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

The defence of Gods vnchanging will against those that fetch Gods workes about from eternity, in circles, from state to state. CHAP. 17.

NO•…•… doe I doubt that there was no man before the first mans creation: but deny the (I cannot tell what) reuolution of the same man I know not how often, or of others like him in nature, nor can the Philosophers driue mee from this, by obiecting (acutely they thinke) that nullum (a) infinitum est scibile, infinite th•…•…s are beyond reach of knowledge. And therefore God (say they) hath defi∣nite formes * 1.1 in himselfe of all the definite creatures that hee made: nor must his goodnesse be euer held idle, nor his workes temporall, as if he had had such an e ternity of leasure before, and then repented him of it and so fell to worke: there∣fore, say they, is this reuolution necessary: the world either remayning in change (which though it hath beene alwaies yet was created) or else being dissol∣ued, and re-edified in this circular course: otherwise giuing Gods workes a tem∣porall beginning wee seeme to make him disallow and condemne that leasure that he rested in from all eternity before as sloathfull, and vselesse. But if hee did create from eternity, now this and then that, and came to make man in time, that was not made before, then shall hee seeme not to haue made him by knowledge (which they say containes nothing infinite) but at the present time, by chance as it came into his minde. But admit those reuolutions (say they) either with the worlds continuance in change, or circular reuolution, and then wee acquit GOD both of this (so long and idle seeming) cessation, and from all opera∣tion in rashnesse and chance. For if the same things bee not renewed, the va∣ti•…•…ion of things infinite are too incomprehensible for his knowledge or pre∣science.

These batteries the vngodly doe plant against our faith, to winne vs into their circle: but if reason will not refute them, faith must deride them. But by Gods grace reason will lay those circularities flat inough. For here is these mens error: running rather in a maze then stepping into the right way, that they proportionate the diuine vnchangeable power, vnto they humaine fraile

and weake spirit, in mutability and apprehension. But as the Apostle saith: (b) Comparing themselues to themselues, they know not themselues. For because their * 1.2 actions that are suddainely done, proceede all from new intents, their mindes beeing mutable, they doe imagine (not GOD, for him they cannot compre∣hend, but) themselues for GOD, and compare not him to himselfe, but them∣selues (in his stead) vnto themselues. But wee may not thinke that GODS rest affects him one way, and his worke another, hee is neuer affected, nor doth his * 1.3 nature admit any thing that hath not beene euer in him. That which is affect∣ed, suffereth, and that which suffers, is mutable. For his vacation is not idle, sloathfull nor sluggish, nor is his worke painefull, busie, or industrious. Hee can rest working, and worke resting. Hee can apply an eternall will to a new worke, and begins not to worke now because he repenteth that hee wrought not before. But if hee rested first and wrought after (which I see not how man can coceiue) this first and after were in things that first had no beeing, and after∣wards had. But there was neither precedence nor subsequence in him, to alter or abolish his will, but all that euer hee created, was in his vnchanged fixed will eternally one and the same: first willing that they should not be, and afterwards willing that they should be, and so they were not, during his pleasure, and began to be, at his pleasure. Wonderously shewing to such as can conceiue it, that hee needed none of these creatures, (but created them of his pure goodnesse) hauing continued no lesse blessed without them, from alll vn-begunne eternity.

L. VIVES.

NV•…•… infinitum (a)] Arist. metaphys. 2. and in his first of his posterior Analitikes, he saith * 1.4 that then know we a thing perfectly, when we know the end; and that singularities are infinite b•…•… •…•…rsalities most simple. So as things are infinite they cannot bee knowne, but as they are defi•…•…, they may. And Plato hauing diuided a thing vnto singularities, forbiddes further progresse for they are infinite and incomprehensible. (b) Comparing] Cor. 2. 10. This place, Erasmus saith, Augustine vseth often in this sence.

Notes

• * 1.1

  Arguments against the creation of things, in time.
• * 1.2

  2. Cor. 10, 1•…•….
• * 1.3

  Gods vvorking & his resting.
• * 1.4

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