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

THE CONTENTS OF THE eleuenth booke of the City of God.

• 〈◊〉〈◊〉. Of that part of the worke wherein the de∣•…•…ion of the beginnings and ends of the •…•…es, the Heauenly and Earthly are de∣•…•…
• 〈◊〉〈◊〉 Of the knowledge of God, which none can 〈◊〉〈◊〉, but through the Mediator betweene •…•…d Man, the Man Christ Iesus.
• 〈◊〉〈◊〉 Of the authority of the canonicall scrip∣•…•… •…•…de by the spirit of God.
• ...〈◊〉〈◊〉 •…•…at the state of the world is neither e∣•…•…, nor ordained by any new thought of 〈◊〉〈◊〉 •…•…f he meant that after, which he meant •…•…re.
• ...〈◊〉〈◊〉 •…•…at we ought not to seeke to comprehend •…•…te spaces of time or place ere the world 〈◊〉〈◊〉.
• 〈◊〉〈◊〉 That the World and Time had both one •…•…g, nor was the one before the other.
• 〈◊〉〈◊〉 Of the first sixe daies that had morning, •…•…g ere the Sunne was made.
• ...〈◊〉〈◊〉 〈◊〉〈◊〉 we must thinke of Gods resting the 〈◊〉〈◊〉 •…•…fter his six daies worke.
• ...〈◊〉〈◊〉 •…•…is to bee thought of the qualities of 〈◊〉〈◊〉 •…•…ording to scripture.
• ...〈◊〉〈◊〉 •…•…e vncompounded vnchangeable 〈◊〉〈◊〉 Father, the Sonne and the Holy 〈◊〉〈◊〉 God in substance and quality, euer 〈◊〉〈◊〉 same.
• ...〈◊〉〈◊〉 •…•…ether the Spirits that fell did euer 〈◊〉〈◊〉 the Angells in their blisse at their 〈◊〉〈◊〉
• ...〈◊〉〈◊〉 〈◊〉〈◊〉 happinesse of the iust, that •…•…as yet 〈◊〉〈◊〉 〈◊〉〈◊〉 reward of the diuine promise com∣•…•… the first men of Paradise, before sins 〈◊〉〈◊〉
• 〈◊〉〈◊〉 Whether the Angells were created in 〈◊〉〈◊〉 of happinesse that neither those that 〈◊〉〈◊〉 •…•…hey should fall, nor those that perseue∣•…•… •…•…ew they should perseuer.
• ...〈◊〉〈◊〉 〈◊〉〈◊〉 this is meant of the deuill. Hee a∣•…•… in the truth, because there is no 〈◊〉〈◊〉 him.
• 〈◊〉〈◊〉 Th•…•… meaning of this place. The diuell 〈◊〉〈◊〉 from the beginning.
• 〈◊〉〈◊〉 Of the different degrees of creatures, 〈◊〉〈◊〉 •…•…ble vse and reasons order do dif∣fer.
• 17. That the vice of malice is not naturall but against nature, following the will not the Creator in sinne.
• 18. Of the beauty of this vniuerse, augmen∣ted by Gods ordinance, out of contraries.
• 19. The meaning of that. God seperated the light from the darkenesse.
• 20. Of that place of scripture, spoken after the seperation of the light and darkenesse. And God saw the light, that it was good.
• 21. Of Gods eternall vnchanging will and knowledge, wherin he pleased to create al things in forme, as they were created.
• 22. Concerning those that disliked some of the good Creators creatures, and thought some things naturally euill.
• 23. Of the error that Origen incurreth.
• 24. Of the diuine Trinity, notifying it selfe (in some part) in all the workes thereof.
• 25. Of the tripartite diuision of all philoso∣phicall discipline.
• 26. Of the Image of the Trinity, which is in some sort in euery mans nature, euen before his glorification.
• 27. Of Essence, knowledge of Essence, and loue of both.
• 28. Whether we draw nearer to the Image of the holy Trinity in louing of that loue, by which we loue to be, and to know our being.
• 29. Of the Angells knowledge of the Trini∣ty in the Deity, and consequently, of the causes of things in the Archetype, ere they come to be effected in workes.
• 30. The perfection of the number of sixe, the first is compleate in all the parts.
• 31. Of the seauenth day, the day of rest, and compleate perfection.
• 32. Of their opinion that held Angells to be created before the world.
• 33. Of the two different societies of Angells, not vnfitly tearmed light, and darkenesse.
• 34. Of the opinion that some held, that the Angells were ment by the seuered waters, and of others that held waters vncreated.

FINIS.

THE ELEVENTH BOOKE OF THE CITTIE OF GOD. Written by Saint Augustine Bishop of Hippo, vnto Marcellinus.

Of that part of the worke wherein the demonstration of the beginings and ends of the two Citties, the heauenly and the earthly, are declared. CHAP. 1.

WE giue the name of the Citty of GOD vnto that society wherof that scripture beareth wittnesse, which hath gotten the most excellent authority & preheminence of all other workes whatsoeuer, by the disposing of the diuine proui∣dence, not the affectation of mens iudgements. For there it is sayd: Glorious things are spoken of thee, thou Citty of God: * 1.1 and in an other place, Great As the LORD, and greatly to bee praised, in the Citty of our God euen vpon his holy mountaine, increasing the ioy of all the earth. And by and by in the same Psalme: As wee haue heard so haue wee seene in the Citty of the Lord of Hoastes, in the Citty of our God: God •…•…th established it for euer and in another. The riuers streames shall make glad the Ci∣tie of God, the most high hath sanctified his tabernacle, God is in the middest of it, vn∣•…•…ed. * 1.2 These testimonies, and thousands more, teach vs that there is a Citty of God, whereof his inspired loue maketh vs desire to bee members. The earthly cittizens prefer their Gods before this heauenly Citties holy founder, knowing not that he is the God of gods, not of those false, wicked, and proud ones, (which wanting his light so vniuersall and vnchangeable, and beeing thereby cast into an extreame needy power, each one followeth his owne state, as it were, and begs peculiar honors of his seruants) but of the Godly, and holy ones, who select their owne submission to him, rather then the worlds to them, and loue rather to wor∣ship him, their God, then to be worshipped for gods themselues. The foes of this holy Citty, our former ten bookes (by the helpe of our Lord & King) I hope haue fully •…•…ffronted. And now, knowing what is next expected of mee, as my pro∣mise, viz. to dispute (as my poore talent stretcheth) of the originall, progresse, and consummation of the two Citties that in this worldly confusedly together: 〈◊〉〈◊〉 the assistance of the same God, and King of ours, I set pen to paper: intending 〈◊〉〈◊〉 〈◊〉〈◊〉 shew the beginning of these two, arising from the difference betweene 〈◊〉〈◊〉 •…•…gelical powers.

Of the •…•…ledge of God, which none can attaine but through the mediator be∣tweene God and man, the Man Christ Iesus. CHAP. 2.

IT is a gr•…•…, and admirable thing for one to transcend all creatures corpo∣ral or incorporall, fraile and mutable, by speculation; and to attaine to the Dei∣ty it selfe, and learne of that, that it made all things that are not of the diuine es∣sence. For so doth God teach a man, speaking not by any corporall creature vn•…•…

〈◊〉〈◊〉 •…•…erberating the ayre betweene the eare, and the speaker: nor by any 〈◊〉〈◊〉 •…•…ature, or apparition, as in dreames, or otherwise. For so hee doth * 1.3 〈◊〉〈◊〉 •…•…nto bodily eares, and as by a body, and by breach of ayre and distance. 〈◊〉〈◊〉 are very like bodies. But he speaketh by the truth, if the eares of the 〈◊〉〈◊〉 ready, and not the body. For hee speaketh vnto the best part of the 〈◊〉〈◊〉 and that wherein God onely doth excell him, and vnderstand a man 〈◊〉〈◊〉 fashion, you cannot then but say, he is made after Gods Image, beeing 〈◊〉〈◊〉 God onely by that part wherein hee excelleth his others, which hee •…•…ed with him by beasts. But yet the minde (a) it selfe (wherein reason and 〈◊〉〈◊〉 •…•…ding are naturall inherents) is weakned, and darkened by the mist of in∣•…•… •…•…ror, and diss-enabled to inioy by inherence (b) nay euen to endure that 〈◊〉〈◊〉 light, vntill it bee gradually purified, cured, and made fit for such an 〈◊〉〈◊〉 therefore it must first bee purged, and instructed by faith, to set it the 〈◊〉〈◊〉 •…•…in, truth it selfe, Gods Sonne, and God, taking on our man without 〈◊〉〈◊〉 god-head ordained that faith, to bee a passe (c) for man to God, by 〈◊〉〈◊〉 •…•…at was both God and man. (d) for by his man-hood, is he mediator, * 1.4 〈◊〉〈◊〉, is hee our way. For if the way lie betweene him that goeth, and the 〈◊〉〈◊〉 •…•…ch he goeth, there is hope to attaine it. But if (e) one haue no way, nor 〈◊〉〈◊〉 way to goe, what booteth it to know whether to goe? And the one∣•…•…, infallible high way is this mediator, God and Man: God, our iour∣•…•… Man our way vnto it.

L. VIVES.

〈◊〉〈◊〉 (a) it selfe] We call the minde mans purest and most excellent part, by which 〈◊〉〈◊〉 •…•…stand, argue, collect, discourse•…•…, apprehending things simply, or comparing 〈◊〉〈◊〉 •…•…g all artes and disciplines, managing the whole course of life, and inuenting 〈◊〉〈◊〉 the minde. (b) Nay euen to endure] So is the best reading] (c) For by his] This 〈◊〉〈◊〉, but all added by some other, vnto the chapters end.

Of the authority of the canonicall Scriptures, made by the spirit of God. CHAP. 3.

〈◊〉〈◊〉 hauing spoken what he held conuenient, first by his Prophets, then 〈◊〉〈◊〉 •…•…fe, and afterwards by his Apostle, made that scripture also, which 〈◊〉〈◊〉 •…•…icall, of most eminent authority, on which wee relie in things that * 1.5 〈◊〉〈◊〉 •…•…nderstanding, and yet cannot bee attained by our selues. For if things 〈◊〉〈◊〉 either to our exterior or interior sence (wee call them things present) 〈◊〉〈◊〉 owne in our owne iudgements (b) wee see them before our eyes, and 〈◊〉〈◊〉 as infallible obiects of our sence: then truely in things that fall not in 〈◊〉〈◊〉 of sence, because our owne iudgements doe faile vs, we must seeke out 〈◊〉〈◊〉 •…•…rities, to whom such things (wee thinke) haue beene more apparant, 〈◊〉〈◊〉 we are to trust. Wherefore, as in things visible, hauing not seene them 〈◊〉〈◊〉 we trust those that haue▪ (and so in all other obiects of the sences:) e∣•…•… •…•…ngs mentall, and intelligible, which procure a notice or sence, in man, 〈◊〉〈◊〉 •…•…omes the word, sentence:) that is (c) in things inuisible to our exteri∣•…•…e must needs trust them, (d) who haue learned then of that incorpo∣•…•…, or (e) behold them continually before him.

L. VIVES.

〈◊〉〈◊〉 〈◊〉〈◊〉 sensible] That power in man or other creature whatsoeuer that discerneth any * 1.6 〈◊〉〈◊〉 〈◊〉〈◊〉 called sence. Fiue exterior sences there are, and one within, the minde, or soule, fee∣li•…•… 〈◊〉〈◊〉 of sorrow, or of ought that the exteriors present, ioy, praise, glory, vertue, vice, hope, 〈◊〉〈◊〉 〈◊〉〈◊〉 the exteriors, as thus: wee say, what doe you thinke of this wine? this musicke? this •…•…ure▪ & of such a mans iudgement or wisdome, Philosophy, diuinity, or policy? Thus much because our Philosophers will not endure the minde should bee called sence, directly against Augustine. But what hath a Philosopher of our time to do with the knowledge of speach, 〈◊〉〈◊〉 is (as they interpret it) with grammar? (b) Wee see them] So it must be, prae sensibus, before o•…•… sences, not pr•…•…sentibus (c) In things inuisible] Visible commeth of Videre to see, that that is * 1.7 common to all the sences. Saw you not what a vile speech hee made? saw you euer worse wine? and so the Greekes vse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So doth Augustine vse inuisible here, for that which is no obiect to any exterior sence. (d) Who haue learned] The Saints, of God their Maister. (e) Be∣hold] The holy Angells.

Th•…•… 〈◊〉〈◊〉 state of the world is neither eternall, nor ordained by any new thought of gods, as if he meant that after, which he meant not before. CHAP. 4.

OF things visible, the world is the greatest, of inuisible, God. But the first wee see, the second wee but beleeue. That God made the world, whom shall wee beleeue with more safety them himselfe? Where haue we heard him? neuer bet∣ter then in the holy scriptures, where the Prophet saith. In the beginning God crea∣ted heauen and earth. Was the Prophet there when he made it? no. But Gods wis∣dome, whereby hee made it, was there, and that doth infuse it selfe into holy soules, making Prophets and Saints, declaring his workes vnto them inwardly, without any noise. And the holy Angells that eternally behold the face of the Fa∣ther, they come downe when they are appointed, and declare his will vnto them, of whom he was one that wrote, In the beginning God created heauen and earth, and who was so fit a witnesse to beleeue God by, that by the same spirit that reuealed this vnto him, did hee prophecy the comming of our faith. But (a) what made God create heauen and earth, then, not sooner: (b) they that say this to import an eternity of the world, being not by God created, are damnably, and impiously deceiued and infected. For (to except all prophecy) the very (c) order dispositi∣on, beauty and change of the worlde and all therein proclaimeth it selfe to haue beene m•…•…de (and not possible to haue beene made, but) by God, that ineffable, in∣uisible great one, ineffably & inuisible bea•…•…teous. But they that say God made the world, and yet allow it no temporall, but onely a formall originall, being made af∣ter a manner almost incomprehensible, they seeme to say some-what in Gods de∣fence from that chancefull rashnesse, to take a thing into his head that was not therein before, viz▪ to make the world, and to be subiect to change of will, he be∣•…•…g wholy vnchangeable and for euer. But I see not how their reason can stand in •…•…er respects, chiefly (d) in that of the soule, which if they doe coeternize with 〈◊〉〈◊〉, 〈◊〉〈◊〉 can neuer shew how that misery befalleth it anew, that was neuer acci∣•…•… 〈◊〉〈◊〉 it before. (e) If they say that the happinesse & misery haue bin coeternale∣•…•… then must they be so still, & then followes this absurdity, that the soule being 〈◊〉〈◊〉, shall not be happy in this, that it foreseeth the misery to come. If it 〈◊〉〈◊〉 foresee their blisse nor their 〈◊〉〈◊〉 〈◊〉〈◊〉 is it happily a false vnderstand∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 a most fond assertion. 〈◊〉〈◊〉 〈◊〉〈◊〉 they hold that the misery and the 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ed each other frō al eternity, but that afterwards the soule be∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 no more to misery, yet doth not this saue thē from being c•…•…ed 〈◊〉〈◊〉 〈◊〉〈◊〉 was neuer truly happy before; but then begineth to enioy 〈◊〉〈◊〉 new, & vncert•…•… happines: & so they cōfesse that this so strang & vnexpected 〈◊〉〈◊〉 thing bef•…•…ls the soule then, that neuer befel it before: which new changes cause 〈◊〉〈◊〉 •…•…y deny y^• God eternally foreknew, they deny him also to be the author of that

〈◊〉〈◊〉: (which were wicked to doe.) And then if they should say that hee 〈◊〉〈◊〉 resolued that the soule should not become eternally blessed, how farre 〈◊〉〈◊〉 •…•…m quitting him from that mutability which they disallow? But if 〈◊〉〈◊〉 •…•…ledge, that it had (f) a true temporall beginning, but shall neuer 〈◊〉〈◊〉 •…•…ral end, & hauing once tried misery, and gotten cleare of it, shal neuer 〈◊〉〈◊〉 •…•…ble more, this they may boldly affirme with preiudice to Gods immu∣•…•… will. And so they may beeleeue that the world had a temporall origi∣•…•… 〈◊〉〈◊〉 that God did not alter his eternall resolution in creating of it.

L. VIVES.

〈◊〉〈◊〉 (a) made] Epicurus his question. C•…•…c. de nat. deor. 1. Uelleius reasons of it. (b) They 〈◊〉〈◊〉 This is a maine doubt, mightily diuided and tossed into parts by great wittes, and 〈◊〉〈◊〉 •…•…tes. Some hold the world neuer made, nor euer ending, so doe the Peripateti∣•…•… •…•…y * 1.8 Latines (as Pliny, and Manilius) follow them: Cato the elder saith that of the 〈◊〉〈◊〉 •…•…me said it was created, but must bee eternall, as they (in the other booke) said Pla∣•…•… said it was from eternity, but must haue an end. Some, that God made it corrup∣•…•… •…•…dlesse, as preserued by the diuine essence, and these are Pythagoreans. Some say it 〈◊〉〈◊〉 beginning and must haue an end: the Epicureans, Anaxagoras, Empedocles and the 〈◊〉〈◊〉 this. Of these Plut. de Plac. Philoso. Galen. Histor. Philosoph. (if that booke bee his.) 〈◊〉〈◊〉 die nat. Macrobius, and others doe write. Aphrodiseus stands to Aristotle, be∣•…•… •…•…inion was the most battered at. Galen made the sences iudges of all the whole 〈◊〉〈◊〉 because wee see the same world, all in the same fashion, therefore it was vncrea∣•…•… bee eternall. For as Manilius saith. The Father sees not one world; the Sonne ano∣•…•… of them that make it eternall, say that God made it. Some giue it no cause of bee∣•…•… it cause of it selfe, and all besides. Arist. de caelo & mundo. (c) Order] Chance 〈◊〉〈◊〉 •…•…ke so singularly an ordered worke, nor any other reason or work-man, but beau∣•…•… could produce so beauteous an obiect. All the Philosophers schooles that smelt of 〈◊〉〈◊〉, held directly that nothing prooued the world to bee of Gods creating, so much 〈◊〉〈◊〉 •…•…ll beauty thereof. Plato, the Stoikes, Cicero Plutarch, and Aristotle were all thus 〈◊〉〈◊〉 Cic. de nat. de. lib. 2. (d) In that of the soule] Plato thrusts their eternal soules into 〈◊〉〈◊〉 •…•…nto prisons for sins cōmitted. (e) If they] They must needs say they were either euer 〈◊〉〈◊〉 euer wretched, or successiuely, both: which if it be, the alteration of the soules na∣•…•… •…•…use it, perforce. For what vicissitude of guilt and expiation could there bee for so 〈◊〉〈◊〉 •…•…sand yeares of eternity, so constant, as to make the soules now blessed and now mi∣•…•… A true] Some read, a beginning as number hath; number begins at one, and so runs 〈◊〉〈◊〉: the great number may stil be increased, nor can you euer come to the end of num∣•…•… hath no end, but is iustly called infinite.

〈◊〉〈◊〉 we ought not to seeke to comprehend the infinite spaces of time or place, ere the world was made. CHAP. 5.

〈◊〉〈◊〉 then let vs see what wee must say to those that make God the worlds 〈◊〉〈◊〉 and yet examine the time: and what they wil say to vs, when wee exa∣•…•… of the place. They aske why it was made then, and no sooner, as wee •…•…ke,, why was it made in this place and in no other? for if they imagine in∣•…•… •…•…paces of time before the world, herein they cannot thinke that God did 〈◊〉〈◊〉, so likewise may they suppose infinite spaces of place besides the world, 〈◊〉〈◊〉 if they doe not make the Deity to rest and not operate, they must fall to 〈◊〉〈◊〉 (a) his dreame of innumerable worlds, onely this difference there wilbe, 〈◊〉〈◊〉 all his worlds of the (b) casuall coagulation of Atomes, and so by their 〈◊〉〈◊〉 dissolues them: but they must make all theirs, Gods handiworkes, if the,

will not let him rest in all the inter-mirable space beyond the world, and haue none of all them worlds (no more then this of ours) to bee subiect to dissolution. (c) fo•…•… we now dispute with those that doe as wee doe, make God the incorpore∣all Creator of all things that are not of his owne essence. For those that stand for many gods, they are vnworthy to bee made disputants in this question of re∣ligion. The other Philosophers haue quite (d) out-stript all the rest in fame and credit because (though they werefarre from the truth, yet) were they nearer then the rest. Perhaps they will neither make Gods essence dilatable, not limmitable, but (as one should indeed hold) will affirme his incorporeall presence in all that spacious distance besides the world, imploied onely in this little place (in respect of his immensity) that the world is fixt in: I doe not thinke they will talke so id∣ly. If they set God on worke in this one determinate (though greatly dilated) world: that reason that they gaue why God should not worke in all those in∣finite places beyond the world, let them giue the same why God wrought not in all the infinite times before the world. But as it is not consequent that God followed chance rather then reason in placing of the worlds frame where it now standeth, & in no other place, though this place had no merit to deserue it before the infinite others: (yet no mans reason can comprehend why the diuine will pla∣ced it so:) euen so no more is it consequent, that wee should thinke that it was any chance made God create this world than, rather then at any other time, whereas all times before had their equall course, and none was more meritori∣ous of the creation then another: But if they say, men are fond to thinke there is any place besides that wherein the world is: so are they (say wee) to immagine any time for God to bee idle in, since there was no time before the worldes creation.

L. VIVES.

EPicurus (a) his dreame] Who held not onely many worlds, but infinite: I shewed it else∣where. * 1.9 Metrodorus saith it as absurd to imagine but one world, in that so infinite a space as to say that but one care of corne growes in a huge field. This error Aristotle & the Sto•…•…kes beat quite downe, putting but that one for the world, which Plato, and the wisest Philosophers called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the vniuerse. (b) Casuall] Great adoe the Philosophers keepe about natures principles: Democritas makes all things of little bodies that flie about in the voide places, hauing forme and magnitude, yet indiuisible, and therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Atomes, Epicurus gaue them weight also, more then Democritus did: and made those indiuisible diuersly-formed things, to 〈◊〉〈◊〉 a∣bout * 1.10 (of diuers quantities and weights) vp and down casually in the voyd and shuffling toge∣ther in diuers formes, thus produce infinite worlds, and thus infinite worlds do arise continue and end, without any certaine cause at all: and seeking of a place, without the world, we may not take it as we do our places, circumscribing a body: but as a certaine continuance, before the world was made, wherein many things may possibly be produced and liue. So though their bee nothing without this world, yet the minde conceiueth a space wherein God may bo•…•… place this, and infinite worlds more. (c) For wee] With the Plat•…•…nists, he means. (d) Out 〈◊〉〈◊〉] The ancients held the Platonists and Stoickes in great respect and reuerence. Cicero.

That the world and time had both one beginning, nor was the one before the other. CHAP. 6.

FOr if eternity and time be wel considered, time (a) neuer to be extant without motion, and (b) eternity to admit no change, who would not see that time could not haue being before some mouable thing were created; whose motion, &

〈◊〉〈◊〉 〈◊〉〈◊〉 alteration (necessarily following one part another) the time might run 〈◊〉〈◊〉 〈◊〉〈◊〉 therefore that God whose eternity alters not, created the world, and 〈◊〉〈◊〉 can he bee said to haue created the world in time, vnlesse you will say 〈◊〉〈◊〉 some-thing created before the world, whose course time did follow? 〈◊〉〈◊〉 holy and most true scriptures say that: In the beginning God created hea∣•…•… •…•…h, to wit, that there was nothing before then, because this was the Be∣•…•… which the other should haue beene if ought had beene made before, 〈◊〉〈◊〉 the world was made with Time, & not in Time, for that which is made 〈◊〉〈◊〉 •…•…s made both before some Time, & after some. Before i•…•… is Time past, af∣•…•… •…•…me to come: But no Time passed before the world, because no creature 〈◊〉〈◊〉 by whose course it might passe. But it was made with the Time if mo∣•…•… Times condition, as that order of the first sixe or seauen daies went, 〈◊〉〈◊〉 were counted morning & euening vntill the Lord fulfilled all the worke 〈◊〉〈◊〉 〈◊〉〈◊〉 sixth day, and commended the seauenth to vs in the mistery of sanctifi∣•…•…▪ Of what fashion those daies were, it is either exceeding hard, or altoge∣•…•… •…•…possible to thinke, much more to speake.

L. VIVES.

I•…•… 〈◊〉〈◊〉 •…•…euer] Aristotle defined time the measure of motion, makeing them vtterly inse∣•…•…. * 1.11 Some Philosophers define it, motion, so doe the Stoikes. (b) Eternity) So saith Au∣•…•… •…•…en, Boetius also, Nazianzene, and others all out of Plato, these are his wordes. When 〈◊〉〈◊〉 〈◊〉〈◊〉 this great mooueable and eternall vniuerse, beheld his worke, he was very well pleased, 〈◊〉〈◊〉 •…•…ake it yet a little liker to the Archetype. And so, euen as this creature is immortall, 〈◊〉〈◊〉 〈◊〉〈◊〉 to make the world eternall, as neare as the nature thereof would permit: but his na∣•…•… •…•…ll, and squared not with this made worke. But hee conceiued a moueable forme of e∣•…•… * 1.12 together with ornament of the heauenly structure, gaue it this progressiue eternall I∣•…•… •…•…ity: which he named Time, diuiding it into daies, nights, monthes and yeares: all which 〈◊〉〈◊〉 〈◊〉〈◊〉 heauen, and none of them were before heauen. Thus Plato in his Timaeus: Time (saith 〈◊〉〈◊〉 〈◊〉〈◊〉 the Image of eternity: but time mooueth, and eternity moueth not, being naturally fixed •…•…able: towards it doth time passe, and endeth in the perfection therof, and may be dissolued 〈◊〉〈◊〉 •…•…orlds creator will. In dogm. Platon.

Of the first sixe daies that had morning, and euening, •…•…re the Sunne was made. CHAP. 7.

〈◊〉〈◊〉 〈◊〉〈◊〉 ordinary (a) daies, wee see they haue neither morning nor euening but 〈◊〉〈◊〉 •…•…e Sunne rises and sets. But the first three daies of all, had no Sunne, for 〈◊〉〈◊〉 made the fourth day. And first, God made the light, and seuered it from 〈◊〉〈◊〉 •…•…nesse, calling it day, and darkenesse, night: but what that light was, and 〈◊〉〈◊〉 •…•…nne a course to make morning and night, is out of our sence to iudge, 〈◊〉〈◊〉 we vnderstand it, which neuerthelesse we must make no question but be∣•…•…▪ (b) for the light was either a bodily thing placed in the worlds highest pa•…•… farre from our eye, or there where the Sunne was afterwards made: (c) or 〈◊〉〈◊〉 the name of light signified that holy citty, with the Angells and spirits whereof the Apostle saith: Ierusalem which is aboue is our eternall mother in heauen. * 1.13 〈◊〉〈◊〉 〈◊〉〈◊〉 another place hee saith: yee are all the children of light, and the sonnes of the 〈◊〉〈◊〉 •…•…re not sonnes of night and darkenesse. (d) Yet hath this day the morne and e∣•…•…, because (e) the knowledge of the creature, compared to the Creators, is 〈◊〉〈◊〉 •…•…ery twilight: And day breaketh with man, when he draweth neare the loue

and praise of the Creator. Nor is the creature euer be nighted, but when the loue of the Creator forsakes him. The scripture orderly reciting those daies, neuer mentions the night: nor saith, night was, but, the euening and the morning were the first day, so of the second, and soon. For the creatures knowledge, of it selfe, is as it were farre more discoloured, then when it ioynes with the Creators, as in the * 1.14 arte that framed it. Therefore, euen, is more congruently spoken then night, yet when all is referred to the loue, & praise of the Creator, night becomes mor∣ning: and when it comes to the knowledge of it selfe it is one full day. When it comes to the Firmament that seperateth the waters aboue and below, it is the se∣cond day. When vnto the knowledge of the earth, and all things that haue roote thereon, it is the third day. When vnto the knowledge of the two lights the grea∣ter and the lesse, the fourth: when it knowes all water-creatures, foules and fi∣shes, it is the fifth, and when it knowes all earthly creatures, and man himselfe it is the sixth day.

L. VIVES.

ORdinary (a) daies] Coleynes coppy reades not this place so well. (b) For the] The schoole men Sent. 2. dist. 24. dispute much of this. But Augustine calleth not the light a body here: but saith God made it either some bright body, as the Sunne, or e•…•…s the contraction of the incorporeall light, made night, and the extension, day, as Basil saith, moouing like the Sun, in the egresse making morning, in the regresse euening. Hug. de. S. Victore, de Sacram. lib. 1. (c) Or els] Aug. de genes ad lit. lib. 1. (d) Yet hath] A diuers reading, both to one purpose. (e) The knowledge] De genes. ad lit▪ lib. 4. Where hee calleth it morning when the Angells by contem∣plating of the creation in themselues (where is deepe darkenesse) lift vp themselues to the knowledge of God: and if that in him they learne all things (which is more certaine then all habituall knowledge) then is it day: It growes towards euening when the Angels turne from God to contemplate of the creatures in themselues, but this euening neuer becommeth night for the Angells neuer preferre the worke before the worke man: that were most deepe, darke night. Thus much out of Augustine, the first mentioner of mornings & euenings knowledges.

What wee must thinke of Gods resting the seauenth day after his sixe daies worke. CHAP. 8.

BVt whereas God rested the seauenth day frō al his workes, & sanctified it, this is not to be childishly vnderstood, as if God had taken paines; he but spake the word, and (a) by that i•…•…telligible and eternal one (not vocall nor temporal) were all things created. But Gods rest signifieth theirs that rest in God, as the gladnesse of the house signifies those y^• are glad in the house, though some-thing else (and not the house) bee the cause thereof. How much more then if the beauty of the house make the inhabitants glad, so that wee may not onely call it glad vsing the continent for the contained, as, the whole Thea•…•…er applauded, when it was the men: the whole medowes bellowed, for, the Oxen, but also vsing the efficient for the effect, as a merry epistle; that is, making the readers merry. The•…•…fore the scrip∣ture affirming that God rested, meaneth the rest of all things in God, whom he by himself maketh to rest: for this the Prophet hath promised to all such as he speak∣eth * 1.15 vnto, and for whom he wrote, that after their good workes which God doth in them or by them, (if they first haue apprehended him in this life by faith) they shal in him haue rest eternal. This was prefigured in the sanctification of the Sa∣boath by Gods command in the old law, whereof, more at large in due season.

L. VIVES.

BY (a) that intelligible] Basil saith that this word is a moment of the will▪ by which wee conceiue better of things.

What is to be thought of the qualities of Angels, according to scripture. CHAP. 9.

NOw hauing resolued to relate this holy Cities originall, & first of the angels who make a great part thereof so much the happier in that they neuer (a) were pilgrims, let vs see what testimonies of holy wri•…•…t concerne this point. The scriptures speaking of the worlds creation speake not plainly of the Angels, when or in what order they were created, but that they were created, the word heauen includeth. In the beginning God created heauen and earth, or rather in the world Light, whereof I speake now, are there signified: that they were omitted, I cannot thinke, holy writ saying, that God rested in the seauenth day from all his workes, the same booke beginning with, In the beginning God created heauen and earth: to shew that nothing was made ere then. Beginning therefore with heauen & earth, and earth the first thing created▪ being as the scripture plainely saith, with-out forme and voide, light being yet vn made, and darknesse being vpon the deepe: (that is vpon a certaine confusion of earth and waters) for where light is not darknesse must needes be, then the creation proceeding; and all being accompli∣shed in sixe dayes, how should the angels bee omitted, as though they were none of Gods workes, from which hee rested the seuenth day? This though it be not omitted, yet here is it not plaine: but else-where it is most euident. The three chil•…•… sung in their himne, O all yee workes of the Lord, blesse yee the Lord, amongst which they recken the angels. And the Psalmist saith: O praise God in the heauens, 〈◊〉〈◊〉 him in the heights: praise him all yee his angells, praise him all his hoasts; praise 〈◊〉〈◊〉 s•…•…e and Moone, praise him sta•…•…res and light. Praise him yee heauens of heauens, 〈◊〉〈◊〉 the waters that be aboue the heauens, praise the name of the Lord, for hee spake the 〈◊〉〈◊〉 and they were made: he commanded & they were created: here diuinity calls the •…•…ls Gods creatures most plainly: inserting them with the rest, & saying of all: He sp•…•…ke the word and they were made: who dares thinke that the Angels were made after the sixe daies: If any one bee so fond, hearken, this place of scripture con∣founds him vtterly, (e) When the starres were made, all mine angels praised mee with a * 1.16 loude voice. Therefore they were made before the starres, and the stars were made the fourth day. what? they were made the third day, may wee say so? God forbid. That dayes worke is fully knowne, the earth was parted from the waters, and two •…•…nts tooke formes distinct, and earth produced all her plants. In the second day then? neither. Then was the firmament made betweene the waters aboue and below, and was called Heauen, in which firmament the starres were created the fourth day. (c) Wherefore if the angels belong vnto Gods sixe dayes worke, they are that light called day; to commend whose vnity, it was called, one day, not the first day, nor differs the second or third from this, all are but this one, doubled v•…•…to 6. or 7. sixe of Gods workes, the 7. of his rest. For when God said: Let there be light, & there was light; if we vnderstand the angels creation aright herein, they are made partakers of that eternall light, the vnchangeable wisdome of God, all∣creating, namely, the onely be gotten sonne of God, with whose light they in their creation were illuminate, and made light, & called day in the participation of the vnchangeable light & day, that Word of God by which they & all things else were created. For the true light that lightneth euery man that cōmeth into this world, this also lightneth euery pure angell, making it light, not in it selfe, but in God,

from whom if an Angell fall, it becommeth impure, as all the vncleane spirits are, being no more a light in God, but a darknesse in it selfe, depriued of all per∣ticipation of the eternall light: for Euill hath no nature; but the losse of good, that is euill.

L. VIVES.

NEuer were (a) pilgrims] But alwayes in their country: seeing alwayes the face of the fa∣ther. (b) When the starres] Iob. 38 7. So the Septuagints doe translate it, as it is in the te•…•…t. (c) Wherefore if] The Greeke diuine put the creation of spirituals, before that of things cor∣porall, making God vse them as ministers in the corporall worke: and so held Plato▪ Hierome following Gregorie and his other Greeke Maisters held so also. But of the Greekes, Basil and Dionysius, and almost all the Latines, Ambrose, Bede, Cassiodorus, and Augustine in this place holds, that God made althings together, which agreeth with that place of Ecclesiasticus, chap. 18. vers. 1. He that liueth for euer, made althings together.

Of the vncompounded, vnchangeable Trinity, the Father, the Sonne, and the Holy spirit, one God in substance and quality, euer one and the same. CHAP. 10.

GOod therefore (which is God) is onely simple, and consequently vnchange∣able. This good created all things, but not simple, therefore changeable. I say created, that is made, not begotte. For that which the simple good begot, is as simple as it is, and is the same that begot it. These two we call Father and sonne both which with their spirit, are one God: that spirit, being the fathers and the * 1.17 sonnes, is properly called in scriptures, the holy spirit, (a) it is neither father nor sonne, but personally distinct from both, but it is not really: for it is a simple and vnchangeable good with them, and coeternall. And this trinity is one God: not simple because a trinity (for we call not the nature of that good, simple, because the father is alone therein, or the sonne, or holy ghost alone, for that name of the tri∣nitie is not alone with personall subsistance, as the (b) Sab•…•…llians held) but it is cal∣led simple, because it is one in essence & the same one in quality (excepting their personall relation: for therein the father hath a sonne, yet is no sonne, & the sonne a father, yet is no father. (c) But in consideration each of it selfe, the quality and essence is both one therein, as each liueth, that is▪ hath life, an•…•… is life it selfe. This is the reason of the natures simplicity, wherein nothing adheareth that can bee lost, nor is the continent one & the thing conteined another, as vessels & liquors, bodies and colours, ayre and heate, or the soule and wisdome are: for those are not coessentiall with their qualities: the vessell is not the liquor, nor the body the colour, nor ayre heate, nor the soule wisdome: therefore may they all loo•…•… these adiuncts, and assume others: the vessel may be empty, the body discoloured, the ayre cold, the soule foolish. But (d) the body being one incorruptible (as the saints shall haue in the resurrection) that incorruption it shall neuer loose, yet is not that incorruption one essence with the bodily substance. For it is a like in all parts of the body, all are incorruptible. But the body is greater in who•…•…e then in part, and the parts are some larger, some lesser, yet neither enlarging or lessening the incorruptibility. So then (e) the body being not entire in it selfe, & incorrup∣tibility being intire in it selfe, do differ: for all parts of the body haue inequalitie in themselues, but none in incorruptibility. The finger is lesse then the hand, but neither more nor lesse corruptible then the hand: being vnequall to themselues, their incorruptibility is equall. And therefore though incorruptibility be the bo∣dies inseperable inherent, yet the substance making the body, & the quality m•…•…∣ing it incorruptible, are absolutely seuerall. And so it is in the adiunct aforesaid of

the soule, though the soule be alwaies wise, (as it shall bee when it is deliuered from misery to eternity) though it be from thence euermore wise yet it is by par∣ticipation of the diuine wisdome, of whose substance the soule is not. For though the ayre be euer light, it followeth not that the light and the ayre should be all one. (I say not this (f) as though the ayre were a soule as some that (g) could not conceiue an vncorporal nature, did imagine. But there is a great similitude in this disparity: so that one may fitly say, as the corporeall ayre is lightned by the cor∣poreal light, so is the incorporeal soule by gods wisdomes incorporeall light, & as the aire being depriued of that light, becomes darke, (h) corporeall darknesse being nothing but aire depriued of light, so doth the soule grow darkned, by want of the light of wisdom) According to this then, they are called simple things, t•…•…at are truely and principally diuine, because their essence and (i) their quality are indistinct, nor do they partake of any deity, substance, wisdome, or be•…•…titude, but are all entirely them-selues. The scripture indeed calls the Holy Ghost, the manifold spirit of wisdome, because the powers of it are many: but all one with the essence, and all included in one, for the wisdome thereof i•…•…, not manyfold, but one, and therein are infinite and vnmeasurable (k) treasuries of things intelligi∣ble, wherein are all the immutable and inscrutable causes of al things, both visi∣ble, and mutable, which are thereby created: for God did nothing vnwittingly, (l) it were disgrace to say so of any humaine artificer. But if he made all knowing, then made hee but what hee knew. This now produceth a wonder, but yet a truth in our mindes: that the world could not be vnto vs, but that it is now ex∣tant: but it could not haue beene at all (m) but that God knew it.

L. VIVES.

IT is (a) Neither.] Words I thinke ad little to religion, yet must we haue a care to keepe the old path and receiued doctrine of the Church, for diuinity being so farre aboue our reach, * 1.18 how can wee giue it the proper explanation? All words, are mans inuention for humane vses, and no man may refuse the old approued words to bring in new of his owne inuention, for when as proprieties are not to be found out by mans wit, those are the fittest to declare things by, that ancient vse hath le•…•… vs, and they that haue recorded most part of our religion. This I say for that a sort of smattring rash fellowes impiously presume to cast the old formes of speach at their heeles, and to set vp their own maisters-ships, being gr•…•…ssly ignorant both in the matters and their bare formes, and will haue it law•…•…ull for them, at their fond likings to 〈◊〉〈◊〉 or fashion the phrases of the fathers in mat•…•…er of religion, into what forme they list, like a 〈◊〉〈◊〉 of waxe. (b) Sabellians. Of them before▪ The h•…•…ld no persons in the Ternity. (c) But in c•…•…deration.] The Bruges copy reads it without the sentence precedent in the copy that Uiues commented vpon, and so doth Paris, Louaines and Basills all] (d) The body.] Prouing acci∣dents both separable and inseparable to be distinct from the substance they do adhere vnto. (e) The body being not.] The body cons•…•…sts of parts: •…•…t cannot stand without them, combined and co•…•…gulate in one: the hand is not the body of his whole, nor the magnitude▪ yet the incor∣•…•…bility of the hand is no part of the bodies incorruptibility, for this is not diuisible, though it be in the whole body, but so indiuisible, that being all in all the body, it is also all in 〈◊〉〈◊〉 part: and so are all spirituall things, Angels▪ soules, and God; their natures possesse no place so that they may say, this is on my rig•…•…t ha•…•…d, this on the left, or this aboue, and this below, but they are entirely whole in euery particle of their place, and yet fa•…•…le not to fill the whole; whether this be easilier spoken or vnderstood •…•…udge you.

(f) As though.] So Anaximenes of Miletus, and Diogenes of Apollonia held. Ana∣•…•…as held the soule was like an ayre. Heraclitus, produced all soules out of respiration, therevpon calling it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to refrigerate. Plato in Cratyl. The ancients tooke our 〈◊〉〈◊〉 wee draw, for the soule▪ Where-vpon the Poet said, vxoris anima 〈◊〉〈◊〉. My

wiues breth stinkes. They called all ayre also the soule. Uirgil Semina terrarum animaeque maris∣q•…•… 〈◊〉〈◊〉. As they had beene the seeds of earth, ayre, sea, &c. (g) Could not.] C•…•…c. Tusc. q•…•…st. lib. 1. They could not conceiue the soule that liues by it selfe, but sought a shape for it. (h) C•…•… •…•…kenesse.] Arist, de anima. lib. 2. Darkenesse is the absence of light from a transpare•…•… body, by which we see. (i) Their quality.] The Greekes call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tully in his acade∣mikes taketh this for a body. But Augustine here calleth all adherences to the substance (which Philosophers call accidents) qualities. Quintil, and others, shew the name of Quality to bee generall, and both in the abstract, and conceite, appliable to all accidents. (k) Treasuries.] Store∣houses, or treasures themselues. (l) It were.] All were hee a bungler, and had no skill, the word is, any, (m) But that God.] Wose care vpholds, or else would it stand but a while. But he can∣not care for that hee knowes not: nor any workeman supports a worke he is ignorant in, or perfometh any such.

Whether the spirits that fell did euer pertake with the Angells, in their blisse at their beginning. CHAP. 11.

WHich being so, the Angels were neuer darknesse at all, but as soone as euer they were made they were made light: yet not created onely to liue, and be as they listed, but liue happily and wisely in their illumination, from which some of them turning away, were so farre from attaining that excellence of blessed wis∣dome which is eternall, with full▪ security of the eternity that they (a) fell to a life, of bare foolish reason onely, which they cannot leaue although they would: how they were pertakers of that wisdome, before their fall, who can define? How can wee say they were equally pertakers with those that are really blessed by the assu∣rance of their eternity, whome if they had beene therein equal, they had still con∣tinued in the same eternity, by the same assurance? for life indeed must haue an end, last it neuer so long, but this cannot bee said of eternity, for it is life, be∣cause of lyuing; but it is eternity of neuer ending: wherefore though all eternity, be not blessed (for hel fire is eternal) yet if the true beatitude be not without eter∣nity their beatitude was no such as hauing end, and therefore being not eternall, whether they knew it, or knew it not: feare keeping their knowledge, and error their ignorance from being blessed. But if their ignorance built not firmely vpon vncertainety, but on either side, wauering betweene the end, or the eternity of their beatitude; this protraction proues them not pertakers of the blessed Angells happinesse, (b). We ty not this word, beatitude, vnto such strictnesse, as to hold it Gods onely peculiar: yet is hee so blessed as none can bee more: In compariso•…•… of which (be the Angells as blessed of themselues as they can) what is all the bea∣titude * 1.19 of any thing, or what can it be?

L. VIVES.

THey fell (a) to a life.] The Deuills haue quicke, and suttle witts, yet are not wise, knowing 〈◊〉〈◊〉 them-selues nor their Father as they ought, but being blinded with pride and enuy▪ 〈◊〉〈◊〉 most •…•…ondly into all mischiefe. If they were wise, they should be good, for none is wick∣ed in 〈◊〉〈◊〉 ignorance rules not, as Plato and Aristotle after him, teacheth. (b) We tie 〈◊〉〈◊〉.] The 〈◊〉〈◊〉 defined beatitude. A numerically perfect state in all good, peculiar to God, in 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the Angells and Saints are blessed. * 1.20

The happinesse of the i•…•…st that as yet haue not the reward of the diuine promise, com∣pared with the first man of paradise, before sinnes originall. CHAP. 12.

NEither do we onely call (a) them blessed, respecting all reasonable intellect•…•…

〈◊〉〈◊〉, for who dares deny that the first man in Paradise was blessed before his 〈◊〉〈◊〉 •…•…ough he knew not whether he should be so still or not. Hee had beene so 〈◊〉〈◊〉; had he not sinned: for we call them happy (b) whom we see liue well in 〈◊〉〈◊〉 〈◊〉〈◊〉 hope of the immortalitie to come, without (c) terror of conscience, 〈◊〉〈◊〉 •…•…rue attainment of pardon for the crimes of our naturall imperfection. 〈◊〉〈◊〉 •…•…ough they be assured of reward for their perseuerance, yet they are not 〈◊〉〈◊〉 •…•…seuer. For what man knoweth that he shall continue to the end in acti∣•…•… •…•…crease of iustice, vnlesse hee haue it by reuelation from him, that by his 〈◊〉〈◊〉 •…•…ouidence instructeth few (yet fa•…•…leth none) herein? But as for present 〈◊〉〈◊〉, our first father in Paradise was more blessed then any iust man of the 〈◊〉〈◊〉 but as for his hope, euery man in the miseries of his body, is more blessed: 〈◊〉〈◊〉 〈◊〉〈◊〉 whom truth (not opinion) hath said that he shall bee rid of all molesta∣•…•… pertake with the Angels in that great God, whereas the man that liued 〈◊〉〈◊〉 •…•…se, in all that felicity was vncertaine of his fall or continuance therein.

L. VIVES.

〈◊〉〈◊〉 (a) them blessed] This reading is best approoued. Augustine meanes that the Angels 〈◊〉〈◊〉 they were vncertaine of their fall or continuance, yet were (in a sort) blessed, onely 〈◊〉〈◊〉 •…•…gh glorious nature: as Adam was in those great gifts of God before his fall. (b) 〈◊〉〈◊〉 〈◊〉〈◊〉] Christ calls them blessed. Mat. 8. (c) Terror of conscience] The greatest blisse * 1.21 〈◊〉〈◊〉 a pure conscience: as Horace saith, to blush for guilt of nothing, and the greatest 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…uilty conscience▪. This was that the Poets called the furies. Cic. contra Pisonem 〈◊〉〈◊〉.

•…•…er the Angels were created in such a state of happinesse, that neither 〈◊〉〈◊〉 those that fell, knew they should fall, nor those that perseuered, fore-knew they should perseuer. CHAP. 13.

〈◊〉〈◊〉 •…•…fore now it is plaine, that beatitude requires both conioyned: such 〈◊〉〈◊〉 •…•…tude I meane, as the intellectuall nature doth fitly desire: that is, to 〈◊〉〈◊〉▪ the vnchangeable good, without any molestation, to remaine in him 〈◊〉〈◊〉 with-out delay of doubt, or deceit of error. This wee faithfully beleeue 〈◊〉〈◊〉 Angels haue: but consequently that the Angels that offended, and 〈◊〉〈◊〉 lost that light, had not, before their fall: some beatitude they had, but 〈◊〉〈◊〉 knowing: this wee may thinke, if they (a) were created any while be∣•…•…y sinned. But if it seeme hard to beleeue some Angels to bee created 〈◊〉〈◊〉 •…•…ore-knowledge of their perseuerance or fall, and other-some to haue 〈◊〉〈◊〉 •…•…cience of their beatitude, but rather that all had knowledge alike in their 〈◊〉〈◊〉 and continued so, vntill these that now are euill, left that light of good∣•…•… verily it is harder to thinke that the holy Angels now are in them∣•…•… certaine of that beatitude, whereof the scriptures affoord them so 〈◊〉〈◊〉 •…•…einty, and vs also that read them. What Catholicke Christian but 〈◊〉〈◊〉 that no Angell that now is, shall euer become a deuill: nor any deuill 〈◊〉〈◊〉, from hence-forth? The truth of the Gospell tells the faithfull, that 〈◊〉〈◊〉 bee like the Angels, and that they shall goe to life eternall. But if 〈◊〉〈◊〉 •…•…re neuer to fall from blisse, and they bee not sure, wee are aboue 〈◊〉〈◊〉 like them: but the truth affirming (and neuer erring) that wee 〈◊〉〈◊〉 their like, and equalls, then are they sure of their blessed eternitie:

whereof those other being vncertaine (for it had beene eternall had they beene certaine of it) it remaines that they were not the others equalls, or if they were, these that •…•…ood firme, had not this certaintie of knowledge, vntill afterwards. Vn∣lesse we will say that which Christ saith of the Deuill: Hee hath beene a murtherer 〈◊〉〈◊〉 •…•…he beginning, and abode not in the truth, is not onely to be vnderstood from * 1.22 the beginning of mankinde, that is since man was made, whom hee might kill by deceiuing; but euen from the beginning of his owne creation: and therefore be∣cause of his auersion from his creator, and (b) proud opposition (herein both er∣ring and seducing) was d•…•…bard •…•…uen from his creation, from happinesse, because he could not delude the power of the Almighty. And he that would not in piety hold with the truth, in his pride counterfeits the truth, that the Apostle Iohns say∣ing, The deuill sinneth from the beginning, may be so vnderstood also: that is, euer * 1.23 since his creation, he reiected righteousnesse: which none can haue, but a will sub∣iect vnto God. Whosoeuer holds thus, is not of the heretikes opinion, called the (c) Manichees, nor any such damnations as they, that hold that the Deuill had a wicked nature giuen him in the beginning: they do so doate that they conceiue not what Christ said, He aboade not in the truth, but thinke he said, He was made ene∣mie to th•…•… truth: But Christ did intimate his fall from the truth, wherein if he had remained, hee had perticipated it with the holy Angels, and beene eternally bles∣sed with them.

L. VIVES.

WEr•…•… (a) created] The time betweene their creation and rebellion, was so little, that it see∣med * 1.24 none, (b) Proud opposition]. So the approoued copyes do read. (c) Manichees] Hearing that the Deuill sinned from the beginning, they thought him created sinfull and vicious by nature rather then will: for that is naturall and inuoluntary in one, which the creator in•…•…∣eth him with in his creation.

How this is meant of the Deuill, He abode not in the truth, because * 1.25 there is no truth in him. CHAP. 14.

BVT Christ set downe the reason, as if wee had asked why hee staid not in the truth? because, there is no truth in him. Had he stood in it, truth had beene in him. The phrase is improper: it saith, He aboade not in the truth, because there is 〈◊〉〈◊〉 truth in him, whereas it should renuerse it, & say, there is no truth in him because •…•…e aboade not therein. But the Psalmist vseth it so also. I haue cryed, because thou h•…•… * 1.26 •…•…ard 〈◊〉〈◊〉 ô God: whereas properly it is: Thou hast heard me ô God because I haue cried. But he, hauing said, I haue cryed: as if he had beene asked the reason, adioyned the cause of his crie in the effect of gods hearing: as if he said. I shew that I cryed, be∣c•…•…use thou hast heard •…•…e, ô God.

The meaning of this place, The Deuill sinneth from the beginning. CHA. 15.

ANd that that Iohn saith of the Deuill, The (a) deuill sinneth from the beginning, 〈◊〉〈◊〉 •…•…hey (b) make it naturall to him, it can be no sinne. But how then will they 〈◊〉〈◊〉 the Prophets, as Esayes prefiguring the Prince of Babilon saith: How art t•…•… 〈◊〉〈◊〉 •…•…rom heauen, O Lucifer, sonne of the morning? and Ezechiel: Thou hast 〈◊〉〈◊〉 * 1.27 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Gods garden, euery precious stone was in thy raiment? This prooues him * 1.28 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 so doth that which followes more plainly: Thou wast perfect i•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…y t•…•… wast created, &c. Which places if they haue none other * 1.29 fit•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉▪ do prooue that he was in the truth, but abode not therein: & that 〈◊〉〈◊〉 place, H•…•… 〈◊〉〈◊〉 not in the truth, prooues him once in the truth, but not per•…•…∣uering, •…•…nd that also; He sinneth from the beginning, meaneth the beginning of 〈◊〉〈◊〉,

〈◊〉〈◊〉 from his pride, but not from his creation. Now must the place of Iob, con∣•…•… •…•…he deuill, (He (c) is the beginning of Gods works, to be deluded by the Angels: * 1.30 〈◊〉〈◊〉 •…•…f the Psalme, this dragon whom thou hast made to scorne him:) are to bee ta∣•…•… God had made the deuil at first, fit for the Angells to deride, but y^• that 〈◊〉〈◊〉 •…•…ned for his punishment after his sin. Hee is the beginning of Gods workes, 〈◊〉〈◊〉 is no nature in the smallest beast, which God made not, from him is all 〈◊〉〈◊〉 •…•…sistence and order: wherefore much more must the creature that is an∣•…•… by the natural dignity haue their preheminence of al Gods other works.

L. VIVES.

〈◊〉〈◊〉 (a) deuill▪ Wee may not drawe nay wrest) the gospell to those gramm•…•…ticismes. A mo∣•…•… or two breakes no square in this phrase from the beginning. So we say, Enuy in bro∣•…•… from the beginning: a little time doth not prooue this false. (b) They] The Mani∣•…•… •…•…as, and those that say the Angells could not sin in the moment of their creati∣•…•… it, because otherwise the author of their worke should beare the blame rather then 〈◊〉〈◊〉 worke. And so Origen seemes to hold saying. The serpent opposed not the truth, nor was 〈◊〉〈◊〉 go vpon his belly, euer from the point of his creation But as Adam and Eue were, a while 〈◊〉〈◊〉▪ •…•…o was the serpent no serpent, one while of his beeing in the Paradice of delight, for 〈◊〉〈◊〉 not malice. In Ezechiel. So Augustine thought, that the first parents offended not 〈◊〉〈◊〉 〈◊〉〈◊〉 they were created. (c) He is] Iob. 44. the words, to bee deluded by the Angells, are 〈◊〉〈◊〉 Septuagints.

Of the different degrees of creatures, wherein profitable vse and reasons order doe differ. CHAP. 16.

〈◊〉〈◊〉 •…•…ll things that God made, and are not of his essence, the liuing is before •…•…ad: the productiue before these that want generation, & in their liuing, •…•…ue before the sencelesse, as beasts &c. before trees, & in things sensitiue, •…•…able before the vnreasonable, as Man before beasts: & in things rea∣•…•… •…•…mortalls before mortalls, as Angels before men, but this is by natures 〈◊〉〈◊〉 they esteeme of these, is peculiar and different, as the diuers vses are: 〈◊〉〈◊〉 some sencelesse things are preferred before some sensitiue, so farre, that 〈◊〉〈◊〉 power, we would roote the later out of nature, or (whether we know or 〈◊〉〈◊〉 what place therein they haue) put them all after our profit. For who •…•…ther haue his pantry ful of meate thē mice, or possesse pence then fleas. 〈◊〉〈◊〉: for mans esteeme (whose nature is so worthy) will giue more often∣•…•… a horse then for a seruant, for a ring then a maide. So that in choice, 〈◊〉〈◊〉 of him that respects the worth often controlls him that respects his •…•…de or pleasure, nature pondering euery thing simply in it selfe, and 〈◊〉〈◊〉 thing respectiuely for another: the one valuing them by the light of 〈◊〉〈◊〉, the other by the pleasure, or vse of the sense: And indeede a certaine 〈◊〉〈◊〉 loue, hath gotten such predominance in reasonable natures, that al∣•…•… * 1.31 generally, all Angells excell men in natures order, yet by the lawe of •…•…nesse good men haue gotten place of preferment before the euill 〈◊〉〈◊〉.

〈◊〉〈◊〉 the vice of malice is not naturall, but against nature, following the will, not the creation in sinne. CHAP. 17.

〈◊〉〈◊〉 in respect of the deuills nature, not his will, wee doe vnderstand 〈◊〉〈◊〉 place a right, He was the beginning of Gods workes. For where the vice of * 1.32 〈◊〉〈◊〉 in, the nature was not corrupted before: (a) vice is so contrary to 〈◊〉〈◊〉 that it cannot but hurt it. (b) therefore were it no vice, for that nature that 〈◊〉〈◊〉 God, to doe so, but that it is more naturall to it to desire adherence with

God (c) The •…•…ill wil then is a great proofe that the nature was good. But as God is the 〈◊〉〈◊〉▪ Creator of good natures, so is hee the iust disposer of euill wills: that when they vse good natures euill, hee may vse the euill wills, well. Therevpon hee 〈◊〉〈◊〉 that the deuills good nature, and euill will, should bee cast downe, and de∣•…•…d by his Angells, that is that his temptations might confirme his Saints, whom the other, sought to iniur•…•…. And because God in the creating of him, fore∣saw both his euill will, and what good, God meant to effect thereby; therefore the Psalmist saith: this Dragon whom thou hast made for a scorne: that, in that very creation that it were good by Gods goodnesse, yet had God foreknowledge how to make vse of it in the bad state.

L. VIVES.

THe (a) vice] Socrates and the Stoickes held vertue, naturall, vice vnnaturall. For, follow the conduct of the true purity of our nature, seperated frō depraued opinion, & we shall neuer sin. (b) Therefore] If it did the nature, that offendeth, more real good to offend, then forbeare, it were no offence, nor error, but rather a wise election, and a iust performance. (c) The euill will] * 1.33 Thence arise all sinnes, and because they oppose nature, nature resisteth them: whereby offend∣ing pleases their will but hurts the nature, the will being voluntarily euill, their nature forced to it: which were it left free, would follow the best (for that it loues) and goe the direct way to the maker, whose sight at length it would attaine.

Of the beauty of this vniuerse, augmented, by Gods ordinance, out of contraries. CHAP. 18.

FOr God would neuer haue fore-knowne vice in any worke of his, Angell, or Man, but that hee knew in like manner, what good vse to put it vnto, so make∣ing the worldes course, like a faire poeme, more gratious by Antitheti{que} figures. Antitheta, (a) called in Latine, opposites, are the most decent figures of all elocu∣tion: some, more expresly call them Contra-posites. But wee haue no vse of this word, though for the figure, the latine, and all the tongues of the world vse it. (b) S. Paul vseth it rarely vpon that place to the Corynthes where he saith. By the arm•…•… of righteousnesse on the right hand, and the left: by honor and dishonor, by euill report * 1.34 and good, as deceiuers, and yet true, as vnknowne and yet knowne, as dying, and behold 〈◊〉〈◊〉 li•…•…e, as chastned, and yet not killed, as sorrowing and yet euer glad, as poore, and yet make 〈◊〉〈◊〉 〈◊〉〈◊〉 ritch, as hauing nothing, yet possessing althings. Thus as these contraries op∣posed doe giue the saying an excellent grace, so is the worlds beauty composed * 1.35 of contrarieties, not in figure, but in nature. This is pla•…•…e in Ecclesiasticus, in this verse? Against euill, is good, and against death is life, so is the Godly against the sinner: 〈◊〉〈◊〉 looke for in all thy workes of the highest, two and two, one against one. * 1.36

L. VIVES.

AN•…•…a (a) are] Contraposites, in word, and sentence. Cic. ad Heren. lib. 4. calleth it 〈◊〉〈◊〉, * 1.37 Co•…•…position (saith Quintilian) con•…•…tion, or 〈◊〉〈◊〉, is diuersly vsed. First in op∣position of 〈◊〉〈◊〉 •…•…o one: as, feare yeelded to boldnesse, shame to lust: it is not out witte b•…•… your helpe. Secondly of sentence to sentence: as, He may rule in orations, but must yeeld in iudge∣ments * 1.38 〈◊〉〈◊〉. There also is more to this purpose, so as I see no reason why Augustine should say the word 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 with vs. (b) S. Paul] Augustine makes Paul a Rhetorician. [Well it is to∣lerable, 〈◊〉〈◊〉 saith i•…•…d one of vs said so, our eares should ring of herefie presently, 〈◊〉〈◊〉 are so ready 〈◊〉〈◊〉 some mens •…•…ongue ends, because indeed they are so full of it themselues.]

The meaning of that place, God seperated the light from darkenesse. CHAP. 19.

•…•…erefore though the hardnesse of the Scriptures be of good vse in produ∣•…•…ing many truths to the light of knowledge, one taking it thus and another •…•…et so as that which is obscure in one place bee explaned by some other 〈◊〉〈◊〉 by manifest proofes: Whether it be that in their multitude of opini∣•…•…e light on the authos meaning, or that it bee too obscure to bee at∣•…•…nd yet other truths, vpon this occasion, be admitted) yet verily I thinke •…•…urdity in Gods workes to beleeue the creation of the Angels, and the se∣•…•… of the cleane ones from the vncleane, then, when the first light (Lux) •…•…de: Vppon this ground: And God separated the light from the darkenesse: •…•…od called the light day, and the darkenkesse he called night. For hee onely was * 1.39 〈◊〉〈◊〉 discerne them, who could fore-now their fall ere they fell, their de∣•…•… of light, and their eternall bondage in darkenesse of pride. As for the 〈◊〉〈◊〉 wee see, viz: this our naturall light and darkenesse, hee made the two 〈◊〉〈◊〉 lights, the Sunne and the Moone to seperate them. Let there be lights (saith 〈◊〉〈◊〉 firmament of the Heauen, to seperate the day from the night. And by and 〈◊〉〈◊〉 God made two great lights, the (a) greater light to rule the day, and the 〈◊〉〈◊〉 rule the night: Hee made both them and the starres: And God sette 〈◊〉〈◊〉 the firmament of heauen (b) to shine vppon the earth, and to rule in the 〈◊〉〈◊〉 night, and to seperate the light from darkenesse, but betweene that light 〈◊〉〈◊〉 the holy society of Angells, shining in the lustre of intelligible truth, 〈◊〉〈◊〉 opposite darkenesse: the wicked Angels, peruersly falne from that light 〈◊〉〈◊〉 •…•…ee onely could make seperation, who fore-knoweth, and cannot but 〈◊〉〈◊〉 all the future euils of their wils, not their natures.

L. VIVES.

〈◊〉〈◊〉] The greater light to rule or to begin y^• day. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] So the Septuagints trans∣•…•… 〈◊〉〈◊〉 both rule & beginning: & principium is vsed somtimes for rule, as in Ps. 110. v. 3. 〈◊〉〈◊〉 or, that they might shine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Some of the Latines haue vsed the infinitiue 〈◊〉〈◊〉 the coniunction. Pestis acerba boum, pecorumque aspergere virus. saith Virgil.

Of that place of scripture spoken after the seperation of the light and darke∣nes, And God saw the light that it was good. CHAP. 20.

〈◊〉〈◊〉 may we ouerslip y^• 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 〈◊〉〈◊〉 •…•…ad seperated the light and darknes, and named them day and night, least •…•…d haue seemed to haue shewne his liking of the darknes as wel as y^• light. •…•…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 •…•…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 •…•…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 y^• part of this light, that is part of the Angels became dark, God approued the light, that is all the * 1.40 Angels whom he had made good, & light: but speaking of our visible light, made the fourth day: God approueth both light and darknes: for y^t darknes God created, and it was not euil as y^• An∣gels 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 cre∣ate 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 * 1.41 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 vary∣eth, or apprehends diuersly of thinges past, present and future. He doth not fore∣see 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 other∣wise hereafter, or heretofore: his knowledge is not as our is, admitting alterati∣on 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 spe∣culation * 1.42 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 re∣ferring 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 * 1.43 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 m•…•…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 na∣ture 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 frō 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 ad∣vize 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, eyther ex∣cerciseth the humility, or beates downe the pride, nothing (a) at all in nature being euill, (euill being but a priuation of good) but euery thing from earth to heauen ascending in a degree of goodnesse, and so from the visible vnto the inuisible, vnto which all are vnequall. And in the greatest is God the great workeman, yet (b) no lesser in the lesse: which little thinges are not to be measured to their owne great∣nesse beeing neare to nothing, but by their makers wisedome: as in a mans shape, shane his eye-brow, a very nothing to the body, yet how much doth it deforme him, his beauty consisting more of proportion and parilyty of parts, then mag∣nitude. Nor is it a wonder that (c) those that hold some nature bad, and produced from a bad beginning, do not receiue GODS goodnesse for the cause of the cre∣ation, but rather thinke that hee was compelled by this rebellious euill of meere necessity to fall a creating, and mixing of his owne good nature with euill in the suppression and reforming thereof, by which it was so foyled, and so toyled, that he had much adoe to re-create and mundifie it: nor can yet cleanse it all, but that which hee could cleanse, serues as the future prison of the captiued enemy. This was not the Maniches foolishnes, but their madnesse: which they should abandon, would they like Christians beleeue that Gods nature is vnchangeable, incorrupt∣ible, impassible, and that the soule (which may be changed by the will, vnto worse, and by the corruption of sinne be depriued of that vnchangeable light) is no part of God nor Gods nature, but by him created of a farre inferiour mould.

L. VIVES.

NOthing (a) at all] This Augustine repeats often, and herein do al writers of our religion, (besides Plato, Aristotle, Tully, and many other Philosophers) agree with him, Plato in his * 1.44 Timaeus, holds it wicked to imagine any thing that God made euill, he being so good a God him-selfe: for his honesty enuied nothing, but made all like him-selfe. And in his 2. de rep. he saith: The good was author of no euill but only of things good: blaming Hesiod and Homer for ma∣king Ioue the author of mischiefe; confessing God to be the Creator of this vniuerse & ther∣by shewing nothing to be euill in nature. I will say briefly what I thinke: That is good as A∣ristotle saith i•…•… •…•…s •…•…etorik) which we desire either for it selfe, or for another vse And the iust contrary is euil w•…•…efore in the world, some things are vsefull and good: some auoideble & bad. Some 〈◊〉〈◊〉 and indifferent, and to some men one thing is good, and to others bad: yea vnto one man, at seuerall times, seuerall, good, bad, or neuter, vpon seueral causes. This opiniō the weaknesse of our iudgements & respects of profit do produce. But only that is the diuine iudgement which so disposeth all things, that each one is of vse in the worlds gouernment. And hee knoweth all without error, that seeth all things to bee good, and vsefull in their due seasons, which the wise man intimates, when hee saith, That God made all things good, each in the due time. Therefore did hee blesse all with increase and multiplication. If any thing were alwayes vnprofitable, it should bee rooted out of the creation. (b) No lesse] Nature is in the least creatures, pismires, gnats, bees & spiders, as potent, as in horses, ox•…•…n, whales, or elephants and as admirable. Pliny. lib. 11. (c) Those] This heresie of the Manichees, Augustine declareth De heres. ad Quod vult deum. Contra Faust. Manich. De Genes. ad liter.

Of the error that Origen incurreth. CHAP. 23.

Bvt the great wonder is that some hold one beginning with vs, of all thinges, and that God created all thinges that are not of his essence, otherwise they could neuer haue had beeing: And yet wil not hold that plaine & good beleefe of the Worlds simple and good course of creation, that the good God made all thinges good. They hold that all that is not GOD, after him, and yet that all is not good which none but God could make. But the (a) soules they say (not part, but creatures of God) sinned in falling from the maker: & being cast according to their deserts, into diuers degrees, down from heauen, got certaine bodies for their prisons. And ther-upon the world was made (say they) not for increase of good, but restrrint of bad, and this is the World. Herein is Origen iustly culpable, for in his Periarchion, or booke of beginnings, he affirmes this; wherein I haue much maruaile, that a man so read indiuine scriptures, should not obserue, first how contrary this was to the testimony of scripture, that con∣firmeth all Gods workes with this. And God saw that it was good: And at the con∣clusion, God saw all that hee made, and loe, it was very good. Auerring no cause for this creation, but onely, that the good God should produce good things: where if no man had sinned, the world should haue beene adorned and filled (b) onely with good natures. But sin being commited, it did not follow that all should be filled with badnes, the far greater part remaining still good, keeping the course of their nature in heauen: nor could the euil willers, in breaking the lawes of na∣ture, auoyd the iust lawes of the al-disposed God For as a picture sheweth well though it haue black colors in diuers places so the Vniuerse is most faire, for all these staines of sins, which notwithstāding being waighed by themselues do dis∣grace the lustre of it. Besides Origen should haue seene (and all wise men with him) that if the world were made onely for a penall prison for the transgressing

powers to bee imbodyed in, each one according to the guilt, the lesse offenders the higher and lighter, and the greater ones the baser and heauier: that then the Diuels (the worst preuaricators) should rather haue bin thurst into the basest, that is earthly bodies, then the worst men. But that we might know that the spi∣rits merits are not repaid by the bodies qualitie: the worst diuell hath an (c) ayry body, and man (though he be bad,) yet of farre lesse malice and guilt, hath an earthly body, yea & had ere his fall. And what can be more fond, then to thinke that the Sunne was rather made for a soule to be punished in as a prison, rather then by the prouidence of God, to bee one, in one world as a light to the beauty, and a comfort to the creatures? Otherwise, two, ten, or en hundred soules sinning all a like, the world should haue so many Sunnes: To auoyd which we must rather beleeue that there was but one soule sinned in that kind, deser∣uing such a body rather then that the Makers miraculous prouidence did so dis∣pose of the Sunne, for the light & comfort of things created: It is not the soules whereof speake they know not what, but it is their owne soules that are so farre * 1.45 from truth, that they must needes be attanted and restraned. Therefore these three I commended before, as fitt questians of euery creature, viz: who made it, how, and why, the answeare to which is, GOD by his word, because hee is good whether the holy Trinity, the Father, the Sonne and the holy Ghost doe imitate this vnto vs from their misticall body, or there be some places of Scrip∣ture that doth prohibite vs to answeare thus, is a great questian and not fit to bee opened in one volume.

L. VIVES.

THe (a) soules] Origen in his first booke Periarchion, holds that GOD first created all things incorpore all, and that they were called by the names of heauen and earth, which afterward were giuen vnto bodies. Amongst which spirituals, or soules (Mentes) were crea∣ted, who declining (to vse Ruffinus his translation) from the state and dignity, became soules as their name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 declareth, by waxing cold in their higher state of being mentes. The mind fryling of the diuine heate, takes the name and state of a soule, which if it arise and ascend vnto againe, it gaines the former state of a minde. Which were it true, I should thinke that the mindes of men, vnequally from God some more and some lesse, some should rather bee soules then other some: some retaining much of their mentall vigor and some little or none. But these soules (saith he) being for their soule fals to bee put into grosser bodies, the world was made, as a place large enough to exercise them all in, as was appointed: And from the diuersity, and in-equality of their fall from him did God collect the diuersity of things here created. This is Origens opinion. Hierom reciteth it ad auitum. (b) which good] We should haue beene Gods freely without any trouble. (c) Any ayry body] Of this here-after.

Of the diuine Trinity, notifying it selfe (in some part) in all the workes thereof CHAP. 24.

VVE beleeue, (a) & faithfully affirme, that God the Father begot the world, his wisdom by which al was made, his only Son, one with one coeternal, most good and most equall: And that the holy spirit is both of the Father and the 〈◊〉〈◊〉, consubstantiall, & coeternall with them both: & this is both a Trinity in re∣spect of the persons, and but one God in the inseperable diuinity & one omni∣potent

in the vnseperable power, yet so, as euery one of the three be held to bee * 1.46 God omnipotent: and yet altogether are not three Gods omnipotents, but one God omnipotent: such is the inseperable unity of three persons, and so must it bee ta•…•… off. But whether the spirit, beeing the good Fathers, and the good Sonnes may •…•…e sayd to be both their goodnesses, (c) heere I dare not rashly determine: I durst rather call it the sanctity of them both: not as their quality, but their sub∣stance and the third person in Trinity. For to that, this probability leadeth mee, that the Father is holy, and the Son holy, and yet the Spirit is properly called ho∣ly, as beeing the substantiall, and consubstantiall holynesse of them both. But if the diuine goodnesse be nothing else but holynesse; then is it but diligent reason, and no bold presumption to thinke (for exercise of our intentions sake) that in these three questions of each worke of God, who made it, how, and why the holy Tri∣nity is secretly intimated vnto vs: for it was the Father of the word that sayd, Let it be made; and that which was made when hee spake, doubtlesse was made by the word: and in that, where it is sayd, And God saw that it was good, it is playne that neyther necessity nor vse, but onely his meere will moued God to make what was made, that is, Because it was good: which was sayd after it was done, to shew the correspondence of the good creature to the Creator, by reason of whose good∣nesse it was made. If this goodnes be now the holy spirit, then is al the whole Tri∣nity intimate to vs in euery creature: & hence is the originall, forme, and perfecti∣on of that holy Citty wherof the Angells are inhabitants. Aske whence it is; God made it: how hath it wisedome. God enlightned it. How is it happy? God whom it enioyes hath framed the existence, and illustrated the contemplation, and sweetned the inherence thereof in him-selfe, that is, it seeth, loueth, reioyceth in Gods eternity, shines in his truth, and ioyeth in his goodnesse.

L. VIVES.

VV•…•… (a) beleeue] Lette vs beleeue then and bee silent, hold, and not inquire, preach faithfully, and not dispute contentiously. (b) Begotte] What can I do heere but fall * 1.47 to adoration? What can I say but recite that saying of Paul, in admiration: O the deepnesse of the ritches both of the wisedome and knowledge of God! (c) Heere I dare not] [Nor I though many diuines call the spirit the Fathers goodnesse, and the Sonne his wisedome. Who dare affirme ought directly, in those deepe misteries.] (d) Because it] or, because it was equally good.

Of the tripartite diuision of All Phylosophicall discipline. CHAP. 25.

HEnce was it (as far as we conceiue) that Phylosophy got three parts: or rather that the Phylosophers obserued the three parts. They did not inuent them, but they obserued the naturall, rationall and morrall, from hence. These are the La∣tine names, ordinarily vsed, as wee shewed in our eighth booke: not that it fol∣loweth that herein they conceiued a whit of the Trinity: though Plato were the first that is sayd to finde out and record this diuision: and that vnto him none but God seemed the author of all nature, or the giuer of reason, or the inspirer of ho∣nesty. But whereas in these poynts of nature, inquisition of truth, and the finall good, there are many diuers opinions, yet al their controuersie lieth in those three great, and generall questions: euery one maketh a discrepant opinion from ano∣ther in all three, and yet all doe hold, that nature hath some cause, knowledge,

〈◊〉〈◊〉, and life some direction and summe. For three things are sought out in * 1.48 〈◊〉〈◊〉, nature, skill and practise, his nature to bee iudged off by witte, 〈◊〉〈◊〉 •…•…y knowledge, and his practise (a) by the vse. (b) I know well that •…•…elongs to fruition properly, and vse to the vser: (And that they seeme to •…•…ently vsed, fruition of a thing which beeing desired for it selfe onely, de∣•…•… vs: and vse of that which we seeke for another respect: in which sence we •…•…her vse, then inioy temporalityes, to deserue the fruition of eternity: •…•…e wicked inioyes money, and vseth GOD, spending not money for 〈◊〉〈◊〉 •…•…ut honouring him for money) Yet in common phraze of speech wee 〈◊〉〈◊〉 •…•…ruition, and inioy vse. For fruites properly are the fieldes increase, 〈◊〉〈◊〉 •…•…ppon wee liue: So then thus I take vse in three obseruations of an ar∣•…•… nature, skill and vse. From which the Phylosophers inuented the seue∣•…•… •…•…lines, tending all to beatitude: The naturall for nature, the rationall 〈◊〉〈◊〉 •…•…e, the morall for vse. So that if our nature were of it selfe, wee should 〈◊〉〈◊〉 owne wisedome, and neuer go about to know it by learning, ab exter∣•…•… if our loue had originall of it selfe, and returned vppon it selfe; it would 〈◊〉〈◊〉 vnto beatitude, exempting vs from need of any other good. But seeing 〈◊〉〈◊〉 hath beeing from GOD our author, doubtlesse wee must both 〈◊〉〈◊〉 to teach vs true wisedome, and to inspire vs with the meanes to be•…•… •…•…essed, by his high sweetnesse.

L. VIVES.

〈◊〉〈◊〉 (a) by the vse] [vsu•…•…, I translate, practise, fructus vse: otherwise] Here seemes to bee an 〈◊〉〈◊〉 of the word vse, for whereas he sayth, workmanships stands on three grounds, na∣•…•… •…•…d * 1.49 vse, vse is here practise. But he wrested it to his meaning, namely the practise of e∣•…•… •…•…eferred to vse or profit, & therby iudged. (b) I Know] we haue fruition of y^• wee de∣•…•… •…•…er end: therfore saith Aug. We only inioy God, and vse al things else. Of this read •…•…tr. Christ. In 80. quest. De trinit: where he ties fruition, to eternal felicity, vse to the 〈◊〉〈◊〉 him had Peter Lumbard inough: Sent. l. 1. & the schoolmē, euen more then inough.

Of the Image of the Trinity which is in some sort in euery mans nature, euen before his glorification. CHAP. 26.

〈◊〉〈◊〉 we haue in our selues an image of that holy Trinity which shal be perfec∣•…•… •…•…y reformation, and made very like it: though it be far vnequall, and farre 〈◊〉〈◊〉 from it, briefly neither coeternall with God, nor of his substance, yet is it 〈◊〉〈◊〉 •…•…est it of any creature, for we both haue a being, know it, and loue both our •…•…d knowledge. And in these three no false apparance euer can deceiue vs. 〈◊〉〈◊〉 not discerne them as thinges visible, by sence as wee see colours, heare 〈◊〉〈◊〉 •…•…scent smels, taste sauors, and touch things hard and soft: the (a) abstacts of 〈◊〉〈◊〉 •…•…bleś we conceiue, remember & desire in incorporeal formes most like 〈◊〉〈◊〉 •…•…ther: in those three it is not so; I know (b) without al phantastical imagi∣•…•… •…•…at I am my selfe, that this I know and loue. I feare not the (c) Academike 〈◊〉〈◊〉 •…•…s in these truths, y^• say, what if you er? (d) if I er, I am. For he that hath no 〈◊〉〈◊〉 •…•…ot er: and therfore mine error proues my beeing: which being so, how 〈◊〉〈◊〉 •…•…holding my being? for though I be one that may er, yet doubtles in that 〈◊〉〈◊〉 being, I er not: & consequently, if I know that I know my being: & lo∣•…•…e two, I adioyne this loue as a third of equall esteeme with the two. 〈◊〉〈◊〉 not erre in that I loue, knowing the two thinges I loue, without 〈◊〉〈◊〉 they were false, it were true that I loued false thinges. For how could

I bee iustly checked for louing of false thinges if it were false that I loued them? But •…•…ing the thinges loued, are true, and sure, how can the loue of them bee b•…•… true and sure? And there is no man that desireth not to bee, as there is none de•…•… not to be happy: for how can he haue happinesse, and haue no beeing?

L. VIVES.

THe (a) abstracts] For shutte our eyes, and tast, our thought tells vs what a thing whitenesse and sweetnesse is, wher-vpon our dreames are fraught with such thinges, and we are able to iudge of them without their presence. But these are in our exterior sences, our imagination, our * 1.50 common sence, and our memory, all which beasts haue as well as wee, and in these many things are rashly obserued, which if wee assent vnto, wee erre: for the sences are their weake, dull and vnsure teachers, teaching those other to apprehend things often false, for true. But the rea∣sonable mind, being proper only to man, that ponders al, and vseth all dilligence to auoyd false∣hoods * 1.51 for truth, warning vs to obserue well ere we iudge. (b) Phantasticall] Of fancy, already. (c) Academickes] These took away the trust of the sences, and held that nothing was known. If you said, I know this stone to moue; because I see it, or touch it: they replyed: What if you erre? Did you neuer thinke you saw some-what moue, that stood still, (as in sayling, or riding?) Did you neuer thinke some-what moued that moued not, vnder your touch? There you were de∣ceiued, so may you bee now. Restrayne your assent, nothing offends wisedome more then consent before full knowledge. (d) If I erre] Therefore our Phylosophers vppon Aristotles Posteriora, say, that this proposition is of the greatest euidence.

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.]

•…•…ther we draw nearer to the image of the holy trinity, in louing of that loue by which we loue to be, and to know our being. CHAP. 28.

〈◊〉〈◊〉 wee haue spoken as much as needeth here, of the essence and knowledge, 〈◊〉〈◊〉 much we ought to respect them in our selues, and in other creatures vn∣•…•… •…•…ough we finde a different similitude in them. But whether the loue that 〈◊〉〈◊〉 •…•…e them in, be loued, that is to declare. It is loued: wee prooue it, because it i•…•… •…•…d in all things that are iustly loued. For hee is not worthily called a good 〈◊〉〈◊〉 〈◊〉〈◊〉 knowes good, but hee that loues it. Why then may wee not loue that 〈◊〉〈◊〉 〈◊〉〈◊〉 selues, whereby wee loue that which is to bee loued. They may both 〈◊〉〈◊〉 •…•…e man: and it is good for a man that his goodnesse increasing, his •…•…d decrease, euen to the perfection of his cure, and full change into 〈◊〉〈◊〉: for if wee were beasts, wee should loue a carnall sensitiue life: 〈◊〉〈◊〉 good would suffice our nature (b) without any further trouble; if 〈◊〉〈◊〉 •…•…ees, wee should not indeede loue any thing by motion of sence:

yet should we seeme to affect fruitfulnesse and growth, if wee were stones, water, winde, fire, or so, we should want sence, and life, yet should we haue a naturall ap∣peti•…•…e vnto our due (c) places, for the (d) motions of weights are like the bodies loues: go they vpward or downwards; for weight is to the body, as loue is to the •…•…ule. But because we are men, made after our creators image, whose eternity is true, truth eternall: charity, true and eternall; neither confounded nor seuered, we runne through all things vnder vs, (which could not be created, formed, not ordered without the hand of the most essentiall, wise, and good God) & so through all the workes of the creation: gathering from this (e) more playne, and from that lesse apparant markes of his essence: and beholding his image in our selues (f) like the prodigall childe, wee recall our thoughts home, and returne to him from whom we fell. There our being shall haue no end, our knowledge no error, our loue no offence. But as now, though wee see these three sure, trusting not to others, but obseruing it our selues, with our certaine interior sight, yet because of our selues we cannot know how long they shall last, when they shall end, whi∣ther they shall goe, doing well or euill, therefore here we take other witnesses, of the infallibity of whose credit wee will not dispute here, but hereafter. In this booke of the Citty of God, that was neuer pilgrim, but alwayes immortall in hea∣uen, being compounded of the Angels eternally coherent with God, and neuer ceasing this coherence: betweene whom and their darknesse, namely those that forsooke him, a seperation was made as we said at first by God, now will wee (by his grace) proceede in our discourse already begun.

L. VIVES.

FOr that (a) is loue] There is a will in vs arising from the corruption of the body, which reason ruleth, not as it doth the better will, but it haleth it and traileth it to good: it flyes all good properly, and seeketh euills, bodily delights and pleasures: These two Paul calleth the law of the flesh, the law of the spirit, some-times flesh and spirit. The first, brutish, foule, hated of good men, who when they can cannot expell it, they compell and force it vnto Gods obe∣dience: otherwise it produceth a loue of things vnmeete. (b) Without] Either in this life, or vnto our bodies. (c) Places] Or orders, and formes of one nature: the preseruation of which each thing desires for it selfe, helping it selfe against externall violence, if it bee not hindered. (d) 〈◊〉〈◊〉] of this before: the Latine word is, momenta. (e) More plaine] Our reason pl•…•…∣ceth an Image rather then a marke of God in vs. Man hath the sight of heauen and the know∣ledge of God bestowed vpon him, whereas all other creatures are chained to the earth Wher∣fore the spirit ouer-looking the creation, left his image in our erected nature, in the rest, whome hee did as it were put vnder foote, hee left onely his markes. Take this now as a figu∣ratiue speech. (f) Pr•…•…digall] Luc. 15.

Of the Angels knowledge of the Trinity in the Deity, and consequently, of the causes of things in the Archetype, ere they come to be effected in workes. CHAP. 29.

THese holy Angels learne not of God by sounds, but by being present wi•…•… th•…•… •…•…geable truth, his onely begotten word, himselfe, and his holy spirit, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, of substantiall persons: yet hold they not three Gods, but one, 〈◊〉〈◊〉 this th•…•…y (a) •…•…ow plainer then we know our selues. (b) The creatures also 〈◊〉〈◊〉 they know 〈◊〉〈◊〉 in the wisdome of God, the worke-mans draught, then in the thing•…•… produced: and consequently them-selues in that, better then in th•…•…∣selues, though •…•…ing their knowledge in both: for they were made, & are not of

〈◊〉〈◊〉 •…•…nce that made them. Therefore in him their knowledge is day, in 〈◊〉〈◊〉, (as we sayd) twy-light. But the knowledges of a thing, by the means 〈◊〉〈◊〉 and the thing it selfe made, are farre different. (c) The vnderstanding 〈◊〉〈◊〉 a figure doth produce a perfecter knowledge of it, then the draught 〈◊〉〈◊〉) dust: and iustice is one in the changelesse truth, and another in the 〈◊〉〈◊〉 •…•…oule. And so of the rest, as the firmament betweene the waters aboue 〈◊〉〈◊〉, called heauen, the gathering of the waters, the apparance of land, 〈◊〉〈◊〉 •…•…f plants, creation of foules and fishes, of the water, and foure foo•…•…ed 〈◊〉〈◊〉 •…•…he earth, and last, of man the most excelling creature of all. All these the 〈◊〉〈◊〉 •…•…scerned in the Word of God, where they had their causes of their pro∣•…•… •…•…mmoueable and fixed, otherwise, then in them selues: clearer in him, 〈◊〉〈◊〉 in them-selues: yet referring all those workes to the Creators praise, 〈◊〉〈◊〉 •…•…ke morning in the mindes of these contemplators.

L. VIVES.

〈◊〉〈◊〉 (a) plainer] They haue both sharper wittes then we, and the light whereby they 〈◊〉〈◊〉 •…•…he •…•…rinity is farre brighter then that by which wee know our selues. (b) The crea∣•…•… •…•…owing the effect better in the cause, then in it selfe, (c) The vnderstanding] Mathe∣•…•… •…•…ciples giue better knowledge of times and figures, then draughts, which can ne∣•…•… •…•…ct as to present the thing to the eye, truly, as it is: and better conceiue wee by 〈◊〉〈◊〉 a straight line is the shortest draught from point to point, and that all lines drawne 〈◊〉〈◊〉 •…•…ter to the cyrcle are equall, by the precepts of Geometry, rather then by all the 〈◊〉〈◊〉 •…•…f dust? nay) of Parrhasius or Apelles. (d) Dust] The old Mathematicians drew •…•…tions in dust, wi•…•…h a compasse, the better to put out or in what they would. This 〈◊〉〈◊〉 was a dooing when Syracusa was taken. Liu. Tully calleth it, learned dust. De nat. 〈◊〉〈◊〉 secto in puluere metas, saith Persius, Lines in diuided dust. Satyr. 1.

〈◊〉〈◊〉 perfection of the number of sixe, the first is complete in all the parts. CHAP. 30.

•…•…ese were performed in sixe dayes because of the perfection of the (a) 〈◊〉〈◊〉 of six, one being six times repeated: not that God was tied vnto time, 〈◊〉〈◊〉 not haue created all at once, and af•…•…erwards haue bound the motions 〈◊〉〈◊〉 •…•…ngruence, but because that number signified the perfection of the 〈◊〉〈◊〉 six is (b) the first number that is filled by coniunction of the parts, the 〈◊〉〈◊〉 •…•…ird and the halfe: which is one, two, and three; all which conioyned 〈◊〉〈◊〉 •…•…arts in numbers are those that may be described of how (c) many they 〈◊〉〈◊〉 •…•…alfe, a third, a fourth, and so forth. But foure being in nine, yet is no iust 〈◊〉〈◊〉 one is the ninth part, a•…•…d three the third part. But these two parts, one 〈◊〉〈◊〉, are farre from making nine the whole. So foure is a part of ten, but no 〈◊〉〈◊〉 •…•…one is the tenth part, two the fif•…•…, & fiue the second: yet these three parts 〈◊〉〈◊〉 & 5; make not vp full ten, but eight onely. As for the number of twelfe, 〈◊〉〈◊〉 exceed it. For there is one the twelfe part, six the second, foure the third, 〈◊〉〈◊〉 fourth, and two the sixt. But one, two, three, foure and sixe, make aboue 〈◊〉〈◊〉 •…•…mely sixteene. This by the way now to prooue the perfection of the 〈◊〉〈◊〉 of fixe, the first, (as I said) that is made of the coniunction of the parts: 〈◊〉〈◊〉 did God make perfect all his workes. Wherefore this number is not to •…•…d, but hath the esteeme apparantly confirmed by many places of scrip∣•…•… •…•…r was it said in vaine of Gods workes, Thou madest all things in number, * 1.52 〈◊〉〈◊〉 〈◊〉〈◊〉 measure.

L. VIVES.

THe (a) number] Pythagoras, and Plato after him, held all things to be disposed by numbers, teaching them so mysteriously, that it seemed they sought to conceale them from the ex∣presse professors, not onely the prophane vulgar. Our diuines both Greeke & Latine put many mysteries in numbers. But Hierome the most of all, affirming that the Euangelist omitted some of Christs progenie, to make the rest fall in a fit number. (b) For six] The perfection of a num∣ber is to consist of all the parts: such are scarce in Arithmetique, and such is sixe onely within * 1.53 ten, and twenty seauen within a hundred: for this latter consists of 1. 2. 4. 7. and 14. The my∣sterie of the creation is conteined in the number of sixe Hier. in Ezech. (c) Of how many] as an halfe, a fourth, a fift, sixth, &c. foure in nine, is neither halfe, three nor foure, and so vp to the ninth, as farre as nine goeth. For the least quantitatiue part, nameth the number, as the twelfth of twelue: the twentith in twentie, and that is alwayes an vnite. This kinde of part we call an aliquote. Euclide calleth an aliquote onely, a part, the rest parts. For his two definiti∣ons, (his third and his fourth) are these. A part is a lesse number diuiding a greater. Parts, are they that diuide not. And so the old writers vsed these words.

Of the seauenth day, the day of rest and complete perfection. CHAP. 31.

BVt in the seauenth day, that is, the (a) seuenth repetition of the first day (which number hath perfection also in another kinde) God rested, and gaue the first rule of sanctification therein. The day that had no euen, God would not sancti∣fie in his workes but in rest. For there is none of his workes, but being conside∣red first in God, and then in it selfe, will produce a day knowledge, and an euens. Of the perfection of seauen, I could say much, but this volume groweth bigge, and I feare I shall be held rather to take occasion to shew my small skill, then to respect others edification. Therefore we must haue a care of grauitie and mode∣ration, least running all vpon number, (b) wee bee thought neglecters of weight and measure. (c) Let this bee a sufficient admonition, (d) that three is the first number, wholy, odde, and foure wholy euen, and these two make seauen, which is therefore often-times put for (e) all: as here; The iust shall fall seauen times a day, and arise againe, that is, how oft soeuer hee fall, hee shall rise againe. (This is not meant of iniquitie, but of tribulation, drawing him to humility.) Againe, Seauen * 1.54 times a day will I praise thee: the same hee had sayd before: His praise shall bee al∣wayes in my mouth. Many such places as these the Scripture hath, to prooue the number of seauen to bee often vsed for all, vniuersally. Therefore is the holy spirit called often-times (f) by this number, of whom Christ said, Hee shall teach vs all truth. There is Gods rest, wherein wee rest in God: In this whole, in this per∣fection is rest, in the part of it was labour: Therefore wee labour, because wee know as yet but in part, but when perfection is come, that which is in part shall be abolished. This makes vs search the scriptures so labouriously. But the holy Angels, (vnto whose glorious congregation our toylesome pilgrimage casts a long looke) as they haue eternall permanence, so haue they easie knowledge, and happy rest in God, helping vs without ttouble, because their spirituall, pure and free motions are without labour.

L. VIVES.

THe (a) seauenth] Signifying all things created at once. (b) Wee be thought] alluding to the precedent, saying, God made althings in number, weight & measure: that if he should say too

much of number, hee should seeme both to neglect his owne grauity and measure, and the * 1.55 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 Macro∣bius (in Somn. Scip. lib. 1.) record the power of it in Heauen, the Sea, and in Men. The Pytha∣gorists, 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 di∣uisible 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 com∣mendeth 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 be∣ginning 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 in∣quired 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 * 1.56 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 eter∣nall felicity: To whose society Christ did not onely teach that his little ones be∣longed, saying: They shall be equal vvith the Angels of God: but shewes further, the * 1.57 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 di∣uines * 1.58 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 re∣late. 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: * 1.59 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 ma∣ker, * 1.60 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 consi∣der * 1.61 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 •…•…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: * 1.62 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 vn∣reasonable desire to hurt and subdue: the one allowed GODS Minister to all good, the other restrayned by GOD from doing (d) the desired hurt: the one scorning the other for doing good against their wills by temptations: the other enuying this, the recollection of the faithfull pilgrims: the obscurity (I say) of the opinion of these two so contrary societies (the one good in nature and wil, the other good in nature also, but bad by wil) since it is not explaned by other places of scripture, that this place in Genesiis of the light and darknes, may bee applyed as Denominatiue vnto them both (though the author hadde no such intent) yet hath not beene vnprofitably handled: because though wee could not knowe the authors will, yet wee kept the rule of faith, which ma∣ny 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 disputa∣tion 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 hea∣uen 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 in∣closed and could not passe out of the circuit vntill they had run. (b) Pride] Typhus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Pride, and the Greeks vse Typhon (of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bee proud and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to burne) for the fiery diuell: So sayth Plutarch of Typhon, Osyris his brother, that he was a diuell that troub∣led 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 August∣•…•… de Trinit. lib. 3.

Of the opinion that some held, that the Angels weee meant by the se∣ueral 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 vpperwa∣ters * 1.63 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, be∣cause 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 An∣gels, * 1.64 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, be∣ing (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 (to∣gether 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, di∣uels. 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] Au∣gustine 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) Ele∣mentary] 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) * 1.65 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 star∣ry 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 eldest) holds them resolued into most pure ayre: which S. Thomas dislikes, for such bodies could neuer penetrate the fire, nor the heauens. But he is too Aristotelique, thinking to binde incomprehensible effectes to the lawes of nature, as if this were a worke of nature strictly taken, and not at the liberty of GODS omnipotent power, or that they had forced through fire and heauen by their condensed violence: Some disliked the placing of an element aboue heauen, and therefore held the Christal∣line heauens composed of waters, of the same shew, but of a farre other nature then the Elementary Both of them are transparent, both cold, but that is light and ours heauy. Basill sayth those waters doe coole the heate of the heauens. Our Astronomicall diuines, say that Saturnes frigidity proceedeth from those waters: ridiculous as though all the starres of the eighth spere are not cooler then Saturne! These waters (sayth Rede) are lower then the spirituall heauens, but higher then all corporeall creatures: kept (as some say) to threaten a second deluge: But (as others hold better) to coole the heate of the starres. De nat•…•…rer. But this is a weake coniecture. Let vs conclude as Augustine doth, vpon Genesis: How, or what they are we know not: there they are we are sure, for the scriptures au∣thority weigheth downe mans witte. (c) In stead of] Another question tossed like the first: How the elements are in our bodies. In parcels and Atomes peculiar to each of the foure, saith * 1.66 Anaxagoras, Democritus, Empedocles, Plato, Cicero, and most of the Peripatetiques, Arabians Auerroes, and Auicen: parcels enter not the bodies composition, sayth another, but na∣tures only. This is the schoole opinion, with the leaders, Scotus and Occam, Aristole is doubtfull (as hee is generally) yet holdes the ingresse of elements into compoundes. Of the Atomists, some confound all, making bodies of coherent remaynders, Others destroy all substances. Howsoeuer it is, wee feele the Elementary powers, heate and drought in our gall, or choller of the fire: heate and moysture, ayry, in the blood:

colde and moyst, watery in the fleame: Colde and dry, earthly, in the melanchol∣ly: and in our bones solydity is earth, in our brayne and marrow water, in our blood, ayre: in our spirits cheefely of the heart, fire. And though wee haue lesse of one then another, yet haue some of each. (f) But there] And thence is all our trou∣blesome * 1.67 fleame deriued: Fitly it is seated in the brayne, whether all the heate aspyreth. For were it belowe, whither heate descendeth not so, it would quickly growe dull, and congeale: Whereas now the heate keepes it in continuall acte, vi∣gor and vegetation.

Finis, lib. II.

Notes

• * 1.1

  〈◊〉〈◊〉. •…•…7. 2 〈◊〉〈◊〉. 4•…•…. 1
• * 1.2

  〈◊〉〈◊〉. •…•…6
• * 1.3

  How God speaketh vnto man.
• * 1.4

  No God∣head of the sonnes wai∣sted in his assumption of man.
• * 1.5

  Faith con∣cernes things in∣uisible.
• * 1.6

  Sens•…•….
• * 1.7

  To see.
• * 1.8

  Whether the world be created.
• * 1.9

  M•…•…odo∣rus.
• * 1.10

  〈◊〉〈◊〉.
• * 1.11

  Time.
• * 1.12

  Eternity.
• * 1.13

  Gal. 4. 26.
• * 1.14

  Knowledge of a crea∣ture.
• * 1.15

  Gods rest not perso∣nall but efficient.
• * 1.16

  Iob. 38. 7•…•…
• * 1.17

  Vnitie in 〈◊〉〈◊〉.
• * 1.18

  Religious phrases.
• * 1.19

  God •…•…∣ly 〈◊〉〈◊〉.
• * 1.20

  〈…〉〈…〉.
• * 1.21

  A pure conscience.
• * 1.22

  Ioh. 8. 44.
• * 1.23

  〈◊〉〈◊〉. 1. 3. 8.
• * 1.24

  Th•…•… 〈◊〉〈◊〉.
• * 1.25

  Iohn. 8. 44
• * 1.26

  Ps•…•…. 17. 16.
• * 1.27

  〈◊〉〈◊〉. •…•…4. 12
• * 1.28

  〈◊〉〈◊〉. 28. 13.
• * 1.29

  〈◊〉〈◊〉. 15.
• * 1.30

  Iob. 40. Psal. 104
• * 1.31

  Good 〈◊〉〈◊〉 better 〈◊〉〈◊〉 bad An∣gells.
• * 1.32

  Iob. 40
• * 1.33

  〈◊〉〈◊〉 •…•…ill.
• * 1.34

  C•…•… 1, 6, 7, 8, 9, 10.
• * 1.35

  〈◊〉〈◊〉 〈◊〉〈◊〉 th•…•… 〈◊〉〈◊〉.
• * 1.36

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.37

  〈◊〉〈◊〉.
• * 1.38

  Lou∣vaine co∣pie defec∣tiue.]
• * 1.39

  Gen 1. 4. 5.
• * 1.40

  Darknes.
• * 1.41

  Gen. 1.
• * 1.42

  Plato.
• * 1.43

  The iust cause of the worlds cre∣ation.
• * 1.44

  Nothing •…•…aturaly •…•…ell
• * 1.45

  Questons in the con∣sideration of nature.
• * 1.46

  The holy spirit, 〈◊〉〈◊〉 perso•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.47

  [Lou•…•…aine copy de∣fectiue]
• * 1.48

  The parts of a vvorke man.
• * 1.49

  Vse. Fruit. Fruiti•…•….
• * 1.50

  〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.51

  〈◊〉〈◊〉.
• * 1.52

  W•…•…. 1•…•….
• * 1.53

  The num∣ber of sixe.
• * 1.54

  Pro. 24. 16.
• * 1.55

  The num∣ber of •…•…a∣uen.
• * 1.56

  Ps. 104.
• * 1.57

  Mat. 18. 10.
• * 1.58

  A begin∣ning.
• * 1.59

  Iohn, 13.
• * 1.60

  Ps. 104. 30.
• * 1.61

  Eph. 5. 8.
• * 1.62

  Iame•…•…. 4.
• * 1.63

  Gen. 1.
• * 1.64

  Ps. 95.
• * 1.65

  Waters a∣boue hea∣uen.
• * 1.66

  Elements how com∣mixtures.
• * 1.67

  The seat of the brayne