◊〉 hee will consume all the gods of the earth euery man shall adore him from his 〈◊〉 â—…en all the Iles of the Heathen and a little after Then will I turne to the peoâ—… pure language that they may all call vpon the Lord and serue him with one conâ—… and from beyond the riuers of Ethiopia shall they bring mee offerings In that day 〈◊〉 thâ—… not bee ashamed for all thy workes wherein thou hast offended mee for then 〈◊〉 â—…use thee of the wicked that haue wronged thee and thou shalt no more bee proud of mine holie mountaine and I will leaue a meeke and lowly people in the mindes of thee and the remnant of Israell shall reuerence the name of the Lord. This is the remnant that is prophecied of else-where and that the Apostle mentioneth saying there is a remnant at this present time through the election of grace For a remnant of that nation beleeued in Christ. L. VIVES HIeremy a Of him already b Zephany Hee was a prophet and father to prophets and had prophets to his grand-father and great grand-father say the Hebrewes Chusi was his father who was sonne to Godolias the sonne of Amariaâ—… the son of Ezechias all prophets for al the prophets progeny named in their titles were prophets say the Hebrew doctors c The annointed There are many anointed many Lords but that breath of our mouth this annoynted is none but CHRIST our SAVIOVR the SON of GOD by whom we breath we moue and haue our being who if he leaue vs leaueth vs lesse life then if we lackt our soules d Baruchâ—… Hee was Hieremies seruant as Hieremies prophecy sheweth and wrote a little prophecy allowed by the Church because it much concerned Christ and those later times e Thâ—… heart This is the Septuagints interpretation Hierome hath it otherwise from the hebrew Daniels and Ezechiels prophecies concerning Christ and his Church CHAP. 34. NOw in the captiuity it selfe a Daniel and b Ezechiel two of the greater prophets prophecied first Daniel fore-told the very number of yeares vntill the comming of Christ and his passion It is too tedious to perticularize and others haue done it before vs. But of his power and glorie this he sayd I beheld a vision by night and behold the sonne of man came in the cloudes of heauen and approached vnto the ancient of daies and they brought him before him and hee gaue him dominion and honor and a Kingdome that all people nations and languages should serue him his dominion is an euerlasting dominion and shall neuer bee tane away his Kingdome shall neuer be destroied Ezechiel also prefiguring Christ by Dauid as the prophets vse because Christ tooke his flesh and the forme of a seruant from Dauids seed in the person of GOD the Father doth thus prophecy of him I will set vppe a sheapheard ouer my sheepe and hee shall feed them euen my seruant Dauid hee shall feed them and be their sheapheard I the Lord wil be their God and my seruant Dauid shal be Prince amongst them I the LORD haue spoaken it And againe One King shal be King to them all they shal be no more two peoples nor bee deuided from thence-forth into two Kingdomes nor shall they bee any more polluted in their Idols nor with their abhominations nor with all their transgressions but I will saue them out of all their dwelling places wherein they haue sinned and will cleanse them they shal be my people and I wil be their GOD and Dauid my seruant shal be King ouer them and they all shall haue one sheapheard L. VIVES DAniel a Hee was one of the captiâ—…ed sonnes of Iudah and so Daniel was named Balthazar by the Kings Eunuch that had charge of the children His wisdome made him highly esteemed of Balthazar the last King of Babilon and after that of Darius the Monarch of Media as Daniel himselfe and Iosephus lib. 10. doe testifie Methodius Apollinaris and Eusebius Pamphilus defended this prophet against the callumnies of Porphiry b Ezechiel A priest and one of the captiuity with Daniell as his writings doe record Of the three prophecies of Aggee Zachary and Malachy CHAP. 35. THre of the small prophets a Aggee b Zachary and c Malachy all prophecying in the end of this captiuity remaine still Aggee prophecyeth of Christ and his church thus diuersly and plainely Yet a little while and I will shake the heauens and the earth and the sea and the dry land and I will mooue all nations and the desire of all nations shall come saith the Lord of hostes This prophecie is partly come to effect and partly to bee effected
at the consumation of all The Angells and the starres are witnesse of heauens moouing at Christs birth The miracle of a Virgins child-birth mooued the earth the preaching of Christ in the Iles and the continent mooued both sea and drie land The nations we see are mooued to the faith Now the comming of the desire of all nations that we doe expect at this day of iudgement for first hee must be loued of the beleeuers and then be desired of the expecters Now to Zachary Reioyce greatly O daughter of Syon saith hee of Christ and his church shoute for ioy O daughter of Ierusalem behold thy King commeth to thee hee is iust and thy Sauiour poore and riding vpon an asse and vpon d a colt the fole of an asse his dominion is from sea to sea from the riâ—…er to the lands end Of Christs riding in this manner the Gospell speaketh where this prophecy as much as needeth is recited In another place speaking prophetically of the remission of sinnes by Christ he saith thus to him Thou in the bloud of thy testament hast loosed thy prisoners out of the lake wherein is no water This lake may bee diuersly interpreted without iniuring our faith But I thinke hee meaneth that barren bondlesse depth of humaine myseries wherein there is no streame of righteousnesse but all is full of the mudde of iniquitie for of this is that of the psalme meant Hee hath brought mee out of the lake of misery and 〈◊〉 of the myâ—…y clay Now Malachi prophecying of the church which wee see so happily propagate by our Sauiour Christ hath these plaine word to the Iewes in the person of God I haue no pleasure in you neither will I accept an offring at your hand for frâ—… the rising of the Sunne vnto the setting my name is great amongst the Gentiles 〈◊〉 in euery place shal be e incence offered vnto mee and a pure offering vnto my 〈◊〉 for my name is great among the heathen saith the LORD This wee see offered in euery place by Christs priest-hood after the order of Melchisedech but the sacrifice of the Iewes wherein God tooke no pleasure but refused that they cannot deny is ceased Why do they expect an other Christ and yet see that this prophecy is fulfilled already which could not bee but by the true Christ for he 〈◊〉 by by after in the persoÌ„ of God My couenant was with him of life and peace I 〈◊〉 him feare and he feared me and was afraid before my name The law of truth was 〈◊〉 his mouth he walked with me in peace and equity and turned many away from iniâ—… for the priests lips should preserue knowledge and they should seeke the law at his 〈◊〉 for he is the messenger of the Lord of hostes No wonder if Christ be called 〈◊〉 as he is a seruant because of the seruants forme he tooke when he came to men so is hee a messenger because of the glad tydings which hee brought vnto men For Euangelium in greeke is in our tongue glad tydings and he saith againe of him Behold I will send my messenger and hee shall prepare the way before mee the Lord whom you seeke shall come suddenly into his Temple and the messenger of the couenant whom you desire behold he shall come saith the Lord of hostes but who maâ—… abide the daie of his comming who shall endure when he appeareth This place is a direct prophecy of both the commings of Christ of the first He shall come suddenly into his temple his flesh as hee sayd himselfe Destroy this temple and in three daies I will raise it againe Of the second Behold hee shall come saith the LORD of hostes but who may abide the day of his comming c. But those words the Lord whom you seeke and the messenger of the couenant whom you desire imply that the Iewes in that manner that they conceiue the scriptures desire and seeke the comming of CHRIST But many of them acknowledged him not being come for whose comming they so longed their euill desertes hauing blinded their hearts The couenant named both heere and there where hee sayd My couenant was with him is to bee vnderstood of the New Testament whose promises are eternall not of the Old full of temporall promises such as weake men esteeming too highly doe serue GOD wholy for and stumble when they see the sinne-full to enioy them Wherefore the Prophet to put a cleare difference betweene the blisse of the New Testament peculiar to the good and the abundance of the Old Testament shared with the badde also adioyneth this Your words haue beene stout against me saith the Lord and yet you said wherein haue we spoken against thee you haue sayd it is in vaine to serue GOD and what profit haue we in keeping his commandements and in walking humbly before the LORD GOD of hostes and now wee haue blessed others they that worke wickednesse are set vppe and they that oppose God they are deliuered Thus spake they that scared the Lord each to his neighbour the Lord hearkned and heard it and wrote a booke of remembrance in his sight for such as feare the Lord and reuerence his name That booke insinuateth the New Testament Heare the sequele They shal be to mee saith the Lord of hostes in that day wherein I doe this for a slocke and I will spare them as a man spareth his owne sonne that serueth him Then shall you returne and discerne betweene the righteous and the wicked and betweene him that serueth GOD and him that serueth him not For behold the day commeth that shall burne as an oven and all the proud and the wicked shal be as stubble and the day that commeth shall burne them vppe saith the LORD of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the sonne of righteousnesse arise and health shal be vnder his wings and you shall goe forth and growe vppe as fatte Calues You shall tread downe the wicked they shal be as dust vnder the soles of your feete in the day that I shall doe this saith the LORD of Hostes. This is that day that is called the day of iudgement whereof if it please God wee meane to say some-what in place conuenient L. VIVES AGgee a Zachary Esdras nameth them chap. 6. 1. where he calleth Zachary the sonne 〈◊〉 Addo whom Zachary himselfe saith was his grand-father and Barachiah his father Thâ—… saith Hierome was doubtlesse that Addo that was sent to Hieroboam the sonne of Nabaâ—… in whose time the Altar cleft and his hand withered and was restored by this Addes prayers Kings 1. 1â—… Chro. 2. 12. But hee is not called Addo in either of these 〈◊〉 the Kings omit his name the Chronicles call him Semeius But a prophet of that time must bee great great grand-father at least to a sonne of the captiuity This Zachary was not the sonne of 〈◊〉 whome Ioash the King
whole fourth Aeglogue is and his digression vpon the death of Caesar. Georg. 1. And likewise in Ouid wee read these Esse quoque in fatis 〈◊〉 affore terris Quo â—…are quo tellus corrept aque regia 〈◊〉 Ardeat èt mundi moles operosa laboret There is a time when heauen men say shall burne When ayre and sea and earth and the whole frame Of this â—…ge 〈◊〉 shall all to ashes turne And likewise this Et Deus 〈◊〉 lustrat sub imagine terras God takes a view of earth in humaine shape And such also hath Lucaâ—… in his Pharsalian warre liber 12. Now if they say that all the assertions of ours recorded by great Authors bee fictions let mee heare the most direct â—…th that they can affiâ—… and I will finde one Academike or other amongst them that shall â—…ke a doubt of it Whether any but Israelites before Christs time belonged to the Citty of God CHAP. 47. â—…erefore any stranger be he no Israelite borne nor his workes allowed for 〈◊〉 â—…onicall by them if hee haue prophecied of Christ that wee can know or 〈◊〉 〈◊〉 bee added vnto the number of our testimonies not that wee need 〈◊〉 〈◊〉 but because it is no error to beleeue that there were some of the Genâ—… 〈◊〉 whom this mystery was reuealed and who were inspired by the spirit of propâ—… to declare it were they elect or reprobate taught by the euill spiâ—… whom we know confessed Christ being come though the Iewes denied him 〈◊〉 do I thinke the Iewes dare auerre that a no man was saued after the proâ—… of Israel but Isralites Indeed there was no other people properly calâ—… 〈◊〉 people of God But they cannot deny that some particular men liued in 〈◊〉 â—…orld and in other nations that were belonging to the Heauenly hierarchy 〈◊〉 deny this the story of b holy Iob conuinceth them who was neither a 〈◊〉 Isralite nor c a proselite adopted by their law but borne and buried 〈◊〉 â—…aea and yet d is hee so highly commended in the scriptures that 〈◊〉 was none of his time it seemes that equalled him in righteousnesse whose 〈◊〉 though the Chronicles expresse not yet out of the canonicall authority of 〈◊〉 owne booke wee gather him to haue liued in e the third generation after 〈◊〉 Gods prouidence no doubt intended to giue vs an instance in him that there might be others in the nations that liued after the law of God and in his â—…ice thereby attaining a place in the celestiall Hierusalem which we must 〈◊〉 none did but such as fore-knew the comming of the Messias mediator beâ—… God and man who was prophecied vnto the Saints of old that he should 〈◊〉 iust as we haue seene him to haue come in the flesh thus did one faith vnite 〈◊〉 â—…he predestinate into one citty one house and one Temple for the liuing God 〈◊〉 what other Prophecies soeuer there passe abrod concerning Christ the viciâ—… may suppose that we haue forged therefore there is no way so sure to batter 〈◊〉 all contentions in this kinde as by citing of the prophecies conteyned 〈◊〉 〈◊〉 Iewes bookes by whose dispersion from their proper habitations all ouer 〈◊〉 world the Church of Christ is hapily increased L. VIVES 〈◊〉 a No man Nature being vnpolluted with vicious opinion might possibly guidâ—… 〈◊〉 to God as well as the law of Moyses for what these get by the law those might get â—…out it and come to the same perfection that the Iewes came seeking the same end nor 〈◊〉 〈◊〉 difference other then if one traueller should cary an Iâ—…erary of his way with him 〈◊〉 â—…he other trust onely his memory So may he also now a dayes that liueth in the faithâ—… of the Ocean and neuer heard of Christ attaine the glory of a Christian by keeping 〈◊〉 abstracts of all the law and the Prophets perfect loue of God and his neighbour such 〈◊〉 is a law to man and according to the Psalmist He remembreth the name of the 〈◊〉 〈◊〉 the night and keepeth his lawe This hath hee that seeth the Lords righteousnesse so 〈◊〉 blessing is it to bee good although you haue not one to teach you goodnesse And 〈◊〉 wanteth here but water â—…or here is the holy spirit as well as in the Apostles as Peter 〈◊〉 of some who receiued that before euer the water touched them So the naâ—… that haue no law but natures are a law to them-selues the light of their liuing well is 〈◊〉 〈◊〉 of God comming from his sonne of whome it is said Hee is the light which lighteth 〈◊〉 〈◊〉 that commeth into the world b Holy Ioh. His holy history saith hee was of the 〈◊〉 of Huz Hierome saith Huz buylt Damascus and Traconitide and ruled betweene Palesâ—… and Caelosiria this the seauenty intimate in their translation Huz was of the sonne of 〈◊〉 the brother of Abraham There was an other Uz descended from Esau but Hierom 〈◊〉 him from Iobs kindred admitting that sonne of Aram for that saith hee it is 〈◊〉 â—…nd of the booke where hee is said to be the forth from Esau is because the booke was 〈◊〉 out of Syrian for it was not written in the Hebrew Phillip the Priest the next 〈◊〉 vpon Iob after Hierom saith thus â—…uz and Bâ—…z were the sons of Abraâ—…â—…ther â—…ther begot of Melcha sister to Sarah It is credible that this holy man Iob dwelt 〈◊〉 〈◊〉 〈◊〉 bore his fathers name and that hee was rather of the stocke of Nachor 〈◊〉 though some suspect the contrary but the three Kings to wit Eliphaz Bildad 〈◊〉 were of the generation of Esau. Thus saith Phillip So that Iob was sonne 〈◊〉 by Melcham Origen followeth the vulgar and saith that hee was an Vzzite borne bred and there liued Now they the Minaeites and Euchaeites the Themanites are all of the race of Esau or Edom Isaacs sonne and all Idumaea was as then called Edom but now they are all called Arabians both the Idumaeans Ammonites and Moabites This is the opinion of Origen and the vulgar and like-wise of some of the Gentiles as of Aristeus Hist. Iudaic. c. c A proselite Comming from heathenisme to the law of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come to d So highly commended In the booke of Iob and Ezech. 14. e In the third generation Some thinke that Genesis mentioneth him vnder the name of Iasub but there is no certenty of it Hierome saith that Eliphaz Esau's fonne by Adah is the same that is mentioned in the booke of Iob which if it be so Iob liued in the next generation after Iacob Aggees prophecy of the glory of Gods house fulfilled in the Church not in the Temple CHAP. 48. THis is that House of God more glorious then the former for all the precious compacture for Aggees prophecy was not fulfilled in the repayring of the Temple which neuer had that glory after the restoring that it had in Salomons time but rather lost it all the Prophets
peace of a family an orderly rule and subiection amongst the parts thereof peace of a citty an orderly command and obedience amongst the citizens peace of Gods Citty a most orderly coherence in God and fruition of GOD peace of althings is a well disposed order For order is a good disposition of discrepant parts each in the fittest place and therfore the miserable as they are miserable are out of order wanting that peace-able and vnperturbed state which order exacteth But because their owne merites haue incurred this misery therefore euen herein they are imposed in a certaine set order howsoeuer Being not con-ioyned with the blessed but seuered from them by the law of order and beeing exposed to miseries yet are adapted vnto the places wherein they are resident and so are digested into some kinde of methodicall forme and consequently into some peacefull order But this is their misery that although that some little security wherein they liue exempt them from present sorrowes yet are they not in that state which secludeth sorrow for euer and affordeth eternall security And their misery is farre greater if they want the peace of nature and when they are offended the part that grieueth is the first disturber of their peace for that which is neither offended nor dissolued preserues the peace of nature still So then as one may possibly liue without griefe but cannot possibly grieue vnlesse hee liue so may there bee peace without any warre or contention but contention cannot bee without some peace not as it is contention but because the contenders doe suffer and performe diuers things herein according to natures prescript which things could not consist had they not some peacefull order amongst them So that there may bee a nature you see wherein no euill may haue inherence but to finde a nature vtterly voide of goodnesse is vtterly impossible For the very nature of the deuills consider it as nature is most excellent but their owne voluntary peruersnesse depraued it The deuill abode not in the truth yet scaped hee not the sentence of the truth for hee transgressed the peacefull lawe of order yet could not avoide the powerfull hand of the orderer The good which GOD had bestowed on his nature cleared him not from GODS heauy iudgement which allotted him to punishment Yet doth not GOD heerein punish the good which himselfe created but the euill which the deuill committed nor did hee take away his whole nature from him but left him part whereby to bewaile the losse of the rest which lamentation testifyeth both what hee had and what hee hath for had hee not some good left hee could not lament for what hee had lost For his guilt is the greater that hauing lost all his vprightnesse should reioyce at the losse thereof And hee that is sicke if it benefit him nothing yet greeueth at the losse of his health For vprightnesse and health beeing both goods it behooueth the loosers of them to mourne and not to reioyce vnlesse this losse bee repaired with better recompence as vprightnesse of minde is better then health of bodie but farre more reason hath the sinner to lament in his suffering then to reioyce in his transgression Therefore euen as to reioyce at the losse of goodnesse in sining argueth a depraued will so likewise lament for the same losse in suffering prooueth a good nature For he that bewaileth the losse of his naturall peace hath his light from the remainders of that peace which are left in him keeping his nature and him in concord And in the last iudgement it is but reason that the wicked should deplore the losse of their naturall goods and feele GODS hand iustly heauy in depriuing them of them whome they scornefully respected not in the bestowing them vpon them Wherefore the high GOD natures wisest creator and most iust disposer the parent of the worlds fairest wonder mankinde bestowed diuers goods vpon him which serue for this life onely as the worldly and temporall peace kept by honest cohaerence and society together with all the adiacents of this peace as the visible light the spirable ayre the potable water and all the other necessaries of meate drinke and cloathing but with this condition that hee that shall vse them in their due manner and reference vnto b humaine peace shall bee rewarded with guiftes of farre greater moment namely with the peace of immortality and with vnshaded glorie and full fruition of GOD and his brother in the same GOD c but he that vseth them amisse shall neither pertake of the former nor the later L. VIVES THe a bodies peace Saint Augustine in this chapter prooueth althings to consist by peace â—…nd concord so that consequently discord must needes bee the fuell to all ruine and confusion Wherefore I wonder at the peruerse nature of men that loue dissentions and quarrells as their owne very soules hating peace as it were a most pernitious euill Surely they had but there due if their bosomes within and their states without were wholy fraught with this their so deerely affected darling warre b Humane peace But men doe turne all these goods now a daies into contentious vses as if they were ordeined for no other end neuer thinking that there is a place of eternall discord prepared for them to dwell in hereafter where they may enioy their damned desires for euer The whole goodnesse of peace and of that especially which CHRIST left vs as his full inheritance is gone all but for the name and an imaginary shade thereof all the rest wee haue lost nay wee haue made a willing extrusion of it and expelled it wittingly and of set purpose imagining our whole felicity to consist in the tumults of warres and slaughters And oh so wee braue it that wee haue slaine thus many men burnt thus many townes sacked thus many citties Founding our principall glories vpon the destruction of our fellowes But I may beginne a plaint of this heere but I shall neuer end it c But hee A diuersity of reading in the copies rather worth nothing then noting Of the law of Heauen and Earth which swaieth humane society by counsell and vnto which counsell humane society obeyeth CHAP. 14. ALL temporall things are referred vnto the benefit of the peace which is resident in the Terrestriall Cittie by the members thereof and vnto the vse of the eternall peace by the Cittizens of the Heauenly society Wherefore if wee wanted reason wee should desire but an orderly state of body and a good temperature of affects nothing but fleshly ease and fulnesse of pleasure For the peace of the body augmenteth the quiet of the soule and if it bee a wanting it procureth a disturbance euen in brute beasts because the affects haue not their true temperature Now both these combined adde vnto the peace of soule and bodie both that is vnto the healthfull order of life For as all creatures shew how they desire their bodies peace in avoyding the causes of
WHerefore although our righteous fore-fathers had seruants in their families and according to their temporall estates made a distinction betwixt their seruants and their children yet in matter of religion the fountaine whence all eternall good floweth they prouided for all their houshold with an equall respect vnto each member thereof This natures order prescribed and hence came the name of The Father of the family a name which euen the worst Maisters loue to bee called by But such as merit that name truely doe care that all their families should continue in the seruice of GOD as if they were all their owne children desyring that they should all bee placed in the houshold of heauen where commaund is wholy vnnecessary because then they are past their charge hauing attained immortality which vntill they bee installed in the Maisters are a to endure more labour in their gouernment then the seruants in their seruice If any bee disobedient and offend this iust peace hee is forth-with to bee corrected with strokes or some other conuenient punishment whereby hee may bee re-ingraffed into the peace-full stocke from whence his disobedience hath torne him For as it is no good turne to helpe a man vnto a smaller good by the losse of a greater no more is it the part of innocence by pardoning a small offence to let it grow vnto a fouler It is the duetie of an innocent to hurt no man but withall to curbe sinne in all hee can and to correct sinne in whome hee can that the sinners correction may bee profitable to himselfe and his example a terrour vnto others Euery family then beeing part of the cittie euery beginning hauing relation vnto some end and euery part tending to the integrity of the whole it followeth apparantly that the families peace adhereth vnto the citties that is the orderly command and obedience in the familie hath reall reference to the orderly rule and subiection in the cittie So that the Father of the familie may fetch his instructions from the citties gouernment whereby hee may proportionate the peace of his priuate estate by that of the Common L. VIVES THe Maisters a are to endure It is most difficult and laborious to rule well and it is as trouble-some to rule ouer vnruly persons The grounds of the concord and discord betweenethe Citties of Heauen and Earth CHAP. 17. BVt they that liue not according to faith angle for all their peace in the Sea of temporall profittes Whereas the righteous liue in full expectation of the glories to come vsing the occurences of this worlde but as pilgrimes not to abandon their course towardes GOD for mortall respects but thereby to assist the infirmity of the corruptible flesh and make it more able to encounter with toyle and trouble Wherefore the necessaries of this life are common both to the faithfull and the Infidell and to both their families but the endes of their two vsages thereof are farre different The faythlesse worldly citty aymeth at earthly peace and settleth the selfe therein onely to haue an vniformity of the Cittizens wills in matters onely pertayning till mortality And the Heauenly citty or rather that part thereof which is as yet a pilgrime on earth and liueth by faith vseth this peace also as befitteth vnto it leaue this mortall life wherein such a peace is requisite and therefore liueth while it is here on earth as if it were in captiuity and hauing receiued the promise of redemption and diuers spirituall guifts as seales thereof it willingly obeyeth such lawes of the temporall citty as order the things pertayning to the sustenance of this mortall life to the end that both the Citties might obserue a peace in such things as are pertinent here-vnto But because that the Earthly Citty hath some members whome the holy scriptures vtterly disallow and who standing either to well affected to the diuells or being illuded by them beleeued that each thing had a peculiar deity ouer it and belonged to the charge of a seuerall God as the body to one the soule to another and in the body it selfe the head to one the necke to another and so of euery member as likewise of the soule one had the witt another the learning a third the wrath a forth the desire as also in other necessaries or accidents belonging to mans life the cattell the corne the wine the oyle the woods the monies the nauigation the warres the mariages the generations each being a seuerall charge vnto a particular power whereas the cittizens of the Heauenly state acknowledged but one onely God to whom that worshippe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was peculiarly and solly due hence came it that the two hierachies could not bee combined in one religion but must needs dissent herein so that the good part was faine to beare the pride and persecution of the bad but that their owne multitude some-times and the prouidence of GOD continually stood for their protection This celestiall society while it is here on earth increaseth it selfe out of all languages neuer respecting the temporall lawes that are made against so good and religious a practise yet not breaking but obseruing their diuersity in diuers nations all which do tend vnto the preseruation of earthly peace if they oppose not the adoration of one onely GOD. So that you see the Heauenly citty obserueth and respecteth this temporall peace here on Earth and the coherence of mens wills in honest morality as farre as it may with a safe conscience yea and so farre desireth it making vse of it for the attaynement of the peace eternall which is so truely worthy of that name as that the orderly and vniforme combination of men in the fruition of GOD and of one another in GOD is to be accompted the reasonable creatures onely peace which being once attained mortality is banished and life then is the a true life indeed nor is the carnall body any more an encombrance to the soule by corruptibility but is now become spirituall perfected and entirely subiect vnto the souerainety of the will This peace is that vnto which the pilgrime in faith referreth the other which he hath here in his pilgrimage and then liueth hee according to faith when all that hee doth for the obteining hereof is by him-selfe referred vnto God and his neighbour with-all because being a cittizen hee must not bee all for him-selfe but sociable in his life and actions L. VIVES THe a true life Ennius vsed the Latine phrase Uita vitalis to which Augustine alludeth Cicero That the suspended doctrine of the new Academy opposeth the constancie of Christianity CHAP. 18. AS for the new Academians whome Varro auoutcheth to hold no certeinty but this That all things are vncertaine the Church of God detesteth these doubts as madnesses hauing a most certaine knowledge of the things it apprehendeth although but in small quantity because of the corruptible body which is a burden to the soule and because as the
all the nations be blessed which the remainders of the haters of Christianity do know whether they will or no to haue beene fulfilled in Christ â—…escended from Abraham in the flesh It is that God whose spirit spake in 〈◊〉 whose prophecies the whole Church beholdeth fulfilled the whole Câ—… spred ouer the face of the whole earth beholds them and in that were tâ—… 〈◊〉 filled which I related in my former bookes It is that God whome Varro calâ—…h the Romaines Ioue though he know not what he saith yet this I adde because that so great a scholler thought him to bee neither no God at all nor one of the meanest for hee thought that this was the great God of all Briefly it is euâ—…n that God whome that learned Philosopher Prophiry albeit he was a deadly foe to Christianity acknowledged to bee the highest God euen by the Oracles of those whom hee called the inferiour gods Porphiry his relation of the Oracles touching Christ. CHAP. 23. FOr he in his bookes which he entitleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The diuinity of Philosopoy wherein he setteth downe the Oracles answeres in things belonging to Philosophy hath something to this purpose and thus it is from the Greeke One went saith he vnto the Oracle and asked vnto what God he should sacrifice for to obtaine his wiues conuersion from Christianity Apollo answered him thus Thou maist sooner write legible letters vpon the water or get thee wings to fly through ayre like a bird then reuoke thy wife from hir polluted opinion Let her runne after her mad opinions as long as she list let her honour that dead God with her false lamentations whome the wise and well aduised iudges condemned and whome a shamefull death vpon the crosse dispatched Thus farre the Oracle the Greeke is in verse but our language will not beare it After these verses Prophiry addeth this Behold how remedylesse their erroneous beleefe is because as Apollo said quoth he the Iewes do receiue God with meanes greater then others Heare you this hee disgraceth and obscureth Christ and yet saith the Iewes receiue God for so he interpreteth the oracles verses where they say that Christ was condemned by well aduised iudges as though hee had beene lawfully condemned and iustly executed This lying Priests oracle let him looke vnto and beleeue if hee like it but it may very well bee that the Oracle gaue no such answer but that this is a meere fiction of his How hee reconciles the oracles and agrees with him-selfe wee shall see by and by But by the way heere hee saith that the Iewes as the receiuers of God iudged aright in dooing Christ to so ignominious and cruell a death So then to the Iewes God sayd well in saying Hee that sacrificeth vnto many Gods shall bee rooted out but vnto one God onely But come on let vs goe to more manifest matter and heere what hee maketh of the Iewes God Hee asked Apollo which was better the word or the law And hee answered thus saith hee and then hee addeth the answer I will relate as much of it as needeth Vpon God the Creator and vpon the King before all things who maketh heauen and earth the sea and hell yea and all the Gods to tremble the lawe is their father whome the holy Hebrewes doe adore This glory doth Porphyry giue the Hebrew God from his God Apollo that the very deities doe tremble before him So then this God hauing sayd Hee that sacrificeth vnto many Gods shall bee rooted out I wonder that Porphyry was not afraide to bee rooted out for offering to so many Gods Nay this fellow speaketh well of Christ afterwards as forgetting the reproche hee offered him before as if in their dreames his Gods had scorned CHRIST and beeing awake commended him and acknowledged his goodnesse Finally as if hee meant to speake some maruellous matter It may exceede all beleefe saith hee which I am now to deliuer the Gods affirmed CHRIST to bee a man most godly and â—…ortalized for his goodnesse giuing him great commendations but for the Chriâ—…ns they auouche them to bee persons stained with all corruption and errour and giue them all the foule words that may bee Then hee relateth the Oracles which blaspheme the Christian religion and afterwards Hecate saith hee being asked if Christ were GOD replyed thus His soule beeing seuered from his body became immortall but it wandereth about voyde of all wisdome it was the soule of a most worthy man whome now those that forsake the truth doe worship And then hee addeth his owne sayings vpon this oracle in this manner The goddesse therefore called him a most godly man and that the deluded Christians doe worship his soule beeing made immortall after death as other godly soules are Now beeing asked why hee was condemned then shee answered His body was condemned to torments but his soule sitteth aboue in heauen and giueth all those soules vnto errour by desteny who cannot attaine the guifts of the Gods or come to the knowledge of immortall loue And therefore are they hated of the Gods because they neither acknowledge them nor receiue their gifts but are destin'd vnto errour by him now hee him-selfe 〈◊〉 godly and went vp to heauen as godly men doe Therefore blaspheame not him but pitty the poore soules whome hee hath bound in errour What man is there so fond that cannot obserue that these oracles are either directly faigned by this craftie foe of Christianity or else the Deuills owne â—…kes to this end that in praysing of Christ they might seeme truely to repreâ—…d the Christian profession and so if they could to stop mans entrance into Christianity the sole way vnto saluation for they thinke it no preiudice to their â—…y-formed deceipt to be beleeued in praising of Christ as long as they be belâ—…ed also in dispraysing the Christian so that he that beleeueth them must be a commender of Christ and yet a contemner of his religion And thus although hee honour Christ yet shall not Christ free him from the clutches of the Deuill because they giue Christ such a kinde of praise as who so beleeueth to bee true shall be farre from true Christianity and rather then other-wise of b Photinus his heresie who held Christ to be but onely man and no God at all so that such a beleeuer should neuer bee saued by Christ nor cleared of the deuils fowling nettes But we will neither beleeue Apollo in his deprauation nor Hecate in her commendation of Christ. He will haue Christ a wicked man and iustly condemned she will haue him a most godly man and yet but onely man But both agree in this they would haue no christians because all but christians are in their clutches But let this Philosopher or they that giue credence to those oracles against christianity if they can reconcile Apollo and Hecate and make them both tell one tale either in Christs praise or dispraise Which if they could do yet would we auoide
them as deceitfull deuills both in their good words and in their bad But seeing this God this goddesse cannot agree about Christ truly men haue no reason to beleeue or obey them in forbidding christianity Truly either Porphyry or Hecate in these commendations of Christ affirming that he destinied the christians to error yet goeth about to shew the causes of this error which before I relate I will aske him this one question If Christ did predestinate all christians vnto error whether did hee this wittingly or against his will If hee did it wittingly how then can hee bee iust if it were against his will how can hee then bee happy But now to the causes of this errour There are some spirits of the earth saith hee which are vnder the rule of the euill Daemones These the Hebrewes wise men whereof IESVS was one as the diuine Oracle declared before doth testifie forbad the religious persons to meddle with-all aduising them to attend the celestiall powers and especially God the Father with all the reuerence they possibly could And this saith hee the Gods also doe command vs as wee haue already shewen how they admonish vs to reuerence GOD in all places But the ignorant and wicked hauing no diuine guift nor any knowledge of that great and immortall Ioue nor following the precepts of the gods or good men haue cast all the deities at their heeles choosing not onely to respect but euen to reuerence those depraued Daemones And where-as they professe the seruice of GOD they doe nothing belonging to his seruice For GOD is the father of all things and stands not in neede of anything and it is well for vs to exhibite him his worship in chastitie iustice and the other vertues making our whole life a continuall prayer vnto him by our search and imitation of him c For our search of him quoth hee purifieth vs and our imitation of him deifieth the effects in our selues Thus well hath hee taught God the Father vnto vs and vs how to offer our seruice vnto him The Hebrew Prophets are full of such holy precepts concerning both the commendation and reformation of the Saints liues But as concerning Christianity there hee erreth and slandereth as farre as his deuills pleasure is whome hee holdeth deities as though it were so hard a matter out of the obscenities practised and published in their Temples and the true worship and doctrine presented be fore GOD in our Churches to discerne where manners were reformed and where they were ruined Who but the deuill him-selfe could inspire him with so shamelesse a falsification as to say that the Christians doe rather honour then detest the Deuills whose adoration was forbidden by the Hebrewes No that God whome the Hebrewes adored will not allow any sacrifice vnto his holiest Angels whome wee that are pilgrims on earth doe not-with-standing loue and reuerence as most sanctified members of the Citty of heauen but forbiddeth it directly in this thundring threate Hee that sacrificeth vnto Gods shall be rooted 〈◊〉 and least it should be thought hee meant onely of the earthly spirits whome this fellow calles the lesser powers d and whome the scripture also calleth gods not of the Hebrews but the Heathens as is euident in that one place Psal. 96. verse 5. For all the Gods of the Heathen are Diuels least any should imagine that the fore-said prohibition extended no further then these deuills or that it concerned not the offring to the celestiall spirits he addeth but vnto the Lord alone but vnto one God onely Some may take the words nisi domino soli to bee vnto the Lord the sunne and so vnderstand the place to bee meant of Apollo but the oriâ—…â—…nd the e Greeke translations doe subuert all such misprision So then the Hebrew God so highly commended by this Philosopher gaue the Hebrewes a â—…awe in their owne language not obscure or vncertaine but already dispersed through-out all the world wherein this clause was literally conteined Hee that sacrificeth vnto Gods shall bee rooted out but vnto the Lord alone What neede wee make any further search into the law and the Prophets concerning this nay what need wee search at all they are so plaine and so manifold that what neede I stand aggrauating my disputation with any multitudes of those places that exclude all powers of heauen and earth from perticipating of the honors due vnto God alone Behold this one place spoaken in briefe but in powerfull manner by the mouth of that GOD whome the wisest Ethnicks doe so highly extoll let vs marke it feare it and obserue it least our eradication ensue Hee that sacrificeth vnto more gods then that true and onely LORD shall bee rooted out yet God him-selfe is farre from needing any of our seruices but f all that wee doe herein is for the good of our owne soules Here-vpon the Hebrewes say in their holy Psalmes I haue sayd vnto the Lord thou art my GOD my well-dooing â—…th not vnto thee No wee our selues are the best and most excellent sacrifice that hee can haue offered him It is his Citty whose mystery wee celebrate 〈◊〉 â—…ch oblations as the faithfull doe full well vnderstand as I sayd once already For the ceasing of all the typicall offrings that were exhibited by the Iewes aâ—…d the ordeyning of one sacrifice to bee offered through the whole world from East to West as now wee see it is was prophecied long before from GOD by the mouthes of holy Hebrewes whome wee haue cited as much as needed in conuenient places of this our worke Therefore to conclude where there is not this iustice that GOD ruleth all alone ouer the society that obeyeth him by grace and yeeldeth to his proâ—…tion of sacrifice vnto all but him-selfe and where in euery member belongâ—… to this heauenly society the soule is lord ouer the body and all the bad afâ—… thereof in the obedience of GOD and an orderly forme so that all the 〈◊〉 as well as one liue according to faith g which worketh by loue in â—…ch a man loueth GOD as hee should and his neighbour as him-selfe 〈◊〉 this iustice is not is no societie of men combined in one vniformity of 〈◊〉 and profite consequently no true state popular if that definition holde â—…ch and finally no common-wealth for where the people haue no certaine 〈◊〉 the generall hath no exact forme L. VIVES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is of Oraculous Phisosophy in which worke hee recites Apollos Orracles and others part whereof wee haue cited before b Photinus Hee was condemned by the counsell of Syrmium being confuted by Sabinus Bishoppe of Ancyra Cassiod Hist tripart He followed the positions of Samosatenus so that many accompted of both these heresies all as one c For our search Search is here a mentall inquisition whereby the mind is illustrate and purged from darke ignorance and after it hath found God studieth how to grow purâ—… and diuine like him d And whome the scripture
the fire falling from heauen and deuouring them imply the last torments of the wicked 13. Whether it bee a thousand yeares vntill the persecution vnder Antechrist 14. Sathan and his followers condemned a recapitulation of the Resurrection and the last iudgement 15. Of the dead whom the sea and death hell shall giue vp to iudgement 16. Of the new Heauen and the new Earth 17. Of the glorification of the church after death for euer 18. Saint Peters doctrine of the resurrection of the dead 19. Saint Pauls words to the Thessalonians Of the manifestation of Antechrist whose times shall immediatly fore-run the day of the LORD 20. Saint Pauls doctrine of the resurrection of the dead 21. Esaias his doctrine concerning the iudgment and resurrection 22. How the Saints shall goe forth to see the paines of the wicked 23. Daniels prophecy of Antichrist of the iudgment and of the kingdome of the Saints 24. Dauids prophecies of the worlds end the last iudgment 25. Malachies prophecy of the iudgement and of such as are to be purged by fire 26. Of the Saints offrings which God shall accept of as in the old time and the years before 27. Of the separation of the good from the bad in the end of the last iudgement 28. Moyses law to be spiritually vnderstood for feare of dangerous error 29. Helias his comming to conuert the Iewes before the iudgment 30. That it is not euident in the Old Testament in such places as say God shall iudge that it shal be in the person of Christ but onely by some of the testimonies where the LORD GOD speaketh FINIS THE TVVENTITH BOOKE OF THE CITTIE OF GOD Written by Saint Augustine Bishop of Hippo vnto Marcellinus Gods iudgements continually effected His last iudgement the proper subiect of this booke following CHAP. 1. BEing now to discourse of the day of GODS last iudgement against the faithlesse and the wicked wee must lay downe holy scriptures first for the foundation of our following structure Which some beleeue not but oppose them with fond and friuolous arguments wresting them either quite vnto another purpose or vtterly denying them to containe any thing diuine For I doe not thinke that man liueth who vnderstanding them as they are spoken and beleeuing that GOD inspired them into sanctified men will not giue his full assent vnto what they auerre but hee must needes professe as much bee he neuer so ashamed or afraid to auouch it or neuer so obstinate that he would conceale it and study to defend mere and knowne falshood against it Wherefore the whole church beleeueth and professeth that Christ is to come from heauen to iudge both the quicke and the dead and this wee call the day of GODS iudgement the last time of all for how many daies this iudgement will hold wee know not but the scripture vseth Daie for Time verie often as none that vseth to reade it but well discerneth it And wee when we speake of this daie doe adde last the last daie because that GOD doth iudge at this present and hath done euer since hee set man forth of paradice and chased our first parents from the tree of life for their offences nay from the time that hee cast out the transgressing Angells whose enuious Prince doth all that hee canne now to ruine the soules of men It is his iudgement that both men and deuills doe liue in such miseries and perturbations in ayre and earth fraught with nothing but euills and errors And if no man had offended it had beene his good iudgement that man and all reasonable creatures had liued in perfect beatitude and eternall coherence with the LORD their GOD. So that he iudgeth not onely men and deuills vnto misery in generall but hee censureth euery perticular soule for the workes it hath performed out of freedome of will For the deuills pray that they may not bee tormented neither doth GOD vniustly either in sparing them or punnishing them And man some-times in publike but continually in secret feeleth the hand of Almightie GOD punnishing him for his trespasses and misdeedes either in this life or in the next though no man canne doe well without the helpe of GOD nor any diuill can doe hurt without his iust permission For as the Apostle sayth Is there vnrighteousnesse in GOD GOD forbid and in another place Vnsearcheable are his iudgements and his waies past finding out I intend not therefore in this booke to meddle with Gods ordinary daylie iudgements or with those at first but with that great and last Iudgement of his by his gratious permission when CHRIST shall come from heauen To iudge both the quicke and the dead for that is properly called the Iudgement-day because a there shal bee no place for ignorant complaint vpon the happinesse of the bad and the misery of the good The true and perfect felicity in that day shal be assured onely to the good and eternall torment shall then shew it selfe as an euerlasting inheritance onely for the euill L. VIVES THere a shal be no place for In this life many men stumble at the good fortunes and prosperity of the badde and the sad misfortunes of the good They that know not that fortunes goods are no goods at all as the wicked doe beleeue they are doe wonder at this But indeede the wicked neuer enioy true good nor doth true euill euer befall the good For the names of goods and euills that are giuen to those things that these men admire are in farre other respect then they are aware of and that makes their fond iudgements condemne the ordering of things But at the last Iudgement of CHRIST where the truth of good and bad shall appeare then shall good fall onely to the righteous and bad to the wicked and this shal be there vniuersally acknowledged The change of humane estates ordered by Gods vnsearcheable iudgements CHAP. 2. BVt here on earth the euills endured by the good men instruct vs to endure them with pacience and the goods enioyed by the wicked aduise vs not to affect them with immoderation Thus in the things where GODS iudgements are not to bee discouered his counsell is not to bee neglected Wee know not why GOD maketh this bad man ritch and that good man poore that hee should haue ioy whose deserts wee hold worthier of paines and hee paynes whose good life wee imagine to merite content that the Iudges corruption or testimonies falsenesse should send the innocent away condemned much more vn-cleared and the iniurious foe should depart reuenged much more vnpunished that the wicked man should liue sound 〈◊〉 the Godly lie bedde-ridde that lusty youthes should turne theeues and those that neuer did hurt in worde bee plagued with extremity of sicknesse That silly infantes of good vse in the world should bee cut off by vntimeâ—… 〈◊〉 while they that seeme vnworthie euer to haue beene borne attaine long 〈◊〉 happie life that the guilty should be honoured and the Godlie
Father inherite you the kingdome prepared for you for if there were not another reigning of Christ with the Saints in another place whereof him-selfe saith I am with you alway vnto the end of the world the Church now vpon earth should not bee called his kingdome or the kingdome of heauen for the Scribe that was taught vnto the kingdome of God liued in this thousand yeares And the Reapers shall take the tares out of the Church which grew vntill haruest together with the good corne which Parable he expoundeth saying The â—…est is the end of the world and the reapers are the Angels as then the tares are gathered and burned in the fire so shall it be in the end of the world The sonne of man shall send forth his Angels and they shall gather out of his kingdome all things that offend What doth hee speake heare of that kingdome where there is no offence No but of the Church that is heere below Hee saith further Who-so-euer shall breake one of these least commandements and teach men so hee shall bee called the least in the kingdome of heauen but who-so-euer shall obserue and teach them the same shall bee called great in the kingdome of heauen Thus both these are done in the kingdome of heauen both the breach of the commandements and the keeping of them â—…hen hee proceedeth Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees that is of such as breake what they teach and as Christ 〈◊〉 else-where of them Say well but doe nothing vnlesse you exceed these that is â—…th teach and obserue you shall not enter into the kingdome of heauen Now the kingdome where the keeper of the commandements and the contemner were 〈◊〉 said to be is one and the kingdome into which he that saith and doth not shal not enter is another So then where both sorts are the church is that now is but where the better sort is only the church is as it shal be here-after vtterly exempt from euill So that the church now on earth is both the kingdom of Christ and the kingdome of heauen The Saints reigne with him now but not as they shall doe here-after yet the tares reigne hot with them though they grow in the Church â—…ngst the good seed They reigne with him who do as the Apostle saith If yee 〈◊〉 be risen with Christ seeke the things which are aboue where Christ sitteth at the 〈◊〉 â—…d of God Set your affections on things which are aboue and not on things 〈◊〉 are on earth of whome also hee saith that their conuersation is in heauen â—…ly they reigne with Christ who are with all his kingdom where he reigneth 〈◊〉 how do they reigne with him at all who continuing below vntill the worlds 〈◊〉 vntill his kingdome be purged of all the tares do neuer-the-lesse seeke their 〈◊〉 pleasures and not their redeemers This booke therefore of Iohnsâ—…th â—…th of this kingdome of malice wherein there are daily conflicts with the â—…my some-times with victory and some-times with foyle vntill the time of that most peaceable kingdome approach where no enemy shall euer shew his 〈◊〉 this and the first resurrection are the subiect of the Apostles Reuelation For hauing sayd that the deuill was bound for a thousand yeares and then was to bee loosed for a while hee recapitulateth the gifts of the Church during the sayd thousand yeares And I saw seates saith he and they sat vpon them and iudgement was giuen vnto them This may not bee vnderstood of the last iudgement but by the seales are 〈◊〉 the rulers places of the Church and the persons them-selues by whom it is gouerned and for the Iudgement giuen them it cannot be better explaned then in these words what-so-euer yee binde on earth shall be bound in heauen and what-so-euer yee loose on earth shall bee loosed in heauen Therefore saith Saint Paul 〈◊〉 haue I to doe to iudge them also that bee without doe not yee iudge them that 〈◊〉 within On. And I saw the soules of them which were slaine for the witnesse of Iesus 〈◊〉 for the word of God vnderstand that which followeth they raigned with Christ a 〈◊〉 yeares These were the martires soules hauing not their bodies as yet for 〈◊〉 soules of the Godly are not excluded from the Church which as it is now is 〈◊〉 kingdome of God Otherwise she shold not mention them nor celebrate their â—…ories at our communions of the body and bloud of Christ nor were it necessary 〈◊〉 â—…in our perills to run vnto his Baptisme or to be afraid to dy without it nor to seeke reconciliation to his church if a man haue incurred any thing that exacteth repentance or burdeneth his conscience Why doe we those things but that euen such as are dead in the faith are members of Gods Church Yet are they not with their bodies and yet neuer-the-lesse their soules reigne with Christ the whole space of this thousand yeares And therefore wee reade else-where in the same booke Blessed are the dead which dye in the Lord Euen so saith the spirit for they rest from their labours and their workes follow them Thus then the Church raigneth with Christ first in the quick and the dead for Christ as the Apostle saith that hee might thence-forth rule both ouer the quick and the dead But the Apostle heere nameth the soules of the martyrs onely because their kingdome is most glorious after death as hauing fought for the truth vntill death But this is but a taking of the part for the whole for wee take this place to include all the dead that belong to Chrsts kingdome which is the Church But the sequell And which did not worship the beast neither his Image neither had taken his marke vpon their fore-heads or on their hands this is meant both of the quick and dead Now although wee must make a more exact inquiry what this beast was yet is it not against Christianity to interpret it the society of the wicked opposed against the com pany of Gods seruants and against his holy Citty Now his image that is his dissimulation in such as professe religion and practise infidelity They faigne to bee what they are not and their shew not their truth procureth them the name of Christians For this Beast consisteth not onely of the professed enemies of Christ and his glorious Hierarchy but of the tares also that in the worlds end are to be gathered out of the very fields of his owne Church And who are they that adore not the beast but those of whome Saint Pauls aduise taketh effect Bee not vnequally yoaked with the Infidells These giue him no adoration no consent no obedience nor take his marke that is the brand of their owne sinne vpon their fore-heads by professing it or on their hands by working according to it They that are cleare of this be they liuing or be they dead they reigne with Christ
persecution there shall the Church bee hedged in with tribulations and shut vp on euery side yet shall she not forsake her warfare which is signified by the word Tents L. VIVES ANy a particular Barbarous The Iewes saith Hierome and some of our Christians also following them herein thinke that Gog is meant of the Huge nation of the Scythians beyond Caucasus and the fens of Maeotis reaching as farre as India and the Caspian Sea and that these after the Kingdome hath lasted a thousand yeares at Hierusalem shalâ—… be stirred vp by the Deuill to war against Israell and the Saints bringing an innumerable multitude with them first out of Mossoch which Iosephus calls Cappadocia and then out of Thubal which the Hebrewes affirme to be Italy and he holdeth to bee Spaine They shall bring also the Persians Ethiopians and Lybians with them of Gomer and Theogorma to wit the Galatians and Phrigians Saba also and Dedan the Carthaginians and Tharsians Thus farre Hierome In Ezch. lib. 11. b Gog is an house So saith Hierome So that these two words imply all proud and false knowledge that exalteth it selfe against the truth Whether the fire falling from heauen and deuouring them imply the last torments of the wicked CHAP. 12. BVt his following words fire came downe from GOD out of heauen and deuoured them are not to bee vnderstood of that punishment which these words imply Depart from me yee cursed into euerlasting fire for then shall they bee cast into the fire and not fire be cast downe vpon them But the first fire insinuateth the firmnesse of the Saints that will not yeeld vnto the wills of the wicked for heauen is the firmament whose firmnesse shall burne them vp for very zeale and vexation that they cannot draw the seruants of God vnto the side of Antichrist This is the fire from God that shall burne them vp in that God hath so confirmed his Saints that they become plagues vnto their opposites Now whereas I said zeale know that zeale is taken in good part or in euill in good as here The zeale of thine house hath eaten mee vp in euill as here Zeale hath possessed the ignorant people And now the fire shall eate vp these opposers but not that fire of the last iudgement Besides if the Apostle by this fire from heauen doe imply the plague that shall fall vpon such of Antichrists supporters as Christ at his comming shall finde left on earth yet not-with-standing this shall not be the wickeds last plague for that shall come vpon them afterwards when they are risen againe in their bodies Whether it be a thousand yeares vntill the persecution vnder Antichrist CHAP. 13. THis last persecution vnder Antichrist as wee said before and the Prophet Daniell prooueth shall last three yeares and an halfe a little space but whether it belong to the thousand yeares of the deuills bondage and the Saints reigne with Christ or be a space of time more then the other fully accompted is a great question If we hold the first part then wee must say that the Saints with Christ reigned longer then the deuill was bound Indeed the Saints shall reigne with him in the very heate of this persecution and stand out against the deuill when hee is in greatest power to molest them But why then doth the Scripture confine both their reigne and the deuils bondage to the iust summe of a thousand yeares seeing the diuells captiuitie is out three yeares and sixe moneths sooner then their kingdome with Christ well if wee hold the later part that these three yeares and a halfe are beyond the iust thousand to vnderstand Saint Iohn that the reigne of the Saints with Christ and the deuils imprisonment ended both at once according to the thousand yeares which hee giueth alike vnto both so that the said time of persecution belongeth neither to the time of the one nor the other then we must confesse that during this persecution the Saints reigne not with Christ. But what is he dare affirme that his members do not reigne with him when they do most firmliest of all keepe their coherence with him at such â—…e as when the warres doe rage the more apparent is their constancie and the more frequent is the ascent from martyrdome to glory If wee say they reigne not because of the affliction that they endure wee may then inferre that in the times already past if the Saints were once afflicted their kingdome with their Sauiour ceased and so they whose soules this Euangelist beheld namely of those who were slaine for the testimonie of IESVS and for the word of God reigned not with Christ in their persecutions nor were they the kingdome of Christ who were Christs most excellent possessions Oh this is absurd and abhominable No the victorious soules of the glorious martyrs subduing all earthly toyles and tortures went vp to reigne with Christ as they had reigned with him before vntill the expiration of the thousand yeares and then shall take their bodies againe and so reigne body and soule with him for euermore And therefore in this sore persecution of three yeares and an halfe both the soules of those that suffered for Christ before and those that are then to suffer shall reigne with him vntill the worlds date bee out and the kingdome begin that shall neuer haue end Wherefore assuredly the Saints reigne with Christ shall continue longer then Sathans bondage for they shall reigne with God the sonne their King three yeares and an halfe after Sathan bee loosed It remaineth then that when we heare that The Priests of God and of Christ shall reigne with him a thousand yeares and that after a thousand yeares the deuill shall bee loosed we must vnderstand that either the thousand years are decretiuely meant of the deuills bondage onely and not of the Saints kingdome or that the yeares of the Saints kingdome are longer and they of the deuils bondage shorter or that seeing three yeares and an halfe is but a little space therefore it was not counted either because the Saints reigne had more then it conceiued or the deuills bondage lesse as wee said of the foure hundred yeares in the sixteene booke The time was more yet that summe onely was set downe and this if one obserue it is very frequent in the Scriptures Satan and his followers condemned A recapitulation of the resurrection and the last iudgment CHAP. 14. AFter this rehearsall of the last persecution he proceeds with the successe of the deuill and his congregation at the last iudgment And the deuill saith he that deceiued them was cast into a lake of fire brimstone where the beast and the false Prophet shall be tormented euen day and night for euer-more The beast as I said before is the city of the wicked his false Prophet is either Antichrist or his image the figmet that I spake of before After all this commeth the last iudgment in the second resurrection to wit the bodies
ment hereby S. Augustine confesseth that he cannot define Sup. Genes lib. 8. These are secrets all vnneedfull to be knowne and all wee vnworthy to know them Of the new Heauen and the new Earth CHAP. 16. THe iudgement of the wicked being past as he fore-told the iudgement of the goodâ—…ust follow for hee hath already explained what Christ said in briefe They shall go into euerlasting paine now he must expresse the sequell And the righteous into life eternall And I saw saith he a new heauen and a new earth The first heauen and earth were gone and so was thesea for such was the order described before by him when he saw the great white throne one sitting vpon it froÌ„ whose face they fled So then they that were not in the booke of life being iudged and cast into eternall fire what or where it is I hold is vnknowne to a all but those vnto whome it please the spirit to reueale it then shall this world loose the figure by worldly fire as it was erst destroyed by earthly water Then as I said shall all the worlds corruptible qualities be burnt away all those that held correspondence with our corruption shall be agreeable with immortality that the world being so substantially renewed may bee fittly adapted vnto the men whose substances are renewed also But for that which followeth There 〈◊〉 no more sea whether it imply that the sea should bee dried vp by that vniuersall conflagration or bee transformed into a better essence I cannot easily determyne Heauen and Earth were read shal be renewed but as concerning the sea I haue not read any such matter that I can remember vnlesse that other place in this booke of that which hee calleth as it were a sea of glasse like vnto christall import any such alteration But in that place hee speaketh not of the worlds end neither doth hee say directly a sea but as a sea Notwithstanding it is the Prophets guise to speake of truths in misticall manner and to mixe truths and types together and so he might say there was no more sea in the same sence that hee sayd the sea shall giue vp hir dead intending that there should be no more turbulent times in the world which he insinuateth vnder the word Sea L. VIVES VNknowne a to all To all nay Saint Augustine it seemes you were neuer at the schoole-mens lectures There is no freshman there at least no graduate but can tell that it is the elementany fire which is betweene the sphere of the moone and the ayre that shall come downe and purge the earth of drosse together with the ayre and water If you like not this another will tell you that the beames of the Sonne kindle a fire in the midst of the ayre as in a burning glasse and so worke wonders But I doe not blame you fire was not of that vse in your time that it is now of when eâ—…y Philosopher to omit the diuines can carry his mouth his hands and his feete full of fire 〈◊〉 in the midst of Decembers cold and Iulies heate Of Philosophers they become diuines and yet keepe their old fiery formes of doctrine still so that they haue farre better iudgement 〈◊〉 〈◊〉 hot case then you or your predecessors euer had Of the glorification of the Church after death for euer CHAP. 17. AND I Iohn saith hee sawe that Holie Cittie new Ierusalem come downe from GOD out of Heauen prepared as a bride trimmed for her husband And I heard a great voice out of Heauen saying behold the Tabernacle of GOD is with men and hee will dwell with them and they shal be his people and hee himselfe shal be their GOD with them And GOD shall wipeawaie all teares from their eyes and there shal be no more death neither teares neither crying neither shall there bee any more paine for the first things are passed And hee that sate vpon the Throne sayd behold I make althings new c. This cittie is sayd to come from Heauen because the grace of GOD that founded it is heauenly as GOD saith in Esay I am the LORD that made thee This grace of his came downe from heauen euen from the beginning and since the cittizens of GOD haue had their increase by the same grace giuen 〈◊〉 the spirit from heauen in the fount of regeneration But at the last Iudgement of GOD by his Sonne Christ this onely shall appeare in a state so glorious that all the ancient shape shal be cast aside for the bodies of each member shall cast aside their olde corruption and put on a new forme of immortality For it were too grosse impudence to thinke that this was 〈◊〉 of the thousand yeares afore-sayd wherein the Church is sayd to reigne with Christ because he saith directly GOD shall wipe awaie all teares from their eies and there shal be no more death neither sorrowes neither crying neither shall there bee any more paine Who is so obstinately absurd or so absurdly obstinate as to averre that any one Saint much lesse the whole society of them shall passe this transitory life without teares or sorrowes or euer hath passed it cleare of them seeing that the more holy his desires are and the more zealous his holinesse the more teares shall bedew his Orisons Is it not the Heauenly Ierusalem that sayth My teares haue beene my meate daie and night And againe I cause my bedde euerie night to swimme and water my couch with teares and besides My sorrow is renewed Are not they his Sonnes that bewayle that which they will not forsake But bee cloathed in it that their mortality may bee re-inuested with eternity and hauing the first fruites of the spirit doe sigh in themselues wayting for the adoption that is the redemption of their bodies Was not Saint Paul one of the Heauenlie Cittie nay and that the rather in that hee tooke so great care for the earthly Israelites And when a shall death haue to doe in that Cittie but when they may say Oh death where is thy sting Oh hell where is thy b victorie The sting of death is sinne This could not bee sayd there where death had no sting but as for this world Saint Iohn himselfe saith If wee say wee haue no sinne wee deceiue our selues and there is no truth in vs. And in this his Reuelation there are many things written for the excercising of the readers vnderstanding and there are but few things whose vnderstanding may bee an induction vnto the rest for hee repeteth the same thing so many waies that it seemes wholy pertinent vnto another purpose and indeed it may often bee found as spoken in another kinde But here where hee sayth GOD shall wipe awaie all teares from their eyes c this is directly meant of the world to come and the immortalitie of the Saints for there shal be no sorrow no teares nor cause of sorrowe or teares if any one
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
would break the law that he bound him to and forsake his Maker yet did hee not take away his freedome of election fore-seeing the good vse that hee would make of this euill by restoring man to his grace by meanes of a man borne of the condemned seed of man-kinde and by gathering so many vnto this grace as should supply the places of the falne Angels and so preserue and perhaps augment the number of the heauenly Inhabitants For euill men do much against the will of God but yet his wisedome fore-sees that all such actions as seeme to oppose his will do tend to such ends as hee fore-knew to be good and iust And therefore wheras God is said To change his will that is to turne his meeknesse into anger against some persons the change in this câ—…se is in the persons and not in him and they finde him changed in their sufferances as a sore eye findeth the sun sharp and being cured findes it comfortable wheras this change was in the eie and not in the sun which keeps his office as he did at first For Gods operation in the hearts of the obedient is said to be his will where-vppon the Apostle faith It is God that worketh in you both will and deed For euen as that righteousnesse wherein both God him-selfe is righteous and whereby also a man that is iustified of God is such is termed the righteousnes of God So also is that law which hee giueth vnto man called his law whereas it is rather pertinent vnto man then vnto him For those were men vnto whom Christ said It is written also in your law though we read else-where The law of his God is in his heart and according vnto his wil which God worketh in man him-selfe is said to wil it because he worketh it in others who do will it as he is said to know that which hee maketh the ignorant to know For whereas S. Peter saith We now knowing God yea rather being knowne of God we may not hereby gather that God came but as then to the knowledg of those who hee had predestinate before the foundations of the world but God as then is said to know that which he made knowne to others Of this phraze of speach I haue spoken I remember heretofore And according vnto this Will wherby we say that God willeth that which he maketh others to will who know not what is to come hee willeth many things and yet effecteth them not The promise of the Saints eternall blisse and the wickeds perpetuall torment CHAP. 2. FOr the Saints doe will many things that are inspired with his holy will and yet are not done by him as when they pray for any one it is not hee that causeth this their praier though he do produce this will of praier in them by his holy spirit And therfore when the Saints do will and pray according to God wee may well say that God willeth it and yet worketh it not as we say hee willeth that him-self which he maketh others to wil. But according to his eternall wil ioined with his fore-knowledge therby did he create al that he pleased in heauen and in earth and hath wrought al things already as well future as past or present But when as the time of manifestation of any thing which God fore-knoweth to come is not yet come we say It shal be when God wil if both the time be vncertaine and the thing it selfe then we say It shall be if God will not that God shall haue any other will as than then hee had before but because that shall bee then effected which his eternall vnchanging will had from al eternity ordained The promise of the Saints eternall blisse and the wickeds perpetual torment CHAP. 3. VVHerefore to omit many wordes As we see his promise to Abraham In thy seed shall all nations be blessed fulfilled in Christ so shall that be fulfilled hereafter which was promised to the said seed by the Prophet The dead shal liue euen with their bodies shall they rise And whereas he saith I will create new heauens and a new earth and the former shall not be remembred nor come into minde But be you glad and reioice in the things I shal create For behold I will create Hierusalem as a reioycing and her people as a ioy c. And by another Prophet At that time shall thy people be deliuered euery one that shall bee found written in the booke of life and many that sleepe in the dust of the earth shall awake some to euer lasting life and some to shame and perpetuall contempt And againe they shall take the kingdome of the Saintes of the most High and possesse it for euer euen for euer and euer And by and by after His Kingdome is an euerlasting kingdome c. Together with all such places as I eyther put into the twentith booke or left vntouched All these things shall come to passe and those haue already which the infidels would neuer beleeue For the same GOD promised them both euen hee whome the pagan goddes do tremble before as Porphyry a worthy Phylosopher of theirs confesseth Against the wise men of the world that hold it impossible for mans bodie to be transported vp to the dwellings of ioy iâ—… heauen CHAP. 4. BVt the learned of the world thinke that they oppose this all-conuerting power very strongly as touching the resurrection when they vse that place of Cicero in his third booke de repub Who hauing affirmed that Romulus and Hercules were both deified yet were a not their bodies saith hee translated into heauen for nature will alow an earthly body no place but in the earth This is the wise mans argument which GOD knowes how vaine it is for admit that wee were all meere spirits without bodies dwelling in heauen and beeing ignorant of all earthly creatures and it should be told vs that one day we should be bound in corporal bodies might we not then vse this obiection to more power and refuse to beleeue that nature would euer suffer an â—…ncorporeall substance to bee bound or circumscribed by a corporeall one Yet is the earth full of vegetable soules strangely combined with earthly bodies Why then cannot God that made this creature transport an earthly body into heauen as well as he can bring a soule a purer essence then any celestiall body downe from heauen and inclose it in a forme of earth Can this little peece of earth include so excellent a nature in it and liue by it and cannot heauen entertaine it nor keepe it in it seeing that it liueth by an essence more excellent then heauen it selfe is Indeed this shall not come to passe as yet because it is not his pleasure who made this that we daily see and so respect not in a far more admirable manner then that shall be which those wise men beleeue not for why is it not more strange that a most pure
and incorporeall soule should be chained to an earthly bodie then that an earthly bodie should bee lifted vppe to heauen which is but a body it selfe Onely because the first wee see daily in our selues the second we haue yet neuer seen But reason wil tel one that it is a more diuine work to ioyne bodies and soules then to ioine bodies to bodies though neuer so different in natures as if the one be heauenly the other of earth L VIVES YEt were not a their bodies But Romulus his body was not to bee found and therefore the vulgar beleeued that it was gone vp to heauen And the Greekes say that Aesculapius restored Hercules his body to the former soundnesse and so it was taken vp into the skies Of the resurrection of the body beleeued by the whole world excepting some few CHAP. 5. THis was once incredible But now wee see the whole world beleeues that Christs body is taken vp to heauen The resurrection of the body and the ascention vnto blisse is beleeued now by all the earth learned and vnlearned imbrace it only some few reiect it If it be credible what fooles are they not to beleeue it if it be not how incredible a thing is it that it should be so generally beleeued These two incredible things to wit the resurrection and the worldes beleefe thereof Our Lord Iesus Christ a promised should come to passe before that he had effected either of them Now one of them the worldes beleefe of the resurrection we see is come to passe already why then should wee dispaire of the other that this incredible thing which the world beleeueth should come to passe as well as that other Especially seeing that they are both promised in those scriptures whereby the world beleeued The maner of which beleefe is more incredible then the rest That men ignorant in all arts without Rhetorike Logike or Grammar plaine Fishers should be sent by Christ into the sea of this world onely with the nets of faith and draw such an inumerable multitude of fishes of al sorts so much the stranger in that they took many rare Phylosophers So that this may well bee accounted the third incredible thing and yet all three are come to passe It is incredible that Christ should rise againe in the flesh and carry it vp to heauen with him It is incredible that the world should beleeue this and it is incredible that this beleefe should bee effected by a small sort of poore simple vnlearned men The first of these our aduersaries beleeue not the second they behold and cannot tell how it is wrought if it bee not done by the third Christs resurrection and ascension is taught and beleeued all the world ouer if it be incredible why doth all the world beleeue it If many noble learned and mighty persons or men of great sway had said they had seene it and should haue divulged it abroad it had bin no maruaile if the world had beleeued them and vnbeleeuers should haue bin thought hardly off But seeing that the world beleeueth it from the mouths of a few meane obscure and ignorant men why do not our obstinat aduersaries belieue the whole world which beleeued those simple mean and vnlearned witnesses because that the deity it selfe in these poore shapes did work the more effectually and far more admirably for their proofs perswasions lay not in words but wonders and such as had not seene Christ risen againe and ascending beleeued their affirmations thereof because they confirmed them with miracles for whereas they spake but one language or at the most but two before now of a sodaine they spoke all the tongues of all nations They cured a man that had bin forty yerres lame euer from his mothers brests only by the very name of Iesus Christ. Their handkerchiefs helped diseases the sicke persons got them-selues laid in the way where they should passe that they might haue helpe from their very shadowes and amongst all these miracles done by the name of Christ they raized some from the dead If these things be true as they are written then may al these be added to the three former incredibles thus do we bring a multitude of incredible effects to perswade our aduersaries but vnto the beleefe of one namely the resurrection and yet their horrible obstinacy will not let them see the light If they belieue not that the Apostles wrought any such things for confirmation of the resurrection of Christ sufficeth then that the whole world beleeued them without miracles which is a miracle as great as any of the rest L. VIVES CHrist a promised In the house of Simon the leaper and when he sent out his Apostles to preach Mat. 27. and promised that his Ghospell should passe throughout the world and that he would rise againe the third day That Loue made the Romanes deify their founder Romulus and Faith made the Church to loue hir Lord and maister Christ Iesus CHAP. 6. Let vs heare what Tully saith of the fabulous deity of Romulus it is more admirable in Romulus saith he that the rest of the deified men liued in the times of ignorance where there was more scope for fiction and where the rude vulgar were far more credulous But Romulus we see liued within a this 600. yeares since which time and before also learning hath bin b more common and the ignorance of elder times vtterly abolished Thus saiâ—…h Tully and by and by after Hereby it is euident that Homer was long before Romulus so yâ— in the later times men grew learned and fictions were wel neare wholy excluded wheras antiquity hath giuen credence to some very vnlikely fables but our moderne ages being more polished deride and reiect al things that seeme impossible Thus saith the most learned and eloquent man that Romulus his diuinity was the more admirable because his times were witty and kept no place for fabulous assertions But who beleeued this deity but Rome as then a litle thing god knowes and a yong posterity indeed must needs preserue the traditions of antiquity euery one suckt superstition from his nurse whilest the citty grew to such power that sâ—…ming in soueraingty to stand aboue the nations vnder it shee powred the beliefe of this deity of his throughout hir conquered Prouinces that they should affirme Romulus to be a god how-soeuer they thought least they should scandalize the founder of their Lady and mistresse in saying other wise of him then error of loue not loue of error had induced hir to beleeue Now Christ likewise though he founded the Celestiall Citty yet doth not she thinke him a God for founding of her but she is rather founded for thinking him to be a God Rome beeing already built and finished adored her founder in a temple but the Heauenly Hierusalem placeth Christ hir founder in the foundation of hir faith that hereby shee may bee built and perfited Loue made Rome beleeue that Romulus was a god
miracles that the Pagans ascribe vnto their Idolds are no way comparable to the wonders wrought by our Martyrs But as Moyses ouer-threw the enchanters of Pharao so do our martyrs ouer-throw their deuills who wrought those wonders out of their owne pride onely to gaine the reputation of Gods But our Martyrs or rather GOD him-selfe through their prayers wrought vnto another end onely to confirme that faith which excludeth multitude of Gods and beleeueth but in one The Pagans built Temples to those Deuills ordeining Priests and sacrifices for them as for Gods But we build our martyrs no temples but onely erect them monuments as in memory of men departed whose spirits are at rest in God Wee erect no altars to sacrifice to them we offer onely to him who is both their God and ours at which offring those conquerors of the world as men of God haue each one his peculiar commemoration but no inuocation at all For the sacrifice is offred vnto Cod though it be in memory of them and he that offreth it is a Priest of the Lord and not of theirs and the offring is the body of the Lord which is not offred vnto them because they are that body them-selues Whose miracles shall wee then beleeue Theirs that would be accompted for Gods by those to whom they shew them or theirs which tend all to confirme our beleefe in one GOD which is CHRIST Those that would haue their filthiest acts held sacred or those that will not haue their very vertues held sacred in respect of their owne glories but referred vnto his glory who hath imparted such goodnesse vnto them Let vs beleeue them that doe both worke miracles and teach the truth for this latter gaue them power to performe the former A chiefe point of which truth is this CHRIST rose againe in the flesh and shewed the immortality of the resurrection in his owne body which hee promised vnto vs in the end of this world or in the beginning of the next Against the Platonists that oppose the eleuation of the body vp to heauen by arguments of elementary ponderosity CHAP. 11. AGainst this promise do many whose thoughts God knoweth to be vaine make oppositiō out of the nature of elements Plato their Mr. teaching them that the two most contrary bodies of the world are combined by other two meanes that is by ayre and water Therefore say they earth being lowest water next then ayre and then the heauen earth cannot possibly bee contained in heauen euery element hauing his peculiar poise and tending naturally to his proper place See with what vaine weake and weightlesse arguments mans infirmity opposeth Gods omnipotency Why then are there so many earthly bodies in the ayre ayre being the third element from earth Cannot he that gaue birds that are earthly bodyes fethers of power to sustaine them in the ayre giue the like power to glorified and immortall bodies to possesse the heauen Againe if this reason of theirs were true all that cannot flie should liue vnder the earth as fishes doe in the water Why then doe not the earthly creatures liue in the water which is the next element vnto earth but in the ayre which is the third And seeing they belong to the earth why doth the next element aboue the earth presently choake them and drowne them and the third feed and nourish them Are the elements out of order here now or are their arguments out of reason I will not stand heere to make a rehearsall of what I spake in the thirteene booke of many terrene substances of great weight as Lead Iron c. which not-with-standing may haue such a forme giuen it that it will swimme and support it selfe vpon the water And cannot God almighty giue the body of man such a forme like-wise that it may ascend and support it selfe in heauen Let them stick to their method of elements which is all their trust yet can they not tell what to say to my former assertion For earth is the lowest element and then water and ayre successiuely and heauen the fourth and highest but the soule is a fifth essence aboue them all Aristotle calleth it a fifth a body and Plato saith it is vtterly incorporeall If it were the fift in order then were it aboue the rest but being incorporeall it is much more aboue all substances corporeall What doth it then in a lumpe of earth it being the most subtile and this the most grosse essence It being the most actiue and this the most vnweeldy Cannot the excellencie of it haue power to lift vp this Hath the nature of the body power to draw downe a soule from heauen and shall not the soule haue power to carry the body thether whence it came it selfe And now if we should examine the miracles which they parallell with those of our martyrs wee should finde proofes against themselues out of their owne relations One of their greatest ones is that which Varro reports of a vestall votaresse who being suspected of whoredome filled a Siue with the water of Tiber and carried it vnto her Iudges with-out spilling a drop Who was it that kept the water in the siue so that not one droppe passed through those thousand holes Some God or some Diuell they must needs say Well if hee were a God is hee greater then hee that made the world if then an inferiour God Angell or Deuill had this power to dispose thus of an heauie element that the very nature of it seemed altered cannot then the Almighty maker of the whole world take away the ponderosity of earth and giue the quickned body an hability to dwell in the same place that the quickning spirit shall elect And where-as they place the ayre betweene the fire aboue and the water beneath how commeth it that wee often-times finde it betweene water and water or betweene water and earth for what will they make of those watry clowds betweene which and the sea the ayre hath an ordinary passage What order of the elements doth appoint that those flouds of raine that fall vpon the earth below the ayre should first hang in the clowds aboue the ayre And why is ayre in the midst betweene the heauen and the earth if it were as they say to haue the place betweene the heauens and the waters as water is betweene it and the earth And lastly if the elements bee so disposed as that the two meanes ayre and water doe combine the two extreames fire and earth heauen being in the highest place and earth in the lowest as the worlds foundation and therefore say they impossible to bee in heauen what doe wee then with fire here vpon earth for if this order of theirs bee kept inuiolate then as earth cannot haue any place in fire no more should fire haue any in earth as that which is lowest cannot haue residence aloft no more should that which is aloft haue residence below But we see this order renuersed We haue fire
were carnall in respect of the spirit indeede not meerely of the flesh to whom Saint Paul sayd I could not speake vnto you as vnto spirituall men but as vnto carnall So man in this life is called spirituall though hee bee carnall still and haue a lawe in his members rebelling against the law of his minde But hee shal be spirituall in bodie when hee riseth againe â—…o that it is soâ—… a â—…urall bodie but raised a spirituall bodie as the sayd Apostle sayth But of the measure of this spirituall grace what and how great it shal be in the bodie I feare to determine for it were rashnesse to goe aâ—… it But seeing wee may not conceale the ioy of our hope for the glorifying of GOD and seeing that it was sayd from the very bowells of diuine rapture Oh LORD I haue loued the habitation of thine house wee may by GODS helpe make a coniecture from the goods imparted to vs in this transitory life how great the glories shal be that wee shall receiue in the other which as yet wee neither haue tried nor can any way truely describe I omit mans estate before his fall our first parents happinesse in the fertyle Paradise which was so short that their progeny had no taste of it Who is hee that can expresse the boundlesse mercies of GOD shewen vnto mankinde euen in this life that wee all trie and wherein we suffer temptations or rather a continuall temptation be wee neuer so vigilant all the time that we enioy it Of mans miseries drawne vpon him by his first parents and taken away from him onely by CHRISTS merites and gratious goodnesse CHAP. 22. COncerning mans first originall our present life if such a miserable estate bee to bee called a life doth sufficiently prooue that all his progeny was condemned in him What else doth that horred gulfe of ignorance confirme whence all error hath birth and wherein all the sonnes of Adam are so deepely drenshed that none can bee freed without toile feare and sorrow what else doth our loue of vanities affirme whence there ariseth such a tempest of cares sorrowes repinings feares madde exultations discords altercations warres treasons furies hates deceipts flatteries thefts rapines periuries pride ambition enuy murder parricide cruelty villany luxury impudence vnchastnesse fornications adulteries incests seuerall sorts of sinnes against nature beastly euen to bee named sacriledge heresie blasphemy oppression calumnies circumuentions cousnages false witnesses false iudgements violence robberies and such like out of my rememberance to recken but not excluded from the life of man All these euills are belonging to man and arise out of the roote of that error and peruerse affection which euery Sonne of Adam brings into the world with him For who knoweth not in what a mist of ignorance as wee see in infantes and with what a crue of vaine desires as wee see in boies all man-kinde entreth this world so that a might hee bee left vnto his owne election hee would fall into most of the fore-sayd mischiues But the hand of GOD bearing a raine vpon our condemned soules and powring our his mercies vpon vs not shutting them vppe in displeasure law and instruction were reuealed vnto the capacity of man to awake vs out of those lethargies of ignorance and to withstand those former incursions which notwithstanding is not done without great toyle and trouble For what imply those feares whereby wee keepe little children in order what doe teachers rods ferâ—…laes thongs and such like but confirme this And that discipline of the scriptures that sayth that our sonnes must bee beaten on the sides whilest they are childeren least they waxe stubborne and either past or very neere past reformation What is the end of all these but to abolish ignorance and to bridle corruption both which we come wrapped into the world withall what is our labour to remember things our labour to learne and our ignorance without this labour our agility got by toyle and our dulnesse if wee neglect it doth not all declare the promptnesse of our nature in it selfe vnto all viciousnesse and the care that must bee had in reclayming it Sloath dulnesse and negligence are all vices that avoide labour and yet labour it selfe is but a profitable paine But to omit the paines that enforce childeren tolearne the scarcely vsefull bookes that please their parents how huge a band of paines attend the firmer state of man and bee not peculiarly inflicted on the wicked but generallie impendent ouer vs all through our common estate in misery who can recount them who can conceiue them What feares what calamities â—…doth the losse of childeren of goods or of credite the false dealing of others false suspect open violence and all other mischieues inflicted by others heape vpon the heart of man beeing generally accompanied with pouerty inprisonment bandes banishments tortures losse of limmes or sences prostitution to beastly lust and other such horred euents So are wee afflicted on the other side with chances ab externo with cold heate stormes shoures deluges lightning thunder earthquakes falls of houses furie of beasts poisons of ayres waters plants and beasts of a thousand forts stinging of serpents byting of madde dogges a strange accident wherein a beast most sociable and familiar with man shall sometimes become more to bee feared then a Lion or a Dragon infecting him whom hee biteth with such a furious madnesse that hee is to bee feared of his family worse then any wilde beast what misery doe Nauigators now and then endure or trauellers by land what man can walke any where free from sudden accidents b One comming home from the court beeing sound enough of his feete fell downe broke his legge and died of 〈◊〉 who would haue thought this that had seene him sitting in the court Heli the Priest fell from his chaire where hee â—…ate and brake his neck What feares are husband-men yea all men subiect vnto that the fruites should bee hurt by the heauens or earth or caterpillers or locusts or such other pernicious things yet when they haue gathered them and layd them vp they are secured notwithstanding I haue knowne granaries full of 〈◊〉 borne quite away with an invndation Who can bee secured by his owne innocency against the innumerable incursions of the deuills when as wee see that they doe some-times afflict little baptized infants who are as innocent as can bee and by the permission of GOD euen vpon their harmelesse bodies doe shew the miseries of this life and excite vs all to labour for the blisse of the other Besides mans body wee see how subiect it is to c diseases more then phisick can either cure or comprehend And in most of these we see how offensiue the very medicines are that cure them nay euen our very meate we eate during the time of the maladies domination Hath not extremity of heate made man to drinke his owne vrine and others too Hath not hunger enforced man to eate
Surgeons b Anotamists they call them haue often cut vp dead men and liue men sometimes to learne the posture of mans inward parts and which way to make incisions and to effect their cures yet those members whereof I speake and whereof the c harmony and proportion of mans whole body doth consist no man could euer finde or durst euer vndertake to enquire which if they could bee knowne we should finde more reason and pleasing contemplation in the forming of the interior parts then wee can obserue or collect from those that lye open to the eye There are some parts of the body that concerne decorum onely and are of no vse such are the pappes on the brests of men and the beard which is no strengthning but an ornament to the face as the naked chins of women which being weaker were other-wise to haue this strengthning also do plainly declare Now if there be no exterior part of man that is vse-full which is not also comely and if there bee also parts in man that are comely and not vse-full then GOD in the framing of mans body had a greater respect of dignity then of necessity For necessity shall cease the time shall come when wee shall doe nothing but enioy our lustlesse beauties for which we must especially glorifie him to whom the Psalme saith Thou hast put on praise and comlinesse And then for the beauty and vse of other creatures which God hath set before the eyes of man though as yet miserable and amongst miseries what man is able to recount them the vniuersall gracefulnesse of the heauens the earth and the sea the brightnesse of the light in the Sunne Moone and Starres the shades of the woods the colours and smells of flowres the numbers of birds and their varied hewes and songs the many formes of beasts and fishes whereof the least are the rarest for the fabrike of the Bee or Pismier is more admired then the Whales and the strange alterations in the colour of the sea as beeing in seuerall garments now one greene then another now blew and then purple How pleasing a sight sometimes it is to see it rough and how more pleasing when it is calme And O what a hand is that that giueth so many meates to asswage hunger so many tastes to those meates with-out helpe of Cooke and so many medecinall powers to those tastes How delightfull is the dayes reciprocation with the night the temperatenesse of the ayre and the workes of nature in the barkes of trees and skinnes of beasts O who can draw the perticulars How tedious should I be in euery peculiar of these few that I haue heere as it were heaped together if I should stand vpon them one by one Yet are all these but solaces of mans miseries no way pertinent to his glories What are they then that his blisse shall giue him if that his misery haue such blessings as these What will GOD giue them whome hee hath predestinated vnto life hauing giuen such great things euen to them whome hee hath predestinated vnto death What will hee giue them in his kingdome for whome hee sent his onely sonne to suffer all iniuries euen to death vpon earth Wherevpon Saint Paul sayth vnto them Hee who spared not his owne sonne but gaue him for vs all vnto death how shall hee not with Him giue vs all things also When this promise is fulfilled O what shall wee bee then How glorious shall the soule of man bee with-out all staine and sinne that can either subdue or oppose it or against which it need to contend perfect in all vertue and enthroned in all perfection of peace How great how delightfull how true shall our knowledge of all things be there with-out all error with-out all labour where wee shall drinke at the spring head of GODS sapience with-out all difficulty and in all felicity How perfect shall our bodies bee beeing wholy subiect vnto their spirits and there-by sufficiently quickned and nourished with-out any other sustenance for they shall now bee no more naturall but spirituall they shall haue the substance of â—…sh quite exempt from all fleshly corruption L. VIVES PArtly a necessary Such as husbandry the Arte of Spinning weauing and such as man cannot liue without b Anatomists that is cutters vp of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a section incision or cutting c Harmony The congruence connexion and concurrence of any thing may be called so it commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adapt or compose a thing proportionably Of the obstinacie of some few in denying the resurrection which the whole world beleeueth as it was fore-told CHAP. 25. BVT as touching the goods of the minde which the blessed shall enioy after this life the Philosophers and wee are both of one minde Our difference is concerning the resurrection which they deny with all the power they haue but the increase of the beleeuers hath left vs but a few opposers CHRIST that disprooued the obstinate euen in his proper body gathering all vnto his faith learned and vnlearned wise and simple The world beleeued GODS promise in this who promised also that it should beleeue this It was a not Peters magick that wrought it but it was that GOD of whome as I haue said often and as Porphyry confesseth from their owne Oracles all their Gods doe stand in awe and dread Porphyry calles him GOD the Father and King of GODS But GOD forbid that wee should beleeue his promises as they doe that will not beleeue what hee had promised that the world should beleeue For why should wee not rather beleeue as the world doth and as it was prophecied it should and leaue them to their owne idle talke that will not beleeue this that the world was promised to beleeue for if they say wee must take it in another sence because they will not doe that GOD whome they haue commended so much iniury as to say his Scriptures are idle things Yet surely they iniure him as much or more in saying they must bee vnderstood other-wise then the world vnderstandeth them which is as GOD both promised and performed Why cannot GOD raise the flesh vnto eternall life Is it a worke vnworthy of God Touching his omnipotencie whereby hee worketh so many wonders I haue sayd enough already If they would shew mee a thing which hee cannot doe I will tell them hee cannot lye Let vs therefore beleeue onely what hee can doe and not beleeue what hee cannot If they doe not then beleeue that hee can lye let them beleeue that hee will doe what hee promiseth And let them beleeue as the world beleeues which hee promised should beleeue and whose beleefe hee both produced and praised And how prooue they the worke of the resurrection any way vnworthy of GOD There shall be no corruption there-in and that is all the euill that can be-fall the body Of the elementary orders wee haue spoken already as also of the possibility of the swift motion
Therfore that vision is kept for vs beeing the reward of faith of which also the Apostle Iohn speaking saith When hee shall appeare wee shall bee like vnto him because wee shall see him as hee is But wee must vnderstand by the face of GOD his manifestation and not to bee any such member as wee haue in the body and doe call it by that name Wherefore when it is demanded of vs what the Saints shall doe in that spirituall body I doe not say that I see now but I say that I beleeue according to that which I read in the Psalme I beleeued and therefore I spake I say therefore that they shall see GOD in the body but whether by the same manner as wee now see by the body the Sunne Moone Starres Sea and Earth it is no small question It is a hard thing to say that then the Saints shall haue such bodyes that they cannot shutte and open their eyes when they will But it is more hard to say that who-so-euer shall shutte their eyes there shall not see GOD. For if the Prophet Heliseus absent in body saw his seruant Giezi receiuing the guifts which Naaman gaue vnto him whome the afore-said Prophet had cleansed from the deformitye of his leprosie which the wicked seruant thought hee had done secretly his maister not seeing him how much more shall the Saints in that spirituall body see all things not onely if they shutte their eyes but also from whence they are absent in body For then shall that bee perfect of which the Apostle speaking saith Wee know in part and Prophecie in part but when that shall come which is perfect that which is in part shall bee done away Afterward that hee might declare by some similitude how much this life doth differ from that which shall bee not of all sortes of men but also of them which are endewed heere with an especiall holynesse hee saith When I was a childe I vnderstood as a childe I did speake as a child I thought as a child but when I became a man I put away childish things Wee see now in a Glasse in a darke-speaking but then wee shall see face to see Now I know in part but then shall I knowe euen as I am knowne If therefore in this life where the prophesie of admirable men is to bee compared to that life as children to a young man Not-with-standing Heliseus sawe his seruant receiuing guifts where hee himselfe was not shall therefore the Saints stand in neede of corporall eyes to see those things which are to bee seene which Heliseus beeing absent needed not to see his seruant For when that which is perfect is come neither now the corruptible body shall any more aggrauate the soule and no incorruptible thing shall hinder it For according to the LXX interpreters these are the words of the Prophet to Giezi Did not my heart goe with thee and I knew that the man turned backe from his charriot to meete thee and thou hast receiued money c. But as Hierome hath interpreted it out of the Hebrew Was not my heart saith hee in presence when the man returned from his Charriot to meete thee Therefore the Prophet sayd That hee sawe this thing with his heart wonderfully ayded by the diuine powre as no man doubteth But how much more shall all abound with that guift when GOD shall bee all things in all Neuer-the-lesse those corporall eyes also shall haue their office and shall bee in their place and the spirit shall vse them by the spirituall body For the Prophet did vse them to see things present though hee needed not them to see his absent seruant which present things hee was able to see by the spirit though hee did shut his eyes euen as hee saw things absent where hee was not with them GOD forbid therefore that wee should say that the Saints shall not see GOD in that life their eyes being shut whome they shall all alwayes see by the spirit But whether they shall also see by the eyes of the body when they shall haue them open from hence there ariseth a question For if they shall bee able to doe no more in the spirituall body by that meanes as they are spirituall eyes than those are able which wee haue now with-out all doubt they shall not bee able to see GOD Therefore they shall bee of a farre other power if that incorporate nature shall bee seene by them which is conteined in no place but is whole euery where For wee doe not say because wee say that GOD is both in heauen and also in earth For hee saith by the Prophet I fill heauen and earth that hee hath one part in heauen and another in earth but hee is whole in heauen and whole in earth not at seuerall times but hee is both together which no corporall nature can bee Therefore there shall bee a more excellent and potent force of those eyes not that they may see more sharply then some serpents and Eagles are reported to see for those liuing creatures by their greatest sharpnesse of seeing can see nothing but bodies but that they may also see incorporat things And it may be that great powre of seeing was granted for a time to the eyes of holy Iob yea in that mortall body when hee saith to GOD. By the hearing of the eare I did he are thee before but now my eye doth see thee therefore I despised my selfe consumed and esteemed my selfe to bee earth and ashes Although there is nothing to the contrary but that the eye of the heart may be vnderstood concerning which eyes the Apostle saith To haue the eyes of your heart enlightned But no Christian man doubteth that GOD shal be seene with them when hee shal be seen which faithfully receiueth that which GOD the maister saith Blessed are the pure in heart because they shall see GOD. But it now is in question whether hee may bee seene there also with corporall eyes For that which is written And all flesh shall see the saluation of God without any knotte or scruple of difficulty may so bee vnderstood as if it had beene sayd And euery man shall see the CHRIST of GOD who as hee hath beene seene in bodie shall likewise bee seene in bodie when hee shall iudge the quicke and the dead But that hee is the Saluation of GOD there are also many other testimonies of the Scriptures But the wordes of that worthie and reuerent old man Simeon declare it more euidentlie who after hee had receiued the Infant CHRIST into his hands Now sayth hee lettest thou thy seruant O LORD depart in peace according to thy worde because mine eyes haue seene thy saluation Also that which the aboue recited Iob saith as it is found in many coppies taken from the Hebrew And I shall see GOD in my flesh Verelie hee prophecied the Resurrection of the flesh without all doubt yet hee sayd
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