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

THE CONTENTS OF THE ONE and twentith booke of the City of God.

• 1. Why the punishment of the damned is here disputed of before the happinesse of the Saints.
• 2. Whether an earthly body may possibly bee incorruptible by fire.
• 3. Whether a fleshly body may possibly endure eternall paine.
• 4. Natures testimonies that bodies may re∣maine vndiminished in the fire.
• 5. Of such things as cannot bee assuredlie knowne to be such, and yet are not to be doubted of.
• 6. All strange effects are not natures, some are mans deuises, some the deuills.
• 7. Gods omnipotency the ground of all be∣liefe in things admired.
• 8. That the alteration of the knowne nature of any creature, vnto a nature vnknowne, is not opposite, vnto the lawes of nature.
• 9. Of Hell, and the quality of the eternall paines therein.
• 10. Whether the fire of hell, if it be corporall, can take effect vpon the incorporeal deuills.
• 11. Whether it be not iustice that the time of the paines should bee proportioned to the time of the sinnes and cri•…•…es.
• 12. The greatnesse of Adams sin, inflicting eternall damnation vpon all that are out of the state of grace.
• 13. Against such as hold that the torments after the Iudgement, shalbe but the meanes whereby the soules shalbe purified.
• 14. The temporall paines of this life afflic∣ting al man-kinde.
• 15. That the scope of Gods redeeming vs, is wholy pertinent to the world to come.
• 16. The lawes of Grace, that all the •…•…regene∣rate are blessed in.
• 17. Of some christians that held that hells paines should not be eternal.
• 18. Of those that hold that the Intercession of the Saints shal saue all men from damnati∣on.
• 19. Of such as hold that heretiques shalbe saued, in that they haue pertaken of the body of Christ.
• 20. Of such as allow this deliuerance onely to wicked and reuolted Catholikes
• 21. Of such as affirme that al that abide in the Catholike faith shalbe saued for that faith.
• 22. Of such as affirme that the sinnes com∣mitted amongst the workes of mercy, shal not be called into Iudgement.
• 23. Against those that exclude both men & deuils from paines eternal.
• 24. Against those that would proue al dam∣nation frustrate by the praiers of the Saints.
• 25. Whether that such as beeing baptized by heretiques, become wicked in life, or amongst Catholiques, and then fal away into heresies & schismes, or contynuing amongst Catholiques be of vicious conuersation, can haue any hope of escaping damnation, by the priuiledge of the Sacraments.
• 26. What it is to haue Christ for the founda∣tion: where they are, that shalbe saued (as it were) by fire.
• 27. Against those that thinke those sinnes shall not be laid to their charge, wherewith they mixed some workes of mercy.

FINIS.

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

Why the punishment of the damned is here disputed of before the happinesse of the Saints. CHAP. 1.

SEEing that by the assistance of Our LORD and SAVIOVR IESVS CHRIST, the Iudge of the quick and the dead we haue brought both the Citties (the one whereof is GODS and the other the deuills,) vnto their intended consummation, wee are now to proceed (by the helpe of GOD) in this booke, with the declaration of the punishment due vnto the deuill and all his confederacy. And this I choose to doe before I handle the glories of the blessed, because both these & the wicked are to vndergo their sen∣tences in body and soule, and it may seeme more incredible for an earthly body to endure vndissolued in eternall paines, then without all paine, in euerlasting hap∣pinesse. So that when I haue shewne the possibility of the first, it may bee a great motiue vnto the confirmation of the later. Nor doth this Methode want a president from the Scriptures themselues, which some-times relate the bea∣titude of the Saints fore-most, as here, They that haue done good, vnto the resurrec∣tion of life, but they that haue done euill, vnto the resurrection of condemnation and some times afterward, as here, The Sonne of man shall send forth his Angells, and they shall gather out of his Kingdome al things that offend, and them which doe iniqui∣tie, and shall cast them into a furnace of fire, there shalbe wayling and gnashing of teeth: Then shall the iust shine like the Sunne, in the Kingdome of the Father, and againe, And these shall goe into euerlasting paine, and the righteous into life eternall? Be∣sides, hee that will looke into the Prophets shall finde this orde•…•… often obserued▪ it were too much for me to recite all: my reason why I obserue it heere, I haue set downe already.

Whether an earthly bodie may possibly be incorruptible by fire. CHAP. 2.

WHat then shall I say vnto the vn-beleeuers, to prooue that a body carnall and liuing, may endure vndissolued both against death and the force of eternall fire. They will not allowe vs to ascribe this vnto the power of God, but vrge vs to prooue it to them by some example. If wee shall answere them that there are some creatures that are indeed corruptible, because mortall & yet doe

liue vntouched in the middest of the fire: and likewise, that there are a kinde (a) of Wormes that liue without being hurt in the feruent springs of the hot bathes, whose heare some-times is such as none can endure; and yet those wormes doe so loue 〈◊〉〈◊〉 liue in it, that they cannot liue without it; this, either they will not beleeue vnlesse they see it; or if they doe see it, or heare it affirmed by sufficient authority, then they cauill at it as an insufficient proofe for the proposed questi∣on; for that these creatures are not eternall howsoeuer, and liuing thus in this heate, nature hath made it the meane of their growth, and nutriment, not of their torment. As though it were not more incredible that fire should nourish any thing rather then not consume it. It is strange for any thing to be tormented by the fire, and yet to liue: but it is stranger to liue in the fire and not to bee tor∣mented. If then this later be credible, why is not the first so also?

L. VIVES.

A Kinde (a) of wormes] There are some springs that are hot in their eruptions by reason of their passages by vaines of sulphurous matter vnder ground. Empedocles holds that the fire which is included in diuers places of the earth, giueth them this heate Senec. Quaest. nat. lib. 3. Their waters are good for many diseases. Many of those naturall bathes there are in Ita∣ly, and likewise in Germany, whereof those of Aquisgrane are the best. Of these bathes read Pliny lib. 1. & 32. In these waters doe the wormes liue that he speaketh of.

Whether a fleshly body may possibly endure eternall paine. CHAP. 3.

YEa but (say they (a) there is no body that can suffer eternally but it must per∣ish a•…•… length. How can we tell that? Who can tell whether the (b) deuills doe suffer in their bodies when as the confesse they are extreamely tormented? If they answere that there is no earthly soule, and visible body, or (to speake all in one) no flesh, that can suffer alwaies and neuer die, what is this but to ground an assertion vpon meere sence, and apparance? for these men know no flesh but mortall, and what they haue not knowne and seene, that they hold impossible. And what an argument it this, to make paine the proofe of death, when it is ra∣ther the testimony of life? for though our question bee, whether any thing liuing may endure eternall paine and yet liue still, yet are wee sure it cannot feele any paine at all vnlesse it liue, paine beeing inseperably adherent vnto life, if it be in any thing at all. Needs then must that liue that is pained, yet is there no ne∣cessity that this or that paine should kill it: for all paine doth not kill all the bo∣dies that perish. Some paine indeed must, by reason that the soule and the body are so conioyned that they cannot part without great torment, which the soule giueth place vnto, and the mortall frame of man beeing so weake that it cannot withstand this (c) violence, thereupon are they seuered. But afterwards, they shall be so reioyned againe, that neither time nor torment shall bee able to pro∣cure their seperation. Wherefore though our flesh as now bee such that it can∣not suffer all paine, without dying; yet then shall it become of another nature, as death also then shalbe of another nature. For the death then shalbe eternall, and the soule that suffereth it shall neither bee able to liue, hauing lost her God and onely life, nor yet to avoide torment, hauing lost all meanes of death. The

first death forceth her from the body against her will, and the second holds her in the body against her will. Yet both are one in this, that they enforce the soule to suffer in the body against her will. Our opponent will allow this, that no flesh as now can suffer the greatest paine, and yet not perish: but they obserue not that there is a thing aboue the body, called a soule, that rules and guides it, and this may suffer all torment and yet remaine for euer. Be∣hold now, here is a thing, sensible of sorrow, and yet eternall: this power then that is now in the soules of all, shalbe as then in the bodies of the damned. And if wee weigh it well, the paines of the bodie are rather referred to the soule. The soule it is, and not the body that feeles the hurt inflicted vpon any part of the bodie.

So that as wee call them liuing, and sensitiue bodies, though all the life and sense is from the soule; so likewise doe wee say they are greeued bodies, though the griefe bee onely in the soule. So then, when the bodie is hurt, the soule grieueth with the bodie. When the minde is offended by some inward vexa∣tion, then the soule greeueth alone, though it bee in the bodie; and further, it may greeue when it is without the bodie, as the soule of the ritch glutton did in hell, when hee sayd, I am tormented in this flame. But the bodie want∣ing a soule grieueth not, nor hauing a soule, doth it grieue without the soule. If therefore it were meete to draw an argument of death, from the feeling of paine, as if wee should say, hee may feele paine: ergo, he may die, this should rather inferre that the soule may die, because it is that which is the feeler of the paine.

But seeing that this is absurd & false, how then can it follow that those bodies which shalbe in paine, shall therefore bee subiect vnto death? Some (d) Pla∣tonists hold that those parts of the soule wherein feare, ioye, and griefe were resident, were mortall, and perished: wherevpon Virgill sayd, Hinc metu∣unt cupiuntque, dolent, gaudent, hence (that is, by reason of those mortall parts of the soule) did feare, hope, ioye, and griefe possesse them. But touching this wee prooued in our foureteenth booke, that after that their soules were purged to the vttermost, yet remained there a desire in them, to returne vnto their bodies: and where desire is, there griefe may bee. For hope bee∣ing frustate and missing the ayme, turneth into griefe and anguish. Where∣fore if the soule which doth principally, or onely suffer paine, bee notwith∣standing ((e) after a sort) immortall, then doth it not follow that a body should perish because it is in paine. Lastly, if the bodie may breed the soules greefe, and yet cannot kill it, this is a plaine consequent that paine doth not necessari∣ly inferre death. Why then is it not as credible that the fire should grieue those bodies and yet not kill them, as that the body should procure the soules •…•…nguish and yet not the death? Paine therefore is no sufficient argument to proue that death must needs follow it.

L. VIVES.

THere is (a) no body] A common proposition of Aristotle, Plato, Epicurus, Zeno, Cicero, Sene∣ca, & all the ancient Philosophers. (b) Whether the deuills] The Platonists dispute among thē∣selues whether the bodies of the Damones haue feeling. Some say thus, the feeling lieth onely in the Nerues and sinewes.

The Daemones haue now sinewes: ergo. Others (as the old Atheists) say that the feeling is not in the sinewes but in the spirit that engirteth them, which if it leaue the sinew, it becommeth stupid, and dead: therefore may the bodies of these Daemones both feele and be felt, and conse∣quently bee hurt, and cut in peeces by a more solid body, and yet notwithstanding they doe presently reioyne, and so feele the lesse paine, though they feele some, the more concrete and condensate that their bodies are, the more subiect are they to suffer paine, and therefore they doe some of them feare swords, and threatnings of casting them downe headlong. Mich. Psell. and Marc. Ch•…•…rrones. Hence it is (perphaps) that Virgil maketh Sibylla bid Aeneas draw his sword, when they went downe to hell. Aeneid. 6. (c) Uiolence] Paine (saith Tully Tusc. quaest. 2.) is a violent motion in the body, offending the sences, which if it exceede, oppresseth the vitalls and bringeth death: whether it arise of the super-abundance of some quality of the bodie, of heate, moysture, the spirits, the excrements, or of the defect of any of them, or ab externo, which three are generally the causes of paine. (d) Some Platonists] Aristotle affirmes as much De anima lib. (e) After a sort] For it was not from before the beginning, and yet shalbe euerlasting: it shall neuer be made nothing though it shall suffer the second death, and endure, eternally dying.

Natures testimonies that bodies may remaine vndiminished in the fire. CHAP. 4.

IF therefore the (a) Salamander liue in the fire (as the most exact naturalists re∣cord) and if there bee certaine famous hills in (b) Sicily that haue beene on fire continually, from beyond the memory of man, and yet remaine whole & vncon∣sumed, then are these sufficient proofes to shew that all doth not consume that burneth, as the soule prooueth that all that feeleth paine, doth not perish. Why then should we stand vpon any more examples to prooue the perpetuity of mans soule and body, without death, or dissolution in euerlasting fire and torment? That GOD that endowed nature with so many seuerall and (c) admirable qua∣lities, shall as then giue the flesh a quality whereby it shall endure paine and bur∣ning for euer. Who was it but hee, that hath made the flesh of a (d) dead Pea∣cock to remaine alwaies sweete, and without all putrefaction? I thought this vn∣possible at first, and by chance being at meate in Carthage, a boyled Peacock was serued in, and I to try the conclusion, tooke of some of the Lyre of the breast and caused it to be layd vp. After a certaine space (sufficient for the putrefaction of any ordinary flesh) I called for it, and smelling to it, found no ill taste in it at all. Layd it vp againe, and thirty daies after, I lookt againe, it was the same I left it. The like I did an whole yeare after, and found no change, onely it was some∣what more drie and solide? Who gaue such cold vnto the chaffe, that it will keepe snow vnmelted in it, and withall, such heate, that it will ripen greene apples? who gaue the fire that wonderfull power to make althings that it burn∣eth blacke, it selfe beeing so bright, and to turne a shining brand into a black coale? Neither doth it alwaies thus. For it will burne stones vntill they bee white, and though it bee redde, and they whitish, yet doth this their (e) white agree with the light as well as blacke doth with darkenesse. Thus the fire burning the wood, to bake the stone, worketh contrary effects vpon obiects which are (f) not contrary. For stone and wood are different but not oppo∣site, whereas white and blacke are, the one of which collours the fire effect∣eth vpon the stone, and the other vpon the wood, enlighting the first, and darkening the later, though it could not perfect the first but by the helpe of the later.

And what strange things there are in a cole? it is so brittle, that a little blow turnes it to powder, and yet so durable that no moysture corrupteth it, no time wasteth it, so that they are wont to (g) lay coales vnder bounders, and marke-stones for lands, to conuince any one that should come hereaf∣ter and say this is no bound-stone. What is it that maketh them endure so long in the earth, where wood would easily rot, but that same fire that cor∣rupteth althings? And then for lyme, besides that it is whitened by the fire, it carieth fire in it selfe, as taken from the fire, and keepeth it so secret, that it is not discouerable in it by any of our sences, nor knowne to bee in it but by our experience. And therefore wee call it quick lyme, the inuisible fire bee∣ing as the soule of that visible body. But the wonder is that when it is killed it is quickned. For, to fetch out the fire from it, wee cast water vpon it, and beeing could before, that enflameth it, that cooleth all other things beeing ne∣uer so hot. So that the lumpe dying as it were, giueth vppe the fire that was in it, and afterward remaineth cold if you water it neuer so: and then for quicke-lyme wee call it quenshed lyme. What thing can bee more strange? yes. If you power oyle vpon it in stead of water, though oyle bee rather the feeder of fire, yet will it neuer alter, but remaine cold still. If wee should haue heard thus much of some Indian stone, that wee had not, nor could not get to proue it, wee should surely imagine it either to bee a starke lie, or a strange wonder.

But things occurrent vnto dailie experience, are debased by their frequency, in so much that wee haue left to wonder at some-things that onely India (the farthest continent of the world) hath presented to our viewe. The diamond is common amongst vs, chiefly our Iewellers and Lapidaries: and this is (i) so hard that neither fire, stone, nor steele can once dint it, but onely the bloud of a goate. But doe you thinke this hardnesse so much admired now as it was by him that first of all descried it? Such as know it not, may peraduenture not be∣leeue it, or beleeuing it, one seeing it, may admire it as a rare worke of nature: but dayly triall euer taketh off the edge of admiration. Wee know that (k) the loade-stone draweth Iron strangely: and surely when I obserued it at the first, it made mee much agast. For I beheld the stone draw vppe an Iron ringe and then as if it had giuen the owne power to the ring, the ring drew vppe an other and made it hang fast by it, as it hung by the stone. So did a third by that, and a fourth by the third, and so vntill there was hung as it were a chaine of rings onelie by touch of one another, without any inter-linking. Who would not admire the power in this stone, not onely inherent in it, but also extend∣ing it selfe through so many circles, and such a distance? Yet stranger was that experiment of this stone which my brother and fellow Bishoppe Seuerus, Bi∣shoppe of Mileuita shewed me.

Hee told mee that hee had seene Bathanarius (some-times a Count of Affrica) when hee feasted him once at his owne house, take the sayd stone and hold it vnder a siluer plate vpon which hee layd a peece of Iron: and still as hee mooued the stone vnder the plate, so did the Iron mooue aboue, the plate not moouing at all, and iust in the same motion that his hand mooued the stone, did the stone mooue the Iron. This I saw, and this did I heare him report, whom I will be∣leeue as well as if I had seene it my selfe. I haue read further-more of this stone, that (l) lay but a diamond neare it, and it will not draw Iron at all, but putteth

it from it as soone as euer the diamond comes to touch it. These stones are to bee found in India. But if the strangenesse of them bee now no more admired of vs, how much lesse doe they admire them where they are as com∣mon as our lyme, whose strange burning in water (which vseth to quensh the fire,) and not in oyle (which feedeth it) we doe now cease to wonder at because it is so frequent.

L. VIVES.

THe (a) Salamander] Of this creature you may read in Aristotle and Pliny. I haue written of it else-where. It quensheth fire with the touch, and is in shape like a Lizart. (b) In Si∣cily] As Aetna, and Hiera, commonly called Volcania, as also in Theon Ochema in Aethiope, Vesuuius in Campania, Chimaera in Lycia, and in certaine places about Hercules pil∣lers, besides Hecla in Island, &c. (c) Admirable qualities] Truely admirable, for they are ea∣sie to bee wondered at, but most intricate to bee searched out. (d) A dead peacock] Many of these examples here are beyond reason, and at the most but explanable by weake coniec∣tures, which wee will omit, least wee should seeme rather to oppose Saint Augustine then expound him. (e) White agree] It is a light collour, and offends the eye as much as the light: black is the darkest, and strengthens the power visuall, like the darkenesse. (f) Not contrary] Contraries are two opposites of one kinde, as blacke and white, both collours: moist and drie, both qualities, &c. but Substances haue no contraries in themselues. (g) To lay coales] As Cte∣siphon did vnder the foundations of Diana's temple in Ephesus. Plin. lib. 36. I thinke it should be Chersiphron, and not Clesiphon. For so say all the Greekes, and Strabo lib. 14. (h) Quick lyme] * 1.1 Sen. Nat. quaest. li. 3. (i) So hard that neither] Plin. lib. vlt. cap. 4. Notwithstanding Bernard Ual∣daura shewed me diamonds the last yeare that his father broake with a hammer. But I thinke they were not Indian nor Arabian diamonds, but Cyprians, or Syderites, for there are many sorts. (k) The Load-stone.] Hereof reade Pliny. lib. 36. cap. 16. Sotacus maketh fiue sorts of it: the Aethiopian, the Macedonian, the Baeotian, the Alexandrian, and the Androlitian. This last is much like siluer, and doth not draw Iron. There is a stone (saith Pliny) called the The∣amedes, iust opposite in nature to the loade-stone expelling all Iron from it. (l) Lay but a dia∣mond] Plin. lib. vlt. (m) In India] And in other places also. But in India they say there are Rocks of them that draw the ships to them if they haue any Iron in them, so that such as saile that way, are faine to ioyne their ships together with pinnes of wood.

Of such things as cannot bee assuredly knowne to bee such, and yet are not to be doubted of. CHAP. 5.

BVt the Infidels hearing of miracles, and such things as wee cannot make ap∣parant to their sence, fall to aske vs the reason of them, which because it sur∣passeth our humane powers to giue, they deride them, as false and ridiculous; but let them but giue vs reason for all the wondrous things that wee haue seene, or may easily see hereafter, which if they cannot doe, then let them not say that there is not, nor can bee any thing without a reason why it should bee; thus see∣ing that they are conuinced by their owne eye sight, I will not therefore runne through all relations of authors, but try their cunning in things which are ex∣tant for any to see, that will take the paines, (a) The salt of Agrigentum in Sici∣ly, beeing put in fire melteth into water, and in water, it crackleth like the fire.

(b) The Garamantes haue a fountaine so cold in the day that it can∣not bee drunke oft: so hot in the night that it cannot bee toucht. (c) In Epyrus is another, wherein if you quensh a toarch, you may light it againe thereat. The Arcadian (b) Asbest beeing once enflamed, will neuer bee quenshed. There is a kinde of fig-tree in Egypt whose wood (e) sinketh, and being through∣ly steeped, (and the heauier, one would thinke) it riseth againe to the toppe of the water.

The apples of the country of (f) Sodome, are faire to the eye, but beeing touched, fall to dust and ashes. The Persian (g) Pyrites pressed hard in the hand, burneth it, wherevpon it hath the name. (h) The Selenites is another stone wherein the waxing and waning of the Moone is euer visible. The (i) Mares in Cappadocia conceiue with the winde, but their foales liue but three yeares. The trees of (k) Tilon, an Ile in India, neuer cast their leaues. All these, and thousands more, are no passed things, but visible at this daie, each in their places; it were too long for mee to recite all, my purpose is otherwise. And now let those Infidels giue mee the reason of these things, those that will not beleeue the scriptures, but hold them to bee fictions, in that they seeme to relate incredible things, such as I haue now reckned! Reason (say they) for∣biddeth vs to thinke that a body should burne, and yet not bee consumed, that it should feele paine, and yet liue euerlastingly. O rare disputers! You that can giue reason for all miraculous things, giue mee the reasons of those strange effects of nature before named, of those fewe onely; which if you knew not to bee now visible, and not future, but present to the viewe of those that will make triall, you▪ would bee (l) more incredulous in them, then in this which wee say shall come to passe hereafter. For which of you would be∣leeue vs if wee should say (as wee say that mens bodies hereafter shall burne and not consume, so likewise) that there is a salt that melteth in fire, and crack∣leth in the water? of a fountaine intollerably hot in the night, and intollerab∣ly cold in the day? or a stone that burneth him that holdeth it hard, or ano∣ther, that beeing once fired, neuer quensheth; and so of the rest? If wee had sayd, these things shalbe in the world to come, and the infidells had bidden vs giue the reason why, wee could freely confesse wee could not, the power of GOD in his workes surpassing the weakenesse of humane reason: and yet that wee knew that GOD did not without reason in putting mortall man by these, past his reason: Wee know not his will in many things, yet know wee that what hee willeth is no way impossible, as hee hath told vs, to whome wee must neither impute falsenesse nor imperfection. But what say our great Reasonists vnto those ordinary things which are so com∣mon, and yet exceed all reason, and seeme to oppose the lawes of nature? If wee should say they were to come, then the Infidells would forth-with aske rea∣son for them, as they doe for that which wee say is to come. And therefore see∣ing that in those workes of GOD, mans reason is to seeke, as these things are such now, and yet why, no man can tell, so shall the other bee also hereafter, be∣yond humane capacity and apprehension.

L. VIVES.

THe (a) salt] Hereof read Pliny, lib. 21. (b) The Garamantes] Plin. lib. 5. Neare vnto this

fountaine is Hammons well, of which you may read more in Diodorus, Lueret: Mela, Ouid, Silius, Solinus &c. (c) In Epirus] Pomp. Mela lib. 2. and Plin. lib. 2. It is called the fountaine of Iupiter Dodonaeus. (d) Asbest] A stone of an Iron collour. Plin. l 38. (e) Sinketh] Plin. lib. 13. cap. 7. (f) Sodome] Fiue citties perished in the burning of Sodome. Sodome, Gomorrha, Adama, Seborin and Segor, whereof this last was a little one but all the rest were very large. Paul, Oros. hereof you may read in Solinus his Polyhistor, as also of these apples. Tacitus seemeth to giue the infection of the earth and the ayre from the lake, for the reason of this strange ef∣fect vpon the fruites. lib. vltimo, Vide Hegesip. lib. 4. Ambros. interprete. (g) Tyrites] So saith Pliny, lib. vlt. Pur, in greeke, is fire. Some call the Corall pyrites, as Pliny wittnesseth. lib. 36. but there is another Pyrites besides, of the collour of brasse. (h) The Selenites] Plin. lib. vlt. out of Dioscorides, affirmeth this to bee true. (i) Mars] So saith Solinus in his description of Cappa∣docia. And it is commonly held that the Mares of Andaluzia doe conceiue by the south-west winde, as Homere, Uarro, Columella, Pliny, and Solinus, Plinies Ape doe all affirme. (k) Tilon] Pliny and Theophrastus affirme that it lieth in the read sea. Pliny saith that a ship built of the wood of this Island, will last two hundered yeares. lib. 16. (l) More incredulous] For some will beleeue onely what they can conceiue, and hold althings else, fictions, nay some are so mad, that they thinke it the onely wisedome to beleeue iust nothing but what they see, despising and deriding the secrets of GOD and nature, which are wisely therefore concealed from the vulgar, and the witlesse eare.

All strange effects are not natures: some are mans deuises: some the deuills. CHAP. 6.

PErhaps they will answere, Oh, these are lies, wee beleeue them not, they are false relations, if these be credible, then beleeue you also if you list, (for one man hath relared both this and those) that there was a temple of Venus wherein there burned a lampe which no winde nor water could euer quensh, so that it was called the inextinguible lampe. This they may obiect, to put vs to our plunges, for if wee say it is false, wee detract from the truth of our former ex∣amples, and if wee say it is true wee shall seeme to avouch a Pagan deity. But as I sayd in the eighteenth booke, we need not beleeue all that Paganisme hath historically published, their histories (as Varro witnesseth) seemeing to conspire in voluntary contention one against an other: but wee may, if we will, beleeue such of their relations as doe not contradict those bookes which wee are bound to beleeue. Experience, and sufficient testimony shall afford vs wonders enow of nature, to conuince the possibility of what we intend, against those Infidells. As for that lampe of Venus it rather giueth our argument more scope then any way suppresseth it. For vnto that, wee can adde a thousand strange things effected both by humane inuention and Magicall operation. Which if wee would deny, we should contradict those very bookes wherein wee beleeue. Wherefore that lampe either burned by the artificiall placing (a) of some Asbest in it, or it was effected by (b) art magike, to procure a religious wonder, or else some deuill hauing honour there vnder the name of Venus, continued in this apparition for the preseruation of mens misbeleefe. For the (c) deuills are allured to inhabite some certaine bodies, by the very creatures of (d) God and not their deligh∣ting in them, not as other creatures doe in meates, but as spirits doe in charac∣ters and signes ad-apted to their natures, either by stones, herbes, plants, liuing creatures, charmes and ceremonies.

And this allurement they doe sutly entice man to procure them, either by in∣spiring him with the secrets thereof, or teaching him the order in a false and flattering apparition, making some few, schollers to them, and teachers to a many more. For man could neuer know what they loue, and what they loathe but by their owne instructions, which were the first foundations of arte Ma∣gike. And then doe they get the fastest hold of mens hearts (which is all they seeke and glory in) when they appeare like Angells of light. How euer, their workes are strange, and the more admired, the more to be avoided, which their * 1.2 owne natures doe perswade vs to doe; for if these foule deuills can worke such wonders, what cannot the glorious angells doe then? Nay what cannot that GOD doe, who hath giuen such power to the most hated creatures? So then, if humane arte can effect such rare conclusions, that such as know them not would thinke them diuine effects: (as there was an Iron Image hung (e) in a cer∣taine temple, so strangely that the ignorant would haue verely beleeued they had seene a worke of GODS immediate power, it hung so iust betweene two loade-stones, (whereof one was placed in the roofe of the temple, and the other in the floore) without touching of any thing at all,) and as there might be such a tricke of mans art, in that inextinguible lampe of Venus, if Magicians, (which the scriptures call sorcerers and enchanters) can doe such are exploytes by the de∣uills meanes as Virgil that famous Poet relateth of an Enchantresse, in these words.

(f) Haec se carminibus promittit soluere mentes Quas velit, ast aliis dur as immittere curas, Sistere aquam fluuiis, & vertere sydera retrò, Nocturnos{que} ci•…•…t manes, mugire videbis Sub pedibus terram, & descendere montibus Ornos.

She said her charmes could ease ones heart of paine, Euen when she list, and make him greeue againe. Stop flouds, bring back the stars, and with her breath, Rouse the black fiends, vntill the earth beneath Groan'd, and the trees came marching from the hills &c.

If all this bee possible to those, how much more then can the power of GOD exceed them in working such things as are incredible to infidelity, but easie to his omnipotency, who hath giuen vertues vnto stones, witte vnto man, and such large power vnto Angells? his wonderfull power exceedeth all wonders, his wisdome permitteth and effecteth all and euery perticular of them, and cannot hee make the most wonderfull vse of all the parts of that world that hee onely hath created?

L. VIVES.

PLacing (a) of some Asbest] Or of a kinde of flaxe that will neuer bee consumed, for such there is. Plin. lib. 19. Piedro Garsia and I saw many lampes of it at Paris, where wee saw also a napkin of it throwne into the middest of a fire, and taken out againe after a while more white and cleane then all the sope in Europe would haue made it. Such did Pliny see also, as hee saith himselfe. (b) By art magique] In my fathers time there was a tombe •…•…ound, wherein there burned a lampe which by the inscription of the tombe, had beene

lighted therein, the space of one thousand fiue hundered yeares and more. Beeing touched, it fell all to dust. (c) Deuills are allured] Of this reade more in the eight and tenth bookes of this present worke, and in Psell. de Daem. (d) And not theirs] The Manichees held the deuills to bee the creators of many things, which this denieth. (e) In a certaine temple] In the tem∣ple of Serapis of Alexandria. Ruf•…•…n. Hist. Eccl. lib. 21. (f) Haee se] Aeneid. 4.

Gods omnipotency the ground of all beleefe in things admired CHAP. 7.

VVHy then cannot (a) GOD make the bodies of the dead to rise againe, and the damned to suffer torment and yet not to consume, seeing hee hath filled heauen, earth, ayre and water so full of inumerable miracles, and the world; which hee made, beeing a greater miracle then any it containeth? But our aduersaries, beleeuing a God that made the world and the other gods, by whom he gouerneth the world, doe not deny, but auoutch that there are powers that effect wonders in the world, either voluntarily, or ceremonially and magically, but when wee giue them an instance wrought neither by man nor by spirit, they answere vs, it is nature, nature hath giuen it this quality. So then it was nature that made the Agrigentine salt melt in the fire, and crackle in the water. Was it so? this seemes rather contrary to the nature of salt, which naturally dissolueth in water, and crakleth in the fire. I but nature (say they) made this perticular salt of a quality iust opposite. Good: this then is the reason also of the heare and cold of the Garamantine fountaine, and of the other that puts out the torch and lighteth it againe, as also of the A•…•…beste, and those other, all which to re∣herse were too tedious: There is no other reason belike to bee giuen for them, but, such is their nature. A good briefe reason verely, and (b) a sufficient. But GOD beeing the Authour of all nature, why then doe they exact a stron∣ger reason of vs, when as wee in proouing that which they hold for an impo∣ssibility, affirme that it is thus by the will of Almighty GOD, who is there∣fore called Almighty because hee can doe all that hee will, hauing created so many things which were they not to bee seene, and confirmed by sufficient testimony, would seeme as impossible as the rest, whereas now wee know them, partly all, and partly some of vs. As for other things that are but reported with∣out •…•…estimony, and concerne not religion, nor are not taught in scripture, they may, bee false, and a man may lawfully refuse to beleeue them. I doe not beleeue all that I haue set downe, so firmely that I doe make no doubt of some of them, but for that which I haue tried, as the burning of lyme in water and cooling in oyle; the loade-stones drawing of Iron and not moouing a straw; the incorruptibility of the Peacoks flesh, whereas Platoes flesh did putri∣fie; the keeping of snow and the ripening of apples in chaffe; the bright fire makeing the stones of his owne col•…•…our, and wood of the iust contra∣rie, these I haue seene and beleeue without any doubt at all: Such also are these, that cleare oyle should make blacke spottes, and white siluer drawne a black line: that coales should turne black, from white wood, brittle of hard ones, and incorruptible of corruptible peeces: togither with many other which tediousnesse forbiddeth me heere to insert. For the others, excepting that foun∣taine that quensheth and kindleth againe, & the dusty apples of Sodome, I could

not get any sufficient proofes to confirme them. Nor mett I any that had beheld that fountaine of Epyrus, but I found diuerse that had seene the like, neere vn∣to Grenoble in France. And for the Apples of Sodome, there are both graue authors, and eye-witnesses enow aliue, that can affirme it, so that I make no doubt thereof. The rest I leaue indifferent, to affirme, or deny; yet I did set them downe because they are recorded in our ad•…•…ersaries owne histories, to shew them how many things they beleeue in their owne bookes, with-out all reason, that will not giue credence to vs, when wee say that God Almighty will doe any thing that ex∣ceedeth their capacity to conceiue. What better or stronger reason can be giuen for any thing then to say, God Almighty will doe this, which hee hath promised in those bookes wherein he promiseth as strange things as this, which he hath per∣formed. He will do it, because he hath said hee will: euen hee, that hath made the incredulous Heathens beleeue things which they held meere impossibilities.

L. VIVES.

WHy then (a) cannot God] Seeing the scope of this place is diuine, and surpasseth the bounds of nature, as concerning the resurrection, iudgment, saluation, and damnation, I * 1.3 wonder that Aquinas, Scotus, Occam, Henricus de Gandauo, Durandus and Petrus de Palude dare define of them according to Aristotles positions, drawing them-selues into such laby∣rinths of naturall questions, that you would rather say they were Athenian Sophisters, then Christian diuines.] (b) Sufficient] Mans conceipt being so slender and shallow in these causes of things, in so much that Virgil said well, Faelix, qui potuit rerum cognoscere causas: (c) Gre∣noble] It was built by Gratian, and called Gratianopolis, Valens being Emperour of the East. It standeth in Daulphine, and reteineth part of the old name.

That the alteration of the knowne nature of any creature, vnto a nature vnknowne, is not opposite vnto the lawes of nature. CHAP. 8.

IF they reply that they will not beleeue that mans body can endure perpetuall burning, because they know it is of no such nature, so that it cannot bee said of it, that nature hath giuen it such a quality, we may answer them out of the scrip∣tures, that mans body before his fall was of such a nature that it could not suffer death: and yet in his fall was altered vnto that mortall misery wherein now all man-kinde liueth, to dye at length: and therefore at the resurrection it may vn∣dergoe such another alteration, vnknowne to vs as yet. But they beleeue not the Scriptures that relate mans estate in Paradise, if they did, we should not neede to stand long with them vpon this theame of the paines of the damned: whereas now wee must make demonstration out of their owne authors, how it is possible that there may bee a full alteration of nature in any one obiect, from the kinde of being that it had before, and yet the lawes of nature be kept vnviolated. Thus wee read in Varro's booke De Gente Pop. Rom. Castor (saith hee) relateth, that in that bright starre of Venus (a) which Plautus calles Hesperugo and Homer the glorious (b) Hesperus, befell a most monstrous change both of colour, mag∣nitude, figure and motion: the like neuer was before nor since: and this saith Adrastus Cyzicenus, and Dion Neapolites (two famous Astronomers) befell in the reigne of Ogyges. A monstrous change, saith Varro, and why, but that it seemed contrary to nature: such we say, all portents to be, but wee are deceiued: for how

can that be against nature which is effected by the will of God the Lord and ma∣ker of all nature? A portent therefore is not against nature, but against the most common order of nature. But who is hee that can relate all the portents recorded by the Gentiles? Let vs seeke our purpose in this one. What more de∣cretall law hath God laide vpon nature in any part of the creation, then hee hath in the motions of the heauens? what more legall and fixed order doth any part of nature keepe? and yet you see, that when it was the pleasure of Natures high∣est soueraigne, the brighest starre in all the firmament, changed the coulour, mag∣nitude and figure, and which is most admirable, the very course and motion. This made a foule disturbance in the rules of the Astrologians (if there were any then) when they obseruing their fixed descriptions of the eternall course of the starres, durst affirme that there neuer was, nor neuer would bee any such change as this of Venus was. Indeed wee read in the Scripture that the Sunne stood still at the prayer of Iosuah, vntill the battle was done, and went back to shew Heze∣chias that the Lord had added fifteene yeares vnto his life. As for the miracles done by the vertues of the Saints, these Infidels know them well, and therefore auerre them to be done by Magicke: where-vpon Virgil saith as I related before of the witch, that she could

Sistere aquam fluuiis & vertere syder a retrò: * 1.4 Stop floods, bring back the starres, &c.

For the riuer Iordan parted, when Iosuah lead the people ouer it, and when He∣liah passed it, as likewise when his follower Heliseus deuided it with Heliah his cloake, and the sunne as wee said before went back in the time of Hezechiah. But Varro doth not say that any one desired this change of Venus. Let not the faith∣lesse therefore hood winck them-selues in the knowledge of nature, as though Gods power could not alter the nature of any thing from what it was before vnto mans knowledge, although that the knowne nature of any thing bee fully as ad∣mirable, but that men admire nothing but rarieties. For what reasonable man doth not seee, that in that greatest likenesse and most numerous multitude of one worke of nature, the face of man, there is such an admirable quality, that were they not all of one forme, they should not distinguish man from beast, and yet were they all of one forme, one man should not bee knowne from another? Thus likenesse and difference are both in one obiect. But the difference is most admi∣rable, nature it selfe seeming to exact an vniformity in the proportion thereof, and yet because it is rarieties which wee admire, wee doe wonder farre more when wee see two (c) so like that one may bee easily and is often-times deceiued in taking the one for the other. But it may bee they beleeue not the relation of Varro, though hee bee one of their most learned Historians, or doe not respect it, because this starre did not remaine long in this new forme, but soone resumed the former shape and course againe. Let vs therefore giue them another exam∣ple, which together with this of his, I thinke may suffice to conuince, that God is not to bee bound to any conditions in the allotting of particuler being to any thing, as though he could not make an absolute alteration thereof into an vn∣knowne quality of essence. The country of Sodome was whilom otherwise then it is now: it was once like the rest of the land, as fertile and as faire, if not more then the rest, in so much that the Scripture compareth it to Paradise. But being smitten from lieauen (as the Paynim stories themselues record, and all trauellers cou•…•… me) it now is as a field of foote and ashes, and the apples of the soyle being

faire without are naught but dust within. Behold, it was not such, and yet such it is at this day. Behold a terible change of nature wrought by natures Creator? and that it remaineth in that foule estate now, which it was a long time ere it fell into. So then, as God can create what hee will, so can hee change the nature of what he hath created, at his good pleasure. And hence is the multitude of mon∣sters, visions, pertents, and prodigies, for the particular relation whereof, here is no place. They are called (d) monsters, of Monstro, to shew, because they betoken somewhat: And portents and prodiges of portendo, and porrò dico, to presage and fore-tell some-what to enshew. But whether they, or the deuills, whose care it is to inueigle and intangle the minds of the vnperfect, and such as dese•…•…ve it, do de∣lude the world either by true predictions, or by stumbling on the truth by chance, let their obseruers & interpreters looke to that. But we ought to gather this from all those monsters & prodigies that happen or are said to happen against nature (as the Apostle implied when he spake of the (e) engraffing of the wild Oliue into the Garden Oliue, whereby the wild one was made partaker of the roote and fat∣nesse * 1.5 of the other,) that they all do tell vs this, that God will do with the bodies of the dead, according to his promise, no difficulty, no law of nature can or shall prohibit him. And what hee hath promised, the last booked declared out of both the Testaments, not in very great measure, but sufficient (I thinke) for the pur∣pose and volume.

L. VIVES.

VEnus (a) with.] Here of already. Some call this starre Uenus, some Iuno. Arist. De mundo. Some Lucifier, some Hesperus. Higin. lib. 2. It seemeth the biggest starre in the firmament. Some say it was the daughter of Cephalus and •…•…rocris, who was so faire that she contended with Uenus, and therefore was called Uenus Eratasthen. It got the name of Lucifer and Hes∣perus from rising and setting before and after the Sunne. Higinus placeth it aboue the Sunne the Moone and Mercury, following Plato, Aristotle the Egiptians, and all the Old Astrono∣mers. (b) Hesperus.] So doth Cynna in his Smirna.

Te matutinis flentem conspexit Eous, Et flentem paulo vidit post Hesperus idem.

The day-starre, saw thy cheekes with teares bewet, So did it in the euening, when it set.

That this was both the day-starre and the Euening-•…•…arre, Pythagoras, or (as some say) Par∣menides was the first that obserued. Plm. lib. 2. Suidas. (c) Two so like.] Such two twins had Ser∣uilius. Cie. Acad. Quaest 4. Such were the Menechmi in Pluatus supposed to be, whome their ve∣ry mother could not distinguish, such also were the Twins that Quintilian declameth of. And at Mechlin at this day Petrus Apostotius, a Burguer of the towne, mine host, hath two toward, and gratious children, so like, that not onely strangers, but euen their owne mother hath mis∣tooke them, and so doth the father like-wise to this day, calling Peter by his brother Iohns name, and Iohn by Peters. (d) Monsters.] Thus doth Tully expound these words. De diuinat▪ (e) Engraffing.] The wild oliue is but a bastard frute and worse then the other: but it is not the vse to engraffe bad slips in a better stocke, to marre the whole, but good ones in a bad slocke to better the fruit. So that the Apostles words seeme to imply a deed against nature.

Of Hell and the qualities of the eternall paines therein. CHAP. 9.

AS God therfore by his Prophet spake of the paines of the damned, such shall

they be: Their worme shall not die, neither shall their fire be quenshed Our Sauiour to cōmend this vnto vs, putting the parts that scandalize a mā, for mans right mem∣bers, * 1.6 and bidding him cut them of, addeth this: better it is for thee to enter into life maimed, then hauing two hands to go into Hell into the fire that neuer shalbe quenshed, where their worme dieth not, and their fire neuer goeth out, and likewise of the foote: * 1.7 Better for thee to goe halting into life, then hauing two feete to bee cast into Hell &c. And so saith he of the eye also, adding the Prophets words three seuerall times. O whom would not this thunder from the mouth of God strike a chill terror in∣to, sounding so often? Now as for this worme and this fire, they that make them only mental paines, do say that the fire implieth the burning of the soule in griefe and anguish, that now repenteth to late for being seuered from the sight of God: after the maner that the Apostle saith: who is offended and I burne not? And this anguish may be meant also by the worme, say they, as it is written, As the moth is * 1.8 to the garment, and the worme to the wood, So doth sorrow eate the heart of a man. Now such as hold them both mentall and reall, say that the fire is a bodily plague to the body, and the worme a plague of conscience in the soule. This seemeth more likely in that it is absurd to say, that either the soule or body shalbe cleare of paine; yet had I rather take part with them that say they are both bodily, then with those that say that neither of them is so; and therefore that sorrow in the Scriptures though it be not expressed so, yet it is vnderstood to bee a fruitlesse repentance con•…•…oyned with a corporall torment, for the scripture saith: the ven∣geance of the (flesh of the) wicked is fire and the worme: hee might haue said more * 1.9 briefely, the vengance of the wicked, why did hee then ad of the flesh, but to shew that both those plagues, the fire and the worme, shalbe corporall? If hee added it because that man shalbe thus plagued for liuing according to the flesh, (for it is therefore that hee incurreth the second death, which the A∣postle meaneth of when hee saith, If yee liue after the flesh yee die:) but euery man beleeue as hee like, either giuing the fire truely to the body, and the worme figuratiuely to the soule, or both properly to the body: for we haue fully proued already that a creature may burne and yet not consume, may liue in paine and yet not dye: which he that denyeth, knoweth not him that is the au∣thor of all natures wonders, that God who hath made all the miracles that I erst recounted, and thousand thousands more, and more admirable, shutting them all in the world, the most admirable worke of all. Let euery man therefore choose what to thinke of this, whether both the fire and the worme plague the body, or whether the worme haue a metaphoricall reference to the soule. The truth of this question shall then appeare plaine, when the knowledge of the Saints shall bee such as shall require no triall of it, but onely shalbe fully satisfied and resolued by the perfection and plenitude of the diuine sapience. We know but now in part, vntill that which is perfect be come, but yet may wee not beleeue those bodies to be such, that the fire can worke them no anguish nor torment.

L. VIVES.

THeir (a) worme.] Is. 66. 24. this is the worme of conscience. Hierome vpon this place. Nor is there any villany (saith Seneca) how euer fortunate, that escapeth vnpunished, but is plague to it selfe by wringing the conscience with feare and distrust. And this is Epi∣curus his reason to proue that man was created to avoyd sinne, because hauing committed it,

it scourgeth the conscience, and maketh it feare, euen without all cause of feare. This out of Seneca, •…•…pist. lib. •…•…6. And so singeth Iuuenall in these words:

Exemplo quod•…•…unque malo committitur, ipsi D•…•…splicet auctori: prima est haec vltio, quòd se Iudice nemo nocens absoluitur.—&c.

Each deed of mischiefe first of all dislikes The authout: with this whip Reuenge first strikes, That no stain'd thought can cleare it selfe,—&c.

And by and by after:

—Cur tamen hos tu•…•… Euasisse putes, quos diriconscia facti, Mens habet •…•…ttionitos▪ & surdo verbere caedit, Occultum quatiente animo tortore flagellum. Poena autem vehemens, & multo saeuior illis, Quas & Ceditius grauis inuenit, & Rhadamanthus Nocte dieque suum gestare in pectore testem.

—But why should you suppose Them free, whose soule blackt ore with ougly deeds Affrights and teares the conscience still, and feeds Reuenge, by nousling terrour, feare and warre, Euen in it selfe. O plagues farre lighter farre, To beare guilts blisters in a brest vnsound, Then Rhadamant, or sterne Ceditius found.

Nay the conscience confoundeth more then a thousand witnesses. Tully holdes there are no other hell furies then those stings of conscience, and that the Poets had that inuention from hence. In l. Pis. & Pro Ros•…•…. Amerin. Hereof you may read more in Quintilians Orations.

Whether the fyre of hell if it be corporall, can take effect vpon the incorporeall deuills. CHAP. 10.

BVt here now is another question: whether this fire, if it plague not spiritual∣ly, but onely by a bodily touch, can inflict any torment vpon the deuill and his Angels? they are to remaine in one fire with the damned, according to our Saui∣ours owne words: Depart from mee you cursed into euerlasting fire, which is prepared for the deuill and his Angels. But the deuills according as some learned men sup∣pose, haue bodies of condensate ayre, such as wee feele in a winde; and this ayre is passible, and may suffer burning, the heating of bathes prooueth, where the ayre is set on fire to heate the water, and doth that which first it suffereth. If any will oppose, and say the deuills haue no bodies at all, the matter is not great, nor much to be stood vpon. For why may not vnbodyed spirits feele the force of bo∣dily fire, as well as mans incorporeall soule is now included in a carnall shape, and shall at that day be bound into a body for euer. These spirituall deuils therefore or those deuillish spirits, though strangely, yet shall they bee truly bound in this corporall fire, which shall torment them for all that they are incorpo∣reall. Nor shall they bee so bound in it, that they shall giue it a soule

as it were, and so become both one liuing creature, but as I sayd, by a wonderfull power shall they be so bound that in steed of giuing it life, they shal fr̄o it receiue intollerable torment, although the coherence of spirits and bodies, whereby both become one creature, bee as admirable, and exceede all humaine capacitie. And surely I should thinke the deuills shall burne them, as the riche glutton did, when hee cryed, saying, I am tormented in this flame, but that I should be answered that that fire was such as his tongue was, to coole which, hee seeing Lazarus a farre of, intreated him to helpe him with a little water on the tippe of his finger. Hee was not then in the body but in soule onely; such likewise (that is incorporeall) was the fire hee burned in, and the water hee wished for, as the dreames of those that sleepe and the vision of men in extasies are, which present the formes of bo∣dies, and yet are not bodies indeed. And though man see these things onely in spirit, yet thinketh he him-selfe so like to his body, that hee cannot discerne whe∣ther hee haue it on or no. But that hell, that •…•…ake of fire and brimstone, shall bee reall, and the fire corporall, burning both men and deuills, the one in flesh and the other in ayre: the one i•…•… the body adhaerent to the spirit, and the other in spirit onely adhaerent to the fire, and yet not infusing life, but feeling torment for one fire shall torment both men and Deuills, Christ hath spoken it.

Whether it bee not iustice that the time of the paines should be proportioned to the time of the sinnes and crimes. CHAP. 11.

BVt some of the aduersaries of Gods citty, hold it iniustice for him that hath offended but temporally, to be bound to suffer paine eternally, this (they say) is •…•…ly vn•…•…. As though they knew any law chat adapted the time of the punish∣ment to the time in which the crime was committed. Eight kinde of punish∣ments d•…•…th Tully affirme the lawes to inflict: Damages, imprisonment, whip∣ping, like for like, publicke disgrace, banishment, death, and bondage, which of these can be performed in so little time as the offence is, excepting (a) the fourth, which yeelds euery man the same measure that hee meateth vnto others, accord∣ing to that of the law, An eye for an eye, and a to•…•…th for a tooth? Indeed one may loose his eye by this law, in as small a time as hee put out another mans by violenc•…•…. 〈◊〉〈◊〉 is a man kisse another mans wife, and bee therefore adiudged to bee whipt, is not that which hee did in a moment, paid for by a good deale longer sufferance? is 〈◊〉〈◊〉 〈◊〉〈◊〉 pleasure repaide with a longer paine? And what for imprison∣•…•… 〈◊〉〈◊〉 •…•…ry one iudged to lye there no longer then hee was a doing his villa∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 seruant that hath but violently touched his maister, is by a iust law 〈◊〉〈◊〉 〈◊〉〈◊〉 many yeares imprisonment. And as for damages, disgraces, and 〈◊〉〈◊〉 〈◊〉〈◊〉, are not many of them darelesse, and lasting a mans whole life, wher∣•…•… be 〈◊〉〈◊〉 a proportion with the paines eternall. Fully eternall they cannot 〈◊〉〈◊〉 〈◊〉〈◊〉 the life which they afflict is but temporall, and yet the sinnes they 〈◊〉〈◊〉 are all committed in an instant, nor would any man aduise that the conti∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 penalty should be measured by the time of the fact, for that, be it 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪ 〈◊〉〈◊〉, or what villany so-euer, is quickly dispatched, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to be weighed by the length of time, but by the foulenesse of the crime. 〈◊〉〈◊〉 for him that deserues death by an offence, doth the law hold the time that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ing, to bee the satisfaction for his guilt, or his beeing

taken away from the fellowship of men, whether? That then which the terrestri∣all Citty can do by the first death, the celestiall can effect by the second, in clearing her selfe of malefactors. For as the lawes of the first, cannot call a dead man back againe into their society, no more do the lawes of the second call him back to sal∣uation that is once entred into the second death. How then is our Sauiours words (say they) With what measure yee mete, with the same shall men mete to you againe. * 1.10 if temporall sinnes be rewarded with eternall paines? O but you marke not that those words haue a reference to the returning of euill for euill in our nature, and not in one proportion of time: that is, hee that doth euill, shall suffer euill, with∣out limitation of any time: although this place be more properly vnderstood of the iudgments and condemnations whereof the Lord did there speake. So that he that iudgeth vniustly, if he be iudged vniustly, is paid in the same measure that hee meated withall, though not what he did: for he did wrong in iudgment, and such like he suffreth: but he did it vniustly, mary he is repaid according to iustice.

L. VIVES.

EXcepting the (a) fourth] This was one of the Romanes lawes in the twelue tables, and here∣of doth Phauorinus dispute with Sep. Caecilius, in Gellius. lib. 20.

The greatnesse of Adams sinne, inflicting eternall damnation vpon all that are out of the state of Grace. CHAP. 12.

BVt therefore doth man imagine, that this infliction of eternall torment is vn∣iustice, because his fraile imperfection cannot discerne the horriblenesse of that offence that was the first procurer thereof. For the fuller fruition man had of God, the greater impiety was it for him to renounce him, and therein was hee worthy of euer-lasting euill, in that he destroyed his owne good, that otherwise had beene euerlasting. Hence came damnation vpon all the stock of man, parent and progenie vnder-going one curse, from which none can be euer freed, but by the free and gracious mercy of God, which maketh a seperation of mankinde, to shew in one of the remainders the power of grace, and in the other the reuenge of iustice. Both which could not bee expressed vpon all man-kinde, for if all had tasted of the punishments of iustice, the grace and mercy of the redeemer had had no place in any: and againe, if all had beene redeemed from death, there had beene no obiect left for the manifestation of Gods iustice: But now there is more left, then taken to mercy, that so it might appeare what was due vnto all, with∣out any impeachment of Gods iustice, who not-withstanding hauing deliuered so many, hath herein bound vs for euer to praise his gracious commiseration.

Against such as hold, that the torments after the iudgement shall bee but the meanes whereby the soules shall bee purified. CHAP. 13.

SOme Platonists there are who though they assigne a punishment to euery sinne, yet hold they that all such inflictions, be they humaine or diuine, in this life or in the next, tend onely to the purgation of the soule from enormities. Where-vpon Virgil hauing said of the soules;

Hinc metunt cupiuntque, &c. Hence feare, desire, &c,

And immediatly:

Quin vt supremo cum lumine vita reliquit, Non tamen omne mal•…•…m miseris, nec funditùs omnes Corporeae excedunt pestes, penitùsque necesse est, Multa diù concreta modis inolescere miris. Ergo exercentur poenis, veterum{que} malorum Supplicia expendunt, aliae panduntur inanes Suspensa ad ventos, aliis sub gurgite vasto Insectum eluitur scelus, aut exuritur igni.

For when the soules do leaue the bodies dead, Their miseries are not yet finished: Nor all their times of torment yet compleate: Many small crimes must needes make one thats great. Paine therefore purgeth them, and makes them faire From their old staines: some hang in duskie ayre, Some in the deepe do pay the debt of sinne, And fire is chosen to cleanse others in.

They that hold this, affirme that no paines at all are to be suffered after death, but onely such as purge the soules, and those shall be cleared of all their earthly con∣tagion by some of the three vpper elements, the fire, the ayre, or the water. The ayre, in that he saith, Suspensae ad ventos: the water, by the words Sub gurgite vasto; the fire is expresly named, aut exuritur igni. Now indeed wee doe confesse that there are certaine paines during this life, which do not properly afflict such as are not bettred but made worse by them, but belong onely to the reforming of such 〈◊〉〈◊〉 take them for corrections. All other paines, temporall and eternall are laid vp∣on euery one as God pleaseth, by his Angells good or bad, either for some sinne past, or wherein the party afflicted now liueth, or else to excercise and declare the vertue of his seruants. For if one man hurt another (a) willingly, or by chance, it is an offence in him to doe any man harme, by will or through igno∣rance, but God whose secret iudgement assigned it to be so, offendeth not at all. As for temporall paine, some endure it heere, and some here-after, and some both here and there, yet all is past before the last iudgement. But all shall not come in∣to these eternall paines, (which not-with-standing shall bee eternall after the last iudgment, vnto them that endure them temporally after death.) For some shal be pardoned in the world to come that are not pardoned in this, and acquitted there and not here from entring into paines eternall, as I said before.

L. VIVES.

Willingly (a) or by] Willingly, that is, of set purpose, or through a wrong perswasion that 〈◊〉〈◊〉 doth him good when he hurteth him, as the torturers and murtherers of the martyrs beleeued. These were all guilty, nor wa•…•… their ignorance excuseable: which in what cases it may be held pardonable, Augustine disputeth in Quaest. vet. & Nou. Testam.

The 〈◊〉〈◊〉 all paines of this life afflicting all man-kinde. CHAP. 14.

BVT fewe the•…•… 〈◊〉〈◊〉 that endure none of these paines vntill after death.

Some indeed I haue known & heard of that neuer had houres sickenes vntil their dying day, and liued very long, though notwithstanding mans whole life bee a paine in that it is a temptation and a warre-fare vpon earth as Holy Iob saith, for ig∣norance is a great punishment, and therefore you see that little children are for∣ced to a auoyde it by stripes and sorrowes, that also which they learne being such a paine to them, that some-times they had rather endure the punishments that enforce them learne it, then to learne that which would avoyde them (a). Who would not tremble and rather choose to die then to be an infant againe, if he were put to such a choyce? We begin it with teares, and therein presage our future miseries. Onely (b) Zoroastres smiled (they say) when hee was borne: but his prodigyous mirth boded him no good: for hee was, by report, the first inuen∣tor of Magike, which notwithstanding stood him not in a pins stead in his misfor∣tunes, for Ninus King of Assiriaouer came him in battel and tooke his Kingdome of Bactria from him. So that it is such an impossibility that those words of the Scripture, Great trauell is created for all men and an heauy yoke vpon the sonnes of Adam from the day that they go out of their mothers wombe, vntill the day that they re∣turne vnto the mother of all things, should not be fulfilled, that the very infants, being Baptised, and therein quitte from all their guilt, which then is onely origi∣nall, are notwithstanding much and often afflicted, yea euen sometimes by the in∣cursion of Deuills, which notwithstanding cannot hurt them if they die at that tendernesse of age.

L. VIVES.

WHo (a) would.] Some would thinke them-selues much beholding to God if they might begin their daies againe, but wise Cato in Tully was of another minde. (b) Zoroastres smiled.] He was king of Bactria, the founder of Magique. Hee liued before the Troian warre 5000. yeares saith Hermodotus Platonicus. Agnaces taught him. Hee wrot 100000. verses, Idem. Eudoxus maketh him liue 5000. yeares before Plato his death, and so doth Aristotle. Zanthus Lydius is as short as these are ouer in their account, giuing but 600, betweene Zo∣roastres, and Xerxes passage into Greece. Pliny doubts whether there were many of this name. But this liued in Ninus his time; hee smiled at his birth, and his braine beate so that it would lift vp the hand; a presage of his future knowledge. Plin. He liued twenty yeares in a desert vpon cheese, which hee had so mixed, that it neuer grew mouldy nor decayed.

That the scope of Gods redeeming vs is wholly pertinent to the world to come. CHAP. 15.

BVt yet notwithstanding in this heauy yoke that lieth vpon Adams children from ther birth to their buriall, we haue this one meanes left vs, to liue sober, and to weigh that our first parents sin hath made this life but a paine to vs, and that all the promises of the New-Testament belonge onely to the Heritage layd vp for vs in the world to come: pledges wee haue here, but the performance due thereto we shall not haue till then. Let vs now therefore walke in hope and profiting day by day let vs mortifie the deeds of the flesh, by the spirit, for God knoweth all that are his, and as many as are led by the spirit of God, are the sons of God, but by grace, not by nature, for Gods onely sonne by nature, was made the sonne of man for vs, that we being the sons of men by nature might become

the sonnes of God in him by grace, for hee remayning changelesse, tooke our nature vpon him, and keeping still his owne diuinity, that wee being changed, might leaue our frailety and apnesse to sinne, through the participation of his righteousnesse and immortallity and keepe that which hee had made good in vs, by the perfection of that good which is in him: for as wee all fell into this misery by one mans sinne, so shall wee ascend vnto that glory by one (deified) mans righteousnesse. Nor may any imagine that hee hath had this passe, vntill 〈◊〉〈◊〉 bee there where there is no temptation but all full of that peace which wee seeke by these conflicts of the spirit against the flesh, and the flesh against the spi∣rit. This warre had neuer beene, had man kept his will in that right way wherein it was first placed. But refusing that, now hee fighteth in himselfe, and yet this inconuenience is not so bad as the former, for happier farre is hee that striueth against sinne then hee that alloweth it soueraygnty ouer him. Better is warre with hope of eternall peace, then thraldome without any thought of freedome. We wish the want of this warre though, and God inspireth vs to ayme at that orderly peace wherein the inferiour obeyeth the superior in althings: but if there were hope of it in this life (as God forbid wee should imagine) by yeelding to sinne, (a) yet ought we rather to stand out against it, in all our miseries, then to giue ouer our freedomes to sinne, by yeelding to it.

L. VIVES.

YEt (a) ought we.] So said the Philosophers, euen those that held the soules to be mortall: that vertue was more worth then all the glories of a vicious estate, and a greater reward to it selfe: nay that the vertuous are more happy euen in this life, then the vicious, and there∣•…•… Christ animates his seruants with promises of rewards both in the world to come, and in this that is present

The lawes of grace, that all the regenerate are blessed in. CHAP. 16.

BVt Gods mercy is so great in the vessells whome hee hath prepared for glory, that euen the first age of man, which is his infancy, where the flesh ruleth with∣out controll, and the second, his child-hood, where his reason is so weake that it giueth way to all •…•…nticements, and the mind is altogether incapable of religious precepts; if notwithstanding they bee washed in the fountaine of regeneration, and he dye at this or that age, he is translated from the powers of darknes to the glories of Christ, and freed from all paynes, eternall and purificatory. His rege∣neration onely is sufficient cleare that, after death which his carnall generation had contracted with death. But when he cometh to yeares of discretion, and is capable of good counsel, then must he begin a fierce conflict with vices least it al∣lure 〈◊〉〈◊〉 to damnation▪ Indeede the fresh-water soldiour is the more easily put to 〈◊〉〈◊〉 〈◊〉〈◊〉 practise will make him valourous, and to persue victory with all his 〈◊〉〈◊〉 〈◊〉〈◊〉 which he must euermore assay by a weapō called the (a) loue of true righ∣•…•… 〈◊〉〈◊〉 •…•…is is kept in the faith of Christ, for if the command be present, and the 〈◊〉〈◊〉 absent, the very forbidding of the crime enflameth the peruerse flesh to 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…er into it, sometimes producing open enormities, and some∣times (b) sectes ones, farre-worse then the other, in that pride, and ruinous selfe conceit perswade•…•… 〈◊〉〈◊〉 that they are vertues.

Then therfore sin is quelled, when it is beaten downe by they loue of God, which none but he and that he doth only, by Iesus Christ the mediator of God and man, who made him-selfe mortall, that we might bee made eternall: few are so happy to passe their youth without taynt of some damnable sinne or other, either in deed, opinion, or so; but let them aboue all, seeke to suppresse by the fullnesse of spirit all such euill motions as shall be incited by the loosenesse of the flesh. Ma∣ny, hauing betaken them-selues to the law, becomming preuaricators thereof through sinne, are afterwards faine to fly vnto the law of grace assistant, which making them both truer penitents, and stouter opponents, subiecteth their spi∣rits to God, and so they get the conquest of the flesh. Hee therefore that will escape hell fire, must be both Baptized and iustified in Christ, and this is his only way to passe from the Deuill vnto him. And let him assuredly beleeue that there is no purgatory paines but before that great and terrible iudgement. Indeede it is true that the fire of Hell shalbe (c) more forcible against some then against others, according to the diuersity of their deserts, whether it be adapted in nature to the quality of their merits, or remaine one fire vnto all, and yet bee not felt alike of all.

L. VIVES.

THe (a) loue of.] This made Plato aduise men to vse their children onely to vertuous de∣lights, and to induce a hate of bad things into their mindes, which were it obserued, out loue would then be as much vnto vertue as now it is vnto carnall pleasures, for custome is an∣other nature: and a good man liketh vertue better then the voluptuary doth sensuality. (b) Secret ones far worse. Plato hauing feasted certaine Gentlemen, spread the Roome with mats and dressed his banqueting beds handsomely. In comes Diogenes the Cynicke, and falls pre∣sently a trampling of the hangings with his durty feete. Plato comming in, why how now Diogenes quoth he? Nothing said the other, but that I tread downe Platoes Pride. Thou dost indeed (saith Plato) but with a pride farre greater, for indeed this was a greater vaine-glory and arrogance in Diogenes that was poore, then in Plato that was rich, and had but prepared these things for his friends. So shall you haue a many proud beggers thinke them-selues ho∣lyer then honest rich men, onely for their name sake, as if God respected the goods, and not there mindes. They will not be ritch, because they thinke their pouerty maketh them more admired Diogenes had wont to doe horrible things to make the people obserue him, and one day in the midst of winter hee fell a washing himselfe in a cold spring, whither by and by there gathred a great multitude, who seeing him, pittied him, and praied him to for-beare: O no, saith Plato aloud, if you will pitty him, get yee all gone: for he saw it was not vertue, but vaine-glory that made him do thus. (c) More forcible.] According to the words of Christ, 〈◊〉〈◊〉 * 1.11 •…•…be easier for Tyre and Sydon. &c.

Of some Christians that held that Hells paines should not be eternall. CHAP. 17.

NOw must I haue a gentle disputation with certaine tender hearts of our own religion, who thinke that God, who hath iu•…•… doomed the damned vnto 〈◊〉〈◊〉 fire, wil after a certaine space, which his goodnesse shal thinke fit for the merit of each mans guilt, deliuer them from that torment. And of this opinion was (a) Origen, in farre more pittiful manner, for he held that the diuells themselues after

a set time▪ 〈◊〉〈◊〉, should bee loosed from their torments, and become bright 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, •…•…hey were before. But this, and other of his opinions, chief∣ly▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…-volution of misery and blisse which hee held that all 〈◊〉〈◊〉 should runne in, gaue the church cause to pronounce him Anathema: 〈◊〉〈◊〉 〈◊〉〈◊〉 had lost this seeming pitty, by assigning a true misery, after a while, and 〈◊〉〈◊〉 blisse, vnto the Saints in heauen, where they (if they were true) could neuer 〈◊〉〈◊〉 〈◊〉〈◊〉 to •…•…aine. But farre other-wise i•…•… their tendernesse of heart, which •…•…old that this freedome out of hell shall onely be extended vnto the soules of the 〈◊〉〈◊〉 after a certaine time appointed for euery one, so that all at length shall 〈◊〉〈◊〉 to bee Saints in heauen. But if this opinion bee good and true, because it is 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the farther it extendeth, the better it is: so that it may as well 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 freedome of the deuills also, after a longer continuance of time. W•…•… 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 it with man kinde onely, and excludeth them? •…•…ay but it dares 〈◊〉〈◊〉 〈◊〉〈◊〉▪ they dare not extend their pitty vnto the deuill. But if any one 〈◊〉〈◊〉 〈◊〉〈◊〉▪ go•…•… beyond them, and yet sinneth in erring more deformedly, and 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ly against the expresse word of GOD, though hee thinke to shew the more pitty herein.

L. VIVES.

ORigen (a) in] Periarch lib. Of this already. (b) Include the freedome] So did Origen, 〈◊〉〈◊〉 likewise made good Angels become deuills in processe of time, according to his ima∣•…•… circum-•…•….

Of those that hold that the intercession of the Saints shallsaue all men from damnation. CHAP. 18.

〈◊〉〈◊〉 〈◊〉〈◊〉 with some that seeme to reuerence the Scriptures, and yet are no 〈◊〉〈◊〉 〈◊〉〈◊〉, who would make God farre more mercifull then the other. For as 〈◊〉〈◊〉 the wicked, they confesse, that they deserue to bee plagued, but mercy shall 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 hand when it comes to iudgement: for God shall giue them all 〈◊〉〈◊〉 the prayers and intercession of the Saints, who if they prayed for them 〈◊〉〈◊〉 they 〈◊〉〈◊〉 ouer them as enemies, will doe it much more now when they 〈◊〉〈◊〉 prostrate a•…•… their feete like slaues. For it is incredible (say they) that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 mercy when they are most holy and perfect, who prayed 〈◊〉〈◊〉 theyr foes, when they were not with-out sinne them-selues: Surely then they 〈◊〉〈◊〉 pray for them being now become their suppliants, when as they haue no 〈◊〉〈◊〉 at 〈◊〉〈◊〉 left in them. And will not God heare them, when their prayers haue 〈◊〉〈◊〉 〈◊〉〈◊〉? Then bring they forth the testimony of the Psalme▪ which the 〈◊〉〈◊〉 that held the sauing of all the damned after a time, doe alledge also, but 〈◊〉〈◊〉 that it maketh more for them: the words are these: Hath God for∣•…•… 〈◊〉〈◊〉 will be 〈◊〉〈◊〉 vp his 〈◊〉〈◊〉 in displeasure? His displeasure (say 〈◊〉〈◊〉 〈◊〉〈◊〉 all that 〈◊〉〈◊〉 vn 〈◊〉〈◊〉 of eternall life, to eternall torment. But 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪ little or long, how can it be then that the Psalme 〈◊〉〈◊〉 〈…〉〈…〉 vp 〈◊〉〈◊〉 〈◊〉〈◊〉 in displeasure? It saith not, Will hee shut•…•… 〈◊〉〈◊〉 v•…•… 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 that hee will not shutte them vp at all. Thus doe they 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of GOD is not false, although hee condemne none,

no more then his threatning to destroy Niniuy was false, though it was not effec∣ted (say they) notwithstanding that he promised it without exception. Hee sayd not, I will destroy it vnlesse it repent, but plainely▪ without addition, Niniuy shalbe destroyed. This threa•…•…g doe they hold true, because GOD fore-told plaine∣ly what they had deserued, though he pake not that which he meant to doe▪ for though hee spared them, yet knew hee that they would repent: and yet did hee absolutely promise their destruction. This therefore (say they) was true in the truth of his seuerity, which they had deserued, but not in respect of his mercy, which he did not shut vp in displeasure, because he would shew mercy vnto their praiers, whose pride hee had threatned to punish. If therefore he shewed mer∣cy then (say they) when he knew hee should thereby grieue his holy prophet, how much more will hee show it now when all his Saints shall intreate for it? Now this surmise of theirs they thinke the scriptures doe not mention, because men should bee reclaimed from vice by feare of tedious or eternall torment, and because some should pray for those that will not amend: and yet the scrip∣tures (say they) doe not vtterly conceale it: for what doth that of the Psalme in∣tend, How great is thy goodnesse which thou hast layd vppe for them that feare thee! Thou keepest them secret in thy tabernacle from the strife of tongues. That is, say * 1.12 they, this great sweetnesse of GODS mercy it kept secret from vs, to keepe vs in the more awe, and therefore the Apostle sayth GOD hath shut vppe all in vnbeleefe, that hee might haue mercy on all, to shew that hee will condemne none. * 1.13 Yet these Opinionists will not extend this generall saluation vnto the deuills, •…•…t make mankinde the onely obiect of their pitty, promising impunity to their owne bad liues withall, by pretending a generall mercy of GOD vnto the whole generation of man: and in this, they that extend Gods mercy vnto the deuill and his angells, doe quite exceed these later.

Of such as hold that heretiques shalbe saued, in that they haue pertaken of the body of CHRIST. CHAP. 19.

OThers there are, that cleare not hell of all, but onely of such as are baptized and pertakers of Christs body, and these (they say) are saued, bee their liues or doctrines whatsoeuer, wherevpon CHRIST himselfe sayd, This is the bread which commeth downe from heauen that he which eateth of it should not die▪ I am the * 1.14 •…•…ing bread which came downe from heauen. Therefore (say these men) must all such 〈◊〉〈◊〉 saued of necessity, and glorified by euerlasting life.

Of such as allow this deliuerance onely to wicked and reuolted Catholikes. CHAP. 20.

ANother sort restraine the former position onely to Catholikes, line they neuer so vilely, because they haue receiued CHRIST truly and bin 〈◊〉〈◊〉 in his body: of which the Apostle faith; We that are many, are one bread, * 1.15 〈◊〉〈◊〉 one body, because wee all are pertakers of one bread. So that fall they into

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neuer •…•…o 〈◊〉〈◊〉 afterwards, yea euen into Paganisme, yet because they re∣ceiued the Baptisme of Christ in his Church, they shall not perish for euer, but •…•…hall 〈◊〉〈◊〉 〈◊〉〈◊〉 life, 〈◊〉〈◊〉 shall their guilt make their torments euer-lasting, 〈◊〉〈◊〉 temporall▪ though they may last a long time, and bee extreamly 〈◊〉〈◊〉▪

Of such as affirme that all that abide in the Catholique faith, shall be saued for that faith •…•…ly, be their liues neuer so worthy of damnation. CHAP. 21.

THere 〈◊〉〈◊〉 some▪ who because it is written▪ Hee that endureth to the end, hee shall * 1.16 〈◊〉〈◊〉 〈◊〉〈◊〉 doe affirme that onely they that continue Catholiques (how-so∣euer they liue) shall be saued by the merite of that foundation, whereof the A∣postle 〈◊〉〈◊〉, Other foundation can no man try, then that which is laide, which is Christ * 1.17 〈◊〉〈◊〉 And if any man build on this foundation, gold, siluer, precious stones, tim∣•…•…▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 stubble; euery mans worke shall bee made manifest, for the day [of the Lord] shall declare it, because it shall bee reuealed by the fire, and the fire shall try euery mans worke, of what sort it is. If any mans worke that hee hath built vpon abide, hee shall receiue wages. If any mans worke burne, he shall lose, 〈◊〉〈◊〉 hee shall bee▪ 〈◊〉〈◊〉 him-selfe, yet as it were by fire. So that all Christian Ca∣•…•… 〈◊〉〈◊〉 say •…•…hey) hauing Christ for their foundation (which no heretiques 〈◊〉〈◊〉 off from his body) bee their liues good or bad, (as those that 〈◊〉〈◊〉 〈◊〉〈◊〉, or stubble vpon this foundation) shall neuer-the-lesse be sa∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 i•…•…, shall bee deliuered after they haue endured the paines of the 〈◊〉〈◊〉 which punisheth the wicked in the last iudgment.

Of such 〈◊〉〈◊〉 affirme that the sinnes committed amongst the workes of mercy, shall not bee called into iudgement. CHAP. 22.

ANd some I haue mette with, that hold that none shall bee damned eternally, 〈◊〉〈◊〉 〈◊〉〈◊〉 a•…•… neglected to satisfie for their sinnes by almes-deedes: alledging 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪ Th•…•… shall bee iudgment mercilesse vnto him that sheweth no mercy. * 1.18 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 (say they) though hee amend not his life, but liue sin∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 full workes, shall neuer-the-lesse haue so mercifull a iudg∣•…•…, 〈◊〉〈◊〉 〈◊〉〈◊〉 shall either not bee punished at all, or at least bee freed from his 〈◊〉〈◊〉 after his sufferance of them for some certaine space, more or lesse. And 〈◊〉〈◊〉 the iudge of quicke and dead would mention no other thing in his 〈◊〉〈◊〉 〈◊〉〈◊〉 those on both sides of him, for the saluation of the one part, and the 〈◊〉〈◊〉 of the other, but onely the almes-det•…•…s which they had either done 〈◊〉〈◊〉. To which also (say they) doth that part of the Lords prayer per∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 trespasses, as wee forgiue them that trespasse against vs. For he 〈◊〉〈◊〉 an offence done to him, doth a worke (a) of mercy: which Christ 〈◊〉〈◊〉 •…•…ee sayd: If yee doe forgiue men their trespasses, your heauenly fa∣•…•… 〈◊〉〈◊〉 but if yee doe not forgiue men their trespasses, no more will * 1.19 〈◊〉〈◊〉 〈◊〉〈◊〉 forgiue you 〈◊〉〈◊〉 trespasses. So that here-vnto belongeth also * 1.20 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 There shall bee iudgement mercilesse, &c. The

LORD sayd not, Your small trespasses (say they) nor your great, but, general∣ly, your trespasses, and therefore they hold that those that liue neuer so vici∣ously vntill their dying day, haue notwithstanding their sinnes absolutely par∣doned euery day by this praier vsed euery day, if withall they doe remember, freely to forgiue all such as haue offended them, when they intreate for pardon, when all those errors are confuted, I will GOD willing make an end of this pre∣sent booke.

L. VIVES.

A (a) Worke of mercy] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the properly, mercy of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to haue mercie, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, come of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in diuers more examples.

Against those that exclude both men and deuills from paines eternall. CHAP. 23.

FIrst then wee must shew why' the church hath condemned them that affirme that euen the very deuills after a time of torment, shalbe taken to mercy. The reason is this, those holy men, so many and so learned in both the lawes of GOD, the Old and the New, did not enuy the mundification and beatitude of those spirits, after their long, and great extremity of torture, but they saw well, that the words of Our Sauiour could not bee vntrue, which hee promised to pronounce in the last iudgement, saying: Depart from mee yee cursed into euer∣lasting fire, which is prepared for the deuill and his Angells. Hereby shewing * 1.21 that they should burne in euerlasting fire: likewise in the Reuelation; The deuill that deceiued them was cast into a lake of fire and brimstone, where the beast and the false prophet shalbe tormented euen day and night for euermore. There hee saith, euerlasting, and here for euermore, in both places excluding all termination * 1.22 and end of the time. Wherefore there is no reason either stronger or plainer to assure our beleefe that the deuill and his angells shall neuer more returne to the glory and righteousnesse of their Saints, then because the scriptures, that de∣ceiue no man, tell vs directly and plainely, that GOD hath not spared them, but 〈◊〉〈◊〉 them downe into hell, and deliuered them vnto chaines of darkenesse, there to bee 〈◊〉〈◊〉 vnto the damnation in the iust iudgement, then to bee cast into eternall fire, and there to burne for euermore. If this bee true, how can either all, or any men bee * 1.23 •…•…iuered out of this eternity of paines, if our faith whereby we beleeue the de∣•…•… to bee euerlastingly tormented, be not hereby infringed? for if those (either all or some part) to whome it shalbe sayd, Depart from mee yee cursed into euer∣lasting fire which is prepared for the deuill and his angells, shall not continue for e∣•…•… in the fire, what reason haue wee to thinke that the deuill and his angells 〈◊〉〈◊〉? Shall the word of GOD spoken alike both to men and deuills, be prooued 〈◊〉〈◊〉 vpon the deuills and not vpon the men? So indeed should mans surmises •…•…of more certainety then Gods promises. But seeing that cannot bee, they 〈◊〉〈◊〉 desire to escape this paine eternall, must cease to argue against GOD, and 〈◊〉〈◊〉 his yoake vpon them while they haue time.

For what a fondnesse were it to value the paines eternall by a fire only of a long conti•…•…▪ but yet to beleeue assuredly that life eternall hath no end at all, see∣ing 〈◊〉〈◊〉 the LORD in the same place including both these parts in one sen∣•…•… 〈◊〉〈◊〉 •…•…plainely, These shall goe into euerlasting paines, and the righteous into life 〈◊〉〈◊〉. Thus doth he make them parallells: here is euerlasting paines, and there 〈◊〉〈◊〉 eternall life. Now to say this life shall neuer end, but that paine shall, were gro•…•…sly absurd. Wherefore seeing that the eternall life of the Saints shall bee without end, so therefore is it a consequent that the euerlasting paine of the damned shalbe as endlesse as the others beatitude.

Against those that would prooue all damnation frustrate by the praters of the Saints. CHAP. 24.

THis is also against those who vnder collour of more pitty, oppose the ex∣presse word of GOD: and say that GODS promises are true in that men are worthy of the plagues he threatens, not that they shalbe layd vpon them. For he will giue them (say they) vnto the intreaties of his Saints, who wilbe the rea∣dier to pray for them then, in that they are more purely holy, and their praiers wilbe the more powerfull, in that they are vtterly exempt from all touch of sinne and corruption. Well, and why then in this their pure holinesse, and powreful∣•…•…se of praier will they not intreate for the Angells that are to be cast into euer∣lasting 〈◊〉〈◊〉, that it would please GOD to mitigate his sentence, and set them free from that intollerable fire? Some perhaps will pretend that the holy An∣gells 〈◊〉〈◊〉 ioyne with the Saints (as then their followes) in praier both the An∣gells and men also that are guilty of damnation, that God in his mercy would be pleased to pardon their wicked merit. But there is no sound christian that e∣uer held his, or euer will hold it: for otherwise, there were no reason why the Church should not pray for the deuill and his Angells, seeing that her LORD GOD hath willed her to pray for her enemies. But the same cause that stayeth the Church for praying for the damned spirits (her knowne enemies) at this day, the •…•…ame shall hinder her for praying for the reprobate soules, at this day of iudgement, notwithstanding her fulnesse of perfection. As now, shee prayeth 〈◊〉〈◊〉 her enemies in mankinde, because this is the time of wholesome repentance, and therefore her chiefe petition for them, is, that GOD would grant them peni∣•…•… * 1.24 and escape from the snares of the deuill, who are taken of him at his will, as the Apostle •…•…aith. But if the church had this light that shee could know any of those w•…•… (though they liue yet vpon the earth, yet) are predestinated to goe with the deuill into that euerlasting fire; shee would offer as few praiers for them, as shee doth for him. But seeing that shee hath not this knowledge, therefore praieth 〈◊〉〈◊〉 for all her foes in the flesh, and ye is not heard for them all, but onely for those who are predestinated to become her sonnes, though they bee as yet her 〈◊〉〈◊〉 〈◊〉〈◊〉. If any shall die her impenitent foes, and not returne into her bo∣•…•… 〈◊〉〈◊〉, doth shee pray for them? No, because they that before death are not 〈◊〉〈◊〉 into CHRIST, are afterward reputed as associates of the deuill: And 〈◊〉〈◊〉 the same cause that forbids her to pray for the reprobate soules as then, stopp•…•… •…•…er for praying for the Apostaticall Angells as now: and the •…•…ame reason 〈◊〉〈◊〉 why wee pray for all men liuing, and yet will not pray for the wicked, nor 〈◊〉〈◊〉, being dead. For the praier either of the Church, or of

some Godly persons is heard (a) for some departed this life: but for them which being regenerat in Christ, haue not spent their life so wickedly, that they may be iudged vnworthy of such mercy: or else so deuoutly, that they may bee found to haue no neede of such mercy. Euen as also after the resurrection there shalbe some of the dead, which shall obtaine mercy after the punishments, which the spirits of the dead do suffer, that they be not cast into euerlasting fire. For other∣wise that should not be truly spoken concerning some. That they shall not be forgi∣uen neither in this world, nor in the world to come: vnlesse there were some, who al∣though * 1.25 they haue no remission in this, yet might haue it in the world to come. But when it shalbe said of the Iudge of the quick, and the dead. Come yee blessed of my father, possesse the Kingdome prepared for you from the beginning of the world: and * 1.26 to others on the contrary, Depart from me, yee curssed into euerlasting fire, which is prepared for the deuill, and his angells: it were too much presumption to say, that any of them should escape euerlasting punishment, whom the Lord hath con∣demned to eternall torments, & so goe about by the perswasion of this presump∣tion, either also to despaire, or doubt of eternall life. Let no man therefore so vn∣derstand the Psalmist, when he saith, Will God forget to haue mercy, or will he shut vp his louing kindnesse in displeasure: that hee suppose that the sentence of GOD is * 1.27 true concerning the good, false concerning the wicked, or that it is true concer∣ning good men, and euill angells: but concerning euill men to be false? For that which is recorded in the Psalme, belongeth to the vessells of mercy, and to the sonnes of the promise, of which the Prophet himselfe was one, who when he had sayd, Will God forget to haue mercy: will he shut vp his louing kindnesse in displeasure? straigth-way addeth And I sayd, it is mine owne infirmity, I will remember the yeares 〈◊〉〈◊〉 the right hand of the highest. Verely hee hath declared what hee meant by these words. Will the LORD shut vp his louing kindnesse in displeasure? For truely this mortall life, is the displeasure of God, wherein man is made like vnto vanity, and 〈◊〉〈◊〉 daies passe away like a shadow. In which displeasure neuerthelesse GOD will not * 1.28 forget to bee gratious by causing his sunne to shine vpon the good, and the euill, and the 〈◊〉〈◊〉 to fall vpon the iust, and vniust: and so he doth not shut vp his louing kindnes in displeasure, and especially in that, which the psalme expresseth here saying. I will remember the yeares of the right hand of the highest: because in this most mi∣serable life, which is the displeasure of God, he changeth the vessells of mercy in∣to a better state, although as yet his displeasure remaineth in the misery of this corruption: because he doth not shut vp his mercies in his displeasure. When as therefore the verity of this diuine song may be fulfilled in this manner, it is not necessary, that it should bee vnderstood of that place, where they which pertaine not to the Citty of GOD, shalbe punished with euerlasting punishment. But 〈◊〉〈◊〉 which please to stretch this sentence euen to the torments of the damned, at least let them so vnderstand it, that the displeasure of GOD remayning in them which is due to eternall punishment, yet neuerthelesse that God doth not shut vp his louing kindnesse in this his heauy displeasure, and causeth them not to 〈◊〉〈◊〉 tormented with such rigor of punishments, as they haue deserued: [Yet not 〈◊〉〈◊〉 that they may (b) escape,] or at any time haue an end of those punish∣•…•…, but that they shalbe more easie then they haue deserued. For so both 〈◊〉〈◊〉 •…•…tch of GOD shall remaine, and hee shall not shut vppe his louing •…•…dnesse in his displeasure. But I doe not confirme this thing, because I doe 〈◊〉〈◊〉 contradict it.

〈◊〉〈◊〉 not onely I, but the sacred and diuine Scripture doth reproue, and con∣uince

them most plainely and fullie, which thinke that to bee spoken rather by the way of threatning, then truely, when it is said. Depart from mee yee wicked, * 1.29 into •…•…sting fire, and also. They shall goe into euerlasting punnishment: and their 〈◊〉〈◊〉 shall not die, and the fire shall not bee extinguished▪ &c. For the Niniuites * 1.30 〈◊〉〈◊〉 fruitfull repentance in this life as in the field, in which GOD would haue that to bee sowne with teares, which should after-ward bee reaped with ioye. And yet who will deny that to bee fulfiled in them which the LORD, had spoken be∣fore, vnlesse hee cannot well perceiue, that the Lord doth not onely ouerthrow sinners in his anger, but likewise in his mercy? for sinners are confounded by two manner of waies, either as the Sodomits, that men suffer punishments for their sinnes, or as the Niniuits, that the sins of men, bee destroied by repenting. For Niniuy is destroied which was euill, and good Niniuy is built, which was not. For the walls, and houses standing stil, the Citty is ouerthrowne in her wick∣ed 〈◊〉〈◊〉: And so though the Prophet was grieued, because that came not to 〈◊〉〈◊〉, which those men feared to come by his propehcy: neuerthelesse that was •…•…ought to passe, which was fore-told by the fore-knowledge of God: because 〈◊〉〈◊〉, which had fore-spoken it, how it was to be fulfilled in a better manner. But that they may know who are mercifull towards an obstinat sinner, what that meaneth which is written. How great, oh LORD, is the multitude of thy sweet∣nesse, which thou hast hidden for them that feare thee? let them also read that, which followeth. But thou hast performed it to them which hope in thee. For what is, Thou 〈◊〉〈◊〉 hidden for them which feare thee, Thou hast performed to them which hope in thee: but that the righteousnesse of GOD is not sweet vnto them because they know it 〈◊〉〈◊〉 which establish their owne righteousnesse for the feare of punishments, which righteousnesse is in the law? For they haue not tasted of it. For they 〈◊〉〈◊〉 〈◊〉〈◊〉 themselues, not in him, and therefore the multitude of the sweetnesse of GOD 〈◊〉〈◊〉 hidden vnto them, for truely they feare GOD but with that seruile 〈◊〉〈◊〉, which is not in loue, because perfect loue casteth away feare. Therefore hee performeth his sweetnesse to them which hope in him by inspiring his loue into them, that when they glory with chaste feare, not in that which loue casteth away, but which remaineth for euer and euer, they may glory in the LORD. For Christ is the righteousnesse of God. Who vnto vs of GOD, (as the Apostle saith) is made wisdome, and righteousnesse, and sanctification, and redemption. That * 1.31 〈◊〉〈◊〉 it is written. Let him which reioyceth, reioyce in the LORD. They which will establish their owne righteousnesse, know not this righteousnesse, which grace * 1.32 doth giue without merrits, and therefore they are not subiect to the righteous∣nesse of GOD which is CHRIST. In which righteousnesse there is great a∣•…•… 〈◊〉〈◊〉 of the sweetnesse of GOD, wherefore it is sayd in the Psalme: Taste * 1.33 〈◊〉〈◊〉 〈◊〉〈◊〉 how sweet the Lord is. And wee truely hauing a taste, and not our fill of it in this 〈◊〉〈◊〉 pilgrimage, doe rather hunger, and thirst after it, that wee may bee sa∣•…•… 〈◊〉〈◊〉 it afterward, when we see him as he is, and that shalbe fulfilled which 〈◊〉〈◊〉 〈◊〉〈◊〉. I shalbe satisfied when thy glory shalbe manifested. So CHRIST ef∣•…•… abundance of his sweetnesse to those which hope in him. But if * 1.34 〈◊〉〈◊〉 〈◊〉〈◊〉▪ sweetnesse which they thinke to bee theirs for them which feare 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 will not condemne the wicked, that not knowing this thing, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 they might liue well, and so there may bee some which may pray 〈◊〉〈◊〉 wicked, how then doth hee performe it to them which hope in him? seeing, that, 〈◊〉〈◊〉 they dreame, by this sweetnesse he will not condemne them which doe not hope in him. Therefore let vs seeke that sweetnesse of his, which

he performeth to them which hope in him, and not that which hee is thought to effect vnto them which contemne and blaspheme him. (c) In vaine therefore man inquireth that, when he is departed out of the body, which hee hath neglec∣ted to obtaine to himselfe beeing in the bodie. That saying also of the Apostle, (d) For God hath shut vp all in vnbeliefe, that he may haue mercy on all, is not spoken to that end that he will condemne none, but it appeareth before in what sence it was spoken. For when as the Apostle spake vnto the Gentiles, to whom now be∣leeuing, he wrote his Epistles, concerning the Iewes, who should afterward be∣leeue: As yee, (saith hee) in time past haue not beleeued GOD. Yet now haue obtained mercy through their vnbeliefe: euen so now haue they not beleeued by the mercy shew∣ed vnto you, that they may also obtaine mercy. Then he addeth, whereby they flat∣ter themselues in their errors, and sayth, For GOD hath shut vppe all in vnbeliefe, * 1.35 that hee may haue mercy on all. Who are they all, but they of whom he did speake, saying, as it were Both yee and they? Therefore GOD hath shut vp both Gen∣tiles, and Iewes all in vnbeliefe, whom hee fore-knew, and predestinated to bee made like the Image of his Sonne: that beeing ashamed and cast downe by re∣penting for the bitternesse of their vnbeliefe, and conuerted by beleeuing, vnto the sweetnesse of the mercies of GOD, might proclaime that in the Psalme. How great is the multitude of thy sweetnesse, Oh Lord, which thou hast laid vp for * 1.36 them which feare thee: but hast performed it to them which hope, not in them-selues, but in thee. Therefore he hath mercy on all the vessells of mercy, What meaneth of all? That is to say, of those of the Gentiles, and also of those of the Iewes whom hee hath predestinated, called, iustified, glorified, not of all men, and will con∣•…•…mne none of those.

L. VIVES.

FOr (a) some departed this life.] In the ancient bookes printed at Bruges and Coline, those tenne or twelue lines which follow are not to bee found: for it is written in this manner, For the prayer either of the Church or of some godly persons is heard for some departed this •…•…fe, but for them whose life hath not beene spent so wickedly being regenerate in Christ, &c. Those things which follow are not extant in them, neither in the copies printed at Friburge. Neuer-the-lesse the stile is not dissonant from Augustines phrase; peraduenture they are eyther wanting in some bookes, or else are added heere out of some other worke of Augu∣stine, as the first Scholion, afterward adioyned to the context of the speech. Yet not so that they may (b) escape.]. The particle of negation is to bee put formost, that wee may read it, yet not so that they may vnder-goe those punishments at any time. In vaine (c) therefore man] In the Bruges copie it is read thus. In vaine therefore doth man inquire that after this body which hee hath neglected to get in the body. (d) For GOD hath shut vp all in vnbeleefe] Commonly wee read all things in the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, all men. Paul signifieth that no man hath any occasion to boast that hee is glorious vnto GOD by his owne merits, 〈◊〉〈◊〉 that it is wholy to be attributed to the goodnesse and bounty of GOD.

Whether that such as beeing baptized by heretiques, become wicked in life, or amongst Catholiques, and then fall away into heresies and schismes, or continuing amongst Catholiques, be of vicious conuersation, can haue any hope of escaping damnation, by the priuiledge of the Sacraments. CHAP. 12.

NOw let vs answer those, who doe both exclude the deuills from saluation,

(as the other before doe) and also all men besides whatsoeuer, excepting such 〈◊〉〈◊〉 are 〈◊〉〈◊〉 in CHRIST, and made pertakers of his body and bloud, and these they will haue saued, bee their liues neuer so spotted by sinne or heresie. 〈◊〉〈◊〉 •…•…ostle doth plainely controll them, saying, The workes of the flesh are 〈◊〉〈◊〉, which are adultery, fornication, vncleanesse, wantonnesse, Idolatry, &c. 〈◊〉〈◊〉 such like whereof I tell you now as I told you before that they which doe such things 〈◊〉〈◊〉 not inherite the Kingdome of GOD. This were false now, if that such men should become Saints, at any time whatsoeuer. But this is true scripture, and therefore that shall neuer come to passe. And if they bee neuer made 〈◊〉〈◊〉 of the ioyes of heauen, then shall they bee euer-more bound in the •…•…ines of 〈◊〉〈◊〉, for there is no medium, wherein hee that is not in blisse, might •…•…ue a pla•…•… free from torment. * 1.37

And therefore it is fitte, wee see how our Sauiours words may bee vnder∣stood •…•…ere hee sayth: This is the bread that came downe from heauen that hee * 1.38 〈◊〉〈◊〉 〈◊〉〈◊〉 of it, should not die. I am the lyuing bread which came downe from hea∣•…•… 〈◊〉〈◊〉 of this bread, hee shall liue for euer &c. Those whome wee 〈◊〉〈◊〉 answere by and by, haue gotten an interpretation for these places, some∣what more restrained then those whome wee are to answere at this present. For those other doe not promise deliuery to all that receiue the Sacraments, but onely to the Catholikes (of what manner of life soeuer) for they onely are those that receiue the bodie of CHRIST, not onely sacramentally, but 〈◊〉〈◊〉 al•…•…, (〈◊〉〈◊〉 they) as beeing the true members of his bodie, whereof the Apostle saith, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 are one bread and one bodie. Hee therefore * 1.39 that is in this •…•…ity of CHRISTS members in one bodie, the sacrament whereof the faithfull doe daylie communicate, hee is truely sayd to receiue 〈◊〉〈◊〉 bodie, and to drinke the bloud of CHRIST. So that Heretiques and 〈◊〉〈◊〉 who are cut off from this bodie, may indeed receiue the same 〈◊〉〈◊〉, 〈◊〉〈◊〉 in 〈◊〉〈◊〉 them no good, but a great deale of hurt, in that great 〈◊〉〈◊〉 it will both make their paines more heauy, and their continu∣ance 〈◊〉〈◊〉. For they are not in that vnity of peace, which is expressed (a) in 〈◊〉〈◊〉 〈◊〉〈◊〉.

But •…•…ow these that can obserue, that hee that is not in CHRIST, cannot receiue his body 〈◊〉〈◊〉 doe ouer-shoote themselues in promising absolution (at one time or other) to all the •…•…ators of superstition, Idolatry, or heresie. First, because they ought 〈◊〉〈◊〉 obserue how absurd, and farre from all likely hood 〈◊〉〈◊〉, that those (bee they more or lesse) that haue left the church and be∣come 〈◊〉〈◊〉 heretiques, should bee in beer estate then those whome they 〈◊〉〈◊〉 〈◊〉〈◊〉 to bee heretiques with them, before that they were Catholikes, 〈◊〉〈◊〉 〈◊〉〈◊〉 church, if to bee baptized, and to receiue CHRISTS body in the church, bee the causes of those arch-heretiques deliuery. For an Apostata, 〈◊〉〈◊〉 〈◊〉〈◊〉 of the faith hee hath once professed, is worse then hee that op∣•…•… •…•…hat hee did neuer professe. Secondly, in that the Apostle himselfe 〈◊〉〈◊〉 them, concluding of the workes of the flesh, that, They which 〈◊〉〈◊〉 •…•…ll 〈◊〉〈◊〉 the Kingdome of GOD.

〈◊〉〈◊〉 therefore, and wicked men, secure themselues by their conti∣nuance 〈◊〉〈◊〉, 〈◊〉〈◊〉 it is written. He th•…•… endureth to the end, hee shalbe sa∣ued; nor by 〈◊〉〈◊〉 •…•…quity renounce Christ, their iustice, in committing fornicati∣on, and either 〈◊〉〈◊〉 any part of those fleshly workes which the Apostle re∣•…•…)

counteth, or such vncleanesses as hee would not name: for of all such, hee •…•…aith expressely, they shall not inherite the Kingdome of GOD. Wherefore the doers of such deeds cannot but bee in eternall paines, in that they are excluded from the euerlasting ioyes. For this kinde of perseuerance of theirs, is no per∣seuerance in CHRIST, because it is not a true perseuerance in his faith, which the Apostle defineth, to bee such as worketh by loue. And loue (as hee sayth else∣where) worketh not euill. So then these are no true receiuers of CHRISTS bodie, in that they are none of his true members. For (to omit other allega∣tions) they cannot bee both the members of CHRIST and the members of an harlot. And CHRIST himselfe saying hee that eateth my flesh and drink∣eth my bloud, dwelleth in me & I in him, sheweth what it is to receiue Christ (not * 1.40 onely sacramentally, but) truely: for this is to dwell in Christ and Christ in •…•…m. For thus hee spoke as if hee had sayd Hee that dwelleth not in mee, nor I in him, cannot say hee eateth my flesh, or drinketh my bloud. They therefore that are not members of CHRIST, are not in him: they that make themselues the members of an harlot, are no members of CHRIST, vnlesse they purge a∣way their badnesse by repentance, and returne to his goodnesse by a true recon∣ciliation.

L. VIVES.

EXpressed (a) in this sacrament.] For all pertake of one bread, which is a great bond of 〈◊〉〈◊〉. Againe, this mysticall bread is made of many graines of corne, loosing their proper formes to bee all incorporated into one masse or body. So, many are receiued into the church, and at th•…•… entrance, they put off their owne proper enormities, and being linked to the rest 〈◊〉〈◊〉 loue, and charity, seeme now no more what they were before, but are incorporate into one body, the church. Baptisme maketh vs both bretheren, and one also: and mutuall charity giu∣eth forme, collour, taste, and perfection▪ to the whole body. So that there could not haue bin giuen a more fit type of the Church, then that which CHRIST gaue in his institution.

What it is to haue CHRIST for the foundation: who they are, that shalbe saued (as it were) by fire. CHAP. 26.

I But christian Catholiques (say they) haue CHRIST for their foundation, from whom they fell not, though they built badly vpon it, in resemblance of timber, straw, and stubble. So that faith is true, which holds CHRIST the foundation, and though it beare some losse, in that the things which are built vp∣on it, burne away, yet hath it power to saue him that holdeth it, (after some time of suffrance.) But let Saint Iames answere these men in a word; If a man say hee •…•…th faith, and haue no workes, can the faith saue him? Who then is that (say they) of whom Saint Paul sayth: Hee shalbe safe himselfe, neuerthelesse (as it were) 〈◊〉〈◊〉 〈◊〉〈◊〉? well, wee will see who that is: but surely it is no such as these would haue 〈◊〉〈◊〉, for else, the Apostles condradict one another. For if one saith, though a man haue liued wickedly, yet shall hee bee saued by faith, through fire: and the other, If hee haue no workes, can his fayth saue him? Then shall we soone find who it is that shalbe saued by fire, if first of all, wee finde what it is to haue Christ for the foundation.

Togather which, first, from the nature of the simyly, there is no worke in building before the f•…•…dation. Now euery one hath CHRIST in his heart thus farre, that 〈◊〉〈◊〉 •…•…ct of temporall things, (and some-times of things vnlawfull) still •…•…eth Christ for the foundation thereof. But if hee preferre these things 〈◊〉〈◊〉 CHRIST, though hee seeme to hold his fayth, yet CHRIST is no foundation vnto him, in that hee preferres those vanities before him. And if •…•…ee both contemne good instructions, and prosecute badde actions, how much the sooner shall hee bee conuinced to set Christ at nothing, to esteeme him at no value in vainer respects, by neglicting his command and allowance, and in pre∣uarication of both, following his owne lustfull exorbitances: wherefore, if any christian loue an h•…•…r lot, and become one body with her by coupling with her, hee hath * 1.41 not Christ f•…•… his foundation. And if a man loue his wife, according to Christ, who can denie but that hee hath Christ for his foundation? Admit his loue bee 〈◊〉〈◊〉, worldly, concupiscentiall, as the Gentiles loued, that knew not Christ▪ all this the Apostle doth beare with, and therefore still may Christ bee such a mans foundation. For if hee preferre not these carnall affects before Christ, though hee build straw and stubble vpon his foundation, yet Christ is that still, and therefore such a man shalbe saued by fire. For the fire of tribulati∣on shall purge away those carnall and worldly affections, which the bond of marriage doth acquit from beeing damnable: and vnto this fire, all the calamities accident in this kinde, as, barrennesse, losse of children, &c. haue reference. And in this case, hee that buildeth thus, shall loose, because his building shall not last, and these losses shall grieue him in that their fruition did delight him. Yet shall the worth of his foundation saue him, in that if the persecu∣•…•… should put it to his choice, whether hee would haue Christ, or these his 〈◊〉〈◊〉 hee would choose Christ, and leaue all the rest. Now shall you heare 〈◊〉〈◊〉 describe a builder vpon this foundation with gold, siluer, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. The vnmaried (saith hee) careth for the things of the LORD, * 1.42 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the LORD. And now for him that buildeth with wood, straw and 〈◊〉〈◊〉. Hee that is married, caretb for the things of the world, how hee may please his wife. Euery mans worke shalbee made manifest, for the day of the LORD shall * 1.43 declare it, that is the daie of tribulation, for, it shalbe reuealed by the fire.

This tribulation hee calleth fire, as wee reade also in another place. The fur∣•…•… * 1.44 proueth the potters vessell, and so doth the temptation. [of tribulation] trie mans thoughts. So then, the fire shall trie euery mans worke: and if any worke 〈◊〉〈◊〉 (as his will, that careth for the things of the LORD, and how to •…•…ase him) hee shall receiue wages, that is, hee shall receiue him, of whome 〈◊〉〈◊〉 thought, and for whome hee cared. But if any 〈◊〉〈◊〉 worke burne hee shall 〈◊〉〈◊〉 because hee shall not haue his delights that hee loued; yet shall hee bee 〈◊〉〈◊〉 in that hee held his foundation, maugre all tribulation: but as it were by 〈◊〉〈◊〉 for that which hee possessed in alluring loue, hee shall forge with 〈◊〉〈◊〉 sorrowe. This (thinke I) is the fire, that shall enritch the one and •…•…ge the other, trying both, yet condemning neither. If wee say th•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 of heere is that whereof CHRIST spake to those on his left 〈◊〉〈◊〉 〈◊〉〈◊〉 from mee yee cursed into euerlasting fire; and that all such 〈◊〉〈◊〉 builded 〈◊〉〈◊〉, strawe, and stubble vpon their foundation, are part of the sayd cursed, who notwithstanding after a time of torment, are to bee de∣deliuered

by the merit of their foundation; then can wee not thinke that those on the right hand, to whome hee shall say, Come you blessed, &c. Are any other sa∣uing those that built gold, siluer and precious stones vppon the said foundation. But this fire of which the Apostle speaketh, shall bee as a tryall both to the good and the bad: both shall passe through it, for the word sayth, Euery mans worke shal * 1.45 bee made manifest, for the day of the Lord shall declare it, because it shal bee reuealed by the fyre, and the fire shall try euery mans worke of what sort it is. If the fire trye both, and he that hath an abiding worke, be rewarded, and hee whose worke shal burne, shall bee indamaged, then cannot this be that euerlasting fire. For into that shall none enter but the cursed, on the left hand, in the last iudgement, whereas the blessed shall passe through this, wherein some of them shalbe so tryed, that their building shall abide vnconsumed, and other-some shall haue their worke burned, and yet shal bee saued them-selues, in that their loue vnto Christ exceeded al their carnall imperfections. And if they bee saued, then shall they stand on Christes right hand, and shall bee part of those to whome it shall bee said, Come you blessed of my father inherite the kingdome, &c. and not on the left hand amongst the cur∣sed, to whome it shall bee sayd, Depart from me, &c. For none of these shall be sa∣ued by fire, but all of them shall be bound for euer in that place where the worme neuer dyeth, there shall they burne world without end. But as for the time be∣tweene the bodily death, and the last iudgement, if any one say that the spirits of the dead are all that while tryed in such fire as neuer moueth those that haue not built wood; straw, or stubble, afflicting onely such as haue wrought such workes, eyther here, or there, or both; or that mans worldly affects (beeing veniall) shall •…•…e the purging fire of tribulation onely in this world, and not in the other; if any hold thus, I contradict him not, perhaps he may hold the truth. To this tribu∣•…•… also may belong the death of body, drawne from our first parents sinne, and inflicted vppon each man sooner, or later according to his building. So may also the Churches persecutions, wherein the Martyrs were crowned, and all the rest afflicted: For these calamities (like fire) tryed both sorts of the buildings, consuming both workes and worke men, where they found not Christe for the foundation; and consuming the workes onely (and sauing the worke-men by this losse) where they did finde him, and stubble, &c. built vppon him: but where they found workes remayning to eternall life, there they consumed nothing at all. Now in the last dayes, in the time of Antichriste shall be such a persecuti∣on as neuer was before▪ And many buildings both of gold and stubble, being all founded vppon Christe, shall then bee tryed by this fire, which will returne ioy to some, and losse to others, and yet destroy none of them by reason of their firme foundation. But whosoeuer hee bee, that loueth (I do not say his wife, with carnall affection, but euen) such shewes of pyety as are vtter alliens from this sensuality, with such a blinde desire that hee preferreth them before Christ, this man hath not Christ for his foundation, and therefore shall neither bee saued by 〈◊〉〈◊〉, no•…•… otherwise, because hee cannot bee conioyned with Christ, who faith playnely of such men, Hee that loueth father or mother more then me, is vnworthy of * 1.46 me. And he that loueth sonne or daughter more then me, is not worthy of mee. But hee that loueth them carnaliy, & yet preferreth Christ for his foundation, and had ra∣ther loose them all, then Christ, if hee were driuen to the losse of one, such a man shall bee saued, but as it were by fire, that is his griefe in the loosing of them must needes bee as great as his delight was in enioying them, But hee that loues father, mother, &c. according to Christ, to bring them vnto his Kingdome, or bee

delighted in th•…•… because they are the members of Christ, this loue shall neuer burne away li•…•… •…•…ood, straw, stubble, but shall stand as a building of gold, siluer, and pre•…•… 〈◊〉〈◊〉▪ for how can a man loue that, more then Christ, which he lo∣ueth 〈◊〉〈◊〉 〈◊〉〈◊〉 sake onely.

L. VIVES.

〈◊〉〈◊〉 day of (a) the Lord] Where-vnto all secrets are referred, to be reuealed, and there∣fore they are worthy of reprehension that dare presume to censure acts that are doubtfull 〈◊〉〈◊〉 •…•…rable onely by coniectures, seeme they neuer so bad.

〈◊〉〈◊〉 th•…•…se that thinke those sinnes shall not be laid to their 〈◊〉〈◊〉, where-with they mixed some workes of mercy. CHAP. 27.

NOw a word with those that hold none damned but such as neglect to doe workes of mercy worthy of their sinnes; because S. Iames saith, There shall be 〈◊〉〈◊〉 mercylesse to him that sheweth no mercy: he therfore that doth shew mer∣•…•…▪ * 1.47 say they) be his life neuer so burdened with sin and corruption, shal not with∣standing haue a mercyful iudgement, which wil either acquit him from al paines, 〈◊〉〈◊〉 〈◊〉〈◊〉 deli•…•… 〈◊〉〈◊〉 after a time of sufferance. And this made Christ distinguish 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…om 〈◊〉〈◊〉 •…•…obate only by their performance, and not performance of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, the one wherof is rewarded with euerlasting ioy, and the other 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 as for their daily sins, that they may b•…•… pardoned through 〈◊〉〈◊〉 〈◊〉〈◊〉 of 〈◊〉〈◊〉, the Lords praier (say they) doth sufficiently proue: for as 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 christian •…•…aith not this praier, so likewise is ther no dai∣ly 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 when we say, And forgiue vs our trespasses as we forgiue them 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 we perform this later clause accordingly: for Christ (saie they) 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 forgiue men their trespasses, your heauenly father will forgiue 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, but he said generally, hee will forgiue you yours. Bee they 〈◊〉〈◊〉 〈◊〉〈◊〉 so 〈◊〉〈◊〉▪ neuer so ordinary, neuer so continual, yet works of mercy 〈◊〉〈◊〉 〈◊〉〈◊〉 them al away▪ wel, they do wel in giuing their aduice, to perform works 〈◊〉〈◊〉 〈◊〉〈◊〉 worthy of their •…•…ns: for if they should haue said that any works of mer∣c•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 for the greatest and most customary sins, they should bee 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪ for so •…•…ight the richest man for his (a) ten •…•…ence a day, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 for al his fornications, homicides, and other sins whatso∣•…•…▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 beyond comparison to affirm this, then questionles 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 works are that are worthy of pardon for sin, and * 1.48 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 spake, saying, Bring forth therfore fruits worthy of amendmēt 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 that such as 〈◊〉〈◊〉 their owne soules by continuall sin, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 meant of in this place: first because they do take vio∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 th•…•…n they bestow charitably on the poore, and yet in 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…eed Christ (b) and 〈◊〉〈◊〉 liber•…•…y of sinning 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 vpon their damnation, 〈◊〉〈◊〉 if they should giue 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 vnto the poore members of Christ to redeem one on∣ly 〈◊〉〈◊〉, yet 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 euil did 〈◊〉〈◊〉 •…•…straine them from any more such 〈◊〉〈◊〉, they 〈◊〉〈◊〉 •…•…by 〈◊〉〈◊〉 good at all: he therfore that will cleare

his sins by his works, must begin first at him-self: for it is vnfit to do that to our neighbour which we wil not do to our selfe, Christ himselfe saying, thou shalt loue * 1.49 neighbour as thy selfe: and againe, Loue thine owne soule (if thou wilt please God) he therefore that doth not this worke of mercy (that is the pleasing of God) to * 1.50 his owne soule, how can hee bee said to do workes of mercy sufficient to re∣deeme his sinnes? for it is written, Hee that is wicked to him-selfe to whome will hee * 1.51 bee good? for almesdeedes do lift vp the prayers of men to God. What saith the Scrip∣tures? My sonne, hast thou sinned? do so no more, but pray for thy sinnes past, that they may bee forgiuen thee, for this cause therefore must wee do almesdeeds, that when we pray, our prayer may bee heard, that wee may leaue our former vices, and obtayne refreshment for our selues by those workes of mercy. Now Christ saith that hee will impute the doing and omission of almesdeeds vnto those of the iudgement, to shew how powerfull they are to expiate offences past, not to protect the continuers in sinne, for those that will not abiure the courses of impiety, cannot bee sayd to performe any workes of mercy. And these * 1.52 words of Christ, In as much as you did it not vnto one of these, you did it not vnto me, imply that they did no such workes as they imagined; for if they gaue bread vnto the hungred Christian, as if it were vnto Christ him-selfe: for GOD careth not to whome you giue, but with what intent you giue. Hee therefore that loueth Christ in his members, giueth almes with intent to ioyne him-selfe to Christ, not that hee may haue leaue to leaue him without being punished, for the more one loueth what Christ reproueth, the farther of doth he depart from Christ, for what profiteth Baptisme vnlesse iustifica∣tion * 1.53 follow it? doth not hee that sayd, Vnlesse a man bee borne againe of water and of the spirit, hee shall not enter into the Kingdome of GOD; say also, vnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pharises, yee shall not enter into the Kingdome of heauen? why do men runne to Baptisme for feare of the first, and do not draw neare to righteousnesse for feare of the later? Therefore as hee that checketh his brothers sinne, in charity, by telling him hee is a foole, notwithstanding all this, is not guilty of Hell fire: so, on the other side, hee that loueth not Christ in his members, giueth no almes to a Christian (as vnto a Christian) though he stretch forth his hand vnto one of Christs poore members: and hee that refu•…•…eth to bee iustified in Christ, doth not loue Christ in any respect.

But if one call his brother foole, in reprochfull contempt, rather then with intent to reforme his imperfection, all the almesdeeds this man can do, will neuer benefit him, vnlesse hee bee reconciled to him whome he hath iniured, * 1.54 for it followeth in the same place. If then thou bringest thy guift vnto the altar, and t•…•…re remembrest that thy brother hath ought against thee, leaue there thine of∣fring, and go thy way: first be reconcyled to thy brother and then come and offer thy guift. So that it is nothing worth to do workes of mercy to expiate any sinne, and yet to continue in the sinne still. As for the Lords prayer, it doth indeed blot out our dayly sinnes, it being dayly said, And forgiue vs our trespasses, if withall the following clause bee not onely said, but performed also. As wee forgiue them that •…•…respasse against vs. But indeed, wee say this prayer because wee do sinne, not that wee might 〈◊〉〈◊〉, for Our 〈◊〉〈◊〉 sheweth vs in this, that liue wee neuer so carefull of shunning corruption, yet do wee euery day fall int•…•… some sinnes for the remission of which we ought both to pray, and to pardon such a•…•… haue offended vs, that wee may be pardoned our selues.

Wherefore Christ saith not this, If yee forgiue men their trespasses, your heauenly father wil also forgiue you yours, to giue hope to any man to perseuer in daily crimes (whether we be borne out by authority, or commit them by sleight and suttlety:) but to instruct vs, that we are not without sinne, though wee may bee without crime, as God aduised the priests in the Old-Testament first to offer for their owne sinnes, and then for the peoples. Let vs marke these words of our great Lord and mai∣ster with attention and diligence. He doth not say, your heauenly father will for∣giue you any sinne whatsoeuer, but, he will forgiue you yours, for in this place he taught his disciples (being already iustified) their daily prayer, what meaneth he then by this same (yours) but such sinnes as the righteous themselues cannot be with∣out? wherefore whereas they that would hereby take occasion to continue in sin, affirme that Christ meant the greatest sins, because he said not, your smaller sinnes, but your in generall: wee on the contrary side considering vnto whome he spake, do vnderstand his words to concerne small sinnes onely, in that they to whome they were spoken were now cleared of their greater.

Nor are those great sinnes indeed (which euery one ought to reforme him-selfe, and avoyde) euer forgiuen, vnlesse the guilty do fulfill the foresaid clause, As we forgiue them that trespasse against vs, for if the least sinnes (where∣vnto the righteous them-selues are prone) cannot bee remitted but vpon that condition, then muchlesse shall the great and Criminous ones haue this pardon, though they that vsed them, do cease ther further practise, if they continue in∣exorable in forgiuing such as haue offended them, for the Lord saith, If yee do not * 1.55 forgiue men their trespasses, no more will your Heauenly father forgiue you your tres∣passes. And Saint Iames his words are to the same purpose: there shalbe iudgment mercilesse to him that sheweth no mercy. Remember but the seruant whome his maister pardoned of a debt of 10000. talents, and yet made him to lie for it after∣wards, because he would not forgiue his fellow a debt but of an hundred pence. Wherefore in the vessells of mercy, and the sonnes of promise the same Apostles words are truely effected, mercy reioyceth against (or aboue) iudgement, for those that liued so holily that they receiued others into the euerlasting habitations, who had made them their friends with the riches of iniquity; they themselues were diliuered by his mercy who iustifieth the sinner by rewarding him accor∣ding to grace, not according to merit. He that professed this, I was receiued to mercy (that I might bee one of the faithfull) was one of this iustified number. Indeed such as are receiued by this number into the euerlasting habitations, are not of that merit that they could bee saued without the intercession of the Church tri∣umphant, and therefore in them doth mercy more euidently eleuate it selfe aboue iudgement. Yet may wee not thinke that euery wicked man (being without re∣formation) can bee admitted thether, though hee haue beene beneficiall to the Saints and afforded them helpes from his riches, which whether hee had gotten by sinister meanes, or otherwise, yet are no true riches (but only in the thoughts of iniquity) vnto him, because he knoweth not the true ritches wherewith they abound that helpe such as he is into those eternall mansions. Wherefore there must bee a certaine meane in the liues of such mercy that it bee neither so bad, that the almes deeds done vnto those who being made friends to the doers, may helpe them to Heauen be altogether fruitlesse, nor yet so good, that their owne sanctity without the mercies and suffrages of those whom they haue made there friends, can possesse them of so hie a beatitude. Now I haue often wondred that Virgill should haue vp this sentence of Christ, Make you friends of the ritches

of iniquity, that they may receiue you into the euerlasting habitations. Where vnto this is much like. He that receiueth a Prophet in the name of a Prophet, shall haue a * 1.56 Prophets reward, &c. for this Poet, in describing of the (c) Elysian fields, which they held the blessed soules to inhabite, doth not onely place those there whose proper merits haue deserued it, but also addeth this: Qui•…•… sui memores alios fecêre merendo, that is, such as respecting their owne future estate, deserued to be * 1.57 remembred by those others. Iust as if hee had said, as euery humble Christian saith commonly in commending him-selfe to some holy man or other. Remember me, and endeuoureth to procure this remembrance by desert. But what the meane is here, and what those sinnes are which hinder a man from heauen, and yet are remitted by the intercession of his holy friends, it is both difficult to finde, and dangerous to determine. I haue sought thus long my selfe, and yet could neuer finde them out. Perhaps they are concealed to stirre vs the rather to auoyde all sinne. For if we knew for what sinnes we might expect the intercession of Saints, our naturall idlenesse would drawe vs on securely in them, and make vs relie so wholy vpon the helpe of others, that wee should neuer seeke to auoyde them by reforming our selues, but trust onely to those our friends whom wee had procu∣red by the vnrighteous Mammon: whereas now, although our veniall sinne con∣tinue with vs, and in what measure we know not, yet our study to profit by pray∣er, is both more feruent, and our desire to win vs friends of the Saints, better per∣formed. But both these deliueries, both by our selues and others, tend wholy to keepe vs out of the fire eternall, not to free vs after we once bee in it. For such as interpret that place of scripture. Some fell in good ground, and brought forth fruite, * 1.58 some thirty-fold, some sixty, some an hundred; by the Saints, according to the di∣uersity of their merite, that some should deliuer thirty men, some sixty, some a hundred, neuer-the-lesse doe suppose that this deliuery shall bee at the iudgment, and not after it. By which opinion one obseruing what occasion diuerse tooke to liue in all loosenesse and exorbitance, supposing that by this meanes all men might be saued, is said to giue this witty answer: Wee ought for this cause rather to liue vprightly to increase the number of the intercessors, least otherwise there should be so few, that euery one might saue his thirty, his sixty, or his hundred, and yet an infinite company might remaine vnsaued: of which, why might not he be one that nousled him-selfe in his rash hope of helpe from another? And thus much against those who not contemning the authority of our Scriptures, doe not-with-standing wrest them to euill meanings, following their owne fantasies, and not the holy ghosts true intention. But since we haue giuen them their answer, we must now, (as we promised) giue an end to this present volume.

L. VIVES.

HIs (a) ten pence] Behold here Saint Augustine reckneth ten pence a day for a small almes: but how many haue we now that giue so much? how many potentates see you giue foure pence a day to the poore: nay they thinke much with a peny or two pence. But after the Dice, let Ducates goe by thousands, their fooles and iesters shall haue showers of their beneficence powred vpon them, 'tis a great mans part, an embleame of Noblesse: but aske them a peny for Christs sake, and they are either as mute as stones, or grieue at the sight of the guift they part from. Respect of vertue now is low laid. (b) They purchase] So you shall haue diuerse, take vp freely they care not where, nor of whom, nor in what fashion; and then breake, turne coun∣terfeite banquerupts, and satisfie their creditours with ten at the hundred, and thinke they haue made a good hand of it, and shall redeeme all with a little almes. O fooles that thinke that

God is taken with pence! no, it is the minde that hee respecteth, such as is resident onely in ho∣nest brests.

Theeues and villaines haue now and then money good store, and disperse it bountifully. But let no man trust in his wealth, or to purchase heauen with a peece of siluer. (c) The Elysi•…•… fields] Seruius deriues the name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a dissolution of the soule from the body. Where these fields are it is vncertaine. Plato placeth them in the firmament, full of all delights that can bee imagined. Others place them in the hollow spheare of the Moone (Seru.) where the ayre is pure, and vndisturbed. Of this opinion Lucane seemeth to bee. Phars. 9. Pythago∣ras also, and Plato were of opinion that this part of the ayre was inhabited with Daemones, Demi-gods and Heroes. Heare what Lucane saith of the spirit of Pompey:

—Sequitur conuexa tonantis, Quà niger astriferis connectitur axibus aër, Quod{que} patet terras as inter, lunaeque meatus, Semidei manes habitant, quos ignea virtus Innocuos vita patientes aetheris imi Fecit, & aternos animam collegit in ignes.

—Vp to that round ithyes, Where the darke ayre doth kisse the spangled skies. For in that region 'twixt the Moone and vs, The Demi-gods, and spirits generous Of those whom vertuous ardor guided well (On earth) in euer-lasting glory dwell.

Homer saith, that the Elysian fields are in the farthest parts of Spaine, whence the Fauonian windes blowe. Witnesse Strabo, who saith also that the Riuer Limaea, (now called Liuia) was whilom called Lethe. So doth Silius and Mela call it: when Decimus Brutus lead the Ro∣maine souldiours that way, they were afraide to passe it, least they should haue forgotten their country, wiues, friends, them-selues and all. The translation of Strabo calleth it Ess•…•…, but it is an errour. Silius saith it runnes amongst the Grauii. Mela, amongst the Celtici. In∣deede the Insulae fortunata (a second Elysium) are not farre from this part of Spaine.

Finis lib. 21.

Notes

• * 1.1

  Bernard Valdaura.
• * 1.2

  1. Cor. 11
• * 1.3

  [No word of this in the Lo∣uaine co∣pie.]
• * 1.4

  Virg. Enid. 4.
• * 1.5

  Rom. •…•…1.
• * 1.6

  Isa. 66. 24.
• * 1.7

  Mar. 9. 47.
• * 1.8

  1. Cor. 11. 29.
• * 1.9

  Eccl. 7.
• * 1.10

  Luc. 6.
• * 1.11

  Mat. 11.
• * 1.12

  Psal. 31 19, •…•…0
• * 1.13

  Ro. 11, 32
• * 1.14

  Ioh. 〈◊〉〈◊〉
• * 1.15

  1 C•…•…. 10 17.
• * 1.16

  〈◊〉〈◊〉 24.
• * 1.17

  〈◊〉〈◊〉. C•…•…. 3.
• * 1.18

  〈◊〉〈◊〉
• * 1.19

  〈◊〉〈◊〉
• * 1.20

  〈◊〉〈◊〉
• * 1.21

  Mat. 25
• * 1.22

  Apo•…•…. 20
• * 1.23

  2 Pet. 〈◊〉〈◊〉
• * 1.24

  〈◊〉〈◊〉. Tim. 2.
• * 1.25

  Math. 12, 32
• * 1.26

  Math. 25, 34, 41
• * 1.27

  Psal. 7. 7
• * 1.28

  Psal. 14, 3, 4. Math. 5. 45
• * 1.29

  〈◊〉〈◊〉. 25
• * 1.30

  〈◊〉〈◊〉. 20 〈◊〉〈◊〉. 66 〈◊〉〈◊〉. 3.
• * 1.31

  〈◊〉〈◊〉 C•…•…. 1, 〈◊〉〈◊〉
• * 1.32

  〈◊〉〈◊〉 C•…•…. 10, 〈◊〉〈◊〉.
• * 1.33

  〈◊〉〈◊〉. 〈◊〉〈◊〉▪ 〈◊〉〈◊〉▪
• * 1.34

  〈◊〉〈◊〉. •…•…7, 15
• * 1.35

  Rom. 11. 32
• * 1.36

  Psalm. 30.
• * 1.37

  〈…〉〈…〉
• * 1.38

  〈◊〉〈◊〉. 6
• * 1.39

  〈…〉〈…〉.
• * 1.40

  Ioh. 6.
• * 1.41

  〈◊〉〈◊〉 Cor. 〈◊〉〈◊〉
• * 1.42

  〈◊〉〈◊〉. 7. •…•…2
• * 1.43

  Cor. 3
• * 1.44

  〈◊〉〈◊〉. •…•…7
• * 1.45

  1 Cor. 3. 13.
• * 1.46

  Mat. 1•…•…
• * 1.47

  〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.48

  〈◊〉〈◊〉
• * 1.49

  Mat. 22. Eccl. 30.
• * 1.50

  Eccl. 14▪
• * 1.51

  Eccl. 21.
• * 1.52

  Mat. 25. 45
• * 1.53

  Ioh. 3
• * 1.54

  Mat. 5.
• * 1.55

  Mat. 6.
• * 1.56

  Lu•…•…. •…•…6. 9. Mat. 10. 41.
• * 1.57

  Aeneid. 6.
• * 1.58

  Mat. 13.