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

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

• 1. Of the two contrary courses taken by mans progeny from the beginning.
• 2. Of the Sonnes of the flesh and the sonnes of promise.
• 3. Of Saras barrennesse, which God turned into fruitfullnesse.
• 4. Of the cōflicts & peace of the earthly city.
• 5. Of that murtherer of his brother, that was the first founder of the earthly Citty, whose act the builder of Rome paralell'd in murdering his brother also.
• 6. Of the languors that Gods cittizens en∣dure on earth as the punishments of sinne du∣ring their pilgrimage, and of the grace of God curing them.
• 7. Of the cause & obstinacy of Caines wick∣ednesse which was not repressed by Gods owne words.
• 8. The reason why Cayne was the first of man-kinde that ouer built a Citty.
• 9. Of the length of life and bignesse of body that •…•…en had before the deluge.
• 10. Of the difference that seemes to bee be∣tweene the Hebrews computation •…•…nd ours.
• 11. Of Mathusalems yeares, who seemeth to haue liued 14. yeares after the Deluge.
• 12. Of such as beleeue not that men of olde Time liued so long as is recorded.
• 13. Whether wee ought to follow the Hebrew computation, or the Septuagints.
• 14. Of the parity of yeares, measured by the same spaces, of old, and of late.
• 15. Whether the men of old abstained from women, vntill that time that the scriptures say they begot children.
• 16. Of the lawes of marriage, which the first women might haue different from the succee∣ding.
• 17. Of the two heads and Princes of the two Citties, borne both of one Father.
• 18. That the significations of Abel, Seth, and Enos, are all pertinent vnto Christ, and his body the Church.
• 19. What the translation of Enoch signified.
• 20. Concerning Caines succession, being but eight from Adam, whereas Noah is the tenth.
• 21. Why the generation of Caine is conti∣newed downe along, from the naming of his son Enoch, whereas the scripture hauing named E∣nos, Seths sonne goeth back againe, to beginne Seths generation at Adam.
• 22. Of the fall of the sonnes of God by louing strange women, whereby all (but eight) perished.
• 23. Whether it bee credible that the Angells being of an incorporeall nature should lust after the women of earth, and marrying them, beget Gyants of them.
• 24. How the wordes that God spake of those that were to perish in the deluge. And their daies shalbe an hundred and twenty yeares, are to be vnderstood.
• 25. Of Gods vnpassionate and vnaltering anger.
• 26. That Noah his Arke, signifieth, Christ and his Church in all things.
• 27. Of the Arke and the Deluge, that the meaning thereof is neither meerly historicall, nor meerely allegoricall.

FINIS.

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

Of the two contrary courses taken by mans progeny, from the beginning. CHAP. 1.

OF the place, and felicity of the locall Paradise togither with mans life and fall therein, there are many opinions, many asser∣tions and many bookes, as seuerall men, thought, spake, and wrote. What we held hereof, or could gather out of holy scrip∣tures, correspondent vnto their truth and authority, we related in some of our precedent bookes: If they be farther looked in∣to, they will giue birth to more questions, and longer dispu∣•…•… then this place can permit vs to proceed in: our time is not so large as to 〈◊〉〈◊〉 vs to sticke scrupulously vpon euery question that may bee asked by bu∣•…•…s that are more curious of inquiry then capable of vnderstanding. I think 〈◊〉〈◊〉 sufficiently discussed the doubts concerning the beginning of the world, 〈◊〉〈◊〉, and man-kinde: which last is diuided into two sorts: such as liue accor∣•…•… Man, and such as liue according to God. These, we mistically call, two Cit∣•…•… •…•…cieties, the one predestinate to reigne eternally with GOD: the other * 1.1 •…•…ed to perpetuall torment with the deuill. This is their end: of which 〈◊〉〈◊〉. Now seeing we haue sayd sufficient concerning their originall, both 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ngells whose number wee know not, and in the two first Parents of man∣•…•… thinke it fit to passe on to their progression, from mans first ofspring vn∣•…•… •…•…cease to beget any more. Betweene which two points all the time in∣•…•…▪ wherein the liuers euer succeed the diers, is the progression of these two 〈◊〉〈◊〉 Caine therefore was the first begotten of those two that were man-kinds P•…•…s: and hee belongs to the Citty of man: Abell was the later, and hee be∣•…•… to the Citty of GOD. For as we see that in that one man (as the Apostle 〈◊〉〈◊〉) that which is spirituall was not first, but that which is naturall first, and 〈◊〉〈◊〉 •…•…he spiritual, (wherevpon all that commeth of Adams corrupted nature must 〈◊〉〈◊〉 be euill and carnall at first, and then if he be regenerate by Christ, becom∣•…•… good and spirituall afterward:) so in the first propagation of man, and pro∣•…•… of the two Citties of which we dispute, the carnall cittizen was borne first, 〈◊〉〈◊〉 the Pilgrim on earth, or heauenly cittizen afterwards, being by grace pre∣•…•…, and by grace elected, by grace a pilgrim vpon earth, and by grace a 〈◊〉〈◊〉 in heauen. For as for his birth, it was out of the same corrupted masse 〈◊〉〈◊〉 •…•…as condemned from the beginning: but God like a potter (for this simyly th•…•… •…•…ostle himselfe vseth) out of the same lumpe, made, one vessell to honor and 〈◊〉〈◊〉 to reproach. The vessell of reproach was made first, and the vessell of honor * 1.2 •…•…ards. For in that one man, as I sayd, first was reprobation, whence wee 〈◊〉〈◊〉 •…•…eeds begin (and wherein we need not remaine) and afterwards, goodnesse, 〈◊〉〈◊〉 which we come by profiting and comming thether, therin making our abode.

Wherevpon it followes that none can bee good that hath not first beene euill, though all that be euill, became not good: but the sooner a man betters himselfe, the quicker doth this name follow him, abolishing the memory of the other. Therefore it is recorded of Caine that he built a Citty, but Abell was a pilgrim, and built none. For the Citty of the Saints is aboue, though it haue cittizens here vpon earth, wherein it liueth as a pilgrim vntill the time of the Kingdome come, and then it gathereth all the cittizens together in the resurrection of the body and giueth them a Kingdome to reigne in with their King, for euer and euer.

Of the Sonnes of the flesh, and the Sonnes of promise. CHAP. 2.

THe shadow, and propheticall image of this Citty (not presenting it but sig∣nifying it) serued here vpon earth, at the time when it was to bee discoue∣red, and was called the holy Citty, of the significant image, but not of the expresse truth, wherein it was afterwards to bee stated. Of this image seruing, and of the free Citty herein prefigured the Apostle speaketh thus vnto the Galatians: Tell * 1.3 me you that wilbe vnder the law haue yee not (a) heard the law? for it is written that Abraham had two Sonnes, one by a bond-woman, and the other by a free: But the sonne of the bond-woman was borne of the flesh, and the sonne of the free-woman by promise. This is (b) allegoricall: for these are the two Testaments, the one giuen (c) from Mount Syna, begetting man in seruitude, which is Agar: for (d) Syna is a mountaine in Arabia, ioyned to the Ierusalem on earth, for it serueth with her children. But our mother, the celestiall Ierusalem, is free. For it is written, Reioyce thou barren that bearest not: breake forth into ioye, and crie out, thou that trauelest not without Child, for the desolate hath more Children then the married wife, * 1.4 but wee, brethren, are the sonnes of promise according to Isaac. But as then he that was borne of the flesh, (e) persecuted him that was borne after the spirit, euen so it is now. But what saith the scripture. Cast out the bond-woman and her sonne, for the (f) bond-womans sonne shall not bee heire with the free womans. Then brethe∣ren are not we the children of the bond-womā, but of the free. Thus the Apostle autho∣rizeth vs to conceiue of the olde and new Testament. For a part of the earth∣lie Cittie was made an image of the heauenly, not signifying it selfe, but ano∣ther, and therefore seruing: for it was not ordeined to signify it selfe, but another, and it selfe was signified by another precedent signification: for A∣gar, Saras seruant, and hir sonnewere a type hereof. And because when the light comes, the shadowes must avoide, Sara the free-woman, signifying the free Cittie (which that shadowe signified in another manner) sayd, cast out the bond-woman and her sonne: for the bond-womans sonne shall not bee heire with my sonne Isaac: whom the Apostle calls the free womans sonne. Thus then wee * 1.5 finde this earthlie Cittie in two formes: the one presenting it selfe, and the other prefiguring the Citty celestiall, and seruing it. Our nature, corrupted by sin pro∣duceth cittizens of earth: and grace freeing vs from the sinne of nature, ma∣keth vs celestiall inhabitants: the first are called the vessells of wrath: the last, of mercie. And this was signified in the two sonnes of Abraham: th•…•… one of which beeing borne of the bond-woman, was called Ismael, beeing the sonne of the flesh: the other, the free-womans, Isaac, the sonne of promise.

both were Abrahams sonnes: but naturall custome begot the first, and gratious promise the later. In the first was a demonstration of mans vse, in the second was acommendation of Gods goodnesse.

L. VIVES.

NOt (a) heard] Not read saith the Greeke better, and so doth Hierome translate it. (b) Al∣legoricall] An allegorie (saith Quintilian) sheweth one thing in worde and another in * 1.6 s•…•…ce: some-times the direct contrary. Hierome saith, that that which Paul calleth allegoricall •…•…ere, he calleth spirituall else-where. (c) From mount] So doe Ambrose and Hierome read it. * 1.7 (d) Syna is] I thinke it is that which Mela calles Cassius, in Arabia. For Pliny talkes of a mount C•…•…s in Syria. That of Arabia is famous for that Iupiter had a temple there, but more for Pom∣•…•… tombe. Some thinke that Sina is called Agar in the Arabian tongue. (e) Persecuted] In G•…•…sis is onely mention of the childrens playing together, but of no persecution, as Hierome •…•…eth: for the two bretheren Ismael and Isaac, playing together at the feast of Isaacs wea∣•…•…g, Sara could not endure it, but intreated her husband to cast out the bond-woman & her •…•…e. It is thought she would not haue done this, but that Ismael being the elder offered the y•…•…ger wrong. Hierome saith, that for our word playing, the Hebrewes say, making of Idols, or •…•…ing the first place in ieast. The scriptures vse it for fighting, as Kin. 2. Come, let the children 〈◊〉〈◊〉 and play before vs: whether it be meant of imaginary fight, or military exercise, or of a 〈◊〉〈◊〉 fight in deed. (f) Bond-womans sonne] Genesis readeth, with my sonne Isaac, and so doe 〈◊〉〈◊〉 •…•…o. but Augustine citeth it from Paul. Galat. 4. 25.

Of Saraes barrennesse, which God turned into fruitfulnesse. CHAP. 3.

FOr Sara was barren and despaired of hauing any child: and desiring to haue 〈◊〉〈◊〉 childe, though it were from her slaue, gaue her to Abraham to bring him •…•…en, seeing shee could bring him none her selfe. Thus exacted she her (a) due 〈◊〉〈◊〉 husband, although it were by the wombe of another: so was Ismael borne 〈◊〉〈◊〉 begotten by the vsuall commixtion of both sexes in the law of nature: and •…•…-vpon said to be borne after the flesh: not that such births are not Gods be∣•…•… or workes, (for his working wisdome as the scripture saith, reacheth from * 1.8 〈◊〉〈◊〉 to end mightily, and disposeth all things in comely order:) but in that, that 〈◊〉〈◊〉 the signification of that free grace that God meant to giue vnto man, such a 〈◊〉〈◊〉 should be borne, as the lawes and order of nature did not require: for na∣•…•… denieth children vnto all such copulations as Abrahams and Saras were, (b) 〈◊〉〈◊〉 and barrennesse both swaying in her then: whereas she could haue no childe 〈◊〉〈◊〉 yonger daies, when her age seemed not to want fruitfulnesse, though fruit∣•…•…esse wanted in that youthfull age. Therefore in that her nature being thus af∣•…•…d could not exact the birth of a sonne, is signified this, that mans nature be∣•…•… corrupted and consequently condemned for sinne, had no claime afterward 〈◊〉〈◊〉 any part of felicity. But Isaac beeing borne by promise, is a true type of the •…•…s of grace, of those free cittizens, of those dwellers in eternall peace, where 〈◊〉〈◊〉 priuate or selfe-loue shall be predominant, but all shall ioy in that vniuersall 〈◊〉〈◊〉, and (c) many hearts shall meete in one, composing a perfect modell of •…•…y and obedience.

L. VIVES.

〈◊〉〈◊〉 (a) due] by law of mariage. (b) Age and] For she was both aged, and naturally bar∣•…•…. So some both men and women as Aristotle saith, are borne so. (c) Many hearts] that * 1.9 •…•…e concord of the Apostles, of whom it is said: The multitude of the beleeuers were of 〈◊〉〈◊〉. Acts. 4. 32.

Of the conflicts, and peace of the earthly Citty. CHAP. 4.

BVt the temporall, earthly citty (temporall, for when it is condemned to per∣petuall paines it shall be no more a citty) hath all the good, here vpon earth, and therein taketh that ioy that such an obiect can affoord. But because it is not a good that acquits the possessors of all troubles, therefore this citty is diuided in it selfe, into warres, altercations, and appetites of bloudy and deadly victories. For any part of it that warreth against another, desires to bee the worlds con∣queror, whereas indeed it is vices slaue. And if it conquer, it extolls it selfe and so becomes the owne destruction: but if wee consider the condition of worldly af∣faires, and greeue at mans opennesse to aduersity, rather then delight in the euents of prosperitie, thus is the victory deadly: for it cannot keepe a soue∣raigntie for euer where it got a victory for once. Nor can wee call the obiects of this citties desires, good, it being in the owne humaine nature, farre surmounting them. It desires an earthly peace, for most base respects, and seeketh it by warre, where if it subdue all resistance, it attaineth peace: which notwithstanding the aduerse part, that fought so vnfortunately for those respects, do want. This peace they seeke by laborious warre, and obteine (they thinke) by a glorious victory. * 1.10 And when they conquer that had the right cause, who will not gratulate their victory, and be glad of their peace? Doubtlesse those are good, and Gods good guifts. But if the things appertaining to that celestiall and supernall cittie where the victory shall be euerlasting, be neglected for those goods, and those goods desired as the onely goods, or loued as if they were better then the other, misery must needs follow and increase that which is inherent before.

Of that murderer of his brother, that was the first founder of the earthly citie, whose act the builder of Rome paralleld, in murdering his brother also. CHAP. 5.

THerefore this earthly Citties foundation was laide by a murderer of his owne brother, whom he slew through enuie, being a pilgrim vpon earth, of the heauenly cittie. Wherevpon it is no wonder if the founder of that Cittie which was to become the worlds chiefe, and the Queene of the nation, followed this his first example or (a) archetype in the same fashion. One of their Poets re∣cords the fact in these words:

(b) Fraterno primi mad•…•…erunt sanguine muri. The first walles steamed with a brothers bloud.

Such was Romes foundation, and such was Romulus his murder of his brother 〈◊〉〈◊〉, as their histories relate: onely this difference there is, these bretheren were both cittizens of the earthly cittie and propagators of the glory of Rome, for whose institution they contended. But they both could not haue that glory, that if they had beene but one, they might haue had. For he that glories in dominion, must needs see his glory diminished when hee hath a fellow to share with him. Therefore the one to haue all, killed his fellow, and by villanie grew vnto bad greatnesse, whereas innocencie would haue installed him in honest meannesse. But those two brethren, Caine and Abel, stood not both alike affected to earthly matters: nor did this procure enuie in them, that if they both should reigne, hee

that could kill the other, should arise to a greater pitch of glory, for Abel sought no dominion in that citty which his brother built, but that diuell enuy did all the •…•…chiefe, which the bad beare vnto the good, onely because they are good: for the possession of goodnesse is not lessned by being shared: nay it is increased 〈◊〉〈◊〉 it hath many possessing it in one linke and league of charity. Nor shall hee 〈◊〉〈◊〉 haue it, that will not haue it common: and he that loues a fellow in it, shall h•…•… it the more aboundant. The strife therfore of Romulus & Remus, sheweth the •…•…on of the earthly city in it selfe: and that of Caine & Abel shew the oppositi∣on 〈◊〉〈◊〉 •…•…he city of men & the city of God. The wicked opose the good. But the good * 1.11 〈◊〉〈◊〉 •…•…e perfect, cannot contend amongst them-selues: but whilst they are vnper∣•…•… •…•…ey may contend one against another in that manner that each contends a∣•…•… him-selfe, for in euery man the flesh is against the spirit & the spirit against 〈◊〉〈◊〉 〈◊〉〈◊〉. So then the spirituall desire in one may fight against the carnall in ano∣•…•…, or contrary wise: the carnall against the spirituall, as the euill do against the g•…•…, or the two carnal desires of two good men that are inperfect may contend 〈◊〉〈◊〉 〈◊〉〈◊〉 bad do against the bad, vntil their diseases be cured, & themselues brought to •…•…lasting health of victory.

L. VIVES.

A•…•…type. (a) It is the first pattent, or copy of any worke; the booke written by the authors •…•…e hand, is called the Archetype. Iuuenall, * 1.12

Et iubet archetypos iterum seruare Cleanthas. And bids him keepe Cleanthes, archetypes.

(b) 〈◊〉〈◊〉.] Lucan. lib. 8. The historie is knowne. (c) His brother built.] Did Caine build a citty 〈◊〉〈◊〉 〈◊〉〈◊〉 meanes hee the earthly citty which vice and seperation from God built? the latter I 〈◊〉〈◊〉 (d) The wicked.] This is that I say, vice neither agrees with vertue, nor it selfe: for amity 〈◊〉〈◊〉 •…•…ongst the good, the bad can neither bee friends with the good, nor with themselues.

Of the langours of Gods Cittizens endure in earth as the punishments of sinne, during their pilgrimage, and of the grace of God curing them. CHAP. 6.

BVt the langour or disobedience (spoken of in the last booke) is the first pu∣•…•…ment of disobedience, and therefore it is no nature but a corruption: for 〈◊〉〈◊〉 it is said vnto those earthly prilgrimes and God proficients: Beare (a) yee 〈◊〉〈◊〉 •…•…hers burdens, and so yee shall fulfill the Law of Christ: and againe: admonish the * 1.13 〈◊〉〈◊〉 •…•…fort the feble, be patient towards all, ouer-come euill with goodnesse, see that 〈◊〉〈◊〉 hurt for hurt: and againe, If a man be fallen by occasion into any sinne, you that 〈◊〉〈◊〉 •…•…all restore such an one with the spirit of meekenesse considering thy selfe least 〈◊〉〈◊〉 be tempted: and besides, let not the sunne go downe vpon your wrath: and 〈◊〉〈◊〉 〈◊〉〈◊〉 Gospell: If thy brother trespasse against thee, take him and tell him his falt be∣•…•… 〈◊〉〈◊〉 and him alone.

〈◊〉〈◊〉 •…•…cerning the scandalous offenders, the Apostle saith: Them that sin, rebuke 〈◊〉〈◊〉 the rest may feare: and in this respect many things are taught concerning •…•…g. And a great charge is laid vpon vs to keep that peace there, where that 〈◊〉〈◊〉 of the (c) seruants, being commanded to pay the ten thousand talents hee

ought, because hee forcibly exacted his fellowes debt of an hundred pence. Vnto which simily the Lord Iesus addeth this cloze. So shall mine heauenly father doe vnto you, except you forgiue each one his brothers trespasses from your hearts. Thus are Gods cittizens vpon earth cured of their diseases, whilest they are longing for the celestiall habitation. But the Holy spirit worketh within to make the salue * 1.14 worke that is outwardly applied, otherwise though God should speake to man∣kinde out of any creature, either sensibly or in dreames, and not dispose of our hearts with his inward grace, the preaching of the truth would not further mans conuersion a whitte. But this doth God in his secret and iust prouidence, diui∣ding the vessells of wrath and mercy. And it is his admirable and secret worke, that sinne (e) being in vs rather the punishment of sinne as the Apostle saith, and dwelling in our members, when it doth not reigne in our mortall body, obeying the desires of it, and when wee doe not giue vp our members as instruments of iniquity to serue it, it is conuerted into a minde consenting not vnto it in any euill, by Gods gouernment, and man that hath it some-what quietly here, shall haue it afterwards most perfectly setled, sinlesse, and in eternall peace.

L. VIVES.

BEare (a) yee] The Greeke is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (b) The spirit of meekenesse] Because of that which followeth: Considering thy selfe least thou also bee tempted. It is fitte that one that corrects sinne, should consider that hee might sinne him-selfe: least if hee growe proud because hee is more perfect then his brother, reuenge bee at hand, and make him fall worse. (c) The seruants] Our Sauiour treating of brotherly remission, reciteth this Parable. Math. 18. (d) Not disposing] Ecclesiastes the 7. 15. Behold the worke of God: who can make streight that which hee hath made crooked. And hence it is that a few rules serue to guide some in ho∣nestie, and none, other-some. If the minde bee not inwardly mooued to good, the outward words doe but little good. (e) Being in vs] for the pronenesse to badnesse that is in vs all, is the punishment of the first mans sinne, by which without great resistance, wee are harried into all enormity. Besides there is no sinne but vexeth him in whome it is. The first reuenge (saith Iuuenall) is, that no guilty man is quitte by his owne conscience. But this place is diuersly read. But the true sence is, If that originall promise to sinne which wee haue all from A∣dam bee not predominant ouer the whole man, nor reigne not (as the Apostle saith) in our members, but bee subiected •…•…o the minde, and the minde vnto God the gouernour, not con∣senting to that wicked procliuitie, but rather peaceably restraining it, and comming vnto the curing of GOD that good Phisitian, then that crazed affect becommeth sound perfection, and with the whole man attaineth immortality. For this aptnesse or inclination to sinne, which the schoole-diuines call fomes, is sinne in vs.

Of the cause and obstinacie of Cains wickednesse, which was not repressed by Gods owne words. CHAP. 7.

BVt that same speaking of God vnto Caine in the forme of some of his crea∣tures (as wee haue shewed that hee vsed to doe with the first men) what good did it doe him? did hee not fulfill his wicked intent to murther his brother, after GOD had warned him? who hauing distinguished both their sacrifices, reiecting the one and receiuing the other (no (b) doubt by some visi∣ble signe) and that because the one wrought euill and the other good, Caine grew exceeding wroth, and his looke was deiected. And God said vnto him: Why is thy looke deiected▪ (c) •…•…f thou offer well, and diuidest not well, (d) hast thou not sinned? be qui∣et (e) vnto thee shall his desire be subiect and thou shalt rule ouer him. In this admoni∣tion of God vnto Caine, because the first words. If thou offer well and diuidest no•…•…

〈◊〉〈◊〉▪ hast thou not sinned, are of doubtfull vnderstanding, the translators haue •…•…ne it vnto diuers sences, each one seeking to lay it downe by the line * 1.15 〈◊〉〈◊〉 •…•…h. A sacrifice that is offred to the true God, to whome onely such are 〈◊〉〈◊〉 well offered. But the diuision may be euill made vpon a bad distinction of 〈◊〉〈◊〉 •…•…es, place, offring, offrers or of him to whome it is offred, or of them to 〈◊〉〈◊〉 the offring is distributed: meaning here by diuision, a discerning be∣•…•… offring at due times, in due places▪ due offrings, due distributions and the 〈◊〉〈◊〉 of all these: As if we offer, where, when and what wee should not: or 〈◊〉〈◊〉 better to our selues then we offer to God: or distribute the offring to the •…•…ctified, herein prophaning the sacrifice. In which of these Caine offended 〈◊〉〈◊〉 we cannot easily finde. But as the Apostle Iohn said of these two bretheren; 〈◊〉〈◊〉 Caine who was of the wicked, and slew his brother, and wherefore slew he him? 〈◊〉〈◊〉 his owne workes were euill and his brothers good. This proueth that God res∣•…•…d not his guifts; for that hee diuided euill, (f) giuing God onely some of •…•…ll, and giuing him-selfe to him-selfe, as all do that leaue Gods will to 〈◊〉〈◊〉 their owne, and liuing in peruersnesse of heart, offer guifts vnto God as 〈◊〉〈◊〉 to buy him, not to cure their vicious affects but to fulfill them. This is the •…•…ty of the earthly Citty to worshippe one, or many Gods for victory, and •…•…striall peace, neuer for charitable instruction, but all for lust of soueraigne∣•…•…▪ The good vse this world to the enioying of God, but the wicked iust con∣•…•… wise, would vse God to enioy the world, (g) such I meane as hold God to 〈◊〉〈◊〉 to haue to doe in humanity: for there are that are farre worse and beleeue 〈◊〉〈◊〉. So then Caine knowing that God respected his brothers sacrifice and 〈◊〉〈◊〉, ought to haue changed him-selfe and fallen to imitation of his good bro∣•…•… not to haue swollen vp in enuy against him. But because hee was sad, and 〈◊〉〈◊〉 cast downe, this greefe at anothers good, chiefely his brothers, God 〈◊〉〈◊〉 •…•…nde great falt with, for there-vpon hee asked him saying: Why art thou sad 〈◊〉〈◊〉 is thy countenance cast downe? His enuy to his brother, God saw, and re∣•…•…ded. Man, that knoweth not the heart, might well haue doubted whe∣•…•… •…•…ee was sad for his owne badnesse that displeased God, or for his brothers 〈◊〉〈◊〉, for which God accepted his sacrifice. But God giuing a reason why 〈◊〉〈◊〉 •…•…ould not accept his, that hee might haue iuster cause to dislike him-selfe 〈◊〉〈◊〉 his brother, hauing not diuided, that is, not liued well, and being not wor∣•…•… to haue his sacrifice accepted, doth shew that hee was farre more vniust, 〈◊〉〈◊〉, that he hated his iust brother for no cause: yet hee sendeth him not away 〈◊〉〈◊〉 a good and holy command: Bee quiet quoth hee: for vnto thee shall his 〈◊〉〈◊〉 •…•…ee subiect and thou shalt rule ouer him. What ouer his brother? God for∣•…•… no, but ouer sinne: for hee had said before, hast thou not sinned? and now •…•…ddeth, bee quiet for vnto thee. &c. Some may take it thus, that sinne shall •…•…ned vpon man, so that hee that sinneth, shall haue none to blame for it 〈◊〉〈◊〉 him-selfe: for this is the wholesome medicine of repentance, and the fit plea •…•…rdon, that these words of God be vnsterstood as a percept, and not as a pro∣•…•…: for then shall euery man rule ouer sin, when he doth not support it by •…•…ce, but subdue it by repentance: otherwise hee that becomes the protec∣•…•… it, shall sure become prisoner to it. But if wee vnderstand this sinne to 〈◊〉〈◊〉 〈◊〉〈◊〉 carnall concupiscense whereof the Apostle saith: The flesh coueteth a∣•…•… the spirit, amongst whose workes, enuy is reckened for one, which in∣•…•… Cayne to his brothers murder, then wee may well take these words 〈◊〉〈◊〉: It shalbee turned vnto thee, and thou shalt rule ouer it, for the carnall

part being moued (which the Apostle calls sinne, saying, I do not this but the sinne which dwelleth in mee:) which part the Philosophers call the vicious part of the soule, that ought not to rule but to serue the minde, and bee thereby curbed from vnreasonable acts: when this moueth vs to any mischiefe, if wee follow the Apostles counsel, saying, giue not your members as weapons of vnrighteousnesse vnto * 1.16 sinne, then is this part conquered and brought vnder the minde and reason. This rule God gaue him that maliced his brother, and desired to kill him whome hee ought to follow: be quiet quoth he, y^• is, keepe thine hands out of mischiefe, let not sinne get predominance in thy body, to effect what it desireth, nor giue thou thy members vp as weapons of vnrighteousnesse there-vnto, for vnto thee shall the desires thereof become subiect, if thou restraine it by supression and increase it not by giuing it scope. And thou shalt rule ouer it: Permit it not to performe any externall act, and thy goodnesse of will shall exclude it from all internall mo∣tion. Such a saying there is also of the woman, when God had examined and condemned our first parents after their sinne, the deuill in the serpent, and man and woman in them-selues: I will greatly increase thy sorrowes and thy conceptions (saith he): in sorrow shalt thou bring forth children: and then he addeth, And thy desire shalbe subiect to thine husband and hee shall rule ouer thee: thus what was to Caine concerning sinne or concupisence, the same was said here to the offending woman: where wee must learne, that the man must gouerne the woman, as the soule should gouerne the body. Where-vpon the Apostle said, hee that loueth his wife loueth himselfe, for no man euer hated his owne flesh. These wee must cure, as * 1.17 our owne, not cast away, as strangers. But Caine, conceiued of Gods command like a maleuolent reprobate, and yeelding to his height of enuy, lay in waite for his brother and slew him. This was the founder of the fleshly City. How hee further-more was a Type of the Iewes, that killed Christ the true shepherd pre∣figured in the shepherd Abel I spare to relate, because it is a propheticall Alle∣gory, and I remember that I sayd some-what hereof in my worke against Faustus the Manichee.

L. VIVES.

HE (a) vsed.] Sup. Gen. ad lit. lib. 8. He inquireth how God spake to Adam, spiritually, or corporally▪ and hee answereth that hee spake to him as he did to Abraham, Moyses. &c. in a corporall shape, thus they heard him walking in Paradise in the shade. (q) No doubt.] How could Caine know (sayth Hierome) that God accepted his brothers sacrifice and refused his, but that it is true that Theodotion doth say: the Lord set Abels sacrifice on fire, but Caines he did not, that •…•…ire had wont to come downe from heauen vpon the sacrifice, Salomons offring at the 〈◊〉〈◊〉 of the temple, and Elias his vpon mount Carmel do testifie•…•… Thus far Hierom. (c) If thou.] So do the seauenty read it: our common translation is: If thou do well shalt thou not be accep∣ted, 〈◊〉〈◊〉 if thou do not well, sinne lieth at the doore. Hierome rehearseth the translation of the seauenty and saith thus: the Hebrew and the Septuagintes do differ much in this place. But the Hebrew read it as our vulgar translations haue it: and the seauenty haue it as Augustine rea∣deth it. (d) Be quiet.] Runne not headlong on, neither be desperate of pardon; sinnes originall is adherent vnto all men, but, it is in mans choice to yeeld to it or no. (e) Vnto thee shall.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the seauenty. Aquila hath Societas, and Sy•…•…achus Appetitus, or Impetus. The •…•…g •…•…ay be either that sin shalbe our fellow, or that sinnes violence shalbe in our power to 〈◊〉〈◊〉, as the sequel declareth, and this later is the likelier to be the true meaning. (f) Gi∣•…•… God.] God respects not the guift but the giuer, and therefore the sacrifices of the wicked

〈◊〉〈◊〉, and neither acceptable to God nor good men, as Plato saith. (g) Such I meane.] For 〈◊〉〈◊〉 some Atheists: but such wicked as beleeue a God, thinke that they can meane God by 〈◊〉〈◊〉 to returne them the same againe, ten-fould, be it gold or siluer. As Sylla and Crassus of∣•…•… Hercules the tenth part of their good, that they might be hereby enritched.

The reason why Caine was the first of mankind that euer built a city. CHAP. 8.

〈◊〉〈◊〉 now must I defend the authority of the diuine history that saith, that this 〈◊〉〈◊〉 man built a city, when there were but three or foure men vpon earth, 〈◊〉〈◊〉 had killed his brother, there were but Adam, the first father, Caine him∣•…•… his sonne Enoch, whose name was giuen to the citty. But they that sticke 〈◊〉〈◊〉 consider not that the Scriptures (a) neede not name all the men that were 〈◊〉〈◊〉 earth at that time: but onely those that were pertinent to the purpose. 〈◊〉〈◊〉 •…•…pose of the Holy Ghost in Moyses was to draw a pedigree, and genealo∣•…•… Adam, through certaine men, vnto Abraham, and so by his seed vnto the 〈◊〉〈◊〉 of God: which being distinct from all other nations, might containe all 〈◊〉〈◊〉 and prefigurations of the eternall City of Heauen and Christ the king and 〈◊〉〈◊〉: all which were spirituall and to come: yet so, as the men of the Earthly 〈◊〉〈◊〉 •…•…ad mention made of them also; as farre as was necessary to shew 〈◊〉〈◊〉 •…•…saries of the said glorious citty of God. Therefore when the Scrip∣•…•… •…•…on vp a mans time, and conclude, hee liued thus long, and had sonnes 〈◊〉〈◊〉 •…•…ers, must we imagine that because hee names not those sons and daugh∣•…•… might bee in so many yeares as one man liued in those times, as many 〈◊〉〈◊〉 gotten and borne, as would serue to people diuers cities? But it 〈◊〉〈◊〉 •…•…o God, who inspired the spirit by which the scriptures were penned, 〈◊〉〈◊〉 •…•…guish these two states, by seuerall generations, as first, that the seuerall 〈◊〉〈◊〉 •…•…gies of the carnall Cittizens, and of the spirituall vnto the deluge, might 〈◊〉〈◊〉 •…•…cted by them-selues where they are both recited: their distinction, in 〈◊〉〈◊〉 one is recited downe from the murderer Cayne, and the other from 〈◊〉〈◊〉 •…•…ous Seth, whom Adam had giuen for (b) him whom Caine had murthered, 〈◊〉〈◊〉 coniunction, in that all men grew from bad to worse, so that they de∣•…•… •…•…o bee all ouer whelmed with the floud, excepting one iust man called 〈◊〉〈◊〉 wife, his three sonnes and their wiues: onely these eight persons did 〈◊〉〈◊〉 •…•…chsafe to deliuer in the Arke, of all the whole generation of mankind, 〈◊〉〈◊〉 therefore it is written. And Caine knew his wife which conceiued and bare 〈◊〉〈◊〉 (c) and hee built a citty and called it by his sonnes name, Henoch: this pro∣•…•… that hee was his (d) first sonne, for wee may not thinke that because 〈◊〉〈◊〉 here, that he knew his wife, that he had not knowne her before, for this is 〈◊〉〈◊〉 Adam also, not onely when Caine was begotten, who was his first sonne, 〈◊〉〈◊〉 Seth, his younger sonne was borne aso. Adam knew his wife and shee 〈◊〉〈◊〉 and bare a son and called his name Seth. Plaine it is then that the Scrip∣•…•… •…•…th this phrase in all copulations, and not onely in those wherein the first 〈◊〉〈◊〉 are borne. Nor is it necessary that Henoch should be Caines first sonne, 〈◊〉〈◊〉 the citty bore his name, there might bee some other reason why his fa∣•…•… •…•…ed him aboue the rest (e), For Iudas, of whome the name of Iud•…•…, and 〈◊〉〈◊〉 •…•…me, was not Israels first borne: but admit Henoch, was this builders 〈◊〉〈◊〉, it is no consequent that his father named the citty after him as soone

as hee was borne, for then could not he haue founded a city, which is nothing else but a multitude of men combined in one band of society. Therefore when * 1.18 this mans children & family grew populous, then he might sort them into a city, and call it after his first sonne, for the men liued so long in those dayes, that of all that are recorded together with their yeares, he that liued the least time (f) liued 753. yeares. And some exceeded 900. yet all were short of a 1000. (g) Who maketh any doubt now that in one mans time, man-kinde might increase to a number able to replenish many cities more then one? It is a good proofe hereof, that of Abrahams seede onely, the Hebrew people in lesse then 500. yeares grew to such a number that their went 600000. persons of them, out of Egypt, and those all warlike youthes: to omit the progeny of the Idumaeans that Esau begot, and the (h) nations that came of Abrahams other sonne, not by Sara: for these belong not to Israel.

L. VIVES.

NEeded (a) not.] Noe they say, had a sonne called Ionicus, a great astronomer: Moyses nameth * 1.19 him not. (b) For him.] Therevpon was he called Seth. Gen. 4. 25. (c) And he built. The hu∣manists cannot agree about the first city-founder. Some (with Pliny) say Cecrops, who built that which was first called Arx Cecropia, and afterwards Acropolis: Staho sayth 〈◊〉〈◊〉 built Argos (which Homer calls Pelasgicon) first. The Egyptians clayme all them-selues, and * 1.20 make their Diospolis, or Thebes the eldest citty of all: But this Henochia as Ioseph noteth which Cayne built is the eldest of all, Cayne being plagued with terror of conscience for the death of hi•…•… brother built it, and walled it about. It was a tipe of this world, and the society of deuills. * 1.21 Hi•…•…on ad Marcellam. (d) First son.] Iosephus saith he was, but he taketh the scriptures at the first sight. (e) For Iudas.] He was Iacobs fourth soone by Lea. Iuda was first called Canaan of Chams sonne, and afterwards Iuda of Iudas Iacobs sonne. Iosephus. So saith Iustine. lib. 36. who reckneth * 1.22 but ten sonnes of Israel, but hee erres in this, as he doth there where he saith that, the whole nation were called Iewes by Israel him-selfe after his sonne Iudas, who died after the diuision, but before his father. Lactantius saith that they tooke this name in a certaine desert of Syris where they rested, because Iudas had bin the captaine of that company, & the land where they had dwelt, had bin called Iudea. lib. 4. But I thinke that both the nation got the name, and the tribe of Iudah the Kingdome, for that in passing of the read sea, all the tribes stopping, Iudah made first way out after Moyses, which the Hebrewes say is ment by that of Iacob vnto Iudas, Thou hast come vp from captiuity my sonne, for so do they read it, (f) Liued 753.] I thinke this * 1.23 was Lamech, Noes father, who as the Hebrew saith liued 757. yeares, and the Septuagins 753. (g) Who maketh.] In my fathers time their was a towne in Spaine, euery dweller where∣of was descended from the children of one man who was then a liue: yet were there an hun∣dred houses in the towne, so that the youngest knew not by what name of kinred to call the old man, for our language hath names no higher then the great grandfather. (h) The nations.] From Is•…•…ael Abrahams sonne by Agar.

Of the length of life, and bignesse of body that men had before the deluge. CHAP. 9.

THerefore no wise-man neede doubt that Caine might build a Citty, and that a large one, men liuing so long in those daies: vnles some faith∣lesse will take occason of incredulity from the number of years which our authours recite men to haue liued, and say it is impossible: And so also they may deny the bignesse of mens bodies in those daies to haue far exceeded ours:

whereof their famous Poet (a) Virgil giues a testimonie of a bounder stone, that a valiant man caught vp in fight, and running vpon his foe, threw this at him.

Uix illud lecti bis sex ceruice tulissent, Qualia nunc hominum producit corpora tellus.

It past the power of twelue strong men to raise, That stone from ground: as men go now adayes.

(b) Intimating that m•…•…n of elder times were of farre larger bodyes: How much more then before that famous deluge in the worlds infancie? This difference of growth is conuinced out of old Sepulchres which either ruines, or ruiners, or 〈◊〉〈◊〉 •…•…hance haue opened, and wherein haue beene found bones of an incredible •…•…e. Vpon the shore of Vtica, I my selfe and many with mee, saw a mans (c) 〈◊〉〈◊〉 •…•…oth of that bignesse, that if it had beene cut into peeces, would haue 〈◊〉〈◊〉 an hundred of ours. But I thinke it was some Giants tooth: for though the •…•…ents bodies exceeds ours, the Giants exceeded all them: and our times 〈◊〉〈◊〉 seene some (though very few) that haue ouer-growne the ordinary sta∣•…•… exceedingly. (d) Pliny the second, that great scholler, affirmes that the 〈◊〉〈◊〉 the world lasteth, the lesser bodies shall nature produce: as Homer (hee 〈◊〉〈◊〉) doth often complaine: not deriding it as a fiction, but recording it as a 〈◊〉〈◊〉 of the myracles of nature. But as I sayd, the bones of the entombed 〈◊〉〈◊〉 haue left great proofes of this vnto posteritie: but as for the continu∣•…•… their times, that cannot bee prooued by any of those testimonies: yet •…•…e not derogate from the credite of holy Scriptures, nor bee so impudent •…•…g incredulous of what they relate, seeing wee see those things haue •…•…taine euents, that they fore-tell. Pliny (e) saith that there is as yet a 〈◊〉〈◊〉 wherein men liue two hundred yeares. If then wee beleeue that this 〈◊〉〈◊〉 of life which wee haue not knowne, is yet extant in some vn-knowne 〈◊〉〈◊〉, why may wee not beleeue that it hath beene generall in ancient •…•…ls it possible that that which is not here may be in another place, and is it •…•…ble that that which is not now, might haue come at some other time?

L. VIVES.

〈◊〉〈◊〉 (a) giues] Aeneid. 12. of Turnus. Alluding to that fight of Diomedes and Aeneas 〈◊〉〈◊〉, where Diomedes takes vp a stone which foureteene such men as the world 〈◊〉〈◊〉 (faith hee) could not lift, and threw it at Eneas, who being striken downe with 〈◊〉〈◊〉 •…•…her couered him with a miste and so saued him. Iuuenall toucheth them both, at 〈◊〉〈◊〉 Uirgil and Homer. Sat. 15.

Saxa inclinatus per humum quaesita lacertis Incipiunt torquere domestica seditione Tela, nec hunc lapidem quali se Turnus & Aiax, Et quo Tydides percussit pondere coxam Aeneae, sed quam valeant emittere dextrae Illis dissimiles, & nostro tempore natae. Nam genus hoc viuo iam decrescebat Homero. Terra malos homines nunc educat atque pufillos, Ergo dous quicunque aspexit, ridet & odit, &c.

They stoopt for stones to cast, and kept a coyle With those fitte weapons for a scambling broyle: Not such as Turnus threw, nor Aiax tall, Nor that Aeneas haunch was hurt withall, But such as our weake armes to weald were able: Farre short of those: those worthies memorable Began to faile ere Homer fail'd his pen: And earth brings nothing forth but Pygmee-men, The Gods behold our growth with ieasting scorne, &c.

(b) Intimating] And in his Georgikes, lib. 1.

Girandiaque eff•…•…ssis mirabitur •…•…sse sepulchris. And gaze on those huge bones within the tombe.

(c) Ax•…•…th] Vpon Saint Christophers day wee went to visite the chiefe Church of our citty, and there was a tooth shewen vs as bigge as my fist, which they say was Saint Christo∣phers. There was with mee Hierom Burgarin•…•…, a man of a most modest and sober carriage, and * 1.24 an infatigable student: which he hath both from nature and also from the example of his fa∣ther•…•… who though hee were old, and had a great charge of family, yet gaue him-selfe to his booke that his children might see him and imitate him. (d) Plinie] His naturall history wee * 1.25 haue. I need neither stand to commend this worke, nor the authors learned diligence. This which Augustine citeth is in his seauenth booke: where also hee saith, that in Crete there was a mountaine rent by an earth-quake, and in it, a body of fortie sixe cubites long was found. Some sayd it was Otus his body, and some Orions. Orestes his body was digged vp by oracle, and found to be seauen cubites long. Now Homer complained of the decrease of sta∣ture, very neare a thousand yeares agoe. Thus farre Pliny: Cyprian writes hereof also to Demetrianus, and Vriell Gods Angell spake it also vnto Esdras. Besides Gellius (lib. 3.) saith, that the ordinary stature of man was neuer aboue seauen foote, which I had rather beleeue, then Herodotus that fabulous Historiographer, who saith that Orestes his body was found to to be seauen cubites, which is twelue foote and ¼. vnlesse as Homer thinke, the bodies of the ancients were larger then those of later times, who decline with the worlds declining age: But Plato, Aristotle, and their followers, that held the world to bee eternall, affirme that it neither diminisheth nor declineth. (e) Saith] Lib. 7. chap. 48. Hellanicus saith, that there is a race of the Epirotes in Etolia that liue two hundred yeares, and Damastes holdeth so also, na∣ming one Pistor•…•…s a chiefe man amongst them in strength, who liued three hundred yeares.

Of the difference that seemes to bee betweene the Hebrewes computation and ours. CHAP. 10.

VVHerefore though there seeme to be some difference betweene the Hebrews computation and ours, I know not vpon what cause, yet it doth not dis∣prooue that those men liued as long as we say they did. For Adam ere he begot Seth, is sayd by our (a) bookes, to haue liued two hundred and thirty yeares, by the Hebrewes, but one hundred and thirty. But after hee had be gotten Seth, hee liued seauen hundred yeares by our account, and eight hundred by the Hebrews. Thus both agree in the maine summe. And so in the following generations, the Hebrews are still at such or such an ones birth, an hundred yeares behinde vs in this fathers age, but in his yeares after his sonnes birth, they still come vp vnto our generall summe, and both agree in one. But in the •…•…xt generation they dif∣fer not a letter. In the seauenth generation wherein Henoch was (not hee that dyed▪ but hee that pleased GOD and was translated) there is the same dif∣ference of the one hundred yeares before hee begotte his sonne: but all come to one end still: both the bookes making him liue three hundred sixtie and fiue yeares ere his translation.

The eight generation hath some difference, but of lesse moment, and no•…•…

like to this. For Mathusalem hauing begotten Enoch, before hee had his next s•…•…e whome the Scriptures name, is said by the Hebrewes to haue liued twen∣tie yeares longer then wee say hee liued: but in the account of his yeares after this sonne, wee added the twenty, and both doe iumpe in one iust summe. Onely in the ninth generation, that is in the yeares of Lamech the sonne of Mathusalem and the father of Noah, wee differ in the whole summe, but it is but soure and 〈◊〉〈◊〉 yeares, and that they haue more then we: for his age, ere he begot Noah, in the Hebrew is six yeares lesse then in ours: and their summe of his yeares after∣wards is thirty more then ours: which sixe taken from thirty, leaues foure and twenty, as I said before.

L. VIVES.

〈◊〉〈◊〉 (a) bookes] Meaning the Latine translations that the Church vsed then, out of the 70. 〈◊〉〈◊〉 Hieroms was either published or receiued. And by the Hebrew bookes he meanes the 〈◊〉〈◊〉 scriptures, and the Hebrew authors thereto agreeing. Adam (saith Hierome) liued 〈◊〉〈◊〉, and begot a sonne like him-selfe and called his name Seth. Where wee are to con∣•…•… •…•…t from Adam to the floud, where wee read two hundred yeares and the ouerplus, the 〈◊〉〈◊〉 read onely one hundred and the ouer-plus. And the dayes of Adam after he had be∣•…•… Seth, were seauen hundred yeares, because the translators had erred an hundred before, 〈◊〉〈◊〉 he puts but seauen hundred, where the Hebrew hath eight hundred. Thus farre Hierome, 〈◊〉〈◊〉 •…•…cepts not at all at this manner of computation. Augustine omittes Iareds begetting of 〈◊〉〈◊〉 in the sixt generation, but this indeed goeth not aboue two hundred yeares.

Of Mathusalems yeares, who seemeth to haue liued foureteene yeeres after the deluge. CHAP. 11.

•…•…here is a (a) notable question arising vpon this difference betweene vs 〈◊〉〈◊〉 •…•…he Hebrewes, where Mathusalem is reckoned to haue liued foureteene 〈◊〉〈◊〉 •…•…fter the deluge: whereas the Scripture accompteth but eight persons 〈◊〉〈◊〉 saued therein of all man-kinde, whereof Mathusalem was none. For in •…•…kes, Mathusalem liued ere hee begot Lamech, one hundred sixty seauen 〈◊〉〈◊〉 and Lamech vntill he begot Noah, one hundred foure score & eight yeares, 〈◊〉〈◊〉 ioyned, make three hundred fifty and fiue yeares, vnto which adde Noahs 〈◊〉〈◊〉 •…•…dred yeares (for then begun the deluge) and so the time betweene Ma∣•…•… birth and the deluge is nine hundred fiftie and fiue yeares. Now Ma∣•…•… dayes are reckoned to bee nine hundred sixty and nine yeares: for 〈◊〉〈◊〉 hundred sixtie▪ and seauen yeares of age ere hee begot Lamech▪ hee 〈◊〉〈◊〉 hundred and two yeares after, which make in all nine hundred sixtie 〈◊〉〈◊〉 from whence take nine hundred •…•…iftie fiue (the time from his birth to 〈◊〉〈◊〉 •…•…ge) and there remaines fourteene, which hee is thought to liue after the 〈◊〉〈◊〉 Where-vpon some thinke that hee liued this time (not vpon earth 〈◊〉〈◊〉 was not a soule of those escaped▪ but) in the place to which his sonne 〈◊〉〈◊〉 •…•…slated, with him vntill the deluge were come and gone: because they 〈◊〉〈◊〉 call the authoritie of these truthes into question▪ seeing the Church 〈◊〉〈◊〉 •…•…wed them, nor beleeue that the Iewes haue the truth rather then we: 〈◊〉〈◊〉 that this should rather bee an error in vs▪ then in those o•…•… of whome 〈◊〉〈◊〉 it by the Greeke. But say they, it is incredible that the seuenty 〈◊〉〈◊〉 •…•…ers, who translated all at one time, and in one sen•…•… could er•…•…, or

would falsifie in a thing impertinent vnto them: but that the Iewes, enuying out translations of their lawe and their Prophets, altered diuerse things in their bookes, to subuert the authoritie of ours. This opinionatiue suspicion, euery one may take as hee please: but this is once sure, Mathusalem liued not after the de∣luge, but dyed in the same yeare, if the Hebrewes accoumpt be true. Concerning the Septuagints translation, I will speake my minde here-after, when I come (by Gods helpe) to the times them-selues, as the methode of the worke shall exact. Sufficeth it for this present question to haue shewen by both bookes, that the Fathers of old liued so long, that one man might see a number of his owne pro∣pagation sufficient to build a cittie.

L. VIVES.

NOtable (a) question] Hierome saith it was famous in all the Churches. Hierom affirmes that the 70. erred in their accompt, as they did in many things else: and gathers out of the Iewes and Samaritanes bookes, that Mathusalem dyed in that yeare wherein the deluge began. Wherevpon Augustine doth iustly deride those that will rather trust the translation then the originall:

Of such as beleeue not that men of old time liued so long as is recorded. CHAP. 12.

NOr is any eare to bee giuen vnto those that thinke that one of our ordinary yeares would make tenne of the yeares of those times, they were so short: And therefore say they, nine hundred yeares of theirs, that is to say, ninetie of ours: their ten is our one, and their hundred, our tenne. Thus thinke they that Adam was but twenty and three yeares olde when hee begot Seth: and Seth but twentie and an halfe when hee begatte Enos, which the Scriptures calles two hundred and fiue yeares. For as these men hold, the Scripture diuided one yeare into ten parts, calling each part a yeare: and each (a) part hath a sixe-folde qua∣drate, because that in sixe dayes God made the world to rest vpon the seauenth, (whereof I haue already disputed in the eleuenth booke.) Now sixe times sixe, (for sixe maketh the sixe-fold quadrate) is thirty sixe: and ten times thirtie sixe is three hundred and sixtie, that is twelue moneths of the Moone. The fiue dayes remaining and that quarter of a day, which (b) foure times doubled is ad∣ded to the leape yeare, those were added by the ancients afterwards to make vp the number of other yeares, and the Romaines called them Dies intercalares▪ dayes enterposed. So Enos was nineteene yeares of age when hee begot Cay∣•…•…n, the Scriptures saying hee was one hundred foure-score and ten yeares. And so downe through all generations to the deluge, there is not one in all our bookes that begot any sonne at an hundred, or an hundred and twenty yeares, or there-abouts, but he that was the yongest father was one hundred and three score yeares of age: because (say they) none can beget a childe at ten yeares of age which that number of an hundred maketh: but at sixteene yeares they are of ability to generate, and that is as the Scriptures say, when they are one hundred and three-score yeere old. And to prooue this diuersitie of yeares likely, they fetch the Egiptian yeares of foure moneths, the Acarnans of sixe moneths, and the Latines of thirteene moneths. (c) Pliny hauing recorded that some liued one

hundred and fifty yeares, some ten more, some two hundred yeares some three hundred, some fiue hundred, some six hundred, nay some eight hundred, held that all this grew vpon ignorance in computation. For some (saith he) made two years of summer and winter▪ some made foure years of the foure quarters, as the Arca∣dians did with their yeare of three monthes. And the Egiptians (saith he) besides there little years of 4. months (as we said before) made the course of the Moone to conclude a yeare, euery month. Thus amongst them (aith•…•…he) are some recor∣ded to haue liued a thousand yeares. These probabilities haue some brought, not to subuert the authority of holy writ, but to prooue it credible that the Partiar∣ches might liue so long, and perswaded themselues (thinking it no folly neither to perswade others so in like manner) that their years in those daies were so little, that ten of them made but one of ours, & a hundred of theirs, ten of ours. But I wil lay open the eminent falsenesse of this, immediately. Yet ere I do it, I must first touch at a more credible suspicion. Wee might ouerthrow this assertion out of the Hebrew bookes, who say that Adam was not two hundred & thirty, but a hun∣dred and thirty yeares old when hee begot his third son, which if they make but thirteen years, then he begot his first son, at the eleauenth, or twelfth yeare of his age. And who can in natures ordinary course now, beget a child so yong? But let vs except Adam, perhaps he might haue begotten one as soone as he was created: for we may not thinke that he was created a little one, as our children are borne. But now his son Seth, was not two hundred yeares old (as wee read) but a hundred and fifty, when hee begot Enos, and by their account but eleauen yeares of age. What shall I say of Canaan who begot Malalehel at seauenty, not at a hundred and seauenty yeares of age, say the Hebrewes? If those were but seauen yeares, •…•…at man can beget a child then?

L. VIVES.

EAch (a) part hath a] A number quadrate is that which is formed by multiplication of it self, 〈◊〉〈◊〉 three times three, foure times foure, and six times sixe. The yeare hath 365. daies and sixe * 1.26 〈◊〉〈◊〉: those computators did exclude the fiue daies and sixe houres, and diuiding the three •…•…dred & sixty into ten partes, the quotient was, thirty sixe. (b) Foure times] Of this reade 〈◊〉〈◊〉 in Caesar. Censorin. Macrob. and B•…•…da. Before Caesars time the yeare had three hundred •…•…-fiue daies. And obseruing that the true yeare required ten daies and six houres more, it was put to the priests, at the end of February to interpose two and twenty daies, and because that these six houres euery fourth yeare became a day, then it was added, and this month was 〈◊〉〈◊〉 nothing but the intercalatory month. In the intercalary month saith Asconius, Tully * 1.27 〈◊〉〈◊〉 for Milo. Now this confused interposition, Caesar beeing dictator tooke away, com∣•…•…ding them to keepe a yeare of three hundred sixty fiue daies, and euery fourth yeare inter∣•…•… a day into the Calends of March, which was called Bissextile▪ because the sixth of the •…•…ds of March was twise set downe in such yeares▪ for the better adapting of these to the 〈◊〉〈◊〉▪ •…•…e made a yeare of fifteene monthes interposing two monthes betweene No•…•…mber and •…•…ber, with the intercalary month for that yeare: and this was to bring the month •…•…nd 〈◊〉〈◊〉 to the course of the Sun: for the accounts made by winter and sommer, they called the 〈◊〉〈◊〉 of confusion, for it contained 443. daies, (c) Pliny] Lib. 7. cap. 48.

Whether we ought to follow the Hebrew computation, or the Septuagints. CHAP. 13.

BVT if I say thus, or thus▪ presently. I must bee answered, it is one of the

Iewes lies: of which before: for it is incredible that such (a) laudable and hono∣rable fathers as the Septuagints were, would record an vntruth. Now if I should aske them whether it be likely that a nation so large, and so farre dispersed as the Iewes should all lay their heads together to forge this lie, and through their ma∣lice others credites, subuert their owne truthes, or that the seauenty beeing Iewes also, and all shut vp in one place (for Ptolomy had gotten them together for that purpose) should enuy that the gentiles should enioy their scriptures, and put in those errors by a common consent, who seeth not which is easier to effect? But (b) God forbid that any wise man should thinke that the Iewes (how fro∣ward soeuer) could haue such power, or so many and so farre dispersed bookes, or that the seauenty had any such common intent to conceale their histories truth from the Gentiles. One might easier beleeue that the error was commit∣ted in the transcription of the copy from Ptolomies library, and so that it had a successiue propagation through all the copies dispersed. This may welbe sus∣pected indeed in Mathusalems life, and in that other, where there is foure and twenty yeares difference in the whole-sum. But in those where the falt is con∣tinued, so that an hundered yeares in the one are still ouerplus before the genera∣tions, and wanting after it, and in the other, still wanting before, and ouerplus af∣ter, still agreeing in the maine: and this continued through the first, second, third, fourth, fifth, and seauenth generation: this professeth a constancy in error, and intimateth rather industrious endeuour to make it so, then any negligent o∣mission to let it passe so. So that this disparity in the greeke and latine, from the hebrew where these yeares are first wanting, and then added, to procure the con∣sent of both, is neither to be said the Iewes malice not the Septuagints diligence, but vpon the transcribers error that copied it first from Ptolomies library: for vnto this very daie, numbers, where they are either hard to bee vnderstood, or seeme to denote a thing not very needfull, they are negligently transcribed, and more negligently corrected: for thinketh he that he need learne how many thou∣sand there was in euery Tribe of Israell? it is held vselesse: how few is there that can discerne what vse to make hereof? But here, where in all these generations, here wants an hundred yeares, and heere is an hundred too many: wanting, after∣ward when they exceeded before the birth of such or such a sonne, and exceed∣ing afterwards when they wanted before: he that did this, desiring to pers•…•…ade vs, that the fathers were to liue so long because the yeares were so short: and de∣syring to shew that by their maturity, when they were fit to generate: and here∣by thinking to perswade the incredulous, that a hundred of those yeares were but ten of ours: this made him where he found an age which his account would disable for generation, to adde an hundred yeares, and after the generation was past, to take it from the maine summe of his daies of life. For thus desired hee to proue these ages co•…•…nient for generation (by his account) and yet not to dimi∣nish from the true computation of their whole yeares. Which because hee did not in the sixth generation, this is that that perswades vs the rather to thinke that he did it where it needed, because where it needeth not, hee addeth not not altereth any thing. For there in the hebrew he found that Iared liued a hundred sixty and two yeares before hee begot Henoch, which time comes to sixteene yeares, two monthes, and some od daies by his account, and that age is fit for ge∣neration, and therefore hee would not adde an hundred here, to make them vp twenty six of our yeares by his reckning: nor would hee detract any thing from the time of Iared after 〈◊〉〈◊〉 birth. This was that made the summes of both

bookes agree. Another perswasion is (c) because in the eight generation before that Mathusalem had begot Lamech, the Hebrews reading one hundred eightie two, our bookes haue twenty yeares lesse, where-as ordinarily wee vse to finde a hundred more: and after Lamech his birth they are added againe to make vp the summe, which is one in both the bookes. For if he would take a hundred and •…•…ie yeares to be seauenteene, because of the abilitie to gette children: hee should neither haue added nor subtracted any thing from thence: for hee found a time full inough here, for want of which hee was faine to adde a hundred yeares •…•…where. Wherefore wee should verily thinke that this error of the twenty yeares were occasioned by some fault in transcription, but that the summe of 10▪ is added to the grand-summe againe, to make both bookes agree. Shall wee thinke it was subtletie in him? to couer his addition and subtraction of those yeares when need was, by practising it also (not with hundreds, but with lesse summes) where he needed not? whether we thinke it was thus or no, or that the right is this or that, I make no question, the rightest course of all in all those controuersies concerning computations, if the two bookes differ (seeing both cannot bee true) yet (d) beleeue the originall rather then the translation. For some of the Greeke copies, besides a Latine one, and a Syrian one, affirme that Mathusalem died sixe yeares before the deluge.

L. VIVES.

LAudable (a) and] A diuersitie of reading: but of no moment. (b) God forbid] Thus may we answere those that say the Iewes haue corrupted the old Testament, and the Greekes the new, least we should go to drinke at truths spring-head. (c) Because in the] I conceiue 〈◊〉〈◊〉 〈◊〉〈◊〉 meaning here: Hierom and the seauentie, read both that Mathusalem was a hundred eightie and seauen when hee begot Lamech: vnlesse Augustine had read it otherwise in some other▪ (d) Beleeue] This Hierom admireth and reason inuiteth vs to•…•… no man of wit will gaine∣say it: but in vaine doe good iudgements defend this, for blockishnesse lyes against it like a rock, not that they onely are ignorant in those tongues, for Augustine had no Hebrew, and very little Greeke, but they want his modesty: hee would euer learne, and they would neuer learne, but would teach that wherein they are as skilfull as a sort of Cumane Asses.

Of the parity of yeares, measured by the same spaces, of old, and of late. CHAP. 14.

NOw let vs see how plaine wee can shew that ten of their yeares is not one of ours, but one of their yeares as long as one of ours: both finished by the course of the sunne, and all their ancestors long liues laide out by that rec∣•…•…ng. It is written that the floud happened the three score yeare of Noahs 〈◊〉〈◊〉. But why doe the Scriptures say: In the sixe hundreth yeare of Noahs life, in the s•…•…d moneth, and the twentie seauenth day of the moneth, if the yeare were * 1.28 but thirtie sixe dayes? for so little a yeare must eyther haue no moneths, or it 〈◊〉〈◊〉 haue but three dayes in a moneth, to make twelue moneths in a yeare. How then can it be said, the sixe hundreth yeare, the second moneth, & the twenty seauenth day of the moneth, vnlesse their yeares and moneths were as ours is? How can it bee other-wise sayd that the deluge happened the twenty seauen of the •…•…th? Againe at the end of the deluge it is written. In the seauenth moneth

and the twenty seauenth of the month, the Arke rested vpon the Mountaine Ar ar •…•…t 〈◊〉〈◊〉 and the waters decreased vntill the eleauenth month: & in the eleauenth month, the first day, were the toppes of the mountaines seene. So then if they had such monthes, their yeares were like ours: for a three daied month cannot haue 27. daies: or if they diininish all proportionably, and make the thirteenth part of three daies, stand for one day, why then that great deluge that continued increa∣sing forty daies, and forty nights, lasted not full 4. of our daies. Who can endure this absurdity? Cast by this error then that seekes to procure the scriptures cre∣dit in one thing, by falsifying it in many. The day without al question was as great then as it is now, begun and ended in the compasse of foure and twenty houres: the month as it is now, concluded in one performance of the Moones course: and the yeare as it is now, consumate in twelue lunary reuolutions▪ East-ward, (a) fiue daies and a quarter more, being added for the proportionating of it to the course of the Sunne: sixe hundred of such yeares had Noah liued, two such monthes and seau•…•…n and twenty such daies when the floud beganne, wherein the raine fell forty daies continually, not daies of two houres and a peece, but of foure and twenty houres with the night, and therefore those fathers liued some of them nine hundred such yeares, as Abraham liued but one hundred and eighty of; and his sonne Isaac neare a hundred and fifty, and such as Moyses passed ouer to the number of a hundred and twenty, and such as our ordinary men now a daies do liue seauenty, or eighty of, or some few more, of which it is said, their ouerplus is but labour and sorrow. For the discrepance of account betweene vs and the He∣brewes * 1.29 concernes not the lenght of the Patriarches liues, and where there is a difference betweene them both, that truth cannot reconcile, wee must trust to the tongue whence wee haue our translation. Which euery man hauing power to doe, yet (b) it is not for naught no man dares not aduenture to correct that which the Seuenty haue made different in their translation from the Hebre•…•… for this diuersity is no error, let no man thinke so: I doe not: but if there bee no falt of the transcriber, it is to bee thought that the Holy Spirit meant to alter some-things concerning the truth of the sence, and that by them, not according to the custome of interpreters, but the liberty of Prophets: and therefore, the Apostles are found not onely to follow the Hebrewes, but them also, in cityng of holy Testimonies. But hereof (if GOD will) hereafter: now to our purpose. We may not therefore doubt, that the first child of Adam liuing so long, might haue issue enough to people a citty (an earthly one I meane not that of Gods) which is the principall ground wherevpon this whole worke intreateth.

L. VIVES.

FIue (a) daies and] The Moones month may bee taken two waies: either for the moones departure, and returne to one and the same point, which is done in seauen and twenty * 1.30 daies: or for her following of the sunne vntill shee ioyne with him in the Zodiake: which is done in nine and twenty daies, twelue houres, and foure and forty minutes: for shee neuer findeth the sunne where she left him, for hee is gone on of his iourney, and therefore she hath two daies and an halfe to ouertake him; the Iewes allow hir thirty daies: and call this 〈◊〉〈◊〉 full month. (b) It is] Not without a cause.

Whether the men of old abstained from women vntill that the scriptures say they •…•…egot children. CHAP. 15.

BVt will some say, is it credible that a man should liue eighty, or ninty, n•…•…∣more

then a 100. yeares without a woman, and without purpose of continency, and then fall a begetting children as the Hebrewes record of them? or if they lif∣ted, could they not get children before? this question hath two answeres, for ei∣ther they liued longer (a) immature then we do, according to the length of time exceeding ours, or else (which is more likely) their first borne are not reckened, but onely such as are requisite for the drawing of a pedegree downe from Adam vnto Noah, from whom we see a deriuation to Abraham: and so vntill a certaine period, as farre as those pedegrees were held fit to prefigure the course of Gods glorious Pilgrim-citty, vntill it ascend to eternity. It cannot bee denied that Caine was the first that euer was borne of man and woman. For Adam would * 1.31 not haue sayd, I haue (l) gotten a man by the Lord, at his birth, but that hee was the first man borne before the other two. Him, Abell was next whom the first or elder killed, and herein was prefigured what persecutions God glorious City should endure at the hands of the wicked members of the terrestriall society, those sons of earth, I may call them. But how old Adam was at the begetting of these two, it is not euident: from thence is a passage made to the generations of Caine, and to his whom God gaue Adam in murdred Abels seede, called Seth: of whom it is written, God hath appointed me another seed for Abell whom Caine slew. Seeing ther∣fore that these two generations, Caines, and Seths, do perfectly insinuate the two citties: the one celestiall, and laboring vpon earth: the other earthly and fol∣lowing our terrestriall affects: there is not one of all Caines progeny, from Adam to the eighth generation, whose age is set downe when hee begot his next sonne: yet is his whole generation rehersed: for the Spirit of God would not record, the times of the wicked before the deluge, but of the righteous onely, as onelie •…•…orthy. But when Seth was borne his fathers yeares were not forgotten though he had begotten others before, as Caine and Abel; and who dare say whe∣ther he had more besides them? for it is no consequent that they were all the sons he had, because they were onely named for the fit distinction of the two genera∣tions: for wee read that hee had sonnes, and daughters, all which are vnnamed, who dare affirme how many they were, without incursion of rashnesse? Adam might by Gods instinct say at Seths birth, God hath raised me vp another seed for A∣bell, in that Seth was to fulfill Abells sanctity, not that he was borne after him by course of time. And where as it is written, Seth liued 105. or 205. yeares, & begot E•…•…s, who but one brainelesse would gather from hence that Enos was Seths first s•…•…n, to giue vs cause of admiration that Seth could liue so long continent without purpose of continency, or without vse of the mariage bed, vnto generation? for it is writte of him. He begat sons and daughters and the daies of Seth were 912. yeares, 〈◊〉〈◊〉 〈◊〉〈◊〉 died. And thus, the rest also that are named, are al recorded to haue had sons * 1.32 & daughters. But here is no proofe that he that is named to be son to any of them, should be their first son: nor is it credible that their fathers liued al this while ei∣ther immature, or vnmarried, or vnchilded, nor that they were their fathers first •…•…ome. But the scripture intending to descend by a genealogicall scale from A∣d•…•… vnto Noah to the deluge, recounted not the first borne of euery father, but only such as fell within the compasse of these two generations. Take this exam∣ple, to cleare all further or future doubt: Saint Mathew the Euangelist inten∣ding to record the generation of the Man, CHRIST, beginning at Abra∣h•…•…, and descending downe to Dauid, Abraham (saith hee,) begot Isaac: why not 〈◊〉〈◊〉? he was his first sonne? Isaac begot Iacob: why not Esau? hee was his first 〈◊〉〈◊〉 too.

The reason is, he could not descend by them vnto Dauid. It followeth: Iacob be∣gat Iudas and his brethren. Why? was Iudas his first borne? Iudas begat Ph•…•…es and Zara. Why neither of these were Iudas his first sonnes, he had three before either of them. So the Euangelist kept onely the genealogy that tracted direct∣ly downe to Dauid, and so to his purpose. Hence may wee therefore see plaine that the mens first borne before the deluge, were not respected in this account, but those onely through whose loines the propagation passed from Adam to Noah the Patriarche; And thus the fruitlesse and obscure question of their late maturity, is opened as farre as needeth: we will not tire our selues therein.

L. VIVES.

LOnger (a) immature] Maturity in man, is the time when he is fit to beget children: when as haire groweth vpon the immodest parts of nature in man or woman. (b) Gotten] Or pos∣sesse * 1.33 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the seauenty. Caine, saith Hiero•…•… is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, possession.

Of the lawes of marriage, which the first women might haue different from the succeeding. CHAP. 16.

THerefore whereas mankinde (after the forming of the first man out of clay, and the first woman out of his side,) needed coniunction of male and female, for propagation sake, it beeing impossible for man to bee increased but by such meanes, the brethren maried the sisters,: this was lawfull then, through the compulsion of necessity: but now it is as damnable, through the prohibition of it in religion: for there was (a) a iust care had of charity, that them to whom con∣cord was most vsefull, might be combined togither in diuers bonds of kinred and affinity: that one should haue many in one, but that euery peculiar should bee bestowed abroade, and so many, byas many, should bee conglutinate in honest * 1.34 coniugall society. As, father, and father in law, are two names of kinred: So if one haue both of them, there is a larger extent of charity. Adam is compelled to be both, vnto his sonnes, and his daughters, who were matched together beeing brothers and sisters. So was Euah both mother and step-mother to them both. But if there had bin two women for these two names, the loue of charity had ex∣tended further: The sister also here, that was made a wife, comprized two alli∣ances in her selfe, which had they beene diuided and she sister to one, and wife to another the combination had taken in more persons then as now it could, bee∣ing no mankinde vpon earth, but brothers and sisters, the progeny of the first created. But it was fit to be done as soone as it could, and that then wiues and sis∣ters should be no more one: it being no neede, but great abhomination to prac∣tise it any more. For if the first mens nephewes, that maried their cousin-ger∣maines, had married their sisters, there had beene three alliances (not two) in∣clud•…•… in one: which three ought for the extention of loue and charity to haue beene communicated vnto three seuerall persons: for one man should be father, stepfather, and vncle vnto his owne children, brother and sister, should they two mary together; and his wife should be mother, stepmother and aunte vnto them and they themselues should bee not onely brother and sister, but (b) brother and sisters children also. Now those alliances that combine three men vnto one, should conioyne nine persons together in kinred & amity if they were seuere•…•…

one may haue one his sister, another his wife, another his cousin, another his fa∣ther, another his vncle, another his step father, another his mother, another his a•…•…te, and another his step-mother: thus were the sociall amity dilated, and not contracted all into two or three. And this vpon the worlds increase wee may obserue euen in Paynims and Infidels, that although (c) some of their bestiall lawes allowed the bretheren to marry their sister, yet better custome abhorred this badde liberty: and for all that in the worldes beginning it was lawfull, yet they auoide it so now as if it had neuer beene lawfull: for custome is a g•…•…at matter to make a man hate or affect any thing: and custome herein suppressing the immoderate immodesty of cōcupiscence, hath iustly set a brand of ignominy vpon it, as an irreligious and vnhumaine acte: for if it be a vice to plow beyond your bounder, for greedinesse of more ground: how farre doth this exceed it, for lust of carnality to transgresse all bound, nay subuert all ground of good man∣ners? And wee haue obserued that the marriage of cousin-germaines, because of the degree it holdeth next vnto brother and sister, to haue beene wonder∣full seldome in these later times of ours: and this now because of good custome otherwise, though the lawes allowed it, for the lawe of GOD hath not forbid∣den it, (d) nor as yet had the lawe of man. But this, although it were lawfull, is avoided, because it is so neare to that which is vnlawfull: and that which one doth with his cousin, hee almost thinketh that hee doth with his sister: for these because of their neare consanguinity, (e) are called brothers and sisters, and are •…•…eed very neare it. But the ancient fathers had a religious care to keepe the •…•…red with such limmites, least it should spread vnto nothing: binding of it backe againe into it selfe, when it was a little diffused, and calling it still to a new combination in it selfe. And herevpon when the earth was well replenished with 〈◊〉〈◊〉▪ they desired no more to marry brother vnto sister, yet notwithstanding 〈◊〉〈◊〉 one desired a wife in his owne kindred. But without all question the pro∣•…•… of cousin germaines marriages is very honest: partly for the afore-said 〈◊〉〈◊〉, because one person therein shall haue two alliances, which two ought ra∣•…•… 〈◊〉〈◊〉 haue, for the increase of affinity: and partly because there is a certaine 〈◊〉〈◊〉 naturall instinct, in a mans shamefastnesse, to obst•…•…ine from vsing that 〈◊〉〈◊〉 (though it tend vnto propagation) vpon such as propinquity hath bound 〈◊〉〈◊〉 •…•…stly to respect, seeing that inculpable wed-locke is ashamed of this very 〈◊〉〈◊〉. In respect of mankinde therefore, the coupling of man and w•…•…man, is the 〈◊〉〈◊〉 of a citty: and the Earthly City needeth only this, marry the Heauenly 〈◊〉〈◊〉 needeth a further matter, called regeneration, to avoide the corruption of 〈◊〉〈◊〉 〈◊〉〈◊〉 generation. But whether there were any signe, or at least any corporall 〈◊〉〈◊〉 signe of regeneration before the deluge, or vntill circumcision was •…•…ded vnto Abraham, the scripture doth not manifest. That these first 〈◊〉〈◊〉 •…•…ificed vnto GOD, holy writ declareth, as in the two first brethren, and 〈◊〉〈◊〉 〈◊〉〈◊〉, after the deluge, when hee came out of the Arke he is said to offer vnto 〈◊〉〈◊〉▪ But of this wee haue spoaken already, to shew that the deuills desire to bee •…•…ted Gods, and offred vnto, onely for this end, because they know that true 〈◊〉〈◊〉 is due to none but the true GOD.

L. VIVES.

〈◊〉〈◊〉 (a) was] That alliance might be augmented by matches abroade, and not kept conti∣•…•… within the walls of one parentage, but intermixt with blouds, and linages: thu•…•…

is vnion dilated, and loue sowne through mankinde. Cic. de finib. lib. 5. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of two brethren are called Patrueles: of a brother and a sister, Am•…•…: of 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…∣sobrini. * 1.35 [generally, cousin germaines they are all.] Marcellus de propriet. 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 their] The Gods vsed it, Saturne married his sister Ops, and Iupiter, Iuno. The 〈◊〉〈◊〉 〈◊〉〈◊〉 and the Athenians allowed it. But the Romans, neuer. (d) Nor as yet] There was a law 〈◊〉〈◊〉 marying of kindred (saith Plutarch) vntil at length it was permitted that father or 〈◊〉〈◊〉 mary his brothers or sisters▪ daughter: which arose herevpon: A good poore man 〈◊〉〈◊〉 〈◊〉〈◊〉 people loued very well, married his brothers daughter: and beeing accused, and brought be∣fore the Iudge, he pleaded for himselfe so well, that he was absolued, and this la•…•… •…•…reed by 〈◊〉〈◊〉 vniuersall consent. (e) Are called] So Abraham called Sarah. And Tully calleth 〈◊〉〈◊〉 〈◊〉〈◊〉 his vncles sonne, brother. De finib. lib. 5. Yet Augustine saith not, they are brothers &c. 〈◊〉〈◊〉 very neare it.

Of the two heads and Princes of the Two citties, borne both of one father. CHAP. 17.

ADam therefore beeing the Father of both the progenies, belonging to the Earthly and Heauenly City, and Abell beeing slaine, and in his death a won∣derfull (a) mistery commended vnto vs; Caine and Seth became the heads of the two parties: in whose sonnes such as are named, the Two Cities began to shew themselues vpon earth, in mankinde: for Caine begot Enoch, and built an Earthly Cittie after his name, no such City as should be a pilgrim in this earthly world, but an enioyer of the terrestriall peace. Caine, is interpreted, Possession, wherevp∣on either his father or his mother at his birth said, I haue gotten a man by God. He∣noch * 1.36 is interpreted, Dedication: for the earthly Citty is dedicated here below where it is built: for here is the scope and end that it affects and aymes at. Now (b) Seth is called, Resurrection, and Enos his son is called, Man, not as Adam was: (for Adam is man, but in the Hebrew it is common to male and femall: for it is written: Male and femall made he them, and calleth their name Adam: so that 〈◊〉〈◊〉 doubtlesse was not so properly called Euah but that Adam was a name indifferent to them both.) But (c) Enos is so properly a man, that it excludes all womankinde (as the Hebrew linguists affirme) as importing the sonne of the resurrection where they shall not marry, nor take no wife. For regeneration 〈◊〉〈◊〉 exclude generation from thence. Therefore I hold this no idle n•…•…te, that in the * 1.37 whole generation drawne from Seth there is not one woman named as begotten in this generation. For thus wee reade it. Mathusaell begot Lamech and Lamec•…•… tooke vnto him two wiues: Adah, and Zillah, and Adah bare Iabell, the father of such as liued in tents and were keepers of cattell; and his brothers name was •…•…a∣ball, who was the father of Musitians. And Zillah also bare (d) Tobel, who wrought in brasse and iron: and the sister of Tobel was Naamah. Thus far is 〈◊〉〈◊〉 generations recited beeing eight from Adam, with Adam seauen to Lamech tha•…•… had these two wiues, and the eight in his sonnes, whose sisters are also reckned. This is an elegant note, that the Earthly Citty shall haue carnall generatio•…•…s vntill it ende: such I meane as proceede from copulation of male and female. And therefore the wiues of him that is the last Father, heere, are name•…•… by their proper names, and so is none besides them before the deluge, b•…•… Euah. But euen as Caine is interpreted Possession, of the Earthly Citties fou•…•…∣der, and Henoch his son, interpreted, Dedication, who gaue the City his name, d•…•… shew that it is to haue both an earthly beginning, & ending, in which there is no hope but of things of this world: so likewise Seth is interpreted the Resurrection,

who being the father of the other generations, wee must see what holy writ deli∣uereth concerning his sonne.

L. VIVES.

A Wonderfull (a) mistery] First of the death of Christ, and then of the martires, whom the worldly brother persecuteth. (b) Seth is] Hierome putteth it, position: Posuit. The table at the end of the Bible conteyning the interpretation of the Hebrew names, saith that Seth, is put, or set. (c) Enos] As Adam is (saith Hierome) so is Enos, a man. (d) Tobel] Augustine fol∣loweth the seauenty, who read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: whereas the Hebrewes read it, Tubalcain: who was the sonne of Zillah as Iosephus recordeth also.

That the signification of Abel, Seth and Enos, are all pertinent vnto Christ and his body, the Church. CHAP. 18.

ANd Seth (saith the scripture) had a sonne, and he called his name Enos. This man hoped to call vpon the name of the Lord, for the son of the resurrection * 1.38 liueth in hope, saith the truth, it is true: all the while that hee continueth in his pilgrimage here below, together with the Citty of God, which ariseth out of the faith of Christs resurrection: for by these two men, Abel, interpreted Sor∣row, and Seth, Resurrection, is the death and rising againe of Christ perfigured, of which faith the Citty of God hath originall, namely in these men that (a) hoped to call vpon the Lord God. For wee are saued by hope saith the Apostle. But hope which is seene is no hope: for hopeth he for that he seeth? but if we hope for that which we * 1.39 see not, then do we with patience abide it: who can say that this doth not concerne the depth of this mistery? Did not Abel hope to call vpon the name of the Lord God when his sacrifice was so acceptable vnto him? And did not Seth so also, of whom it is said, God hath appointed me another seed for Abell? Why then is this peculiarly bound vnto Seths time in which is vnderstood the time of all the God∣ly, but that it behooued that in him who is first recorded to haue beene borne, to eleuate his spirit from his father that begot him, vnto a better father, the King of the celestiall country, Man, that is, that society of man, who liue in the hope of blessed eternity, not according to man, but GOD, be prefigured? It is not said, He hoped in God: nor he called vpon God: but he hoped to call vpon God. Why hoped to call? but that it is a prophecy that from him should arise a people who by the e∣lection of grace should call vpon the name of the Lord GOD. This is that which the Apostle hath from another prophet, & sheweth it to pertaine vnto the grace of God, saying, Whosoeuer shall call vpon the name of the Lord, shalbe saued. This is * 1.40 that which is said, He called his name Enos (which is, man) and then is added, This 〈◊〉〈◊〉 hoped to call vpon the name of the Lord: wherein is plainely shewne that man ought not to put his trust in himselfe. For cursed is the man that trusteth in man, as wee reade else-where, and consequently in himselfe: which if hee doe not, •…•…e may become a cittizen of that Citty which is founded aboue in the eternity of blisse, not of that which Caine built and named after his sonne, beeing of this •…•…orld, wauering, and transitory.

L. VIVES.

TH•…•… (a) hoped] Some reade it, Then men beganne to call vpon the name of the LORD:

referring to the time, and not to Seths person. It is an ordinary phrase in authors. The 〈◊〉〈◊〉 approoueth it, and so seemes Hierome to do. The Hebrewes thinke that, then they beg•…•… 〈◊〉〈◊〉 set vp Idols in the name of the LORD. Hierome. But Augustine followeth the seauenty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this man hoped to call vpon &c.

What the translation of Enoch signified. CHAP. 19.

FOr Seths progeny hath that name of dedication also for one of the sonnes, the seauenth from Adam, who was called (a) Henoch, and was the seauenth of that generation: but hee was translated, or taken vp because hee pleased God, and liued in that famous number of the generation wherevpon the Sabboth was sanctified, namely the seauenth, from Adam: and from the first distinctions of the generations in Caine and Seth the sixth: in which number man was made, and all Gods workes perfited. The translation of this Enoch is the prefigurati∣on of our dedication which is already performed in Christ, who rose from death to die no more, and was assumed also. The other dedication of the whole house remaineth yet whereof Christ is the foundation, and this is deferred vntill the end, and finall resurrection of all flesh to die no more. Wee may call it the house of God, the Church of God, or the Citty of God: the phrase wil be borne. Virgill calls Rome (b) Assaracus his house, because the Romanes descended from Troy and the Troyans from Assaracus: and he calls it Aeneas his house, because hee led the Troians in to Italy, and they built Rome: Thus the Poet immitated the scriptures, that calleth the populous nations of the Hebrewes, the house of Iacob.

L. VIVES.

CAlled (a) Henoch] There were two Henochs, Caine begot one, Iared another of the st•…•…k * 1.41 of Seth, of this he meaneth here. (b) Assaracus] Hee was sonne to Capys and father to An∣chises, from whom Eneas and the Romanes are deriued. (c) Hee led] Salust. Co•…•…r. Ca•…•….

Concerning Caines succession, being but eight from Adam, whereas Noah is the tenth. CHAP. 20.

I But (say some) if the scripture meant onely to descend downe from Adam to Noah in the deluge, and from him to Abraham, where Mathew the Euangelist begunne the generation of the King of the Heauenly Citty, Christ, what meant it to medle with Caines succession? I answere it meant to descend downe to the deluge by Caines progeny, and then was the Earthly Citty vtterly consumed, though it were afterwards repaired by Noahs sonnes. For the society of these worldlings shall neuer bee a wanting vntill the worldes end: of whom the scrip∣ture saith. The children of this world marry and are married. But it is r•…•…e∣neration * 1.42 that taketh the Citty of GOD from the pilgrimage of this world, and pl•…•…∣ceth it in the other, where the sons neither may nor are maried. Thus then ge∣neration is common to both the Citties here on earth: though the Cittie of G•…•… haue many thousands that abstaine from generation, & the other hath some c•…•…∣zens, that do imitate these, & yet go astray: for vnto this City do the authors o•…•… 〈◊〉〈◊〉

heresies belong, as liuers according to the world, not after Gods prescription. The (a) Gymnosophists of India, liuing naked in the dese•…•…ts, are of this society also: and yet absteine from generation. For this abstinence is not good, vnlesse it be in the faith of God, that great good. Yet wee doe not finde any that professed it before the deluge, Enoch himselfe the seauenth from Adam, whom GOD tooke vp, and suffered not to die, had sonnes and daughters, of whom Mathusalem was the man through whom the generation passed downe-wards. But why then are so few of Cains progeny named, if they were to bee counted downe to the floud, and their lenght of yeares hindered not their maturity, which continued a hun∣dered or more yeares without children? for if the author intended not to draw downe this progeny vnto one man, as hee doth to Noah in Seths, and so to pro∣ceed, why omitted he the first borne to come vnto Lamech, in wh•…•…e time there coniunction was made, in the eight generation from Adam, and the seauenth from Caine; as if there were some-what more to be added, for the descent downe, either vnto the Israelites, (whose terrestriall Citty Ierusalem was a type of the Citty of God,) or downe vnto Christes birth in the flesh, (who is that eternall GOD and blessed founder and ruler) when as all Caines posterity were abo∣lished? Whereby wee may see that the first borne were reckned in this recitall of the progeny: why are they so few then? So few there could not bee, vnlesse the length of there fathers ages staied them from maturity an hundered yeares at the least. For to admit that they begunne all alike to beget children at thir∣ty yeares of age: eight times thirtie (for there are eight generations from A∣dam to Lameches children inclusiuely) is two hundred and forty: did they beget no children then, all the residue of the time before the deluge? what •…•…as the cause then that this author reciteth not the rest: for our bookes account from A∣dam to the deluge (b) two thousand two hundred sixty two yeares, and the He∣brewes, one thousād six hundred fifty six. To allow the lesser nūber for the truer, take two hundred and forty, from one thousand six hundred fifty six, and there re∣maines one thousād foure hundreth and sixteen years. Is it likely that Caines pro∣geny had no children al this time? But let him whom this troubleth obserue what I sayd before, when the question was put, how it were credible that the first men could for beare generation so long: It was answered two waies: either because of their late maturity, proportioned to their length of life: or because that they which were reckned in the descents were not necessarily the first borne, but such onely as conueied the generation of Seth through themselues downe vn∣to Noah.

And therefore in Caines posterity if such an one wants as should bee the scope wherevnto the generation (omitting the first borne, and including onely such as were needefull, might descend) wee must impute it to the latelinesse of matu∣rity, whereby they were not enabled to gene•…•…ation vntill they were aboue one •…•…ndred yeares olde, that so the generation might still passe through the first borne, and so descending through these multitudes of yeares, meete with the •…•…oud: I cannot tell, there may bee some more (c) secret course why the Earth∣ly Citties generation should bee (d) reiected vntill Lamech and his sonnes, and 〈◊〉〈◊〉 the rest vnto the deluge wholy suppressed by the author•…•…. And (to •…•…de this late maturity) the reason why the pedegree descendeth not by t•…•…e first borne may bee for that Caine might reigne long in his Cittie of He∣•…•…: and begette many Kings who might each beget a sonne to reigne in 〈◊〉〈◊〉 owne stead. Of these Caine, I sa•…•…, might bee the first: Henoch his sonne

the next: (for whom the Citty was built that he might reigne, there:) 〈◊〉〈◊〉 the sonne of Henoch the third: (e) Manichel the sonne of Gaida•…•… the fourth, 〈◊〉〈◊〉 Mathusael the sonne of Manichel the fit: Lamech the sonne of Mathusael the sixt, and this man is the seauenth from Adam by Caine. Now it followeth not that each of these should bee their fathers first begotten, their merits, vertue, policy, chance, or indeed their fathers loue might easily enthrone them. And the deluge might befall in Lamechs reigne, and drowne both him and all on earth but for those in the Arke: for the diuersity of their ages might make it no •…•…∣der, that there should bee but seauen generations from Adam by Caine to the de∣luge, and ten, by Seth: Lamech as I said beeing the seauenth from Adam, and Noah the tenth, and therefore, Lamech is not said to haue one sonne▪ but many, because it is vncertaine who should haue succeeded him, had hee died before the deluge. But howsoeuer Caines progeny bee recorded, by Kings, or by eld∣est sonnes, this I may not 'omit, that Lamech, the seauenth from Adam, had as many children as made vppe eleauen, the number of preuarication. For hee had three sonnes and one daughter (His wiues haue a reference to another thing not here to bee stood vpon. For heere wee speake of descents: but theirs is vnknowne.) Wherefore seeing that the lawe lieth in the number of ten, as the tenne commandements testifie, eleauen ouer-going ten in one, signi∣fieth the transgression of the law, or sinne. Hence it is that there were eleauen haire-cloath vailes made for the Tabernacle, or mooueable Temple of GOD during * 1.43 the Israelites trauells. For (g) in haire-cloath is the remembrance of sinne in∣cluded, because of the (h) goates that shalbe set on the left hand: for in repen∣tance wee prostrate our selues in hayre-cloath saying as it is in the Psalme, My sinne is euer in thy sight. So then the progeny of Adam by wicked Caine, end∣eth * 1.44 in the eleauenth, the number of sinne: and the last that consuma•…•…eth the number, is a woman, in whome that sinne beganne, for which wee are all deaths slaues: and which was committed, that disobedience vnto the spirit, and car∣nall affects might take place in vs. For (i) Naamah Lamechs daughter, is in∣terpreted beautifull pleasure. But from Adam to Noah by Seth, tenne, the num∣ber of the lawe, is consumate: vnto which Noahs three sonnes are added two their father blessed, and the third fell off: that the reprobate beeing 〈◊〉〈◊〉, and the elect added to the whole, (k) twelue, the number of the Patriarches and Apostles might herein bee intimate: which is glorious because of the mul∣tiplication of the partes of (l) seauen producing it: for foure times three, or three times foure is twelue. This beeing so, it remaineth to discusse how these two progenies distinctly intimating the two two Citties, of the reprobate and the regenerate, came to be so commixt and confused, that all mankinde but for eight persons, deserued to perish in the deluge.

L. VIVES.

THe (a) Gymnosophists] Strab. lib. 15. (b) 2262.] Eusebius and Bede haue it from the S•…•…∣gints but 2242. it may bee Augustine saw the last number. LXII. in these chara•…•…, and they had it thus XLII. with the X. before. The transcriber might easilie commit 〈◊〉〈◊〉 an error. (c) Secret cause] I thinke it was because they onely of Caines generation should bee named that were to bee plagued for his brothers murder: for Iosephus writeth hereof 〈◊〉〈◊〉 these words: Caine offring vnto God, and praying him to bee appeased, got his great gu•…•… of

homicide some-what lightned: and remained cursed, and his off-spring vnto the s•…•…uenth ge∣neration, lyable vnto punishment for his desert. Besides Caine liued so long himselfe, and the author would not continue his generation farther then his death. (d Recided) Not commen∣ded, as some bookes read. (e) Manichel] Some read 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 hath Ma•…•…iel: the 〈◊〉〈◊〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (f) Mathusael] Eusebius, Mathusalem, the seauentie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (g) In hayre cloth] The Prophets wore haire-cloth to •…•…re the people to repentance. Hier. s•…•…p Zachar. The Penitents also wore it. (h) Goates] Christ saith▪ Hee wil•…•… gather the •…•…Word▪ that is the iust * 1.45 and simple men together, in the worlds end, and set them on his right hand: and the Goates, the luxurious persons, and the wicked, on his left. This hayre-cloth was made of Goates hayre, and called Cilicium, because (as Uarro saith) the making of it was first inuented in Cilicia. (i) Naamah] It is both pleasure and delicate comlinesse▪ 〈◊〉〈◊〉. (k▪ 〈◊〉〈◊〉] * 1.46 Of this read Hierome vpon Ezechiel. lib. 10. (l) Seauen] A number full of mysterious reli∣gion, as I said before.

Why the generation of Caine is continued downe along from the naming of his sonne Enoch, whereas the Scripture hauing named Enos, Seths sonne, goeth back againe to begin Seths generation at Adam. CHAP. 21.

BVt first we must see the reason why Cains generation is drawne out along to the deluge, from the naming of his sonne Enoch, who was named before all his other posterity, and yet when Seths sonne Enos is borne, the author doth not proceede downward to the floud, but goeth back to Adam in this manner: This is the booke of the generation of Adam, In the day that God created Adam, in the like∣nesse * 1.47 of God made he him, male and female created he them, and blessed them, and called their name Adam that day that they were created. This I hold is interposed, to goe back to Adam, from him to reckon the times: which the author would not doe in his description of the Earthly Citie: as also God remembred that without respecting the accompt. But why returnes hee to this recapi•…•…ulation after hee hath named the (a) righteous sonne of Seth, who hoped to call vpon the name of the Lord: but that hee will lay downe the two Citti•…•…s in this manner: one by an homicide vntill hee come to an homicide (for Lamech confesseth vnto his two wiues that hee had beene an homicide) and the other by him that hoped to call vpon the name of the Lord. For the principall businesse that Gods Cittie hath in 〈◊〉〈◊〉 pilgrima•…•… vpon earth▪ is that which was commended in that one man, who was appointed a seede for him that was slaine. For in him onely, was the vnity of the supernall Cittie, not really complete, mystically comprized: •…•…herefore the sonne of Caine, the sonne of possession, what shall hee haue but the name of the Earthly Cittie on earth, which was built in his name? Hereof sings the Psal∣mist: (b) They haue called their lands by their names: wherevpon that followeth * 1.48 which hee saith else-where: Lord thou shalt desperse their image to nothing in thy * 1.49 Cittie. But let the sonne of the resurrection, Seths sonne, hope to call vpon the Lor•…•…s name, for hee is a type of that society that saith: I shall bee •…•…ke a fruitfull Oliue in the house of God, for I trusted in his mercy. And let him not seeke vaine∣glorie * 1.50 vpon earth, for Blessed is the man that maketh the Lord his trust: and re∣gardeth not vanity, and false fondnesse.

Thus the two Citties are described to be seated: the one in worldly possession, 〈◊〉〈◊〉 other in heauenly hope, both comming out at the common gate of mortality,

which was opened in Adam, out of whose condemned progenie, as out of a pu∣trified lumpe, God elected some vessels of mercy and some of wrath: giuing due paines vnto the one, and vndue grace vnto the other, that the cittizens of God vpon earth may take this lesson from those vessels of wrath, neuer to (d) relie on their owne election, but hope to call vpon the name of the Lord: because the naturall will which God made (but yet heere the changelesse made it not chang∣lesse) may both decline from him that is good, and from all good, to do euill, and that by freedom of will; and from euill also to doe good, but that not with-out Gods assistance.

L. VIVES.

THat (a) righteous] Enos, Seths sonne, interpreted, man. (b) They haue] This is the truest reading and nearest to the Hebrew: though both the seauenty, and Hierom read it other∣wise. (c) Giuing] To shew Gods iust punishment of the wicked, and his free sauing of the chosen. (d) Relye on their] As Pelagius would haue men to doe.

Of the fall of the sonnes of God by louing strange women, whereby all (but eight) perished. CHAP 22.

THis freedome of will increasing and pertaking with iniquity, produced a confused comixtion of both Citties: and this mischiefe arose from woman also: but not as the first did For the women now did not seduce men to sinne, but the daughters that had beene of the Earthly Cittie from the beginning, and of euill conditions, were beloued of the cittizens of God for their bodily beauty: which is indeed a gift of God, but giuen to the euill also, least the good should imagine it of any such great worth. Thus was the greatest good onely pertey∣ning to the good left, and a declination made vnto the least good, that is com∣mon to the bad also, and thus the sonnes of God were taken with the loue of the daughters of men, and for their sakes, fell into society of the earthly, leauing the piety that the holy society practised. And thus was carnall beauty (a gift of good indeed, but yet a temporall, base and transitory one) sinne-fully elected and loued before God, that eternall, internall, and sempiternall good: iust as the couetous man forsaketh iustice▪ and loueth golde, the golde •…•…eeing not in fault but the man: euen so is it in all other creatures. They are all good, and may bee loued well, or badly: well, when our loue is moderate, badly when it is inordinate: as (b) one wrote in praise of the Creator:

Haec •…•…ua sunt, bona sunt, quia tu bonus ista creasti, Nil nostrum est in eis, nisi quod peccamus amantes, Ordine neglecto pro te quod conditur abs te.

Those are thy goods, for thou (chiefe good) didst make them, Not ours, yet seeke we them in steed of thee: Peruerse affect in forcing vs mistake them.

But we loue the Creator truly, that is, if he be beloued for him-selfe, and nothing that is not of his essence beloued, for of him we cānot loue any thing amisse. For that very loue, where-by we loue that is to be loued, is it selfe to be moderately

loud in our selues, as beeing a vertue directing vs in honest courses. And t•…•…ore I thinke that the best and briefest definition of vertue be this, It is (c) a•…•… •…•…der of loue: for which Christs spouse the Citty of God saith in the holy can∣•…•…▪ Hee hath ordered his loue in mee. This order of loue did the sonnes of God * 1.51 〈◊〉〈◊〉 neglecting him, and running after the daughters of men: in which two •…•…s both the Citties are fully distinguished: for they were the sonnes of men by •…•…ure, but grace had giuen them a new stile. For in the same Scripture, 〈◊〉〈◊〉 it is sayd that, The sonnes of God loued the daughters of men, they are also called the Angels of GOD. Where-vpon some thought them to bee Angels and •…•…ot men that did thus.

L. VIVES.

W•…•…ch (a) is indeed] Homer. Iliad. 3. (b) One wrote] Some read: as I wrote once in praise of a t•…•…per. I know not which to approoue. (c) An order] That nothing bee loued but 〈◊〉〈◊〉 which ought to be loued, as it ought, and as much as it ought. So doth Plato graduate the •…•…easonable and mentall loue. (d) Hee hath ordered] This saith Origen is that which our S•…•…r saith, Thou shalt loue thy Lord with all thine heart, with all thy soule, with all thy minde, 〈◊〉〈◊〉 •…•…th all thy strength: And thou shalt loue thy neighbor as thy selfe: but not with all thin•…•… 〈◊〉〈◊〉▪ and loue thine enemies, (he saith not, as thy selfe, nor withall thine heart, but holds it •…•…nt to loue them at all.) In Cantic.

Whether it be credible that the Angels being of an incorpore all nature, should lust after the women of earth, and marrying them, beget Gyants of them. CHAP. 23.

•…•…is question wee touched at in our third booke, but left it vndiscussed, whe∣•…•…er the Angels, being spirits, could haue carnall knowledge of women: for 〈◊〉〈◊〉 •…•…itten, He maketh his Angels spirits: that (a) is, those that are spirits, hee 〈◊〉〈◊〉 his Angels, by sending them on messages as hee please: for the Greeke * 1.52 〈◊〉〈◊〉 •…•…rd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latines call (c) Angelus, is interpreted a messenger. 〈◊〉〈◊〉 •…•…ether he meant of their bodyes, when he addeth: And his ministers a fla∣•…•…, or that he intimate that Gods ministers should burne with fiery zeale •…•…ritie, it is doubtfull: yet doe the scriptures plainly auerre that the An∣•…•… appeared both in visible and palpable figures. (b) And seeing it is so 〈◊〉〈◊〉 a report, and so many auerre it eyther from their owne triall or from 〈◊〉〈◊〉, that are of indubitable honestie and credite, that the Syluanes and 〈◊〉〈◊〉, commonly called (e) Incub•…•…, haue often iniured women, desiring and ac∣•…•… •…•…rnally with them: and that certaine deuills whome the Frenchmen call 〈◊〉〈◊〉, doe continually practise this vncleannesse, and tempt others to it, which •…•…ed by such persons, and with such confidence that it were impudence 〈◊〉〈◊〉 it. I dare not venter to determine any thing heere: whether the 〈◊〉〈◊〉 beeing imbodyed in ayre (for this ayre beeing violently mooued is 〈◊〉〈◊〉 •…•…lt) can suffer this lust, or mooue it so as the women with whome 〈◊〉〈◊〉 •…•…ixe, many feele it (f) yet do I firmely beleeue that Gods Angels could 〈◊〉〈◊〉 •…•…ll so at that time: nor that the Apostle Peter did meane of them when

he sayd: If God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darkenesse to be kept vnto damnation: but rather of those that turned apostata's with the diuell their prince at first, in him I meane that deceiued man-kinde in the serpent. That men were also called the Angels of God the scripture testifieth also, saying of Iohn: Behold, I send mine Angel be∣fore •…•…hy face which shall prepare the way before thee. And Malachie the prophet by a peculiar grace giuen him, was called an Angell. But some sticke at this, that in * 1.53 this commixtion of them that were called Gods Angels with the women of earth there were Gyants begotten and borne: as though that we haue no such extra∣ordinary huge statured creatures euen in these our times. Was there not a wo∣man of late at Rome, with her father and mother, a little before it was sacked by the Gothes, that was of a giantlike height in respect of all other? It was won∣derfull to see the concourse of those that came to see her, and shee was the more admired, in that her parents exceeded not our tallest ordinary stature. There∣fore there might bee giants borne before that the sonnes of God (called also his Angells) had any carnall confederacy with the daughters of men, such I meane, as liued in the fleshly course: that is ere the sonnes of Seth medled with the daugh∣ters of Caine, for the Scripture in Genesis saith thus, So when men were multiplied vpon earth, and there were daughters borne vnto them, the sonnes of God saw the daughters of men that they were faire, and they tooke them wiues of all that they liked. * 1.54 Therefore the Lord said my spirit shall not alway striue with man: because he is but flesh, and his daies shalbe 120. yeares. There were Gyants in the earth in those daies, yea and after that the sonnes of God came vnto the daughters of men, and they had borne them children, these were Gyants, and in old time were men of renowne. These words of holy writ shew plainely that there were Gyants vp∣on earth when the sonnes of God tooke the fayre daughters of men to bee their wiues, (g) for the scripture vseth to call that which is faire good. But there were Gyants, borne after this: for it saith. There were Gyants vpon earth in those daies and after that the sonnes of God came vnto the daughters of men: so that there were Gyants both then and before: and whereas it saith. They begot vnto themselues, this sheweth that they had begotten children vnto God before, and not vnto them∣selues, that is not for lust, but for their duty of propagation, nor to make them∣selues vp, any flaunting family, but to increase the Cittizens of God, whome they (like Gods angels) instructed to ground their hope on him, as the sonne of the resurrection, Seths sonne did, who hoped to call vpon the name of the Lord: in which hope, he and all his sons might be sons and heires of life euerlasting. But we may not take them to bee such Angels as were no men: men they were without doubt, and so saith the Scripture: which hauing first sayd, the Angels of God s•…•… the daughters of men that they were good, and they tooke them wiues of all whome they * 1.55 liked: addeth presently: And the Lord said, my spirit shall not alway striue with m•…•… because hee is but flesh. For his spirit made them his Angels, and sonnes, but they declined downewards, and therefore hee calleth them men, by nature, not by grace: and flesh, being the forsaken forsakers of the spirit. The 70. call them the Angels and sonnes of God: some bookes call them onely the sonnes of God, leauing out Angels: But (h) Aquila whome the Iewes prefer before all, calls them neither, but the sonnes of Gods: both is true, for they were both the sonnes of God, and by his patronage, the bretheren of their fathers: and they were the sonnes of the Gods: as borne of the Gods, and their equalls, according to that

of the Psalme: I haue said yee are Gods, and yee are al sonnes of the most high, for we•…•… do worthily beleeue that the 70. had the spirit of prophecy, and that what soeuer * 1.56 they altered is set downe according to the truth of diuinity, not after the plea∣sure of translators, yet the Hebrew they say, is doubtfull and may be interpreted 〈◊〉〈◊〉 the sonnes of God, or of Gods. Therefore let vs omit the scriptures that are 〈◊〉〈◊〉 (i) Apocripha, because the old fathers of whome wee had the scriptures, 〈◊〉〈◊〉 not the authors of those workes, wherein though there bee some truths, y•…•… their multitude of falshhoods maketh them of no canonicall authority. S•…•… Scriptures questionlesse were written by Enoch the seauenth from 〈◊〉〈◊〉. As the canonicall (k) Epistle of Iude recordeth: but it is not for •…•…ng that they were left out of the Hebrew Canon which the Priests kept in 〈◊〉〈◊〉 •…•…mple. The reason was, their antiquity procured a suspicion that they 〈◊〉〈◊〉 not truly diuine, and an vncertainety whether Henoch were the author or 〈◊〉〈◊〉 •…•…ing that such as should haue giuen them their credit vnto posterity neuer 〈◊〉〈◊〉 them. And therefore those bookes that go in his name and containe those 〈◊〉〈◊〉 of the giants that ther fathers were no men, are by good iudgements held 〈◊〉〈◊〉 •…•…ne of his: but counterfeite, as the heretiques haue done many, vnder the 〈◊〉〈◊〉 of the (b) Apostles and (m) Prophets, which were all afterward examined, 〈◊〉〈◊〉 •…•…ust from canonicall authority. But according to the Hebrew canonicall •…•…res, there is no doubt but that there were Gyants vpon the earth before 〈◊〉〈◊〉 •…•…ge, and that they were the sonnes of the men of earth, and Cittizens of •…•…all Citty, vnto which the sonnes of God, being Seths in the flesh, forsak∣•…•… •…•…ice adioyned them-selues. Nor is it strange if they begot Gyants. They 〈◊〉〈◊〉 〈◊〉〈◊〉 all Giants, but there were farre more before the deluge, then haue 〈◊〉〈◊〉 •…•…ce: whome it pleased the creator to make, that wee might learne that a 〈◊〉〈◊〉 should neither respect hugenesse of body nor fairenesse of face: but 〈◊〉〈◊〉 his beatitude out of the vndecaying, spirituall and eternall goods that 〈◊〉〈◊〉 •…•…iar to the good, and not that he shareth with the bad: which another 〈◊〉〈◊〉 •…•…eth to vs, saying: There were the Gyants famous from the beginning that 〈◊〉〈◊〉 so great stature and so expert in war. These did not the Lord choose, neither * 1.57 〈◊〉〈◊〉 the way of knowledge vnto them: but they were destroyed because they 〈◊〉〈◊〉 wisdome, and perished through there owne foolishnesse.

L. VIVES.

〈◊〉〈◊〉 (a) is those] That Augustine held that the Angells and Deuills had bodies, he that 〈◊〉〈◊〉 •…•…th this worke, and his bookes de natura daemon, & de genesi ad literam; shall see plain∣•…•… •…•…eld it himselfe, and spake it not as an other mans opinion, as Peter Lumbard saith 〈◊〉〈◊〉 •…•…ke: It was his owne▪ nor followed hee any meane authors herein, hauing the 〈◊〉〈◊〉, and then Origen, Lactantius, Basil and almost all the writers of that time on his 〈◊〉〈◊〉 neede (saith Michael Psellus, de d•…•…monib,) that the spirits that are made messengers, 〈◊〉〈◊〉 •…•…ue bodies too (as Saint Paul sayth) whereby to mooue, to stay, and to appeare vi∣•…•… •…•…nd whereas the Scripture may in 〈◊〉〈◊〉 place call •…•…hem incorporeall, I answer, that is 〈◊〉〈◊〉 of our grosser, and more solid bodies, in comparison of which, the transparent in∣•…•… bodies are ordinarly called incorporeall. Augustine giues the Angels most subtiliat•…•… 〈◊〉〈◊〉 •…•…visible, actiue, and not pa•…•…ue and such the Deuills had ere they fell: but then, 〈◊〉〈◊〉 were condensate and passiue, as Psellus holds also: (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] It is N•…•…ius 〈◊〉〈◊〉: a messenger: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Mitto to send, and therefore the Angell, saith Hierom, is * 1.58 〈◊〉〈◊〉 •…•…f nature, but of ministery. And hereof comes Euangelium, called the good message.

Homer and Tully vnto Atticus vse it often. (c) Angels] Turning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into n: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈◊〉〈◊〉▪ (d) And seeing] Psellus affirmeth out of one Marke a great Daemonist, that the deuills c•…•…st forth sperme, producing diuerse little creatures, and that they haue genitories (but not like mens) from whence the excrement passeth: but all deuills haue not such, but onely the wa•…•…y and the earthly, who are also nourished like spunges with attraction of humor. (e) Incub•…•… O•…•… * 1.59 〈◊〉〈◊〉 to lye vpon: They are diuels that commix with women: those that put them-selues vnder men, as women, are called succubi. There are a people at this day that glory that their descent is from the deuills, who accompanied with women in mens shapes, and with men in womens: (This in my conceite is viler, then to draw a mans pedegree from Pyrates, theeues, or famous hacksters, as many do•…•….) The Egiptians say that the Diuells can onely accompanie carnally with women, and not with men. Yet the Greekes talke of many men that the 〈◊〉〈◊〉 haue loued, as Hiacinthus, Phorbas, and Hippolitus of Sicione by Apollo, and Cyparissus by Syl∣•…•…nus. (f) Yet doe I firmely] Lactantius lib. 2. cap. 15. saith, that the Angels, whome God had appointed to preserue and garde man-kinde, being commanded by God to beware of loosing their celestiall and substantiall dignity by earthly pollution, not-with-standing were allured by their dayly conuersation with the women, to haue carnall action with them, and so sinning, were kept out of heauen and cast downe to earth: and those the deuill tooke vp to bee his agents and officers. But those whom they begot, being neither pure Angels nor pure men, but in a meane betweene both, were not cast downe to hell, as their parents were not taken vp into heauen: and thus became there two kindes of deuills: one celestiall and another earthly. And these are the authors of all mischiese, whose chiefetaine the great Dragon is. Thu•…•… saith Eusebius also lib. 5. And Plutarch confirmeth it saying, That the fables of the Gods, signified some-things that the deuills had done in the old times: and that the fables of the Giants and Titans, were all acts of the deuills. This maketh mee some-times to doubt whether these were those that were done before the deluge, of which the scripture saith: And when the An∣gels of God saw the daughters of men, &c. For some may suspect that those Giants, & their spi∣rits are they whome ancient Paganisme tooke for their Gods, and that their warres were the subiect of those fables of the Gods. (g) For the scriptures] Because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is both good and faire. Terence, Phorm. E•…•…ch. (h) Aquila] In Adrians time hee turned the Scriptures out of Hebrew into Greeke. Hierom calles him a curious and diligent translator: and he was the first * 1.60 •…•…ter the seauentie that came out in Greeke. Euse•…•…ius liketh him not: but to our purpose: hee r•…•…deth it, the sonnes of the Gods: meaning the holy Gods or Angels, for God standing in the congregation of the people, and he will iudge the Gods in the midst of it. And Symachus fol∣lowing this sence, said: And when the sonnes of the mighties beheld the daughters of men, &c. (i) Apochrypha] S•…•…reta: of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to hide. They were such bookes as the Church vsed not * 1.61 openly: but had them in priuate to read at pleasure: as the Reuelation of the Apostle Peter: the booke of his Actes, &c. (k) Epistle] Hierom vpon the first Chapter of Paul to •…•…itus, •…•…aith that Iud•…•… citeth an Apocryphall booke of Henochs. Iudes words are these. But Michael the Arc•…•…gell when hee stro•…•…e against the deuill, and disputed about the body of Moyses, durst 〈◊〉〈◊〉 bl•…•… him with cursed speaking, but said onely: The Lord rebuke thee. Which Enoch •…•…yd these words, is vncertaine, for they doe not seeme to bee his that was the seuenth from Adam. For he was long before Moses, vnlesse hee spake prophetically of things to come. And therefore Hi•…•…rome intimateth that the booke onely whence this was, was entitled, Enoch. (l) Prophets] As the N•…•…rites counterfeited a worke vnder Hieremi•…•…s name. Aug. in Matt. •…•…ap. 27. (m) A∣•…•…] As Thomas his Gospel, Peters reuelation, and Barnabas his Gospell▪ which was brought 〈◊〉〈◊〉 Alexandria, signed with his owne hand: in the time of the Emperor Zeno.

How the words that God spake of those that were to perish in the deluge: and their dayes shall be an hundred and twenty yeares, are to bee vnderstood. CHAP. 24.

BVt whereas God said: Their dayes shall be a hundred and twenty yeares, wee must not take it as though that it were a forewarning, that (a) none after that should 〈◊〉〈◊〉 aboue that time, for many after the deluge liued fiue hundred yeares. But it

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 vnderstood that God spake this about the end of Noahs fiue hundred 〈◊〉〈◊〉, that is when he was foure hundred and foure score yeares old, which the 〈◊〉〈◊〉 ordinarily calleth fiue hundred taking the greatest part for the whole: 〈◊〉〈◊〉 the sixe hundred yeare of Noah, and the second month, the floud be∣•…•… •…•…o the hundred and twenty yeares were passed, at the end of which man∣•…•… 〈◊〉〈◊〉 bee vnuersally destroyed by the deluge. Nor is it frute•…•…esse to be∣•…•… •…•…e deluge came thus, when there were none left on earth, that were 〈◊〉〈◊〉 〈◊〉〈◊〉 of such a death: not that a good man dying such a death should be 〈◊〉〈◊〉 〈◊〉〈◊〉 worse for it after it is past. But of all those of Seths progeny whome •…•…he 〈◊〉〈◊〉 nameth, there was not one that died by the deluge. This floud the 〈◊〉〈◊〉 saith grew vpon this: The Lord saw that the wickednesse of man was great * 1.62 〈◊〉〈◊〉, and all the imaginations of his heart were onely and continually euill: and 〈◊〉〈◊〉 •…•…ued in his heart how he had made man in the earth, and sayd: I will aestroy 〈◊〉〈◊〉 〈◊〉〈◊〉 of the earth the man whome I haue made, from man to beast, and, from the 〈◊〉〈◊〉 things to the fowles of the ayre, for I am angry that I haue made them.

L. VIVES.

〈◊〉〈◊〉 (a) none.] This Lactantius held. lib. 2. His words are these. The earth being dried, the 〈◊〉〈◊〉 •…•…ing the iniquity of the former world, least their length of life should bee the mid wife 〈◊〉〈◊〉 〈◊〉〈◊〉, hee shortned the daies of man by degrees, vntill they came to a hundred and 〈◊〉〈◊〉 〈◊〉〈◊〉 there •…•…e fi•…•… his bound: not to be ouerpassed. But Hierome goeth with Augus∣•…•… 〈◊〉〈◊〉 shall yet haue a hundred and twenty yeares to repent in, not, tha•…•… th•…•… life o•…•… no 〈◊〉〈◊〉 shall not exceed a hundred and twenty yeares, as many erroneously vnderstand 〈◊〉〈◊〉 that Abraham, after the deluge, liued a hundred three-score and fifteene yeares; 〈◊〉〈◊〉 hundred: nay some aboue three hundred yeares. Iosephus differs some-what 〈◊〉〈◊〉 but not much: for hee sayth that after the floud mens dayes grew fewer, vn∣•…•… 〈◊〉〈◊〉▪ and 〈◊〉〈◊〉 him the bound of mans life was set vp at a hundred and twenty 〈◊〉〈◊〉 〈◊〉〈◊〉 decree, and according to the number also that Moyses liued. (b) Reuolued.] 〈◊〉〈◊〉, but the seauenty haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recogitauit: he reuolued in his thought.

Of Gods vnpassionate and vnaltering anger. CHAP. 25.

〈◊〉〈◊〉 anger (a) is no disturbance of mind in him, but his iudgement as∣•…•… sinne the deserued punishment: and his reuoluing of thought is an * 1.63 〈◊〉〈◊〉 ordering of changeable things: for God repenteth not of any thing 〈◊〉〈◊〉 man doth: but his knowledge of a thing ere it be done, and his thought 〈◊〉〈◊〉 it is done are both alike firme and fixed. But the Scripture without 〈◊〉〈◊〉 cannot instil into our vnderstandings the meaning of Gods workes 〈◊〉〈◊〉 the proud, nor stire vp the idle, nor exercise the inquirers, nor de∣•…•… vnderstanders. This it cannot do without declining to our low capa∣•…•… 〈◊〉〈◊〉 whereas it relateth the future destruction of beasts, and birds, It 〈◊〉〈◊〉 the greatnesse of the dissolution, but doth not thereaten it vnto the 〈◊〉〈◊〉 creatures as if they had sinned.

L. VIVES.

〈◊〉〈◊〉 (a) •…•…ger.] Lactantius wrote a booke of Gods Anger, we (with Hierome) refer the 〈◊〉〈◊〉 vnto him, if he desire to know further.

That Noah his Arke signifieth Christ and his Church in all things. CHAP. 26.

NOw whereas Noah being (as the truth saith) a iust man in his time, and per∣fect (yet not as the Cittizens of God shall bee perfect in that immortality wherein they shall equalize the Angells, but perfect as a mortall pilgrime of God may bee vpon earth) was commanded by God to build an Arke, wherein he, his family, and the creatures which God commanded to come into the Arke vnto him, might bee saued from the waters: this verily is a figure of Gods Citty here vpon earth, that is, his Church which is saued by wood, that is, by that where-vpon Christ the mediator betweene God and man was crucified: For the dimensions of the length, deapth and bredth of the Arke, do signifie mans body, in which the Sauiour was prophecyed to come, and did so: for (a) the length of mans body from head to foote, is sixe times his bredth from side to side: and tenne times his thickenesse measuring prependicularly from backe to belly: lay a man a long and measure him, and you shall finde his length from head to foote to containe his bredth from side to side sixe times, and his height from the earth whereon he lyeth, tenne times, where-vpon the Arke was made three hundred cubites long, fifty broad, and thirty deepe. And the dore in the side was the wound that the soldiers speare made in our Sauiour, for by this do all men go in vnto him: for thence came the sacraments of the beleeuers: and the Arke being made all of square wood, signifieth the vnmoued constancy of the Saints: for cast a cube, or squared body which way you wil, it wil euer stand firme. So all the rest that concerned the building of this Arke, (b) were tipes of Ecclesiasticall matters. But here it is too long to stand vpon them: wee haue done it already, against Faustus the Manichee, who denied that the ould testament had any propheticall thing concerning Christ. It may bee one may take this one way, and another another way: so that all bee referred to the Holy Citty where-vpon wee discourse, which as I say often •…•…boured here in this terrestriall pilgrimage: other-wise hee shall goe farre from his meaning that wrot it. As for example, if any one will not expound this place: make it with the (c) lowest, second, and third roomes: as I do in that worke against Faustus, namely that because the Church is gathered out of al nations, it had two roomes, for the two sorts of men circumcised and vncircumcised whome the Apostle other-wise calleth (d) Iewes and Greekes: and it had three roomes, because all the world had propagation from Noah his three sonnes, after the floud: if any one like not this exposition, let him follow his owne plea∣sure, so hee controll not the true rule of faith in it: for the Arke had roomes below and roomes aboue, and therefore was called double roomed: and it had roomes aboue those vpper roomes, and so was called triple-roomed, being three stories high. In these may bee ment the three things that the Apostles prayseth so: Faith, Hope and Charity: or (and that farre more fittly) the three euangelicall increases: thirty fold, sixty fold and an hundred fould: cha•…•… marriage dwelling in the first; chast widowhood in the second: and chast vir∣ginity * 1.64 in the highest of all: thus, or otherwise may this bee vnderstood, euer respecting the reference it hath to this Holy Citty. And so I might say of the other things here to be expounded: which although they haue more then one exposition, yet all they haue must be lyable to one rule of concord in the Catho∣like faith.

L. VIVES.

THe (a) length [The same also hee hath against Faustus lib. 12. Ambrose also compares Noahs Arke, to mans body, but in another manner. Lib. de Noe et Arca. (b) Were types] * 1.65 The Apostle Peter taketh the Arke for a figure of the Church. 2. Pet 3. 56. Where H•…•…rome •…•…eth the Arke to be the Church, Contra Iouin. & contra Luciferianos Cyprian doth the 〈◊〉〈◊〉 •…•…so. De spiritu sancto, (if that worke bee his.) Origen also and many others say much of 〈◊〉〈◊〉 Allegorie. (c) Lowest second] The Arke was thus built (saith Origen.) It was diuided in∣•…•…o •…•…o lower roomes, and ouer these were three other roomes, each one immediatly aboue o•…•…. The lowest was the sinke or common Iakes: and that next it was the graner, or place where meate was kept for all the creatures: then in the first of the other three, were the wilde be•…•…s kept, in the second the tamer, and in the third were the men themselues. Iosephus writes 〈◊〉〈◊〉 of foure roomes, whereas all else make fiue. But hee might perchance omitt the Iakes, as 〈◊〉〈◊〉 de Natalibus saith. (d) Iewes and] He distinguisheth them by their tongues: for Paul co•…•…rsed with none but they spoake either Hebrew or Greeke: for at Rome they spoake 〈◊〉〈◊〉 as commonly then as we doe Latine at this day.

Of the Arke, and the deluge, that the meaning thereof is neither meerely Historicall, nor meerely allegoricall. CHAP. 27.

BVt let none thinke that these things were written onely to relate an hystori∣•…•…ll truth without any typicall reference to any thing else: or contrary wise, •…•…ere were no such things really acted, but that it is all allegoricall: or that •…•…soeuer it is, it is of no vse, nor include•…•…h any propheticall meaning concer∣•…•… •…•…he Church: for who but an Atheist will say, that these bookes are of no 〈◊〉〈◊〉 haue beene so religiously kept, and so carefully deliuered from one age •…•…ther, so many thousand yeares together? or that they are onely historicall, 〈◊〉〈◊〉 •…•…s (to let all the rest passe) the bringing in of the vncleane creatures by 〈◊〉〈◊〉, and the cleane by seauens, must needes haue some other meaning, for they 〈◊〉〈◊〉 haue beene preserued had they beene but paires, as well as the other. 〈◊〉〈◊〉 not God, that taught this meanes of re-instauration, repaire them as hee 〈◊〉〈◊〉 •…•…ated them? And now for those that say that all this was but mysticall one∣•…•… •…•…st they imagine it impossible that any floud should become so huge as to 〈◊〉〈◊〉 the height of any mountaine fifteene cubites, because of the (a) top of 〈◊〉〈◊〉 Olympus which they say reacheth aboue the cloudes, and is as high as •…•…uen, so that the grosser ayre that engendreth windes and raine cannot 〈◊〉〈◊〉 so high: neuer obseruing in the meane space, that the grossest element of 〈◊〉〈◊〉 earth can lye so high: or will they say the top of this mountaine is not 〈◊〉〈◊〉? no; why then doe those bad proportionators allow the earth to lye so 〈◊〉〈◊〉 •…•…nd yet deny the water to mount higher, auerring not-with-standing that 〈◊〉〈◊〉 •…•…ater is higher and of a more ability to ascend then the earth? what reason •…•…hey shew why earth should holde so high a place in ayre, for thus many •…•…sand yeares, 〈◊〉〈◊〉 et that water may not arise to the same height for a little 〈◊〉〈◊〉 They say also, that the Arke was too little to holde such a number of crea∣•…•…, seauen of euery cleane one, and two of euery vncleane one. It seemes 〈◊〉〈◊〉 make accoumpt onely of three hundred cubites in length, fiftie in breadth, •…•…irtie in depth, neuer marking that euery roome therein was of this size,

making the whole Arke to be nine hundred cubites in length, one hundred and fiftie in breadth, and ninetie in deapth or height. And if that be true that Origen doth elegantly prooue, that Moyses (being learned (as it is written) in all the wis∣dome of the Egiptians, who were great Geometricians) meant of a Geometri∣call cubite in this case, one of which make sixe of ours, who seeth not what an huge deale of roomes lyeth within this measure? for whereas they say that an Arke of such greatnesse could no way bee built, they talke idely, for huger cit∣ties then this Arke haue beene built: and they neuer consider the hundred yeares that it was a building in, through-out: vnlesse they will say that one stone may bee bound fast vnto another by lime onely, and walles on this manner bee carryed out (d) so many miles in compasse, and yet timber cannot bee lastened vnto timber by (e) mortayses, (f) •…•…piri, nayles and pitch, whereby an Arke might bee made, not with embowed ribbes, but in a streight lineall forme, not to bee lanched into the sea by the strength of men, but lifted from earth by the ingruent force of the waters them-selues, hauing GODS prouidence, ra∣ther then mans practise, both for steres-man and pilot. And for their scrupu∣lous question concerning the Vermine, Mice, (g) Stellions, Locusts, Hornets, Flyes and Fleas, whether there were any more of them in the Arke then there should bee by GODS command? they that mooue this question ought first to consider this: that such things as might liue in the waters, needed not bee brought into the Arke: so might both the fishes that swamme in the water, and (h) diuers birds also that swamme aboue it.

And whereas it is said, They shall bee male and female, that concerneth the reparation of kinde: and therefore such creatures as doe not generate, but are produced them selues out of meere putrifaction, needed not bee there: if they were, it was as they are now in our houses, with-out any knowne number, if the greatnesse of this holy mystery included in this true and reall acte, could not bee perfited with-out there were the same order of number kept in all those creatures, which nature would not permit to liue with-in the waters, that care belonged not vnto man, but vnto GOD. For Noah did not take the creatures and turne them into the Arke, but GOD sent them in all, hee onely suffered them to enter: for so saith the booke: Two of euery sorte shall come vnto thee: not by his fetching, but by GODS bidding: yet may wee well holde that none of the creatures that wante sexe, were there: for it is pre∣cisely sayd, They shall bee male and female. There are creatures that arising out of corruption, doe (i) afterwardes engender, as flyes: (k) and some also with∣out sexe, as Bees: some also that haue sexe and yet engender not, as Hee-mules and Shee-mules: it is like that they were not in the Arke, but that their pa∣rents, the horse and the Asse serued to produce them after-wards: and so like-wise of all other creatures (l) gotten betweene diuerse kindes. But if this concerned the mysterie, there they were: for they were male and female.

Some also sticke at the diuersitie of meates that they had, and what they eate, that could eate nothing but flesh: and whether t•…•…e were any more creatures there then was in the command, that the rest might feede vpon them: or (m) rather (which is more likely) that there were some other meates besides flesh, that contented them. For (n) wee see many creatures that eate flesh, eate fruites also, and Apples, chieflye Figges and Chest-nuts:

what wonder then if God had taught this iust man to prepare a meate for euery creatures eating, and yet not flesh? what will not hunger make one eate? And what cannot God make wholesome, and delightsome to the taste, who might make them (if he pleased) to liue without any meate at al: but that it was befitting to the perfection of this mistery that they should bee fedde? And thus all men, b•…•…t those that are obstinate, are bound to beleeue that each of these many fold circumstances, had a figuration concerning the Church: for the Gentiles haue now so filled the Church with cleane and vncleane, and shall do so vntill the end and now are al so inclosed in those ribbes, that it is vnlawful to make stop at those inferior (although obscurer) ceremonies, which being so, if no man may either thinke these things as written to no end: nor as bare and insignificant relations, nor as sole vnacted allegories, nor as discourses impertinent to the Church; but each ought rather to beleeue that they are written in wisdome, and are both true histories, and misticall allegories, all concerning the prefiguration of the Church; then this booke is brought vnto an end: and from hence wee are to pro∣ceed with the progresse of both our citties, the one celestiall, and that is Gods, and the tother terrestriall, and that is mans, touching both which, wee must now obserue what fell out after the deluge.

L. VIVES.

THe toppe (a) of.] The Geographers haue diuers Olympi: but this here, is in Thessaly ten furlongs high, as Plutarch saith in the life of Aemilius Paulus. The toppe is aboue the * 1.66 〈◊〉〈◊〉 region of the aire as some hold, and proue it because the ashes of the Sacrifice would ly •…•…ystned, and vnmoued al the yeare long▪ Solin. This is a fable saith Francis Philelphus, who 〈◊〉〈◊〉 •…•…p the hill him-selfe, to see the triall. And it is strange that the toppe of Olimpus, or Ath•…•…s 〈◊〉〈◊〉 •…•…edon, or of any other mountaine should be so high aboue the circle of the earths globe, 〈◊〉〈◊〉 〈◊〉〈◊〉 should exceed the halfe part of the ayre, and lying aboue all moysture, haue such con∣•…•…ll fountaines and riuers flowing from it: for they are the mothers of windes and rayne. (b) A•…•… Heauen.] Intimating the vse of the Poets, who call Heauen Olympus because of this 〈◊〉〈◊〉. Hom. Iliad. •…•…1. (c) They say also.] Origen Homil. 2, in Genes. hath these words. As far 〈◊〉〈◊〉 gather by descriptions, the Arke was built vp in foure Angles, arising all from an equall 〈◊〉〈◊〉 〈◊〉〈◊〉 finished on the toppe in the bredth of one cubit, for it is said that it was built thirty cubites 〈◊〉〈◊〉 •…•…ty broad, and thirty high, but yet was it so gradually contracted that the bredth and 〈◊〉〈◊〉 met all in one cubit: and afterwards. But the fittest forme for to keepe of the rayne 〈◊〉〈◊〉 weather, was to bee ridged downe a proportioned descent from the toppe downeward, so to shoot off the wet, and to haue a broad and spatious base in a square proportion, least the •…•…ion of the creatures within should either make it leane at'one side or sinke it downe right. 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ll this cunning fabrike, some questions there are made, and those chiefly by Apelles, 〈◊〉〈◊〉 of Marcions but an inuentor of another heresie: how is it possible (sayth hee) to put * 1.67 〈◊〉〈◊〉 〈◊〉〈◊〉 Elephants in the roome that the Scripture allowes for the Arke? Which to answer, our 〈◊〉〈◊〉 said that Moyses who (according to the Scriptures) was skilled in all the arts of Egipt 〈◊〉〈◊〉 〈◊〉〈◊〉 Geometricall cubytes in this place, (and Geometry is the Egyptians chiefe study.) 〈◊〉〈◊〉 〈◊〉〈◊〉 Geometry, both in the measuring of solides and squares, one cubit is generally taken 〈◊〉〈◊〉 〈◊〉〈◊〉 of our common cubits, or for three hundred minutary cubits. Which if it bee so, heare, 〈◊〉〈◊〉 〈◊〉〈◊〉 had roome at large to containe al the creatures that were requisit for the restauration 〈◊〉〈◊〉 〈◊〉〈◊〉 world. Thus far Origen. (d) So many miles.] As Babilons, Romes, and Memphis. But 〈◊〉〈◊〉 〈◊〉〈◊〉 a citty in Thrace, the Greekes called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The long wall, for there was an 〈◊〉〈◊〉 long wall began there, which reached vnto the Melican Bay, excluding Cherone∣•…•… 〈◊〉〈◊〉 the rest of Thrace, Miltiades the Athenian captaine built it. There was such an∣•…•… 〈◊〉〈◊〉 the lake Lemanus vnto mount Iura, diuiding Burgogne from Switzerland, built 〈◊〉〈◊〉 〈◊〉〈◊〉, ninteene miles long, and sixteene foote high. Seuerus did the like in England, to keepe

the Scots and Picts from inuading the Brittaines. (e) Mortayses] Let your posts (•…•…aith V•…•…∣truuius) be as thick as the maine body of your piller vnder the wreath whence the 〈◊〉〈◊〉 〈◊〉〈◊〉, * 1.68 and let them be mortaised together, so that the hole of euery ioynt bee two fingers wide. (f) Epiri] Either it is falsely written, or else wee may goe seeke what it is. (g) Stellions] A kinde of Lizard that benummeth where he biteth. A kinde of Spider also Plin. 8. & 9. Aristo. * 1.69 (h) Diuerse birds] Ducks, Swans, Cormorants, Sea-guls, Water-swallowes, Puffins, &c. (i) Af∣terwards engender] Flyes are not generate, and yet doe engender. For the male and female commixe, and produce a worme, which in time becommeth a flie. Aristot. Hist. animal. lib. 5. (k) And some also] How Bees are produced (saith Aristotle, Hist. animal. lib. 5. It is vncer∣taine: some thinke they doe not ingender, but fetch their issue else-where, but whence none * 1.70 knoweth]: some say from the Palme-flowre, others from the reedes, others from the Oliues. Uirgil in his Georgikes held that they did not engender: his words are these:

Illum adeò placuisse apibus mirabere morem, * 1.71 Quòd nec concubitu indulgent, nec corpora segnes In venerem soluunt, aut foetus nixibus aedunt: Verum ipsae é foliis natos, & suauibus herbis Ore legunt, &c.—

Would you not wonder at the golden Bees They vse no venery, nor mixe no thighes: Nor grone in bringing forth: but taking wing, Flie to the flowres, and thence their yong they bring Within their pretty mouths, bred there, &c.—

Some there bee that say the Bees bee all females, and the Drones males, and so doe •…•…gender: and that one may haue them produced of the flesh of a Calfe. (l) Gotten betweene diuerse] as creatures begotten betweene Wolues and Dogges, or Beares and Bitches, &c. Pliny saith that such beasts are neuer like either parent, but of a third kinde, and that they neuer engender either with any kinde, or with their owne: and therefore Mules neuer haue yong ones. But by Plinies leaue, it is recorded that Mules haue brought forth young, and haue beene often-times bigge bellyed: and this is common in Cappadocia saith Theophrastus, and in Syria saith Ari∣stotle. Indeed these are of another kinde then ours bee. (n) Or rather] Origen saith, they did e•…•…e flesh. (n) Wee see many creatures] Dogges, Crowes, and Foxes, when they want flesh, will eate fruites, Figges and Chest-nuts especially, and liue as well with them as with all the flesh in the world.

Finis lib. 15.

Notes

• * 1.1

  The tvvo Citties.
• * 1.2

  Rom. 9. 2•…•….
• * 1.3

  Gal. 4. 21 22. 23. 24, 25.
• * 1.4

  Isay 54. 1
• * 1.5

  The earthly Citty in two formes.
• * 1.6

  An allego∣rie.
• * 1.7

  Sina th•…•…∣moun.
• * 1.8

  Wisd. 8. 1.
• * 1.9

  True con∣cord.
• * 1.10

  Earthly peace a false good obteined •…•…y warre.
• * 1.11

  The good contend not one a∣gainst an∣other.
• * 1.12

  An arche∣type.
• * 1.13

  Gal. 6. 2. 1. Th. 5. 14 Gal. 6. 1. Mat. 18. 15. 1. Ti. 5. 20
• * 1.14

  Mat. 18. 35
• * 1.15

  How a sa∣crifice should be off•…•…ed.
• * 1.16

  Rom. 6. 13.
• * 1.17

  〈◊〉〈◊〉. 5.
• * 1.18

  What a City is.
• * 1.19

  Ionicus.
• * 1.20

  The first Citty.
• * 1.21

  Henochia.
• * 1.22

  Iudea.
• * 1.23

  Gen. 49. 9.
• * 1.24

  Hier•…•…e Burgarin•…•….
• * 1.25

  Pliny the sec•…•…d.
• * 1.26

  A quadra•…•… in number.
• * 1.27

  Intercalati∣on of daies.
• * 1.28

  Gen. y. 11.
• * 1.29

  Psal 90. 20
• * 1.30

  The month of the moone.
• * 1.31

  Gen. 4. 1
• * 1.32

  Gen. 5. 8.
• * 1.33

  Maturity.
• * 1.34

  Affinity the propa∣gator of charity.
• * 1.35

  The latines haue three words for cousin ger∣maines.
• * 1.36

  Caine, pos∣session He∣noc dedica∣tion. Seth resur∣rection. Enos, man.
• * 1.37

  Gen. 4, 19 20, 21, •…•…2.
• * 1.38

  Genes. 4. 26.
• * 1.39

  Rom. 8. 24 25.
• * 1.40

  Rom. 10. 13.
• * 1.41

  Two He∣noches.
• * 1.42

  Luc. •…•…0. 34
• * 1.43

  Exod 26. 7
• * 1.44

  Psal. 51. 4
• * 1.45

  Haire-cloath.
• * 1.46

  Naamah.
• * 1.47

  Gen 5, 12.
• * 1.48

  Psal. 49, 11
• * 1.49

  Psal. 73, 20
• * 1.50

  Psal. 52. 8 Psal. 40, 4
• * 1.51

  Cant. 2. 4
• * 1.52

  Psal. 103
• * 1.53

  Mar•…•…. 1. Ma•…•… 3. 1.
• * 1.54

  Gen. 6.
• * 1.55

  The sonnes of S•…•… cal∣led Ange•…•… •…•…ically.
• * 1.56

  Psal. 82. 6.
• * 1.57

  Baruch. 5.
• * 1.58

  Angels vvhat it is,
• * 1.59

  •…•…bus and Succ•…•…us.
• * 1.60

  Aquila, a 〈◊〉〈◊〉.
• * 1.61

  The Apo∣crypha.
• * 1.62

  The cause 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 5 6▪ 7
• * 1.63

  Gods pre∣science and act a like firme and both vnal∣terable.
• * 1.64

  〈◊〉〈◊〉. 13. •…•…3
• * 1.65

  The Arke a type of the church.
• * 1.66

  Mount O∣lympus.
• * 1.67

  Apelles an∣heretique.
• * 1.68

  Mortayses, subscudines.
• * 1.69

  Stellions.
• * 1.70

  Bees.
• * 1.71

  Virg. Geor. 4.