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
hath related their opinion concealing their names haue said something which although it be false because the soules returning into the bodies which they haue before managed will neuer after forsake them not-withstanding it serueth to stoppe the mouth of those babblers and to ouerthrow the strong hold of many arguments of that impossibility For they doe not thinke it an impossible thing which haue thought these things that dead bodies resolued into aire dust ashes humors bodies of deuouring beastes or of men them selues should returne againe to that they haue beene Wherefore let Plato and Porphyry or such rather as doe affect them and are now liuing if they accord with vs that holy soules shall returne to their bodies as Plato saith but not to returne to any eiuls as Porphyrie saith that that sequele may follow which our Christian faith doth declare to wit that they shall receiue such bodies as they shall liue happily in them eternally without any euill Let them I say assume and take this also from Varro that they returne to the same bodies in which they had beene before time and then there shall bee a sweete harmony betweene them concerning the resurrection of the flesh eternally L. VIVES FOr a certaine Three things moued not only Greece but the whole world to applaud Plato to wit integritie of life sanctity of precepts and eloquence The b dead Euseb lib. 11. thinketh that Plato learned the alteration of the world the resurrection and the iudgement of the damned out of the bookes of Moyses 〈◊〉 Plato relateth that all earthly thinges shall perish a cercaine space of time being expired and that the frame of the worlde shall bee moued and shaken with wonderfull and strange â—…otions not without a great destruction and ouerthrow of all liuing creatures and then that a little time after it shall rest and bee at quiet by the assistance of the highest God who shall receiue the gouernment of it that it may not fall and perish endowing it with an euerlasting flourishing estate and with immortalitie c For he declareth Herus Pamphilius who dyed in battell Plato in fine in lib. de rep writeth that he was restored to life the tenth day after his death Cicero saith macrob lib. 1. may be grieued that this fable was scoffed at although of the vnlearned knowing it well ynough him-selfe neuerthelesse auoyding the scandall of a foolish reprehension hee had rather tell it that he was raized than that he reuiued d Labeo Plin lib. 7. setteth downe some examples of them which being carried forth to their graue reuiued againe and Plutarch in 〈◊〉 de anima relateth that one Enarchus returned to life againe after hee died who said that his soule did depart indeed out of his bodie but by the commandement of Pluto it was restored to his bodie againe those hellish spirits being grieuously punished by their Prince who commaunded to bring one Nicandas a tanner and a wrastler forgetting their errant and foulie mistaking the man went to Enarchus in stead of Nicandas who dyed within a little while after e Genethliaci They are mathematicall pettie sooth-sayers or fortune-tellers which by the day of Natiuitie presage what shall happen in the whole course of mans life Gellius hath the Chaldaeans and the Genethliaci both in one place lib. 14. Against them saith he who name them-selues Caldaeans or Genethliaci and professe to prognosticate future thinges by the motion and posture of the stars f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regeneration or a second birth Lactant. also lib. 7. rehearseth these wordes of Chrysippus the stoicke out of his booke de prouidentia by which he confirmeth a returne after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And wee saith hee certaine reuolutions of time being complet and finished after our death shall be restored to the same figure and shape which we haue now Of the quality of the vision with which the Saintes shall see GOD in the world to come CHAP. 29. NOw lette vs see what the Saintes shall doe in their immortall and spirituall bodies their flesh liuing now no more carnally but spiritually so far forth as the Lord shal vouchsafe to enable vs. And truly what maner of action or a rather rest and quietnesse it shall be if I say the truth I know not For I haue neuer seene it by the sences of the bodie But if I shall say I haue seene it by the mind that is by the vnderstanding alasse how great or what is our vnderstanding in comparison of that exceeding excellencie For there is the peace of God which passeth all vnderstanding as the Apostle saith what vnderstanding but ours or peraduenture of all the holy Angels For it doth not passe the vnderstanding of God If therefore the Saintes shall liue in the peace of GOD without doubt they shall liue in that peace Which passeth all vnderstanding Now there is no doubt but that it passeth our vnderstanding But if it also passe the vnderstanding of Angels for hee seemeth not to except them when hee saith All vnderstanding then according to this saying wee ought to vnderstand that we are not able nor any Angels to know that peace where-with GOD him-selfe is pacified in such sort as GOD knoweth it But wee beeing made partakers of his peace according to the measure of our capacity shall obtaine a most excellent peace in vs and amongst vs and with him according to the quantity of our excellency In this manner the holy Angels according to their measure do know the same but men now doe know it in a farre lower degree although they excell in acuity of vnderstanding Wee must consider what a great man did say Wee know in part and we prophecie in part vntill that come which is perfect And wee see now in a glasse in a darke speaking but then wee shall see him face to face So doe the holy Angels now see which are called also our Angels because we beeing deliuered from the power of darkenesse and translated to the kingdome of God hauing receiued the pledge of the Spirite haue already begunne to pertaine to them with whome wee shall enioy that most holy and pleasant Cittie of God of which wee haue already written so many books So therefore the Angels are ours which are the Angels of God euen as the Christe of God is our Christe They are the Angels of GOD because they haue not forsaken God they are ours because they haue begunne to account vs their Cittizens For the Lord Iesus hath sayd Take heed you doe not despise one of these little ones For I say vnto you that their Angels doe alwayes beholde the face of my father which is in heauen As therefore they doe see so also we shall see but as yet wee doe not see so Wherefore the Apostle saith that which I haue spoken a little before We see now in a glasse in a dark speaking but then wee shal see him face to face
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
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
company from mens and his light that made the Sunne Moone from the light of the Sunne and Moone then haue the cittizens of this heauenly region done iust nothing in doing any thing for attaining this celestiall dwelling seeing that the other haue taken such paines in that habitation of earth which they had already attained especially the remission of sinnes calling vs as cittizens to that eternall dwelling and hauing a kinde of resemblance with Romulus his sanctuary by which hee gathered a multitude of people into his cittie through hope of impunity L. VIVES THis had beene a The olde bookes reade Hoc si fieret sine Marte c. if this could haue beene done without Mars making it runne in one sentence vnto the interogation b Euery man The Latines were made free denizens of olde and from them it spred further into Italie ouer Po ouer the Alpes and the sea Claudius Caesar made many Barbarians free of Rome affirming that it was the ruine of Athens and Lacedaemon that they made not such as they conquered free of their Citties Afterwardes vnder Emperours that were Spaniardes Africans and Thracians whole Pâ—…ouinces at first and afterwardes the whole Empire was made free of Rome And whereas before all were called Barbarians but the Greekes now the Romaines beeing Lords exempted themselues and afterward the Latines and all the Italians from that name but after that all the Prouinces beeing made free of the Cittie onely they were called Barbarians which were not vnder the Empire of Rome And thus doth Herodian Spartianus Eutropius and later Historiographers vse it So the riuer Rhine had two bankes the neither of them was Romaine the further Barbarian Claudianus O 〈◊〉 doluit Rhâ—…nus quá Barbarus ibat Quod â—…e non geminis frueretur iudice ripis O how Rhine wept on the Barbarian shore I haâ—… both his bankes were not within thy powre c And are there not Many nations beeing made free of the Citty many of the chiefe men of those nations were made Senators though they neuer saw Rome no more then a many that were Cittizens How farre the Christians should bee from boasting of their deedes for their eternall country the Romaines hauing done so much for their temporall Citty and for humaine glory CHAP. 18. WHy is it then so much to despise all this worlds vanities for eternitie when as Brutus could kill his sonnes beeing not enforced to it for feare his country should loose the bare liberty Truely it is a more difficult matter to kill ones children then to let goe those things which wee doe but gather for our children or to giue them to the poore when faith or righteousnesse bids vs. Earthly ritches can neither blesse vs nor our children with happinesse we must either loose them in this life or leaâ—…e them to be enioyed after our death by one we cannot tell whom perhaps by those wee would not should haue them No it is GOD the mindes true wealth that makes vs happy The Poet reares Brutus a monument of vnhappinesse for killing his sons though otherwise he praise him Natosque pater fera bella mouentes Ad paenam patriá pro libertate vocabit Infaelix vtcumque ferent ea fata minores His sonnes conuict of turbulent transgression He kills to free his country from oppression Haplesse how ere succeeding times shall ringe But in the next verse hee giues him comfort Vicit amor patriae laudumque immensa cupido Conquer'd by 's countries loue and thirst of prey e The two things that set all the Romaines vpon admirable action So then if the Father could kill his owne sonnes for mortall freedome and thirst of praise both transitory affects what a great matter is it if wee doe not kill our sonnes but count the poore of Christ our sonnes and for that eternall liberty which freeth vs from sinne death and hell not for humaine cupidity but for Christian charity to free men not from Tarquin but from the deuills and their King And if Torquatus another Romaine slew his owne sonne not for fighting against his country but for going onely against his command beeing generall he beeing a valorous youth and prouoked by his enemy yea and yet getting the victory because there was more hurt in his contempt of authority then good in his conquest why should they boast who for the lawes of that neuer-ending country doe forsake onely those things which are neuer so deare as children namely earthly goods and possessions If Furius Camillus after his banishment by his â—…ngratefull country which he had saued from beeing oppressed by the valourous Veians yet would daigne to come to free it the second time because hee had no better place to shew his glory in why is hee extolled as hauing done great matters who hauing perhaps suffered some great disgrace and iniury in the church by his carnall enemies hath not departed to the churches enemies the Hereâ—…es or inuented some heresie against it him selfe but rather hath guarded it 〈◊〉 farre as in him lay from all the pernitious inuasions of heresie because their is no a other place to liue in vnto eternall life though there bee others â—…gh to attaine humaine glory in If Scaeuola when he saw he had failed to kiâ—… 〈◊〉 〈◊〉 a sore foe to Rome and killed another for him to make a peace with him â—…t his hand into the fire that burned on the Altar saying that Rome had a multitude such as he that had conspired his destruction and by this speech so terrified him that hee made a present peace with them and got him packing why shall any man talke of his merits in respect of the Kingdome of Heauen if he loose not his hand but his whole body in the fire for it not by his owne choise but by the powre of the persecutor If Curtius to satisfie the Oracle that commanded Rome to cast the best Iewell it had into a great gulfe and the Romaines being resolued that valour and men of armes were their best Iewells tooke his horse and armour and willingly leaped into that gaping gulfe why shall a man say hee hath done much for heauen that shall not cast himselfe to death but endure death at the hands of some enemy of his faith seeing that GOD his Lord and the King of his country hath giuen him this rule as a certaine Oracle Feare not them that kill the bodie but are not able to kill the soule If the two Decii consecrated themselues to their countries good sacrificed their bloud as with praiers vnto the angry gods for the deliuerance of the Romaine armie let not the holy Martires bee proude of doing any thing for the pertaking of their eternall possessions where felicity hath neither errour nor ende if they doe contend in charitable faith and faithfull charity euen vnto the shedding of their bloud both for their brethren for whom and also for their enemies by whome
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
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
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
〈◊〉 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
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
Sueton. g In that age Beeing two and thirty yeares old Saint Pauls doctrine of the resurrection of the dead CHAP. 20. BVt the Apostle saith nothing of the resurrection of the dead in this place mary in another place hee saith thus I would not haue you ignorant bretheren concerning those which sleepe that yee sorrow not euen as those which haue no hope for if wee beleeue that IESVS is dead and is risen againe euen so them which sleepe in IESVS will GOD bring with him For this wee say vnto you by the word of the LORD that wee which liue and are remayning at the comming of the LORD shall not preuent those that sleepe For the LORD himselfe shall descend from heauen with asâ—…te with the voice of the Arch-angell and with the trumpet of GOD and the dead in CHRIST shall arise first then shall we which liue and remaine be caught vp with them also in the cloudes to meete the LORD in the ayre and so shall wee euer bee with the LORD Here the Apostle maketh a plaine demonstration of the future resurrection when CHRIST shall come to sit in iudgement ouer both quick and dead But it is an ordinary question whether those whom CHRIST shall finde aliue at his comming whom the Apostle admitteth himselfe and those with him to be shall euer die at all or goe immediately in a moment vp with the rest to meete CHRIST and so be forth with immortallized It is not impossible for them both to die and liue againe in their very ascention through the ayre For these words And so shall wee euen bee with the LORD are not to bee taken as if wee were to continue in the ayre with him for hee shall not stay in the ayre but goe and come through it We meete him comming but not staying but so shall we euer bee with him that is in immortall bodies where euer our stay bee And in this sence the Apostle seemes to vrge the vnderstanding of this question to bee this that those whom Christ shall finde aliue shall neuer-the-lesse both dye and reuiue where he saith In Christ shall all bee made aliue and vpon this by and by after That which thou sowest is not quickned except it dye How then shall those whom Christ shall finde aliue bee quickned in him by immortality vnlesse they doe first dye if these words of the Apostle bee true If wee say that the sowing is meant onely of those bodyes that are returned to the earth according to the iudgement laide vpon our transgressing fore-fathers Thou art dust and to dust shalt thou returne then wee must confesse that neither that place of Saint Paul nor this of Genesis concernes their bodies whome Christ at his comming shall finde in the body for those are not sowne because they neither goe to the earth nor returne from it how-so-euer they haue a little stay in the ayre or other-wise taste not of any death at all But now the Apostle hath another place of the resurrection a Wee shall all rise againe saith hee or as it is in some copies wee shall all sleepe So then death going alway before resurrection and sleepe in this place implying nothing but death how shall all rise againe or sleepe if so many as Christ shall finde liuing vpon earth shall neither sleepe nor rise againe Now therefore if wee doe but auouch that the Saints whome Christ shall finde in the flesh and who shall meete him in the ayre doe in this rapture leaue their bodies for a while and then take them on againe the doubt is cleared both in the Apostles first words That which thou sowest is not quickned except it dye as also in his later Wee shall all rise againe or wee shall all sleepe for they shall not bee quickned vnto immortalitie vnlesse they first taste of death and consequentlie haue a share in the resurrection by meanes of this their little sleepe And why is it incredible that those bodies should bee sowen and reuiued immortally in the ayre when as wee beleeue the Apostle where hee saith plainely that the resurrection shall bee in the twinckling of an eye and that the dust of the most aged bodye shall in one moment concurre to retaine those members that thence-forth shall neuer perish Nor let vs thinke that that place of Genesis Thou art dust c. concerneth not the Saints for all that their dead bodyes returne not to the earth but are both dead and reuiued whilest they are in the ayre To dust shalt thou returne that is thou shalt by losse of life become that which thou wast ere thou hadst life It was earth in whose face the LORD breathed the breath of life when man became a liuing soule So that it might bee sayd Thou art liuing dust which thou wast not and thou shalt bee â—…lesse dust as thou wast Such are all dead bodyes euen before putrefaction and such shall they bee if they dye where-so-euer they dye beeing voyde of life which not-with-standing they shall immediatly returne vnto So then shall they returne vnto earth in becomming earth of liuing men as that returnes to ashes which is made of ashes that vnto putrifaction which is putrified that into a potte which of earth is made a potte and a thousand other such like instances But how this shall bee wee doe but coniecture now 〈◊〉 shall know till wee see it That b there shall bee a resurrection of the flesh at the comming of Christ to iudge the quicke and the dead all that are christians must confidently beleeue nor is our faith in this point any way friuolous although wee know not how this shal be effected But as I said before so meane I still to proceed in laying downe such places of the Old Testament now as concerne this last iudgement as farre as neede shal be which it shall not bee altogether so necessary to stand much vpon if the reader do but ayde his vnderstanding with that which is passed before L. VIVES WE shall a all rise againe The greeke copies reade this place diuersly Hier. ep ad Numerium for some read it We shall not all sleepe but wee shall all bee changed Eras Annot. Non. Testam et in Apolog. Hence I thinke arose the question whether all should die or those that liued at the iudgement daie bee made immortall without death Petrus Lumbardus Sent. 3. dist 40 shewing the difference herevpon betweene Ambrose and Hierome dares not determine because Augustine leaneth to Ambrose and most of all the greeke fathers to Hierome reading it wee shall not all sleepe And for Ambrose Erasmus sheweth how he stagreth in this assertion Meane while wee doe follow him whom wee explane b There shal be a resurrection This we must stick to it is a part of our faith How it must bee let vs leaue to GOD and yoake our selues in that sweet obedience vnto Christ. It sufficeth for a christian to beleeue this was or that shal be let
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
vnto this calling it Priapus by an vnknowne name which to couer the dishonesty of the thing ment the honest ancients vsed The Greeks call this God Phallus and Ihtyphallus Of this these verses are extant in Collumella lib. 11. Sed truncm forte dolatum Arboris antiquae nun on Uencrare Ityphally Terriblis membri medio qui semper in horto Inguinibus puero praedoni falce minetur That peece of ancient tree Adore as Ityphallus Deitie That ougly thing which in the garden stands Gainst boâ—…es theeues with armed groâ—…ne and hands For he was the Keeper of gardens Diodorus saith he was also called Tiphon and makes him the son of Uenus and Dionysius borne as Seruius and Ualerius Flaccus say at Lampsacium a citty in Hellespont and that therefore was named Lampsasenus and Hellespontiacus Virgill Georgiâ—… Et custo furum etqueâ—…uium cum falce saligna Hellespontiaci seruit tutela Priapi And Priap us of Hellespont with his hooke Of Willow wel to birds and the eues will looke And in the Lusus in Priapum Priapus speaketh thus Patria mâ—…ctaber et olim Ille â—…uus ciuis Gallusâ—…o â—…o I le loose my country Lampsacus euen hee That was borne thine now Cibels Priest will bee Some say hee was borne in the citty Priapus not farre from Lampsacus neare vnto the vineyeards Strabo thinks his deification was first from Hellespont But a new God he is for Hesiod knew no such in his time Fulgentius makes him one of yâ— Semones saith he is not yet taken vp into heauen his deserts ar so slender q Cynocephalus yâ— is indeed Dogs-head Diodorus lib. 4. saith that the Cynocephali were a people of humane shape and voyce but headed like Dogges a Barbarous and cruell kind of creatures and many of them liued in the Ilands of Nilus Osiris had a Sonne called Anubis who following his father in his trauells bore the Dogge for his armes and hence it came that he was worshipped in Egypt in the shape of this creature and called by Virgil Aenead 8 Latrator the barker as also because he was held the keeper of the bodies of Osiris and Isis. Some thinke that this was Mercurius and called thus for his quicke capacity and apprehention r Febris The Romaines erected many altars vnto Febris Cicero maketh mention of one ancient one that stood in the mount Palatine de legib lib. 2. and of the same Valerius also in Antiquanstitut and Plinye lib. 2. do speake as also of another that was placed in the Court of Marius his monuments and a third at the vpper end of the long street s Gods from strangers Lucan speaketh to Egypt Nosin templa tuam Romana accepimus Isim scâ—…icanesque Deos sistra mouentia luctum We in Romes temples now thine â—…is place thy Halfe-dog Gods and hornes that woes do raise t There owne in peculiar as Febris u who being to speake of Poets in some bookes the words of Tully begins at Accessisset and not at Clamor The whole sentence I take it is out of the booke of his common-wealth in the third of his Tusculane questions speaking of the causes which corrupt the seeds of vertue which are naturally sowne within vs he saith Hereunto also may Poets be added who pretending a great deale of doctrine and wisdome are learnd read heard and borne away in the mind of euery man But when that great maister the multitude is added also and the whole company swarming on euery side vnto vices then chiefely are we infected with depraued opinion and drawne from our very expresse nature Like vnto this also he hath in his second and fourth booke and that at large which we but touch at to avoyd the ouer-charging of the reader or the booke with tediousnes That flattery and not reason created some of the Romaine Gods CHAP. 15. BVt what other reason in the world besides flattery haue they to make choice of these so false and fained gods Not voutsafinge Plato any little temple whome notwithstanding they will haue to be a demi-god and one who tooke such paines in disswading the corruption of manners through the a deprauation of opinions and yet preferring Romulus before diuers of the gods whom their most secret and exact doctrine doth but make b a semi-god and not an entire deity yet for him they appointed a c Flamine d a kind of Priesthood so farre aboue the rest as e their crests did testifie that they had onely f three of those Flamines for three of their chiefest deities the Diall or Iouiall for Iupiter the Martiall for Mars and the Quirinall for Romulus for g the loue of his citizens hauing as it were hoysed him vp into heauen he was then called h Quirinus kept that name euer after and so by this you see Romulus here is preferred before Neptune Pluto Iupiters brother nay euen before Saturne father of them all so that to make him great they giue him the same Priesthood that Iupiter was honored by likewise they giue one to Mars his pretended father it may be rather for his sake then any other deuotion L. VIVES THrough a the deprauation of opinions some read animi some animis some leaues it out but the best is animae b A semigod Let them worship saith Cicero in his de leg such as haue bin and are held gods and such as their meritts haue made celestial and instawled in heauen as Hercules Liber Pater Aesculapius Castor Pollux Quirinus c A Flamine what I meane to speake of the Flamine shall bee out of Varro Dionysius Festus Plutarch Gellius and Seruius Amongst the orders of Priests were Some of Numa Pompilius his institution and called by the name of Flamines their habit of their head was a hat as the high Priest had also but vpon the top of it they wore a tufte of white wollen thred therefore were called Flamines quasi Pilamines hairy or tufted crownes some deriue it of Pileus a hat but that cannot be for so had the high Priests Some againe say their name came of Filum a thred because in the heate of Summer when it was to hot to weare their hats they wrapped their heads about with thred of linnen cloth for to go bare headed-abroade their religion forbad them but vpon feast daies they were bound to weare their hats in the ceremonies Appian of Alexandria saith that the Iouiall Flamine wore his hat and vaile both vpon feast and no feast daies Others say that they were called Flamines a Flamineo which was a kind of yellow head-tire but more proper to women then them These kind of Priests Numa first ordained and that three of them one for Iupiter called the Diall of Dios Ioue or Iouiall one to Mars the Martiall and one to Quirinus the Quirinall Other gods might haue no Flamines nor might one of those Gods haue more then one but in processe of time the number increased and became fifteene
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
Obruit aduersas aciâ—…s reuolutáque tela Vertit in auctores turbine repulit hast as O nimium dilecte deo cui fundit ab antris Aeolus armatas hyemes cui miâ—…itat aether Et coniurati veniunt ad classica venti Swift victory needs not be sought Shee 's thine this fight thou and â—…hy father fought Their natiue strength nor did it boote the foe To man his fortes the trench and rockes fell flatte And left away for thee to enter at For thee the North-winde from the heights descended In whiâ—…le-windes raining all the darts they bended At thee on their owne brests in pointed showers O Gods belou'd to whom the stormy powers Raisd from the deepe in armes ethercall And windes are prest to helpe when thou doost call Tâ—… Claudiâ—…n hath it differing some-what from Augustines quotation It may be the versâ—…s were spred at first as Augustine hath them for he liued in Claudians time In the copie of Colâ—… it is râ—…d lust as it is in the text O nimium dilecte deo cui militet â—…ther c. And so in Orosius and 〈◊〉 e Footemen An office in court that was belonging to the speedy dispatch of the Princes message not much vnlike our Lackeys at this day Footmen they were called both of old by Tully and of late times by Martiall Suetonius mentioneth them in his Nero He neuer trauelled â—…r made a iourney saith he of Nero without a thousand Caroches their mules shodde all with silâ—…r his muletours all in silken raiments and all his coatch-men and foote-men in their bracâ—…lets and ritch coates And in his Titus Presently he sent his foote-men to the others mother who was a farre off to tell her very carefully that her sonne was well The Romaine Emperor remoouing into Greece gaue Greeke names to all the offices about them and amongst others these foot-men were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runners Such they had of old also as Alexander the great had Philonides that ranne 1200. furlongs in one day Plinie f When they were They would not be quiet when the warres were finished but hauing no foes left to kill made them-selues some continually to practise murther vpon g Valens A chiefe Arrian hee did extreame harme to the Bishops and religious men in the Church and put many of them to death and sent Arian Bishops to the Gothes that desired to be instructed in the Christian faith h Humilitie The Thessalonicans cittizens of a towne of Macedonia so called hauing by a tumult begun in the Theater expelled the Magistrates out of the towne Theodosius being here-at greeuously offended intended to punish this iniurious act most seuerely yet by the Bishops intreaties pardoned them Not-with-standing the wronged parties hauing many friends in court that ceased not dayly to animate and vrge Theodosius to this reuenge at length being ouer-come by their intreaties hee sent an armie and put a many thousands of the citizens to death For which deed Ambrose Bishop of Millaine on good-Friday excommunicated him â—…arring him the Church vntill he had satisfied for his crime by a publick repentance He obeyed and prostrating himselfe humbly before the world as the old custome was professed himselfe repentant and sorry for his offence intreated pardon first of God and the whole hoast of heauen next of the Bishop and lastly of all the whole church and being thus purged was restored to the vse of Church and Sacraments Augustines inuectiue against such as wrote against the Bookes already published CHAP. 27. BVt now I see I must take those in hand that seeing they are conuicted by iust plaine arguments in this that these false gods haue no power in the distribution of temporall goods which fooles desire onely now goe to affirme that they are worshipped not for the helpes of this life present but of that which is to come For in these fiue bookes past wee haue sayd enough to such as like little babyes cry out that they would faine worship them for those earthly helpes but cannot be suffred The first three Bookes I had no sooner finished and let them passe abroade vnto some mens hands but I heard of some that prepared to make I know not what an answer to them or a reply vpon them Afterward I heard that they had written them and did but watch a a time when to publish it securely But I aduise them not to wish a thing so inexpedient b It is an easie thing for any man to seeme to haue made an answer that is not altogether silent but what is more talkatiue then vanitie which cannot haue the power of truth by reason it hath more tongue then truth But let these fellowes marke each thing well and if their impartiall iudgements tell them that their tongue-ripe Satyrisme may more easily disturbe the truth of this world then subuert it let them keepe in their trumperies and learne rather to bee reformed by the wise then applauded by the foolish For if they expect a time not for the freedome of truth but for the licensing of reproch God forbid that that should bee true of them which Tully spoake of a certaine man that was called happy in hauing free leaâ—…e to â—…ffend c O wretched hee that hath free libertie to offend And therefore what euer hee be that thinketh himselfe happy in his freedome of reproâ—…hing others I giue him to vnderstand that farre happyer should he be in the lacke of that licence seeing that as now hee may in forme of consultation contradict or oppose what hee will setting aside the affecting of vaine applause and heare what hee will and what is fit in honest graue free and friendly disputation L. VIVES WAtch a a time Many write against others and watch a time for the publication to the hurt of the aduersary and their owne profit Such men writing onely to doe mischiefe are to be hated as the execrable enemies of all good iudgments For who cannot doe iniurie And what a minde hath hee that thinketh his guifts and learning must serue him to vse vnto others ruine If they seeke to doe good by writing let them publish them then when they may doâ—… others the most good and their opponents the least hurt Let them set them forth whilâ—… 〈◊〉 aduersary liues is lusty and can reply vpon them and defend his owne cause Plâ—…â—…tes that Asinius Pollio had Orations against Plancus which hee meant to publish 〈◊〉 〈◊〉 death least hee should come vpon him with a reply Plancus hearing of it tush saith 〈◊〉 〈◊〉 is none but ghosts will contend with the dead which answer so cutte the combes of the â—…ions that all Schollers made ieasts and mockes of them b It is easye The 〈◊〉 〈◊〉 the voluntary censurer of the contentions betweene the greatest Schollers if 〈◊〉 silent presently condemne him and giue him for conquered without any other tryall and holding him the sufficient answerer that doth not hold his peace If both write
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
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
man could neuer please GOD though hee should raise the dead to life b They They take willingly and begge impudently Apollos oracle did alwayes bid his clients remember him with a guift to make them-selues more fortunate by yet the craftie deuill desires not their money he needed not but their mindes that was his ayme c Prohibited Christ forbids his Apostles to assume the name of Maisters to sit high at table or loue salutes in the streetes and commands that the chiefe should bee but as a minister For honor arose with Heathenisme and should fall there-with and not suruiue in the Church nor is it magnanimous to affect but to contemne it d Our very enemies Mat. 5. 44. Loue your enemyes blesse them that curse you c. It sufficeth not to beare them no hate we must loue them which is not impossible For first Christ did it and then Steuen Hierom. e Passions and perturbations or passionate perturbations Of that religion that teacheth that those spirits must bee mens aduocates to the good gods CHAP. 18. IN vaine therefore did Apuleius and all of his opinion honor them so as to place them in the ayre and because God and man as Plato a saith haue no immediate commerce these are the carriers of mens prayers to the gods and their answers to men For those men thought it vnfit to ioyne the gods with men but held the spirits fit meanes for both sides to b to take the prayers hence and bring answers thence that a chaste maâ—… and one pure from Magicall superstition 〈◊〉 â—…se them as his patrons by whome hee might send to the gods that loue 〈◊〉 things as if hee for beare to vse it maketh him farre more fitt â—…o bee heard of 〈◊〉 â—…ies for they loue stage-filthe which chastitie lâ—…heth they loue all the 〈◊〉 of witch-crafts which innocence abhorreth Thus chastity and innoceâ—…â—…hey would any thing with God must make their enemies their 〈◊〉 â—…r else go empty away He may saue his breath in defence of stage-plaies 〈◊〉 〈◊〉 highly-admired maister giueth them too sore a blow if any man bee so â—…se as to delight in obscaenity him-selfe and thinke it accepted also of thâ—…â—…ds L. VIVES PLâ—… a saith In Socrates person in his Conuiuium Diotyma hauing put loue as meane 〈◊〉 mortalitie and immortalitie Socrates asked her What that loue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Daemon Socrates for all those Daemones are betwixt gods and men Soâ—…â—…et â—…et conceiuing her asked the nature of this Daemon He carieth saith she messages 〈◊〉 â—…he gods and men their 's to vs ours to them our prayers their bounties Such as 〈◊〉 〈◊〉 middle place of the vniuerse thether descend prophecies thether aimes all cereâ—…â—…es of the Priests charmes Teletae and all the parts of Magicke And shee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath no coniunction with man but vseth these Daemones in all his 〈◊〉 with men sleeping or waking b Take them Apuleius calls them Saluti-geruli 〈◊〉 â—…ers and administri ministers the first in our respect the second in the gods Caâ—… 〈◊〉 them Angeli messengers that tell the gods what we doe and Praestites because their 〈◊〉 〈◊〉 â—…e in all actions Of the wickednesse of arte Magicke depending on these wicked Spirits ministery CHAP. 19. 〈◊〉 â—…ill I out of the publike b light of all the world bring ouer-throwes 〈◊〉 â—…rtes Magicke whereof some wicked and some wretched doe make 〈◊〉 â—…he deuills name why if they bee the workes of the gods are they so 〈◊〉 punished by the lawes or haue Christians diuulged these lawes against 〈◊〉 any other intent then to suppresse a thing so generally pernitious vnto 〈◊〉 kinde what saith that worthy Poet Testor chara deos te germana tuumque Dulce caput Magieas inuitam accingier artes b Sister by heauen and thee that hearst my vowes I would not vse arte Magick could I choose 〈◊〉 which hee saith else-where c Atque satas aliò vidi traducere messes I saw the witch transport whole fields of corne 〈◊〉 these diabolicall artes were reported of power to remooue whole harâ—… 〈◊〉 corne and fruits whether they pleased was not this as Tully saith recorâ—…â—…e xii tables of Romes ancient lawes and a punishment proclaimed for all 〈◊〉 〈◊〉 vsed it Nay d was not Apuleius him-selfe brought before Christian 〈◊〉 for such practises If hee had knowne them to be diuine hee should haue â—…ed them at his accusation as congruent with the diuine powers and haue â—…ed the opposite lawes of absurde impietie in condemning so admirable 〈◊〉 the deities For so might hee either haue made the Iudges of his minde 〈◊〉 had beene refractâ—…rie and following their vniust lawes put him to 〈◊〉 the spirits would haue done his soule as good a turne as hee had deâ—… in dying fearelesly for the due auouching of their powerfull operations Our martyrs when Christianity was laide to their charge knowing it was the tract of eternall glory denied it not to auoide a temporall torment but auerred it constantly bore all tortures vndantedly and dying securely struck shame vpon the lawes fore-heads that condemned it as vnlawfull But this Platonist wrote a large and eloquent oration c now extant wherein hee purgeth himselfe of all touch of vsing these artes and sees no meanes to prooue his owne innocence but by denying that which indeed no innocent can commit But f for all these magick miracles hee rightly condemneth them as done by the workes and operations of the deuills wherefore let him looke how hee can iustly giue them diuine honors as mediators betweene the gods and vs when he shewes their workes to be wicked and such indeed as wee must auoyde if wee will haue our prayers come neare to the true God And then what are the prayers that hee affirmeth they doe beare vnto the gods Magicall or lawfull If magicall the gods will receiue no such prayers if lawfull then vse they no such ministers But if a sinnet chiefly one that hath sinned in Magicke repent and pray will they carry vp his prayers or obtaine his pardon that were the causers of his guilt and whom hee doth accuse Or doe these deuills to obtaine his pardon first repent them-selues for deceiuing him and receiue a pardon them-selues also afterward Nay none will say so for they that hope to get pardon by repentance are farre from being worthy of diuine honors for if they were desirous of them and yet penitents also their pride were to be detested in the first though their humility were to bee pittied in the latter L. VIVES LIght a of the Some read law b Sister Dido vnto hir sister Anna when Aeneas was departed This Virgill grounds vpon the Romaines lawes who for all their superstion yet condemned Magick Seruius d Atque satas Uirg Pharmaceute Plin. l. 18. Duod Tab. Hee that Enchants the corne c. and so in diuerse places Pliny saith that Uectius Marcellus Nero's Harbinger had an Oliue-yeard in
Diuinity did not terrifie vs but take hold of our acceptance of this inuitation and so translate vs into ioy perpetuall But hee could neither haue bin inuited nor allured to this but onely by one like our selues nor yet could wee bee made happy but onely by God the fountaine of happynesse So then there is but one way Christs humanity by which all accesse lyeth to his Deity that is life eternall and beatitude Whether it be probable that the Platonists say That the gods auoyding earthly contagion haue no commerce with men but by the meanes of the ayry spirits CHAP. 16. FOr it is false that this Platonist saith Plato said God hath no commerce with man and maketh this absolute seperation the most perfect note of their glory and height So then the Diuels are left to deale and to bee infected by mans conuersation and therefore cannot mundifie those that infect them so that both become vnclean the diuels by conuersing with men and then men by adoration of the diuels Or if the diuels can conuerse with men and not bee infected then are they better then the gods for they cannot auoid this inconuenience for that he makes the gods peculiar to bee farre aboue the reach of mans corruption But a God the Creator whome we call the true God he maketh such an one out of Plato as words cannot describe at any hand nay and that the wisest men in their greatest height of abstractiue speculation can haue but now and then a sodaine and b momentary glimpse of the c vnderstanding of this God Well then if this high God d afford his ineffable presence vnto wise men sometimes in their abstractiâ—…e speculation though after a sodaine fashion and yet is not contaminate thereby why then are the gods placed so farre off sor feare of this contamination As though the sight of those ethaereal bodies that light the earth were not sufficient And if our sight of the starres whome hee maketh visible gods doe not â—…minate them then no more doth it the spirits though seene nearer hand Orâ—… mans speech more infectious then his sight and therefore the goddes to keepe them-selues pure receiue all their requests at the deliuery of the diuells What shall I say of the other senâ—…s Their smelling would not infect them if they were below or when they are below as diuells the smel of a quicke man is not infectâ—…s at all if the steame of so many dead carcasses in sacrifices infect not Their taste is not soÌ„ crauing of them as they should bee driuen to come and aske their meate of men and for their touch it is in their owne choyce For though e handling bee peculiar to that sence indeed yet may they handle their businesse with men to see them and heare them without any necessity of touching for men would dare to desire no further then to see and heare them and if they should what man can touch a God or a Spirit against their wils when we see one cannot touch a sparrow vnlesse he haue first taken her So then in sight hearing speech the goddes might haue corporeal commerce with man Now if the diuels haue thus much without infection and the gods cannot why then the goddes are subiect to contamination and not the diuels But if they bee infected also then what good can they doe a man vnto eternity whome beeing them-selues infected they cannot make cleane nor fit to bee adioyned with the gods between whom and men they are mediators And if they cannot doe this what vse hath man of their mediation Vnlesse that after death they liue both together corrupted and neuer come nearer the goddes nor inioy any beatitude either of them Vnlesse some will make the spirits like to spunges fetching all the filth from others and retayning iâ—… in them-selues which if it bee so the gods conuerse with spirits that are more vncleane then the man whose conuersation they auoyd for vncleanenesse sake Or can the gods mundifie the diuels from their infection vn-infected and cannot do so with men VVho beleeues this that beleeueth not the diuels illusions Againe if the lookes of man infect then those visible gods the f worlds bright eyes and the other stars are lyable to this infection and the diuels that are not seene but when they list in better state then they But if the sight of man not his infect then let them deny that they do see man we seeing their beames stretcht to the very earth Their beames looke vn-infected through all infection and them-selues cannot conuerse purely with men onely though man stand in neuer so much necessity of their helpe wee see the Sunnes and Moones beames to reflect vppon the earth without contamination of the light But I wonder that so many learned men preferring things intelligible euer-more before sensible would mention any corporall matter in the doctrine of beatitude VVhere is that saying of g Plotine Lette vs flie to our bright country there is the father and there is all VVhat flight is that h to become like to GOD. If then the liker a man is to GOD the nearer hee is also why then the more vnlike the farther off And mans soule the more it lookes after thinges mutable and temporall the more vnlike is it to that essence that is immutable and eternall L. VIVES GOD a the Creator Apul. de dâ—…o Sâ—…crat Dog Platon GOD is celestiall ineffable and vn-name-able whose nature is hard to finde ' and harder to declare words The of Plato are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To finde God is hard but to comprehend him impossible Thus farre Apuleius Plato in his Timaeus that to finde out the father of this vniuerse is a hard matter but to expresse his full nature to another vtterly impossible And in his Parmenides disputing of that One Hee saith it can neyther bee named defined 〈◊〉 comprehended seene nor imagined b Momentary Signifieth that the dimme light sodainly with-draweth it selfe leauing a slender species or light impression thereof only in the mindes of such as haue seene it yet such an one as giueth ample testimony of the â—…ensity and lustre thereof c Vnderstanding In the world there are some markes whereby the 〈◊〉 Maker may be knowne but that a farre off as a light in the most thicke and spatious dâ—…ke and not by all but only by the sharpest wits that giue them-selues wholly to speculation thereof d Afford his Nor doth the knowledge of God leaue the wise minde but is euer present when it is purely sought and holyly e Handling Contrectation of Tracto to handle f Worldet bright Apulei de deo Socrat. For as their maiesty required he dedicated heauen to the immortall goddes whome partly wee see and call them celestiall as you the worlds bright eye that guides the times Vos O Clarissima mundi Lumina saith Virgill of the Sunne and Moone Georg. 1. g Plotine Plato saith hee Coleyne copy h To become The
and antiquity because that some-times it gulles the artiste the priests must therefore diuide the spirits into Classes and remember that no good spirit will bragge of his cunning e Spirituall Wherein are the abstracts of externall obiects all reserued and sent to the common sence the phantasie the estimation and the memory these beasts haue aswell as wee beeing common receipts of the sensible obiects in both but then wee haue the minde and the ponderatiue iudgement of reason consisting of the two intellects the Recipient and the agent last of all is the will g Skie Plato to beginne with the King in this ranke saith that the first kind of gods haue inuisible bodies the second spred through heauen and visible the third the Daemons bodies two-fold the first ethereall more pure then the other in substance the second ayry and more grosser but neither of these intirely visible there are also the Semi-gods with warry bodies seene and vnseene when they list and when wee see them their transparent light formes make vs wonder In Epinom Psellus Out of one Marke a skilfull Daemonist relateth sixe kindes of Daemones First the fiery called in Barbarian Batleliureon and these wander in the toppe of the ayry region for hee keepes all the Daemones as profaine creatures out of a temple vnder the moone 2. the ayry nearer vnto vs. 3. the earthly dwelling vpon the earth perillous foes vnto mankinde 4. watry dwelling in riuers lakes and springs drowning men often raysing stormes at sea and sinking shippes 5. the subterrene that liue in caues and kill well-diggers and miners for mettalls causing earth-quakes and eruptions of flames and pestilent winds 6. night-walkers the darke and most inscrutable kinde striking all things they meet with cold passions And all those deuills saith hee hate both gods and men but some worse then others Then hee proceedes to describe how they hurt men too tediously for me to dilate Porphyry reckneth gods that are either heauenly ethereall ayry watry earthly or infernall and assignes euery one their proper sacrifice The earthly must haue blacke beasts vpon altaâ—… so must the infernall but in graues the watry gods will haue black-birds throwne into the sea the ayry white birds killed The celestiall and etheriall white sacrifices also that must 〈◊〉 bee diminished and much more of this madnesse hath he in his booke called Resp. ex orac Apoll Nor are they new inuentions but drawne all from Orpheus and Mercury Mercury left saith Iamblichus an hundred bookes of the Empyreall an hundred of the Ethereall and a thousand of the celestiall Proclus diuides the deuills into fiue regimentes rather then siue kinds destinguishing them by their functions But of this inough Augustin out of Porphyry calls their firy gods Empyreal whom both Plato and Porphyry seeme not to distinguish from the celestiall whom they make of fiery nature Of Theurgy that falsy promiseth to mundifie the minde by the inuocation of deuills CHAP. 10. BEhold now this other and they say more learned Platonist Porphyry with his owne Theurgy makes all the gods subiect to passion and perturbation For they may by his doctrine bee so terrifying from purging soules by those that enuy their purgation that hee that meaneth euill may chaine them for euer from benefiting him that desires this good and that by this art Theurgique that the other can neuer free them from this feare and attaine their helpes though hee vse the same Art neuer so Who seeth not that this is the deuills meere consinage but hee that is their meere slaue and quite bard from the grace of the Redeemer If the good gods had any hand herein surely the good desire of Man that would purge his soule should vanquish him that would hinder it Or if the gods were iust and would not allowe him it for some guilt of his yet it should bee their owne choyse not their beeing terrified by that enuious party nor as hee sayth the feare of greater powers that should cause this denyall â—…nd it is strange that that good Chaldean that sought to bee thus purged by Theurgy could not finde some higher GOD that could either terrifie the other worse and so force them to further him or take away their terrour and set them free from the others bond to benefite him and yet so should this good Theurgike still haue lackt the rites wherewith to purge these gods from feare first ere they came to purge his soule For why should hee call a greater GOD to terrifie them and not to purge them Or is there a GOD that heareth the malicious and so frights the lesser gods from doing good and none to heare the well-minded and to set them at libertie to doe good againe O goodly Theurgy O rare purgation of the minde where impure enuy doth more then pure deuotion No no auoide these damnable trap-falls of the deuill flie to the healthfull and firme truth For whereas the workers of these sacrilegious expiations doe behold as hee saith some admired shapes of Angells or Gods as if their spirits were purged why if they doe aske the Apostles reason For a Satan tranformeth himselfe into an Angell of light These are his Apparitions seeking to chaine mens poore deluded soules in fallacies and lying ceremonies wresting them from the true and onely purging and perfecting doctrine of GOD and as it is sayd of b Proteus hee turnes himselfe to all shapes persuing vs as an enemy fawning on vs as a friend and subuerting vs in both shapes L. VIVES FOr a Satan Confest by Porphyry and Iamblichus both The deuills most especiall property is lying and still they assume the faces of other Gods saith the first De sacrifice lib. 2. Their euill spirits often assume the shapes of good comming with brags and arrogance to men sayth the second In Myster b Proteus Sonne saith Hesiod to Oceanus and Tâ—…tis a great prophet and as Virgill saith skild in all things past present and to come Hoâ—…er faigneth that hee was compeld to presage the truth of the Troian warre to Agamâ—… and Uirgill saith that Aristeus serued him so also Valerius Probus saith hee was an Egiptiâ—… and called Busyris for his tyranny Virgil calls him Pallenius of a towne in Macedonia and there was hee borne saith Seruius mary reigned as Virgill saith in Carpathum Herodotus saith hee was of Memphis and King there when Paris and Hellen came into Egipt and for their adultery hee would let them stay there but three daies In Euterpe Diodorâ—… saith that the Egiptians called him Caeteus whom the Greekes called Proteus that hee was a good Astronomer and had skill in many artes and reigned in Egipt in the time of the Troyan warre The Egiptian Kings vsed alwaies to giue the halfe Lyon or the Bull or Dragon for their armes and thence the Greekes had this fiction I thinke hee changed his escutcheon often Of Porphyryes Epistle to Anebuns of Egipt and desyring him of instruction in the
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
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
that it was good CHAP. 20. 〈◊〉 may we ouerslip yâ— these words of God Let there be light there was light 〈◊〉 immediatly seconded by these And God saw the light that it was good not 〈◊〉 â—…ad seperated the light and darknes and named them day and night least â—…d haue seemed to haue shewne his liking of the darknes as wel as yâ— light â—…ras the darknes which the conspicuous lights of heauen diuide from the 〈◊〉 inculpable therfore it was said after it was not before And God saw that 〈◊〉 And God saith he Set them in the firmament of heauen to shine vpon the â—…d to rule in the day and night and to seperate the light from the darknes and 〈◊〉 that it was good Both those he liked for both were sin-les but hauing sayd 〈◊〉 be light and there was so hee adioines immediatly And God saw the light 〈◊〉 good And then followeth God seperated the light from the darknes and 〈◊〉 the light day and the darknesse night but heere he addeth not And God 〈◊〉 it was good least hee should seeme to allow well of both the one beeing â—…turally but voluntary euill Therfore the light onely pleased the Creator the Angelicall darknesses though they were to bee ordained were not to bee approued L. VIVES IMmediately a seconded The Scripture speaking of the spirituall light the Angels before yâ— part of this light that is part of the Angels became dark God approued the light that is all the Angels whom he had made good light but speaking of our visible light made the fourth day God approueth both light and darknes for that darknes God created and it was not euil as yâ— Angels that became dark were therfore were not approued as the fourth daies darknesse was Of Gods eternal vnchanging will and knowledge wherein he pleased to create al things in forme as they were created CHAP. 21. VVHat meanes that saying that goeth through all and God saw that it was good but the approbation of the worke made according to the work-mans art Gods wisedome God doth not see it is good beeing made as if he saw it not so ere it was made But in seeing that it is good being made which could not haue beene made so but that hee fore-saw it hee teacheth but learneth not that it is good Plato a durst go further and say That God had great ioy in the beauty of the Vniuerse He was not so fond to thinke the newnesse of the worke increased Gods ioy but hee shewed that that pleased him beeing effected which had pleased his wisedome to fore-know should be so effected not that Gods knowledge varyeth or apprehends diuersly of thinges past present and future He doth not foresee thinges to come as we do nor beholds things present or remembers thinges past as wee doe But in a maner farre different from our imagination Hee seeth them not by change in thought but immutably bee they past or not past to come or not to come all these hath he eternall present nor thus in his eye and thus in his minde he consisteth not of body and soule nor thus now and otherwise hereafter or heretofore his knowledge is not as our is admitting alteration by circumstance of time but b exempted from all change and all variation of moments For his intention runnes not from thought to thought all thinges hee knowes are in his vnbodily presence Hee hath no temporall notions of the time nor moued he the time by any temporall motions in him-selfe Therfore hee saw that which hee had made was good because he fore-saw that he should make it good Nor doubted his knowledge in seeing it made or augmented it as if it had beene lesse ere he made it he could not do his works in such absolute perfection but out of his most perfect knowledge VVherfore if one vrge vs with who made this light It sufficeth to answer God if wee be asked by what meanes sufficeth this God said let there be light and there was light God making it by his very word But because there are three necessary questions of euery creature who made it how hee made it and wherefore hee made it God sayd quoth Moyses let there bee light and there was light and God saw the light that it was good Who made it God How God sayd but let it be and it was wherfore It was good No better author can there bee then God no better art then his Word no better cause why then that a good God should make a good creature And this c Plato praysed as the iustest cause of the worlds creation whether he had read it or heard it or got it by speculation of the creatures or learned it of those that had this speculation L. VIVES PLato a durst not In his Timaeus The father of the vniuerse seeing the beauty of it and the formes of the eternall goddes approued it and reioyced b Expelled from all Iames 1. 17. in whom is no variablenes nor shadowing by turning Hierome contra Iouin reades it in whome is no difference or shadowing by moment Augustine vseth moment also whether referring it to time or quality I know not For neyther retyres at all from his light to a shadow nor is any the least shadow intermixt with his light Momentum is also a turning a conuersion or a changeable motion comming of moueo to moue it is also an inclination as in balances This place may meane that God entertaines no vicissitude or passe from contrary to contrary as we doe c Plato Let vs see saith hee What made the Worldes Creator go about so huge a worke Truly hee excelled in honesty and honesty enuyeth not any mâ—…an and therefore hee made all things like him-selfe beeing the iustest cause of their originall Concerning those that disliked some of the good Creators creatures and thought some things naturaly euil CHAP. 22. YEt this good cause of the creation Gods goodnesse this iust fit cause which being well considered would giue end to all further inuestigation in this kind some heretikes could not discerne because many thinges by not agreeing with this poore fray le mortall flesh beeing now our iust punishment doe offend and hurt it as fire cold wilde beastes c. These do not obserue in what place of nature they liue and are placed nor how much they grace the vniuerse like a fayre state with their stations nor what commodity redounds to vs froÌ„ them if we can know how to vse them in so much that poyson a thing one way pernicious being conueniently ministred procureth health and contrary wise our meat drinke nay the very light immoderately vsed is hurtfull Hence doth Gods prouidence advize vs not to dispraise any thing rashly but to seeke out the vse of it warily and where our wittte and weakenesse failes there to beleeue the rest that is hidden as wee doe in other thinges past our reach for the obscurity of the vse
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
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
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
shall rise againe incorruptible it is sowne in reproche but it is raised in glory it is sowâ—…n in weakenesse but raised in powre it is sowne an animated body but shall arise a spirituall body And then to prooue this hee proceedes for if there be a naturall or animated bodie there is also a spirituall body And to shew what a naturall body is hee saith The first man Adam was made a liuing soule Thus then shewed he what a naturall body is though the scripture doe noâ—… say of the first man Adam when God brâ—…athed in his face the breath of life that man became a liuing body but man became a liuing soule The first man was made a liuing soule saith the Apostle meaning a naturall body But how the spirituall body is to be taken hee sheâ—…eth also adding but the last man a quickning spirit meaning Christ assuredly who rose from death to dye no more Then hee proceedeth saying That was not first made which is spirituall but that which is naturall and that which is spirituall after-wards Here hee sheweth most plainly that he did meane by the liuing soule the naturall body and the spirituall by the quickning spirit For the naturall body that Adam had was first though it had not dyed but for that he sinned and such haue wee now one nature drawing corruption and necessity of death from him and from his sinne such also did Christ take vpon him for vs not needfully but in his power but the spirituall body is afterwards and such had Christ our head in his resurrection such also shall wee his members haue in ours Then doth the Apostle describe the difference of these two thus The first man is of the earth earthly the second is of heauen heauenly as the earthly one was so are all the earthly and as the heauenly one is such shall all the heauenly ones bee As wee haue borne the Image of the earthly so shall wee beare the image of the heauenly This the Apostle inferres vpon the sacrament of regeneration as hee saith else-where All yee that are baptized into Christ haue put on Christ which shall then be really performed when that which is naturall in our birth shall become spirituall in our resurrection that I may vse his owne wordes for wee are saued by hope Wee put on the image of the earthly man by the propagation of sinne and corruption adherent vnto our first birth but wee put on that of Heauenly man by grace pardon and promise of life eternall which regeneration assureth vs by the mercy onely of the mediator betweene God and man the man Christ Iesus whome the Angell calles the Heauenly man because hee came from Heauen to take vpon him the shape of earthly mortality and to shape it into heauenly immortality Hee calleth the rest heauenly also because they are made members of Christ by grace they and Christ being one as the members and the head is own body This he auerreth plainly in the chapter aforesaid by a man came dâ—…h and by a man came the resurrection from the dead for as in Adam all die euen so in Christ shall all bee made aliue and that into a quickning spirit that is a spirituall body not that all that die in Adam shall become members of Christ for many more of them shall fall into the eternall second death but it is said all and all because as none dy naturall but in Adam so none shall reuiue spirituall but in Christ wee may not then thinke that our bodies at the rusurrection shall be such as Adams was at the creation nor that this place As the earthly one was so are all the earthly is meant of that which was effected by the transgression for we may not thinke that Adam had a spiritual body ere he fell and in his fall was made a naturall one he that conceiueth it so giues but little regard to that great teacher that saith If ther be a natural body then is there also a spiritual as it is also written the first man Adam was made a liuing soule was this done after sinne being the first estate of man from whence the blessed Apostle tooke this testimony of the 〈◊〉 to shew what a naturall body was L. VIVES A Liuing a Or with a liuing soule but the first is more vsual in holy writ b A quickning â—…ssed and ioyned with God bâ—… which coniunction it imparteth integrity and immorâ—…â—…to the body c Forbidden Out of much diuersity of reading I hold this the best for 〈◊〉 â—…oule that liueth and the quickning spirit that giueth life d When soeuer Symmachus 〈◊〉 Hierome expounds this place better thou shalt be mortall But indâ—…ed we die as soone 〈◊〉 borne as Manilius saith Nascentes morimur finisque ab origine pendet Being borne we die our ends hangs at our birth How Gods breathing life into Adam and Christs breathing vpon his Apostles when be said receiue the holy spirit are to be vnderstood CHAP. 24. Sâ—…e therefore do vnaduisedly thinke that God when he breathed in his face the â—…th of life and man became a liuing soule did a not then giue him a soule but by the holy spirit onely quickned a soule that was in him before They ground 〈◊〉 Christs breathing vpon his Apostles after his resurrection and saying 〈◊〉 the Holy spirit thinking that this â—…was such another breathing so that 〈◊〉 â—…angelist might haue sayd they became liuing soules which if hee had 〈◊〉 it would haue caused vs to imagine all reasonable soules dead that are 〈◊〉 â—…kned by Gods spirit though their bodies seeme to bee a liue But it 〈◊〉 so when man was made as the Scripture sheweth plaine in these words 〈◊〉 â—…d GOD formed man being dust of the Earth which some thinking to 〈◊〉 translate c And GOD framed man of the Lome of the Earth because it was said before amist went vp from the earth and watred all the earth that lome should seeme to be produced by this mixture of earth and water for immediatly followeth And God framed man being dust of the earth as the Greeke translations d whence our latine is do read it but whether the Greeâ—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be formed or framed it maketh no matter e framed is the more proper word but they that vsed formed thought they avoyded ambiguity because that fingo in the latine is vsed f commonly for to feygne by lying or illuding This man therefore being framed of dust or lome for lome is moystned dust that this dust of the earth to speake with the scripture more expressly when it receiued a soule was made an animate body the Apostle affirmeth saying the man was made a liuing soule that is this dust being formed was made a liuing soule I say they but hee had a soule now already other-wise hee could not haue beene man being neither soule only nor body only but consisting of both T' is true the soule is not whole man
India the Easterne sea Taproban and the Iles thereabouts all found out by the power of Alexanders nauy and those you shall find Antipodes to vs if you marke the posture of the Globe diligently for they haue the same eleuation of their South pole and bee in the same distance from the occidentall point that some of the countries in our climat haue of our North poynt b Their feete As Tully saith in Scipios dreame c Coniecture For the temperature of the Southerne Zone is iust like to ours d Each part The world is round and Heauen is euery where a like aboue it Of the generation of Sem in which the Citty of God lyeth downe vnto Abraham CHAP. 10. SEMS generation it is then that wee must follow to find the Citty of God after the deulge as Seth deriued it along before Therefore the Scripture hauing shewen the Earthly Citty to bee in Babilon that is in confusion returnes to the Patriarch Sem and carieth his generation downe vntill Abraham counting euery mans yeares when he had his sonne and how long hee liued where by the way I thinke of my promise of explayning why one of Hebers sonns was called Phalech because in his dayes the earth was diuided how was it diuided by the confusion of tongues So then the sonnes of Sem that concerne not this purpose being letten passe the Scripture reciteth those that conuey his seed downe vnto Abraham as it did with those that conueyed Seths seede before the deluge downe vnto Noah It beginneth therefore thus These are the generations of Sem Sem was an hundred yeares old and begat a Arphaxad two yeares after the floud And Sem liued after hee begat Arphaxad fiue hundred yeares and begat sonnes and daughters and dyed And thus of the rest shewing when euery one begot his sonne that belonged to this generation that descendeth to Abraham and how long euery one liued after hee had begotten his sonne and begot more sonnes and daughters to shew vs 〈◊〉 a great multitude might come of one least wee should make any childish 〈◊〉 at the few that it nameth Sems seede beeing sufficient to replenish so 〈◊〉 kingdomes chiefly for the Assyrian Monarchie where Ninus the subduer 〈◊〉 the East raigned in maiesty and left a mighty Empire to bee possessed 〈◊〉 yeares after by his posterity But let vs not stand vpon trifles longer then 〈◊〉 must wee will not reckon the number of euery mans yeares till he dyed â—…ely vntill hee begat the sonne who is enranked in this genealogicall rolle 〈◊〉 gathering these from the deluge to Abraham we will briefly touch at other â—…ents as occasion shall necessarily import In the second yeare therefore 〈◊〉 the deluge Sem being two hundred yeares old begat Arphaxat Arphaxat 〈◊〉 a hundred thirty fiue yeares old begat Canaan hee beeing a hundred and 〈◊〉 yeares old begat Sala and so old was Sala when hee begot Heber Heber 〈◊〉 hundred thirty and foure yeares old when he begat Phalec Phalec a hundâ—… and thirty and begat Ragau hee one hundred thirty and two and begat Seâ—…ruch one hundred and thirty and begot Nachor Nachor seauenty and nine 〈◊〉 got Thara b Thara seauenty and begot Abram whom God afterward 〈◊〉 Abraham So then from the deluge to Abraham are one thousand seauenty 〈◊〉 yeares according to the vulgar translation that is the Septuagints But 〈◊〉 Hebrew the yeares are farre fewer whereof wee can heare little or no 〈◊〉 shewen 〈◊〉 therefore in this quest of the Citty of God wee cannot say in this time 〈◊〉 those men were not all of one language those seauenty and two naâ—… meane wherein wee seeke it that all man-kinde was fallen from GODS 〈◊〉 â—…uice but that it remained onely in Sems generation descending to 〈◊〉 by Arphaxad But the earthly Citty was visible enough in that preâ—…ion of building the tower vp to heauen the true type of deuillish exalâ—… therein was it apparant and euer after that But whether this other 〈◊〉 â—…ot before or lay hid or rather both remained in Noahs sonnes the godly 〈◊〉 two blessed ones and the wicked in that one accursed from whom that 〈◊〉 giant-hunter against the Lord descended it is hard to discerne for it may 〈◊〉 that most likely that before the building of Babilon GOD might haue 〈◊〉 of some of Chams children and the deulil of some of Sems and Iaphets 〈◊〉 may not beleeue that the earth wanted of eyther sort For that saying 〈◊〉 all gone out of the way they are all corrupt there is not one that doth good no 〈◊〉 euen in both the Psalmes that haue this saying this followeth Doe not 〈◊〉 worke iniquity know that they eate vp my people as it vvere bread so that 〈◊〉 his people then And therefore that same No not one is meant restricâ—… 〈◊〉 the sonnes of men and not the sonnes of GOD for hee sayd before 〈◊〉 looked downe from heauen vpon the sonnes of men to see if there were any 〈◊〉 â—…ld vnderstand and seeke GOD and then the addition that followeth 〈◊〉 that it was those that liued after the lawe of the flesh and not of the 〈◊〉 â—…ome hee speaketh of L. VIVES ARphaxad a From him saith Hierome the Chaldaeans descended b Thara The 70. call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew Terah Tha the Hebrew tongue so called afterward of Heber was the first language vpon the earth and remained in his family when that great confusion was CHAP. 11. VVHerefore euen as sinne wanted not sonnes when they had all but one language for so it was before the deluge and yet all deserued to perish therein but Noah and his family so when mans presumption was punished with his languages confusion whence the Citty Babilon their proud worke had the name Hebers a house failed not but kept the old language still Where-vpon as I said Heber was reckoned the first of all the sonnes of Sem who begot each of them an whole nation yet was hee the fift from Seth in descent So then because this language remained in his house that was confounded in all the rest being credibly held the onely language vpon earth before this hence it had the name of the Hebrew tongue for then it was to bee nominally distinct from the other tongues as other tongues had their proper names But when it was the tongue of all it had no name but the tongue or language of man-kinde wherein all men spake Some may say if that the earth was diuided by the languages in Phalechs time Hebers sonne it should rather haue beene called his name then Hebers O but wee must vnderstand that b Heber did therefore giue his sonne Phalec such a name that is diuision because hee was borne vnto him iust at the time when the earth was diuided so meanes the Scripture when it saith in his dayes the earth was deuided For if Heber were not liuing when the confusion befell the tongue that was to remaine in his family should not haue
vnto life and many are called but few are chosen Mat. 7. 14. e This handfull So Iohn saith that he saw a multitude which no man could number Apoc. 7. 9. f Nor the sands This the oraculous deuill of Delpho's amongst other perticulars of God ascribed to himselfe for the Lydians whom Crasus sent thether comming into the temple the Pythia spake thus to them from Apollo Nâ—…iego arenarum numerum spaciumque profundi My power can count the sands and sound the sea How Abraham ouerthrew the enemies of the Sodomites freed Lot from captiuity and was blessed by Melchisedech the Priest CHAP. 22. ABraham hauing receiued this promise departed and remained in another place by the wood of Mambra which was in Chebron And then Sodome being spoiled and Lâ—…t taken prisoner by fiue Kings that came against them Abraham went to fetch him backe with three hundred and eighteene of those that 〈◊〉 borne and bred in his house and ouer-threw those Kings and set Lot at liâ—… and yet would take nothing of the spoile though the a King for whome â—…rred proffered it him But then was hee blessed of Melchisedech who was 〈◊〉 of the high God of whome there is written in the Epistle to the Hebrews 〈◊〉 b the most affirme to bee Pauls though some deny it many and great 〈◊〉 For there the sacrifice that the whole church offereth now vnto GOD 〈◊〉 apparant and that was prefigured which was long after fulfilled in 〈◊〉 of whom the Prophet said before he came in the flesh Thou art a Priest 〈◊〉 â—…er the order of Melchisedech not after the order of Aaron for that was 〈◊〉 â—…emooued when the true things came to effect wherof those were figures 〈◊〉 L. VIVES 〈◊〉 King Basa King of Sodome whose quarrell Abraham reuenged Gen. 14. b Which 〈◊〉 â—…st Hierome Origen and Augustine do doubt of this Epistle and so doe others The 〈◊〉 Church before Hierome held it not canonicall Erasmus disputeth largely and learnedâ—… 〈◊〉 the end of his notes vpon it This bread and wine was type of the body and bloud of 〈◊〉 that are now offered in those formes Of Gods promise to Abraham that hee â—…ould make his seede as the starres of heauen and that he was iustified by faith before his circumcision CHAP. 23. 〈◊〉 the word of the Lord came vnto Abraham in a vision who hauing many 〈◊〉 promises made and yet doubting of posteritie hee said that Eliezer his 〈◊〉 should be his heyre but presently hee had an heyre promised him not 〈◊〉 but one of his owne body and beside that his seede should bee innumeâ—… as the sands of earth now but as the starres of heauen wherein the 〈◊〉 glory of his posteritie seemes to bee plainely intimated But as for their 〈◊〉 who seeth not that the sands doe farre exceede the starres herein you 〈◊〉 they are comparable in that they are both innumerable For wee canâ—…â—…e that one can see all the starres but the earnester he beholds them the 〈◊〉 seeth so that we may well suppose that there a are some that deceiue 〈◊〉 â—…st eye besides those that arise in other b horizons out of our sight 〈◊〉 â—…ch as hold and recorde one certaine and definite number of the starres 〈◊〉 â—…us or d Eudoxus or others this booke ouer-throweth them wholy 〈◊〉 is that recorded that the Apostle reciteth in commendation of Gods 〈◊〉 Abraham beleeued the Lord and that was counted vnto him for righteâ—… least circumcision should exalte it selfe and deny the vncircumcised naâ—…â—…esse vnto Christ for Abraham was vncircumcised as yet when he beleeâ—… and it was imputed vnto him for righteousnesse L. VIVES 〈◊〉 a some In the white circle of heauen called the milken way there are a many 〈◊〉 〈◊〉 eye can distinguish Arist. and others b Other horizons There are some stars that neuer appeare vnto vs as those aboue the South-pole Proclus and others Nor doe the Antipodes euer see our Charles wainâ—… nor our pole starre nor the lesse beare c c Aratus Two famous men there were of this name one a captaine who freed his country Sycione from the tyrrany of Nicoâ—…les the other a Poet of Pompâ—…iopolis a citty of Cilicia nere vnto which is this Aratus his tombe vpon which if you throw a stone it will leape off The reason is vnknowne He liued in the time of Antigonus King of Macedon and wrote diuers poemes which Suidas reckneth amongst others his Phaenomena which Tully when he was a youth translated into latine verses a fragment of which is yet extant Iulius Caesar saith Firmicus but the common opinion and the more true is Germanicus put all Aratus his workes into a pâ—…eme but perhaps Firmicus calleth Germanicus Iulius Anienâ—…s Ruffus in Hieromes time made a latine Paraphrase of it It is strange that Tully saith he was no Astronomer in the world and yet wrote excellent well of the starres his eloquence was so powerfull De Oratore lib. 1. d Eudoxus A Carian borne at Gnidus an exellent philosopher and deepely seene in physick and the Mathematiques he wrote verses of Astrology Suidas Plutarch saith that Arcâ—…tas and he were the first practical Geometricians Laërtius saith he first deuised crooked lines Hee went saith Strabo with Plato into Egipt and there learnt Astronomie and taught in a Rocke that bare his name afterwards Lucane signifieth that he wrote calenders making Caesar boast thus at Cleopatra's table Neâ—… meus Eudoxi vincetur fastibus annus Nor can Eudoxus counts excell my yeare Because he had brought the yeare to a reformed course Of the signification of the sacrifice which Abraham vvas commanded to offer vvhen he desired to be confirmed in the things he beleeued CHAP. 24. GOd sayd also vnto him in the same vision I am the Lord that brought thee out of the country of the Chaldaeans to giue thee this land to inherite it Then said Abraham Lord how shall I know that I shall inherite 〈◊〉 and God said vnto him Take me an heifer of three yeares olde a shee Goate of three yeares old a 〈◊〉 of three yeares old a Turtle-doue and a Pidgeon So hee did and diuided them in the middest and laid one peece against another but the birds hee did not diuide Then came soules as the booke saith and fell on the carcasses and fate therevpon and Abraham a sate by them and abount sunne-set there fell an heauy sleepe vpon Abraham and loe a very fearefull darkenesse fel vpon him God said vnto Abraham Know this assuredly that thy seed shal be a stranger in a land that is not theirs foure hundred yeares and they shall serue there and shal be euill intreated But the nation whom they shall serue will I iudge and afterwards they shall come out with great substance But thou shalt go vnto thy fathers in peace and shalt die in a good age and in the fourth generation they shall come hether againe for the wickednesse of the â—…orites is not yet
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
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
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 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
seruant namely that same forme of a seruant wherein the highest was humbled added the name of the man From whose stock hee was to deriue that seruile forme The spirit of God came vpon him in forme of a Doue as the Ghospell testifieth Hee brought forth iudgement to the Gentiles in fore telling them of future things which they neuer knew of before Hee dyd not crie out yet ceased hee not to preach Nor was his voyce heard with out or in the streete for such as are cut off from his fold neuer heare his voyce Hee neither broake downe nor extinguished those Iewes his persecutors whose lost integrity and abandoned light made them like brused Reedes and c smoaking flaxe hee spared them for as yet hee was not come to iudge them but to bee iudged by them Hee brought forth iudgment in truth by shewing them their future plagues if they persisted in their malice His face sâ—…one on the mount his fame in the whole world hee neither failed nor fainted in that both hee and his Church stood firme against all persecutions Therefore his foes neuer had nor euer shall haue cause to thinke that fulfilled which they wished in the Psalme saying When shall hee dye and his name perish vntill hee haue setled iudgement in the earth Loe here is that wee seeke The last iudgement is that which hee shall settle vpon earth comming to effect it out of heauen As for the last wordes the Iles shall hope in his name wee see it fulfilled already Thus then by this which is so vn-deniable is that prooued credible which impudence dares yet deny For who would euer haue hoped for that which the vnbeleeuers them-selues doe now behold as well as wee to their vtter heart-breaking and confusion d Who did euer looke that the Gentiles should embrace Christianity that had seene the Author thereof bound beaten mocked and crucified That which one theefe durst but hope for vpon the crosse in that now doe the nations farre and wide repose their vtmost confidence and least they should incurre eternall death are signed with that figure where-vpon hee suffered his temporall death Let none therefore make any doubt that Christ shall bring forth such a iudgment as the Scriptures doe promise except hee beleeue not the Scriptures and stand in his owne malicious blindnesse against that which hath enlightned all the world And this iudgment shall consist of these circumstances partly precedent and partly adiacent Helias shall come the Iewes shall beleeue Antichrist shall persecute Christ shall iudge the dead shall arise the good and bad shall seuer the world shall burne and bee renewed All this wee must beleeue shall bee but in what order our full experience then shall exceed our imperfect intelligence as yet Yet verily I doe thinke they shall fall out in order as I haue rehearsed them Now remaineth there two bookes more of this theame to the perfect performance of our promise the first of which shall treate of the paines due vnto the wicked and the second of the glories bestowed vpon the righteous wherein if it please GOD wee will subuert the arguments which foolish mortalls and miserable wretches make for them-selues against GODS holy and diuine pre mises and against the sacred nutriment giuen to the soule by an vnspotted faith thinking them-selues the onely wise-men in these their vngratious cauills and deriding all religious instructions as contemptible and ridâ—…culous As for those that are wise in GOD in all that seemeth most incredible vnto man if it bee auouched by the holy Scriptures whose truth wee haue already sufficiently prooued they laye hold vpon the true and omnipotent deity as the strongest argument against all opposition for hee they know cannot possiblye speake false in those Scriptures and with-all can by his diuine power effect that which may seeme more then most impossible to the vn beleeuers L. VIVES GHrist a in person According to this iudgement of Christ did the Poets faigne thâ—… Iudges of hell for holding Ioue to be the King of Heauen they auoutched his sonne to be iudge of hell yet none of his sonnes that were wholy immortall at first as Bacchus Apollo or Mercurie was but a God that had beene also a mortall man and a iust man withall such as Minos Aeacus or Rhadamanthus was This out of Lactantius lib. 7. b No mention Hierom. in 42. Esai c Smoking flaxe It was a custome of old saith Plutarch in Quaestionib neuer to put out the snuffe of the lampe but to let it die of it selfe and that for diuers reasons first because this fire was some-what like in nature to that inextinguible immortall fire of heauen secondly they held this fire to be a liuing creature and therefore not to bee killed but when it did mischiefe That the fire was aliuing creature the want that it hath of nutriment and the proper motion besides the grone it seemeth to giue when it is quenshed induced them to affirme Thirdly because it is vnfit to destroy any thing that belongeth to mans continuall vse as fire or water c. But wee ought to leaue them to others when our owne turnes are serued Thus far Plutarch The first reason tendeth to religion the second to mansuetude the third to humanity d Who did euer looke Christ was not ignoraâ—… of the time to come nor of the eternity of his doctrine as his leauing it to the publishing of onely twelue weake men against the malicious opposition of all Iudea and his commanding them to preach it throughout the whole world doth sufficiently prooue besides his prophecying to the Apostles that they should all abandon him and hee bee led to death that night and yet againe hee promiseth them to be with them to the end of the world Finis lib. 20. THE CONTENTS OF THE ONE and twentith booke of the City of God 1. Why the punishment of the damned is here disputed of before the happinesse of the Saints 2. Whether an earthly body may possibly bee incorruptible by fire 3. Whether a fleshly body may possibly endure eternall paine 4. Natures testimonies that bodies may remaine vndiminished in the fire 5. Of such things as cannot bee assuredlie knowne to be such and yet are not to be doubted of 6. All strange effects are not natures some are mans deuises some the deuills 7. Gods omnipotency the ground of all beliefe in things admired 8. That the alteration of the knowne nature of any creature vnto a nature vnknowne is not opposite vnto the lawes of nature 9. Of Hell and the quality of the eternall paines therein 10. Whether the fire of hell if it be corporall can take effect vpon the incorporeal deuills 11. Whether it be not iustice that the time of the paines should bee proportioned to the time of the sinnes and criâ—…es 12. The greatnesse of Adams sin inflicting eternall damnation vpon all that are out of the state of grace 13. Against such as hold that the torments after the
many things which were they not to bee seene and confirmed by sufficient testimony would seeme as impossible as the rest whereas now wee know them partly all and partly some of vs. As for other things that are but reported without â—…estimony and concerne not religion nor are not taught in scripture they may bee false and a man may lawfully refuse to beleeue them I doe not beleeue all that I haue set downe so firmely that I doe make no doubt of some of them but for that which I haue tried as the burning of lyme in water and cooling in oyle the loade-stones drawing of Iron and not moouing a straw the incorruptibility of the Peacoks flesh whereas Platoes flesh did putrifie the keeping of snow and the ripening of apples in chaffe the bright fire makeing the stones of his owne colâ—…our and wood of the iust contrarie these I haue seene and beleeue without any doubt at all Such also are these that cleare oyle should make blacke spottes and white siluer drawne a black line that coales should turne black from white wood brittle of hard ones and incorruptible of corruptible peeces togither with many other which tediousnesse forbiddeth me heere to insert For the others excepting that fountaine that quensheth and kindleth againe the dusty apples of Sodome I could not get any sufficient proofes to confirme them Nor mett I any that had beheld that fountaine of Epyrus but I found diuerse that had seene the like neere vnto Grenoble in France And for the Apples of Sodome there are both graue authors and eye-witnesses enow aliue that can affirme it so that I make no doubt thereof The rest I leaue indifferent to affirme or deny yet I did set them downe because they are recorded in our adâ—…ersaries owne histories to shew them how many things they beleeue in their owne bookes with-out all reason that will not giue credence to vs when wee say that God Almighty will doe any thing that exceedeth their capacity to conceiue What better or stronger reason can be giuen for any thing then to say God Almighty will doe this which hee hath promised in those bookes wherein he promiseth as strange things as this which he hath performed He will do it because he hath said hee will euen hee that hath made the incredulous Heathens beleeue things which they held meere impossibilities L. VIVES WHy then a cannot God Seeing the scope of this place is diuine and surpasseth the bounds of nature as concerning the resurrection iudgment saluation and damnation I wonder that Aquinas Scotus Occam Henricus de Gandauo Durandus and Petrus de Palude dare define of them according to Aristotles positions drawing them-selues into such labyrinths of naturall questions that you would rather say they were Athenian Sophisters then Christian diuines b Sufficient Mans conceipt being so slender and shallow in these causes of things in so much that Virgil said well Faelix qui potuit rerum cognoscere causas c Grenoble It was built by Gratian and called Gratianopolis Valens being Emperour of the East It standeth in Daulphine and reteineth part of the old name That the alteration of the knowne nature of any creature vnto a nature vnknowne is not opposite vnto the lawes of nature CHAP. 8. IF they reply that they will not beleeue that mans body can endure perpetuall burning because they know it is of no such nature so that it cannot bee said of it that nature hath giuen it such a quality we may answer them out of the scriptures that mans body before his fall was of such a nature that it could not suffer death and yet in his fall was altered vnto that mortall misery wherein now all man-kinde liueth to dye at length and therefore at the resurrection it may vndergoe such another alteration vnknowne to vs as yet But they beleeue not the Scriptures that relate mans estate in Paradise if they did we should not neede to stand long with them vpon this theame of the paines of the damned whereas now wee must make demonstration out of their owne authors how it is possible that there may bee a full alteration of nature in any one obiect from the kinde of being that it had before and yet the lawes of nature be kept vnviolated Thus wee read in Varro's booke De Gente Pop. Rom. Castor saith hee relateth that in that bright starre of Venus a which Plautus calles Hesperugo and Homer the glorious b Hesperus befell a most monstrous change both of colour magnitude figure and motion the like neuer was before nor since and this saith Adrastus Cyzicenus and Dion Neapolites two famous Astronomers befell in the reigne of Ogyges A monstrous change saith Varro and why but that it seemed contrary to nature such we say all portents to be but wee are deceiued for how can that be against nature which is effected by the will of God the Lord and maker of all nature A portent therefore is not against nature but against the most common order of nature But who is hee that can relate all the portents recorded by the Gentiles Let vs seeke our purpose in this one What more decretall law hath God laide vpon nature in any part of the creation then hee hath in the motions of the heauens what more legall and fixed order doth any part of nature keepe and yet you see that when it was the pleasure of Natures highest soueraigne the brighest starre in all the firmament changed the coulour magnitude and figure and which is most admirable the very course and motion This made a foule disturbance in the rules of the Astrologians if there were any then when they obseruing their fixed descriptions of the eternall course of the starres durst affirme that there neuer was nor neuer would bee any such change as this of Venus was Indeed wee read in the Scripture that the Sunne stood still at the prayer of Iosuah vntill the battle was done and went back to shew Hezechias that the Lord had added fifteene yeares vnto his life As for the miracles done by the vertues of the Saints these Infidels know them well and therefore auerre them to be done by Magicke where-vpon Virgil saith as I related before of the witch that she could Sistere aquam fluuiis vertere syder a retrò Stop floods bring back the starres c. For the riuer Iordan parted when Iosuah lead the people ouer it and when Heliah passed it as likewise when his follower Heliseus deuided it with Heliah his cloake and the sunne as wee said before went back in the time of Hezechiah But Varro doth not say that any one desired this change of Venus Let not the faithlesse therefore hood winck them-selues in the knowledge of nature as though Gods power could not alter the nature of any thing from what it was before vnto mans knowledge although that the knowne nature of any thing bee fully as admirable but that men admire nothing but rarieties For
condemne the wicked that not knowing this thing and 〈◊〉 〈◊〉 〈◊〉 they might liue well and so there may bee some which may pray 〈◊〉 wicked how then doth hee performe it to them which hope in him seeing that 〈◊〉 they dreame by this sweetnesse he will not condemne them which doe not hope in him Therefore let vs seeke that sweetnesse of his which he performeth to them which hope in him and not that which hee is thought to effect vnto them which contemne and blaspheme him c In vaine therefore man inquireth that when he is departed out of the body which hee hath neglected to obtaine to himselfe beeing in the bodie That saying also of the Apostle d For God hath shut vp all in vnbeliefe that he may haue mercy on all is not spoken to that end that he will condemne none but it appeareth before in what sence it was spoken For when as the Apostle spake vnto the Gentiles to whom now beleeuing he wrote his Epistles concerning the Iewes who should afterward beleeue As yee saith hee in time past haue not beleeued GOD. Yet now haue obtained mercy through their vnbeliefe euen so now haue they not beleeued by the mercy shewed vnto you that they may also obtaine mercy Then he addeth whereby they flatter themselues in their errors and sayth For GOD hath shut vppe all in vnbeliefe that hee may haue mercy on all Who are they all but they of whom he did speake saying as it were Both yee and they Therefore GOD hath shut vp both Gentiles and Iewes all in vnbeliefe whom hee fore-knew and predestinated to bee made like the Image of his Sonne that beeing ashamed and cast downe by repenting for the bitternesse of their vnbeliefe and conuerted by beleeuing vnto the sweetnesse of the mercies of GOD might proclaime that in the Psalme How great is the multitude of thy sweetnesse Oh Lord which thou hast laid vp for them which feare thee but hast performed it to them which hope not in them-selues but in thee Therefore he hath mercy on all the vessells of mercy What meaneth of all That is to say of those of the Gentiles and also of those of the Iewes whom hee hath predestinated called iustified glorified not of all men and will conâ—…mne none of those L. VIVES FOr a some departed this life In the ancient bookes printed at Bruges and Coline those tenne or twelue lines which follow are not to bee found for it is written in this manner For the prayer either of the Church or of some godly persons is heard for some departed this â—…fe but for them whose life hath not beene spent so wickedly being regenerate in Christ c. Those things which follow are not extant in them neither in the copies printed at Friburge Neuer-the-lesse the stile is not dissonant from Augustines phrase peraduenture they are eyther wanting in some bookes or else are added heere out of some other worke of Augustine as the first Scholion afterward adioyned to the context of the speech Yet not so that they may b escape The particle of negation is to bee put formost that wee may read it yet not so that they may vnder-goe those punishments at any time In vaine c therefore man In the Bruges copie it is read thus In vaine therefore doth man inquire that after this body which hee hath neglected to get in the body d For GOD hath shut vp all in vnbeleefe Commonly wee read all things in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say all men Paul signifieth that no man hath any occasion to boast that hee is glorious vnto GOD by his owne merits 〈◊〉 that it is wholy to be attributed to the goodnesse and bounty of GOD. Whether that such as beeing baptized by heretiques become wicked in life or amongst Catholiques and then fall away into heresies and schismes or continuing amongst Catholiques be of vicious conuersation can haue any hope of escaping damnation by the priuiledge of the Sacraments CHAP. 12. NOw let vs answer those who doe both exclude the deuills from saluation as the other before doe and also all men besides whatsoeuer excepting such 〈◊〉 are 〈◊〉 in CHRIST and made pertakers of his body and bloud and these they will haue saued bee their liues neuer so spotted by sinne or heresie 〈◊〉 â—…ostle doth plainely controll them saying The workes of the flesh are 〈◊〉 which are adultery fornication vncleanesse wantonnesse Idolatry c. 〈◊〉 such like whereof I tell you now as I told you before that they which doe such things 〈◊〉 not inherite the Kingdome of GOD. This were false now if that such men should become Saints at any time whatsoeuer But this is true scripture and therefore that shall neuer come to passe And if they bee neuer made 〈◊〉 of the ioyes of heauen then shall they bee euer-more bound in the â—…ines of 〈◊〉 for there is no medium wherein hee that is not in blisse might â—…ue a plaâ—… free from torment And therefore it is fitte wee see how our Sauiours words may bee vnderstood â—…ere hee sayth This is the bread that came downe from heauen that hee 〈◊〉 〈◊〉 of it should not die I am the lyuing bread which came downe from heaâ—… 〈◊〉 of this bread hee shall liue for euer c. Those whome wee 〈◊〉 answere by and by haue gotten an interpretation for these places somewhat more restrained then those whome wee are to answere at this present For those other doe not promise deliuery to all that receiue the Sacraments but onely to the Catholikes of what manner of life soeuer for they onely are those that receiue the bodie of CHRIST not onely sacramentally but 〈◊〉 alâ—… 〈◊〉 they as beeing the true members of his bodie whereof the Apostle saith 〈◊〉 〈◊〉 〈◊〉 are one bread and one bodie Hee therefore that is in this â—…ity of CHRISTS members in one bodie the sacrament whereof the faithfull doe daylie communicate hee is truely sayd to receiue 〈◊〉 bodie and to drinke the bloud of CHRIST So that Heretiques and 〈◊〉 who are cut off from this bodie may indeed receiue the same 〈◊〉 〈◊〉 in 〈◊〉 them no good but a great deale of hurt in that great 〈◊〉 it will both make their paines more heauy and their continuance 〈◊〉 For they are not in that vnity of peace which is expressed a in 〈◊〉 〈◊〉 But â—…ow these that can obserue that hee that is not in CHRIST cannot receiue his body 〈◊〉 doe ouer-shoote themselues in promising absolution at one time or other to all the â—…ators of superstition Idolatry or heresie First because they ought 〈◊〉 obserue how absurd and farre from all likely hood 〈◊〉 that those bee they more or lesse that haue left the church and become 〈◊〉 heretiques should bee in beer estate then those whome they 〈◊〉 〈◊〉 to bee heretiques with them before that they were Catholikes 〈◊〉 〈◊〉 church if to bee baptized and to receiue CHRISTS body in the church bee
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
written of those that haue beene recorded since that time to this But at Calama the shrine is more ancient the miracles more often and the bookes farre more in number At Vzali also neare Vtica haue many miracles beene wrought by the power of the said Martyr where Bishoppe Eâ—…dius erected his memoriall long before this of ours But there they didde not vse to record them though it may bee they haue begunne such a custome of late For when wee were there wee aduised Petronia a Noble woman who was cured of an olde disease which all the Physitians had giuen ouer to haue the order of her miraculous cure drawne in a booke as the Bishoppe of that place liked and that it might bee read vnto the people And she did accordingly Wherin was one strange passage which I cannot omit though my time will hardly allow me to relate it A certaine Iew hadde aduised her to take a ring with a stone sette in it that is found i in the reines of an Oxe and sow it in a girdle of haire which shee must weare vppon her skinne vnder all her other rayments This girdle shee hadde on when shee sette forth to come to the Martyrs shrine but hauing left Carthage before and dwelling at a house of her owne by the Riuer k Bagrada as shee rose to go on the rest of her iourney shee spied the ring lye at her feete Whereat wondering shee felt for her girdle and finding it tyed as shee hadde bound it shee imagined that the ring was broken and so worne out But finding it whole then shee tooke this as a good presage of her future recouery and loofing her girdle cast both it and the ring into the Riuer Now they that will not beleeue that IESVS CHRISTE was borne without interruption of the virginall partes nor passed into his Apostles when the dores were shutte neyther will they beleeue this But when they examine it and finde it true then let them beleeue the other The woman is of noble birth nobly married and dwelleth at Carthage so great a Citty so great a person in the Citty cannot lye vnknowne to any that are inquisitiue And the Martyr by whose prayer shee was cured beleeued in him that was borne of an eternall virgin and entred to his Disciples when the doores were shutte And lastly where-vnto all hath reference who ascended into heauen in the flesh wherein hee rose againe from death for which faith this Martyr lost his life So that wee see there are miracles at this day wrought by GOD with what meanes hee liketh best who wrought them of yore but they are not so famous nor fastned in the memory by often reading that they might not bee forgotten For although wee haue gotten a good custome of late to read the relations of such as these miracles are wrought vpon vnto the people yet perhaps they are read but once which they that are present doe heare but no one else nor doe they that heare them keepe them long in remembrance nor will any of them take the paines to relate them to those that haue not heard them Wee had one miracle wrought amongst vs so famous and so worthy that I thinke not one of Hippon but saw it or knoweth it and not one that knoweth it that can euer forget it There were seauen brethren and three sisters borne all of one couple in l Caesarea a citty of Cappadocia their parents were noble Their father being newly dead and they giuing their mother some cause of anger shee laide an heauy m curse vpon them all which was so seconded by GODS iudgement that they were all taken with an horrible trembling of all their whole bodies which ougly sight they them-selues loathing that their country-men should behold became vagrant through most parts of the Romaine Empire Two of them Paul and Palladia came to vs beeing notified by their miseries in many other places They came some sifteene dayes before Easter and euery day they visited Saint Steuens shrine humbly beseeching GOO at length to haue mercy vpon them and to restore them their former health Where-so-euer they went they drew the eyes of all men vpon them and some that knew how they came so plagued told it vnto others that all might know it Now was Easter day come and many were come to Church in the morning amongst whome this Paul was one and had gotten him to the barres that enclosed Saint Steuens reliques and there was praying hauing holde of the barres Presently hee fell flatte downe and laye as if hee had slept but trembled not as hee had vsed to doe before euer in his sleepe The people were all amazed some feared some pittied him some would haue raised him and other some say nay rather expect the euent presently hee started vp and rose as sound a man as euer hee was borne With that all the Church resounded againe with lowde acclamations and praises to GOD. And then they came flocking to mee who was about to come forth to them euery one telling mee this strange and miraculous euent I reioyced and thanked GOD within my selfe Presently enters the young man and falleth downe at my knees I tooke him vp and kissed him so foorth wee went vnto the people who filled the Church and did nothing but crye GOD bee thanked GOD bee praysed Euery mouth vttered this I saluted them and then the crye redoubled At length silence beeing made the Scriptures were read and when it was Sermon time I made onely a briefe exhortation to them according to the time and that present ioy For in so great a worke of GOD I did leaue them to thinke of it them-selues rather then to giue eare to others The young man dined with vs and related the whole story of his mother and brethrens misery The next day after my Sermon I told the people that to morrow they should heare the whole order of this miracle read vnto them which I dooing made the young-man and his sister stand both vpon the steps that go vp into the chancell wherein I had a place aloft to speake from thence to the people that the congregation might see them both So they all viewed them the brother standing sound and firme and the sister trembling euery ioynt of her And they that saw not him might know Gods mercy shewen to him by seeing his sister and discerne both what to giue thankes for in him and what to pray for in her The relation being read I willed them to depart out of the peoples sight and began to dispute of the cause of this when as suddenly there arose another acclamation from about the shrine They that hearkned vnto mee left mee and drew thether for the maide when shee departed from the steps went thether to pray and assoone as shee touched the grate shee was so wrapt as he was and so restored to the perfect vse of all her limmes So while I was asking the reason of this noyse the people
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
both on the earth and in the earth the mountaine tops giue it vp in aboundance nay more wee see that fire is produced out of earthâ—… namely of wood and stones and what are these but earthly bodyes yea but the elementary fire say they is pure hurtlesse quiet and eternall and this of ours turbulent smoakie corrupting and corruptible Yet doth it not corrupt nor hurt the hills where-in it burneth perpetually nor the hollowes within ground where it worketh most powerfully It is not like the other indeed but adapted vnto the conuenient vse of man But why then may we not beleeue that the nature of a corruptible body may bee made incorruptible and fitte for heauen as well as we see the elementary fire made corruptible and fitte for vs So that these arguments drawne from the sight and qualities of the elements can no way diminish the power that Almighty God hath to make mans body of a quality fitte and able to inhabite the heauens L. VIVES A Fifth a body But Aristotle frees the soule from all corporeall beeing as you may read De anima lib. 1. disputing against Democritus Empedocles Alcmâ—…on Plato and Xenocrates But indeed Plato teaching that the soule was composed of celestiall fire taken from the starres and with-all that the starres were composed of the elementary bodies made Aristotle thinke else-where that it was of an elementary nature as well as the starres whence it was taken But in this hee mistooke him-selfe and miss-vnderstood his maister But indeed Saint Augustine in this place taketh the opinion of Aristotle from Tully for Aristotles bookes were rare and vntranslated as then who saith that hee held their soule to bee quintam naturam which Saint Augustine calleth quintum corpus a fifth body seuerall from the elementary compounds But indeede it is a question whether Aristotle hold the soule to bee corporeall or no hee is obscure on both sides though his followers â—…old that it is absolutely incorporeall as wee hold generally at this day And Tullyes words were cause both of Saint Augustines miss-prision and like-wise set almost all the Grecians both of this age and the last against him-selfe for calling the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they say Aristotle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is habitio perfecta and not motio pereâ—…nis as Tullyes word implieth But alas why should Tully be so baited for so small an error O let vs bee ashamed to vpbraide the father of Latine eloquence with any misprision for his errors are generally more learned then our labours Against the Infidels calumnies cast out in scorne of the Christians beleefe of the resurrection CHAP. 12. BVt in their scrupulous inquiries touching this point they come against vs with such scoffes as these Whether shall the Ab-ortiue births haue any part in the resurrection And seeing the LORD saith there shall noâ—… one haire of your headperish whether shall all men bee of one stature and bignesse or no If they bee how shall the Ab-ortiues if they rise againe haue that at the resurrection which they wanted at the first Or if they doe not rise againe because they were neuer borne but cast out wee may make the same doubt of infants where shall they haue that bignesse of body which they wanted when they died for they you know are capable of regeneration and therefore must haue their part in the resurrection And then these Pagans aske vs of what height and quantity shall mens bodies be then If they bee as tall as euer was any man then both little and many great ones shall want that which they wanted here on earth and whence shall they haue it But if it bee true that Saint Paul saith thâ—…t wee shall meete vnto the measure of the age of the fulnesse of CHRIST and againe if that place Hee predestinated them to bee made like to the Image of his Sonne imply that all the members of Christs Kingdome shal be like him in shape and stature then must many men say they forgoe part of the stature which they had vpon earth And then where is that great protection of euery haire if there bee such a diminution made of the stature and body Besides wee make a question say they whether man shall arise withall the haire that euer the Barber cut from his head If hee doe who will not loath such an ougly sight for so likewise must it follow that hee haue on all the parings of his nayles And where is then that comelinesse which ought in that immortality to bee so farre exceeding that of this world while man is in corruption But if hee doe not rise with all his haire then it is lost and where is your scriptures then Thus they proceed vnto fatnesse and leannesse If all bee a like say they then one shall bee fatte and another leane So that some must loose flesh and some must gaine some must haue what they wanted and some must leaue what they had Besides as touching the putrefaction and dissolution of mens bodies part going into dust part into ayre part into fire part into the guttes of beasts and birds part are drowned and dissolued into water these accidents trouble them much and make them thinke that such bodies can neuer gather to flesh againe Then passe they to deformities as monstrous births misse-shapen members scarres and such like inquiring with scoffes what formes these shall haue in the resurrection For if wee say they shall bee all taken away then they come vpon vs with our doctrine that CHRIST arose with his woundes vpon him still But their most difficult question of all is whose flesh shall that mans bee in the resurrection which is eaten by another man through compulsion of hunger for it is turned into his flesh that eateth it and filleth the parts that famine had made hollow and leane Whether therefore shall hee haue it againe that ought it at first or hee that eate it and so ought it afterwards These doubts are put vnto our resolutions by the scorners of our faith in the resurrection and they themselues doe either estate mens soules for euer in a state neuer certaine but now wretched and now blessed as Plato doth or else with Porphyry they affirme that these reuolutions doe tosse the soule along time but notwithstanding haue a finall end at last leauing the spirit at rest but beeing vtterly separated from the body for euer Whether Ab-ortiues belong not to the resurrection if they belong to the dead CHAP. 13. TO all which obiections of theirs I meane by GODS helpe to answere and first as touching Ab-ortiues which die after they are quick in the mothers wombe that such shall rise againe I dare neither affirme nor deny Yet if they bee reckned amongst the dead I see no reason to exclude them from the resurrection For either all the dead shall not rise againe and the soules that had no bodies sauing in the mothers wombe shall continue
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
is Illeque and hee to be vnderstood it beeing vnderstood of Curius f T is true Nay all 〈◊〉 Marius built them after the Cymbrian warre but because there was a gutter betwixt them they seemed a couple h Opinion of men This is glory in generall but the true glorie is a soâ—…d aâ—…d expresse thing saith Tully no shadow and that is the vniforme praise of them that are gooâ—… 〈◊〉 vncorrupted voice of such as iudge aright of vertues exellence which answeres vertâ—… 〈◊〉 Eccho and followeth it like a shadow Tusc. quaest lib. 3. i Should not This Cato of Utica of whom he speaketh sued for the tribuneshippe and got it the praetorship and after one repulse Vatinius a fellow hated of GOD and man beeing preferred before him got that too the consulship and there had a finall repulse Hee was a man saith Plutarch fit to bee â—…ought for a magistrate and more fit to bee forced vnto dignities then to sue for them k Opinion In his oration which beeing Tribune hee made in the Senate against the Câ—…spiratours Salust Catilin l Hee that heareth The later Romaines were alwaies a talking of the vertues of their ancestry extolling them to heauen either because all things declined from better to worse or because they thought still that the times past were best m And 〈◊〉 â—…ption A diuersity of reading vitium esse contrarium è contrario all to one sence 〈◊〉 â—…ter is in all the old manuscripts Oâ—…â—…bition which beeing a vice is notwithstanding heerein held a vertue that it doth restraine vices of worse natures CHAP. 13. Bâ—…t hee is better sighted that can see this desire of glory to bee a vice Horace 〈◊〉 it and therefore sayd 〈◊〉 〈◊〉 tâ—…es sunt certa piacula quae te b 〈◊〉 lecto poterunt recreare libello You swell with thirst of praise but I can tell A medecine read this booke thrice ouer b well 〈◊〉 〈◊〉 his Odes hee sung this to the same purpose of suppressing ambitious thouâ—… 〈◊〉 〈◊〉 auidum domando 〈◊〉 〈◊〉 si Lybiam remotis 〈◊〉 〈◊〉 〈◊〉 vterque Paenus Seruiat vni He that can conquer his affects rebelling Hath larger Monarchy then he that swaâ—…s The Lybians c Gades and both Africas And more excelling 〈◊〉 notwithstanding those that doe not bridle their exorbitant affects by 〈◊〉 by the powre of the holy spirit and the loue of that intellectuall beauty 〈◊〉 they cannot bee happy yet they may bee lesse vnhappy in auoyding this 〈◊〉 of humaine glory howsoeuer Tully could not f dissemble this in his 〈◊〉 Of the Common-wealth where speaking of the instruction of a Prince for 〈◊〉 〈◊〉 hee saith hee must bee g nourished with glory and so there-vpon inferâ—… what worthy deedes this glory had drawne from his ancestors So that 〈◊〉 â—…e so farre from resisting this vice that they did wholy giue themselues 〈◊〉 â—…nt and excite each one thinking it vse-full to the state Though in 〈◊〉 bâ—…s of Philosophy Tully neuer dissembles h this contagion but confesâ—…th 〈◊〉 〈◊〉 cleare as day For speaking of studies ayming at the true good and contemning the vaine blasts of humaine praises hee inferreth this axione i Honour nourisheth artes and glory keepeth all men on worke in studies and what men approoue not lieth vnregarded L. VIVES Sayd a Epist. lib. 1. to Maecenas ter purè thrise ouer b well The Philosophers bookes of manners are to bee read purely diligently not against the will but desirously that wee may reape profit thereby for so doing wee shall Prophyry saith wee must come with cleane handes as vnto a sacrifice c Latius Carm. lib. 2. ad Salust d Gades An Island of Spaine famous for Hercules his trauells and pillers e Both Africa's Acron and Porphyâ—…y thinke that by the one hee meaneth Lybeans and by the other the Gadetanes whom the Africans first placed there as if the Poet intended a coniunction of Empire in lands diuided by seas as hee saith in the said place before f Dissemble Some read Silere conceale but the old Copies â—…ead it as wee haue set it downe g Nourished Stoicisme A wise man is a creature of glory Symonides quoted by Xenophon in his Hieron distinguisheth a man from all other creatures in this especiall thing that hee is touched by glory and honour h This contagion The proposition ab in the Latine text is superfluous our reading is in the better i Honour Prooem Tusc. quaest That wee are to auoide this desire of humaine honour the glory of the righteous being wholy in GOD. CHAP. 14. VVHerefore without doubt wee had better resist this desire then a yeelde to it For much the nearer are we to GOD as we are purer from this impurity which although in this life it bee not fully rooted out of the heart because it is a temptation that troubleth euen the best proficients in religion yet let the loue of righteousnesse suppresse the thirst of ambitiousnesse And thus if some things lie vnrespected because men approoue them not and yet bee good and honest then let the loue of humaine praise blush and giue place to the loue of truth For this is a great enemy to our faith if that the affect of glory haue more roome in our hearts then the feare or loue of our GOD and therefore hee saith How can you beleeue that expect honor one from another and seeke not the honour thâ—… commeth of GOD And likewise it is said of some that beleeued in him and yet durst not professe it They loued the praise of men more then the praise of GOD. Which the holy Apostles did not for they preached the name of Christ where it was b not onely not approoued of as Tully saith and what men approoue not lieth vnregarded but where it was euen detested holding the rule that their maister the mindes phisition had taught them Whosoeuer shall deny mee before men him will I also deny c before my Father which is in Heauen and d before the Angells of GOD So that all their reproaches by their cruell persecutions their extreame paines could not driue them from preaching this saluation let the madnesse of man oppose what it could And whereas this diuine life conuersation and doctrine of theirs hauing suppressed all hardnesse of heart and erected the peace of righteousnesse was crowned with an vnbounded glory in Christ 〈◊〉 church this did not they rest as in the expected guerdon of their vertues but referred it all vnto Christ his glory by whose grace they were what they weâ—… And the same did they trans-fuse into such as they conuerted vnto the 〈◊〉 of him whereby they might become such as they were before them 〈◊〉 to keepe them from touch of humaine ambition their Maister taught thâ—… this Take heede that you doe not your good deedes before men to be seene of them or else yee shall haue no rewarde of your father which is in heauen But least they should misconceiue
and purely exhibited did signifie spotlesse and holy men such as Christ him-selfe onely was and no other Seeing therefore that in the iudgement all being clensed that neede clensing there shall not bee any sinne left in the Saints but each shall offer himselfe in righteousnes vnto God as an immaculate and pure oblation thus shall it be then as in the yeares afore when that was represented typically which at this day shal be fulfilled truely for then shall that purity be reall in the Saints which erst was prefigured in the sacrifices And thus of that Now as for those that are not worthy of being clensed but condemned thus saith the Prophet I will come to you in iudgement and I wil be a swift witnesse against the South-sayers and against the adulterers c. for I am the Lord and change not as if he said your fault hath now made you worse and my grace once made you better but I change not He will be witnesse him-selfe because he shall in that iudgement neede no other Swift because he will come on a sudden vnlooked for and when he is thought to bee farthest of and againe because hee will conuince the guilty conscience without making any words Inquisition shal be made in the thoughts of the vngodly saith the wise man Their conscience also bearing witnes saith the Apostle and their thoughts accusing one another or excusing at the day when God shall iudge the secrets of men by Iesus Christ according to my Ghospell Thus then shall God be a swift witnesse in calling that presently vnto the thoughts which shall forthwith condemne them L. VIVES NO a man except The question of the Uirgin Mary was not yet a foote but grew afterward betweene two orders of friers both fiery and led with vndaunted generalls the Dominicans by Thomas of Aquin and the Franciscans by Iohn Duns Scotus Now the councell of Basil decred that she was wholly pure from all touch of sinne But the Dominicans obiected that this was no lawfull counsell and the Minorites of the other side avowed that it was true and holy and called the Dominicans heretiques for slandering the power of the Church so that the matter had come to a shrewd passe but that Pope Sixtus forbad this theame to be any more disputed of Thus do these men esteeme councells or canons bee they againe their pleasures iust as an old wiues tale in a Flaxe-shope or at an Ale-house Gossiping Of the seperation of the good from the bad in the end of the last iudgement CHAP. 27. THat also which I alledged to another purpose in the eighteenth booke out of this Prophet belongeth to the last iudgement They shal be to me saith the Lord of Hostes in that day that I shall do this as a flocke for 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 betweene him that serueth God and him that serueth him not for behold the day commeth that shall burne as an Ouen and all the proud yea and all that do wickedly shal be stuble and the day that commeth shall burne them vp saith the Lord of Hostes and shall leaue them neither roote nor branch But vnto you that feare my name shall the sunne of righteousnes arise and health shal be vnder his winges and yee shall go forth and grow vp as fat Calues And yee shall tread downe the wicked for they shal be dust vnder the soules of your feete in the day that I shall do this saith the Lord of Hostes. This distance of rewards and punishments seuering the iust from the vniust is not seene by the transitory light of this worldly sunne but when it appeareth before that sunne of righteousnesse in the manifesation of the life to come then shall there bee such a iudgement as neuer was before Moyses Law to be spiritually vnderstood for feare of dangerous errour CHAP. 28. BVt whereas the Prophet procedeth saying Remember the law of Moyses my seruant which I commended vnto him in Horeb for all Israell with the statutes and iudgements this is fittly added both to follow the precedent distinction betweene the followers of the law and the contemners of it as also to imply that the said law must bee spiritually interpreted that Christ the distinguisher of the good and bad may therein be discouered who spoke not idly him-selfe when he told the Iewes saying Had yee beleeued Moyses yee would haue beleeued me for be wrote of me for these men conceyuing the Scriptures in a carnallience and not apprehending those earthly promises as types of the eternall ones fell into those damnable murmurings that they durst bee bold to say a It is in vaine to serue God and what profit is it that wee haue kept his commaundement and that wee walked humbly before the Lord of Hostes Therefore b wee count the proud blessed euen they that worke wickednesse are set vp c. These their words seeme euen to compell the prophet to foretell-the last iudgement where the wicked shall be so farre from all shadow of happinesse that they shal be apparantly wretched and the good so acquite from all lasting misery that they shall not be touched with any the most transitory but fully and freely be enthroned in eternal blessednesse For their words before seeme to say thus all that do euill are good in Gods eye and please him These grumblings against God proceeded meerely of the carnall vnderstanding of Moyses law Where-vpon the Psalmist saith that he had like to haue fallen him-selfe and that his feete slipped through his fretting at the foolish seeing the prosperity of the wicked in so much that he saith How doth God know it or is there knowledge in the most high and by and by after Haue I clensed mine heart in vaine and washed mine hands in innocency but to cleare this difficulty how it should come to passe that the wicked should bee happy and the iust miserable he addeth this Then thought I to know this but it was too painefull for me vntill I went into the Sanctuary of God and then vnderstood I their end At the day of the Lord it shall not be so but the misery of the wicked and the happinesse of the Godly shall appeare at full in far other order then the present world can discouer L. VIVES IT is a in vaine A wicked fond and absurd complaint of such as onely like brute beasts conceiue respect nothing but what is present looke but into the conscience of the wicked and you shall finde their hearts torne in peeces looke but vpon the time to come and you shall see a shole of plagues prepared for them which you may thinke are slowe but heauen assureth you they are sure b Wee count the wicked Your account cannot make them fortunate Helias his comming to conuert the Iewes before the iudgment CHAP. 29. NOw the Prophet hauing
aduised them to remember the law of Moyses because he fore saw that would here-after miss-interprete much thereof hee addeth Behold I will send you a Heliah the Prophet before the comming of the great and fearefull day of the Lord and hee shall turne the heart of the fathers to the children and of the children to the fathers least I come and smite the earth with cursing That this great and mighty Prophet Elias shall conuert b the Iewes vnto Christ before the iudgment by expounding them the lawe is most commonly beleeued and taught of vs Christians and is held as a point of infallible truth For we may well hope for the comming of him before the iudgment of Christ whome we do truly beleeue to liue in the body at this present houre with-out hauing euer tasted of death Hee was taken vp by a fiery chariot body and soule from this mortall world as the scriptures plainly auouch Therefore when he commeth to giue the law a spirituall exposition which the Iewes doe now vnderstand wholy in a carnall sence Then shall hee turne the hearts of the fathers vnto the children or the heart of the father vnto the child for the LXX doe often vse the singular number for the plurall that is the Iewes shall then vnderstand the law as their holy forefathers had done before them Moyses the Prophets and the rest For the vnderstanding of the fathers being brought to the vnderstanding of the children is the turning of the fathers heart vnto the children and the childrens consent vnto the vnderstanding of the fathers is the turning of their heart vnto the fathers And whereas the LXX say c And the heart of a man vnto his kinsman fathers and children are the nearest of kindred and consequently are meant of in this place There may be a farther and more choice interpretation of this place namely that Helias should turne the heart of the father vnto the childe not by making the father to loue the child but by teaching that the father loueth him that the Iewes who had hated him before may hence-forth loue him also For they hold that God hateth him now because they hold him to be neither God nor the Sonne of God but then shall his heart in their iudgements be turned vnto him when they are so farre turned them-selues as to vnderstand how he loueth him The sequell And the heart of man vnto his kinsman meaneth the heart of man vnto the man Christ for hee being one God in the forme of God taking the forme of a seruant and becomming man vouchsafed to become our kinsman This then shall Heliah performe Least I come and smite the earth with cursing The earth that is those carnall thoughted Iewes that now are and that now murmure at the Deity saying that he delighted in the wicked and that it is in vaine to serue him L. VIVES HEliah a the Of him read the King 1. 2. The Iewes out of this place of Malachi beleeue that hee shall come againe before the Messiah as the Apostles doe shew in their question concerning his comming Matt. 17. to which our Sauiour in answering that he is come already doth not reproue the Scribes opinion but sheweth another cōming of Heliah before himelfe which the Scribes did not vnderstand Origen for first he had said that Helias must first come and restore all things But it being generally held that Helias should come before Christ and it being vnknowne before which comming of Christ our Sauiour to cleare the doubt that might arise of his deity in that the people did not see that Helias was come said Helias is come already meaning Iohn of whome hee him-selfe had sayd If yee will receiue it this is Helias As if he had said bee not moued in that you thinke you saw not Helias before me whome you doubt whether I be the Messias or no. No man can be deceiued in the beleeuing that Iohn who came before me was that Helias who was to come not that his soule was in Iohn or that Helias himselfe in person were come but in that Iohn came in the spirit and power of Helias to turne the hearts of the fathers vnto the children to make the vnbeleeuers righteous and to prepare me a perfect people as the Angel promised of him Luc. 1. 17 This great mistery the Lord being willing to poynt at and yet not laying it fully open hee eleuates the hearts of the audience with his vsuall phrase vpon such occasions Hee that hath eares to heare let him heare And truely Iohns life came very neare Helias his Both liued in the wildernesse both wore girdles of skins both reproued vicious Princes and were persecuted by them both preached the comming of Christ fittly therefore might Iohn bee called another Helias to forerunne Christs first comming as Helias him-selfe shall do the second c. b Conuert the Iewes Therefore said Christ Helias must first come c. to correct saith Chrisostome their infidelity and to turne the hearts of the fathers vnto the children that is vnto the Apostles And then hee maketh a question If Helias his comming shall do so much good why did not our Sauiour send him before his first comming Answ. because as then they held our Sauiour himselfe to be Helias and yet would not beleeue him wheras when at the worlds end Helias shall come after all their tedious expectation and shew them who was the true Messias then will they all beleeue him c And the heart of man Hierome and our English vulgar read it other-wise 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 speakes CHAP. 30. TO gather the whole number of such places of Scripture as prophecy this iudgement were too tedious Sufficeth we haue proued it out of both the Testaments But the places of the Old-Testament are not so euident for the comming of Christ a in person as them of the New be for whereas we read in the Old that the Lord God shall come it is no consequent that it is meant of Christ for the Father the Sonne and the holy Ghost are all both Lord and God which we may not omit to obserue Wee must therefore first of all make a demonstration of those places in the prophets as do expressely name the Lord God and yet herein are euidently meant of Iesus Christ as also of those wherein this euidence is not so plaine and yet may bee conueniently vnderstood of him neuerthelesse There is one place in Isaias that hath it as plaine as may be Here me O Iacob and Israel saith the said Prophet my called I am I am the first and I am the last surely my hand hath laid the foundation of the earth and my right hand hath spanned the Heauens when I call them they stand together All you assemble your selues and heare which amongst