St. Augustine, Of the citie of God vvith the learned comments of Io. Lod. Viues. Englished by I.H.

L. VIVES.

〈◊〉〈◊〉 did determine] That venerable, and holy-teaching Plato, surmounting all Phylo∣•…•… •…•…rs in almost all other matters, in defining mans greatest good, out-stript * 1.1 •…•…m-selfe, in his first booke De Legib. Hee deuides good, into diuine and humaine: 〈◊〉〈◊〉 is quite seperate from vertue, the first conioyned therewith. Socrates in Plato's Gor∣•…•… •…•…es that beatitude consisteth in learning and vertue, calling onely the good, happy, 〈◊〉〈◊〉 wretched. And in Menexenus, in sixe hundred places, (and so all Plato through) 〈◊〉〈◊〉 onely honest and beauteous. As for other goddes, without vertue they are the de∣•…•… of him that possesseth them. But these are but Plato's common sayings: in these 〈◊〉〈◊〉 •…•…th with his fellowes: But when he list, he riseth in spirit, and leaues all to other 〈◊〉〈◊〉 of wisedome beneath him. His Philebus is a dialogue of the greatest good, or as

some intitle it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of pleasure. Therein hee maketh sixe rankes of goods, in the second standes the thinges proportionate, faire, perfect sufficient, and such like. In the third vnderstanding, and sapience. In the fourth, the goods of the soule, sciences, artes and good opinions. But in the first, he putteth measure, moderation and oportunity. All which (as hee writeth to Dionysius) import that GOD is the proportion, cause, measure, author and moderator of all goodnesse. And in his 2. de Repub. hee calleth GOD, the greatest good and the Idea of good. And therefore Apuleius defineth GOD to bee the professor and bestower of Beatitude: Dogm: Plat. And Speusippus defineth him to be, A liuing immortall and supernaturall essence, sufficing to beatitude, and cause of nature and all goodnesse.

The contemplation of this good didde Plato say, made a man happy. For in his Banquet; Diotima, a most wise woman biddeth Socrates to marke her speach well. And then falling into a discourse that our loue concerned beauty, at last shee drew to a deeper theame, affirming a beauty that was eternall, immutable and vndiminished, nor increased, nor fayre in one part and not in another, nor beeing subiect to any vicissitude, or alteration of times: Nor beauty∣full in one respect and not in all: Whose beauty is neyther altered by place, nor opinion, nor is as a part, or an accident of that essence wherein it is. But it is euer existem in one and the same forme, and from thence flowes all the Worldes beauty: yet so, as neyther the originall of any thing decreaseth it, nor the decay augmenteth it, or giueth any effect, or change to it. This holy and venerable beauty when a man beginneth to behold truly, that is bee∣ing dislinked from the loue of other beauties, then is not hee farre from the toppe of his perfection. For that is the way to thinges truly worth desiring: Thus must wee bee truly ledde vn•…•… it, when a man ascendeth by degrees from these inferior beauties vnto that supreme one, transporting him-selfe from one fayre obiect vnto two, and so vnto all the rest of all beauty∣full desires, where-vppon the like disciplines must needes follow, of which the onely cheefe and cheefly to bee followed, is the contemplation of that supreme beauty, and from thence to draw this lesson, thus must a man internally beauteous, direct his life. Saw you, but this once cleare, you would scorne ritches, honours and exterior formes. Tell me now (saith shee) how great a happynesse should hee giue thee that should shew thee this sincere, this purest beauty, not circumscript with a forme of mortality, nor with coullors nor mettals, or such like trash, but in it selfe meerely diuine, and one and the same to all eternity? I pray thee wouldst thou not admire his life that should haue his wisnes so full as to behold and inioy this gloryous beauty? O gloryous pertaker of vnchanged solid vertue! Friend of the all powerfull God, and aboue all other Diuine and immortall. These are the wordes of wise Diotyma vnto Socrates to which hee replyeth that hee beleeued her, and that hee laboureth to perswade man-kinde that there is no such meane to attaine the possession of this pulchritude, as the loue of it: and that no man should thinke it were ynough to dispute of it in wordes, or to contemplate there-vppon with an vnpur∣ged heart. Which things is hard, nay neere impossible saith Plato: yet teacheth hee that beatitude is attained by imitation of GOD (De leg. 4.) where speaking of GODS friendes and ene∣mies, hee saith, That it must bee a wise mans continuall meditation how to follow God, and make him the rule of his courses before all mortall men, to whose likenesse his cheefe study must bee to •…•…old him-selfe. what it is to be like GOD hee sheweth in his Thaeatetus, it is to bee iust, wise and holy. And in his Epistle to Hermeas and his fellowes, hee saith, That if any man bee a Phylosopher, hee aymeth at the knowledge of God, and his father, as farre as happy men can at∣tayne it. And in his Epinomis, speaking of GOD, hee saith: Him doth each man especially admire, and consequently is inflamed with the power of humaine witte to labour for this bea∣titude in this life present, and expecting a place after death with those that haue ser∣ued vertue. This saith Plato, who placed the greatest beatitude in the life to come. For hee sayth in the same booke, That none (or very few) can attayn happynesse in this life, but great hope there is after this life to inioy the happynesse for which wee haue beene so care∣full to keep and continue our courses in goodnesse and honesty. And towards the end hee saith: It is wickednes to neglect God, the reason of all beeing so fully already discouered. Hee that can make vse of all this, I c•…•…t him truly wise, and firmely avow that when hee dyeth, he shall not be any longer in the common fashion of this life, but haue a certayne peculiar excellence alloted him, to bee both most wise and most happie? And liue a man so, where he will, in Iland or continent, hee shall pertake this faelicity: and so shall he that vseth these directions wheresoeuer, in gouernment of others, or in priuate estate referring all to God. But as wee sayd before, so say wee still, very few attaine this per∣fection

〈◊〉〈◊〉 this life: this life: this is most true, and no way rashly spoken. Thus much out of his 〈◊〉〈◊〉. In the end of his De Repub. thus. Behold now the rewards, stable and glorious which 〈◊〉〈◊〉 shall receiue both of god and man besides the particular benefits that his iustice doth re∣•…•… 〈◊〉〈◊〉. But all these are nothing, neither in number nor quantity in respect of those after death. 〈◊〉〈◊〉 〈◊〉〈◊〉 Phaedon: wherefore (saith Socrates) while wee liue here on earth, let vs haue as little 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…h the body as may be, for so wee shall get to some knowledge, and keeping a good watch 〈◊〉〈◊〉 〈◊〉〈◊〉 that God set vs free from it, wee shall passe away pure from contagion, to conuerse with 〈◊〉〈◊〉 •…•…ies, and by our selues haue full vnderstanding of that sincere and pure truth, which 〈◊〉〈◊〉 〈◊〉〈◊〉 that is a going my way, hath a great hope to bee there crowned with the fruition of 〈◊〉〈◊〉 •…•…ch in his life he suffered so many afflictions. And after: If he be a true Philosopher, that 〈◊〉〈◊〉 Gods must needs beare a great stroke with him, namely that he cannot attaine the pure 〈◊〉〈◊〉 •…•…ill after this life. Thus much out of Plato, in diuers places, partly the words, and 〈◊〉〈◊〉 •…•…te: which being assumed (to shew his opinion) out of his owne workes, maketh 〈◊〉〈◊〉 •…•…s to ad any quotations out of other Platonists. (b) Euen those that loue.] I wounder * 1.2 〈◊〉〈◊〉 his logike saith that their is no loue but delight: the world controules him. I 〈◊〉〈◊〉 •…•…ent friend, yet my delight departed with him. But this is not the least nor the last 〈◊〉〈◊〉 •…•…hat booke. To enioy, is to take delight of in any thing: as Augustine writeth in his 〈◊〉〈◊〉 Wee enioy that wee take pleasure in: of the vse and the fruit, hereafter in the 〈◊〉〈◊〉 •…•…ke. (c) Whether the Ionian.] Though Plato had much from Pythagoras, yet was 〈◊〉〈◊〉 Philosopher for hee followed Socrates more then either Architas or Timeus. (d) 〈◊〉〈◊〉] Africans, bordring on the Ocean: Atlas was the first King, brother to Sa∣•…•… 〈◊〉〈◊〉 * 1.3 to Caelus: A great Astronomer. Hee taught his Sonne Hesperus and many 〈◊〉〈◊〉 〈◊〉〈◊〉; for hee had seauen daughters all married to the Heroës, that had Sonnes 〈◊〉〈◊〉 •…•…ous then the Parents. Hee taught diuers of the vulgar also, whence the 〈◊〉〈◊〉 Libia where Hercules learnt it and disputed of it. (e) Egiptians.] Their Philoso∣phy 〈◊〉〈◊〉, but most part from Chaldea, chiefely from Abraham: though they (as Diodo∣•…•… •…•…ibe it to Isis and Osiris, Uulcan, Mercury, and Hercules. How euer, sure it is 〈◊〉〈◊〉 Philosophy was diuine, and much false and filthy. (f) Indians.] There Philoso∣•…•… •…•…ed * 1.4 Brachmans: of whome read Philostratus his Uita Apollon. Thyan. and Stra∣•…•… 〈◊〉〈◊〉 of Alexander the Macedonian his conquests. (g) Persians.] They had the 〈◊〉〈◊〉 Zoroaster taught. (h) Cladaees.] The chiefe Astrologians and diuinators of the 〈◊〉〈◊〉 •…•…e read Diodorus. lib. 3. (i) Scythians.] Their Philosophers whilom, contended 〈◊〉〈◊〉 •…•…tians for antiquity: a nation valiant, plaine, iust, harmelesse, doing more by na∣•…•… •…•…en Greece with all her laborious discipline. (k) Galles.] or Frenchmen. They had 〈◊〉〈◊〉 〈◊〉〈◊〉: Caesar Comment. Gallic, Bell. and Poets also which were both Philosophers and * 1.5 〈◊〉〈◊〉 Saronidae. Dio. l. 6. they had also the wisards that y^e people came vnto for trifles. No 〈◊〉〈◊〉 •…•…gst them might be offered without a Philosopher, that was, a Naturalist diuine 〈◊〉〈◊〉 〈◊〉〈◊〉: and these ruled all, in all places. Their Druides) as Strabo saith lib. 4.) were both 〈◊〉〈◊〉 •…•…d Moralists. (l) Spaniards.] In Spaine, before siluer and gold were found, there was 〈◊〉〈◊〉 •…•…ny Philosophers, and the people liued wounderfull religiously: euery society had * 1.6 〈◊〉〈◊〉 •…•…y the yeare, chosen out of the most learned and iudicious ranke of men, equity 〈◊〉〈◊〉 •…•…or of iustice then, without lawes clangor: (yet the Turdetani now called the 〈◊〉〈◊〉 had certaine wounderfull old lawes written) few or no controuersies were 〈◊〉〈◊〉: and those that were did either concerne vertuous emulation, the reasons of 〈◊〉〈◊〉 gods, of good manners, or of some such theames, which the learned disputed of 〈◊〉〈◊〉 and called the women to bee auditors. Afterwards, certaine mountaines that 〈◊〉〈◊〉 •…•…all within brake out and burned, and the melted gould and siluer, left ad∣•…•… such fine •…•…uffes, in mens mindes, so shewing this to the Phaenicians, who were 〈◊〉〈◊〉 •…•…erall marchants of the world, they bartered of their mettalls away to them for 〈◊〉〈◊〉 •…•…o value. The Phaenicians spying this gaine, acquainted diuers of the Asians and 〈◊〉〈◊〉 therewith, and so came often thether with a multitude of men, sometimes with 〈◊〉〈◊〉 and otherwhiles with but two or three Marchants shippes: Now many either 〈◊〉〈◊〉 •…•…e and the soyle, or else louing gold better then their gods, set vp their rests in 〈◊〉〈◊〉 •…•…d by one tricke or other found meanes to contract alliance with others: and then 〈◊〉〈◊〉 •…•…y to send Colonyes into Spaine out of all Asia, and the Iles adiacent, and 〈◊〉〈◊〉 〈◊〉〈◊〉 their villenies amongst the filly ignorant soules. Then began the Spaniards to 〈◊〉〈◊〉 •…•…ir owne wealth: to fight, to prey one vpon another, first priuately, and soone after

in whole armies: afterward to flat nations warre, waged vnder alien leaders: the Ph•…•…nicians a•…•… first, the authors both of their present and future misfortunes: Then good manners got them gone, equity was sent packing away, and lawes came vp, together with digging of metta•…•…s, and other traffiques, so that farewell Philosophy, and all artes grew almost to vtter ruine: 〈◊〉〈◊〉 they were not written but onely passed by tradition from mouth to eare. But that which re∣mained of theē was renewed by some wel-wishing wits, in the time of the Romaine peace: b•…•… first the Gothes, and afterward the Saracins rooted them vtterly from amongst the vulga•…•…. There is an old memorial extant of the ancient times, written in greek and Latine: I hope by 〈◊〉〈◊〉 to illustrate the original of any natiue coūtry. (m) Of the elements] That is, such as conceiue to further thē the elements: such as think them the orignalls of al, & neuer leaue GOD any thing to doe, whose will disposeth all things. (n) For that which is knowne] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sath the greeke. (o) His inuisible] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is both Creation, and the thing created. V•…•… thinketh that this inuisibility is meant of the fome and fabrik of heauen and earth, according to that of the Psalme. The heauens declare the glory of God, and the firmament sheweth the workes of his hands. And we find Aristotle and many more to gather by the world externall shape of * 1.7 the world, that there is a God, that hath a prouidence and care of the world: and the same they gather by the course and motion of times, by the order of our life, and of the whole vni∣uerse, wherein such things could not be done, but by that most wise and glorious gouernor o•…•… the said vniuerse. Augustine translateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, constitutions, to make it imply that men may conceiue the secrets of GOD, by his workes, euen from the worlds first constitution, to per∣swade vs that this knowledge had existence before Christ his comming, or Moyses lawe, eue•…•… from the first creation of the world. And this me thinkes is nearest vnto Pauls minde, whom this place disputeth against the Philosophers, telling them that when or where euer they liue, they may finde a god the gouernor and father of all vniuersity: and that (for so followes the sequele) and that, by the workes which he hath made, may his inuisibility bee certainly gathe∣red. (p) Eternall vertue] Not onely his secret wisdome, and iustice, but his illustrious deity and power: vnlesse you take away [And so] and let the rest depend vpon the former: for the greeke [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifying coniunction, was the cause that [qoq{que}] was thrust into the Latine interpreta∣tation. (q) In him we liue] The ancients called GOD the life y^t is diffused throughout the vni∣uerse: and the aire also: so that this is true howsoeuer: that in him wee liue, wee moue and haue our beeing. Aratus also said, that al waies, courts, hauens, and all places and things were full of Ioue: which his interpretor attributeth to the ayre. (r) In which place] The Romaines and Greekes worshipped mens statues for gods, the Egiptians beasts.

Notes

• * 1.1

  Plato's opi∣nion of the greatest good.
• * 1.2

  Valla. Loue. Delight. Toenioy.
• * 1.3

  Atlantikes. Atlas. Egiptians.
• * 1.4

  Brachmans. Persians. Chaldees. Scithians.
• * 1.5

  Druides.
• * 1.6

  Spaine.
• * 1.7

  Psal. 19. 1.