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

Of essence, knowledge of essence, and loue of both. CHAP. 27.

SO (a) naturally doth this delight, that very wretches, for nothing else but this, would rather leaue their misery, then the World, knowing them-selues wretches tho, yet would they not dye. And the most wretched of all, eyther in wise iudgements (for (b) their foolishnesse;) or in theirs that hold them∣selues blessed (for their defect hereof:) If one should profer them an immortali∣ty of misery, and tell them if they refused it, they should become iust nothing, and loose all beeing, verily they would reioyce and choose an eternall misery before a millity of beeing. This our common sence testifieth. For why doe they feare to end their misery by death rather then continue it, but that nature still wisheth to hold a beeing? And therefore seeing they know they must dye, they do make such great accoumpt of a long life in their misery, ere they dye: Wherein doubtlesse they shew how thankefull they will bee for immortality, though it had not end of their misery. And what of brute beasts that vnderstand not this, from the Dragon to the worme? Do they not shew their loue of being, by auoyding death al waies possible? The trees and plants that haue no sence of death nor meanes to auoyd it, do they not put forth one sprig into the aire, & another (c) deeper into the earth, whereby to attract nutriment and preserue their beeing? Nay, the very bodyes that 〈◊〉〈◊〉 neyther sence nor vegetation, by their very motion vpwardes, downe∣wardes, or middle suspension, moue to the conseruation of their essence and na∣ture. Now then may bee gathered how much mans nature is beloued, and loth to bee deceiued, from hence, that man had rather (d) lament in a sound minde, then rei•…•… in folly. Which power is in no mortal creature but man: others haue sharper sights then wee, yet not any can behold the incorporeall light, which in some sort lightneth our mindes, producing a true iudgement of all these thinges,

〈◊〉〈◊〉 〈◊〉〈◊〉 as wee are capable of it. But though the vnreasonable creatures sen∣•…•… •…•…eine no knowledge, yet some similitude of knowledge there is in them. 〈◊〉〈◊〉 •…•…er corporall creatures, hauing no sence in themselues, are but the ob∣i•…•… of others sences, therefore called sensible: and the growth and power 〈◊〉〈◊〉 〈◊〉〈◊〉 the trees drawe nutriment, this is like their sence. But these and all oth•…•… •…•…porall bodies causes, are hid in nature, marry their formes in the diuer∣•…•… 〈◊〉〈◊〉 parts of the worlds structure) are apparant to vs, seemingly professing a 〈◊〉〈◊〉 be knowne since they could not know themselues: but our bodily sen∣•…•… •…•…ge not of them though they apprehend them. That is left vnto a farre 〈◊〉〈◊〉 •…•…cellent interior sence, discerning iust and vniust, (f) iust, by the intelli∣•…•… •…•…rme, vniust, by the priuation thereof. The office of this sence, neither the 〈◊〉〈◊〉 eare, the smell, the taste, nor the touche can performe. By this I know 〈◊〉〈◊〉 •…•…ng, and I know this knowledge, and I loue them both, and know that I 〈◊〉〈◊〉 both.

L. VIVES.

SO (a) naturally] A Stoicall and Academicall disputation handled by Tully, (Offic. 1. & de 〈◊〉〈◊〉. 〈◊〉〈◊〉. Stoically, and (De fin. 5.) Academically. (b) For their] Foolishnesse is the greatest 〈◊〉〈◊〉 •…•…nd wisdome the good. So held the Stoikes. (c) Deeper] A diuerse reading: the text 〈◊〉〈◊〉 both. (d) Antisthenes the first Cynickes choise. His reason was because to reioyce in •…•…d minde, was base, and cast downe the minde from the true state. Socrates in 〈◊〉〈◊〉 〈◊〉〈◊〉 Alcibiades, that possessions with-out wisdome, are not onely fruitlesse, but hurtfull. (e) •…•…re] It is not then our witte or toyle, but GODS bountie that instructs vs in the 〈◊〉〈◊〉 •…•…ourse of nature, and sharpens the iudgement: which bounty the good man attaining 〈◊〉〈◊〉 bad, must needs bee wiser, though lesse learned, or popularly acute. Therefore saith 〈◊〉〈◊〉 Into an euill soule, wisdome will not come. The same that Socrates said, Onely good men 〈◊〉〈◊〉 (f) Iust, by] By a forme, left in my minde by seeing iustice done, and the due con∣•…•… •…•…ing thereto: which, be it absent, I conceiue what iniustice is, by seeing the faire 〈◊〉〈◊〉 •…•…ent harmony subuerted; I build not vpon hurts, violence, iniuries, or reproches, 〈◊〉〈◊〉 no priuations, but may be iustly done vpon due command of the magistrate, or with •…•…ent: but vpon this, I see the vertues decorum broken. Forme is neither to bee taken •…•…pes or abstracts of things, reserued in the soule, and called motions, say some: Well, 〈◊〉〈◊〉 they either want witte or knowledge: And because they cannot make them-selues 〈◊〉〈◊〉 by things really extant: they must fetch their audiences eares vp to them by pursuing 〈◊〉〈◊〉, & non entia: this is our schoole-mens best trade now a dayes.]